The Salem, Massachusetts Witchcraft Hysteria
The winter of 1692 in the small Puritan settlements of colonial Massachusetts marked the beginning of a dark chapter in American history. Between February 1692 and May 1693, a series of hearings and prosecutions unfolded, targeting individuals accused of witchcraft. These events, collectively known as the Salem, Massachusetts Witchcraft Hysteria, or more commonly, the Salem Witch Trials, left an indelible stain on the region and the nation. While the trials are often associated solely with Salem, preliminary hearings occurred in several towns across the province, including Salem Village (now Danvers), Ipswich, and Andover. The most infamous trials, however, were conducted by the Court of Oyer and Terminer in 1692 in Salem Towne. This period of paranoia and persecution offers a chilling glimpse into the societal anxieties and religious fervor that gripped 17th-century New England.
To understand the events of the Salem, Massachusetts Witchcraft Hysteria, it is crucial to examine the context in which they occurred. The New England Puritans, a significant group of English Protestants, had sought refuge in America during the 16th and 17th centuries. Discontent with the perceived corruption and man-made doctrines of the Church of England, they sought to establish a society based on their strict interpretation of the Bible. The Puritans’ emigration to America was largely fueled by a desire to escape religious persecution from church leadership and the King.
Before the onset of the Salem, Massachusetts Witchcraft Hysteria, the Puritan community was undergoing a period of introspection and uncertainty. The initial unity forged by the shared goal of establishing a new frontier had begun to erode. Material and spiritual gain became increasingly important, leading to internal divisions. The colonists held little regard for English political leaders, instead idolizing the founding fathers who had arrived on the Mayflower. However, by 1692, these figures were largely deceased, and the population was increasingly comprised of individuals born on American soil, creating a shift in identity and allegiance.
Life in Puritan New England was characterized by a strict moral code and a constant struggle for survival. There was no separation between church and state, and attendance at religious meetings was mandatory. Those who failed to attend were viewed with suspicion and subject to punishment. Lying, considered a sin, was also punishable by law. While hangings were infrequent, they served as a form of public entertainment, even for children, intended to instill a fear of immoral behavior and its consequences.
Daily life for the average Puritan family was an exhausting cycle of chores with little opportunity for amusement. Families were largely self-sufficient, producing their own bread, butter, cider, ale, clothing, candles, and other necessities. Every member of the family, from the youngest to the oldest, was expected to work from morning until night. Homes were often dark, damp, and depressing, with small windows that provided little natural light, necessitating the constant burning of candles.
Literacy was not widespread, and many individuals signed legal documents with a simple "X" or other personalized mark. Spelling was often inconsistent, depending on the court reporter’s interpretation, as many people could not read or write and were unconcerned with the precise spelling of their names. Families typically had 5-10 children, and it was not uncommon for additional children to reside in the home. By the age of seven, children were expected to contribute to the household labor and meet adult standards. Despite the hardships, New England had one of the lowest infant mortality rates in America at the time.
Marriages were often cut short by the early death of a spouse, with couples fortunate to have seven years together. Second and third marriages were common. The man was the head of the household, and while a woman might offer her opinion in private, she was expected to defer to her husband in all matters. Women could not own property without their husband’s permission or vote. They were considered the weaker sex, and husbands were encouraged to use physical abuse as a form of "correction" if their wives failed to follow their rules.
While Salem itself was never attacked, there was a pervasive fear of Native Americans, fueled in part by the experiences of orphans who had witnessed their families’ deaths at the hands of indigenous people.
The Puritans adhered to a strict interpretation of the Bible, which served as their legal and moral code. Sins such as adultery and sodomy were punishable by death. The Puritan faith was experiencing a decline, with dwindling membership, leading ministers to constantly preach about the rise of the devil and the importance of maintaining moral righteousness. Women were primarily valued for their roles as wives and mothers, and those who owned land, had few children, or were outspoken were often viewed with suspicion.
Despite the condemnation of the occult, many people engaged in practices such as fortune-telling and white magic, passed down through generations as simple wives’ tales. Ministers frequently warned against the dangers of inviting the devil through these practices. Distrust and suspicion were rampant, with neighbors quick to blame each other for misfortunes such as the sudden death of livestock. To deny the existence of the devil was considered blasphemous, and the Bible was consulted for guidance in both personal and legal matters.
The Puritan lifestyle was stringent and unforgiving. Illnesses were often seen as divine punishment for past sins. Accused witches sometimes confessed out of bewilderment, searching their memories for any actions that might have allowed the devil to use them. Fasting was a common practice, intended to honor God and unite the community, even though meals were a significant and often the only time for relaxation. Dreams were considered significant, often interpreted as prophecies, revelations, and truths more real than daily life.
Politically, Massachusetts was a colony of England, 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 been revoked, leaving the colony without a formal leader or set of rules. The accused witches were examined and held in jail, but not tried. In May, Increase Mather, a Puritan minister involved with the colony’s government, returned from England with a new charter and governor, paving the way for the formal trials to begin.
Salem Village, a community within Salem Towne, was plagued by internal conflicts and rivalries, particularly between the Putnam and Porter families. Thomas Putnam, a prominent resident, resented the wealthier and more worldly Porter family. His attempts to break away from Salem Towne and form Salem Village were met with resistance. The community was further divided by disputes over the selection and payment of ministers, leading to instability and resentment. Samuel Parris eventually became the first minister to hold the position for the newly independent Salem Village.
Puritan beliefs about witches were deeply ingrained in their worldview. Witches were believed to kill infants, possess "familiars" to carry out their evil deeds, curse those who angered them, and make pacts with the devil. They were also thought to be unable to recite the Lord’s Prayer without error.
The events of the Salem, Massachusetts Witchcraft Hysteria began in the winter of 1691-92, when nine-year-old Elizabeth "Betty" Parris and her eleven-year-old cousin Abigail Williams, the daughter and niece of Reverend Samuel Parris, began to exhibit strange behaviors, including fits, screaming, throwing objects, and contorting themselves into peculiar positions. The girls complained of being pinched and pricked with pins. Dr. William Griggs, unable to find any physical cause, attributed their condition to witchcraft. Minister John Hale described their symptoms as "beyond the power of Epileptic Fits or natural disease to effect."
Betty Parris was the first to claim she was bewitched. As other girls began to display similar symptoms, the community was baffled. Twelve-year-old Ann Putnam, Jr., soon joined the group of afflicted girls, and the Salem, Massachusetts Witchcraft Hysteria formally began, with the girls accusing their neighbors of witchcraft.
The first three individuals accused of afflicting the girls were Sarah Good, Sarah Osborne, and Tituba. Historians believe that a family feud between the Putnams and Porters may have contributed to the accusations. Sarah Good, a homeless beggar, was accused due to her poor reputation. Sarah Osborne rarely attended church and was accused of prioritizing her own self-interests. Tituba, a slave of a different ethnicity, was an easy target. She was accused of enticing young girls with stories of demons, fortune-telling, and sexual encounters, stimulating their imaginations.
These women were considered outcasts and easily fit the stereotype of a witch. They were brought before local magistrates and interrogated for several days, beginning on March 1, 1692. Afterward, they were imprisoned, and further accusations followed. Martha Corey, Dorcas Good, Rebecca Nurse, and Rachel Clinton were among the next to be accused. Martha Corey had expressed skepticism about the girls’ accusations, drawing attention to herself. The charges against her and Rebecca Nurse, both full church members, deeply troubled the community. Dorcas Good, the four-year-old daughter of Sarah Good, was coerced into confessing and implicating her mother.
During the initial examinations, Sarah Good vehemently denied harming the girls and suggested that Sarah Osborne might be a witch. Sarah Osborne, in turn, denied any involvement but suggested that the devil could use her likeness without her permission. The "afflicted girls" would scream, go into trances, and mimic the movements of Good and Osborne during the questioning.
Tituba initially denied harming the girls but eventually changed her story, describing broomstick rides with Good and Osborne, familiars in the shape of yellow birds, a grotesque animal with a woman’s head, and a tall, male witch leader from Boston who carried the devil’s book with at least nine signatures. She claimed the devil tempted her with "pretty things" and that Good and Osborne pressured her to harm the girls. Tituba’s confession lent credibility to the girls’ accusations and instilled fear in the community, leading to a wider search for the alleged witches.
The afflictions of the girls intensified, with fits appearing genuine to onlookers. Stories circulated of specters and ghostly apparitions, further fueling the paranoia. The girls’ symptoms included bleeding, rigidity, contortions, crying, and screaming. They became adept at embellishing each other’s stories. Fear gripped the town, with residents believing that invisible witches surrounded the meetinghouse.
The "afflicted girls" were often found with marks, bruises, and bite marks, which were then compared to the bite of the accused, which seemed to always match, even if the accused had no teeth. More and more girls and women joined the circle of accusers. The authenticity of these afflictions remains a subject of debate among historians, with some suggesting mass hysteria, attention-seeking behavior, or a subconscious rebellion against the restrictions placed on women.
The records of the examinations and trials are incomplete, often relying on notes taken by individuals such as Reverend Samuel Parris. Of the afflicted girls, Abigail Williams was a constant presence and voice. Mercy Lewis, another active accuser, later gave birth to an illegitimate child, leading some to discredit her testimony. Elizabeth Hubbard, an orphaned servant girl, was known for remaining in a trance for extended periods. Mary Walcott reportedly spent most of the examinations knitting.
Mary Warren, a servant girl in the Proctor household, briefly recanted her accusations after the Proctors were arrested but quickly reverted to her fits when accused herself. 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. Ann Carr Putnam, Sr., the mother of Ann Putnam, Jr., experienced fits and nightmares and believed that someone had cursed her family.
The process of accusing and examining a witch involved several steps. The "afflicted girls" would claim that a person’s "shape" was torturing them, leading to a warrant for their arrest. The accused would then be examined for a witch’s mark, typically near the genitals, which, if pricked with a pin and did not bleed, was considered damning evidence. The accused would be brought before the girls for examination, during which the girls would fall into fits, claiming the accused’s "shape" was present, often accompanied by visions of animals or whispering figures.
The "touch test" was employed, based on the belief that if a witch touched an afflicted girl, the witch’s spirit would be forced to return to her body, ceasing the fit and confirming guilt. Confession was often seen as the best option, offering a chance to spare one’s life, though confessing witches were expected to name accomplices.
The accused were imprisoned, chained, and forced to pay for their own jail costs. Torture, such as "tying neck to heels," was used to extract confessions. Families of the accused reacted differently, with some disowning their kin and others steadfastly maintaining their innocence.
When brought to trial, the accused had little chance of acquittal. The first 19 individuals tried were found guilty and sentenced to death. Giles Corey was pressed to death for refusing to enter a plea. The hangings were public events, with the accused paraded through the town, taunted and cursed, before being hanged.
The Salem, Massachusetts Witchcraft Hysteria began to wane when prominent individuals, including family members of magistrates and the governor, were accused. The Massachusetts General Court intervened, forbidding further imprisonment for witchcraft. Church leaders called for a statewide day of fasting, seeking divine guidance.
Accusations continued, but the accused were released on bail. Leaders grappled with how to halt the trials without admitting to executing innocent people. After four months, all accused witches were discharged and released from prison, provided they paid their jail costs.
In October 1710, the General Court reversed the convictions of those who had family to petition on their behalf. Families of the executed witches were compensated with a sum of 578 pounds and 12 shillings.
Reverend Samuel Parris was eventually forced out of his position in Salem Village. Ann Putnam, Jr., never married and cared for her younger siblings after her parents’ deaths. At the age of 26, she publicly apologized for her role in the trials, acknowledging her involvement in the guilt of innocent blood. She died at the age of 37.
The Salem, Massachusetts Witchcraft Hysteria serves as a cautionary tale about the dangers of mass hysteria, religious extremism, and the abuse of power. It remains a significant event in American history, reminding us of the importance of critical thinking, due process, and the protection of individual rights.