Chapter 1 – Down the Rabbit Hole: Alice is bored sitting on the riverbank with her sister, when she notices a talking, clothed White Rabbit with a pocket watch run past. She follows it down a rabbit hole when suddenly she falls a long way to a curious hall with many locked doors of all sizes. She finds a small key to a door too small for her to fit, but through which she sees an attractive garden. She then discovers a bottle labelled “DRINK ME”, the contents of which cause her to shrink too small to reach the key. A cake with “EAT ME” on it causes her to grow to such a tremendous size her head hits the ceiling.

Chapter 2 – The Pool of Tears: Alice is unhappy and cries as her tears flood the hallway. After shrinking down again due to a fan she had picked up, Alice swims through her own tears and meets a Mouse, who is swimming as well. She tries to make small talk with him but all she can think of talking about is her cat, which offends the mouse.

Chapter 3 – The Caucus Race and a Long Tale: The sea of tears becomes crowded with other animals and birds that have been swept away. Alice and the other animals convene on the bank and the question among them is how to get dry again. The mouse gives them a very dry lecture on William the Conqueror. A Dodo decides that the best thing to dry them off would be a Caucus-Race, which consists of everyone running in a circle with no clear winner. Alice eventually frightens all the animals away, unwittingly, by talking about her cat.

Chapter 4 – The Rabbit Sends a Little Bill: The White Rabbit appears again in search of the Duchess’s gloves and fan. Mistaking her for his maidservant, Mary Ann, he orders Alice to go into the house and retrieve them, but once she gets inside she starts growing. The horrified Rabbit orders his gardener, Bill the Lizard, to climb on the roof and go down the chimney. Outside, Alice hears the voices of animals that have gathered to gawk at her giant arm. The crowd hurls pebbles at her, which turn into little cakes. Alice eats them, and they reduce her again in size.

Chapter 5 – Advice from a Caterpillar: Alice comes upon a mushroom and sitting on it is a blue Caterpillar smoking a hookah. The Caterpillar questions Alice and she admits to her current identity crisis, compounded by her inability to remember a poem. Before crawling away, the caterpillar tells Alice that one side of the mushroom will make her taller and the other side will make her shorter. She breaks off two pieces from the mushroom. One side makes her shrink smaller than ever, while another causes her neck to grow high into the trees, where a pigeon mistakes her for a serpent. With some effort, Alice brings herself back to her usual height. She stumbles upon a small estate and uses the mushroom to reach a more appropriate height.
The Cheshire Cat

Chapter 6 – Pig and Pepper: A Fish-Footman has an invitation for the Duchess of the house, which he delivers to a Frog-Footman. Alice observes this transaction and, after a perplexing conversation with the frog, lets herself into the house. The Duchess’s Cook is throwing dishes and making a soup that has too much pepper, which causes Alice, the Duchess and her baby (but not the cook or her grinning Cheshire Cat) to sneeze violently. Alice is given the baby by the Duchess and to her surprise, the baby turns into a pig. The Cheshire Cat appears in a tree, directing her to the March Hare’s house. He disappears but his grin remains behind to float on its own in the air prompting Alice to remark that she has often seen a cat without a grin but never a grin without a cat.

Chapter 7 – A Mad Tea-Party: Alice becomes a guest at a “mad” tea party along with the March Hare, the Hatter, and a sleeping Dormouse who remains asleep for most of the chapter. The other characters give Alice many riddles and stories, including the famous ‘Why is a raven like a writing desk?’. The Hatter reveals that they have tea all day because Time has punished him by eternally standing still at 6 pm (tea time). Alice becomes insulted and tired of being bombarded with riddles and she leaves claiming that it was the stupidest tea party that she had ever been to.
Alice trying to play croquet with a flamingo

Chapter 8 – The Queen’s Croquet Ground: Alice leaves the tea party and enters the garden where she comes upon three living playing cards painting the white roses on a rose tree red because the Queen of Hearts hates white roses. A procession of more cards, kings and queens and even the White Rabbit enters the garden. Alice then meets the King and Queen. The Queen, a figure difficult to please, introduces her trademark phrase “Off with his head!” which she utters at the slightest dissatisfaction with a subject. Alice is invited (or some might say ordered) to play a game of croquet with the Queen and the rest of her subjects but the game quickly descends into chaos. Live flamingos are used as mallets and hedgehogs as balls and Alice once again meets the Cheshire Cat. The Queen of Hearts then orders the Cat to be beheaded, only to have her executioner complain that this is impossible since the head is all that can be seen of him. Because the cat belongs to the Duchess, the Queen is prompted to release the Duchess from prison to resolve the matter.

Chapter 9 – The Mock Turtle’s Story: The Duchess is brought to the croquet ground at Alice’s request. She ruminates on finding morals in everything around her. The Queen of Hearts dismisses her on the threat of execution and she introduces Alice to the Gryphon, who takes her to the Mock Turtle. The Mock Turtle is very sad, even though he has no sorrow. He tries to tell his story about how he used to be a real turtle in school, which The Gryphon interrupts so they can play a game.

Chapter 10 – Lobster Quadrille: The Mock Turtle and the Gryphon dance to the Lobster Quadrille, while Alice recites (rather incorrectly) “‘Tis the Voice of the Lobster”. The Mock Turtle sings them “Beautiful Soup” during which the Gryphon drags Alice away for an impending trial.

Chapter 11 – Who Stole the Tarts?: Alice attends a trial whereby the Knave of Hearts is accused of stealing the Queen’s tarts. The jury is composed of various animals, including Bill the Lizard, the White Rabbit is the court’s trumpeter, and the judge is the King of Hearts. During the proceedings, Alice finds that she is steadily growing larger. The dormouse scolds Alice and tells her she has no right to grow at such a rapid pace and take up all the air. Alice scoffs and calls the dormouse’s accusation ridiculous because everyone grows and she can’t help it. Meanwhile, witnesses at the trial include the Hatter, who displeases and frustrates the King through his indirect answers to the questioning, and the Duchess’s cook.

Chapter 12 – Alice’s Evidence: Alice is then called up as a witness. She accidentally knocks over the jury box with the animals inside them and the King orders the animals be placed back into their seats before the trial continues. The King and Queen order Alice to be gone, citing Rule 42 (“All persons more than a mile high to leave the court”), but Alice disputes their judgement and refuses to leave. She argues with the King and Queen of Hearts over the ridiculous proceedings, eventually refusing to hold her tongue. The Queen shouts her familiar “Off with her head!” but Alice is unafraid, calling them out as just a pack of cards; just as they start to swarm over her. Alice’s sister wakes her up for tea, brushing what turns out to be some leaves and not a shower of playing cards from Alice’s face. Alice leaves her sister on the bank to imagine all the curious happenings for herself.

“Salem Witches” redirects here. For the minor league baseball team, see Salem Witches (NEL).
The central figure in this 1876 illustration of the courtroom is usually identified as Mary Walcott.

The Salem witch trials were a series of hearings before county court trials to prosecute people accused of witchcraft in the counties of Essex, Suffolk, and Middlesex in colonial Massachusetts, between February 1692 and May 1693. Despite being generally known as the Salem witch trials, the preliminary hearings in 1692 were conducted in a variety of towns across the province: Salem Village (now Danvers), Ipswich, Andover and Salem Town.

The best-known trials were conducted by the Court of Oyer and Terminer in 1692 in Salem Town. Over 150 people were arrested and imprisoned, with even more accused but not formally pursued by the authorities. All twenty-six who went to trial before this court were convicted. The four sessions of the Superior Court of Judicature in 1693, held in Salem Village, but also in Ipswich, Boston and Charlestown, produced only three convictions in the thirty-one witchcraft trials it conducted. The two courts convicted twenty-nine people of the capital felony of witchcraft. Nineteen of the accused, fourteen women and five men, were executed by hanging. One man, Giles Corey, refused to enter a plea and was crushed to death under heavy stones in an attempt to force him to do so. At least five more of the accused died in prison.

The episode is one of the most famous 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, lapses in due process, and local governmental intrusion on individual liberties.[1]
Contents
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1 Background
1.1 Earlier executions for witchcraft in New England
1.2 Political context
1.3 Local context
1.4 Religious context
2 Timeline
2.1 Initial events
2.2 Accusations and examinations before local magistrates
2.3 Formal prosecution: The Court of Oyer and Terminer
2.4 The Superior Court of Judicature, 1693
3 Legal procedures
3.1 Overview
3.2 Spectral evidence
3.3 Witch cake
3.4 Touch test
3.5 Other evidence
3.6 Contemporary commentary on the trials
4 Aftermath and closure
4.1 Reversals of attainder and compensation to the survivors and their families
4.2 Memorials by descendants
5 In literature, media and popular culture
6 Medical theories about the reported afflictions
7 See also
8 Notes and references
9 Further reading
10 External links

Background

Before the Salem witchcraft persecutions, 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 Colonial America. Previously, witchcraft had been widely used as peasants heavily relied on 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”.[2] 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.[3] Works from men like Glanvill’s and Cotton Mather tried to prove to humanity that “demons were alive”,[4] 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.
Earlier executions for witchcraft in New England

Historian Clarence F. Jewett included a list of other people executed in New England in The Memorial History of Boston: Including Suffolk County, Massachusetts 1630–1880 (Ticknor and Company, 1881). He wrote,

The following is the list of the 12 persons who were executed for witchcraft in New England before 1692, when 24 other persons were executed at Salem, whose names are well known. It is possible that the list is not complete ; but I have included all of which I have any knowledge, and with such details as to names and dates as could be ascertained : — 1647, — “Woman of Windsor,” Connecticut (name unknown)[later identified as Alice Young], at Hartford. 1648, — Margaret Jones, of Charlestown, at Boston. 1648,— Mary Johnson, at Hartford. 1650? — Henry Lake’s wife, of Dorchester. 1650?—Mrs. Kendall, of Cambridge. 1651, — Mary Parsons, of Springfield, at Boston. 1651, — Goodwife Bassett, at Fairfield, Conn. 1653,—Goodwife Knap, at Hartford. 1656, — Ann Hibbins, at Boston. 1662, — Goodman Greensmith, at Hartford. 1662,— Goodwife Greensmith, at Hartford. 1688,— Goody Glover, at Boston.”[5]

Political context
Governor Sir William Phips (1651–1695)

The original 1629 Royal Charter of the Massachusetts Bay Colony was vacated in 1684,[6] after which King James II installed Sir Edmund Andros as the Governor of the Dominion of New England. Andros was ousted in 1689 after the “Glorious Revolution” in England replaced the Catholic James II with the Protestants William and Mary. Simon Bradstreet and Thomas Danforth, the colony’s last leaders under the old charter, resumed their posts as governor and deputy governor, but lacked constitutional authority to rule, because the old charter had been vacated. At the same time tensions erupted between the English colonists settling in “the Eastward” (the present-day coast of Maine) and the French-supported Wabanaki Indians in what came to be known as King William’s War. This was only 13 years after the devastating King Philip’s War with the Wampanoag and other indigenous tribes in southern and western New England. In October 1690, Sir William Phips led an unsuccessful attack on Quebec. Many English settlements along the coast continued to be attacked by Native Americans, including particularly the Schenectady massacre in the Colony of New York in 1690 and the Candlemas Massacre, an assault on York, Maine, on January 25, 1692.

A new charter for the enlarged Province of Massachusetts Bay was given final approval in England on October 16, 1691.[7] News of the appointment of Phips as the new governor reached Boston in late January[8] and a copy of the new charter arrived in Boston on February 8, 1692.[9] Phips arrived in Boston on May 14,[10] and was sworn in as governor two days later, along with Lieutenant Governor William Stoughton.[11] One of the first orders of business for the new governor and council on May 27, 1692, was the formal nomination of county justices of the peace, sheriffs, and the commission of a Special Court of Oyer and Terminer to handle the large numbers of people who were “thronging” the jails.[12]

Boyer and Nissenbaum have postulated that without a valid charter, there was no legitimate form of government to try capital cases until Phips arrived with the new charter.[13] This has been disputed by David Konig, who points out that between charters, according to the Records of the Court of Assistants, a group of 14 pirates were tried and condemned on January 27, 1690, for acts of piracy and murder committed in August and October 1689.[14]
Local context
Map of Salem Village, 1692

Salem Village was known for its many internal disputes between the town and the village. Arguments about property lines, grazing rights, and church privileges were rife, and the population was seen as “quarrelsome” by its neighbors. In 1672, the village had voted to hire a minister of their own, apart from Salem Town. Their first two ministers, James Bayley (1673–79) and George Burroughs (1680–83), stayed only a few years each, departing after issues with the congregation failing to pay their full rate. Despite the ministers’ rights being upheld by the General Court and the parish admonished, they had each chosen to leave. The third minister, Deodat Lawson (1684–88), had not stayed, either, though apparently with less open conflict about him and more about the fact that the parish was not being allowed by the church in Salem to ordain him.

There was disagreement about the choice of Samuel Parris as their first ordained minister. On June 18, 1689, the village agreed to hire Parris for ₤66 annually, “one third part in money and the other two third parts in provisions” and use of the parsonage.[15] On October 10, 1689, however, they voted to grant him the deed to the parsonage and two acres of land,[16] despite a vote by the inhabitants in 1681 stating, “it shall not be lawful for the inhabitants of this village to convey the houses or lands or any other concerns belonging to the Ministry to any particular persons or person: not for any cause by vote or other ways”.[17] Though the prior ministers’ fates and the level of contention in the village were valid reasons for caution in accepting the position, the Reverend Parris only increased the village’s division by delaying accepting his position in Salem Village. Neither had he any gift for settling his new parishioners’ disputes; instead, by deliberately seeking out “iniquitous behavior” in his congregation and making church members in good standing suffer public penance for small infractions, he made a significant contribution toward the tension within the village, and the bickering in the village continued to grow unabated. In this atmosphere, serious conflict may have been inevitable.[18]
Religious context
Reverend Cotton Mather (1663–1728)

Prior to the constitutional turmoil of the 1680s, Massachusetts government had been dominated by conservative Puritan secular leaders. Puritans, influenced by Calvinism, opposed many of the traditions of the Protestant Church of England, including the Book of Common Prayer, the use of priestly vestments (cap and gown) during services, the use of the Holy Cross during baptism, and kneeling during the sacrament, all of which constituted “popery”. Repression of these dissenting non-Anglican views accelerated in the 1620s and 1630s, resulting in a major migration of Puritans and other religious minorities to North America, and resulted in the establishment of several colonies in New England. Self-governance came naturally to them, since building a society based on their religious beliefs was one of their goal. Colonial leaders were elected by the freemen of the colony, who were those individuals who had had their religious experiences formally examined, and had been admitted to one of the colony’s Puritan congregations. The colonial leadership were prominent members of their congregations, and regularly consulted with the local ministers on issues facing the colony.

In the early 1640s, England erupted in civil war, with the Puritan-dominated Parliamentary faction winning and executing King Charles I. This success was short-lived as the Commonwealth’s failure under the Lord Protector’s successor Richard Cromwell led to restoration of the old order under Charles II. Emigration to New England slowed significantly in these years, and a successful merchant class began to develop that was less religiously motivated than the colony’s early settlers.

In the small Salem Village as in the colony at large, all of life was governed by the precepts of the Church, which was Calvinist in the extreme. Music, dancing, celebration of holidays such as Christmas and Easter, were absolutely forbidden,[19] as they supposedly had roots in Paganism. The only music allowed at all was the unaccompanied singing of hymns—the folk songs of the period glorified human love and nature, and were therefore against God. Toys and especially dolls were also forbidden, and considered a frivolous waste of time.[20] The only schooling for children was in religious doctrine and the Bible, and all the villagers were expected to go to the meeting house for three-hour sermons every Wednesday and Sunday. Village life revolved around the meeting house, and those celebrations permitted, such as those celebrating the harvest, were centered there.[21]

Prior to 1692, there had been rumors of witchcraft in villages neighboring Salem Village and other towns. Cotton Mather, a minister of Boston’s North Church (not to be confused with the Anglican North Church of Paul Revere fame) was a prolific publisher of pamphlets and a firm believer in witchcraft. In his book Memorable Providences Relating to Witchcrafts and Possessions (1689), Mather describes his “oracular observations” and how “stupendous witchcraft”[22] had affected the children of Boston mason John Goodwin. Mather illustrates how the Goodwins’ eldest child had been tempted by the devil and stole linen from the washerwoman Mary Glover. Glover was a miserable old woman whom her husband often described as a witch; this is perhaps why Glover was accused of casting spells on the Goodwin children. After the event, four out of six Goodwin children began to experience strange fits or what some people referred to as “the disease of astonishment”.[23] The manifestations attributed to the disease quickly became associated with witchcraft. These symptoms were things like neck and back pains, tongues being drawn from their throats, and loud random outcries; other symptoms included having no control over their bodies such as becoming limber, flapping their arms like birds, or trying to harm others as well as themselves. These symptoms would fuel the craze of 1692.
Timeline
Main article: Timeline of the Salem witch trials

Most accounts begin with the afflictions of the girls in the Parris household in January/February 1692 and end with the last trials in May 1693, but some start earlier to place the trials in the wider context of other witch-hunts, and some end later to include information about restitution.
Initial events
The parsonage in Salem Village, as photographed in the late 19th century
Present-day archaeological site of the Salem Village parsonage

In Salem Village in 1692, Betty Parris, age 9, and her cousin Abigail Williams, age 11, the daughter and niece (respectively) of the Reverend Samuel Parris, began to have fits described as “beyond the power of Epileptic Fits or natural disease to effect” by John Hale, minister in nearby Beverly.[24] The girls screamed, threw things about the room, uttered strange sounds, crawled under furniture, and contorted themselves into peculiar positions, according to the eyewitness account of Rev. Deodat Lawson, a former minister in the town. The girls complained of being pinched and pricked with pins. A doctor, historically assumed to be William Griggs, could find no physical evidence of any ailment. Other young women in the village began to exhibit similar behaviors. When Lawson preached in the Salem Village meetinghouse, he was interrupted several times by outbursts of the afflicted.[25]

The first three people accused and arrested for allegedly afflicting Betty Parris, Abigail Williams, 12-year-old Ann Putnam, Jr., and Elizabeth Hubbard were Sarah Good, Sarah Osborne and Tituba. The accusation by Ann Putnam Jr. is seen by historians as evidence that a family feud may have been a major cause of the Witch Trials. Salem was the home of a vicious rivalry between the Putnam and Porter families. The people of Salem were all engaged in this rivalry. Salem citizens would often engage in heated debates that would escalate into full fledged fighting, based solely on their opinion regarding this feud.[26]

Sarah Good was a homeless beggar and known to beg for food and shelter from neighbors. She was accused of witchcraft because of her appalling reputation. At her trial, Good was accused of rejecting the puritanical expectations of self-control and discipline when she chose to torment and “scorn [children] instead of leading them towards the path of salvation” [27]

Sarah Osborne rarely attended church meetings. She was accused of witchcraft because the puritans believed that Osborne had her own self-interests in mind for she had remarried (to an indentured servant). The citizens of the town of Salem also found it distasteful when she attempted to control her son’s inheritance from her previous marriage.

Tituba, as a slave of a different ethnicity than the Puritans, was a target for accusations. She was accused of attracting young girls like Abigail Williams and Betty Parris with enchanting stories from Malleus Maleficarum. These tales about sexual encounters with demons, swaying the minds of men, and fortune telling stimulated the imaginations of young girls and made Tituba an obvious target of accusations.[28]

All of these outcast women fit the description of the “usual suspects” for witchcraft accusations, and no one stood up for them. These women were brought before the local magistrates on the complaint of witchcraft and interrogated for several days, starting on March 1, 1692, then sent to jail.[29] Other accusations followed in March: Martha Corey, Dorothy Good and Rebecca Nurse in Salem Village, and Rachel Clinton in nearby Ipswich. Martha Corey had voiced skepticism about the credibility of the girls’ accusations, drawing attention to herself. The charges against her and Rebecca Nurse deeply troubled the community because Martha Corey was a full covenanted member of the Church in Salem Village, as was Rebecca Nurse in the Church in Salem Town. If such upstanding people could be witches, then anybody could be a witch, and church membership was no protection from accusation. Dorothy Good, the daughter of Sarah Good, was only 4 years old, and when questioned by the magistrates her answers were construed as a confession, implicating her mother. In Ipswich, Rachel Clinton was arrested for witchcraft at the end of March[30] on charges unrelated to the afflictions of the girls in Salem Village.
Accusations and examinations before local magistrates
Magistrate Samuel Sewall (1652–1730)
Deposition of Abigail Williams v. George Jacobs, Sr.

When Sarah Cloyce (Nurse’s sister) and Elizabeth (Bassett) Proctor were arrested in April, they were brought before John Hathorne and Jonathan Corwin, not only in their capacity as local magistrates, but as members of the Governor’s Council, at a meeting in Salem Town. Present for the examination were Deputy Governor Thomas Danforth, and Assistants Samuel Sewall, Samuel Appleton, James Russell and Isaac Addington. Objections by John Proctor during the proceedings resulted in his arrest that day as well.

Within a week, Giles Corey (Martha’s husband, and a covenanted church member in Salem Town), Abigail Hobbs, Bridget Bishop, Mary Warren (a servant in the Proctor household and sometime accuser herself) and Deliverance Hobbs (stepmother of Abigail Hobbs) were arrested and examined. Abigail Hobbs, Mary Warren and Deliverance Hobbs all confessed and began naming additional people as accomplices. More arrests followed: Sarah Wildes, William Hobbs (husband of Deliverance and father of Abigail), Nehemiah Abbott Jr., Mary Eastey (sister of Cloyce and Nurse), Edward Bishop, Jr. and his wife Sarah Bishop, and Mary English, and finally, on April 30, the Reverend George Burroughs, Lydia Dustin, Susannah Martin, Dorcas Hoar, Sarah Morey and Philip English (Mary’s husband). Nehemiah Abbott Jr. was released because the accusers agreed he was not the person whose specter had afflicted them. Mary Eastey was released for a few days after her initial arrest because the accusers failed to confirm that it was she who had afflicted them, and then she was rearrested when the accusers reconsidered.

In May, accusations continued to pour in, but some of those named began to evade apprehension. Multiple warrants were issued before John Willard and Elizabeth Colson were apprehended, but George Jacobs Jr. and Daniel Andrews were not caught. Until this point, all the proceedings were still only investigative, but on May 27, 1692, William Phips ordered the establishment of a Special Court of Oyer and Terminer for Suffolk, Essex and Middlesex counties to prosecute the cases of those in jail. Warrants were issued for even more people. Sarah Osborne, one of the first three accused, died in jail on May 10, 1692.

Warrants were issued for 36 more people, with examinations continuing to take place in Salem Village: Sarah Dustin (daughter of Lydia Dustin), Ann Sears, Bethiah Carter Sr. and her daughter Bethiah Carter Jr., George Jacobs, Sr. and his granddaughter Margaret Jacobs, John Willard, Alice Parker, Ann Pudeator, Abigail Soames, George Jacobs, Jr. (son of George Jacobs, Sr. and father of Margaret Jacobs), Daniel Andrew, Rebecca Jacobs (wife of George Jacobs, Jr. and sister of Daniel Andrew), Sarah Buckley and her daughter Mary Witheridge, Elizabeth Colson, Elizabeth Hart, Thomas Farrar, Sr., Roger Toothaker, Sarah Proctor (daughter of John and Elizabeth Proctor), Sarah Bassett (sister-in-law of Elizabeth Proctor), Susannah Roots, Mary DeRich (another sister-in-law of Elizabeth Proctor), Sarah Pease, Elizabeth Cary, Martha Carrier, Elizabeth Fosdick, Wilmot Redd, Sarah Rice, Elizabeth Howe, Capt. John Alden (son of John Alden and Priscilla Mullins of Plymouth Colony), William Proctor (son of John and Elizabeth Proctor), John Flood, Mary Toothaker (wife of Roger Toothaker and sister of Martha Carrier) and her daughter Margaret Toothaker, and Arthur Abbott. When the Court of Oyer and Terminer convened at the end of May, this brought the total number of people in custody to 62.[31]

Cotton Mather wrote to one of the judges, John Richards, on May 31, 1692, voicing his support of the prosecutions, but cautioning him of the dangers of relying on spectral evidence and advising the court on how to proceed.[32]
Formal prosecution: The Court of Oyer and Terminer
Chief Magistrate William Stoughton (1631–1701)

The Court of Oyer and Terminer convened in Salem Town on June 2, 1692, with William Stoughton, the new Lieutenant Governor, as Chief Magistrate, Thomas Newton as the Crown’s Attorney prosecuting the cases, and Stephen Sewall as clerk. Bridget Bishop’s case was the first brought to the grand jury, who endorsed all the indictments against her. Bishop was described as not living a puritan lifestyle for she wore black clothing and odd costumes which was against the puritan code. When she was examined before her trial, Bishop was asked about her coat which had been awkwardly “cut or torn in two ways”.[33] This along with her amoral lifestyle accused her of a being a witch. She went to trial the same day and was found guilty. On June 3, the grand jury endorsed indictments against Rebecca Nurse and John Willard, but it is not clear why they did not go to trial immediately as well. Bridget Bishop was executed by hanging on June 10, 1692.

In June, more people were accused, arrested and examined, but now in Salem Town, by former local magistrates John Hathorne, Jonathan Corwin and Bartholomew Gedney who had become judges of the Court of Oyer and Terminer. Roger Toothaker died in prison on June 16, 1692.

At the end of June and beginning of July, grand juries endorsed indictments against Sarah Good, Elizabeth Howe, Susannah Martin, Elizabeth Proctor, John Proctor, Martha Carrier, Sarah Wilds and Dorcas Hoar. Only Sarah Good, Elizabeth Howe, Susannah Martin and Sarah Wildes, along with Rebecca Nurse, went on to trial at this time, where they were found guilty, and executed on July 19, 1692. In mid-July as well, the primary source of accusations moved from Salem Village to Andover, when the constable there asked to have some of the afflicted girls in Salem Village visit with his wife to try to determine who caused her afflictions. Ann Foster, her daughter Mary Lacey Sr., and granddaughter Mary Lacey Jr. all confessed to being witches. Anthony Checkley was appointed by Governor Phips to replace Thomas Newton as the Crown’s Attorney when Newton took an appointment in New Hampshire.

In the beginning of August, grand juries indicted George Burroughs, Mary Eastey, Martha Corey and George Jacobs, Sr., and trial juries convicted Martha Carrier, George Jacobs, Sr., George Burroughs, John Willard, Elizabeth Proctor and John Proctor. Elizabeth Proctor was given a temporary stay of execution because she was pregnant. Before being executed, George Burroughs recited the Lord’s Prayer perfectly, supposedly something that was impossible for a witch, but Cotton Mather was present and reminded the crowd that the man had been convicted before a jury. On August 19, 1692, Martha Carrier, George Jacobs Sr., George Burroughs, John Willard and John Proctor were hanged.
Petition for bail of 11 accused people from Ipswich, 1692
The personal seal of William Stoughton on the warrant for the execution of Bridget Bishop
Examination of a Witch (1853) by T. H. Matteson, inspired by the Salem trials

In September, grand juries indicted eighteen more people. The grand jury failed to indict William Proctor, who was re-arrested on new charges. On September 19, 1692, Giles Corey refused to plead at arraignment, and was subjected to peine forte et dure, a form of torture in which the subject is pressed beneath an increasingly heavy load of stones, in an attempt to make him enter a plea. Four pleaded guilty and eleven others were tried and found guilty. On September 22, 1692, eight of those convicted were hanged, reportedly called the “Eight firebrands of Hell” by Salem minister Nicholas Noyes. One of the convicted, Dorcas Hoar, was given a temporary reprieve, with the support of several ministers, to make her confession before God. Aged Mary Bradbury escaped. Abigail Faulkner Sr. was pregnant and given a temporary reprieve (some reports from that era say that Abigail’s reprieve later became a stay of charges, when the courts realized that sentencing Abigail to death would also kill her unborn child, who had committed no crime).

Mather was asked by Governor Phips in September to write about the trials, and obtained access to the official records of the Salem trials from his friend Stephen Sewall, clerk of the court, upon which his account of the affair, Wonders of the Invisible World, was based.

This court was dismissed in October by Governor Phips, although this was not the end of the trials.
The Superior Court of Judicature, 1693

In January 1693, the new Superior Court of Judicature, Court of Assize and General Gaol Delivery convened in Salem, Essex County, again headed by William Stoughton, as Chief Justice, with Anthony Checkley continuing as the Attorney General, and Jonathan Elatson as Clerk of the Court. The first five cases tried in January 1693 were of the five people who had been indicted but not tried in September: Sarah Buckley, Margaret Jacobs, Rebecca Jacobs, Mary Whittredge and Job Tookey. All were found not guilty. Grand juries were held for many of those remaining in jail. Charges were dismissed against many, but sixteen more people were indicted and tried, three of whom were found guilty: Elizabeth Johnson Jr., Sarah Wardwell and Mary Post. When Stoughton wrote the warrants for the execution of these women and the others remaining from the previous court, Governor Phips pardoned them, sparing their lives. In late January/early February, the Court sat again in Charlestown, Middlesex County, and held grand juries and tried five people: Sarah Cole (of Lynn), Lydia Dustin & Sarah Dustin, Mary Taylor and Mary Toothaker. All were found not guilty, but were not released until they paid their jail fees. Lydia Dustin died in jail on March 10, 1693. At the end of April, the Court convened in Boston, Suffolk County, and cleared Capt. John Alden by proclamation, and heard charges against a servant girl, Mary Watkins, for falsely accusing her mistress of witchcraft. In May, the Court convened in Ipswich, Essex County, held a variety of grand juries who dismissed charges against all but five people. Susannah Post, Eunice Frye, Mary Bridges Jr., Mary Barker and William Barker Jr. were all found not guilty at trial, putting an end to the episode.
Legal procedures
Overview

After someone concluded that a loss, illness or death had been caused by witchcraft, the accuser entered a complaint against the alleged witch with the local magistrates.[34]

If the complaint was deemed credible, the magistrates had the person arrested[35] and brought in for a public examination, essentially an interrogation, where the magistrates pressed the accused to confess.[36]

If the magistrates at this local level were satisfied that the complaint was well-founded, the prisoner was handed over to be dealt with by a superior court. In 1692, the magistrates opted to wait for the arrival of the new charter and governor, who would establish a Court of Oyer and Terminer to handle these cases.

The next step, at the superior court level, was to summon witnesses before a grand jury.[37]

A person could be indicted on charges of afflicting with witchcraft,[38] or for making an unlawful covenant with the Devil.[39] Once indicted, the defendant went to trial, sometimes on the same day, as in the case of the first person indicted and tried on June 2, Bridget Bishop, who was executed on June 10, 1692.

There were four execution dates, with one person executed on June 10, 1692,[40] five executed on July 19, 1692 (Sarah Good, Rebecca Nurse, Susannah Martin, Elizabeth Howe & Sarah Wildes),[41] another five executed on August 19, 1692 (Martha Carrier, John Willard, George Burroughs, George Jacobs, Sr. and John Proctor), and eight on September 22, 1692 (Mary Eastey, Martha Corey, Ann Pudeator, Samuel Wardwell, Mary Parker, Alice Parker, Wilmot Redd and Margaret Scott). Several others, including Elizabeth (Bassett) Proctor and Abigail Faulkner, were convicted but given temporary reprieves because they were pregnant. Five other women were convicted in 1692, but the sentence was never carried out: Ann Foster (who later died in prison), her daughter Mary Lacy Sr., Abigail Hobbs, Dorcas Hoar and Mary Bradbury.
Giles Corey was pressed to death during the Salem witch trials in the 1690s

Giles Corey, an 80-year-old farmer from the southeast end of Salem (called Salem Farms), refused to enter a plea when he came to trial in September. The judges applied an archaic form of punishment called peine forte et dure, in which stones were piled on his chest until he could no longer breathe. After two days of peine fort et dure, Corey died without entering a plea.[42] His refusal to plead has sometimes been explained as a way of preventing his estate from being confiscated by the Crown, but according to historian Chadwick Hansen, much of Corey’s property had already been seized, and he had made a will in prison: “His death was a protest … against the methods of the court”.[43] This echoes the perspective of a contemporary critic of the trials, Robert Calef, who claimed, “Giles Corey pleaded not Guilty to his Indictment, but would not put himself upon Tryal by the Jury (they having cleared none upon Tryal) and knowing there would be the same Witnesses against him, rather chose to undergo what Death they would put him to.”[44]

Not even in death were the accused witches granted peace or respect. As convicted witches, Rebecca Nurse and Martha Corey had been excommunicated from their churches and none were given proper burial. As soon as the bodies of the accused were cut down from the trees, they were thrown into a shallow grave and the crowd dispersed. Oral history claims that the families of the dead reclaimed their bodies after dark and buried them in unmarked graves on family property. The record books of the time do not mention the deaths of any of those executed.
Spectral evidence
Main article: Spectral evidence
Title page of Cases of Conscience (Boston, 1693) by Increase Mather

Much, but not all, of the evidence used against the accused was spectral evidence, or the testimony of the afflicted who claimed to see the apparition or the shape of the person who was allegedly afflicting them. The theological dispute that ensued about the use of this evidence centered on whether a person had to give permission to the Devil for his/her shape to be used to afflict. Opponents claimed that the Devil was able to use anyone’s shape to afflict people, but the Court contended that the Devil could not use a person’s shape without that person’s permission; therefore, when the afflicted claimed to see the apparition of a specific person, that was accepted as evidence that the accused had been complicit with the Devil. Increase Mather and other ministers sent a letter to the Court, “The Return of Several Ministers Consulted,” urging the magistrates not to convict on spectral evidence alone (spectral evidence was later ruled inadmissible, which caused a dramatic reduction in the rate of convictions and may have hastened the end of the trials). A copy of this letter was printed in Increase Mather’s Cases of Conscience, published in 1693. The publication A Tryal of Witches, was used by the magistrates at Salem, when looking for a precedent in allowing spectral evidence. Finding that no lesser person than the jurist Sir Matthew Hale had permitted this evidence, supported by the eminent philosopher, physician and author Thomas Browne, to be used in the Bury St Edmunds witch trial and the accusations against two Lowestoft women, held in 1662 in Bury St Edmunds, Suffolk, England, they also accepted its validity and the trials proceeded.[45]
Witch cake

At some point in February 1692, likely between the time when the afflictions began but before specific names were mentioned, a neighbor of Rev. Parris, Mary Sibly (aunt of the afflicted Mary Walcott), instructed John Indian, one of the minister’s slaves, to make a witch cake, using traditional English white magic to discover the identity of the witch who was afflicting the girls. The cake, made from rye meal and urine from the afflicted girls, was fed to a dog.

According to English folk understanding of how witches accomplished affliction, when the dog ate the cake, the witch herself would be hurt because invisible particles she had sent to afflict the girls remained in the girls’ urine, and her cries of pain when the dog ate the cake would identify her as the witch. This superstition was based on the Cartesian “Doctrine of Effluvia”, which posited that witches afflicted by the use of “venomous and malignant particles, that were ejected from the eye”, according to the October 8, 1692 letter of Thomas Brattle, a contemporary critic of the trials.[46]
Reverend Samuel Parris (1653–1720)

According to the Records of the Salem-Village Church, Parris spoke with Sibly privately on March 25, 1692 about her “grand error” and accepted her “sorrowful confession.” During his Sunday sermon on March 27 he addressed his congregation on the subject of the “calamities” that had begun in his own household, but stated “it never brake forth to any considerable light, until diabolical means were used, by the making of a cake by my Indian man, who had his direction from this our sister, Mary Sibly,” going on to admonish all against the use of any kind of magic, even white magic, because it was essentially, “going to the Devil for help against the Devil.” Mary Sibley publicly acknowledged the error of her actions before the congregation, who voted by a show of hands that they were satisfied with her admission of error.[47]

Other instances appear in the records of the episode that demonstrated a continued belief by members of the community in this effluvia as legitimate evidence, including accounts in two statements against Elizabeth Howe that people had suggested cutting off and burning an ear of two different animals Howe was thought to have afflicted, to prove she was the one who had bewitched them to death.[48]
This 19th-century representation of “Tituba and the Children” by Alfred Fredericks, originally appeared in A Popular History of the United States, Vol. 2, by William Cullen Bryant (1878)

Traditionally, the allegedly afflicted girls are said to have been entertained by Parris’ slave woman, Tituba, who supposedly taught them about voodoo in the kitchen of the parsonage during the winter of 1692, although there is no contemporary evidence to support the story.[49] A variety of secondary sources, starting with Charles W. Upham in the 19th century, typically relate that a circle of the girls, with Tituba’s help, tried their hands at fortune telling using the white of an egg and a mirror to create a primitive crystal ball to divine the professions of their future spouses and scared one another when one supposedly saw the shape of a coffin instead. The story is drawn from John Hale’s book about the trials,[50] but in his account, only one of the girls, not a group of them, had confessed to him afterwards that she had once tried this. Hale did not mention Tituba as having any part of it, nor when it had occurred. Yet the record of her trial with Sarah Good and Sarah Osborne holds her giving an energetic confession, speaking before the court of “creatures who inhabit the invisible world,” and “the dark rituals which bind them together in service of Satan,” and implicating both Good and Osborne while asserting that “many other people in the colony were engaged in the devil’s conspiracy against the Bay.”[51]

Tituba’s race is often cited as Carib-Indian or of African descent, but contemporary sources describe her only as an “Indian.” Research by Elaine Breslaw has suggested that she may well have been captured in what is now Venezuela and brought to Barbados, and so may have been an Arawak Indian.[52] Other slightly later descriptions of her, by Gov. Thomas Hutchinson writing his history of the Massachusetts Bay Colony in the 18th century, describe her as a “Spanish Indian.”[53] In that day, that typically meant a Native American from the Carolinas/Georgia/Florida.
Touch test

The most infamous employment of the belief in effluvia – and in direct opposition to what Parris had advised his own parishioners in Salem Village – was the touch test used in Andover during preliminary examinations in September 1692. If the accused witch touched the victim while the victim was having a fit, and the fit then stopped, that meant the accused was the person who had afflicted the victim. As several of those accused later recounted, “we were blindfolded, and our hands were laid upon the afflicted persons, they being in their fits and falling into their fits at our coming into their presence, as they said. Some led us and laid our hands upon them, and then they said they were well and that we were guilty of afflicting them; whereupon we were all seized, as prisoners, by a warrant from the justice of the peace and forthwith carried to Salem”[54] Rev. John Hale explained how this supposedly worked: “the Witch by the cast of her eye sends forth a Malefick Venome into the Bewitched to cast him into a fit, and therefore the touch of the hand doth by sympathy cause that venome to return into the Body of the Witch again”.[55]
Other evidence

Other evidence included the confessions of the accused, the testimony of a person who confessed to being a witch identifying others as witches, the discovery of poppits, books of palmistry and horoscopes, or pots of ointments in the possession or home of the accused, and the existence of so-called witch’s teats on the body of the accused. A witch’s teat was said to be a mole or blemish somewhere on the body that was insensitive to touch; discovery of such insensitive areas was considered de facto evidence of witchcraft, although in practice the witch’s teat was usually insensitive by design, with examiners using secretly dulled needles to claim that the accused could not feel the prick of a pin.[citation needed]
Contemporary commentary on the trials
Rev. Increase Mather (1639–1723)

Various accounts and opinions about the proceedings began to appear in print in 1692.

Deodat Lawson, a former minister in Salem Village, visited Salem Village in March and April, 1692, and published an account in Boston in 1692 of what he witnessed and heard, called “A Brief and True Narrative of Some Remarkable Passages Relating to Sundry Persons Afflicted by Witchcraft, at Salem Village: Which happened from the Nineteenth of March, to the Fifth of April, 1692″.[56]

Rev. William Milbourne, a Baptist minister in Boston, publicly petitioned the General Assembly in early June, 1692, challenging the use of spectral evidence by the Court. Milbourne had to post £200 bond or be arrested for “contriving, writing and publishing the said scandalous Papers”.[57]

On June 15, 1692, twelve local ministers—including Increase Mather, Samuel Willard, Cotton Mather—submitted The Return of several Ministers to the Governor and Council in Boston, cautioning the authorities not to rely entirely on the use of spectral evidence, stating, “Presumptions whereupon persons may be Committed, and much more, Convictions whereupon persons may be Condemned as Guilty of Witchcrafts, ought certainly to be more considerable, than barely the Accused Persons being Represented by a Spectre unto the Afflicted”.[58]
First page of “Some Miscellany Observations On our present Debates respecting Witchcrafts, in a Dialogue Between S. & B.”, attributed to Samuel Willard.

Sometime in 1692, minister of the First Church in Boston, Samuel Willard anonymously published a short tract in Philadelphia entitled, “Some Miscellany Observations On our present Debates respecting Witchcrafts, in a Dialogue Between S. & B.” The authors were listed as “P.E. and J. A.” (Philip English and John Alden), but is generally attributed to Willard. In it, two characters, S (Salem) and B (Boston), discuss the way the proceedings were being conducted, with “B” urging caution about the use of testimony from the afflicted and the confessors, stating, “whatever comes from them is to be suspected; and it is dangerous using or crediting them too far”.[59]
Title page of Wonders of the Invisible World (London, 1693) by Cotton Mather

Sometime in September 1692, at the request of Governor Phips, Cotton Mather wrote “Wonders of the Invisible World: Being an Account of the Tryals of Several Witches, Lately Executed in New-England,” as a defense of the trials, to “help very much flatten that fury which we now so much turn upon one another”.[60] It was published in Boston and London in 1692, although dated 1693, with an introductory letter of endorsement by William Stoughton, the Chief Magistrate. The book included accounts of five trials, with much of the material copied directly from the court records supplied to Mather by Stephen Sewall, his friend and Clerk of the Court.[61]

Cotton Mather’s father, Increase Mather, published “Cases of Conscience Concerning Evil Spirits,” dated October 3, 1692, after the last trials by the Court of Oyer & Terminer, although the title page lists the year of publication as “1693.” In it, Mather repeated his caution about the reliance on spectral evidence, stating “It were better that Ten Suspected Witches should escape, than that one Innocent Person should be Condemned”.[62] Second and third editions of this book were published in Boston and London in 1693, the third of which also included Lawson’s Narrative and the anonymous “A Further Account of the Tryals of the New-England Witches, sent in a Letter from thence, to a Gentleman in London.”[63]

A wealthy businessman in Boston and fellow Harvard graduate, Thomas Brattle circulated a letter in manuscript form in October 1692, in which he criticized the methods used by the Court to determine guilt, including the use of the touch test and the testimony of confessors, stating, “they are deluded, imposed upon, and under the influence of some evill spirit; and therefore unfit to be evidences either against themselves, or any one else”[64]
Aftermath and closure

Although the last trial was held in May 1693, public response to the events has continued. In the decades following the trials, the issues primarily had to do with establishing the innocence of the individuals who were convicted and compensating the survivors and families, and in the following centuries, the descendants of those unjustly accused and condemned have sought to honor their memories.
Reversals of attainder and compensation to the survivors and their families
Title page of A Modest Enquiry Into the Nature of Witchcraft by John Hale (Boston, 1702)

The first hint that public call for justice was not over happened in 1695, when Thomas Maule, a noted Quaker, publicly criticized the handling of the trials by the Puritan leaders in Chapter 29 of his book Truth Held Forth and Maintained, expanding on Increase Mather by stating, “it were better that one hundred Witches should live, than that one person be put to death for a witch, which is not a Witch”.[65] For publishing this book, Maule was imprisoned twelve months before he was tried and found not guilty.[66]
Rev. Samuel Willard of Boston (1640–1707)

On December 17, 1696, the General Court ruled that there would be a fast day on January 14, 1697, “referring to the late Tragedy, raised among us by Satan and his Instruments.”[67] On that day, Samuel Sewall asked Rev. Samuel Willard to read aloud his apology to the congregation of Boston’s South Church, “to take the Blame & Shame” of the “late Commission of Oyer & Terminer at Salem”.[68] Thomas Fiske and eleven other trial jurors also asked forgiveness.[69]

Robert Calef, a merchant in Boston and long-time public adversary of Cotton Mather, republished Cotton Mather’s Wonders of the Invisible World in 1700 with additional material added to it, broadly criticizing the proceedings, under the title More Wonders of the Invisible World,[70] bringing the issue back into public debate. John Hale, a minister in Beverly who was present at many of the proceedings, had completed his book, A Modest Enquiry into the Nature of Witchcraft in 1697, but it wasn’t published until 1702, after his death, and perhaps in response to Calef’s book. Expressing regret over the actions taken, Hale admitted, “Such was the darkness of that day, the tortures and lamentations of the afflicted, and the power of former presidents, that we walked in the clouds, and could not see our way.”[71]

Various petitions were filed between 1700 and 1703 with the Massachusetts government, demanding that the convictions be formally reversed. Those tried and found guilty were considered dead in the eyes of the law, and with convictions still on the books, those not executed were vulnerable to further accusations. The General Court initially reversed the attainder only for those who had filed petitions,[72] only three people who had been convicted but not executed: Abigail Faulkner Sr., Elizabeth Proctor and Sarah Wardwell.[73] In 1703, another petition was filed,[74] requesting a more equitable settlement for those wrongly accused, but it wasn’t until 1709, when the General Court received a further request, that it took action on this proposal. In May 1709, 22 people who had been convicted of witchcraft, or whose relatives had been convicted of witchcraft, presented the government with a petition in which they demanded both a reversal of attainder and compensation for financial losses.[75]
Massachusetts Governor Joseph Dudley (1647–1720)

Repentance was evident within the Salem Village church. Rev. Joseph Green and the members of the church voted on February 14, 1703, after nearly two months of consideration, to reverse the excommunication of Martha Corey.[76] On August 25, 1706, when Ann Putnam Jr., one of the most active accusers, joined the Salem Village church, she publicly asked forgiveness. She claimed that she had not acted out of malice, but was being deluded by Satan into denouncing innocent people, and mentioned Rebecca Nurse in particular,[77] and was accepted for full membership.

On October 17, 1711, the General Court passed a bill reversing the judgment against the 22 people listed in the 1709 petition (there were seven additional people who had been convicted but had not signed the petition, but there was no reversal of attainder for them). Two months later, on December 17, 1711, Governor Joseph Dudley also authorized monetary compensation to the 22 people in the 1709 petition. The amount of 578 pounds 12 shillings was authorized to be divided among the survivors and relatives of those accused, and most of the accounts were settled within a year,[78] but Phillip English’s extensive claims weren’t settled until 1718.[79]

Finally, on March 6, 1712, Rev. Nicholas Noyes, and members of the Salem church reversed Noyes’ earlier excommunications of their former members, Rebecca Nurse and Giles Corey.[80]
Memorials by descendants

Rebecca Nurse’s descendants erected an obelisk-shaped granite memorial in her memory in 1885 on the grounds of the Nurse Homestead in Danvers, with an inscription from Whittier. In 1892 an additional monument was erected in honor of 40 neighbors who signed a petition in support of Nurse.[81]

Not all the condemned had been exonerated in the early 18th century, and so in 1957, descendants of the six people who had been wrongly convicted and executed but who had not been included in the bill for a reversal of attainder in 1711, or added to it in 1712, demanded that the General Court formally clear the names of their ancestral family members. An act was passed pronouncing the innocence of those accused, although it listed only Ann Pudeator by name. The others were listed only as “certain other persons,” phrasing which failed specifically to name Bridget Bishop, Susannah Martin, Alice Parker, Wilmot Redd and Margaret Scott.[82]

Trials-related family-history groups offer places where descendants can memorialize their ancestors while sharing ideas and information about their research. The Associated Daughters of Early American Witches was founded in 1987 in California. It invites members who are women and able to prove descent from an ancestor who was accused of witchcraft including those at the Salem trials.[83] Bloodlines of Salem was founded in 2007 in Utah. It welcomes members who are able to prove descent from a trials participant or who choose simply to support the group.
The Salem Witch Trials Memorial Park in Salem
Fanciful representation of the Salem witch trials, lithograph from 1892.

The 300th anniversary of the trials was marked in Salem and Danvers by a variety of events in 1992. A memorial park was dedicated in Salem with a stone bench for each of those executed in 1692. Speakers at the ceremony in August included Arthur Miller and Nobel Laureate Elie Wiesel.[84] Danvers erected its own new memorial,[85] and reinterred bones unearthed in the 1950s, assumed to be those of George Jacobs, Sr., in a new resting place at the Rebecca Nurse Homestead.[81]

In 1992, The Danvers Tercentennial Committee also persuaded the Massachusetts House of Representatives to issue a resolution honoring those who had died. After much convincing and hard work by Salem school teacher Paula Keene, Representatives J. Michael Ruane and Paul Tirone and others, the names of all those not previously listed were added to this resolution. When it was finally signed on October 31, 2001, by Governor Jane Swift, more than 300 years later, all were finally proclaimed innocent.[86]
In literature, media and popular culture
Main article: Cultural depictions of the Salem witch trials

The story of the witchcraft accusations, trials and executions has captured the imagination of writers and artists in the centuries since the event took place, many of which interpretations have taken liberties with the facts of the historical episode in the name of literary and/or artistic license. Occurring at the intersection between a gradually disappearing medieval past and an emerging enlightenment and dealing with torture and confession, such interpretations often reveal the allegedly clear boundaries between the medieval and the postmedieval as cultural constructions.[87]
Medical theories about the reported afflictions
Main article: Medical and psychological explanations of bewitchment

The cause of the symptoms of those who claimed affliction continues to be a subject of interest. Various medical and psychological explanations for the observed symptoms have been explored by researchers, including psychological hysteria in response to Indian attacks, convulsive ergotism caused by eating rye bread made from grain infected by the fungus Claviceps purpurea (which is the natural substance from which LSD is derived),[88] an epidemic of bird-borne encephalitis lethargica, and sleep paralysis to explain the nocturnal attacks alleged by some of the accusers.[89] Other modern historians are less inclined to believe in biological explanations, preferring instead to explore motivations such as jealousy, spite, and a need for attention to explain behavior they contend was simply acting.

Ingredients

1 1/2 cups crushed gingersnap cookies
1/2 cup finely chopped pecans
1/3 cup butter, melted

2 (8 ounce) packages cream cheese, softened
3/4 cup white sugar, divided
1 teaspoon vanilla extract
3 eggs
1 cup canned pumpkin
3/4 teaspoon ground cinnamon
1/4 teaspoon ground nutmeg

Directions

Preheat oven to 350 degrees F (175 degrees C). In a medium bowl, mix together the crushed gingersnap cookies, pecans, and butter. Press into the bottom, and about 1 inch up the sides of a 9 inch springform pan. Bake crust 10 minutes in the preheated oven. Set aside to cool.
In a medium bowl, mix together the cream cheese, 1/2 cup sugar, and vanilla just until smooth. Mix in eggs one at a time, blending well after each. Set aside 1 cup of the mixture. Blend 1/4 cup sugar, pumpkin, cinnamon, and nutmeg into the remaining mixture.
Spread the pumpkin flavored batter into the crust, and drop the plain batter by spoonfuls onto the top. Swirl with a knife to create a marbled effect.
Bake 55 minutes in the preheated oven, or until filling is set. Run a knife around the edge of the pan. Allow to cool before removing pan rim. Chill for at least 4 hours before serving.

Winehouse’s battles with substance abuse were the subject of much media attention. In various interviews, she admitted to having problems with self-harm, depression and eating disorders.[18][169] In 2005, she went through a period of drinking, heavy drug use, violent mood swings and weight loss.[21] People who saw her during the end of that year and early 2006 reported a rebound that coincided with the writing of Back to Black.[21] Her family believes that the mid-2006 death of her grandmother, who was a stabilising influence, set her off into addiction.[21] In August 2007, Winehouse cancelled a number of shows in the UK and Europe, citing exhaustion and ill health. She was hospitalised during this period for what was reported as an overdose of heroin, ecstasy, cocaine, ketamine and alcohol.

Amy’s life was a complicated one and the world lost a talent too early. I think this year we will see a lot of Halloween costumes for people dressed in Amy Winehouse costumes

“Pie pumpkins” are smaller, sweeter, less grainy textured pumpkins than the usual jack-o-lantern types. Grocery stores usually carry them in late September through December in the U.S. In some parts of the country, they are also called sugar pumpkins or even “cheese pumpkins”. Go figure that one. Note: the Libby’s can of cooked pumpkin is just there for reference – it is the small can, so that gives you an idea of the size of a typical pie pumpkin. They’re only about 6 to 8 inches in diameter (about 20 to 24 inches in circumference). TIP: If you’re in a pinch and can’t find a pie pumpkin, here’s a tip: butternut squash taste almost the same! Commercial canned pumpkin is from a variety of butternut, not true pumpkins! If you insist on using a regular Jack O’ Lantern type pumpkin, you may need to add about 25% more sugar and run the cooked pumpkin through a blender or food processor to help smooth it out.

Just like selecting any squash, look for one that is firm, no bruises or soft spots, and a good orange color. One 6″ pie pumpkin usually makes one 10 inch deep dish pie and a bit extra; or two 9 inch shallow pies! If you have extra goop, you can always pour it into greased baking pans and make a crustless mini pie with the excess (and the cooked pies do freeze well!)

If you live in the Far East (Thailand, Japan, Korea, Hong Kong, etc.) and cannot get a pumpkin or a butternut squash, I’m told that Japanese pumpkins make a great substitute. Just cube the meat into small cubes and steam them for 35 minutes. The rest of the preparation is the same and I’m told the taste is great.

Step 2 – Prepare the pumpkin for cooking

Wash the exterior of the pumpkin in cool or warm water, no soap.

Cut the pumpkin in half. A serrated knife and a sawing motion works best – a smooth knife is more likely to slip and hurt you! A visitor suggests using a hand saw.

Step 3 – Scoop out the seeds…

And scrape the insides. You want to get out that stringy, dangly stuff that coats the inside surface. I find a heavy ice cream scoop works great for this.

Note: SAVE THE SEEDS:

The seeds can be used either to plant pumpkins next year, or roasted to eat this year! Place them in a bowl of water and rub them between your hands. then pick out the orange buts (throw that away) and drain off the water. Spread them out on a clean towel or paper towel to dry and they’re ready to save for next year’s planting or roast.

Step 4 – Cooking the pumpkin
There are several ways to cook the pumpkin; just choose use your preferred method. Most people have microwaves and a stove, so I’ll describe both of those methods here. But others make good arguments in favor of using a pressure cooker or baking in the oven. At the end of this document, I’ve included alternative instructions to replace step 4, if you’d rather use a different method.
Method 1 – Put it in a microwaveable bowl

Remove the stem, and put the pumpkin into a microwaveable. You may need to cut the pumpkin further to make it fit. The fewer the number of pieces, the easier it will to scoop out the cooked pumpkin afterwards.

Put a couple of inches of water in the bowl, cover it, and put in the microwave.

Method 2 – Steam on the stovetop

You can also cook it on the stovetop; it takes about the same length of time in a steamer (20 to 30 minutes). I use a double pot steamer, but you could use an ordinary large pot with a steamer basket inside it!

Step 5 – Cook the pumpkin until soft

If you are microwave-cooking the pumpkin, cook for 15 minutes on high, check to see if it is soft, then repeat in smaller increments of time until it is soft enough to scoop the innards out. Normally it takes 20 or 30 minutes in total.

Step 6 – Scoop out the cooked pumpkin

Whether you cook the pumpkin on the stove, microwave, or even the oven, once it is cooked until it is soft, it is easy to scoop out the guts with a broad, smooth spoon, (such as a tablespoon). Use the spoon to gently lift and scoop the cooked pumpkin out of the skin. It should separate easily an in fairly large chucks, if the pumpkin is cooked enough.

pumpkin cooked, pickling off the skinMany times the skin or rind will simply lift off with your fingers (see the photo at left) . I’ll bet you didn’t realize making your own pumpkin glop… err, “puree” was this easy!

Note: there are many varieties of pumpkin and some make better pies that other (due to sugar content, flavor, texture and water content. Drier, sweeter, fine-grained pies; the small (8″ across) ones called “pie pumpkins” are best.
Watery pumpkin?

If your pumpkin puree has standing, free water, you may want to let it sit for 30 minutes and then pour off any free water. That will help prevent you pie from being too watery! Beyond, that, I have not found that the water makes a difference – I wouldn’t be TOO concerned about it!

Tip on using the liquid: A visitor writes on November 26, 2009: “Any suggestions or use for the pumpkin juice left over after draining the cooked pumpkin? I keep thinking there must be some good use – maybe soup or in cookies or something?”

Yes! ! You can use it as a replacement for water, and in some cases, milk, in recipes, like soups, cookies, breads, muffins and even pancakes and waffles, where it adds a very nice flavor!

Tip from a visitor: “I make my own pumkin pies from scratch all the time. To eliminate watery pumpkin I strain my pureed pumpkin through a cloth overnight. If I use frozen pumpkin I do the same again as it thaws out. It works great and my pies cook beautifully.”

Another visitor reported success using coffee filters in a sieve to drain out excess water.

Again, don’t go to great lengths to remove water; the recipe accounts for the fact that fresh pumpkin is more watery than canned!

Step 7 – Puree the pumpkin

To get a nice, smooth consistency, I use a Pillsbury hand blender. By blending it, you give the pie a smooth, satiny texture; rather than the rough graininess that is typical of cooked squashes.

A regular blender works, too (unless you made a few frozen daiquiris and drank them first..). Or a food processor or even just a hand mixer with time and patience.

With the hand blender, it just takes 2 or 3 minutes!

Another visitor says using a food mill, like a Foley Food Mill, with a fine screen, accomplishes the blending/pureeing very well, too!

Step 8 – Done with the pumpkin!

The pumpkin is now cooked and ready for the pie recipe. Get the frozen daiquiris out from step 7 and take a break!

Note: You may freeze the puree or pie filling to use it later! Just use a freezer bag or other container to exclude as much air as possible. It should last a year or more in a deep freezer

Yes, I know there are ready-made pie crusts in the frozen section at the store, but they really are bland and doughy. A flaky crust is easy to make! Again, note that unless you use large, deep dish pie plates, you may have enough for 2 pies.

It is also time to start preheating the oven. Turn it on and set it to 425 F (210 C, for those in Europe)

All the hard work is behind you! Here’s where it gets really easy. If you start with a fresh 8″ pie pumpkin, you will get about 3 cups of cooked, mashed pumpkin. The right amount of ingredients for this is as follows:

1 cup sugar – or 1 cup Splenda, or 3/4 cup honey (honey may make a heavier pie, though)
1.5 teaspoon ground cinnamon
1 teaspoon ground cloves
1 teaspoon ground allspice
one half teaspoon ground ginger
one half teaspoon salt (optional, I don’t use any)
4 large eggs
3 cups pumpkin glop (ok… “sieved, cooked pumpkin”)
1.5 cans (12oz each) of evaporated milk (I use the nonfat version) (note for those in France: evaporated milk in France is called “lait concentre’”; “lait evapore’” is powder)
1/2 teaspoon of vanilla extract (optional) (metric: 20 grams)

Mix well using a hand blender or mixer.

Note: You may substitute 4 teaspoons of “pumpkin pie spice” instead of the cinnamon, cloves, allspice and ginger. But I think you get better results with the separate spices.

Note: The vast majority of people tell me this is the best pumpkin pie they’ve ever had. It’s light and fluffy – however… if you want a heavy, more dense pie, use 3 eggs instead of 4 and 1 can of evaporated milk instead of 1.5)

like a deep, full pie, so I fill it right up to about one quarter to one half inch from the very top.

Don’t be surprised if the mixture is very runny! It may start as a soupy liquid, but it will firm up nicely in the oven! Note: the pie crust is brown because I used whole wheat flour! Tastes the same, but is healthier.

TIP: If you put the empty pie crust on your oven rack, with the rack slid partially out, you can fill it there and avoid making a mess while carrying the pie to the oven!

TIP: What do you do if you end up with more filling than will fit in your pie crust(s)? Easy! Of course, you can make another, smaller pie crust and fill a small pie pan… or just grease any baking dish, of a size that the extra filling will fill to a depth of about 2 inches (see the photo at right), and pour the extra filling in.. then bake it. It will be a crustless pumpkin pie that kids especially love! You can also use it in making pumpkin muffins or pumpkin bread!

TIP: You may want to cover the exposed edges of the crust with strips of aluminum foil to prevent them from burning! Some people make their own crust cover by cutting the rim off of a disposable aluminum pie pan!

Bake at 425 F (210 C ) for the first 15 minutes, then turn the temperature down to 350 F ( 175 C ) and bake another 45 to 60 minutes, until a clean knife inserted into the center comes out clean.

Here is the finished pie, right out of the oven:

I use a blunt table knife to test the pie. The one at left has already been stuck in the pie, and you see it comes out pretty clean, when the pie is done.

And enjoy! Warm or chilled, with whipped cream , ice cream or nothing at all – it’s great!

You can even freeze the pie after cooking it. I just lay a piece of plastic wrap (cling film) tight on the pie, after it cools down, then pop it in the freezer.
Later, I take the frozen pie out of the freezer, put it in the fridge for about 24 hours, and then either heat it in the oven (350 F for about 15 minutes; just to warm it up) or the microwave for a few minutes.