The most infamous trials were conducted by the Court of Oyer and Terminer in 1692 in Salem Town. One contemporary writer summed the results of the trials thus:
"And now Nineteen persons having been hang'd, and one prest to death, and Eight more condemned, in all Twenty and Eight, of which above a third part were Members of some of the Churches of N. England, and more than half of them of a good Conversation in general, and not one clear'd; about Fifty having confest themselves to be Witches, of which not one Executed; above an Hundred and Fifty in Prison, and Two Hundred more acccused; the Special Commision of Oyer and Terminer comes to a period,..."
—Robert Calef
At least five more of the accused died in prison.
"When I put an end to the Court there ware at least fifty persons in prision in great misery by reason of the extream cold and their poverty, most of them having only spectre evidence against them and their mittimusses being defective, I caused some of them to be lettout upon bayle and put the Judges upon consideration of a way to reliefe others and to prevent them from perishing in prision, upon which some of them were convinced and acknowledged that their former proceedings were too violent and not grounded upon a right foundation ... The stop put to the first method of proceedings hath dissipated the blak cloud that threatened this Province with destruccion;..."
— Governor William Phips, February 21st, 1693
The episode is one of the most notorious cases of mass hysteria, and has been used in political rhetoric and popular literature as a vivid cautionary tale about the dangers of isolationism, religious extremism, false accusations and lapses in due process It was not unique, being an American example of the much larger phenomenon of witch trials in the Early Modern period, but many have considered the lasting impressions from the trials to have been highly influential in subsequent American history.
"More than onc
My ceremonial Robe (over tunic)
e it has been said, too, that the Salem witchcraft was the rock on which the theocracy shattered."
— George Lincoln Burr p 197
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| My ceremonial Robe (over tunic) |
In 17th century colonial North America, the supernatural was part of everyday life, for there was a strong belief that Satan was present and active on Earth. This concept emerged in Europe around the fifteenth century and spread to North America when it was colonized. Witchcraft was then used by peasants, who invoked particular charms for farming and agriculture. Over time, the idea of white magic transformed into dark magic and became associated with demons and evil spirits. From 1560 to 1670, witchcraft persecutions became common as superstitions became associated with the devil. In "Against Modern Sadducism" (1668), Joseph Glanvill claimed that he could prove the existence of witches and ghosts of the supernatural realm. Glanvill wrote about the "denial of the bodily resurrection, and the [supernatural] spirits". In his treatise, he claimed that ingenious men should believe in witches and apparitions; if they doubted the reality of spirits, they not only denied demons, but also the almighty God. Glanvill wanted to prove that the supernatural could not be denied; those who did deny apparitions were considered heretics for it also disproved their beliefs in angels. Works by men such as Glanvill and Cotton Mather tried to prove to humanity that "demons were alive", which played on the fears of individuals who believed that demons were active among them on Earth.
Men and women in Salem believed that all the misfortunes were attributed to the work of the devil; when things like infant death, crop failures or friction among the congregation occurred, the supernatural was blamed. Because of the unusual size of the outbreak of witchcraft accusations, various aspects of the historical context of this episode have been considered as specific contributing factors.
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