Witch-Hunt: Mysteries of the Salem Witch Trials

Witch-Hunt: Mysteries of the Salem Witch Trials

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by Marc Aronson, Stephanie Anderson

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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

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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 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

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)
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

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Product Details

Atheneum Books for Young Readers
Publication date:
Product dimensions:
6.30(w) x 9.10(h) x 1.00(d)
1180L (what's this?)
Age Range:
12 - 17 Years

Read an Excerpt


Mysteries of the Salem Witch Trials
By Marc Aronson


ISBN: 0-689-84864-1


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.


Excerpted from Witch-Hunt by Marc Aronson Excerpted by permission.
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
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