His brute strength was more proof of his allegiance with the devil. All this testimony led the court to conclude that Burroughs was indeed a sorcerer and was in fact the leader of the witchcraft-related events.
On April 30, , Burroughs, together with several others, was accused of witchcraft. Thomas Putnam and Jonathan Walcott signed the original document of complaint stating the charges. Burroughs was charged with "high suspicion of sundry acts of witchcraft done or committed by then upon the bodies of Mary Walcot Marcy Lewis Abigail Williams Ann Putnam and Eliz.
Hubbard and Susan Sheldon. Boyer and Nissenbaum suggest that Burroughs was used as a scapegoat. By attributing to him the role of the ringleader, the witchcraft problem was no longer associated with the community of Salem Village but was put upon the shoulders of one man, George Burroughs. Bernard Rosenthal has also pointed to Burroughs' reputation for having unconventional religious beliefs. In Salem Story, Rosenthal, stresses the significanceof the fact that the Rev.
Increase Mather and his son Cotton Mather, both prominent ministers in Boston, did not agree with Burroughs' religious convictions. Rosenthal concludes that the Mathers approval of Burroughs' conviction as a witch may have concealed suspicions that he was in fact a Baptist and a witch. Cotton Mather was at this time known for his cautionary writings on the use of spectral evidence in the trials. However, as Rosenthal suggests, in Burroughs' case Mather put aside his views on the unreliability of spectral evidence, further suggesting that Mather's hatred of Burroughs was based on Burroughs' role as a religious dissident.
For this reason, scholars have traditionally seen Burroughs as the one person executed for witchcraft for his religious beliefs. On August 3, , many testified against Burroughs. Elizabeth Hubbard, Mercy Lewis, Susannah Sheldon, Mary Walcott and Ann Putnam all claimed that he had come to them and tried to force them to sign his book which Elizabeth said was written in words "as red as blood. He was the "ring leader of them all" holding the meetings in Salem. Burroughs' trial was the only one attended by Increase Mather.
Mather believed that if someone could perfectly recite the Lord's Prayer then he or she was not a witch. Burroughs was carried, through the streets of Salem to Execution; when he was upon the Ladder, he made a Speech for the clearing of his Innocency, with such Solemn and Serious Expressions, as were to the Admiration of all present; his Prayer which he concluded by repeating the Lord's Prayer was so well worded, and uttered with such composedness, and such at least seeming fervency of Spirit, as was very affecting, and drew Tears from many so that is seemed to some that the Spectators would hinder the Execution ".
Nathaniel Hawthorne describes this scene in his powerful story Main Street and refers to Burroughs as going to a "martyr's death". Hawthorne depicts Burroughs as an innocent victim of the terrible trials. When the crowd calls for the execution to be stopped Hawthorne continues "Ah no; for listen to the wise Cotton Mather, who, as he sits there on his horse, speaks comfortable to the perplexed multitude, and tells them that all had been religiously and justly done, and that Satan's power shall this day receive its death-blow in New England".
Calef recorded that, "Mr. Cotton Mather, being mounted upon a Horse, addressed himself to the People, partly to declare, that he [George Burroughs] was no ordained minister, and partly to possess the People of his guilt; saying, That the Devil has often been transformed into an Angel of Light. Calling her a "rampant hag" and the "Queen of Hell," the Reverend Cotton Mather harbored no doubts that Martha Carrier deserved to be executed as a witch during the Salem outbreak on August 19, The Salem documents themselves, however, reveal that her crime was not witchcraft but an independence of mind and an unsubmissive character.
A daughter of one of the founding families of Andover, Martha married a young Welsh servant, Thomas Carrier, in , by whom she had four children. The Salem accusation against Martha came only two years after the selectmen of Andover blamed a smallpox epidemic on her witchcraft.
Although historians have blamed her accusation on causes ranging from a conspiracy against Andover's proprietary families to reaction against threats to patriarchal inheritance, her contentious spirit and the earlier charge of witchcraft seem the most plausible explanation.
Best remembered in popular lore as the 'rampant hag' described by Cotton Mather, modern historical studies demonstrate that Martha Carrier was a victim of Salem's outbreak of witchcraft accusations. Carrier was accused of being in league with the devil by the circle of "afflicted" girls, neighbors and even her own children, and hanged as a witch on August 19, Like many of accused witches, Carrier was a poor, disagreeable woman, for whom this was not the first accusation of witchcraft.
Born Martha Allen, daughter of one of the original founders of the Massachusetts town of Andover, in Martha married below her station to a young Welsh servant and father of her illegitimate child, Thomas Carrier. Living for a few years in Billerica, the couple returned to Andover in the 's with very little money and four children.
Martha's independent spirit and lack of deference seem to have quickly alienated her from the rest of the community. The turning point came in when a smallpox epidemic erupted in the town. Although her family, particularly the men, accounted for 7 of the 13 who died of smallpox in the town, the community of Andover blamed Martha for the tragedy.
Carrier's reputation as a witch found new expression two years later when the outbreak in Salem began. As the testimony of the circle of accusing girls reflected, the Salem community was well aware of Andover's gossip.
Other neighbors accused her of maleficium, testifying that after harsh words from her, evil things like sick or dead animals or strange illnesses befell them. During her courtroom examination, however, Carrier stood her ground and boldly asserted that those who accused her lied.
Asked if she could then look upon the girls, seemingly possessed, without their writhing in pain, she said she would not, for "they will dissemble if I look upon them. Accusations of witchcraft extended beyond Martha to the rest of her family.
Her sons Richard and Andrew, ages 18 and 15 respectively, were tied neck to heels until blood was ready to come out of their noses. Under such intense pressure, Martha's own children, including seven-year-old Sarah and ten-year-old Thomas, Jr.
One explanation for the targeting of the Carrier family depends upon a conspiracy theory that holds that the motive of the Andover accusations was to punish and remove political power and social influence from the founding families of Andover.
According to the originator of this theory, Enders Robinson, see his book, Salem Witchcraft a group of ten accusers were in league with Andover's assistant minister Rev.
Thomas Barnard in order to gain control over the town's affairs by discrediting the senior minister, Rev. Francis Dane, and the leading families through witchcraft accusations. Robinson points to the concentration of Andover accusations within families were either related to Rev. Francis Dane or to the powerful founding families. Although the correspondence he finds between these groups is interesting, there is no strong evidence supporting such a conspiracy.
An alternative explanation, put forward by Carol Karlsen in her book ,I The Devil in the Shape of a Woman, blames the disruption to the existing socio-economic order that women inheriting a significant amount of money or property would cause.
Karlsen argues that a sizable group of accused women were not the typical marginalized women, but wealthy and prominent members of the community, who shared an unusual place within society as primary heirs to money and property. Although Martha might have inherited some property after the majority of her male relatives died in the smallpox epidemic of , such an inheritance would have been minimal. More likely, Martha's established reputation as a witch and as a disagreeable woman made her a target once the momentum of accusations got out of control in Salem.
He pleaded "not guilty" but refused to be tried by the court which, in his view, had already determined his guilt, so he stood mute rather "putting himself on the country. One of the major factors which made Giles Corey a prime target was not only his relationship with the rest of the community but also his past encounters with the law, including a prior conviction for murder.
His chosen means of resistance and dramatic death reveal a strength of character that playwrights, from Longfellow to Arthur Miller, have found irresistible. Source Giles Cory, Yeoman. December to May, : Artist: Howard Pyle. Seated next to Giles Corey, who stands in the dock, she calls out and points to the ghost. Seventeen years earlier, Giles Corey had in fact been accused of murdering a man named Jacob Goodale, a servant in his house, who died suddenly. Corey was later acquitted of the charge.
It was Thomas Putnam, reporting his daughter Ann's vision of Goodale's ghost, who brought to the court's attention this old accusation of murder this old accusation of murder in a letter in as evidence against Corey.
Houghton Mifflin Boston, Artist John W. Ehninger, , p. Source :Giles Corey being accused in court by one of the "afflicted" girls. A Popular History of the United States.
By William Cullen Bryant. Artist: C. Photograph by Benjamin C. Ray, Born in England about , Giles Corey was one of the six men to be executed during the Salem witch trials of He emigrated from England to Salem and remained there until when he relocated to Salem Farms, just south of Salem Village. There he owned an extensive plot of land, which resulted in the appearance of his being a prosperous farmer. His personality, reputation and relationships with others however tainted that picture.
Although he had become a full member of the Village church and had close ties with the Porter faction in the Village, his reputation as one who lacked consideration for others in the community and as one who lead a "scandalous life," quite possibly had a significant impact on his being accused as a witch. Because of Corey's previous encounters with the law, there was further suspicion of his guilt during the witch trials. In , Corey pummeled and killed a farm worker named Jacob Goodale.
He was found guilty of the murder and ordered to pay a substantial fine. By the time of the trials, Giles Corey was already 80, and was married to Martha, his third wife. On March 19, , Martha was arrested for witchcraft. Giles, for reasons unknown to others, decided to testify against his wife, but eventually tried to recant his deposition, which lead to greater suspicion of his involvement in witchcraft because of the stigma surrounding perjury.
One month later, on April 19, , Giles Corey was accused of witchcraft and there was a warrant out for his arrest. There were two primary accusations, one from Abigail Hobbs who during her own confession to witchcraft named Giles and Martha Corey as fellow witches, and one from Exekiell Chevers and John Putnam, Jr. After his arrest, Giles Corey remained in jail with his wife until his trial on September 16, He went to the trial and pleaded "not guilty" but simultaneously refused to "put himself on the court" because of his contempt for the court.
Corey was not willing to submit himself to a trial by jury that, he believed, had already determined his guilt.
Because the court had accepted the testimony of the same accusers in a trial on September 9, and in all previous trials, Giles understood that there was no chance of being found not guilty and that a conviction would be inevitable. In every previous trial when an accused individual had plead not guilty, not a single person was cleared so Giles preferred to undergo "what Death they would put him to" rather than be found guilty of witchcraft and thus put to death.
According to English law, Giles was ruled as "standing mute" because he would not be tried by "God and my country. Because Giles stood mute, he was given the dreaded sentence of peine forte et dure even though this procedure had been determined to be illegal by the government of Massachusetts. It was illegal for two reasons: there was no law permitting pressing, and it violated the Puritan provisions of the Body of Liberties regarding the end of barbarous punishment.
In the entire history of the United States, Giles Corey is the only person ever to be pressed to death by order of a court. There is a strong local tradition Giles Corey refused trial in order to avoid a conviction that would result in the forfeiture of his property to the government.
Under English and Massachusetts law, however, conviction could not result in the forfeiture of an estate. However, the George Corwin, the Sheriff of Essex Country illegally seized the property of some of those arrested for witchcraft.
Before his arrest, Corey himself was clearly concerned about his extensive estate, and he wrote a will that deeded his land to his sons-in-law William Cleeves and John Moulton. The laws clearly stated that landowners retained the right to give their land to their heirs rather than forfeit it because of a conviction, and apparently Corey knew it. Thus it does not seem likely that Corey refused to go on trial to save his property.
On or before September 18, , Giles Corey was slowly pressed to death in the field next to the jail. In the literature about Giles Corey's tortuous death, there is reference to his famous last words, "more weight. It is even told that the Sheriff took his cane and pressed Giles' tongue back into his mouth just before he died at the end of the two days of being slowly crushed. On September 18, , Giles Corey was ex-communicated from the Village church so that he would not die as a member of the church.
On September 21, , Martha, his wife, was hanged on Gallows Hill. It has been speculated that the publicity surrounding the pressing of Giles may have in fact helped to build public opposition to the witchcraft trials. In Arthur Miller's, The Crucible, Giles Corey is a prominent character in part because of his unique role in the witch trials. Giles' colorful past, his willingness to be tortured before compromising his own values, and his role in his wife's conviction are the factors which make him such a vibrant character.
Although Millers' presentation of Giles Corey in The Crucibleis not purely historical, his place in the witch trials will never be forgotten. Giles Corey did in fact testify against his wife in front of the court, and he seems to have stood mute as an act of dramatic defiance. Henry W. Longfellow's Giles Corey of Salem Farms is another piece of literature that portrays Giles Corey in a strong and powerful manner.
In his play, Corey's character is defined by his last conversation with his friend Capt. Richard Gardner. In the play, Giles Corey says: "I will not plead. If I deny, I am condemned already, in courts where ghosts appear as witnesses, and swear men's lives away. If I confess, then I confess to a lie, to buy a life which is not a life, but only death in life. I will not bear false witness against any, Not even against myself, whom I count least I come! Here is my body; ye may torture it, but the immortal soul ye cannot crush!
This passage shows why the character of Giles Corey attracts attention not only when examining court documents from but also the present day literature. Giles Corey will be remembered unambiguously in literature and history because of his act of supreme defiance to the Salem witch trials. David C. The accusation of Martha Corey marked a turning point in the Salem witch trials crisis of in Massachusetts.
Corey was a newly accepted member of the village church and broke the established mold of only social pariahs being accused of practicing witchcraft. Major contributing factors to the case being brought against her were an illegitimate son born to Corey in the s, and her outspoken criticisms of the trials and the judges involved in the convictions. Although Martha espoused her innocence throughout her whole ordeal, she was put to death on September 22, In , the small town of Salem, Massachusetts was wracked by terror and confusion.
By March, accusations and convictions of witches and witchcraft had reached a high point, and it seemed like no one was safe from the madness. These three women seemed to fit a kind of stereotypical pattern.
They were perceived by many as social outcasts, misfits, and were not members of the church. On March 11, , this pattern took a drastically different turn, however. Under the pressure of Reverend Samuel Parris, the two girls accused Goodwife Martha Corey, a new but universally accepted good member of the Salem church; to some, she was even known as the "gospel woman.
Martha Corey's active church participation and religious faith were genuine, but her history was not as pure. Over twenty years earlier, Corey had given birth to an illegitimate son whom she named Benoni.
Benoni was thought to be mulatto and was living proof of Corey's indiscriminate past. Because the boy lived with Corey and her husband, Giles, town members were completely aware of her situation, and it is likely that this was one factor that played into the afflicted girls' accusation.
After being accused, Martha made a concerted effort to dispel the rumors that she was a witch, and cited her religious fervor as proof that she could never support nor believe in the devil. In her book, In the Devil's Snare, however, author Mary Beth Norton makes the point that Martha's "acceptance into the church, given her personal background and the exclusivity of church membership in Salem Village, must have set tongues wagging.
On at least one other occasion in seventeenth-century New England, the admission to church membership of a woman with a checkered sexual past fomented an uproar among her neighbors. The same could well have happened in the case of Martha Corey, causing speculation about the validity of her reputed adherence to Christianity Norton, page A second contributing factor, perhaps even more important than her illegitimate son, was Corey's vehement, and public, denunciations of the witch trials and the judges involved in hearings.
From the beginning, Corey was skeptical about even the existence of witches. In an encounter with a member of the Putnam family, Martha stated that she "did not think there were any witches" in New England and believed that she could" open the eyes of the church to the truth about non-existence of the devil himself. Corey was also critical of the afflicted girls themselves. During her trial, she asked that the judges not believe the actions of the girls, and made similar claims throughout the Salem crisis as a whole.
This fact combined with her questionable past made her an easy target for the afflicted girls. By accusing her, the Putnams demonstrated that they would willingly attack anyone who openly questioned their motives and authority. By , the Putnam family had fallen on social and economic hardship, and its members were looking for people to blame for their essential fall from grace. Two easy targets of their anger were Mary Veren Putnam and Joseph Putnam, the stepmother and half-brother of Thomas Putnam and his siblings.
The ideal revenge would be to accuse both of witchcraft; for various reasons, however, including the perceived social power of Mary and Joseph and their familial ties, the Putnams never brought cases against them. Instead, they focused their attention on less-threatening targets, like Martha Corey. Indeed, Boyer and Nissenbaum believe that the Putnams projected their anger and dissatisfaction with Mary onto Martha: "The accusation of…Corey was a key point along the psychological progression which the Thomas Putnam family, and the entire witchcraft episode, followed in …In turning on [Corey] they betrayed the fact that witchcraft accusations against the powerless, the outcast, or the already victimized were not sufficiently cathartic for them.
They were driven to last out at persons of real respectability — persons, in short, who reminded them of the individuals actually responsible so they believed for their own reduced fortunes and prospects…Corey was the ideal transition figure: she combined respectability with a touch of deviance. If the Putnams could bring her down, they would be free, not only politically, but psychologically as well, to play out their compulsions on a still larger scale Boyer and Nissenbaum, page On March 21, , Corey was forced to testify on her innocence in court.
When asked by Judge Hathorne why she "hurt" "these persons," Corey responded, "I never had to do with Witchcraft since I was born. I am a Gospell Woman. It was truly her word against the testimonies of others, telling similar stories to Edward Putnam, who spoke on behalf of Ann Putnam, Jr. On September 22 of the same year, Martha Corey was hung to death in Salem. She was one of nineteen men and women killed during the witchcraft crisis.
The accusation and conviction of Martha Corey marked a turning point in the Salem witch crisis. Corey was a well-liked, accepted, and covenanted member of the church who was socially and economically stable. Her past sexual indiscretions, combined with her opposition to the trials and the personal vendettas of the Putnam family, however, all made her a fairly easy target for the afflicted girls. Martha Corey opened the door for anyone to be accused of witchcraft. She removed all of the social boundaries and led the way for over one hundred more men and women to be accused of cavorting with the devil in Massachusetts.
Boyer, Paul and Nissembaum, Stephan. Salem Possessed. Harvard University Press. United States of America. Norton, Mary Beth. New York, NY. The story of Mary Easty, the year-old sister of Rebecca Nurse and Sarah Cloyce from Topsfield usually draws the portrait, now legendary, of a courageous martyr fighting for her innocence. Her case gives insight into the workings of the trials, and her eloquent and legally astute petitions have been said to help bring them to an end.
Considering the assumption that witchcraft was hereditary, Mary Towne Easty was certain to be accused of witchcraft after her sister, Rebecca Towne Nurse, was condemned for her unwavering appeal of innocence. Mary Easty was not a member of Salem Town or Village, but a resident of Topsfield, a settlement just north of the Village.
Animosity had festered between members of Salem Village and Topsfield since when the General Court of Massachusetts granted Salem permission to expand northward in the direction of the Ipswich River, but then only four years later the same court authorized inhabitants of another Village, Ipswich, to found a settlement there.
As land became scarcer, quarrels regarding boundaries between the settlement to become known as Topsfield and Salem went on for a century. The Putnams of Salem Village embodied this battle in their quarrels with the Nurse family, Mary Easty's brother-in-law. According to Boyer and Nissenbaum in Salem Possessed, considering the bitterness between these families, it can be seen as no coincidence that the three Towne sisters, Rebecca Nurse, Sarah Cloyce and Mary Easty, were all daughters and wives of Topsfield men eventually to be persecuted by Putnam women in on behalf of Putnam men.
More interesting than the accusations against Easty is her experience during the trials. She was accused on April 21, examined on the 22nd, and imprisoned after denying her guilt. During her examination, Magistrate John Hathorne aggressively questioned Easty, or more accurately, tried to lead her to a confession by the following line of questioning:. I will say it, if it was my last time, I am clear of this sin.
In a surprising moment, Hathorne, clearly affected by the convincing manner with which Easty spoke, turned to the accusers and asked, "Are you certain this is the woman? Hathorne was now convinced and imprisoned Easty. The girls, however, seemed not to be fully convinced of their own accusations. Perhaps due to pressure from community around Easty, all of the accusers, except Mercy Lewis, began to back off their claims and Easty was released from jail on May The details of what happened next provide undeniable clues about the power of the accusers and the impossibility of conducting a fair juridical process.
After Easty's release, Mercy Lewis fell into violent fits and appeared to be approaching death. Mercy Lewis later explained that Easty was tormenting her, and "said [Easty] would kill [Lewis] before midnight because she did not cleare hir so as the Rest did.
Along the path to the Mercy's house, Ann and Abigail explained that they saw Easty's specter tormenting Mercy, strongly suggesting a collaboration effort had already taken place before Mercy began her torments. Frances Hill in A Delusion of Satan calls this episode a propaganda scheme to show doubting Villagers the dire consequences of freeing witches from jail. Mercy and four others cried out against Easty on May Mercy's fits did not cease until Easty was back in prison in irons demonstrating the effective power of the accusers.
While Easty remained in jail awaiting her September 9 trial, she and her sister, Sarah Cloyce, composed a petition to the magistrates in which they asked, in essence, for a fair trial. They complained that they were "neither able to plead our owne cause, nor is councell allowed. Easty hoped her good reputation in Topsfield and the words of her minister might aid her case in Salem, a town of strangers.
Lastly, the sisters asked that the testimony of accusers and other "witches" be dismissed considering it was predominantly spectral evidence that lacked legality. Salem Witchcraft Papers, I: The sisters hoped that the judges would be forced to weigh solid character testimony against ambiguous spectral evidence. The petition did not change the outcome of Easty's trial, for she was condemned to hang on September 17th.
But together with her second petition, Easty had forced the court to consider its flaws. Easty's second petition was written not as a last attempt to save her own life but as a plea that "no more innocent blood may be shed.
If they were able to give similar credible accounts of their spectral experiences then any doubt would be removed as to the guilt or innocence of the person on trial. This proposal brings to mind Thomas Brattle's observation in his famous Letter of October 8, that the accusers, when not claiming to be attacked by specters, were otherwise in good health. Easty was obviously not the only skeptic of the accusers' spectral torments.
Secondly, Easty proposed that all confessing witches be brought to trial as well as those confessing innocence. Rosenthal writes in A Salem Story that in an atmosphere of rising doubt, "for the court to ignore Easty's challenge would be to acknowledge to the critics that the proceedings were fatally flawed - that the hunt was not really for witches after all but for validating the court. Easty was hanged on September 22, Her demeanor at Gallows Hill is documented by Calef: "when she took her last farewell of her husband, children and friends, was, as is reported by them present, as serious, religious, distinct, and affectionate as could well be exprest, drawing tears from the eyes of almost all present.
Sarah Good was born to a prosperous innkeeper in However, her father's estate became entangled in litigation leaving Sarah Good in poverty. After the death of her first husband, she married William Good.
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