The Salem witchcraft trials were a series of hearings and prosecutions of people accused of witchcraft in colonial Massachusetts between February 1692 and May 1693. The trials resulted in the execution of 20 people, 14 of them women, and the imprisonment of more than 150 others. The events have been the subject of many literary and artistic works, attracting widespread interest and fascination. The trials began when a group of young girls in Salem Village, now Danvers, Massachusetts, began experiencing strange fits and afflictions. They claimed to be under the influence of witchcraft and accused several older women in the community of casting spells on them. The accusations quickly spread, and soon, many people were being accused of witchcraft.
The first to be tried by the Court of Oyer and Terminer was Bridget Bishop of Salem Town. Goodwife Bishop was found guilty and hanged on June 10. Eighteen people, from all stations of life, followed her to the gallows on three successive hanging days. Finally, due to a combination of factors, including numerous petitions and letters authored by the accused, their family members, and local ministers, as well as the accusation of individuals from the highest levels of society (including the Governor’s own wife!) Governor Phips disbanded the Court of Oyer and Terminer in October.
Though a few convictions, from both the old and new court, remained, in late January Governor Phips stepped in once again and issued last minute reprieves. At this time, some believed witches were able to project a ghostly version of themselves beyond their physical body, which could be sent to torment unsuspecting victims.
The accusations quickly spread, and soon, many people were being accused of witchcraft. The trials were conducted according to the legal procedures of the time. The accused were brought before a panel of judges and questioned about their involvement in witchcraft.
The Salem Witch Trials
In January of 1692, nine-year-old Betty Parris and eleven-year-old Abigail Williams, the daughter and niece of Salem Village minister Reverend Samuel Parris, suddenly feel ill. Making strange, foreign sounds, huddling under furniture, and clutching their heads, the girls’ symptoms were alarming and astounding to their parents and neighbors. When neither prayer nor medicine succeeded in alleviating the girls’ agony, the worried parents turned to the only other explanation; the children were suffering from the effects of witchcraft. As word of the illness spread, others began to fall ill with the same alarming symptoms. The afflicted complained disembodied spirits were stabbing them, choking them, and jabbing them with pins. Soon names were cried out as the afflicted began to identify these specters. Neighbors, acquaintances, and total strangers were named in the statements and examinations that followed. Over the course of the year 1692, between 150-200 people were jailed for witchcraft. Ultimately, 14 women and 5 men were hanged, one man was tortured to death, and at least five people perished in prison. This was the largest series of witchcraft trials to ever take place in North America, and would be the last large-scale witch panic to take place in the English colonies.
To understand the events of the Salem witch trials, it is necessary to examine the times in which these events occurred. There were the ordinary stresses of seventeenth-century life in Massachusetts Bay Colony; a strong belief in the devil, the recent smallpox epidemic, the ever-present threat of attack by Indigenous tribes and their French allies, boundary and border disputes between neighbors. These factors alone created a fertile ground for fear and suspicion. However, these fears were made worse by a growing factional conflict in Salem Village, rising inflation, and the removal of the Massachusetts Bay Charter in 1684. To many it seemed the Puritan ideal of a “City on a Hill” was slipping away, decades of work suddenly pulled from their grasp. Many wondered if Satan’s forces had infiltrated their new land.
When a new charter finally arrived in May of 1692, the growing number of witchcraft accusations prompted newly appointed Governor William Phips to hastily create a special court, the Court of Oyer (to hear) and Terminer (to determine), to oversee these cases. As a special court created amidst an ever increasing witchcraft panic, the magistrates made a series unusual procedural choices– the most dangerous being the decision to allow the use of spectral evidence. At this time, some believed witches were able to project a ghostly version of themselves beyond their physical body, which could be sent to torment unsuspecting victims.
The first to be tried by the Court of Oyer and Terminer was Bridget Bishop of Salem Town. Goodwife Bishop was found guilty and hanged on June 10. Eighteen people, from all stations of life, followed her to the gallows on three successive hanging days. Finally, due to a combination of factors, including numerous petitions and letters authored by the accused, their family members, and local ministers, as well as the accusation of individuals from the highest levels of society (including the Governor’s own wife!) Governor Phips disbanded the Court of Oyer and Terminer in October.
Trials resumed in January of 1693, this time with a new court, the Supreme Court of Judicature, the same court we use in Massachusetts to this day. This court differed from the first in that it no longer accepted spectral testimony. With this controversial evidence gone, most were found not-guilty and released. Though a few convictions, from both the old and new court, remained, in late January Governor Phips stepped in once again and issued last minute reprieves. The Salem witch trials were over.
As the years passed, some offered apologies for their role in the witchcraft trials and restitution was eventually paid to many of the victims and their families. In 1697, the Massachusetts General Court ordered a day of fasting and prayer in atonement for errors made by the colony, including the witchcraft trials. On this day one judge, Samuel Sewall, and 12 jurors, came forward to apologize for their roles in the Salem witch trials. The other magistrates never admitted there had been a miscarriage of justice, going to their graves believing they did what was best for the colony.
Though a resolution was passed by the General Court in 1711 which reversed the attainder (restored the civil liberties) in the case of many of those condemned in 1692, seven individuals were not included by name, and thus technically remained convicted of witchcraft. In 1945, a bill was introduced into legislature to clear six names, headed by descendants of Ann Pudeator. Twelve years later, a resolution was passed that pardoned “Ann Pudeator and certain other persons.” However, these “other persons” were yet to be formally named. Five of the missing names were finally added to the resolve in October of 2001, formally declaring the innocence of Bridget Bishop, Susannah Martin, Alice Parker, Margaret Scott, and Wilmott Redd. Unfortunately, one last name, that of Elizabeth Johnson Jr., was missed in the 2001 resolve. Inspired by a talk given by historian Richard Hite, a group of middle school students in North Andover, Massachusetts, took it upon themselves to clear the remaining name. This last case was finally resolved in the summer of 2022.
Trials resumed in January of 1693, this time with a new court, the Supreme Court of Judicature, the same court we use in Massachusetts to this day. This court differed from the first in that it no longer accepted spectral testimony. With this controversial evidence gone, most were found not-guilty and released. Though a few convictions, from both the old and new court, remained, in late January Governor Phips stepped in once again and issued last minute reprieves. The Salem witch trials were over.
Spectral evidence, testimonies from the afflicted girls claiming to see the accused's spirit hurting them, was admitted as admissible evidence. The accused were often subjected to physical examinations, such as body searches for "witches' marks" and the infamous "swimming test" where the accused would be tied to a chair and thrown into water. If they floated, it was believed to be evidence of their guilt since witches were thought to be repelled by water. The trials were fueled by a combination of factors, including religious beliefs, social tensions, and economic hardships. Puritan beliefs in the supernatural and the devil were prevalent in colonial Massachusetts, making it easy for accusations of witchcraft to gain traction. The social tensions within the Salem community, including rivalries and longstanding grudges, also played a role in fueling the hysteria. The trials came to an end in 1693 when the colonial governor ordered the exclusion of spectral evidence, which significantly weakened the prosecution's case. As the hysteria subsided, many of those imprisoned were released, and the remaining cases were eventually dismissed. The trials left a lasting impact on American history and remain a cautionary tale of the dangers of mass hysteria and the importance of due process. In conclusion, the Salem witchcraft trials were a dark chapter in American history, where innocent people were accused, imprisoned, and executed based on fear, superstitions, and personal vendettas. The trials serve as a reminder of the dangers of unchecked power and the importance of a fair and just legal system..
Reviews for "Exploring the Demonic Panic of the Salem Witchcraft Trials"
1. Emily - 2 stars - I was really disappointed with "Explore the Salem Witchcraft Trials". The information provided was very basic and didn't delve deep into the actual events or the historical context of the trials. I was hoping to learn more about the accused individuals and the impact the trials had on the community, but I felt like the documentary barely scratched the surface. The narration was also quite dry and lacked enthusiasm, making it difficult to stay engaged. Overall, I don't think this documentary is worth the time if you're looking for a comprehensive and in-depth exploration of the Salem Witchcraft Trials.
2. James - 3 stars - While "Explore the Salem Witchcraft Trials" had its merits, I found it to be relatively lackluster. The visuals were mediocre at best, and the reenactments felt corny and contrived. Additionally, I felt like the documentary skipped over crucial details and didn't provide a thorough examination of the events that transpired during the Salem Witch Trials. It left me feeling like I was missing out on a significant portion of the story. Overall, it was an average documentary that failed to captivate or provide a comprehensive understanding of the Salem Witchcraft Trials.
3. Sarah - 2.5 stars - I expected a riveting exploration of the Salem Witchcraft Trials, but unfortunately, I was left underwhelmed by this documentary. The pacing was slow, and the narration lacked energy and enthusiasm. It felt like a missed opportunity to bring the events to life and engage the viewers. Moreover, the documentary lacked depth in its analysis and failed to provide a comprehensive understanding of the historical context surrounding the trials. If you're looking for a detailed and immersive examination of the Salem Witchcraft Trials, I would suggest looking elsewhere.