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Witch-Hunt: Mysteries of the Salem Witch Trials

Witch-Hunt: Mysteries of the Salem Witch Trials

3.9 14
by Marc Aronson, Stephanie Anderson (Illustrator)

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Salem, Massachusetts, 1692. In a plain meetinghouse a woman stands before her judges. The accusers, girls and young women, are fervent and overexcited. The accused is a poor, unpopular woman who had her first child before she was married. As the trial proceeds the girls begin to wail, tear their clothing, and scream that the woman is hurting them. Some of them


Salem, Massachusetts, 1692. In a plain meetinghouse a woman stands before her judges. The accusers, girls and young women, are fervent and overexcited. The accused is a poor, unpopular woman who had her first child before she was married. As the trial proceeds the girls begin to wail, tear their clothing, and scream that the woman is hurting them. Some of them expose wounds to the horrified onlookers, holding out the pins that have stabbed them — pins that appeared as if by magic. Are they acting or are they really tormented by an unseen evil? Whatever the cause, the nightmare has begun: The witch trials will eventually claim twenty-five lives, shatter the community, and forever shape the American social conscience.

Editorial Reviews

From the Publisher
"Readers will be swept up in this complex mystery."
Publishers Weekly, starred review

"Excellent history writing."
Kirkus Reviews, starred review

"A legitimate piece of original scholarship that is at the same time an interesting narrative."
School Library Journal, starred review

"A gripping, sophisticated narrative that establishes the contemporary relevance of this oft-recounted tale. A brilliant appendix discussing the relationship of historical events to Arthur Miller's The Crucible will be of great interest to readers of all ages."
— Mary Beth Norton, author of In the Devil's Snare: The Salem Witchcraft Crisis of 1692

"A welcome book for young adults that would also serve regular adults much better than most books about the Salem witch trials. Beautifully written and accurate. Teachers should throw away other books they have been using for young adults and turn to this one."
— Bernard Rosenthal, author of Salem Story: Reading the Witch Trials of 1692

"A skillful retelling of the endlessly fascinating story of the 1692 witchcraft crisis for young readers...a gripping, sophisticated narrative."
— Mary Beth Norton

"A highly readable narrative."
New York Times Book Review

Publishers Weekly
In a starred review, PW wrote, "The author dramatically and convincingly sets the stage for the now infamous 1692 Salem witch trials, then ably deconstructs much of the misinformation that has been perpetuated through popular theories and personalities (e.g., Tituba, etc.)." Ages 12-up. (Aug.) Copyright 2005 Reed Business Information.
Children's Literature
Marc Aronson never chooses the easy subject and never takes the easy path. Once chosen, though, he plows into his topic with intellectual fervor. Witch-Hunt is the curious and fascinating result of his latest inquiries. Taking the reader by the hand, Aronson walks him/her through the questions arising from the mass psychosis that overcame Salem in 1692. He explains the trials themselves, beginning with the 1688 Goodwin case whose publicity probably inspired the young Salem accusers. Back and forth he restlessly prowls: setting up the structure of Puritan beliefs; analyzing the enmity of local Salem families; suggesting the influence of Indian war scares on young minds; proving (to this reader's mind) that the Indian slave Tituba's fantasies were at the core of the tales and physical convulsions of the handful of bored girls who sent nineteen people to their deaths by hanging. It's simple to grasp and believe if one sets the Salem phenomenon side-by-side with the antics of other bored girls who created the s�ance craze in 19th-century America. The book's back matter includes a timeline of Puritan history and the 1692 trials, extensive notes, an index, and an interesting discussion of Arthur Miller's play, "The Crucible," which gives Aronson the opportunity to tie the Salem event into the 21st-century world of terrorism and its effects on intellectual freedom. In short, this is not an easy book. It requires thought. That in itself makes it very welcome. 2003, Atheneum, Ages 12 up.
—Kathleen Karr
School Library Journal
Gr 7 Up-An eye-opening exploration of what is known to have taken place in Salem in 1692 and of a variety of interpretations that have been perpetuated about the happenings. A dynamic narrative hooks readers into thinking about the mysteries of the past and their continued influence on modern life. Copyright 2004 Reed Business Information.
Kirkus Reviews
The Salem witchcraft hysteria in 1692 was a time when "a group of individuals acted as a pack to attack and destroy others," and the question ever since has been how it happened and why. Presenting the best scholarship, various interpretations of the events, and the mysteries that remain, Aronson encourages readers to think for themselves and perhaps discover something new about the trials. Fascinating parallels are drawn to the counterculture of the 1960s, modern terrorism, and current tensions between western countries and Islamic fundamentalists. Not just about the trials but about the study of history itself, the volume includes a superb epilogue, notes and comments on trends in interpreting the events, and a bibliography that offers a "route map" for readers who want to research further. This is excellent history writing that involves the reader in the excitement of discovery and the thrill of recreating the past. (note to the reader, appendix, timeline, index) (Nonfiction. YA)

Product Details

Atheneum Books for Young Readers
Publication date:
Edition description:
Sales rank:
Product dimensions:
5.50(w) x 8.25(h) x 0.80(d)
Age Range:
12 - 17 Years

Read an Excerpt

Prologue: Boston, 1688: The Possession of the Goodwin Children


The trouble began in the summer of 1688. Thirteen-year-old Martha Goodwin noticed that some of her family's linen was missing and sharply questioned their washerwoman, who she suspected had stolen it. The laundress's mother was furious and attacked Martha with terrible words. Goody Glover's "bad language" seemed to afflict Martha like a contagious disease. The girl, and soon her three younger siblings, fell into fits. These seemed so painful that the prominent minister who later wrote up the case reported that "it would have broke a heart of stone to have seen their agonies." When the respected physician Thomas Oakes was called in, the only possible explanation he could offer for the children's suffering was witchcraft.

Luckily, it was not hard to guess who was responsible for harming the Goodwin children. Glover -- her first name is not known for certain, though she is often mistakenly called "Mary" -- was made-to-order for the part. An angry older woman, she was just the sort of person whom people suspected of being a witch. In fact, not six years earlier, as a woman lay dying, she had revealed to another woman that Glover had bewitched her to death. And just as the woman who was carrying this secret was preparing to testify against the witch, her son was assaulted by a "black thing with a blue cap" that appeared in his room to torment him. Though Glover was just a poor woman, she seemed able to cause great harm by using the powers of evil. Her imprisonment immediately healed the youngest of the Goodwin children, but when she again railed at them, the other three relapsed.

To face off against Glover and the devil -- the evil one who surely was responsible for the anguish Glover was causing the Goodwin children -- a young but important minister arrived at the household. He was Cotton Mather -- son of Increase Mather, one of the leading ministers and theologians of his day, and grandson of John Cotton, one of the most important ministers and authors in the early history of New England. In his lineage, his already impressive learning, and his presence, Cotton Mather was the ideal person to aid the Goodwin children. If he could entrap Glover and get her to reveal her satanic bond, he could free the young people from her malign influence.

Mather, already in Boston, arrived at their home to try to help four children who lived near the church in which he preached. But he was also there to participate in what he knew was a far larger and more momentous cause. This case was both a test and a potential rallying point for all of New England Puritans.

Of MEETINGHOUSES and the blood of WOLVES: the PURITAN journey

The Puritans' mission in America was clearest in the early days of their New England settlements. The Puritans had arrived on ships. Built of long wooden planks, their churches were like simple wooden boats on land, safeguarding the believers inside. And, as one of their descendants, Nathaniel Hawthorne, wrote, when one of them killed a wolf, he claimed his reward by nailing it "on the porch of the meetinghouse," where the blood would drip onto the doorstep. This balance of simple strength and fierce combat was the essence of Puritanism.

Puritans turned completely away from what they saw as the old props of religion. Rich cathedrals full of statues, stained-glass images, ceremonies where the scent of incense or the sound of ancient chants might set the mood, priests speaking in a foreign language -- all had no place in their religion. Instead, they built their faith on clean, simple planks, like the timber of their churches, on the Word of God as written in the Bible, translated into English, and shared by the congregation.

The Puritans, or "the Godly" as they were often called in England, were pleased with their spare, simple churches with their hard wooden benches. Religion for them was not a moment here or there -- a sermon on the Sabbath Day, a prayer at meals, pious phrases on holy days. Nor were they called "Puritans" because they wanted a pure, clear faith filling every part of life and every moment of every day. Each household was considered a little congregation, with the father as a kind of minister. He would lead the family in prayer and Bible reading, and he would discipline those who needed it. Children were viewed as prideful and stubborn. Their early education involved breaking them of that willfulness and making them more humble and obedient. While in some ways this was a very severe kind of family life, Puritans thought of it as based on love. They believed that husbands and wives should love each other, passionately and intimately. And the harsh treatment of young children only made sense since it gave them the best chance of discovering God's love, which was the greatest gift of all.

The Puritans believed that each person was on the most difficult, dangerous, and uncertain path: the journey toward God. In England they had to struggle against the government even to practice their faith. Their absolute devotion to religion as they understood it, their unwillingness to accept compromise, and their hatred of Catholics clashed with the policies of English kings content with an easier faith that asked less of people. Faced with this kind of opposition in 1603, King James I warned that he would chase them out of the country. But this persecution only strengthened their faith. Puritans who crossed the sea and arrived in New England felt they were participating in a new kind of pilgrimage, the physical epic of starting over in a new land. And the physical was linked to the spiritual growth. Every tree felled, field planted, simple meetinghouse built was a step in the creation of the kingdom of the Lord.

The Puritans were a minority among the English settlers in New England, and from the first, they had conflicts with others who came to North America only to make money or to live according to their own rules. But their sense of what crossing the ocean meant was very influential. Anyone today who feels that Americans have a special destiny as a force for religious faith or democracy or economic opportunity is sharing in and carrying on the Puritans' vision of this land.

Devout Puritans interpreted everything that happened to them on their pilgrimage in the new land -- epidemics of illness, wars with Indians, the sickness or health of their families, earthquakes, even the severity of New England winters -- as judgments of their behavior. They saw themselves as living out the story of the Jews, the chosen people in the Bible, who had to wander in the wilderness after they left Egypt. The stark meetinghouse colored with the blood of a wolf was the modern version of the tents of the Jews, carrying the Word of the Lord to the Promised Land.

Puritans drew great strength from seeing themselves in combat with the world around them. In their wars against the Indians, for example, they could be completely and coldly destructive. For a time they offered bounties for the scalps of murdered Indians. In this sense they were like those fundamentalists of all religions today who can justify extreme measures against others -- whether that be attacking U.S. cities, killing doctors who perform abortions, or settling in occupied territories -- on the grounds that they have a divine right to take them. They considered themselves an outpost of saints in a hostile wilderness. Any victory against their foes seemed to prove the rightness of their mission; any defeat was a sign of God's dissatisfaction.

Seeing themselves as a spiritual community, Puritans especially feared being attacked by the devil, the enemy of God. Those who rejected God entirely and made pacts with the devil were, in the eyes of Puritan believers, a combination of our worst fears of spies and terrorists. Since you could not immediately recognize these traitors, they could pass as the most pious of churchgoing neighbors -- which meant you constantly had to be on guard. Anyone who yearned for a simpler, easier way to happiness could be tempted. According to one woman who confessed to being a witch during the Salem trials, the devil promised her, "We should have happy days and then it would be better times for me." The devil felt equally present to people who thought they were failing God. Like Elizabeth Knapp, they feared they had lost their souls already.

Witchcraft and prayer actually had something very important in common. If the devil was lurking nearby, turning people into witches, then God was equally close at hand, saving souls. The threat of one proved the existence of the other. This equation was very important to Cotton Mather when he came to help the Goodwin children, for on every front the mission that had brought his family to New England was under assault.

Four years before, in 1684, the frighteningly pro-Catholic Charles II had dissolved the original charter of the Massachusetts Bay Colony, which had allowed the Puritan leaders to govern as they saw fit. New England was now being run by an arrogant Englishman named Sir Edmond Andros. Andros was questioning whether long-established farmers really owned their land. Worse, he was insisting that any Christian could come into the community. That meant that Quakers had to be tolerated. All good Puritans knew that Quakers trembled and shook in their meetings and claimed to be in touch with an inner light. To the Godly, this sounded suspiciously like possession. Puritans were being told to allow people who might be directly in touch with the devil into their towns and villages.

Outside New England's borders the news was equally frightening. King Philip's War, a ferocious conflict with the Indians a decade earlier, had led to extremes of death and suffering on both sides. Though unprecedented killing and cruelty allowed the New Englanders to win, the war left scars: disabled men, lost relatives, and the certainty that remaining Indians could see their neighbors only as mortal enemies. Farther north, the Catholic French and their Indian allies were a constant threat. In order to help people picture the danger witchcraft posed, Cotton Mather described the devils themselves as something very like those Catholics. Think of them, he urged, as "vast regiments of cruel and bloody French dragoons [soldiers], with an Intendant [general] over them, overrunning a pillaged neighborhood."

Despite these very serious threats, young people did not seem to need the church in the same ways as their parents. And even those in the older generation paled in comparison to their forebears, who had braved the unknown in an effort to create a model society in a new land. For Cotton Mather, a tangle with a witch was an opportunity to remind everyone in New England of why they were there: They were participants in a great battle, a cosmic struggle as in biblical times, and they could never take their enemy, the true enemy of God, too lightly.

Testing a WITCH

What was a witch? It depended upon whom you asked. On the popular level, judging by the way people told stories and eyed their neighbors and brought cases to court, a witch was a person who could do harm through magical means. A witch, male or female, could curdle milk, hobble animals, and even cause young children to sicken and die. There were many folkways that told people how to figure out if someone was a witch, and how to combat one who had been flushed out. For example, one English folk belief held that if a child or baby was passed through a hole in a natural object such as a rock or a tree, that child would be immune to witchcraft. Apparently, there was a tree in Salem that had a gap of just the right size, and parents continued to pass their babies through it long after the trials. The last recorded case of using the tree this way took place on July 8, 1793.

Some of the methods for telling the future, doing harm to others, and detecting malign forces were part of what Mather called "little sorceries" but which we would no longer call "witchcraft." The year before the Salem outbreak, Mather lamented that "in some towns it has been a usual thing for people to cure hurts with spells, or to use detestable conjurations, with sieves, keys, and peas, and nails, and horseshoes, and I know not what other implements to learn the things for which they have a forbidden, and an impious curiosity. 'Tis in the Devil's name that such things are done."

The rituals Mather cited were the seventeenth-century equivalent of such diversions as checking your horoscope in the daily paper, hunting for four-leaf-clovers, or consulting a Ouija board. For instance, according to a late-sixteenth-century English manuscript, the sieve and scissors were used this way: "Stick a pair of shears [scissors] in the rind [handle] of a sieve and let two persons set the top of each of their forefingers upon the upper part of the shears holding it with the sieve up from the ground steadily; ask Peter and Paul whether A, B, or C hath stolen the thing lost; and at the nomination of the guilty person the sieve will turn around."

English settlers brought these practices with them across the Atlantic, but Mather and other leading ministers were trying to eliminate them. On the one hand, they thought these games were dangerous, for they toyed with using the devil's own powers, even if they were not used for devilish ends. The ministers saw no distinction between "white" and "black" magic. The only nonhuman power a person should rely on, they believed, was God. On the other hand, the ministers saw themselves as men of reason who relied on experiment and knowledge, not superstition. To them, spiritual matters were a type of science. Dealing with evidence of the occult required the very same rationality and discipline applied to navigating across the seas or planning how to sow your crops. Folk magic had no place in their world.

To ministers such as Mather, as well as to the law of the day, a witch was a person who had made a pact with the devil. Claims of having been harmed by magic could be used to arouse suspicion about a person. But a witch could be convicted only by confessing or by the testimony of two or more witnesses who were sure they had seen evidence of the diabolical link.

Mather set out to get Glover to reveal who and what she was. At first he tried a simple test: He asked her to recite the Lord's Prayer. Many believed that being in league with the devil would make it impossible for a person to speak these holy words. Glover mangled line after line. This was the seventeenth-century equivalent of failing a lie detector test today, and she was quickly brought to trial. Suddenly, a complication arose. Glover claimed not to understand English, only Gaelic. This was possibly true, as Glover was from Ireland and was a Catholic. But through an interpreter, she confessed all. The court hurried to search her home, and damning evidence was found: "several small images, or puppets, or babies, made of rags, and stuffed with goat's hair." Everyone knew that witches used such props to hurt people from a distance.

The importance of puppets in witch trials suggests something of what witches meant to people at the time. A witch had given up her soul so that she could command Satan's power. In that sense she was a puppet master. She could now use invisible forces to harm her victims. But by deadening her soul, she had also lost her humanity and made herself into a tool of evil. She was now a puppet herself. Either way, as powerful tormentor or as soulless pseudohuman, a witch was terrifying. Not only was she different in that she was a woman living an odd, inexplicable kind of life, not only was she a troublemaker because of her angry words and loud mouth, but a witch was the less-than-human more-than-human force in the village who was personally responsible for anything that went wrong. A witch subverted lives that should have been good. But that was only because God allowed her to do so, as a test of or a punishment for the faithful.

Despite having the crucial evidence found in Glover's home, the judges did not want to jump to conclusions, and they tried yet another test. Glover was in a bad way, but she perked up when her puppets were brought to her. Yet as soon as she held one in her hands, "the children fell into sad fits." Cause and effect: Put a puppet in the hands of a witch and children suffer.

Mather understood that catching Glover presented an exceptional opportunity. Like modern doctors who try to halt the course of a contagious disease by tracing the contact history of a person who is carrying it, ministers would question witches to learn more about the devil and any others he may have converted to his ways. Mather went to visit Glover in jail to question her, and she admitted meeting her prince, the devil, and four others. Mather prayed with her, and he was gratified to report that though she had resisted at first, she wound up thanking him.

Glover was convicted of being a witch and was properly hanged. Witches were never burned in America. Instead of repenting, at the last meeting Glover warned that her death would not help the Goodwin children. According to Mather, as she predicted, "the three children continued in their furnace as before, and it grew rather seven times hotter than it was."

EXPLORING the invisible world

With his one human suspect gone, Mather now had to use the words of the afflicted children themselves to lead him to their remaining tormentors. For it was the property of these witches to show something of themselves as they did their malicious work. Thus eleven-year-old John Goodwin could see that there were four evil shapes in the room with him, and he could almost name them, but not quite.

Again Mather tried a test: If the invisible forms that only John could see emanated from human beings, hitting one of the specters should cause an injury to the person. Rumor had it that an "obnoxious woman" whose identity Mather hid suddenly developed a wound just after the test.

The Goodwin children were in torment, sometimes barking like dogs, sometimes purring like cats; sweating and panting as if they were baking in an oven, then shivering as if drenched with cold water. Red streaks showed up on their bodies where they claimed they were being beaten with invisible sticks. One of the boys would be frozen and immobile, as if he were nailed to the floor. Then, suddenly, he and the others would seem to fly "with incredible swiftness through the air," with only a toe occasionally touching the floor.

Though the youngest among them was already seven, whenever the children had to dress or undress, they would have tantrums like the wildest toddlers. "It would sometimes cost one of them an hour or two to be undressed in the evening, or dressed in the morning. For if any one went to untie a string, or undo a button about them...they would be twisted into such postures as made the thing impossible."

Faced with this extremity of suffering, Mather took young Martha Goodwin into his own home so that he could watch over her and care for her himself. There, daily, he saw her fight invisible presences, go rigid when given food, and struggle to read the Bible even as "her eyes would be strangely twisted and blinded" and her neck seemed on the verge of breaking. Eventually, due to his constant ministrations, she and all the Goodwin children were delivered from the evils that assailed them. Choosing caution over zeal, Mather never revealed the names of any other witches he may have discovered in the process.

Lessons and WARNINGS

Cotton Mather published his account of his experiences with the Goodwin children as soon as he could, but not before their father, also named John, added a written postscript. John Goodwin understood that whatever took place in his family was just. Surely God was afflicting his children because he had failed in "admonishing and instructing" them. Still, that did not make it much easier for him to see his children suffer, "those little bodies, that should be temples for the Holy Ghost to dwell in, should be thus harassed and abused by the devil and his cursed brood." His own helplessness made it worse, for "doctors cannot help, parents weep and lament over them, but cannot ease them." Many people suggested that he try "tricks" -- the kind of folk magic often used against witches -- but Goodwin resisted. And in the end it was fasting and prayer, and the help of the ministers led by Mather, that delivered his children back to him.

To John Goodwin, all the misery his family experienced was justified. In part, he believed, it happened because he had not been a good enough father. But in a larger sense, he was sure, it was a lesson to all "that prayer is stronger than witchcraft."

For believing Puritans, the episode with the Goodwin children had been harrowing but ultimately a triumph. A witch had been discovered, led to confess, and killed; four children had been afflicted, but all were healed. A great minister had proven to be a caring man who would go to any lengths to help an anguished parent and four children trapped in invisible chains. Incontrovertible proof that evil was real, that the devil was present, and that witches were dangerous had played out in Boston, and yet those same events proved that stalwart ministers and fervent prayer could defeat the worst of the devil's designs. The clear lesson was to watch out for attacks from the invisible world and to rely on the leaders of the community when these attacks came. For any who might be tempted by the Quakers, here was a warning to stick with the true faith.

For skeptics, both of the time and since, a very different set of events had unfolded. A sick old Catholic woman who couldn't even speak English had religious articles in her home. Her garbled "confession" probably was as much a defense of her Catholic faith as anything else -- even Mather admitted that Glover sometimes called her spirits her "saints." On this flimsy evidence she was executed. Four children underwent some form of disturbance, which perhaps hints of a rebellion against the very admonitions and instructions their father valued so highly. Perhaps they enjoyed racing about and screaming and getting attention more than being well-behaved "temples for the Holy Ghost." Whatever the initial cause of their ills, soon enough their troubles faded away. Since Mather was both a central actor in the events and the author of the sole account of what took place, it is impossible to know exactly what the children experienced. The lesson of the Goodwin children was that children's games could have serious consequences.

Four years later these two views clashed again in Salem, and those events changed New England in ways neither Mather nor his critics could have imagined.

Text copyright © 2003 by Marc Aronson

Meet the Author

Marc Aronson is the author of the critically acclaimed Sir Walter Ralegh and the Quest for El Dorado, winner of the ALA’s first Robert L. Sibert Information Book Award for nonfiction and the Boston Globe-Horn Book Award. He has won the LMP Award for editing and has a Ph.D. in American history from NYU. He lives with his wife and son in Maplewood, New Jersey.

Stephanie Anderson lives in Pittsfield, Massachusetts. Her first picture book was Weaving the Rainbow, by George Ella Lyon, in which her art was praised by Kirkus Reviews as "exquisite."

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Witch-Hunt: Mysteries of the Salem Witch Trials 3.9 out of 5 based on 0 ratings. 14 reviews.
Anonymous More than 1 year ago
I am a high school sophomore who had to do a research project. I really liked how the book showed the prejudice of some people back in 1692. I also liked how the author wrote an actual trial that happened to an innocent woman. What I found most interesting was how some of the pictures in this book gave you a visual of how people thought a witch was supposed to look and act. It even had pictures of a list of women's names who were killed because of false accusations. Also this book answered most- if not all - of my questions on the Salem Witch trials. I would recommend this book to others to read if they had to do an assignment on this subject, or simply wanted to read a good book. The text was very clear and straight forward, without any difficulty reading. The text was also very descriptive that it is almost as if the reader is in the story. I thought this book had a great source of material from the past and I thoroughly enjoyed it.
Anonymous More than 1 year ago
i am a high school sophomore and I had to do a research project. I enjoyed this book because it was easy to follow and the writer didn't give unnecessary details. It was interesting and gave a lot of information about what happened in the Salem Witch Trials. Most of the information that I thought was useful for me was in the introduction and the prologue. My favorite part of the book was in the prologue because it helped me understand what would be happening later in the book. I also liked how to the writer compared the trials to fairytales. Aronson gave different point of views of how you could interpret the trials. I liked that the writer told the events that happened in a story even though it was history it didn't make it boring and made it seem almost fictional. The writer did a good job of explaining what was going on in the minds of someone in the 1600s in Salem Massachusetts. Like what they thought was suspicious and why they would prosecute people. The pictures that the writer included helped form an image in my head of what was happening and what voodoo rituals were being practiced. Overall the book was very interesting and fun to read, I learned a lot.
Anonymous More than 1 year ago
The mysteries behind the Salem Witch Trials has baffled scholars for many generations.  What was the truth behind the witch accusations? Did people really believe that Salem was plagued by witches or was it some type of conspiracy to get rid of people that are not welcomed in society? In many cases, those who were accused were outsiders, mainly women who didn’t fit in what they considered a normal lifestyle. If you didn’t fit in, you could be seen as a witch. Salem, on the other hand, didn’t just have the stereotypical victims. It started the same, with people that didn’t fit in society, but moved to other people in society that were regular church goers and fit into the norm. Marc Aronson does a great job going through the history of the Salem Witch Trials and proposing some questions that have come up through time. This book is very well written, giving a brief overview of what happened during the Salem Witch Trials with an open point of view, not siding with any hypothesis in particular but letting the reader decide for themselves. If you are interested in any of these topics, I recommend picking this books up. I give it 5/5, being one of the best history books that I have read thus far. It is easy to understand and follow and leaves you wanting to learn more about this era of time. Original review on A Bibliophile's Reverie
Anonymous More than 1 year ago
I am a sophomore in high school  who was assigned a research project. I really enjoyed the book because it was easy to read and understand  due to the simple text it consisted of. The book was very compelling as it had pictures to go along with it. The pictures were very helpful as they showed a visual of how the trials looked  and showed important places and people. The book was a great guide throughout  my research as it also explained to me how it all started, from the Puritans settlement to the end of the trials.The book was very crucial towards  my research as it basically answered all of my research questions. I also loved the fact that the book had a timeline at the end to show main  events that impacted the trials. The story line was very engaging as it had actual hearings and trials throughout the book and showed many similarities between them. I highly recommend this book because it gives the reader a deeper understanding of what the trials consisted of and reveals the truths behind the terrifying event that America will never forget. All in all, it was a great book that showed me the prejudice that Massachusetts faced in 1692.   
Anonymous More than 1 year ago
Iam a hug school student who is doing a research project on the Salem witch trials. I recommend this book for any one who enjoys reading different stories on these events, the book is chalk full of information. Every chapter is based on a new witch and new trial. The stories keep you captivated and the author has dates for each trial which I found very helpful, it is great for teenagers like myself who don't enjoy history. Before reading this book I didn't know much about the Salem Witch trials, but now I do. It is an excellent source!
LuvsReading More than 1 year ago
Excellent source of information on the Salem whitch trails. Great for teenagers to understand without getting bogged down with the dates and language of the 1600's
addAD More than 1 year ago
I am reading witch hunt right now, I am not finished with it yet, but it is very interesting, I have never really been aware about what happened in Salem, Massachusetts until this book. It is taking a long time to read it,but I still find the want read this book,I recommend this book for anyone who loves witches as much as I do.
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Loves_to_read95 More than 1 year ago
Many people have doubts about the Salem witch trials and what actually transpired, while others fail to acknowledge it happened. This story displays wonderful knowledge of facts and historical records explaining exactly what went on with the disturbed young girls, who caused the whole ordeal to go much farther than they had originally planned. Marc Aronson has a wonderful way of explaining what happened detail by detail, and still being able to keep his readers interested. The characters in this story were very interesting, there were certain points where I was able to relate to these young girls, and others where I wanted nothing more than to see them be removed from the story. Through these girl's actions they showed the readers that they really didn't understand the consequences of their strange behavior and when it spun out of control they felt they had no choice but to continue their charade in fear of losing their own lives. What was originally a game for these girls turned into a far more disturbing and horrific matter. Marc Aronson allows his readers to step into the story by using vivid detail and description, of setting and events that took place. Marc Aronson is a very strong writer, and throughout this entire book he remains neutral, and presents the views and feelings of both sides. I also thought it was interesting how Aronson presented questions that made one want to think critically about what was transpiring. I highly recommend this book because it is a wonderful account that sorts through facts, myths, and untruths about one of the most fascinating mysteries in American History.
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Through the Eyes of the Beholder Many people in the world today are confused about what really went on in Salem Massachusetts, in the late 1692. There are many things that took place and many stories that go along with what happened, or what people think happened. In this story I read about a woman named Martha Corey. The author Marc Aronson does a good job explaining the details. On Monday, March 21, Martha Corey was one of the many witches accused in Salem that year. The truth of the crowd versus that of the individual was a recurring issue in the Salem trails. I believe it was the biggest hoax ever recorded, I don¿t believe any of the accused deserved what happened to them in 1692. In the authors thesis he states two questions, ¿how would a religious women stand up against questioning?¿ and ¿could it really be hidden in the very heart of the church was a servant of Satan?¿ I think with this thesis and the way it is written it immediately grabs the readers attention, because it sets the story to be good verse evil. In the second paragraph Martha starts to pray, showing a sign of a true church woman, not a witch. With this sentence I think the author made a good choice by coming right out and saying, ¿look at me I pray for all of you in hopes that you will see the truth behind the distractions and sympathy you give these girls. I am not a witch.¿ On the second page they are in the court room and Martha is on trail, Marc Aronson uses the judge like a modern prosecutor, attacking, badgering, provoking Martha trying to get her to confess. In the story Marc Aronson uses Martha, an older lady in the community going up against the younger youth as a type of a paradox. The author often uses the word distracted, the girls were using there screams as a kind of a distraction, so the judge wouldn¿t see or take into consideration Martha¿s side of the store. Also in the story the author uses a poem from John Milton, Paradise Lost published in 1667. In it John Milton describes Hecate, the queen of witches, as ¿in secret, riding through the Air she comes/ Lur¿d with the smell of infants blood to dance with Lapland witches.¿ On page 108 the author states we either overwhelm our children with the belief of religion or we don¿t tell them anything at all, thus resulting in rebellious children. Often in the story Marc Aronson uses metaphors, ¿it was like her evil shadow floated above the crowd, pulling at her puppet victims invisible strings.¿ One of the main points that the author states frequently is that the wounds and marks on the children were some of the most compelling evidence in the trials. With no one knowing how the marks really appeared except for the children, allowed the children to use it to their advantage. In today¿s society you can not be convicted without proof of evidence, unlike in 1692. If the judge thought you were guilty, then you were convicted. In conclusion, the only weakness I found in the authors writing was no interest in the accusers. Possibly due in part to the fact that the writer might only be interested in showing one side, and not the other, this could because he is only knowledgeable on one side of the story. I found much strength in the authors writing. He uses analogies very well to help you visualize the events; he also uses good supporting facts about the situations talked about in the story.
Guest More than 1 year ago
I felt that this book was very interesting and informative. I have recently read 'The Crucible', and found Witch-Hunt to be a very good concluding book to read. Mark Aronson, Author of the award winning book Witch-Hunt did an outstanding job in writing this book. He made strong points on different ways the people of Salem changed over time, in accusing there peers of witch craft. In the selection that I read, 'choosing death with a quiet conscience', Martha Jacobs was the main focus in being among the accused and then being noticed later for being the first to take back her original testimony of witchcraft. I enjoyed reading this book, because it has statements with supporting evidence, and it is highly recomended.