The Salem, Massachusetts Witchcraft Hysteria

The chilling events that unfolded in Salem, Massachusetts, during the late 17th century remain a stark reminder of the dangers of mass hysteria, religious extremism, and societal anxieties. The Salem, Massachusetts Witchcraft Hysteria swept through the Puritan community like a wildfire, consuming lives and leaving an indelible mark on American history. Between February 1692 and May 1693, a series of hearings and prosecutions targeted individuals accused of witchcraft, forever branding Salem as a place synonymous with paranoia and injustice. Though commonly known as the "Salem Witch Trials," the initial hearings branched out across several towns within the Massachusetts province, including Salem Village (now Danvers), Ipswich, Andover, and Salem Towne. However, the most infamous trials, orchestrated by the Court of Oyer and Terminer, took place in Salem Towne in 1692.

To understand the Salem, Massachusetts Witchcraft Hysteria, one must delve into the complex tapestry of Puritan society, its beliefs, and its vulnerabilities. The New England Puritans, a significant group of English Protestants, had sought refuge in America during the 16th and 17th centuries, driven by their discontent with the Church of England. They believed the Church had become corrupted by political maneuvering and man-made doctrines, rendering it beyond reform. Facing persecution from church leaders and the King, they sought religious freedom in the New World.

Initially, the Puritan colonists shared a common goal: establishing a new frontier through collective effort. However, as the colony became more established, attention shifted toward material and spiritual gain. The colonists harbored resentment toward English political leaders, instead idealizing the founding fathers who arrived on the Mayflower. By 1692, the founding fathers had passed, and the population, once predominantly English-born, had shifted to include a growing number of individuals born on American soil.

In this tightly knit community, the church held immense power, blurring the lines between religious and civil authority. Absence from church meetings raised suspicion, and punishment could be meted out to those who deviated from strict Puritan codes. Voting rights were often contingent upon church membership. Lying, deemed a sin, was also punishable by law. While hangings were relatively uncommon, they served as public spectacles, attended even by young children, intended to instill the consequences of immoral behavior. The condemned’s final words, a farewell to their families, were a particularly compelling aspect of these events.

Daily life in Puritan society was characterized by relentless toil and limited amusement. Families were largely self-sufficient, producing their own bread, butter, cider, ale, clothing, candles, and other necessities. From dawn to dusk, every member of the household was expected to contribute. Homes were often dark, damp, and somber, with meager sunlight filtering through small windows, necessitating the constant burning of candles.

Illiteracy was widespread, with many individuals signing legal documents with a simple "mark." Even among the literate, grammar and spelling were often inconsistent. This lack of standardization is evident in historical documents, where names are frequently spelled in various ways. Large families, typically ranging from five to ten children, were common. By the age of seven, children were assigned significant responsibilities and held to adult standards. New England boasted one of the lowest infant mortality rates in America at the time, with a significant proportion of children surviving to adulthood. However, infant mortality rates were higher in more rural areas.

Marriages were often short-lived due to the early death of a spouse, leading to frequent remarriages. The man was considered the head of the household, with women expected to defer to their husbands in all matters. Women could not own property without their husband’s consent or exercise the right to vote. They were generally regarded as the weaker sex, and physical abuse was sometimes condoned as a form of "correction" for disobedience.

Amidst the rigors of Puritan life, a pervasive fear of Native Americans lingered, fueled by accounts of violence, such as the story of an orphan from Maine who witnessed his parents’ deaths at the hands of Indians.

The Puritan worldview was deeply rooted in the Bible, interpreted literally and applied as the ultimate law. Sins such as adultery and sodomy were punishable by death. The Puritan faith faced challenges, with declining membership rates prompting ministers to preach about the rise of the devil. Ministers often emphasized the virtues of being a good wife, the primary aspiration for women. Women who owned land, remained childless, or displayed outspokenness were often viewed with suspicion. Despite the strict religious environment, some individuals dabbled in the occult and practiced folk magic. Simple wives’ tales, such as fortune-telling, were passed down through generations, even though ministers warned against the dangers of inviting the devil through such practices.

Distrust and suspicion were prevalent in Puritan society. A sudden illness or misfortune, such as the death of livestock, could be attributed to a neighbor’s curse. While questioning God’s judgment was considered blasphemous, blaming the devil for personal misfortune was a common recourse. The Bible served as a source of guidance for both personal and legal matters.

The Puritan lifestyle was characterized by strict adherence to religious principles and a lack of leniency. Even minor ailments, such as a toothache, were interpreted as divine punishment for past sins. Accused witches sometimes confessed in bewilderment, desperately seeking to identify any actions that might have allowed the devil to manipulate them. Fasting was practiced to honor God and unite the community, even though meals were a rare opportunity for relaxation.

Dreams held significant meaning for the Puritans, blurring the lines between the conscious and subconscious realms. They believed that dreams contained prophecies, revelations, and truths more profound than those found in everyday life.

Politically, Massachusetts was an English colony governed by a charter issued by the English king. Communication with England was slow, taking approximately ten weeks by ship. In March 1692, when the initial "witch scare" erupted, the previous charter had expired, leaving a void in leadership and governance. With no established rules or authority, accused witches were examined and imprisoned but not formally tried. The arrival of Increase Mather, a Puritan minister involved in colonial government and Harvard College, in May 1692, marked a turning point. He brought with him a new charter and a governor, paving the way for the official trials to begin.

Salem Village, a community fraught with internal divisions, played a pivotal role in the Salem, Massachusetts Witchcraft Hysteria. Thomas Putnam, a resident of Salem Village, harbored resentment toward wealthier families, particularly the Porters. The Putnams, primarily farmers, felt overshadowed by the more worldly and successful merchant Porters. Thomas Putnam spearheaded the effort to separate from Salem Towne and establish Salem Village, but the township resisted relinquishing its property.

Salem Village was permitted to construct a meeting house but remained a subordinate entity to the Salem Towne meeting house. Thomas Putnam’s attempts to exert influence by handpicking ministers further divided the community. Ultimately, ministers appointed to Salem Village faced constant conflict and eventually left.

When Salem Village finally gained independence, Samuel Parris became the first minister to hold the position for the newly formed community.

The Puritan conception of a "witch" was multifaceted. Witches were believed to kill healthy infants, possess "familiars" (animal companions) to carry out their malevolent deeds, and harbor a "witch’s teat" from which their familiars would suckle. They were thought to be capable of cursing those who offended them and to have made a pact with the devil, rendering them incapable of reciting the "Our Father" prayer without error.

The Salem, Massachusetts Witchcraft Hysteria was ignited by a group of young women who became known as "the afflicted." In the winter of 1691-92, Elizabeth "Betty" Parris, age nine, and her cousin Abigail Williams, age eleven, began exhibiting strange behaviors, including fits, screaming, throwing objects, uttering strange sounds, crawling under furniture, and contorting their bodies into unusual positions. The girls complained of being pinched and pricked with pins. Dr. William Griggs, unable to find any physical explanation for their condition, concluded that they were victims of witchcraft. Minister John Hale described their condition as beyond the scope of epilepsy or natural disease.

Betty Parris was the first to attribute her illness to being "bewitched." As other girls began to display similar symptoms, their contortions, convulsions, and outbursts of gibberish baffled the community. Ann Putnam, Jr., age twelve, soon joined Betty and Abigail in exhibiting strange behaviors. The Salem witch trials commenced shortly thereafter, with the girls accusing their neighbors of witchcraft.

The initial accusations targeted Sarah Good, Sarah Osborne, and Tituba. Historians believe that a family feud between the Putnam and Porter families may have been a catalyst for the trials. Salem Village was deeply divided by this rivalry, and most residents were entangled in the conflict.

Sarah Good, a homeless beggar, was accused due to her poor reputation. She was accused of rejecting Puritan values of self-control and discipline by tormenting children instead of guiding them toward salvation. Sarah Osborne, who rarely attended church, was accused because Puritans believed she prioritized her own interests. Her attempt to control her son’s inheritance was also met with disapproval. Tituba, a slave of a different ethnicity, was an easy target. She was accused of captivating young girls with tales of demonic encounters and fortune-telling, stimulating their imaginations.

These three women, seen as outcasts, fit the stereotypical image of a witch. With no one to defend them, they were interrogated by local magistrates, beginning on March 1, 1692, and subsequently imprisoned. Numerous other accusations followed.

Martha Corey, Dorcas Good, Rebecca Nurse, and Rachel Clinton were among those accused shortly after. Martha Corey’s skepticism about the girls’ accusations drew attention to herself. The charges against Martha and Rebecca Nurse, both full church members, deeply troubled the community. Dorcas Good, Sarah Good’s four-year-old daughter, was questioned, and her answers were interpreted as a confession implicating her mother. Rachel Clinton of Ipswich was arrested on unrelated charges.

Sarah Good was the first to be examined. She vehemently denied harming the girls and suggested that Sarah Osborne might be a witch. Sarah Osborne also denied any involvement in the afflictions. She claimed that the devil could use her likeness without her permission, but this did not convince the judges. As the two women were questioned, the "afflicted girls" would scream, enter trances, and mimic their every movement.

Tituba initially denied harming the girls, but the "afflicted girls" claimed that Tituba was harming them at that moment. Realizing that her claims of innocence were futile, Tituba changed her story. She described late-night broomstick rides with Good and Osborne, familiars in the form of yellow birds, a grotesque animal with a woman’s head, and a tall, male witch leader from Boston carrying the devil’s book, containing at least nine signatures. Tituba claimed she could not read the names.

She described how the devil tempted her with "pretty things" and how Good and Osborne urged her to harm the girls. Tituba’s confession validated the girls’ claims and instilled fear throughout the community. The villagers realized that the witch problem was more extensive than they had imagined and began searching for the seven witches who had signed the tall man’s book.

The fits exhibited by the "afflicted girls" appeared genuine to those who witnessed them. One girl claimed to see a ghost wrapped in a white sheet floating in the room. Her father produced a torn piece of sheet, seemingly confirming her vision. These events have led historians to believe that the afflictions were not only faked but facilitated by adults who knew they were fraudulent.

The "afflicted girls" presented a disturbing spectacle, exhibiting bleeding, rigidity, contortions, crying, and screaming. Some would fall into comas, while others writhed on the floor. They became adept at embellishing each other’s stories. One night, the entire congregation huddled together in terror, believing that hundreds of invisible witches surrounded the meetinghouse. Suspicious events occurred throughout Salem. The heightened fear contributed to the chaos, and the town was gripped by a fear of demonic invasion.

The afflicted claimed to be poked, pinched, or bitten by specters, displaying marks as evidence. Bite marks on the afflicted were compared with the accused’s bite, often resulting in a match, even if the accused had no teeth. More and more girls and even some grown women joined the circle of the afflicted. Whether this was a case of mass hysteria, attention-seeking, or a subconscious reaction to the constraints placed on women remains uncertain. Once one girl made an accusation, others would corroborate and embellish the story.

Determining individual actions during examinations and trials is challenging due to the absence of an official stenographer. Notes were taken by various individuals, including Reverend Samuel Parris, and the records often refer to the afflicted collectively as "the girls" or "the afflicted." Of all the afflicted girls, only two lived with both parents. Abigail Williams was a consistent voice among the afflicted from the beginning to the end.

Mercy Lewis was an active witchfinder from the start. She later gave birth to an illegitimate child. After the trials, Mercy was used as an example to discredit the afflicted girls. Elizabeth Hubbard, an orphaned servant girl, remained in a trance for an extended period during Elizabeth Proctor’s examination. Mary Walcott reportedly spent most of the examinations knitting.

Mary Warren, the Proctors’ servant girl, briefly recanted her accusations but reverted to her fits after Abigail Williams accused her of signing the devil’s book. Susanna Sheldon was known for her inventiveness, claiming to have been bound and gagged by spirits multiple times.

Older women, such as Mrs. Bathshua Pope and Goody Bibber, also joined the accusers. Mrs. Pope would publicly complain about long sermons and throw objects at accused witches. Goody Bibber, known for gossip and ill will, was disliked by many townspeople. She was said to be able to enter fits "whenever she pleased."

Ann Carr Putnam, Sr., the mother of Ann Putnam, Jr., also experienced fits. She was the first to accuse Rebecca Nurse. Ann had long suffered from nightmares involving her deceased sister and children, who appeared to be trying to communicate something important. Ann believed that someone had cursed her family, causing the death of most of the young children.

When the "afflicted girls" claimed that a person’s "shape" was torturing them, a warrant would be issued, and the accused would be taken into custody. The accused would then be examined for a witch’s mark, typically found near the genitals. A mark that did not bleed when pricked was considered damning evidence.

During the examination, the "afflicted" would fall into fits, claiming that the accused’s "shape" was sitting on the ceiling or that an animal was sucking between their fingers. The accused would deny these claims, but the "afflicted girls" would mimic their movements.

The girls would exhibit bleeding, and one even had a pin stuck through her lips. The Puritans, staunch believers in God, were determined to combat the devil. They believed that if ministers and magistrates thought the devil was afflicting these young children, it must be true. The fits would intensify when an accused claimed innocence, leading to the "touch test," where a witch’s touch would supposedly cease the fit.

Confessing to witchcraft seemed the best option for survival. Some confessed to spare their lives, while others confessed because they believed they had unknowingly invited the devil to use their form. Confessed witches were expected to name accomplices. Those who confessed escaped execution.

The accused were imprisoned, chained, and forced to pay for their own jail costs. "Tying neck to heels," a form of torture, was used to extract information. Children of accused witches were commonly tortured to elicit damaging information about their families.

Families of the accused reacted differently. Some abandoned their kin, while others, like Rebecca Nurse and her sisters, stood by their family. Other families urged their loved ones to confess.

The accused had little chance at trial. The first 19 witches were found guilty and sentenced to death. Giles Corey was pressed to death for refusing to plead. The hangings were public events, with the accused being taunted and cursed. The hangings were slow and agonizing. After the hanging, the bodies were thrown into a shallow grave. Some families retrieved the bodies and buried them in secret locations.

The turning point of the Salem, Massachusetts Witchcraft Hysteria came when prominent individuals were accused. These included Margaret Thatcher, the mother-in-law of Magistrate Jonathan Corwin, who presided over the examinations; former Governor Simon Bradstreet’s sons; Sarah Noyes Hale, the wife of minister John Hale; and Lady Mary Phips, the wife of Governor William Phips.

On October 12, 1692, the Massachusetts General Court forbade further imprisonment for witchcraft. On October 26, church leaders called for a statewide day of fasting, hoping for divine guidance.

The accused were released on bail instead of being imprisoned. Leaders recognized the mistakes that had been made but struggled to rectify the situation. Pardoning all the witches would be an admission of guilt, but continuing the trials was unconscionable. The questions lingered for months while 150 accused remained in jail. In May, all accused witches were discharged and released from prison, provided their jail costs were paid.

In October 1710, the General Court reversed all convictions for those with families to petition. Bridget Bishop, Susannah Martin, Alice Parker, Ann Pudeator, Wilmot Redd, and Margaret Scott were not cleared because they lacked family support. On December 17, 1711, the families of the executed witches were awarded 578 pounds and 12 shillings.

Reverend Samuel Parris was eventually dismissed from his position in Salem Village. His wife died in 1696, and he left the village the following year. He was replaced by Joseph Green, who helped to heal the community. Parris later remarried and died in 1720.

Some of the "afflicted girls" married. The fates of Abigail Williams, Elizabeth Hubbard, Susanna Sheldon, and Mary Warren remain unknown.

Ann Putnam, Jr. never married. Her parents died in 1699, leaving her to care for her nine younger siblings. At age 26, she issued a formal apology, acknowledging her role in the unjust accusations. Ann died at 37, like her mother.

The Salem Witchcraft Hysteria stands as a chilling reminder of the dangers of societal paranoia and injustice.