The Salem witch trials began in February 1692 when two young children, Abigail Williams and Elizabeth Parris, began to act in a strange manner (chronology of events relating to the Salem witch trials, n.d.), showing signs of fits and hysterics (important persons in the Salem court records, n.d.). During this period in time where fear of the devil was much more common and superstition was a part of daily life for practically everyone it was easiest to blame witchcraft when both girls spoke of being possessed by the devil and pointed fingers at several local women – Tituba, Sarah Good, and Sarah Osborne (Salem witch trials, n.d). The colonists’ fear and overwhelming belief in the supernatural evolved this isolated incident into a witch hunt of
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The three women were apprehended in a timely manner and subjected to “witch tests”. There were five primary trials, the first of which being asked to pass a test such as reciting the Lord’s Prayer (witchcraft in Salem, n.d.). The second trial was a physical examination searching for any visible anomalies, even small ones like moles or birthmarks, as they were seen as open portals witches could channel Satan through (witchcraft in Salem, n.d.). The third trial was witness testimony, such as that coming from Abigail Williams and Elizabeth Parris (witchcraft in Salem, n.d.). This heavy reliance on the simple word of sick and paranoid individuals would lead to many unnecessary deaths in the trials. With the rest of the rather weak evidence required to execute any individual for witchcraft being so easily accepted it was almost impossible for a person to clear their name once they were accused. The witness testimony was by far the most heavily considered aspect of the …show more content…
Samuel Sewall had many personal doubts about the validity of many aspects of the trials both during and after they took place. He tended to be introspective and through reflecting on events like Nathaniel Saltonstall’s resignation from the court of Oyer and Terminer and the eager switch from not guilty to guilty in the case of Rebecca Nurse, he found many issues. In his mind Rebecca Nurse and most likely all of the others were innocent people sentenced unfairly. Five years after the trials ended Salem held a day of fasting and prayer in memoriam of all the lives lost to mass hysteria on January fourteenth, 1697. It was known as The Day of Official Humiliation. Reverend Samuel Willard read Samuel Sewall’s apology to the congregation (Francis,
The three women were apprehended in a timely manner and subjected to “witch tests”. There were five primary trials, the first of which being asked to pass a test such as reciting the Lord’s Prayer (witchcraft in Salem, n.d.). The second trial was a physical examination searching for any visible anomalies, even small ones like moles or birthmarks, as they were seen as open portals witches could channel Satan through (witchcraft in Salem, n.d.). The third trial was witness testimony, such as that coming from Abigail Williams and Elizabeth Parris (witchcraft in Salem, n.d.). This heavy reliance on the simple word of sick and paranoid individuals would lead to many unnecessary deaths in the trials. With the rest of the rather weak evidence required to execute any individual for witchcraft being so easily accepted it was almost impossible for a person to clear their name once they were accused. The witness testimony was by far the most heavily considered aspect of the …show more content…
Samuel Sewall had many personal doubts about the validity of many aspects of the trials both during and after they took place. He tended to be introspective and through reflecting on events like Nathaniel Saltonstall’s resignation from the court of Oyer and Terminer and the eager switch from not guilty to guilty in the case of Rebecca Nurse, he found many issues. In his mind Rebecca Nurse and most likely all of the others were innocent people sentenced unfairly. Five years after the trials ended Salem held a day of fasting and prayer in memoriam of all the lives lost to mass hysteria on January fourteenth, 1697. It was known as The Day of Official Humiliation. Reverend Samuel Willard read Samuel Sewall’s apology to the congregation (Francis,