Causes of the Burning Times

By: Keitha (FireWind)
Posted: Nov. 23rd/00

Prologue

No one knows exactly what caused the Burning Times. No one knows exactly how many people were killed, in what manner, and why. No one really knows if there was a ‘Witch Cult’; if people were worshiping the Old Ways, and if so, how many there were. No one knows for sure if any of the murdered did, in fact, practice Witchcraft. Most likely they did not.

There is a scar in our minds; there is a wound in our hearts. And it festers around this Time we call the Burnings. Not us, but for us, they marched to terrible deaths. And today, they are our unwitting, and unwilling martyrs.

It has been argued, fairly successfully, that very few of those killed actually followed the Old Religion. The typical victim, in fact, was quite probably a Christian woman. She was perhaps frightened of those that would call themselves Witches. And yet she was killed in our name; she was murdered for practicing Witchcraft. True or not, I wonder what these victims would feel if they saw the esteem that We hold them in today. That they were used as they were is bad enough, that they were killed for being labeled one of us makes it our pain, too.

Historic Development

During the first few centuries C.E., the largely Christian Roman empire held sway over the politics of a continent. In 382 C.E., Pope Damascus I decreed that any difference of belief with the Church was punishable by death, and three years later Emperor Theodosius I ordered the death penalty for anyone practicing magick. Four years later, that same emperor ordered the burning of the library of Alexandria. The reason? It contained 27,000 books of different religions.

In 426 C.E., the worship of Isis was outlawed, and a few years after that, Saint Patrick drove the Druids, the “snakes”, out of Ireland. I have heard it said that a Chieftain at the time declared he’d rather go to the Christian hell than heaven, if that really was where his ancestors were. In 447 C.E., Pope Leo I invented the Devil, and claimed that all Gods but the Christian God were forms of it.

After the 5th Century C.E. however, Christianity began to fall back with the Roman empire. Britain, for example, only became Christian in the 4th Century C.E., and after the empire began drawing away, Christianity was only maintained in small pockets until around 650 C.E., when it began to become dominant again.

The Crusades certainly did not ease religious tensions. In 1098 C.E., the entire population of Jerusalem was massacred, and in 1222 C.E. the Archbishop Langton at Oxford tried and burned a Christian deacon for marrying a Jewish woman. In 1233, 12,000 copies of the Talmud were burned. A year later, Crusaders wiped out all Pagans living in the Lower Weser river area.

Socio-Cultural Climate

Our story begins in the 14th Century. This was not the happiest time to live in. In 1336, Edward III started a war that lasted 100 years. Ten years later, Bubonic Plague wiped out between 1/4 and 1/3 of the worlds’ population. Thirty years after that came the Peasant Revolt. It might be understandable then, that thoughts turned to demons and the end of the world. These were dark times.

Later, Europe was swept with social rebellions and instability. The ruling class was terrified of the unsettled and angry climate. This fear was reflected in the image of the Witch. Witches, as rebelling against the Church, was rebelling against God, against authority, against ordered and civil society. The Witch was Rebel, and was thought by the ruling class to be involved in political insurrections. In the early 15th Century C.E., Churchmen at the council of Basel decided that rural rebellion was due to a Satanic conspiracy to destroy clerical celibacy. In 1661 it was noted that “Rebellion is the mother of Witchcraft”. It was in this climate that the image of the Witch spread and grew.

Renaissance intellectuals encouraged contempt and disdain for all Medieval learning. At the time, Neo-Platonic humanists claimed that they could themselves do magic. As intellectuals, they did their best to distinguish themselves from the poor uneducated folk Witch. In trying to gain respectability for themselves, they disdained Witches at every opportunity, calling their magick “crude superstition”.

Economics

Since it was becoming increasingly important at the time, let’s view the economy.

In the stratified society of the day, the economy held fairly steady. However, the discovery of the New World brought an influx of gold and silver that forever changed the European economy. Around 1550, many merchants suddenly became much richer. Many peasants suddenly became much poorer. This was followed by 150 years of economic depression.

Through the previous Medieval period, women were certainly not the economic equals of men, but they were allowed far more latitude in terms of earning a living. Women could be pawnbrokers, money lenders, doctors, tavern owners, and they even occasionally took up arms and fought. But this was the time of the birth of Capitalism. Women simply could not compete with men economically, and were forced into poverty as a result. There were so many women in this position, that well off neighbours sometimes accused them of Witchcraft just to get rid of them.

Widows who took control of their property were at risk for Witchcraft charges. So were women who inherited wealth or property. And women who dared to be successful in business. And women who owned property adjacent to a landowner looking to expand. And women forced to beg from those who did not wish to give.

Not only women were at risk, however. Crowds flocking to see a trial or burning could draw in huge profits at the local inn. The executioner must be paid, scribes must be employed, and a judge must attend. The economic depression of 1550 to 1700 was the exact time of major Witch hunting in Europe.

Religion

Put together, the Church owned enough land to form a large country, and it wasn’t shy about this fact. By the late 1300's it had become an oppressive landowner. So much so, in fact, that the Reformation began in the early 1400's. This was an attempt to remove, or at least reduce, the wealth and selfishness of the Church. A century beforehand, Pope John XXII had issued the “Cum inter nonnullos” to justify the Church’s wealth. It authorized the killing of anyone who believed that Christ was a poor man.

Violence was gathering. In 1163, Pope Alexander I began the inquisition against Pagans in Southern France. In 1257, the Church approved the torture of heretics, and a year later Pope Alexander IV issued the first Papal letter to empower the Inquisition to ‘deal with’ Witchcraft. In 1424 Pope Martin V authorized mass Witchcraft burnings in Rome, and in 1492 Pope Alexander VI had many Pagans killed ‘in the name of God’. In 1546 Pope Paul declared that not believing that the bible was divinely inspired was grounds for death.

Now bear in mind, that during most of this time the concept of “Witchcraft” was slightly vague. The stereotype of the Witch didn’t really appear until around 1420. Generally the Church was after “heretics”, i.e. anyone who disagreed with the Church’s views. In fact, in 1382 the Court of Kyburg hired a Witch to raise a thunderstorm against a hostile approaching army. Joan of Arc was burned at the stake during this time, in 1431. She was accused and burned for Witchcraft, but to the best of my knowledge there was no mention of a Sabbat, no infanticide, no moonlit rides with Diana, no sexual license, no potions, hexes or curses. She was simply a “heretic” and thus burned as a “Witch”.

The ‘Mark of the Devil’ was popularized in the early 15th Century by Protestants. As Protestantism spread, interest in Witchcraft fell off. After 1570 however, interest grew again, and the Witch again became the popular target of public and religious hatred. Only this time there began to be mention of what we now see as typical Witchcraft accusations. The backing of the Church on the belief of Witchcraft lent the authority that was needed for major Witch burnings to occur.

Law

I’ll try not to bore you with a listing of Laws passed against Witchcraft. Needless to say, by the time they were burning people at the stake, Witchcraft was thoroughly illegal. The reason that law is important to this discussion is because of the reforms that were happening during this time. Before the Burning Times, if someone you accused of a crime was found innocent, you had to bear the punishment that would have been theirs. Needless to say, the courts were not as bogged down as our own are today. It was during this period that the legal system began to reform towards our own system. Accusing someone of a crime brought no repercussions upon the accuser, whether the accused was found guilty or not. While this probably was not a cause of the Burning Times, it certainly did help ease the way for widespread accusations.

Literature

Universities were just gaining in power and influence. As centers of demonological theory and philosophy, they exposed future judges to demonalogical thought. Filtering down from these centers of intellectual esteem came all manner of belief and discourse on demons and Witchcraft in general. These were scholarly men who were writing about Witchcraft. The Malleus Maleficarum, which did not have the approval of the censors, was written by learned men, and was not a reflection of “common superstition”. In 1595 Nicolas Remy published the “Deomolatreiae”, which added to the fires. (Remy, it might be noted, proudly bragged of having executed more than 800 people in 16 years as a judge). A Belgian Jesuit called Martin Del Rio published his “Disquisitionum Magicarum Libri Sex”, which was wildly popular. It was printed 20 times and translated into French. To this day it remains the most popular treatise on Witchcraft of the 17th Century, far more than the Malleus.

True, the common person probably didn’t read, write, or perhaps even care what was believed in intellectual circles. But the ruling class did, and the Church did, and the courts and judges did. The Church wanted the authority to root the “evil” out, the ruling class allowed them, the courts provided the medium, and the judges gave the means. Judges, it might be noted, were quite free to add whatever personal fantasies they entertained to the charges of their cases. And with every convicted case, each and all, including the common person, was more thoroughly convinced of the truth of such accusations.

Psychology

As mentioned before, the time of the major Witch burnings were during an economic depression. Women, especially, were hardest hit, and were forced to resort to begging to sustain themselves. With the number of poor, it was impossible to give all that was needed. Eventually, those in need were turned away. Obviously, in most healthy people this course of action causes feelings of guilt. In turn, this guilt could be resolved by depicting the person in need as unworthy. Many trials resulted when economic assistance was refused.

And of course, sex. It would take a very long time to outline all the politics surrounding this topic during the Burning Times. So to sum up: woman was Eve; Eve caused man to sin through temptation; woman was temptress; woman was evil. If a man, especially a priest, found a woman attractive and was aroused, he could absolve his “shameful thoughts” because she had bewitched him through the devil’s power. If a person found sex enjoyable, it was because they were sinful and wanton. They then had to resolve this guilt. Widows were to be avoided at all costs since they were sexually experienced, but not under the “control” of a man, and were unable to conceive so sex could not be justified. Older Men were seen as less sexually capable than women, which caused more anxiety. It’s frightening what they thought a clitoris was for. In the end, sexuality could be seen as an expression of Witchcraft; and they almost became synonymous for a time.

Personal Analysis - Psychology and the Church

As someone with an interest in sociology, I have a slightly different slant on the Burning Times. I see an organization, the Church, gaining in power and clinging to its expansionist policies. As an organization grows in power and size, it must hire more administrators if it wants to get anything done. This diffuses power. The growing size of the organization also provokes fear from those who wish to keep their separate power, and resentment from those that are ruled. As you diffuse power, you invite instability, inefficiency, and insecurity, at least from the point of view of those closest to the centre of power. A counterbalance is needed; an enemy to focus strength, purpose and unity inward. The Church was around when “divide and conquer” was a rule. But I also see an organization that is running out of enemies.

Create the perfect enemy. They are powerful, have abilities you don’t understand, represents all that you fear, and can move through your life virtually unnoticed. They get benefits you don’t, they get away with things you want, and best yet, your every passing natural impulse will remind you of how close they are. The fact that they don’t exist is gravy.

People spent so much time looking out for the “Witches” that they didn’t have the time to criticize the Church. They spent so much time avoiding their own “evil” body and thoughts that they didn’t have the emotional fortitude to demand the truth. If you enjoy sex, have a wet dream, or get an erection looking at a neighbours wife, congratulations, you are the enemy. If you find yourself dissatisfied with the teachings or examples of the Church, congratulations, you are the enemy.

Let’s talk about cognitive dissonance. This is a feeling of stress that is created when you try to believe two things that don’t work together. You have to believe you are a good person, but you had a wet dream last week so you are not. You love the Church, but you just had to drag yourself there this Sunday. Are you “good” or are you “evil”; are you “in” or are you “out”?

Cognitive dissonance has to be resolved or expressed by people as soon as possible, because it really is stressful. To resolve your stress, you had your evil thoughts because you were influenced by some powerful person. There must be evil influences around because you know you are “in”. To express your stress, you will probably use fear and/or violence. In this case, you will probably lean on the very organization that you were critical of, for protection. Burn someone at the stake and life makes sense again. Those who found themselves the most dissatisfied with the administration and social climate probably found themselves the most fervent defenders of it. (This is a good time to note that this is how many modern harmful cults work - never underestimate the power of cognitive dissonance. It is also used quite frequently in today’s ‘low-ball’ sales techniques and telephone scams - and it works painfully well).

In either case - resolution or expression of the stress, the individual is quite free of personal responsibility. The blame is always on the ‘other’, and any harm that comes of personal or mob action is justly deserved, or someone else’s fault. This is also yet another example where group consciousness works against the common good. In any case, it causes more cognitive dissonance and the cycle continues. This will generally continue until some part of the fabric snaps. Either an outside influence will step in, consequences will ensue that breaks the spell (in truth), or it cannot continue to grow, at which point it starts to fade. It would appear that the latter was the case for the Burning Times (with telephone scams broken by the second). Bear in mind that the image of the Witch began to be solidified at the exact time the Reformation was attempting to reduce the power of the Church.

Conclusion

Did the economy drive the Witch hunts in the ever-constant search for greater profits? Was it a Church consolidating a resented power? Did the suffering of the times lead people to believe the end of the world was at hand? We don’t know.

Most likely it was a combination of all of these and more. What we do know is that Church and State joined hands and ran with it. Without the support of these two groups, the Witch hunts could never have been sustained. No amount of psychology, literature, or personal vendetta could have caused so much harm without the consent of authorities. Mass hysteria can only take things so far. It becomes clear then, from the evidence of the Burning Times, that religion and government do not good bedfellows make.

-------------------------------------------------------------------------------- SOURCES

Anne Llewellyn Barstow, Witchcraze: A New History of the European Witch Hunts. HarperCollins, 1994, USA.

Norman Cohn, Europe's Inner Demons: The Demonization of Christians in Medieval Christendom. Pimlico, 1993, England.

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Information from: Witch Wisdom

The Salem witch hysteria of 1692 was one of the most tragic events in American history. To study this event, we must consider the social, religious and political influences of that time. The Puritans from England settled in Massachusetts to escape religious persecution in their home land. The Puritans had a strict moral code and their way of living was fashioned around their religious beliefs.

There was a political division between the first Minister appointed to Salem Village in 1679, James Bayley and Samuel Parris, elected as minister in 1689. When the first accusations of witchcraft were voiced by the adolescent girls and throughout the entire event, the ministers exploited the bizarre behavior of the girls to bolster their waning leadership.

The accusations of witchcraft and the subsequent executions were an extreme expression of deeply felt moral divisions. The negative references to witchcraft in the Bible and the belief that witchcraft was Satan's work created a paralyzing fear of witchcraft which made it a natural vehicle for the hostility of the community.

Personal enemies and "socially undesirable" individuals were transformed into enemies of the community and an enemy of the community was therefore a servant of Satan. Between the years of 1690-92, several events occurred which were the immediate causes of the hysteria. Samuel Parris had a West Indian slave named Tituba who was steeped in magical lore.

Several adolescent girls became fascinated by Tituba's stories of natural magic and island culture. Two of the girls were related to Samuel Parris while others were children of his supporters. When the girls became "afflicted" and subsequently named the "witches", the supporters of James Bayley took the outrageous accusations of the hysterical girls as confirmation of what they already suspected, that their opponents were in league with Satan.

This is the beginning of the Salem witch hysteria of 1692.

During the winter of 1691-92, Abigail Williams, the eleven-year old niece and Elizabeth (Betty) the daughter of minister Samuel Parris began to meet with Tituba, their slave, to listen to her tell strange and forbidden tales of magic and island lore. The girls knew that by listening to these tales, they were violating strict Puritan morality.

Eventually, Abigail, Elizabeth and Tituba were joined by four other girls; Elizabeth Hubbard, Ann Putnam, Mary Walcott and Mercy Lewis. The story-telling continued in Samuel Parris's house until the girls started to exhibit strange behavior. Samuel Parris called upon Dr. Griggs to examine the girls for any medical problems, of which none were found.

Again, in mid-January, Dr. Griggs examined the girls and, frustrated by the lack of any medical explanation, Dr. Griggs concluded that the "hand of evil" was upon the girls. The afflicted girls were questioned relentlessly by their parents and ministers to determine who their tormentors were.

Finally, the girls named Tituba, Sarah Good and Sarah Osborne as the perpetrators of their "bewitchment" and on February 29, 1692, arrest warrants were issued for Tituba, Sarah Good and Sarah Osborne for the bewitchment of Elizabeth Parris and Abigail Williams. Tituba's first of many examinations began on March 1, 1692 which were held under the authority of John Hawthorne and Jonathon Corwin.

Tituba confessed to being a witch and offered "evidence" that Sarah Good and Sarah Osborne were fellow witches. Tituba was placed in jail where she would remain until her jail bill was paid. (prisoners had to pay for their food, lights, drink and blankets) Tituba's jail bill was paid by an unknown person and she was released and disappeared, never to be seen or heard from again.

This is an excerpt from Tituba's trial

March 1, 1692

(H) John Hawthorne (T) Tituba

(H) Titibe whan evil spirit have you familiarity with
(T) none
(H) why do you hurt these children
(T) I do not
(H) who is it then
(T) the devil for ought I know
(H) Did you ever see the devil
(T) The devil came and bid me serve him
(H) Who have you seen
(T) Four women sometimes hurt the children
(H) Who were they
(T) Goode Osburn and Sarah Goode and I doe not know who the other were. Sarah Good and Osburne would have me hurt the children but I would not she further saith there was a tale man of Boston that she did see
(H) when did you see them
(T) Last night in Boston
(H) What did they say to you
(T) they say they hurt the children
(H) and did you hurt the children
(T) no there is 4 women and one man they hurt the children and they all upon me and they tell me if I will not hurt the children they will hurt me
(H) but did you not hurt them
(T) yes but I will hurt them no more
(H) are you not sorry you did hurt them
(T) yes

SAM PARRIS v. TITUBA INDIAN

The deposition of Sam: Parris aged about thirty and nine years, testifyeth and saith that Eliz: Parris junr and Abigail Williams and Ann Putnam junr and Elizabeth Hubbard were most greviously and severall times tortured during the examinations of Sarah Good, Sarah Osborne and Tituba Indian, before the magistrates at Salem Village 1 March 1691/2 And the said Tituba being the last of the abovesaid, that was examined, they the above---afflicted persons were greviously distressed until the said Indian began to confess, and then they were immediately all quiet the rest of the said Indian womans examination.

Bridget Bishop was born in England during 1640. She married George Wasselbe in 1660 and then emigrated to Salem, Ma. While in Salem, she got married again, this time to Thomas Oliver around 1664. Bridget was well known for her argumentative ways and her sharp tongue. On one occasion, Bridget and Thomas were required to stand in the town square back-to-back and gagged because of their disruptive fights.

Eventually, rumors circulated amongst the townsfolk that Bridget's "spirit" or "specter" could be seen wandering about. A black servant of the Putnam family claimed to have seen Bridget's specter in the rafters of the Putnam barn. The servant also claimed that the apparition threw pears and apples at him. When Thomas Oliver died in 1678, an accusation of witchcraft was leveled against Bridget. The circumstances surrounding his death led people to believe that she might be practicing witchcraft.

She was tried by the Court of Assistants and it is speculated that the case was dismissed as there are no colonial records which contain the trial. After her husband's death, Bridget found herself destitute. Even though Thomas had left her with the house and land, any money that was provided for Bridget was taken by her husband's creditors. Because of these circumstances, Bridget was forced to petition the town for relief.

Bridget married again, this time to a well-respected man named Edward Bishop. He had served on various town committees and boards while living in Salem. He moved to Beverly, built a saw mill and became one of the founders of the Church in Beverly. Many people thought the marriage between Edward and Bridget was strange and, like the first two, did not escape heated conversations and violent arguments.

Bridget opened an unlicensed tavern in their house, and was suspected of entertaining some of the local townsmen after hours. Her flagrant actions and sharp tongue would soon bring about the warrant for her arrest and the charge of witchcraft on April 18, 1692. Bridget was executed by hanging in Salem on June 10th, 1692. Bridget was the first person to be executed for witchcraft in Salem.

Sarah Good is an excellent example of a "socially undesirable" member of the community which made her prone to being accused of witchcraft and evil doings. Most of the people who were accused of witchcraft were either looked down upon by the towns folk or were envied for their land and position in the community. Also, an outspoken individualist or a "strong" woman was also frowned upon by the community and whom was therefore "punished" by the accusation of witchcraft. Sarah Good's actions and attitudes caused friction with their hosts and eventually the Good's would be asked to leave. Some neighbors began to notice that their livestock would sicken and sometimes die after the Good's left their households which caused much suspicion and fear towards Sarah. On March 1, 1692, Sarah Good was taken to Ingersoll's Tavern in Salem Village, where she was examined by magistrates John Hawthorne and Jonathon Corwin.

Over fifteen people gave statements claiming that Sarah Good bewitched their cattle and other livestock. Others would claim that Sarah would cause objects to disappear or would bewitch their families. When Sarah Good was questioned about these incidents, it was noted that her answers were given in mean-spirited and spiteful ways, using abusive words. During her examination, she stated that Tituba and Sarah Osborne were also fellow witches and she claimed that they frightened her into afflicting the girls.

Sarah's husband, William, also testified that he was afraid of her, that she was an enemy of God and he also believed she was a witch. Based on this "evidence", she was ordered bound over for trial. Good's daughter, Dorcas, then only five, soon joined her mother in jail because the afflicted girls accused the young girl of biting them. Sarah Good was pregnant at the time of her arrest and gave birth in jail. Because of the lack of medical assistance and the unsanitary conditions, her newborn baby died.

Her trial was set for June 30th, 1692, which was also the trial date for Rebecca Nurse, Susannah Martin, Elizabeth Howe and Sarah Wilde. All five were found guilty of witchcraft and were sentenced to death. At Sarah Good's execution, the Reverend Nicholas Noyes pleaded and urged Sarah to confess her guilt. He told her that he knew she was a witch and Sarah Good called the Reverend a liar and stated that she was no more a witch than he was a wizard.

Her final remarks to Reverend Noyes before her execution were that if he took away her life, God would give him blood to drink.

Sarah Good was hanged July 19, 1692.

April 6, 1692 through August 19, 1692 The "afflicted" girls and the other accusers, upon hearing John Proctor's remarks, cried out against him and the court accused him of witchcraft along with his wife. By May, the Proctor children would be accused of witchcraft as well, and would join their parents in jail.

Robert Calef in his book "More Wonders of the Invisible World" printed in 1700 would write of the Sheriff's actions against the Proctors while they were in jail:

"John Proctor and his wife being in prison, the sheriff came to his house and seized all the goods, provisions and cattle that he could come at, and sold some of the cattle at half price, and killed others, and put them up for the West Indies: threw out the ber (beer) of the barrel, and carried away the barrel: emptied a pot of broth, and took away the pot, and left nothing in the house for the support of the children. No part of the said goods are known to be returned."

John and Elizabeth Proctor were found guilty of witchcraft and they were scheduled for execution on August 19, 1692. Since Elizabeth was pregnant at the time, she was given a reprieve until she would give birth to the baby, thereafter, she would be executed.

On August 19, 1692, John Proctor along with five others convicted of witchcraft, were executed by hanging at Gallows Hill. Elizabeth Proctor and her children were released from prison in November 1692.

Reverend Gentlemen,

The innocency of our case, with the enmity of our accusers an our judges and jury, whom nothing but our innocent blood will serve, having condemned us already before our trials, being so much incensed and enraged against us by the devil, makes us bold to beg and implore your favourable assistance of this our humble tradition to his excellency, that if possible our innocent blood may be spared, which undoubtedly otherwise wil be shed, if the Lord doth not mercifully step in; the magistrates, ministers, juries and all the people in general, being so much enraged and incensed against us by the delusions of the devil, which we can term no other, by reason we know in our own consciences we are all innocent persons.

Here are five persons who have llately confessed themselves to be witches, and do accuse some of us being along with them at a sacrament, since we were committed into close prison, which we know to be lies. Two of the five are (Carrier's sons) young men, who would not confess anything till they tied them neck and heels, till the blood was ready to come out their noses; and it is credibly believed and reported that this was the occasion of making them confess what they never did, by reason the said one had been a witch a month. And another five weeks my son William Proctor, when he was examined, because he would not confess that he was guilty, when he was innocent, they tied him neck and heels till the blood gushed out at his nose, and would have kept him so twenty-four hours, if one, more merciful than the rest, had not taken pity on him, and caused him to be unbound.

These actions are very like the popish cruelties. They have already undone us in our estates, and that will not serve their turns without our innocent blood. if I cannot be granted that we can have our trials in Boston, we humble beg that you would endeavour to have these magistrates change, and other's in their rooms; begging also and beseeching you would be pleased to be here. if not all, some of you, at our trials, hoping thereby you may by means of saving the shedding of our innocent blood. Desiring your prayers to the Lord on our behalf, we rest your poor afflicted servants

John Proctor & c

Giles Corey was an 80 year old farmer who lived with his wife Martha about 5-6 miles from Salem Village. Both were very interested in the afflictions, accusations and examinations of the witchcraft hysteria taking place in Salem Village. Although Martha was a firm believer in the existence of witches, she became quite suspicious of the proceedings and began to speak openly against the accusers.

On Saturday March 19, 1692, a warrant was issued for the arrest of Martha Corey. The following Monday, Martha Corey was arrested and brought to Ingersoll's Tavern for an examination. For some reason, Giles, Martha's husband, made a deposition against her. Realizing that he mad a serious error, he tried to recant his deposition. In turn, a warrant was issued for the arrest of Giles Corey on April 19, 1692 (the same day that Bridget Bishop and 2 others were arrested).

Several days later, Abigail Hobbs confessed to being a witch and named Giles and Martha Corey fellow witches of that "infernal congregation". The Corey's were ordered to be held in jail until dates could be set for their trials. It was determined that their trials would take place in during the month of September. On September 19, 1692, Giles Corey was taken from the jail in Salem and led to a location adjacent to the Court House.

Because Giles would not enter a plea, he was ordered to undergo the ancient punishment of "peine forte et dure" (strong and hard punishment). Under this punishment, a prisoner would have a board placed atop his chest whereupon heavier and heavier rocks or weights would be placed until the prisoner either entered a plea or was crushed to death.

Giles Corey, while undergoing this torture, still refused to enter a plea. Eventually, the weight upon his chest became too much to bear. His last and only words to the sheriff and the authorities attending the punishment were "more weight". Complying with Giles, more weight was added until his chest gave way and he expired. Giles Corey is the only recorded person in North American history to have been legally pressed to death.

On September 21, Martha Corey and six others were taken from jail and brought to Gallows Hill and hanged. These seven prisoners were the last to be executed by order of the court.

The stories presented on the previous pages offer only a glimpse into the terror and human tragedy of the Salem witch trials of 1692. From the first arrest warrants on February 29, 1692 to the last executions on September 22, 1962 over 150 people were accused and jailed on suspicion of witchcraft, 4 people plus 1 infant died in prison, 18 people were executed by hanging, 1 person was pressed to death and 2 dogs were also hanged.

On October 29th, 1692, Governor Phipps officially closed the court of Oyer and Terminer. The Supreme court of Massachusetts was to convene in January 1697 to try the remaining cases. On December 29, 1692, Governor Phipps called for a day of fasting and prayers for the townsfolk. In January 1693, the Superior court met to begin the remaining trials.

By order of Governor Phipps, spectral evidence could not be used against the defendants. Of the 52 persons tried, 49 were cleared of the accusations and 3 were found guilty. The last sitting of the court was held in Boston in May, 1693 and by this time Governor Phipps revived a letter from England which convinced him that there was no need to continue with the trials.

The Governor issued a proclamation that pardoned everyone and granted amnesty to those who fled to escape persecution. By the end of the trials, some of the most important citizens of Massachusetts would be accused of witchcraft including Governor Phipps wife. A few years later, the girls who started the hysteria as well as many of the accusers who took part in the accusations asked for forgiveness for their actions.

On October 17, 1711, an Act of the colonial legislature returned all property taken from the victims and their families and were paid compensation for their losses. This Act officially ended all government actions relating to the trials of 1962. However, in Salem, accusations and resentment would be felt for years to come.

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