Salem Possessed Quotes

She and I had exchanged a few text messages, although they had been mostly to remind me just how pissed she’d be if I started anything with her asshole of a brother. The same asshole who had last night said, ‘If you ever hurt her, psycho Sid, I’ll kill you.’ Naturally, I’d replied by dangling him over the balcony until he begged me to pull him back up. It had been kind of fun.” (Salem)

Sometime the witch hunting takes on atrocious dimensions — the Nazi persecution of Jews, the Salem witch trials, the Ku Klux Klan scapegoating of blacks. Notice, however, that in all such cases the persecutor hates the persecuted for precisely those traits that the persecutor displays with a glaringly uncivilized fury. At other times, the witch hunt appears in less terrifying proportions—the cold war fear of a "Commie under every bed," for instance. And often, it appears in comic form—the interminable gossip about everybody else that tells you much more about the gossiper than about the object of gossip. But all of these are instances of individuals desperate to prove that their own shadows belong to other people. Many men and women will launch into tirades about how disgusting homosexuals are. Despite how decent and rational they otherwise try to behave, they find themselves seized with a loathing of any homosexual, and in an emotional outrage will advocate such things as suspending gay civil rights (or worse). But why does such an individual hate homosexuals so passionately? Oddly, he doesn’t hate the homosexual because he is homosexual; he hates him because he sees in the homosexual what he secretly fears he himself might become. He is most uncomfortable with his own natural, unavoidable, but minor homosexual tendencies, and so projects them. He thus comes to hate the homosexual inclinations in other people—but only because he first hates them in himself. And so, in one form or another, the witch hunt goes. We hate people "because," we say, they are dirty, stupid, perverted, immoral.... They might be exactly what we say they are. Or they might not. That is totally irrelevent, however, because we hate them only if we ourselves unknowingly possess the despised traits ascribed to them. We hate them because they are a constant reminder of aspects of ourselves that we are loathe to admit. We are starting to see an important indicator of projection. Those items in the environment (people or things) that strongly affect us instead of just informing us are usually our own projections. Items that bother us, upset us, repulse us, or at the other extreme, attract us, compel us, obsess us—these are usually reflections of the shadow. As an old proverb has it, I looked, and looked, and this I came to see: That what I thought was you and you, Was really me and me.

RESPONSE TO POLITICAL SMEAR TO ROBERT ALLEN New Salem, June 21, 1836 DEAR COLONEL:—I am told that during my absence last week you passed through this place, and stated publicly that you were in possession of a fact or facts which, if known to the public, would entirely destroy the prospects of N. W. Edwards and myself at the ensuing election; but that, through favor to us, you should forbear to divulge them. No one has needed favors more than I, and, generally, few have been less unwilling to accept them; but in this case favor to me would be injustice to the public, and therefore I must beg your pardon for declining it. That I once had the confidence of the people of Sangamon, is sufficiently evident; and if I have since done anything, either by design or misadventure, which if known would subject me to a forfeiture of that confidence, he that knows of that thing, and conceals it, is a traitor to his country’s interest. I find myself wholly unable to form any conjecture of what fact or facts, real or supposed, you spoke; but my opinion of your veracity will not permit me for a moment to doubt that you at least believed what you said. I am flattered with the personal regard you manifested for me; but I do hope that, on more mature reflection, you will view the public interest as a paramount consideration, and therefore determine to let the worst come. I here assure you that the candid statement of facts on your part, however low it may sink me, shall never break the tie of personal friendship between us. I wish an answer to this, and you are at liberty to publish both, if you choose. Very respectfully, A. LINCOLN.

Headed by Roger Conant, a man still clear to us as possessed of leadership and force, these four went southward and westward from Cape Ann and settled at a place called Naumkeag, to be better known in future as Salem.

He was not conscious of the power of that sentiment of injury and indignation which possessed him. He believed in his heart that he was but returning, after a temporary hallucination, to the true duties of his post; but the fact was, that this wound in the tenderest point—this general slight and indifference—pricked him forward in all that force of personal complaint which gives warmth and piquancy to a public grievance.

Now she rested there herself, a first edition of a different kind, as mint as when she had first entered the world. Her binding, so to speak, had never been cracked.

sworn testimony to her possession of puppets by witnesses in the Salem trials provided enough empirical evidence for any witchcraft charge.

devils everywhere in the air, “watching, wishing, snatching, to devour us.” Meanwhile, the ground shifted gradually underfoot. The witches gradually became martyrs. It would be years before anyone asked whose delusion it had been anyway, before anyone dared to suggest that the judges were themselves the sorcerer’s apprentices, that they rather than the village girls had been the “blind, nonsensical” parties, the ones possessed, if “with ignorance and folly.” Which did not answer the question of

On November 26, 1694, more than two years after the witchcraft court had fallen, Parris read a scathing condemnation of his ministry from the pulpit, Francis Nurse following along with the original on his lap to make sure that his reverend omitted nothing. Parris had fostered a climate of accusation. The girls made prayer impossible; the aggrieved families preferred to attend meeting where they might actually hear the sermon. Given the reckless allegations, they had feared for their lives. They refused to accept communion from the hand of a man so at odds with accepted doctrine, one who expressed no charity and who pursued unfounded methods with the “bewitched or possessed persons.” (They made Parris seem like a bit of a madman, out of step with the rest of the clergy. They nowhere accused him of having manufactured a crisis, however.) He had testified against the accused. His court accounts were faulty, his doctrine unsound, his self-justifications offensive. When he had finished,

first. Her symptoms are infectious, no doubt more so when she hails from the most conspicuous family in town. (By the same token, the devout tend to glimpse the devil more frequently. Possession rarely occurs in the absence of intense piety.) It was a full church member who introduced the witch cake, forcing Parris’s hand, as it would be the more devout members of the community—and the more orthodox ministers—who leaped at the sacrament-subverting ceremony in the parsonage field. The girls may have been aware of the Goodwin case. The adults certainly were. And when your elders inform you that you are bewitched, you are unlikely to experience immediate relief of your symptoms. The pricks

BEFORE PARRIS CONCEDED they were bewitched, before they turned into visionaries or martyrs, before anyone dismissed them as “vile varlets,” Abigail Williams and Betty Parris were thought to be diabolically possessed. They returned to that diagnosis as they grew to womanhood.

Boyer, Paul S., and Stephen Nissenbaum. Salem Possessed: The Social Origins of Witchcraft. Cambridge, MA: Harvard University Press, 1974. Breslaw, Elaine G. Tituba, Reluctant Witch of Salem: Devilish Indians and Puritan Fantasies. New York: New York University Press, 1996. Clark, Stuart. Thinking with Demons: The Idea of Witchcraft in Early Modern Europe. Oxford: Clarendon Press; New York: Oxford University Press, 1997. Cross, Tom Peete. Witchcraft in North Carolina. Chapel Hill: University of North Carolina, 1919. Davies, Owen. Popular Magic: Cunning-Folk in English History. New York: Bloomsbury, 2007. Demos, John Putnam. Entertaining Satan: Witchcraft and the Culture of Early New England. New York: Oxford University Press, 1982. Gibson, Marion. Witchcraft Myths in American Culture. New York: Routledge, 2007. Godbeer, Richard. The Devil’s Dominion: Magic and Religion in Early New England. Cambridge; New York: Cambridge University Press, 1992. Goss, K. David. Daily Life During the Salem Witch Trials. Santa Barbara, CA: Greenwood, 2012. Hall, David D. Worlds of Wonder, Days of Judgment: Popular Religious Belief in Early New England. New York: Knopf, 1989. Hansen, Chadwick. Witchcraft at Salem. New York: G. Braziller, 1969. Hutton, Ronald. The Triumph of the Moon: A History of Modern Pagan Witchcraft. Oxford, New York: Oxford University Press, 1999. Karlsen, Carol F. The Devil in the Shape of a Woman: Witchcraft in Colonial New England. New York: Norton, 1987. Levack, Brian P. The Witch-Hunt in Early Modern Europe. 3rd ed. Harlow, England, New York: Pearson Longman, 2006. Macfarlane, Alan. Witchcraft in Tudor and Stuart England: A Regional and Comparative Study. Prospect Heights, IL: Waveland, 1991. Matossian, Mary K. “Ergot and the Salem Witchcraft Affair.” American Scientist 70 (1970): 355–57. Mixon Jr., Franklin G. “Weather and the Salem Witch Trials.” The Journal of Economic Perspectives 19, no. 1 (2005): 241–42. Norton, Mary Beth. In the Devil’s Snare: The Salem Witchcraft Crisis of 1692. New York: Alfred A. Knopf, 2002. Parke, Francis Neal. Witchcraft in Maryland. Baltimore: 1937.

Many of the persons convicted at Salem were found to have dolls in their possession, a piece of circumstantial evidence that in itself was almost sufficient to convict them. But there were other ways if determining whether a person was a witch or not. Witches were thought to have witch-marks on some part of their bodies, an area of skin that was red or blue or in some way different from the rest. Furthermore, at some time during a twenty-four-hour period, it was thought, the devil or one of his imps would visit the witch and be visible to observers. He might come in the shape of a man or a woman or a child, or a cat, dog, rat, toad--indeed, any kind of creature. The devil could take nearly any shape he chose. So the usual procedure against a person accused of witchcraft was to search his or her belongings for dolls, search his or her body for witch-marks, and then keep watch over the person in the middle of the room for twenty-four hours. God help anyone who had an old doll in his possession and in addition had some skin blemish.