Misplaced Pages

#835164

43-468: Born July 5, 1675, she was the daughter of Captain Jonathan Walcott (1639–1699), and his wife, Mary Sibley (or Sibly; 1644–1683), both of Salem, and was about seventeen years old when the allegations started in 1692. Her aunt, Mary (née Wolcott), the wife of Samuel Sibley (or Sibly; 1657–1708), was the person who first showed Tituba and Tituba's husband John Indian how to bake a "witch cake" to feed to

86-411: A scapegoat , they also served as a new form of entertainment to the residents of Salem as they experienced possessions because of her words. Not only did Tituba accuse others in her confession, but she talked about black dogs, hogs, a yellow bird, red and black rats, cats, a fox, and a wolf. Tituba talked about riding sticks to different places. She confessed that Sarah Osborne possessed a creature with

129-488: A case where history and fiction shape each other. Essentially, the fictional works have assisted in the idea of what the Salem Witch Trials were like and what events lead to the convictions, trials and confessions, but without factoring in racial, political, religious and economic influences of the time, the portrayals of Tituba in media remain, for the most part, fictional. In John Neal 's 1828 novel Rachel Dyer ,

172-458: A dog in order that she and her friends might ascertain exactly who it was that was afflicting them. Joseph B. Felt quoted in The Annals of Salem (1849 edition) vol. 2, p. 476 [from the town records]: March 11, 1692 – "Mary, the wife of Samuel Sibley, having been suspended from communion with the church there, for the advices she gave John [husband of Tituba] to make the above experiment,

215-527: A foreword by activist and academic Angela Y. Davis . Betty Parris (Salem witch trials) Elizabeth Parris (November 28, 1682 – March 21, 1760) was one of the young girls who accused other people of being witches during the Salem witch trials . The accusations made by Parris and her cousin Abigail Williams caused the direct death of 20 Salem residents: 19 were hanged, while another, Giles Corey ,

258-583: A slave from Barbados . Her father was appointed the Minister of Salem Church in 1688 following a community effort to find a new minister. His family, including his wife Elizabeth, son Thomas, daughters Betty and Susannah, Abigail Williams, and Tituba all moved from Boston to join Parris in Salem. By contract, Parris and his family were granted to live in the ministry house and owned the land around it. The house accommodated

301-470: A socially isolated Matthew Paris (based on Samuel Parris) feels threatened by Tituba's relationship with John Indian and is motivated to accuse her of witchcraft as a result. Neal described her as a "female Indian" who "did the drudgery of the house". Henry Wadsworth Longfellow , in his 1868 play entitled Giles Corey of the Salem Farms , describes Tituba as "the daughter of a man all black and fierce…He

344-480: A witch's cake to reveal the names of the witches. She instructed Tituba to bake a rye cake with the victim's urine and feed the cake to a dog. Dogs were believed to support witches and their supernatural powers by following the witches' requests. Without alleviation of the illness, Betty eventually named Tituba as one of the 'Evil Hands'. Linder suggests Elizabeth and Abigail wrote their story before making any accusations allowing their scenario to be more realistic. In

387-589: Is a friend and English tutor to the indentured servant Concepción Benavidez, who is accused of witchcraft in the Boston area because of her Mexican and Catholic culture. In American Horror Story: Coven (2013–2014), young witch Queenie states that she is a descendant of Tituba. Later in the series, Voodoo Queen Marie Laveau and Supreme witch Fiona Goode have an in-depth discussion of Tituba's history and legacy. They suggest her magic came from her Arawak ancestry. In Salem (2014–2017), Tituba ( Ashley Madekwe )

430-484: Is based on the imagination of authors like Starkey, who mirrors Salem's accusers when she asserts that "I have invented the scenes with Tituba .... but they are what I really believe happened." Tituba appears in the novel Calligraphy of the Witch (2007) by Alicia Gaspar de Alba as an Arawak Native American Indigenous from Guyana fluent in several languages and the only person in the Boston area who understands Spanish. She

473-427: Is known of Violet's life either. The majority of fictional pieces that artistically or historically depict Tituba's life portray her as a Black woman or an "outgroup" by Puritan society, due to her racial and socioeconomic status as a South American Indigenous and an indentured servant woman or slave. Although it is not explicitly discussed in all of the movies, plays and books, that account for Tituba's conviction, it

SECTION 10

#1732858380836

516-503: Is no direct evidence to prove this theory, Breslaw presumes that she was Samuel Thompson's family cook, as most enslaved Native Americans were. Tituba would have interacted with a diverse group of people in Barbados, likely picking up knowledge about witchcraft from mistresses and other slaves. Samuel Thompson inherited his farm in 1676, then fell deathly ill in 1679 and deeded his estate to others. No evidence links Thompson to Parris, but

559-466: Is no proof that she did the things to which she confessed. Other women and men from surrounding villages were accused of practicing witchcraft and arrested during the Salem witchcraft trials. Tituba not only used these outlandish accusations to stir confusion among Massachusetts residents, but she also used them to displace the punishment and death sentence that could have been imposed upon her. By deflecting people's attention, she convinced others that she

602-412: Is no record of Tituba or John Indian after 1693. In 1694, Parris apologized to the people of Salem for his role in the witch trials. In 1711, Massachusetts offered compensation to victims of the trials, but Tituba's name was not listed among those compensated; she may have been deceased by this time. She may have had a daughter, as an "Indian woman" named Violet is named in Parris's will in 1720, but nothing

645-572: Is portrayed as an enslaved biracial woman of Arawak descent who made a deal with the Devil and taught witchcraft to leading character Mary Sibley, née Walcott ( Janet Montgomery ), plotting against Puritan settlers. Tituba is portrayed in the Jayce Landberg song Happy 4 U , featured on the album The Forbidden World (2020). Tituba is the protagonist of Maryse Condé 's 1986 novel, I, Tituba: Black Witch of Salem . The English translation includes

688-527: Is quite possible that the "fear of strangers" in combination with the Western European traditional belief and understanding of witchcraft, made Tituba a prime target for witchcraft conviction. With reference to the historical understanding of Tituba and why she was convicted, it has been argued that the pre-existing ideas about "out groups" and stereotypical ideas of foreign cultures combined with fictional portrayals of witchcraft and sorcery works, has created

731-476: Is restored on confession that her purpose was innocent." Mary Walcott married Isaac Farrar, son of John Farrar of Woburn, Massachusetts , on April 28, 1696. They had several children, and eventually moved to Townsend, Massachusetts . She married, secondly, to David Harwood in 1701 in Sutton, Massachusetts . They had nine children: They moved to Sutton about 1729, leaving most of their children living in Salem. David

774-423: Is said to have come from Barbados, where she was taught how to conjure up spirits and had allegedly dabbled in sorcery , witchcraft, and Satanism . The play suggests that Abigail Williams and the other girls tried to use Tituba's knowledge when dancing in the woods before the trials began; it was their being caught that led to those events. With the original intention of covering up their own sinful deeds, Tituba

817-601: The Caribbean or more specifically Barbados , but this is speculation. In the 1990s, Elaine G. Breslaw identified her with a "Tattuba," born circa 1662–1666, who was documented as enslaved to one Samuel Thompson in Barbados in 1674. Breslaw proposed that the name Tituba was derived from the Tetebetana clan of Arawak language speakers, and that she was born near Venezuela and captured as a child. Other historians including Peter Charles Hoffer and Samuel Drake have suggested that Tituba

860-549: The Massachusetts General Court granted freedom to all those accused of sorcery and apologized to their families for the hardships created by the Salem witch trials. Shortly after Samuel Parris' affairs with the church in 1692, his daughter Elizabeth (Betty) Parris and niece Abigail Williams seemed to go missing for short periods of time. "... Along with other New England youth, Elizabeth and Abigail had been led away with little Sorceries" (105). Elizabeth, Abigail, and

903-462: The Salem witch trials ended. Betty Parris never retracted her accusations or made any acknowledgements. In 1710, aged 27, she married Benjamin Baron, a yeoman, trader, cordwainer, and shoemaker. Her father still cared for her and her siblings. Parris provided her with "household stuff" to better furnish her home with Benjamin. He bought her silver, money, and plates as well as pictures and décor to hang on

SECTION 20

#1732858380836

946-513: The Salem witch trials, where she appears as the Indian slave of a local minister named Samuel Parris . It is not known how Parris initially came across Tituba, who was not from Massachusetts. The sole source for Tituba's birthplace is Thomas Hutchinson , who wrote in 1764 – decades after Tituba's death – that she had been "brought into the Country from New Spain ". Later historians have taken this to mean

989-486: The Thompson estate was in flux at this time, and "Tattuba" could have been purchased or inherited by Parris, who returned to Massachusetts in 1680. There is no surviving record, however, of a woman named Tattuba or Tituba being transferred. Tituba's husband was called "John Indian," and his origin is unknown. His name is an apparent exonym, and he may have been a Wampanoag or another Indian from New Spain. John became one of

1032-481: The accusers in the Salem witch trials. They appear documented together in Samuel Parris's church record book. Tituba was one of the first people to be accused of practicing witchcraft by Elizabeth Parris and Abigail Williams . It has been theorized that Tituba told the girls tales of Haitian Vodou and witchcraft before the accusations. Tituba was allowed to speak against her accusers despite her race because it

1075-523: The actual Salem Witch Trials in the 1600s. Some aspects of the play are accurate in comparison to the real event while others are not. According to all reliable sources, Elizabeth had two siblings, and in The Crucible she has none. She is a supporting character as a 10-year-old girl who falls under a strange illness, which leads to dissembling a bunch of young women's behavior and, soon, many accusations of witchcraft against other citizens of Salem. In

1118-451: The children of the village. When she was questioned later, she added that she learned about occult techniques from her mistress in "her own Country" (presumably Barbados), who taught her how to ward herself from evil powers and reveal the cause of witchcraft. Since such knowledge was not supposed to be harmful, Tituba again asserted to Parris that she was not a witch. Still, she admitted that she had participated in an occult ritual when she made

1161-450: The girls attempted fortune-telling methods during their missing periods in hopes of discovering future husbands and social statuses. They used an object called a "Venus glass", which allowed them to observe the shape of an egg white as it floated in a glass of water. In the water, the egg white would resemble a shape or symbol depicting their futures. In one instance, a girl found a coffin shape inside her glass and became quite frightened after

1204-586: The head of a woman, two legs, and wings. Since it mixed various perspectives on witchcraft , Tituba's confession confused listeners, and its similarities to certain stock tropes of demonology caused some Salem Village residents to believe that Satan was among them. After the trials, Tituba remained in Boston Gaol , which had deplorable living conditions, for thirteen months because Samuel Parris refused to pay her jail fees. During that time, she would testify in other trials of accused witches. In April 1693, Tituba

1247-451: The incident according to John Hale 's A Modest Enquiry Into the Nature of Witchcraft . Betty's other friends were also beginning to show similar symptoms of bewitching. Griggs found it difficult to key in on an exact cure and noticed the victims were only children. This enabled other villagers to believe that this event was indeed brought on by witchcraft. A neighbor, Mary Sibley, recommended

1290-404: The meantime, Tituba underwent questioning, and other victims, such as Ann Putnam Jr. and Elizabeth Hubbard , began to name their culprits as well. Other specified witches including Sarah Osborne and Sarah Good were questioned. All three would likely have had few if any advocates on their behalf due to their low social status in Salem. During their trials, Tituba confessed as well as turning in

1333-590: The other two women. Later that year in March, Elizabeth dreamed about a "Black Man" who she presumed was the Devil. He wanted her to join his forces and be "ruled by him." However, Betty's family found this extremely terrifying and sent her off to live with another family, the Sewalls, hoping she could get away from witchcraft. In the Sewall household, Betty did experience some symptoms but ultimately regained full health. In 1693,

Mary Walcott - Misplaced Pages Continue

1376-559: The walls. She and Baron had four children: Thomas, Elizabeth, Catherine, and Susanna. Betty survived her husband by six years, dying on March 21, 1760, in Concord, Massachusetts , aged 77. Betty Parris appears as Samuel Parris' daughter in John Neal 's historical novel, Rachel Dyer (1828). Arthur Miller 's 1952 play The Crucible is loosely based on actual events that Betty/Elizabeth Parris and other contributing characters faced during

1419-417: The whole Parris family including Abigail, Tituba, and another slave by the name of John. In 1692, the Salem witch trials broke out after several girls claimed to be targeted by a 'devilish hand'. After several months, over 150 men, women, and children were charged with witchcraft and sorcery. The Trials were diminishing around September 1692 when the public began to resist the idea of witchcraft. Eventually,

1462-536: The witch cake in an attempt to help Elizabeth Parris. Due to how young the accusers were, the accusation did not get taken to court, but Samuel Parris still beat Tituba in an attempt to get her to confess. A month later, Tituba, as well as Sarah Good and Sarah Osborne, were accused of witchcraft again, this time by two adult women who were able to get the accusation taken to court. Tituba, Sarah Good, and Sarah Osborne were sent to jail in Boston to await trial and punishment on March 7, 1692. Despite these confessions, there

1505-555: Was pressed to death . Parris was born in Boston , Massachusetts, on November 28, 1682. Her father, Samuel Parris , was a well-known minister in the Salem Church. Her mother, Elizabeth Parris, died a few years after the witch trials. Her older brother Thomas Parris was born in 1681, and her younger sister Susanna Parris was born in 1687. Others living in the Parris household included Betty's orphaned cousin, Abigail Williams , and Tituba ,

1548-500: Was a credible witness, and her recognition saved her life and reputation. Tituba must have been aware that she could not hide from the accusations which were being made against her due to certain prejudices which people held against her based on her ethnicity. She claimed not to be a witch and denied that accusation against her despite her use of occult practices, admitting that the devil visited her and Parris' determination to find her guilty. Her confession and accusations not only served as

1591-461: Was a weaver by occupation. David died before 1744. Mary Walcott Harwood probably died before 1752. Tituba Tituba ( fl.  1692–1693 ) was an enslaved Native American woman who was one of the first to be accused of witchcraft during the Salem witch trials of 1692–1693. She was enslaved by Samuel Parris , the minister of Salem Village , in the Province of Massachusetts Bay . She

1634-511: Was an Obi man, and taught [her] magic." Obeah (also spelled Obi) is a specifically African and Afro-American system of magic." Tituba is featured prominently in the 1953 play The Crucible by Arthur Miller . The image of Tituba as the instigator of witchcraft at Salem was reinforced by the opening scene of The Crucible , which owes much to Marion L. Starkey 's historical work The Devil in Massachusetts (1949). In Miller's play, Tituba

1677-659: Was born in Africa. In 1998, Bernard Rosenthal objected to both lines of argument as compounded speculation. He observed that Barbadian slaves were indeed generally African, but Tituba was universally described as Indian in Puritan sources. In support of the theory connecting Tituba to Barbados, Elaine Breslaw and Charles Upham pointed to Samuel Fowler's writing, "Account of the Life of Samuel Parrish", which described Tituba's eventual master Samuel Parris as transporting slaves from there. While there

1720-555: Was not illegal for slaves to give testimony in court. She was also the first person to confess to practicing witchcraft in Salem Village in January 1692. Initially denying her involvement in witchcraft, Tituba later confessed to making a "witch cake", but she confessed to making it only after Samuel Parris beat her. Tituba also confessed to speaking with the devil, and in her confession, she stated that he ordered her to worship him and hurt

1763-474: Was pivotal in the trials because she confessed to witchcraft when examined by the authorities, giving credence to the accusations. She accused the two other women, Sarah Good and Sarah Osborne , of the same crime. She was imprisoned for over a year but never tried. What happened to her after a grand jury dismissed the case against her in May 1693 is unknown. The only records of Tituba pertain to her central position in

Mary Walcott - Misplaced Pages Continue

1806-597: Was sold to an unknown person for the price of her jail fees. In an interview with Robert Calef for his collection of papers on the trials, titled More Wonders of the Invisible World: Being an Account of the Trials of Several Witches, Lately Executed in New-England , Tituba confirmed that Parris had beaten a confession out of her and then coached her on what to say and how to say it when she was first questioned. There

1849-469: Was the one to be accused by Abigail, who had drunk from a magic cup Tituba made to kill John Proctor's wife, Elizabeth, and to bewitch him into loving her. She and the other girls claimed to have seen Tituba "with the Devil ". Ironically, the belief that Tituba led these girls astray has persisted in popular lore, fiction, and nonfiction. The charge, which is seen by some as having barely disguised racist undertones,

#835164