By the end of the trials, beyond the twenty who were executed and the five who perished in prison, 207 individuals had been accused, 74 had been "afflicted", 32 had officially accused their fellow neighbors, and 255 ordinary people had been inexorably drawn into that ruinous and murderous vortex, and this doesn’t include the religious, judicial, and governmental leaders. All this adds up to what the Rev. Cotton Mather called "a desolation of names."The individuals involved are too often reduced to stock characters and stereotypes when accuracy is sacrificed to indignation. And although the flood of names and detail in the history of an extraordinary event like the Salem witch trials can swamp the individual lives involved, individuals still deserve to be remembered and, in remembering specific lives, modern readers can benefit from such historical intimacy. By examining the lives of six specific women, Marilynne Roach shows readers what it was like to be present throughout this horrific time and how it was impossible to live through it unchanged.

    Horrifyingly violent Indian attacks had all but emptied the northern frontier of settlers, and many traumatized refugees—including the main accusers of witches—had fled to communities like Salem. Meanwhile the colony’s leaders, defensive about their own failure to protect the frontier, pondered how God’s people could be suffering at the hands of savages. Struck by the similarities between what the refugees had witnessed and what the witchcraft “victims” described, many were quick to see a vast conspiracy of the Devil (in league with the French and the Indians) threatening New England on all sides. By providing this essential context to the famous events, and by casting her net well beyond the borders of Salem itself, Norton sheds new light on one of the most perplexing and fascinating periods in our history.

    Antonia Fraser called it "a grisly read and an engrossing one."

    Bringing to life stories like that of Eunice Cole, tried for attacking a teenage girl with a rock and buried with a stake through her heart; Jane Jacobs, a Bostonian so often accused of witchcraft that she took her tormentors to court on charges of slander; and Increase Mather, an exorcism-performing minister famed for his knowledge of witches, this volume provides a unique tour through the darkest history of English and North American witchcraft, never failing to horrify, intrigue, and delight.

    A single event in its 400 years of history―the Salem Witch Trials of 1692―transformed it into the Capital of Creepy in America. But Salem is a seasonal town―and its season happens to be Halloween. Every October, this small city of 40,000 swells to more than a quarter million as witches, goblins, ghouls, and ghosts (and their admirers) descend on Essex Street. For the fall of 2015, occult enthusiast and Edgar Award-winning writer J.W. Ocker moved his family of four to downtown Salem to experience firsthand a season with the witch, visiting all of its historical sites and macabre attractions. In between, he interviews its leaders and citizens, its entrepreneurs and visitors, its street performers and Wiccans, its psychics and critics, creating a picture of this unique place and the people who revel in, or merely weather, its witchiness.

    Starkey's sense of drama also vividly recreates the atmosphere of pity and terror that fostered the evil and suffering of this human tragedy.

    Villagers--mainly young women--suffered from unseen torments that caused them to writhe, shriek, and contort their bodies, complaining of pins stuck into their flesh and of being haunted by specters. Believing that they suffered from assaults by an invisible spirit, the community began a hunt to track down those responsible for the demonic work. The resulting Salem Witch Trials, culminating in the execution of 19 villagers, persists as one of the most mysterious and fascinating events in American history. Historians have speculated on a web of possible causes for the witchcraft that stated in Salem and spread across the region-religious crisis, ergot poisoning, an encephalitis outbreak, frontier war hysteria--but most agree that there was no single factor. Rather, as Emerson Baker illustrates in this seminal new work, Salem was "a perfect storm": a unique convergence of conditions and events that produced something extraordinary throughout New England in 1692 and the following years, and which has haunted us ever since. Baker shows how a range of factors in the Bay colony in the 1690s, including a new charter and government, a lethal frontier war, and religious and political conflicts, set the stage for the dramatic events in Salem. Engaging a range of perspectives, he looks at the key players in the outbreak--the accused witches and the people they allegedly bewitched, as well as the judges and government officials who prosecuted them--and wrestles with questions about why the Salem tragedy unfolded as it did, and why it has become an enduring legacy. Salem in 1692 was a critical moment for the fading Puritan government of Massachusetts Bay, whose attempts to suppress the story of the trials and erase them from memory only fueled the popular imagination. Baker argues that the trials marked a turning point in colonial history from Puritan communalism to Yankee independence, from faith in collective conscience to skepticism toward moral governance. A brilliantly told tale, A Storm of Witchcraft also puts Salem's storm into its broader context as a part of the ongoing narrative of American history and the history of the Atlantic World.

    In a plain meetinghouse a woman stands before her judges. The accusers, girls and young women, are fervent and overexcited. The accused is a poor, unpopular woman who had her first child before she was married. As the trial proceeds the girls begin to wail, tear their clothing, and scream that the woman is hurting them. Some of them expose wounds to the horrified onlookers, holding out the pins that have stabbed them -- pins that appeared as if by magic. Are they acting or are they really tormented by an unseen evil? Whatever the cause, the nightmare has begun: The witch trials will eventually claim twenty-five lives, shatter the community, and forever shape the American social conscience.

    Biographer and novelist Richard Francis looks at the familiar drama with fresh eyes, grasping the true significance of this cataclysm through the personal story of Samuel Sewall, New England Puritan, Salem trial judge, antislavery agitator, defender of Native American rights, utopian theorist, campaigner against periwigs, family man, gallant wooer.Sewall's life encompassed the tensions that faced the second-generation colonists, caught between the staunch conservatism of the Puritans and the possibilities their new world offered. Everywhere there was conflict, schism, and violence; the new Americans were pitted against the Native Americans, whose pagan ways terrified them, and a hostile mother country intent on imposing her control over the colony. Out of the struggle to maintain unity emerged the forces that drove the Salem tragedy. For the first time, Francis reveals the nature and scale of the threat the authorities believed they were facing.Five guilt-wracked years after pronouncing judgment at the trials, Sewall walked into his church in Boston and recanted the guilty verdicts, praying for forgiveness. This extraordinary act not only proved a turning point for Sewall, it marked the moment when modern American values and attitudes came into being -- the shift from an almost medieval and allegorical view of good and evil to a respect for the mysteries of the human heart.Drawing on Sewall's copious diaries, Francis enables us to see the early colonists not as grim ideologues but as flesh and blood idealists, striving for a new society while coming to terms with the desires and imperfections of ordinary life. Through this unsung hero of conscience, we gain access to the first lost frontier of the New World.

    The uniquely multicultural nature of life on a seventeenth-century Barbadan sugar plantation--defined by a mixture of English, American Indian, and African ways and folklore--indelibly shaped the young Tituba's world and the mental images she brought with her to Massachusetts.Breslaw divides Tituba's story into two parts. The first focuses on Tituba's roots in Barbados, the second on her life in the New World. The author emphasizes the inextricably linked worlds of the Caribbean and the North American colonies, illustrating how the Puritan worldview was influenced by its perception of possessed Indians. Breslaw argues that Tituba's confession to practicing witchcraft clearly reveals her savvy and determined efforts to protect herself by actively manipulating Puritan fears. This confession, perceived as evidence of a diabolical conspiracy, was the central agent in the cataclysmic series of events that saw 19 people executed and over 150 imprisoned, including a young girl of 5.A landmark contribution to women's history and early American history, Tituba, Reluctant Witch of Salem sheds new light on one of the most painful episodes in American history, through the eyes of its most crucial participant.

    They seek her favors or fear her lingering influence. Voodoo Queen: The Spirited Lives of Marie Laveau is the first study of the Laveaus, mother and daughter of the same name. Both were legendary leaders of religious and spiritual traditions many still label as evil.The Laveaus were free women of color and prominent French-speaking Catholic Creoles. From the 1820s until the 1880s when one died and the other disappeared, gossip, fear, and fierce affection swirled about them. From the heart of the French Quarter, in dance, drumming, song, and spirit possession, they ruled the imagination of New Orleans.How did the two Maries apply their "magical" powers and uncommon business sense to shift the course of love, luck, and the law? The women understood the real crime--they had pitted their spiritual forces against the slave system of the United States. Moses-like, they led their people out of bondage and offered protection and freedom to the community of color, rich white women, enslaved families, and men condemned to hang.The curse of the Laveau family, however, followed them. Both loved men they could never marry. Both faced down the press and police who stalked them. Both countered the relentless gossip of curses, evil spirits, murders, and infant sacrifice with acts of benevolence.The book is also a detective story--who is really buried in the famous tomb in the oldest "city of the dead" in New Orleans? What scandals did the Laveau family intend to keep buried there forever? By what sleight of hand did free people of color lose their cultural identity when Americans purchased Louisiana and imposed racial apartheid upon Creole creativity? Voodoo Queen brings the improbable testimonies of saints, spirits, and never-before-printed eyewitness accounts of ceremonies and magical crafts together to illuminate the lives of the two Marie Laveaus, leaders of a major, indigenous American religion.

    Focusing on witchcraft reports and trials outside of Salem and utilizing case histories and psychological analyses, this study evaluates the incidents and trials within the context of late-seventeenth-century New England.

    Her stern Puritan father has withdrawn from his family; and her aunt, Susannah Morrow, who has just arrived from London, is struggling to find her place in the family.But it quickly becomes clear that Susannah has chosen the wrong time to be a part of this rigidly religious community. Her beauty, independence and obvious sensuality challenge its established ways. As the suspicions against her mount, the fanaticism, repressed emotions and sexual guilt in Salem explode into a form of hysteria that will make its name infamous and touch everyone she loves.Charity will have to come to grips with or be controlled by her deepest fears. Charity’s father will have to choose between his terror of temptation and his feelings for the woman who questions the beliefs at the core of his life. And Susannah herself must face condemnation and the horror of the witch trials. Peopled by real-life figures including Elizabeth Proctor, Judge Danforth, and the spell-casting West Indian slave Tituba; and expertly capturing the rhythms and cadences of seventeenth-century colonial life, Susannah Morrow is both a timeless parable on good and evil and a luminous love story.

    A wealthy Boston widow, Ann Hibbens was hanged in 1656 for casting spells on her neighbors. The case of Ann Cole, who was "taken with very strange Fits," fueled an outbreak of witchcraft accusations in Hartford a generation before the notorious events at Salem.More than three hundred years later, the question "Why?" still haunts us. Why were these and other women likely witches—vulnerable to accusations of witchcraft and possession? Carol F. Karlsen reveals the social construction of witchcraft in seventeenth-century New England and illuminates the larger contours of gender relations in that society.

    Escaping Salem reconstructs the other witch hunt of 1692 that took place in Stamford, Connecticut. Concise and accessible, the book takes students on a revealing journey into the mental world of early America, shattering the stereotype of early New Englanders as quick to accuse and condemn. Drawing on eyewitness testimony, Richard Godbeer tells the story of Kate Branch, a seventeen-year-old afflicted by strange visions and given to blood-chilling wails of pain and fright. Branch accused several women of bewitching her, two of whom were put on trial for witchcraft. Escaping Salem takes us inside the Connecticut courtroom and into the minds of the surprisingly skeptical Stamford townspeople. Were the pain and screaming due to natural or supernatural causes? Was Branch simply faking the symptoms? And if she was indeed bewitched, why believe her specific accusations, since her information came from demons who might well be lying? For the judges, Godbeer shows, the trial was a legal thicket. All agreed that witches posed a real and serious threat, but proving witchcraft (an invisible crime) in court was another matter. The court in Salem had become mired in controversy over its use of dubious evidence. In an intriguing chapter, Godbeer examines Magistrate Jonathan Selleck's notes on how to determine the guilt of someone accused of witchcraft, providing an illuminating look at what constituted proof of witchcraft at the time. The stakes were high--if found guilty, the two accused women would be hanged. In the afterword, Godbeer explains how he used the trial evidence to build his narrative, offering an inside perspective on the historian's craft. Featuring maps, photos, and a selected bibliography, Escaping Salem is ideal for use in undergraduate U.S. survey courses. It can also be used for courses in colonial American history, culture, and religion; witchcraft in the early modern world; and crime and society in early America.