The Salem witch trials, which took place in 1692-1693, were a dark chapter in American history characterized by the execution of 20 people accused of witchcraft. These trials occurred in the Massachusetts Bay Colony and were fueled by a combination of religious fanaticism, social tensions, and mass hysteria. Various theories have been proposed to explain the underlying causes of the Salem witch trials. Some suggest that a combination of political rivalry and economic competition created a climate of suspicion and fear, leading to the accusations of witchcraft. Others argue that the Puritan religious beliefs held by the colonists played a significant role, as they saw the Devil's work everywhere and believed in the power of witches to do harm. Proponents of the economic theory argue that the trials were a manifestation of tensions between established farmers and the increasing number of newcomers in the community.
In Salem Village Massachusetts in 1692 the last large-scale witch trial of the western world began because a little girl of about nine years old and her relative, a girl of eleven who was bound out to service, fell into fits that quickly spread to other adolescent girls in their community. Prayer couldn’t solve the girls’ fits, and neither could the nearest doctor. Only then was witchcraft floated as a possible cause. The first women accused were Tituba Indian, a slave from Barbados who was later beaten into a confession, Sarah Good, who was so poor that she survived by begging from door to door and had been absent “for want of clothes” (ie she was clad – literally – in rags), and Sarah Osburn, who had taken her handyman for her lover. Put another way, a group of severely disempowered girls living in a rigidly hierarchical society experiencing psychological troubles they lack the language to understand laid the blame on three women who had even less power than themselves.
Put another way, a group of severely disempowered girls living in a rigidly hierarchical society experiencing psychological troubles they lack the language to understand laid the blame on three women who had even less power than themselves. In Salem Village Massachusetts in 1692 the last large-scale witch trial of the western world began because a little girl of about nine years old and her relative, a girl of eleven who was bound out to service, fell into fits that quickly spread to other adolescent girls in their community.
Proponents of the economic theory argue that the trials were a manifestation of tensions between established farmers and the increasing number of newcomers in the community. These newcomers threatened the economic well-being of the established families and were seen as outsiders. Accusing them of witchcraft may have been a way to maintain social control and assert dominance.
The truth behind the Salem witch trials
I can usually spot him even before my talk is over – a middle-aged man with a smug expression on his face, borne of the total confidence of someone who spends a lot of time watching history programmes on television. Am I aware, he wants to inform me the moment the Q and A begins, that the real cause of the Salem witch crisis was ergot poisoning? I should look into it, if I wasn’t. Why, thank you, gentleman audience member. How good of you to share that with me.
In the 1970s – a time somewhat steeped in drugs, as it happens – a theory was advanced that the most deadly witch trial in North American history could be blamed on ergotism, a rare hallucinatory syndrome caused by consuming moldy rye bread. The adolescent girls who blamed their troubles on difficult, argumentative women in their community were suffering nothing worse than a bad acid trip. Comforting though this idea might be, the theory was discarded within months of its advancement. Not all the afflicted girls lived in the same household, for one thing. Hallucinations are generally preceded by violent vomiting, for another (which is absent in the contemporary accounts of the girls’ behaviour), and often conclude with one’s feet rotting off. It turns out that witchcraft cannot be solved with a simple disease, nor can it be safely consigned to the past. Early modern English witchcraft is more important than that.
The brutal truth is that witch trials had much more to do with power and gender than my interlocutor would like to believe. The typical person accused as a witch in the English Atlantic world in the 1500s-1600s was a woman, first and foremost, in part because at the time women were thought to be more innately at risk of temptation into sin. She was often someone who made her neighbours profoundly uncomfortable. Contrary to the Hansel and Gretel image of a withered old hag, most women accused as witches during this period were in middle age, or the time of life when they should have been at their most influential and powerful – heads of families, members of their church. Women who were childless, or had been abandoned by husbands, or who were destitute, or who were insane wore their exclusion from society in painfully conspicuous ways.
How do I get involved in the Guardian children's books site? Read moreOne North American English alleged witch, Rachel Clinton of Ipswich Massachusetts, was accused, among other things, of “hunching a woman of quality with her elbow” when the other woman passed her in the meeting house. What does this tiny detail nearly lost to history tell us about Rachel Clinton? First, that she is not herself considered to be a “woman of quality.” Second, that she doesn’t know her place. Third, that she is very, very angry. And finally, that when she is angry, she lashes out. Rachel, a childless, middle aged woman whose indentured servant husband had absconded with all her money, leaving her penniless and dependent on the charity of her neighbours in a time of great scarcity even for better-off people, embodies all the greatest fears of early modern English village women. Rachel’s desperation reminds all the other women of her small, closely-knit community what is at stake if they don’t behave the way women should.
In Salem Village Massachusetts in 1692 the last large-scale witch trial of the western world began because a little girl of about nine years old and her relative, a girl of eleven who was bound out to service, fell into fits that quickly spread to other adolescent girls in their community. Prayer couldn’t solve the girls’ fits, and neither could the nearest doctor. Only then was witchcraft floated as a possible cause. The first women accused were Tituba Indian, a slave from Barbados who was later beaten into a confession, Sarah Good, who was so poor that she survived by begging from door to door and had been absent “for want of clothes” (ie she was clad – literally – in rags), and Sarah Osburn, who had taken her handyman for her lover. Put another way, a group of severely disempowered girls living in a rigidly hierarchical society experiencing psychological troubles they lack the language to understand laid the blame on three women who had even less power than themselves.
Gender, power, and class form a powerful nexus, in the 1600s as today. Culture finds ways to punish people who don’t know their place, and who aren’t afraid to express anger about the status quo. Witchcraft wasn’t a quaint, archaic affliction easily solved by modern medicine and reason, no matter what my (usually male) audience member would like to insist to me, the sometimes angry woman speaking at the front of the room. “The past is never dead,” American author William Faulkner once wrote. “It’s not even past.”
Katherine Howe is the author of Conversion. Set in a girls’ school in which the students start falling victim to bizarre, uncontrollable tics, it is inspired by the Salem witch trials. Buy it at the Guardian bookshop.
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Gender, power, and class form a powerful nexus, in the 1600s as today. Culture finds ways to punish people who don’t know their place, and who aren’t afraid to express anger about the status quo. Witchcraft wasn’t a quaint, archaic affliction easily solved by modern medicine and reason, no matter what my (usually male) audience member would like to insist to me, the sometimes angry woman speaking at the front of the room. “The past is never dead,” American author William Faulkner once wrote. “It’s not even past.”
The religious theory suggests that the Salem witch trials were a result of religious fervor and anxiety. The Puritans believed in the existence of the Devil and were constantly alert to signs of his presence. They also believed that witches were in league with the Devil and capable of causing harm to the community. The accusations and subsequent trials were seen as a way to purge the community of evil and restore order. Another important factor contributing to the Salem witch trials was mass hysteria. A wave of mass hysteria swept through the community, fueled by a combination of fear, superstition, and paranoia. Once one person was accused of witchcraft, others followed suit, resulting in a snowball effect. Accusations became rampant, and anyone suspected of being a witch was subjected to interrogation and torture. Despite these various theories, it is difficult to pinpoint a single cause for the Salem witch trials. It was a complex phenomenon influenced by a range of factors, including social, economic, and religious dynamics. What is clear, however, is that the trials were a tragic event that resulted in the loss of innocent lives and left a lasting mark on American history. In conclusion, the Salem witch trials were a period of mass hysteria and persecution in colonial America. The trials were rooted in a combination of religious beliefs, social tensions, and economic competition. Although numerous theories have been proposed to explain the causes, the truth behind the Salem witch trials remains elusive. Nevertheless, the events of 1692-1693 serve as a stark reminder of the dangers of fear, superstition, and intolerance..
Reviews for "Revisiting the Salem Witch Trials: What Scholars Have Discovered"
- Samantha - 1 star
This documentary was a complete snooze-fest. The narration was dull and monotonous, and the interviews with historians were not engaging at all. I was hoping to learn more about the Salem witch trials, but this documentary barely scratched the surface. It was more like a dry history lesson than an investigative piece. I would not recommend wasting your time on this one.
- John - 2 stars
I was really looking forward to diving deep into the mystery and controversy surrounding the Salem witch trials, but unfortunately, this documentary fell short. It lacked a coherent narrative and failed to provide any new insights or revelations. The pacing was off, and I found myself losing interest halfway through. I would have appreciated more analysis and less repetitive information. Overall, a disappointing watch.
- Emily - 3 stars
While the concept of investigating the truth behind the Salem witch trials is intriguing, this documentary didn't quite deliver. The presentation felt disjointed, with the producers jumping from one aspect to another without fully exploring any of them. It also lacked a clear thesis or argument. I was left with more questions than answers after watching it. However, I did appreciate the inclusion of interviews with experts, which added some credibility to the documentary. If you're already familiar with the subject, you might find a few tidbits of new information, but don't expect it to be groundbreaking.