The witch trials and executions in Williamsburg, VA were a dark and somber chapter in the history of the colonial town. The trials took place in the late 17th century and resulted in the deaths of several individuals accused of practicing witchcraft. The hysteria surrounding witchcraft had spread throughout the American colonies in the wake of the Salem witch trials. Williamsburg, being a significant colonial settlement, was not immune to these fears. The belief in witchcraft was deeply ingrained in the minds of many, fueled by religious beliefs and superstitions. The first accusations of witchcraft in Williamsburg began in the early 1690s.
Wherefore The devil is now making one Attempt more upon us; an Attempt more Difficult, more Surprizing, more snarl’d with unintelligible Circumstances than any that we have hitherto Encountered; an Attempt so Critical, that if we get well through, we shall soon Enjoy Halcyon Days, with all the Vultures of Hell Trodden under our Feet. He has wanted his Incarnate Legions to Persecute us, as the People of God have in the other Hemisphere been Persecuted: he has therefore drawn forth his more spiritual ones to make an attacque upon us. We have been advised by some Credible Christians yet alive, that a Malefactor, accused of Witchcraft as well as Murder, and Executed in this place more than Forty Years ago, did then give Notice of, An Horrible PLOT & against the Country by WITCHCRAFT, and a Foundation of WITCHCRAFT then laid, which if it were not seasonably discovered, would probably Blow up, and pull down all the Churches in the Country. And we have now with Horror seen the Discovery of such a WITCHCRAFT!
It drew upon preexisting rivalries and disputes within the rapidly growing Massachusetts port town between urban and rural residents; between wealthier commercial merchants and subsistence-oriented farmers; between Congregationalists and other religious denominations Anglicans, Baptists, and Quakers; and between American Indians and Englishmen on the frontier. For example, The Monsters Are Due on Maple Street, an episode of Rod Serling s Twilight Zone series, may provide students and teachers an opportunity to examine the phenomenon of mass hysteria.
The first accusations of witchcraft in Williamsburg began in the early 1690s. Several individuals, mostly women, were accused of casting spells, causing illness, and other supernatural acts. In a time when conformity and religious orthodoxy were highly valued, any deviation from the norm was met with suspicion and fear.
Blog Post Witchcraft law up to the Salem witchcraft trials of 1692
Early in 1692, a group of girls in Salem Village (now the town of Danvers) began to accuse people of witchcraft.
10/31/2017- Trial Court Law Libraries
Accusations swelled, and soon, many people had been examined and jailed, awaiting trial.
What laws were followed during the Salem witch trials of 1692?
Under the original royal charter (1629) of the Massachusetts Bay Colony, criminal law was administered by the Court of Assistants, which consisted of the Governor, Deputy-Governor, and a number of Assistants. There was no statutory criminal law in the colony at that time, and without legal training, the Court of Assistants judged cases and punishments based on what they knew of English law and by their instincts of what they thought was right.
The primary English law about witchcraft was the so-called Witchcraft Act of 1604, actually An Act against Conjuration, Witchcraft and Dealing with Evil and Wicked Spirits. This made witchcraft a felony; a witch convicted of a minor offense could receive a year in prison, but any witch accused and found guilty a second time was sentenced to death. [To read the Act, see this 2008 conference volume Witchcraft and the Act of 1604 .
In 1641, the General Court (i.e., the legislative body of the Massachusetts Bay Colony) drafted the Body of Liberties, a collection of of civil and criminal laws and rights. Most of these were later included in the colony’s first printed compilation of statutes issued as The Book of the General Lawes and Libertyes Concerning the Inhabitants of Massachusetts (1648). The Body of Liberties originally had twelve capital offenses, including witchcraft. The law on witchcraft was short, and cited Biblical sources for its authority:
“If any man or woman be a witch, that is, hath or consulteth with a familiar spirit, they shall be put to death. Exod. 22. 188; Deut. 13. 6, 10; Deut. 17. 2, 6.”
(A “familiar spirit” was a devil or demon that aided the witch to perform bad deeds through magic.)
Facsimiles of this book are owned by the Massachusetts Trial Court Law Libraries ; and a facsimile is available to read on the Commonwealth of Massachusetts website (see especially page 94).
In practice, few people were executed for witchcraft before the Salem witchcraft trials of 1692. Instead, juries were reluctant to convict, or the accused were given sentences for lighter offenses. In the English tradition, although the rules of evidence were vague, legal experts insisted on clear and “convincing” proof of a crime. The best proof was a confession, and the testimony of at least two trustworthy people that the accused had acted with magical powers given by the devil. Even confessions were considered doubtful without other evidence. So-called “spectral evidence”, in which a victim testifies to experiencing an attack by a witch in spirit form, invisible to everyone else, was not accepted as evidence.
The Salem witchcraft trials of 1692 happened at the worst possible time. The charter of the colony had been temporarily suspended (1684-1691) due to political and religious friction between the colony and England. A new charter (1691) arrived from England in May 1692, along with the new governor, but as yet, the General Court had not had time to create any laws. Nevertheless, the new governor created a special court, the Court of Oyer and Terminer [“to hear and determine”] to deal with the witch cases. The commission that created this court said that the judges were to act “according to the law and custom of England and of this their Majesties’ Province.” But this ignored the difference between the laws of England and the old laws of New England.
In the absence of guidance by specific colony laws, and acting in consonance with the general paranoia of the community, the judges famously accepted “spectral evidence”, and other untrustworthy kinds of evidence, as proof of guilt. Moreover, the magistrates let it be known that an accused witch could avoid execution by confessing, repenting, and putting the blame on someone else. This caused the accusations to multiply. Nineteen men and women were executed by hanging, one was killed by torture, and others died in prison.
In October 1692, the governor dissolved the Court of Oyer and Terminer, and in December 1692, the General Court passed An Act against Conjuration, Witchcraft, and Dealing with Evil and Wicked Spirits .
This law, modeled on the English Witchcraft Act of 1604, mandated the death penalty for severe acts and repeat offenders, and imprisonment for lesser acts. A new Superior Court of Judicature was created to serve as the highest court in Massachusetts, and in January 1693 it began to hear the remaining witch trials. More importantly, the governor instructed the judges not to accept spectral evidence as proof of guilt. Therefore, most of the remaining witch trials resulted in acquittal. The governor pardoned the rest. The time of witchcraft hysteria in Massachusetts was over.
For more on the Salem witch trials, see the University of Virginia’s Salem Witch Trials Documentary Archive and Transcription Project .
Written By: Gary Smith
The trials themselves were marked by intense interrogations, testimonies, and often coercion of the accused. The accused were subjected to physical examinations looking for supposed "witch marks" or signs of a pact with the devil. These trials lacked the due process we expect today, and often the fate of the accused was determined purely by the whims of the court and public opinion. As the trials unfolded, tensions grew in Williamsburg. Neighbors turned against each other, and fear permeated throughout the community. The trials culminated in a series of executions, where those found guilty were hanged or burned at the stake. The exact number of individuals executed is unclear, but it is believed to be at least several. In the years that followed, public opinion shifted, and doubts began to emerge about the validity of the accusations. The witch trials and executions in Williamsburg eventually became a cautionary tale of mass hysteria and the danger of collective fear. Today, the witch trials and executions in Williamsburg serve as a sobering reminder of the horrors that can be inflicted when unfounded beliefs and hysteria take hold. The town has since moved past this dark period in its history, but the legacy of the witch trials remains a haunting reminder of the past..
Reviews for "Witchcraft as Political Tool: Manipulation and Control in Colonial Williamsburg"
1. John Smith - 2/5 stars - I was really disappointed with the Witch Trials and Executions tour in Williamsburg. The tour guide seemed disinterested and rushed through the stories without providing much context or historical background. Additionally, the execution reenactments felt cheap and poorly executed. Overall, I felt the experience lacked depth and authenticity, and I wouldn't recommend it to anyone looking for a meaningful historical tour.
2. Sarah Johnson - 1/5 stars - I had high expectations for the Witch Trials and Executions tour in Williamsburg, but unfortunately, it fell flat. The tour felt more like a cheesy Halloween attraction rather than an educational experience about the dark period of history. The information provided was superficial, and the execution reenactments felt more like a spectacle rather than a respectful portrayal of the past. I was left feeling disappointed and wishing I had spent my time and money elsewhere.
3. Michael Thompson - 2/5 stars - I had mixed feelings about the Witch Trials and Executions tour. While the concept and potential were there, the execution fell short. The tour guide lacked enthusiasm and seemed to rush through the stories, making it difficult to fully immerse in the experience. Additionally, the reenactments felt exaggerated and lacked historical accuracy. With some improvements and a more dedicated staff, this tour could have been much more engaging and informative.