Overview
This lecture provides an in-depth examination of the Salem witch trials, exploring their historical context, the realities behind common myths, and the complex social, religious, and psychological factors that contributed to the events. The lecture also discusses the aftermath and various explanations historians have proposed for why the trials escalated as they did.
Puritan Beliefs & Salem's Background
- The Puritans in Salem were separatists who aimed to establish a religious utopia, separate from the Anglican Church. Their beliefs were rooted in Calvinism, emphasizing predestination, strict morality, and intense piety.
- The Puritan worldview included a constant awareness of the devil’s presence, which heightened fears of witchcraft. Satan was believed to be actively working in the world, especially on the colonial frontier, and Native Americans were often viewed as his followers.
- Witches were thought to have made pacts with Satan, often through rituals involving signing a book and participating in forbidden acts. Witch-hunting practices were influenced by the Malleus Maleficarum, a Catholic manual detailing how to identify, try, and execute witches.
- Salem was divided into two main areas: Salem Town (a wealthier, more commercial, and less religious port area) and Salem Village (a poorer, more rural, and devoutly religious farming community). This division created significant social tension.
- Additional sources of conflict included ongoing Native American warfare (notably King William’s War), the political upheaval of the Dominion of New England, and disputes over religious leadership, particularly the controversial minister Samuel Parris, who was disliked by many in the community.
The Salem Witch Trials: Myth vs. Fact
- Many widely held beliefs about the Salem witch trials are false, including the ideas that all the accused were women, that victims were burned at the stake, that hundreds were executed, and that mass hysteria broke out immediately.
- The first afflicted were Betty Parris (age 9, daughter of Reverend Samuel Parris) and Abigail Williams (age 11, his niece), who began experiencing mysterious fits in January 1692. Their symptoms included contortions, catatonia, and aversion to religious activities.
- The initial accused were Tituba (a Native American slave from Barbados), Sarah Good (an impoverished beggar), and Sarah Osborne (an elderly woman who rarely attended church). All three were social outsiders, fitting common patterns in witchcraft accusations.
- Tituba’s confession, which included claims of a larger witch conspiracy, was pivotal in escalating the crisis. Her admission may have been coerced or motivated by a desire to end her suffering or retaliate against her captors.
- Contrary to popular belief, the accusations and fits spread beyond a small group of girls, involving adults, men, and even people who were not afflicted but acted as witnesses.
The Trials & Legal Procedures
- The growing number of accusations led Governor William Phips to establish the special Court of Oyer and Terminer in May 1692, dedicated to hearing witchcraft cases.
- Evidence used in the trials included:
- Testimony from at least two witnesses, often claiming to have seen bewitchment or a “specter” (spiritual projection) of the accused.
- Physical signs such as a “witch’s mark” (mole or wart), believed to be used by familiars (demonic animals) to feed from the witch.
- Confessions, which were considered strong evidence, especially if the accused named others.
- Poppets (dolls used for cursing), and the “touch test,” where contact with the accused was believed to relieve the afflicted’s symptoms.
- Unique to Salem, many afflicted individuals displayed dramatic physical symptoms (fits, bruises, coughing up pins, and even being tied up without explanation), which are now suspected to have been staged or fraudulent.
- The majority of accusers were not young girls; adults and men also played significant roles as both accusers and witnesses.
Escalation and Termination
- Over the course of the trials, about 200 people were accused, 79 were formally tried, 19 were hanged, 1 (Giles Corey) was pressed to death, and 5 died in prison due to harsh conditions.
- As the trials progressed, accusations expanded beyond typical social outcasts to include respected community members, such as Rebecca Nurse (an elderly, devout Puritan woman) and George Burroughs (a former minister).
- A major shift in Salem was that those who confessed and named others were spared execution, while those who maintained their innocence were more likely to be executed. This was the opposite of earlier witch trials in Europe and the colonies.
- Public opposition to the trials grew, with petitions, protests, and criticism from ministers and townspeople. The court was eventually disbanded, and the use of spectral evidence (testimony about spiritual visions) was banned, leading to most remaining accused being acquitted or pardoned.
- Governor Phips, upon returning from England and seeing the extent of the crisis (including accusations against his own wife), ordered the release of prisoners and the end of the trials. The last accused were freed by April 1693.
Explanations for the Trials
- Historians have proposed several explanations for the Salem witch trials:
- Fraud and Conspiracy: Some participants may have deliberately lied or staged symptoms, sometimes admitting to “pretending” before recanting under pressure.
- Psychological Disorders: Theories include conversion disorder (where psychological stress manifests as physical symptoms) and PTSD, especially among those traumatized by Native American attacks.
- Social and Religious Tensions: The divide between Salem Village and Salem Town, as well as pro- and anti-Parris factions, fueled suspicion and accusations, often targeting those seen as less religious or outsiders.
- Gender Bias: While both men and women were accused, women were more frequently targeted, reflecting broader beliefs about women’s susceptibility to evil and sexualized associations with the devil.
- Pagan and Folk Practices: Some accused may have engaged in folk remedies or “white magic,” which were later interpreted as witchcraft.
- Rejected Theories: The ergot poisoning hypothesis (hallucinogenic fungus in rye) is not supported by historical evidence, as symptoms and patterns do not match the events in Salem.
- Impact of War and Trauma: Ongoing conflict with Native Americans (King William’s War) heightened fear and stress, and some afflicted individuals had direct traumatic experiences, possibly influencing their behavior and the community’s response.
Key Terms & Definitions
- Puritans: English religious reformers who emphasized strict morality, predestination, and the constant threat of evil.
- Salem Village/Town: Two distinct areas of Salem, divided by wealth, religious devotion, and social status.
- Malleus Maleficarum: Influential Catholic manual on identifying and prosecuting witches.
- Court of Oyer and Terminer: Special court established to try witchcraft cases in Salem.
- Spectral Evidence: Testimony that the accused’s spirit or specter harmed others; later disallowed due to unreliability.
- Conversion Disorder: Psychological condition where stress or trauma produces physical symptoms, sometimes spreading epidemically.
Action Items / Next Steps
- Review the differences between myths and historical realities of the Salem witch trials, focusing on the diversity of accusers and accused, and the actual legal procedures.
- Explore psychological explanations for mass accusations, such as conversion disorder and the effects of trauma.
- Investigate additional case studies of witch trials in colonial America to compare causes, procedures, and outcomes.
- Consider the role of social, religious, and political tensions in shaping community crises and moral panics.