Tituba Salem Witch Trial

Tituba caused the witch hunt outrage in Salem. Tituba was the servant of Reverend Parris. Practicing black magic was one of her hobbies and she showed this hobby to Reverend Parris’s curious daughter and niece. The young

She was an enslaved Native American woman. When she confessed, she also made claims that two other women, Sarah Good and Sarah Osborne, participated in said witchcraft. Although there were many other contributing factors, Tituba’s confession is the main reason why the Salem Witch Trials happened. The Massachusetts Bay colonists had accused and convicted people of witchcraft before, starting with Margaret Jones in 1648, but nobody in the colony had ever confessed to being a witch before or ominously stated that there were other witches out there. Tituba’s simple confession reinforced all of the colonist’s underlying fears.

The Salem Community Goes wrong The Salem Witch trials started in 1688. However witch trials started many years before. There were forty- to fifty-thousand people killed because of witchcraft, in a matter of 300 years. The main punishment for witchcraft was being hanged, others died in jail, or rocks were stacked on them till their chests collapsed. The Salem community consisted of five hundred individuals who were very pious.

Though Good and Osborn denied their guilt, Tituba confessed. Likely seeking to save herself from certain conviction by acting as an informer, she claimed there were other witches acting alongside her in service of the devil against the Puritans. As hysteria spread through the community and beyond into the rest of Massachusetts, a number of others were accused, including Martha Corey and Rebecca Nurse–both regarded as upstanding members of church and community–and the four-year-old

Under the threat of punishment Tituba confessed to being confined with the devil. After confessing, Tituba named off other “witches” living in Salem including Sarah Good, Goody Osburn, and Bridget Bishop. Tituba claimed that she saw these women with the

that mentioned her after this point in time. the Reverend Paris said he would pay the fee to get Tituba out of prison. Colony rules stated that even when someone is found innocent, you still must pay for the resources used while you were in jail. The expenses included an imprisonment fee and the cost to feed them as well. They could not be released unless these fees were paid for.

A similar pattern throughout the crisis was seen. All those accused where not born in Salem even if they had lived there all their life or were Indians (linking them to the American Indian war in 1622-1624) or those who were previously accused of witchcraft. Also mentions the afflicted girls and fortune telling how they all got scared when a coffin appeared in one of their

The population was highly influenced by West Indian slaves’ superstitions and tales. While this was happening, the slave Tituba, was in Samuel Parris’ house, who was the Salem minister of the time. She started telling them about witches and devil-related stories and tales. Specially telling them to Betty Parris and Abigail Williams, Samuel’s daughter and niece. These girls were starting to believe this stories little by little until one day, they came to the conclusion that two other women and themselves, were possessed.

Review of Literature The religiously motivated Salem witch trials of 1692 left a permanent stain on Massachusetts’ history, but one overlooked factor could have sparked the tragic ordeal. The trials are best summarized as an inexplicable and unforeseen frenzy of accusations, aimed at the social pariahs of the community, that led to multiple deaths in a previously tranquil place. An intense type of food poisoning known as convulsive ergotism provides a seemingly simple, yet understandably deceptive to the ignorant, explanation. Due to optimum conditions for the disease, the correlation between the bewitched and the expected symptoms, and the religious fanaticism of the time, one can conclude ergotism was an influence on the Salem witch trials.

So speak utterly, Tituba, turn your back on him and face God- face God, Tituba, and God will protect you” (Miller 44, Act 1). Tituba, the lowest of the low, has her status temporarily elevated because of the witch trials. Normally, she is the one told what to do and told to obey; now, however, she has the power of life and death over others. With the “good” power and the “bad” power being displayed in the town of Salem, times got very puzzling for the court and

To begin, it is a popular belief that Tituba, a slave in the story, was justified in her confession to witchcraft in order to save her own life. After the girls of Salem peg Tituba as the culprit for corrupting their souls and torturing them, she is interrogated and accused by characters such as the esteemed Reverend Hale and town’s Reverend, Mr. Parris. Finally, Parris exclaims, “ You will confess yourself or I will take you out and whip you to your death, Tituba!” (1.941-942). Tituba instantly confesses, and saves herself from a terrible death.

Bless him (She is rocking on her knees sobbing in terror) (Miller.1.134).” This confession is an obvious implication of acting without thinking, which, can be another reason for the hysteria. Due to the quick decision she made it impacted the girls greatly because most measures they took were not well-thought out. Immediately after the impetuous actions Tituba took the girls followed in her steps by falsely accusing many innocent civilians in Salem. Tituba: “(...)

In Salem, Massachusetts summer of 1692, a group of teenage girls were said to have been “under evil hands”. When the girls were asked, who had done this to them, they accused local middle aged men and women. According to Castillo, “the first three women they accused were Sarah Good, Sarah Osborne, and Tituba, the slave” (1692, Castillo). Tituba claimed to not be a witch however, her mother was. These three women were the first witches to go on trial, all three were found guilty.

Throughout history, there have been many literary studies that focused on the culture and traditions of Native Americans. Native writers have worked painstakingly on tribal histories, and their works have made us realize that we have not learned the full story of the Native American tribes. Deborah Miranda has written a collective tribal memoir, “Bad Indians”, drawing on ancestral memory that revealed aspects of an indigenous worldview and contributed to update our understanding of the mission system, settler colonialism and histories of American Indians about how they underwent cruel violence and exploitation. Her memoir successfully addressed past grievances of colonialism and also recognized and honored indigenous knowledge and identity.

Miller wrote stream on the practice of witchcraft, which was something strictly forbidden in America in the 1690s. Arthur Miller introduces a black character who is harshly accused of deeds linked with the Devil which she has basically nothing to do with. Although the novel reflects the period, Tituba is not characterized simply as a witch but more especially is portrayed as a black slave. Although, Tituba is not the protagonist of the play, she is blamed for witchcraft rituals that make her feared by the people around her.