Imagine growing up without songs or games, a world where trivialities and excess were

as much of a crime as injuring another human. Now, imagine that despite this, God has already
put you in a lottery of heaven or hell and you have no idea of knowing which youre in and
nothing you can do can change the lottery. Welcome to Puritan society in America in the late 17th
century, consisting of many isolated communities. The concept of predestination, as mentioned
above, was the basis for this religion, which used fire and brimstone to keep its members under
constant watch and taught that Native Americans were agents of Satan. Such a traumatizing fear
of the devil motivated thousands of people, but in Salem, Massachusetts, the slippery slope of
Puritan logic bulldozed justice and cascaded down, causing the death and injury of several dozen
people. The Salem Witch Trials reflected not only the disastrous grip that Puritanism held over
colonial American society in 1692, but its manipulation into justifying the persecution of the
envied and the deviant for social and political gain.
The Salem Witch Trials are a well known cautionary tale. As Douglas Linder explains in
The Witchcraft Trials in Salem: A Commentary, the events began to unfold when the 6-year-old
daughter, Betty, of the new village minister, Samuel Parris, began to fall ill in the winter of 1692.
Suffering from convulsions and extreme behavior, her strange illness was attributed to
witchcraft. This theory became stronger once three of Bettys playmates exhibited similar
symptoms, and once the total of seven girls had appeared to be bewitched, the curiosity turned
into hysteria and obsession. The first four victims, Betty, Ann Putnam, Jr, Abigail Williams, and
Mercy Lewis were the main accusers initially, but Anns parents also joined the ranks. By
autumn of 1692, 19 men and women had been hanged for the crime of being witches and many
more, including children, had been jailed as such. The victims had been a group of former
leaders, outcasts, merchants, a slave, and the outspoken.

Perhaps most obviously, the Salem Witch Trials most acutely revealed the religious
beliefs of the time: Puritanism. This was a rigid religion in which deviance was perceived as a
threat and in order to prevent this, their societies were held under strict rule. Actions spoke
louder than words, so actions had to be constantly controlled (Kizer). Anything outside of the
stringent beliefs was considered dangerous. Without this religion reigning supreme in the
colonies, the witch hunt wouldnt have even begun.
The witchcraft hysteria in colonial New England grew out of the Puritans strict
religious teachings and fears, as well as the religious hierarchys wish to control
every aspect of societyFor those who deviated, they were viewed as the souls of
the Devil, or witches. Because of their evil powers, they needed to be identified,
persecuted and executed before they inflicted harm on others. (Simmons et al)
This unmerciful punishment spiraled out of control as witches were hung or left to die in prison
for their nonexistent crimes. Often times, though, the accused were persecuted for little more
than disagreeing with the accusers or standing out.
The idea of separation of church and state was largely ignored by Puritans, thus
creating a governing body that wasnt just motivated by religion, it was soaked in it. Each
community was isolated from other communities and was led by a minister (Woodlief). Any sort
of political strife had to be justified by Puritan beliefs and there was no justice system that didnt
also take into account superstitions or spectral evidence. Parris was actually brought in as a
leader for a congregation that had separated from Salem Town, primarily consisting of the
Putnams. The Putnams, who were largely the accusers in the trials, were farmers and had been
feuding with the Porters, who had wanted to remain in Salem Town due to the profitability of the

harbors (Faiz). According to Donna Campbell in The Salem Witch Trials, the Porters often
profited at the expense of the farmers, creating resentment. Additionally, Parris was actually left
in a financial decline once he was removed from his role as minister during the disagreement
between the Putnams and Porters (Faiz). His family remained on good terms with the Putnams
and he stood to regain social, financial, and political power from the fall of the opposing group.
According to Shah Faiz in Political Aspects, When the accusations began, the members of one
group tended to accuse members of their opposing group of witchcraft, as opposed to those in
their own group. This was shown even more once the aspect of greed is examined.
The witch hunt in Salem also revealed how religion can be a motivator to further social
agendas. Donna Campbell goes on to explain in Salem Witch Trials although those convicted
of witchcraft in England tended to be poor, those accused of witchcraft in Salem were frequently
relatively wealthy or powerful Envy and greed were not able to be expressed in Puritan
society. Under the pretense of the wealthy being witches, though, the scales were tipped in the
favor of the accusing and envy could curdle into gluttony. Those whose property could be gained
by their execution fell under accusation in several incidents (Linder). With overindulgence being
expressly forbidden, if the property happened to be gained by the death of a witch, it was not
direct excessiveness and many of the accusers managed to get away with their deeds cleanly.
One political aspect of the Salem Witch Trials that should be touched upon is the fear of
the frontier war occurring with the Native Americans in the region. As Linder points out, many
of the judges in the trials were part of a failed war effort and the community seemed to want to
blame somebody for this helplessness that had stolen over the town. Ex-minister, George
Burroughs had been the communitys leader some years before until being chased out of town by
a group containing mostly his 30 accusers. He was said to have bewitched soldiers during a

failed military campaign against Wabanakis in 1688-89, the first of a string of military disasters
that could be blamed on an Indian-Devil alliance (Linder). Burroughs was executed, and was
one of several to be falsely accused of responsibility for the lack of defense the colony felt.
This conformist society felt threatened by independent women and it was these women
that were largely prosecuted. Bridget Bishop was the first to stand trial. Her tavern stayed open
on the Sabbath, which was heinous by Puritan standards, and she was a critical woman (Linder).
Her lack of conforming to Puritan rule resulted in her death. In the 17th century, patriarchy was
unattested and a widow gaining wealth or power over her familys property and work was
alarming. In short, that such women were viewed as tying up the colony's wealth without
performing the essential functions of bearing and raising male children (Campbell). Another
case, that of Martha Carrier, also showed that too much dependence could also inflict
persecution. Carriers family came down with smallpox in 1690, and being a poorer widow, she
had to rely on the town, who blamed her personally for the epidemic (Campbell). The obvious
discomfort of women going outside of their roles as quiet child bearers and raisers by this society
was enacted.
Men had to adhere to the social rules and were not safe from persecution. Even prior to
the trials, any deviations from the normal way of Puritan life met with strict disapproval and
discipline. Since the church elders were also political leaders, any church infraction was also a
social one. There was no margin for error (Kizer). In fact, being critical of the trials alone could
put a citizen in danger of being accused, as was the case of John Proctor. According to Linder,
Proctor not only scoffed at the trials, but ran a tavern that competed with Parris. His demands to
be brought to trial in Boston were ignored and he was hanged. The only accused to not be hanged

in his execution was Giles Corey, who was instead pressed to death under heavy rocks after
refusing to stand for trial (Linder). The trials knew no bounds in gender for any deviation.
The Salem Witch trials were started by children. Some historians attribute their
erratic behavior to that of a mold, ergot, which is actually a derivative of LSD (Linder), and
could have been present in the previous harvests rye. Regardless, the actions quickly became
rehearsed acts and in a society where diversion is punishable, these adolescent girls had the
towns actions as entertainment. Growing up without games or entertainment, the girls could
have been boredom or possibly resentment towards the adults who had restricted their childhood
(Faiz). Acting out was one thing, but having the towns full attention and power essentially at
their fingertips, their actions solidified the trials.
In an age where religion ruled without mercy, the Salem Witch trials were a
faade behind which greed and conformity were able to breed persecution. Puritan control
dominated the proceedings, without which the trials wouldnt have even begun. Witchcraft was
thrust upon outspoken men and especially women. These trials reflected the perceived dangers of
conformity and criticism in Puritan society and the actual danger of repressing human nature. It
also revealed the discomfort the frontier war was causing the colonists. The Salem Witch Trials
should be treated as a warning as to what can occur when religious extremes take hold.

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University, 20 July 2013. Web. 21 June 2014.
<http://public.wsu.edu/~campbelld/amlit/witch.htm>.
Campbell, Donna M. "Puritanism in New England." Literary Movements. Washington
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<http://public.wsu.edu/~campbelld/amlit/purdef.htm>.
Kizer, Kay. "Puritans." University of Notre Dame, 14 Jan. 2008. Web. 20 June 2014.
<https://www3.nd.edu/~rbarger/www7/puritans.html>.
Linder, Douglas. "The Witchcraft Trials in Salem: A Commentary." The Salem Witchcraft
Trials of 1692. UMKC School of Law, 1 Sept. 2009. Web. 20 June 2014.
<http://law2.umkc.edu/faculty/projects/ftrials/salem/SALEM.HTM>.
Shah, Faiza. "The Salem Witch Trials." Michigan State University, 28 Apr. 2008. Web.
20 June 2014. <https://www.msu.edu/~shahfaiz/Salem/index.html>.
Simmons, Kate, et al. "Puritans Beliefs on Satan and Witchcraft." Puritans. Gettsyburg
College, 3 May 2004. Web. 21 June 2014.
Woodlief, Ann. "Background on Puritan Theology." English Department. Virginia
Commonwealth University, 30 May 2000. Web. 21 June 2014.
<http://www.vcu.edu/engweb/puritantheology.htm>.