Witches of Massachusetts – R-S
The chilling history of the Salem Witch Trials casts a long shadow over Massachusetts, a stark reminder of the dangers of mass hysteria, religious extremism, and societal paranoia. While Salem is the name most readily associated with this dark chapter, the accusations and executions extended to numerous other towns throughout the region. This article delves into the lives of several individuals whose surnames begin with "R" and "S" who were caught in the web of suspicion and accusation during this tumultuous period, offering a glimpse into their experiences and the circumstances that led to their persecution.
Wilmot Redd (16??-1692)
Wilmot Redd, a resident of Marblehead, Massachusetts, met a tragic end on September 22, 1692, when she was hanged in Salem Towne for the crime of witchcraft. Her life, marred by hardship and a reputation for being a "crusty old woman," made her an easy target in the escalating frenzy. Married to Samuel Redd, a fisherman, Wilmot, often referred to as "Mammy" by the local fishermen, was known for her abrasive personality, which made her unpopular among the women of the area.
Her troubles began long before the Salem Witch Trials. One neighbor, offended by her "mis-demeanures," brought her before a magistrate. In 1687, she had already faced accusations of witchcraft, setting a precedent for the later, more deadly allegations. By the time she reached her seventies, her contentious relationships with neighbors and disputes over her butter business fueled rumors of her being a witch. Adding to the suspicion was her daughter’s marriage to the Reverend George Burroughs, a man who had been identified as the "ringleader" of the witches.
The accusations against Wilmot intensified when several of the "afflicted girls" of Salem Village, known for their dramatic fits and claims of being tormented by unseen forces, pointed their fingers at her. On May 28, 1692, a warrant was issued for her arrest, signed by Magistrates Jonathan Corwin and John Hathorne. The charge: committing "sundry acts of witchcraft on bodies of Mary Walcott and Mercy Lewis and others in Salem Village to their great hurt."
Wilmot’s preliminary examination took place on May 31, 1692, in the home of Nathan Ingersoll in Salem Village. Upon her arrival, the "afflicted girls," whom she had never met, immediately fell into fits, contorting their bodies and screaming in apparent agony. When questioned about what she thought was ailing them, Wilmot simply replied, "I cannot tell." Pressed for an opinion, she stated, "My opinion is they are in a sad condition." Despite her pleas of innocence, she was indicted as a witch and imprisoned.
Four months later, Wilmot Redd was tried in Salem Towne without the benefit of legal counsel. Testifying against her were Marblehead residents Ambrose Gale, Charity Pitman, and Sarah Doddy, who claimed that Wilmot had cursed Mrs. Syms with a persistent case of constipation. This seemingly trivial accusation, in the context of the witch trials, carried immense weight. On September 17, 1692, Wilmot was found guilty and condemned to hang. Four days later, she and seven others were executed on Gallows Hill in Salem. She was the only resident of Marblehead to suffer this fate.
After her execution, Wilmot Redd was likely buried in an unmarked grave near her home, as the law forbade her burial in consecrated ground. Her tiny house once stood near Old Burial Hill, on the southeast corner of Redd’s Pond, a body of water named in her memory. Today, a memorial marker stands next to her husband’s grave in Old Burial Hill, a testament to her life and tragic end. Centuries later, on October 31, 2001, Massachusetts Governor Jane Swift signed a bill pardoning Wilmot Redd, along with four other victims of the witch trials, acknowledging the injustice they suffered. The saga of Witches of Massachusetts – R-S is a grim and unfortunate tale of times gone by.
Sarah Davis Rice (1620-1698)
Sarah Davis Rice’s story, while less tragic than Wilmot Redd’s, is nonetheless a stark reminder of the widespread fear and suspicion that gripped Massachusetts during the Salem Witch Trials. Born in 1620 to William and Elizabeth Quicke Clark, Sarah experienced the hardships of life in colonial America. She married George Davis, who tragically died at sea in July 1667. Later, she found love again and married Nicholas Rice of Reading, Massachusetts.
On May 18, 1692, Sarah’s life took a dramatic turn when a warrant was issued for her arrest, accusing her of committing witchcraft on Mary Walcott, Abigail Williams, and others. Like many accused during this period, she was targeted based on the spectral evidence and accusations of the "afflicted girls."
Constable John Parker of Reading complied with the warrant and delivered Sarah to the house of Lieutenant Nathaniel Ingersoll in Salem Village for examination on May 31st. The details of her examination are not fully documented, but it is likely that she faced similar accusations and interrogations as other accused witches. Sarah was subsequently jailed in Boston. While imprisoned, her husband, Nicholas Rice, wrote a heartfelt petition for her release, pleading for her freedom and asserting her innocence.
Fortunately for Sarah, it appears that she was never formally tried for witchcraft. The reasons for this are unclear, but it is possible that the tide of public opinion began to shift against the trials, or that the authorities lacked sufficient evidence to proceed with a conviction. Sarah Davis Rice eventually died on May 3, 1698, in Reading, having survived the ordeal of accusation and imprisonment. Her story, though ending in relative peace, underscores the pervasive fear and vulnerability that many faced during the witch hunt. The tales of Witches of Massachusetts – R-S are important for understanding the past.
Susanna Rootes (1620-??)
Susanna Rootes, a resident of Beverly, Massachusetts, found herself caught in the crosshairs of the witch hunt in 1692. Married to Josiah Rootes, one of the settlement’s founders, Susanna had raised a large family of seven children. After her husband’s death, she was entrusted with the use and care of his estate until their son Jonathan came of age. This responsibility, however, did not shield her from the accusations that would soon engulf her.
On May 21, 1692, Thomas Putnam, Jr., and John Putnam of Salem Village lodged a complaint against Susanna, accusing her of afflicting Mary Walcott, Abigail Williams, Mercy Lewis, and Ann Putnam, Jr. These "afflicted girls" were central to the witch trials, claiming to be tormented by the spectral forms of those they accused.
A few days later, Andrew Elliott provided a deposition against Susanna, stating that he had heard she was a "bad woman" and did not regularly attend prayer meetings. While seemingly minor, such accusations could be highly damaging in the context of the witch trials, where religious piety and social conformity were highly valued.
Despite the accusations against her, Susanna Rootes does not appear to have been formally indicted. However, she was imprisoned in Boston before later being released. The exact circumstances of her release are unclear, but it is likely that she was able to secure her freedom through the intervention of family or friends, or that the authorities determined there was insufficient evidence to proceed with a trial. Susanna’s experience highlights the broad reach of the witch hunt and the vulnerability of even well-established members of the community. The historical context of Witches of Massachusetts – R-S provides a look into another world.
Abigail Rowe (1677-??)
Abigail Rowe, born in Gloucester on December 19, 1677, was swept up in the accusations alongside her mother, Mary Prince Rowe, and her grandmother, Margaret Skillings Prince. This family trio faced the specter of witchcraft accusations in the fall of 1692, demonstrating how entire families could be targeted during the hysteria.
The accusations against Abigail and her family stemmed from the illness of Mary Fitch, a Gloucester woman. In a manner similar to Joseph Ballard’s actions in Andover, Mary’s brother, Lieutenant James Stevens, a respected member of the Gloucester community, sought the assistance of the "afflicted girls" of Salem Village to identify the cause of his sister’s affliction.
Upon their arrival in Gloucester, the "afflicted girls" identified Rebecca Dike, Esther Elwell, and the 15-year-old Abigail Rowe as the witches responsible for Mary Fitch’s condition. This accusation led to a formal complaint filed by Lieutenant James Stevens, his son, William Stevens, and Mary Fitch’s son, Nathaniel Coit, on October 30, 1692. All three women, Abigail, her mother, and her grandmother, were taken to Ipswich for examination.
While the details of their examinations are scarce, it is known that all three women were released on November 7, 1692. The reasons for their release are not fully documented, but it is possible that the authorities began to question the validity of the "afflicted girls’" accusations, or that the community of Gloucester rallied in support of the accused women. Abigail Rowe’s story, along with those of her mother and grandmother, illustrates the far-reaching impact of the witch trials and the way in which accusations could disrupt entire families and communities.
Mary Prince Rowe (1658-1723)
Born on July 19, 1658, to Thomas and Margaret Prince in Gloucester, Mary Prince Rowe married Hugh Rowe on September 16, 1674, and together they had nine children. Sometime in the fall of 1692, Mary, along with two other Gloucester women – Phoebe Day and Rachel Vinson – were accused of witchcraft.
There is no surviving record detailing the specifics of their accusation or examination. However, it is known that they were held in the Ipswich jail, along with several others who signed a petition in the early winter, requesting to be released on bail pending their trials. The petition suggests the harsh conditions they faced while imprisoned and their eagerness to clear their names. Other family members who were also accused included Mary’s mother, Margaret Skillings Prince, and her daughter, Abigail Rowe.
At some point, Mary was set free. The reasons for her release remain unclear, but it is possible that the tide of public opinion began to turn against the trials, or that influential members of the community intervened on her behalf. Mary Prince Rowe died on March 3, 1723, in Gloucester, having survived the ordeal of accusation and imprisonment. The accounts of Witches of Massachusetts – R-S continue to be unearthed and analyzed.
Elizabeth Scargen
The story of Elizabeth Scargen of Beverly, Massachusetts, is particularly poignant due to its tragic circumstances. While there is limited information available about the specific reasons for her accusation or the identity of her accusers, it is known that she spent at least six months in prison.
Adding to the hardship, Elizabeth had an infant child with her during her imprisonment. It is unclear whether the child was born in prison or if she took the infant with her when she was incarcerated. Regardless, the conditions of imprisonment were undoubtedly harsh, and the lack of proper care and sanitation took a devastating toll. After being imprisoned for four months, Elizabeth’s infant child died in jail. This tragic event highlights the devastating impact of the witch trials on innocent individuals, particularly vulnerable women and children. Elizabeth’s story serves as a stark reminder of the human cost of the hysteria.
Mercy Short
Mercy Short, a servant of Margaret Thacher, the mother-in-law of Magistrate Jonathan Corwin, found herself entangled in the web of accusations during the Salem Witch Trials. Her story is particularly complex, as she had already experienced significant trauma in her young life. Mercy was the daughter of Clement and Faith Short of Salmon Falls, Maine, and had been captured by the Wabanaki Indians in the raid that destroyed the town on March 18, 1689. Her parents and three of her siblings perished in the attack.
Mercy was later rescued by Sir William Phips, who brought her back to Boston. She subsequently worked as a maidservant for Margaret Thacher. During the latter part of May 1692, Mercy was sent on an errand to the Boston jail, likely carrying gifts or supplies to Mary English, who was imprisoned there on witchcraft charges. While at the jail, Mercy encountered Sarah Good, another accused witch, who asked her for some tobacco. Instead of complying, Mercy Short threw wood shavings at her.
Shortly thereafter, Mercy began to exhibit strange behavior, experiencing fits and speaking in an unusual manner. She became a subject of intense religious scrutiny, and none other than Cotton Mather, a prominent Puritan minister, ministered to her in an attempt to alleviate her "turmoil." During this period, Mercy accused Margaret Thacher of witchcraft, a shocking accusation given her position within the Thacher household.
Despite the accusations against her and her own accusations against Margaret Thacher, nothing ultimately came of the matter. Mercy spent some time in jail but appears not to have been formally indicted or tried. Her story highlights the complex interplay of trauma, religious belief, and social pressure that fueled the witch trials.
Ephraim Stevens (1648-??)
Ephraim Stevens, a resident of Andover, Massachusetts, was also accused of witchcraft. However, unlike many others who faced trial and imprisonment, Ephraim is believed to have fled the area before he could be formally indicted or imprisoned. The decision to flee suggests that Ephraim recognized the danger he faced and sought to avoid the fate that had befallen so many others. The historical accounts of Witches of Massachusetts – R-S show the varied paths of those accused.
Margaret Stevenson Scott (1615?-1692)
Margaret Scott’s story is a particularly tragic one. While many were accused of witchcraft in Rowley, Massachusetts, she was the only one to be executed. Born around 1615 in England, Margaret immigrated to America and married Benjamin Scott in 1642. The couple had seven children, but only three survived past childhood. They initially lived in Braintree, then Cambridge, before settling in Rowley in 1651.
Lacking the financial resources to purchase their own land, the town of Rowley donated property to the Scotts in 1664. In 1665, Benjamin Scott was convicted of theft, but he later took the Freeman’s Oath, indicating that he was a church member in good standing. Benjamin Scott died in 1671, leaving an estate of only £67 and 17 shillings. At the age of 56, Margaret was left to fend for herself, facing poverty and hardship.
Reduced to begging for sustenance, Margaret became vulnerable to accusations of witchcraft. The high mortality rate of her children also contributed to the suspicion, as infant and child deaths were often attributed to supernatural causes. By the time of her accusations, Margaret was in her 70s and lacked any family support.
Margaret was formally accused of witchcraft by Rowley’s most prominent citizens, the Wicoms and the Nelsons. The formal charges were filed after the daughter of Captain Daniel Wicom became afflicted by witchcraft. The Nelsons assisted in gathering witnesses, and one of them served on the grand jury that indicted her.
Several depositions were presented before the Salem Court on September 15, 1692, with four describing the spectral image of Margaret Scott tormenting others. Frances Wicom, Mary Daniel, and Sarah Coleman were among those who claimed to have been tormented. In the end, Margaret Scott was found guilty of witchcraft and hanged on September 22, 1692. Her execution serves as a stark reminder of the dangers of social isolation, poverty, and the power of accusation during the Salem Witch Trials.