Salem: A Village Divided
While most people are familiar with The Salem Witch Trials of 1692, many are unaware of the circumstances which contributed to their cause, the individual stories of those persecuted, or the aftermath of such a dark, terrible moment in American history.
During the 1600s, the execution of suspected witches was almost commonplace throughout Europe. It was a highly religious time period, one in which the occurance of unexplainable phenomena was often believed to be the work of the devil. Although witch trials were not as common throughout the American colonies, the majority of its citizens still feared the power of the devil and his ability to work through everyday people. In fact, there were many pieces of literature on the subject floating around during this time, such as Cotton Mather's "Memoral Providences Relating to Witchcrafts and Possessions", which was a personal account of a previous experience relating to witchcraft.
In Salem, Massachusetts, these fears only added to the considerable tension which already existed amongst the colonists. The expanding population of the village created a rivalrous dynamic; there were contentious relationships present between rural and urban residents, wealthy merchants and poor farmers, and those of different religious denominations. Adding further stress to the situation was the threat of smallpox throughout the region, as well as attacks from nearby Native American tribes. All together, it would seem the stage had been set for an outbreak of mass hysteria.
During the 1600s, the execution of suspected witches was almost commonplace throughout Europe. It was a highly religious time period, one in which the occurance of unexplainable phenomena was often believed to be the work of the devil. Although witch trials were not as common throughout the American colonies, the majority of its citizens still feared the power of the devil and his ability to work through everyday people. In fact, there were many pieces of literature on the subject floating around during this time, such as Cotton Mather's "Memoral Providences Relating to Witchcrafts and Possessions", which was a personal account of a previous experience relating to witchcraft.
In Salem, Massachusetts, these fears only added to the considerable tension which already existed amongst the colonists. The expanding population of the village created a rivalrous dynamic; there were contentious relationships present between rural and urban residents, wealthy merchants and poor farmers, and those of different religious denominations. Adding further stress to the situation was the threat of smallpox throughout the region, as well as attacks from nearby Native American tribes. All together, it would seem the stage had been set for an outbreak of mass hysteria.
The First Accusations
In 1692, the Reverend Samuel Parris served as the village's Puritan minister. He became alarmed when his 9 year old daughter, Betty Parris, and her 11 year old cousin, Abigail Williams, suddenly began to exhibit signs of peculiar behavior. Both girls would dissolve into fits, scream, utter strange things, and contort their bodies into seemingly unnatural positions. Doctors were unable to diagnose the girls with any medical conditions, and the lack of explanation led many to believe that they were being tormented by the devil. Soon afterwards, fellow residents began to display similar symptoms; this sparked a widespread panic throughout the community. They wanted answers, and those answers would soon come from Abigail, Betty, and another 12 year old girl named Ann Putnam Jr.
According to the girls, they had experienced visions of three women in the community coming to them as witches, who tried to get them to sign the devils book; Sarah Good, Sarah Osborn, and Tituba, the Parris family's African slave. Sarah Good and Sarah Osborn were both unpopular in the community, known for their unpleasant personalities and questionable morals; Tituba is known to have taught the girls voodoo, which she learned from her native Africa. For the villagers of Salem, it was easy to believe that these women could be witches. Following these initial accusations, a frenzy of finger-pointing ensued throughout the community.
According to the girls, they had experienced visions of three women in the community coming to them as witches, who tried to get them to sign the devils book; Sarah Good, Sarah Osborn, and Tituba, the Parris family's African slave. Sarah Good and Sarah Osborn were both unpopular in the community, known for their unpleasant personalities and questionable morals; Tituba is known to have taught the girls voodoo, which she learned from her native Africa. For the villagers of Salem, it was easy to believe that these women could be witches. Following these initial accusations, a frenzy of finger-pointing ensued throughout the community.
March 1, 1692: The Examinations Begin
To fully grasp the Salem Witch Trials, it is important to understand the procedures which were in place to bring an accused person to trial and/or administer their sentences. First, the accuser would make a complaint to the Magistrate, who would then issue a warrant for the arrest of the accused. Once in custody, the accused person would be examined by one or two Magistrates; if they believed it was likely that the accused was guilty, they would be held in jail until their case was presented to the Grand Jury. If they were indicted by the Jury, they would then face going on trial before the Court of Oyer and Terminer ("oyer" and "terminer" is derived from the French, meaning "to hear and determine"(New World Encyclopedia). In the case of the Salem Witch Trials, if found guilty, the accused would be hanged.
The first examinations, those of Sarah Good, Sarah Osborn, and Tituba, were held on March 1, 1692. Afterwards, a slew of new examinations would take place, leading up to the first of 42 trials-that of a woman named Bridget Bishop. Bridget was disliked throughout the community for owning a local tavern and not behaving as most colonists thought she should. She was examined by Judge John Hathorne and Judge Johnathan Corwin on April 19, 1692. They believed her to be guilty, and she was sent to trial on June 28th. During her trial, her accusers were present, making for a most dramatic scene. Anytime she would move or look in their direction, they would act as though they were possessed, crying out and moaning as if they were in extreme pain. Their antics aside, Bridget insisted she was innocent throughout the examination, saying that she was "as innocent as the child unborn"(salem.lib.virginia.edu).
Despite her denial of ever having touched the girls, and the complete lack of physical evidence against her, she was found guilty and sentenced to death. She was hanged on June 10, 1692, on what came to be known as Gallows Hill.
The first examinations, those of Sarah Good, Sarah Osborn, and Tituba, were held on March 1, 1692. Afterwards, a slew of new examinations would take place, leading up to the first of 42 trials-that of a woman named Bridget Bishop. Bridget was disliked throughout the community for owning a local tavern and not behaving as most colonists thought she should. She was examined by Judge John Hathorne and Judge Johnathan Corwin on April 19, 1692. They believed her to be guilty, and she was sent to trial on June 28th. During her trial, her accusers were present, making for a most dramatic scene. Anytime she would move or look in their direction, they would act as though they were possessed, crying out and moaning as if they were in extreme pain. Their antics aside, Bridget insisted she was innocent throughout the examination, saying that she was "as innocent as the child unborn"(salem.lib.virginia.edu).
Despite her denial of ever having touched the girls, and the complete lack of physical evidence against her, she was found guilty and sentenced to death. She was hanged on June 10, 1692, on what came to be known as Gallows Hill.
Of the original three women accused-Sarah Good, Sarah Osborn, and Tituba-Tituba was the only one who escaped death. She did so by confessing to her, as well as Sarah Good and Sarah Osborn's, involvement in witchcraft. She claimed that the devil had indeed come to her and forced her to bewitch the girls, and that there were many other witches besides them in Salem. Later, she would retract this confession and say that she had only confessed because she had been threatened and beaten by Reverend Parris, and feared for her life. However, the damage had already been done, and the trials continued.
Upon her examination by the Magistrates, Sarah Osborn was believed by them to be a witch; however, she would never make it to trial, as she died while being held in prison.
Sarah Good was an older woman, one who was reportedly pregnant at the time of the accusations. Like Bridget Bishop, she also denied any participation in witchcraft or ever hurting the girls. Her trial went much like Bridget's did, with her accusers, chief amongst them 12 year old Ann Putnam Jr., causing a scene. She was also found guilty, and upon her hanging at Gallows Hill was urged one last time to confess to being a witch. She famously replied, "You are a liar! I am no more a witch than you are a wizard and if you take my life God will give you blood to drink!"(historyofMassachusetts.org)
Upon her examination by the Magistrates, Sarah Osborn was believed by them to be a witch; however, she would never make it to trial, as she died while being held in prison.
Sarah Good was an older woman, one who was reportedly pregnant at the time of the accusations. Like Bridget Bishop, she also denied any participation in witchcraft or ever hurting the girls. Her trial went much like Bridget's did, with her accusers, chief amongst them 12 year old Ann Putnam Jr., causing a scene. She was also found guilty, and upon her hanging at Gallows Hill was urged one last time to confess to being a witch. She famously replied, "You are a liar! I am no more a witch than you are a wizard and if you take my life God will give you blood to drink!"(historyofMassachusetts.org)
In the beginning, most of the women who were accused were those with bad reputations. However, soon even devout Christians in good standing with the community found themselves named as witches, as was the case for Rebecca Nurse. She was an elderly woman respected throughout the community, even after being named as a witch by Ann Putnam Jr. (perhaps not so coincidentally, Rebecca had been involved in a land dispute with the Putnam family during this time). So shocked were the people of Salem that she had been accused, that they rallied around her and wrote testimonies in her favor.
Unfortunately, the efforts of the community would not save Rebecca. She was found guilty on all charges of witchcraft, and was hanged on July 19, 1692 at Gallows Hill. Her death brought the realization to the Salem community that, if a woman like Rebecca could be tried for witchcraft, than really, anyone could. No one was safe.
Spectral Evidence in the Salem Witch Trials
Perhaps most disturbing about the trials was the fact that the use of spectral evidence was allowed. Spectral evidence is not based on facts, but is referred to as "an accused persons spirit or spectral shape coming to the witness in a dream while their physical body is not present"(New World Encyclopedia). Cotton Mather, a well known and influential Puritan minister, supported the use of spectral evidence in the trials. He believed strongly that Salem was a town built on evil grounds, and feared retaliation from evil spirits for settling in their lands. To him, the trials were justified and necessary in order for the people of Salem to protect themselves against evil. However, his father, Increase Mather, who was President of Harvard University at the time, would eventually urge the courts to put an end to the use of spectral evidence in court. His essay, "The Return of Several Ministers Consulted", stressed the importance of using spectral evidence only in moderation, not as the sole means of proving one's guilt. Within his essay, he is quoted as saying, "It were better that Ten suspected witches should escape, than that one Innocent Person should be condemned".(New World Encyclopedia).
At this point, the Governor of Massachusetts, Governor William Phips, would intervene. Respondong to Increase Mather's message, and to the fact that his own wife had just been accused of being a witch, he finally stopped the trials. Those who were still in jail awaiting trial were free to go (if they were able to pay their jail holding fees, that is), and the Court of Oyer and Terminer were suspended. From then on, the use of spectral evidence would not be allowed in any court trial.
At this point, the Governor of Massachusetts, Governor William Phips, would intervene. Respondong to Increase Mather's message, and to the fact that his own wife had just been accused of being a witch, he finally stopped the trials. Those who were still in jail awaiting trial were free to go (if they were able to pay their jail holding fees, that is), and the Court of Oyer and Terminer were suspended. From then on, the use of spectral evidence would not be allowed in any court trial.
The Aftermath of the Trials
The Salem Witch Trials resulted in the examination of nearly 200 people. Of those examined, 43 faced trial, 19 were hanged, one man was pressed to death, and one dog (suspected of being an intrument of the devil) was killed. In the years following the trials, many of the town's residents would feel tremendous guilt over the deaths which now seemed unjustifiable. On January 13, 1693, a day of fasting and prayer was ordered in the village, to ask God's forgiveness for the trials. The families of those accused had been invited back to church, although the damage to their reputations and families proved too much for many, prompting them to move from Salem. One of the Judges who presided over many of the trials, Johnathan Corwin, would spend the rest of his life being spat upon in the streets. The daughter of Sarah Good, Dorcas Good, would spend the rest of her life traumatized; not only did she witness her mother being carried to the gallows, but also was accused of being a witch at 4 years old and was held in jail. The families of those executed also suffered financially, as guilty verdicts would typically result in the forfeit of one's land.
Ann Putnam Jr., the then 12 year old girl responsible for the accusations of 62 people, of which 19 were executed, clearly regretted her role in the trials as she grew older. In her apology, which was recited to her church years later, she said:
Ann Putnam Jr., the then 12 year old girl responsible for the accusations of 62 people, of which 19 were executed, clearly regretted her role in the trials as she grew older. In her apology, which was recited to her church years later, she said:
"I desire to be humbled before God for that sad and humbling providence that befell my father's family in the year of 1692: that I, then being in my childhood, should by such a providence of God, be made an instrument for the accusing of several persons of a greivous crime, whereby their lives were taken away from them, whom now I have just grounds and good reason to believe they were innocent persons; and that it was a great delusion of Satan that deceived me in that sad time, whereby I justly fear that I have been instrumental, with others, though ignorantly and unwitting, to bring upon myself and this land the guilt of innocent blood..
And particularly, as I was a chief instrument of accusing Goodwife Nurse and her two sisters, I desire to lie in the dust, and be humble for it, in that I was a cause, with others, of so sad a calamity to them and their families; for which cause I desire to lie in the dust, and earnestly beg forgiveness of God, and from all those unto whom I have given just cause for sorrow and offense, whose relations were taken away or accused.."(biography of Ann Putnam, law2.umkc.edu).
And particularly, as I was a chief instrument of accusing Goodwife Nurse and her two sisters, I desire to lie in the dust, and be humble for it, in that I was a cause, with others, of so sad a calamity to them and their families; for which cause I desire to lie in the dust, and earnestly beg forgiveness of God, and from all those unto whom I have given just cause for sorrow and offense, whose relations were taken away or accused.."(biography of Ann Putnam, law2.umkc.edu).
Years later, in 1711, the town passed a bill which restored the names of those who had been accused, and offered financial compensation to the families of those who had been executed in the trials. Many of the families, however, refused the offer for compensation and did not wish to be named in the bill. In 1957, Massachusetts finally made a formal apology for the Witch Trials and officially cleared the name of "one Ann Pudeater and certain other persons"(HistoryofMassachusets.org).
In addition to the Salem Witch Trial Memorial, there are several structres still standing which are linked to the trials in 1692. Judge John Corwin's home is now a museum in Salem, and tourists can visit the homestead of Rebecca Nurse in Danvers, MA. These sites serve as a reminder of the tragedy which can occur when we fail to think logically, and reminds us of the importance of justice.
Bibliography
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