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.

    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.

    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.

    The refrain "Remember Salem!" was invoked frequently over the ensuing centuries. As time passed, the trials became a milepost measuring the distance America had progressed from its colonial past, its victims now the the righteous and their persecutors the shamed. Yet the story of witchcraft did not end as the American Enlightenment dawned -- a new, long, and chilling chapter was about to begin.Witchcraft after Salem was not just a story of fireside tales, legends, and superstitions; it continued to be a matter of life and death, souring the American dream for many. We know of more people killed as witches between 1692 and the 1950s than were executed before it. Witches were part of the story of the decimation of the Native Americans, the experience of slavery and emancipation, and the immigrant experience; they were embedded in the religious and social history of the country. Yet the history of American witchcraft between the 18th and the 20th century also tells a less traumatic story, on that shows how different cultures interacted and shaped each other's languages and beliefs. This is therefore much more than the tale of one persecuted community: it opens a fascinating window on the fears, prejudices, hopes, and dreams of the American people as their country rose from colony to superpower.

    Trial documents and contemporary narratives are used in this discussion of the practice of witchcraft in seventeenth-century New England.

    Salem Possessed explores the lives of the men and women who helped spin that web and who in the end found themselves entangled in it.From rich and varied sources--many previously neglected or unknown--Paul Boyer and Stephen Nissenbaum give us a picture of the events of 1692 more intricate and more fascinating than any other in the already massive literature on Salem. "Salem Possessed," wrote Robin Briggs in The Times Literary Supplement, "reinterprets a world-famous episode so completely and convincingly that virtually all the previous treatments can be consigned to the historical lumber-room."Not simply a dramatic and isolated event, the Salem outbreak has wider implications for our understanding of developments central to the American experience: the breakup of Puritanism, the pressures of land and population in New England towns, the problems besetting farmer and householder, the shifting role of the church, and the powerful impact of commercial capitalism.

    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.

    Roach opens her work with chapters on the history of the Puritan colonies of New England, and explains how these people regarded the metaphysical and the supernatural. The account of the days from January 1692 to March 1693 keeps in order the large cast of characters, places events in their correct contexts, and occasionally contradicts earlier assumptions about the gruesome events. The last chapter discusses the remarkable impact of the events, pointing out how the 300th anniversary of the trials made headlines in Japan and Australia.

    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."

    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.

    Whether the diabolical witchcraft for which men and women went to the stake ever existed is open to question. What matters more is that it was believed to exist by intellectuals and peasants alike.

    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.

    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.

    He had been found guilty of conspiring with the devil to seduce an entire convent of nuns in what was the most sensational case of mass possession and sexual hysteria in history. Grandier maintained his innocence to the end and four years after his death the nuns were still being subjected to exorcisms to free them from their demonic bondage. Huxley's vivid account of this bizarre tale of religious and sexual obsession transforms our understanding of the medieval world.