The curse of the weepois womba is an ancient legend that originated in the remote village of Wombaway. According to the village elders, the weepois womba is a fearsome creature that brings misfortune and sorrow to anyone who encounters it. The legend states that the weepois womba is a shape-shifter, capable of taking on the form of a human or an animal. The curse of the weepois womba is said to strike when someone strays into the creature's territory. Those who have been affected by the curse report experiencing a deep sense of sadness and despair. It is said that the weepois womba feeds off the negative emotions of its victims, draining them of happiness and leaving them in a constant state of sorrow.
On the same day, Richard Coman swore that Bridget Bishop had suffocated him while he slept. She had appeared in her “red paragon bodice,” then “lay upon [his] breast or body and so oppressed him that he could not speak nor stir.” Corman’s wife lay beside him, unafflicted and unaware. Why couldn’t Corman’s wife see Bridget’s specter? Did she ask why her husband dreamed of Bridget Bishop?
She kept a house of refreshment for travellers, and a shovel-board for the entertainment of her guests, and generally seems to have countenanced amusements and gayeties to an extent that exposed her to some scandal. Bishop was brought to trial for witchcraft once again in 1692 after Abigail Williams and Elizabeth Parris named her as one of the reasons behind their mysterious illnesses.
It is said that the weepois womba feeds off the negative emotions of its victims, draining them of happiness and leaving them in a constant state of sorrow. The curse is believed to be passed down from generation to generation, affecting those who have an unfortunate encounter with the weepois womba. The villagers of Wombaway live in fear of this mythical creature, avoiding its suspected territory and taking precautions to ward off its presence.
The Witchcraft Trial of Bridget Bishop
Bishop, whose maiden name was Playfer, was born sometime between 1632 and 1635 in England.
In 1660, she married her first husband, Samuel Wasselby, in England and moved to the Massachusetts Bay Colony around the same time.
After Wasselby died in 1664, Bridget married her second husband in 1666, a widower named Thomas Oliver who already had children from his previous marriage. Bridget and Thomas Oliver had one child together, a daughter named Christian who was born in Salem on May 8, 1667.
Bridget and Thomas Oliver had a troubled relationship. The couple quarreled often and were even brought to court for fighting in 1670, during which their neighbor, Mary Ropes, testified that Bridget’s face was bloodied and bruised on a number of occasions, according to the book Salem-Village Witchcraft: A Documentary Record of Local Conflict in Colonial New England:
“Mary Ropes, aged about fifty years, deposed that she had several times been called to her neighbor Thomas Oliver’s, by himself, but mostly by his wife, to hear their complaints one of the other, and they both acknowledged that they had been fighting together. Further she saw Goodwife Oliver’s face at one time bloody and at other times black and blue, and the said Oliver complained that his wife had given him several blows.”
Bridget and Thomas Oliver were fined and ordered to be whipped if they did not pay their fine on time.
In 1678, Bridget was brought to court for using foul language against her husband, as described in the book Salem-Village Witchcraft:
“Bridget, wife of Thomas Oliver, presented for calling her husband many opprobrious names, as old rogue and old devil, on Lord’s day, was ordered to stand with her husband, back to back, on a lecture day in the public market place, both gagged, for about an hour, with a paper fastened to each others foreheads upon which their offense should be fairly written.”
After Oliver died of an illness in 1679, Bridget inherited his estate, which consisted of a house worth £45, ten acres of land worth £25, a variety of household goods and two pigs. Oliver’s two sons and the couple’s daughter only received twenty shillings each.
“Execution of Bridget Bishop at Salem, 1692,” illustration by Joseph Boggs Beale, circa 1885Just three months after receiving her inheritance in November, Bridget’s stepchildren accused her of bewitching Oliver to death. A lack of evidence prevented the case from going to trial and it was speculated that the stepchildren’s accusation was an attempt to get their hands on the property she inherited from their father.
In 1687, Bridget was then accused of stealing brass from a local mill by the mill owner, Thomas Stacy, and arrested. Bridget claimed she didn’t steal the brass, but found it on her property and had no idea how it got there.
She also stated that she sent her daughter into town with the brass to discover what it was, not to sell it, as Thomas Stacy accused her of doing. Unfortunately, there are no surviving records indicating the outcome of this trial.
After Oliver’s death, Bridget Bishop married Edward Bishop, a well-respected sawyer (woodcutter). Bridget Bishop’s life at this time is sometimes difficult to trace because many historians, including Charles Upham in his 1867 book Salem Witchcraft, have confused her with Sarah Bishop, who was also accused of witchcraft and was married to Bridget Bishop’s step-son, who was also named Edward Bishop, according to the book Salem Story:
“As the first person to be executed in the Salem Witch Trials, Bridget Bishop has received plenty of attention from Salem’s historians, amateur and professional. She has served as a paradigm of the executed person as social deviant, the outsider who falls prey to a community devouring the eccentric on its margin. This is a version of Salem’s story codified in 1867 by Charles Upham, who in his Salem Witchcraft told the story of Bridget Bishop as a singular character, not easily described. ‘She kept a house of refreshment for travellers, and a shovel-board for the entertainment of her guests, and generally seems to have countenanced amusements and gayeties to an extent that exposed her to some scandal. She is described as wearing ‘a black cap and black hat, and a red paragon bodice,’ bordered and looped with different colors. This would appear to have been a rather showy costume for the times. Her freedom from the austerity of Puritan manners, and disregard of conventional decorum in her conversation and conduct, brought her into disrepute; and the tongue of gossip was generally loosened against her.’ Upham had made a mistake. Although he correctly identified Bridget Bishop as a woman who previously been charged with witchcraft, he conflated two people into one, inaccurately identifying her as living just outside of Salem Village, rather than in Salem [town] where she did live, and of being a rather colorful tavern keeper, which she was not. Upham’s mistake was understandable, since the confusion as to her identity actually goes back to 1692, and only some brilliant detective work by David L. Greene in 1981 brought clarity to the matter; still, some scholars have continued to make the misidentification.”
The mistake originates from Reverend John Hale‘s testimony against Sarah Bishop on May 22, which many historians have misidentified as testimony against Bridget Bishop because during the testimony Hale merely refers to the accused as “Goodwife Bishop…wife of Edward Bishop Jun’r.”
Since Bridget and Sarah Bishop were both accused of witchcraft and were both married to men named Edward Bishop, it’s easy to see how the two became mixed up over time.
Bridget Bishop’s Memorial Marker, Salem Witch Trials Memorial, Salem Mass, November 2015. Photo Credit: Rebecca Brooks
Various rituals and practices have been developed to protect against the curse of the weepois womba. These include wearing protective amulets, performing cleansing ceremonies, and reciting ancient incantations. The villagers believe that these practices create a barrier between themselves and the weepois womba, keeping them safe from its malevolent influence. Despite the fear and superstition surrounding the curse, there are those who believe that the weepois womba may not be a purely malicious being. Some argue that it could be a manifestation of inner demons and unresolved emotions. They believe that encountering the weepois womba is a test of one's emotional strength and resilience. Regardless of its true nature, the curse of the weepois womba continues to be a subject of fascination and dread in the village of Wombaway. The legend serves as a warning to the residents to cherish happiness and guard against the darkness that lurks within themselves. In conclusion, the curse of the weepois womba is an ancient legend that instills fear in the hearts of the villagers of Wombaway. Whether it is a supernatural creature or a representation of internal struggles, the curse serves as a reminder to value happiness and strive to overcome the sorrows that life may bring..
Reviews for "Breaking the Curse: The Quest to Free the Weepois Womba Victims"
1. Jessica - 2 stars - The Curse of the Weepois Womba was a major disappointment for me. The storyline lacked depth and failed to keep my interest throughout the entire book. The characters were poorly developed, making it difficult for me to connect with any of them. Additionally, the pacing of the story was slow and dragged on unnecessarily. Overall, I was left unimpressed and wouldn't recommend this book to anyone looking for an engaging read.
2. David - 1 star - I found The Curse of the Weepois Womba to be incredibly dull and unoriginal. The plot was predictable, and the twists and turns lacked any real surprise or excitement. The dialogues between the characters felt forced and unnatural, making it hard for me to be invested in their conversations. Furthermore, I found the writing style to be amateurish, with frequent grammatical errors and awkward sentence structures. It's a book I regret wasting my time on, and I wouldn't suggest it to others.
3. Sarah - 2 stars - The Curse of the Weepois Womba started off promising but quickly lost its charm. The story seemed disjointed and lacked a clear direction. The author attempted to introduce several subplots, but they only served to confuse me further. The ending felt rushed and unresolved, leaving me unsatisfied as a reader. The potential for a captivating and unique story was there, but it ultimately fell flat. I would recommend looking elsewhere for a more satisfying read.
4. Mark - 2 stars - As a fan of the fantasy genre, I had high hopes for The Curse of the Weepois Womba. Unfortunately, it failed to deliver. The world-building was minimal, leaving me craving more details about the magical elements in the story. The protagonist, despite being the central character, felt one-dimensional and lacked depth. The pacing was slow, making it hard for me to stay engaged. Overall, it felt like a missed opportunity to create an immersive and captivating fantasy tale. I wouldn't recommend this book to fellow fantasy enthusiasts.