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Is Salem Inappropriately Capitalizing on the Witch Trials?

Reading the 1950s play, The Crucible, by Arthur Miller has significantly changed the way I view both the Witch Trials and the Halloween rucus that consumes Salem, Massachusetts every year. The emotional play explores the struggles and injustices that the wrongfully convicted people of the 1690s had to face. I even found myself close to tears as some of the major characters had to choose between confessing to witchcraft and saving themselves or staying true to their morales and dying for their innocence.

This year as I watch people walking around Salem in witch hats and paying hundreds of dollars for haunted houses and psychics, I can’t help but feel sad for the 20 people who actually died here a little over 300 years ago. Every year the city experiences a huge boost in revenue by turning a tragic historical event into an entertaining tourist attraction. How is that just? If the men and women who died during the Witch Trials knew that their deaths were now equated to spooky tales told to tourists paying for overpriced tours, they would turn over in their nearby graves! Not to mention, the Witch Trials are not even an event to be proud of and flaunt. They were a period of deceit, revenge, and hate that does not reflect well on the history of town. But, instead of being respectful to its own past, Salem has used it as an opportunity to gain money off of fried dough and carnival rides.

The poor souls of Salem, like John Proctor and Giles Corey, two people who actually died after being convicted as warlocks, deserve some respect during Halloween time. It’s too late for the city to tone down the crazy spectacle that it is during this time every year, but it would be nice to hear tour guides being more compassionate during their tours, and tourists more respectful of the true history of the area. Hopefully this article will spark a discussion within you about the morality of Halloween in Salem, and make you think twice before heading out with the other costumed crazies to “celebrate” in the city. And in any case, I personally think that there are much better things to spend your time and money on than cheap tourist bait. After all, we do live next door!

Capitalizing on seasonal interest in the Salem witch trials

Every October it’s inevitable that new publications on the Salem witch trials are published. It’s odd because the witches of our Halloween imaginations have nothing to do with the innocent people hanged in 1692. This time one of the new entries, The Salem Witch Trials: The True Witch Hunt of 1692 and Its Legacy Today, you’ll find tucked between other seasonal special issues on the magazine shelves.

The Time-Life branded magazine covers a broad sweep of history in its 96 pages, from European origins and witch hunts of today to Arthur Miller’s play, The Crucible, and modern witchcraft. Like many ideas designed to make a quick buck, this one is rife with mistakes big and small. To be fair, that’s one of the most difficult problems with telling the Salem story: for more than 300 years, this one event has been cloaked in embarrassment while physical and historical details have been lost. Not having a witch-hunt historian to oversee or edit this project results in all sorts of difficulties.

Let’s hit on the easy mistakes. The trials occurred in Salem, now a city, though the first accusations of witchcraft happened in Salem Village, now known as the town of Danvers. Throughout the magazine, this geographic distinction is so confused that even the House of the Seven Gables is misplaced (94).

While the witch trials did make Salem the epicenter and focus of tourism, it’s not accurate to repeatedly say Salem has “embraced its history.” The city is known for its maritime trade, its literary scene, its unique and Far East-inspired architecture, its influence on education, and so much more, but it’s the dark shadow of the witch trials that not all the Salemites “embrace.” Of course, Salem has a plethora of witch shops and witch-related attractions, which some locals like and others hate—especially in October.

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Of English traditions

In the 17 th century, Massachusetts Bay Colonists were not exactly “European immigrants.” As an English colony, most people came from England. Plus, English witch hunts were much different from European ones. In Europe, witchcraft was considered heresy, which is why the Catholic Church and the pope-appointed Inquisitors rooted out witches and punished those found guilty by burning them to death. During Queen Mary Tudor’s reign, 1553-1558, English Protestants and other nonconformists who opposed her Catholic rule were charged with heresy and burned to death. However, English witchcraft accusations percolated up from the people to the courts and was a capital offense, punished by hanging (10-29).

Witchcraft and folk magic were very much a part of everyday life (6, 34). Puritans—from Harvard graduates and ministers to farmers, merchants, and sailors—believed in witches. Some were skeptical about the accusations, but notables like Puritan minister Cotton Mather and Judge William Stoughton believed witches were making pacts with the Devil to destroy their communities and take down their churches. Using occult magic (tarot cards, palmistry, dowsing, astrology, predicting the future, etc.) was fraternizing with the Devil to gain goods or knowledge that only God should have, while maleficent witchcraft (like cursing, casting spells, giving the evil eye) used the Devil to harm individuals, animals, crops, and cause other devastations.

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