Salem Witch Judge: The Life and Repentance of Samuel Sewall

by Eve LaPlante

In 1692 Puritan Samuel Sewall sent twenty people to their deaths on trumped-up witchcraft charges. The nefarious witch trials in Salem, Massachusetts represent a low point of American history, made famous in works by Longfellow, Nathaniel Hawthorne (himself a descendant of one of the judges), and Arthur Miller. The trials might have doomed Sewall to infamy except for a courageous act of contrition now commemorated in a mural that hangs beneath the golden dome of the Massachusetts State House picturing Sewall's public repentance. He was the only Salem witch judge to make amends.

But, remarkably, the judge's story didn't end there. Once he realized his error, Sewall turned his attention to other pressing social issues. Struck by the injustice of the New England slave trade, a commerce in which his own relatives and neighbors were engaged, he authored "The Selling of Joseph," America's first antislavery tract. While his peers viewed Native Americans as savages, Sewall advocated for their essential rights and encouraged their education, even paying for several Indian youths to attend Harvard College. Finally, at a time when women were universally considered inferior to men, Sewall published an essay affirming the fundamental equality of the sexes. The text of that essay, composed at the deathbed of his daughter Hannah, is republished here for the first time.

In Salem Witch Judge, acclaimed biographer Eve LaPlante, Sewall's great-great-great-great-great-great-granddaughter, draws on family lore, her ancestor's personal diaries, and archival documents to open a window onto life in colonial America, painting a portrait of a man traditionally vilified, but who was in fact an innovator and forefather who came to represent the best of the American spirit.

Genres: History, Biography, Nonfiction, American History, Witches, Religion, Biography Memoir

370 pages, Kindle Edition

First published October 1, 2007

About the author

WHO NEEDS A STATUE? is Eve's first book for children. Coauthored by Margy Burns Knight and illustrated by Alix Delinois, it's a picture book about statues of women and people of color.

Eve is also the author of three biographies: MARMEE & LOUISA, about Louisa May Alcott and her mother; AMERICAN JEZEBEL, about the colonial leader Anne Hutchinson; and SALEM WITCH JUDGE, about Samuel Sewall, which won the Massachusetts Book Award. Her first book, SEIZED, is a nonfiction portrait of a common brain disease that can alter personality, illuminating the mind-body problem. She edited MY HEART IS BOUNDLESS, the writings of Abigail May Alcott. Please visit with her online at www.EveLaPlante.com.

Reviews

[Michael Poor · Rating 3 out of 5]

It's unfortunate that this fascinating story from early America is recounted by a descendant of its subject. The author is a fine writer, but her ancestral link to Samuel Sewall infuses the tale with a personal earnestness that makes it read more like a college thesis than a solid work of biography. The application of primary sources, particularly from the exhaustive diary of Sewall himself, feels haphazard. The result is a narrative of individual moments in Sewall's life with loose connections between them. Granted, a real life lived does not always have such tidy threads to follow. But with the seminal Salem Witch Trials on one end of the timeline and the emergence of an anachronistic champion of equality on the other, the twain ought to meet well. In the hands of LaPlante, they stay the twain.

But what a story. The irony of the Salem Witch Trials is that they are indeed enchanting: not because of some purported satanic magic but because of the abominable behavior of those involved in them. The trials have been pored over historically and psychologically, and I have no chops in either arena to add to the analyses. But ultimately they were a tragedy; 20 lives cut short by hysteria and justice run amok. One thing I learned was how far afield from Salem Village the panic spread. It was only once the accusations of witchcraft spread to relatives of the magistrates in Boston did clearer heads finally prevail.

Clearer consciences, however, did not, save for Samuel Sewall. He deserves far more recognition in history for his brave and public repentance for his role in the Witch Trials. This was an era when mea culpas, particularly among Puritans who believed they were the possessors and purveyors of God's righteousness, just did not happen. And Sewall's was a true repentance, not merely an apology. He thenceforth lead a life in which he strove, in deed and word, for equal treatment for women, slaves, and Indians. These weren't exactly popular notions in the early 18th century.

This is an entertaining book and a great story. It's just a shame that it was not better (ahem) executed.

[George · Rating 2 out of 5]

RATHER TEDIOUS.

”Calvinism is founded on the belief that humanity is totally depraved (Samuel and contemporaries often used the word vile). . .”—page 25

”He [Samuel] was not a man of the Enlightenment, nor would he ever be. […] he displayed irritation at the burgeoning sciences.”—page 205

Steeped in an overabundance of names, dates and relationships; begats, begots and bedieds; slipping and sliding all over the timeline, between 1630 and 1729—backward, forward and sideways; Salem Witch Judge: The Life and Repentance of Samuel Sewall, by Eve LaPlante was a disjointed, confusing, and tedious read. One of the few books I’ve read that I could’t wait to be finished. At times, it seemed like that might never happen.

Both the “life and repentance of Samuel Sewall,” seemed extremely self-serving, to me. I know we’re supposed to congratulate his ghost for his having had the fortitude to be the only one, of the nine Salem witch judges, to ever apologize for his part in condemning twenty innocent people, so called witches, to death, in 1692 Salem, Massachusetts. Somehow, though, his rectitude and contrition come across as very shallow, indeed. I, for one, would never stand in line to shake his hand.

That said, this story does offer some interesting perspectives of the time, place and hysteria. If you can only figure out just what time, and which place, La Plante is writing about.

Too late smart: Not until the Also by Eve La Plante page at the end of the book did I realize that I had read her American Jezebel: The Uncommon Life of Anne Hutchinson, the Woman Who Defied the Puritans some seven years ago, and liked it as little as I liked this book; and for basically the same reasons—poorly written and mostly a tedious read.

Recommendation: Very weak and tepid at best.

His sincere interest in medicine and science led Cotton Mather in the summer of 1721 to pioneer the use of inoculation against smallpox, for which he received much public ridicule. For most educated men of Boston, including Samuel Sewall, such medical advancements were almost as frightening as witchcraft.—page 252

Kindle edition, 270 pages

[Lam · Rating 2 out of 5]

The author is a descendant of Samuel Sewall, the only judge at the Salem witch trials in 1692 to later regret his actions and apologize publicly for his role in condemning 20 people to death. Sewall kept a diary for years, and the author seems to have wanted to cram as much detail from the diaries as possible into the book. Ironically, Sewell wrote almost nothing about the trials, so it's hard to see how his change of heart occurred. In later years, he stood out from most Puritans by advocating for the education of Native Americans (of course, a Christian education), speaking out agains the enslavement of Native Americans and Africans, and believing that women would be in heaven (a position not held by most of his contemporaries). Although it's not a page-turner, it does provide an interesting view of Puritan life in the 1600s and erly 1700's. Sewal's wife Hannah bore fourteen children from the age of 19 to 44, and only five of them survived into adulthood. It would apper that the Puritans did little but pray and read religious books--and amass money, of course. One interesting observation is that land speculation as a way of gaining wealth started early in the 1600s, and of course, is still a prime way of separating the haves from the have-nots in this country.

[Sandra Orren · Rating 4 out of 5]

Very good historical read. Keep in mind this book is not really about the Salem witch trials, but about one of the judges for said trial. Interesting man...man with a conscience.

[Jennifer · Rating 3 out of 5]

This is the fascinating story of Samuel Sewall, who was both a product of his time and very much ahead of it. He was one of nine judges who sat on the court that conducted the Salem Witch Trials. But five years later, he had regrets and publicly repented for his participation, the only one of the judges to do so. Very unusually for his time, he believed that slavery was morally wrong, that men and women were fundamentally equal, and that Native Americans were the equals of the Puritan settlers and had rights that needed to be respected.

The year of 1692 was a big one for Massachusetts, which received a new charter and a new royally-appointed governor, as well as the year the Salem witch court was created, held its trials, ordered executions, and then permanently adjourned. Before reading this, I hadn’t really thought about how long the witch hunt lasted but given its prominence in American history and culture I had thought it had lasted a lot longer than the five months it actually did. Basically, the entire history of the Salem witch hunt can be traced to the arrival of Governor William Phips in 1692. He believed that one of his duties as governor was to drive the devil out of the colony, as the jails of Salem, Ipswich, other North Shore towns, and Boston were filled with suspected witches. The new charter gave Phips the authority to create courts with the consent of the legislature, and so he created a Court of oyer and terminer (Latin for “it listens and decides”). Courts of oyer and terminer with similar powers also existed in England at the time, so this was not unusual. Today the name is still used in certain US states as the title (or part of the title) for a state trial court having criminal jurisdiction.

Phips’s newly created Court of Oyer and Terminer became commonly known as the Salem witch court. It had nine judges: William Stoughton (the court’s chief justice), Wait Still Winthrop, Jonathan Corwin, Bartholomew Gedney, John Richards, John Hathorne (an ancestor of Nathaniel Hawthorne, who inserted the “w” as a way to distance himself from his family’s participation in the witch trials), Nathaniel Saltonstall (who resigned from the court when he believed its activities became immoral), Peter Sergeant, and Samuel Sewall. Other than Saltonstall, Sewall is the only one who is recorded as coming to believe that what the court did was wrong.

What bothered Saltonstall and, much later, Samuel Sewall, the most was the court’s admission of spectral evidence. In fact, many people were convicted based on spectral evidence alone. Spectral evidence was testimony that a witness had seen the ghost of an accused person committing a crime, even though the accused was not physically present. The Salem witch court admitted this evidence even though there was no basis in either English common law or in the Bible for it. However, William Stoughton, as chief justice, strongly argued in its favor and urged the other judges to accept it. Interestingly, not even all Puritan religious leaders were on board with the use of spectral evidence. Many ministers argued that the Devil could assume the shape of even an innocent person, and some even questioned the legality of the court’s proceedings because of its extensive reliance on this kind of evidence – indeed, most of the court’s convictions were based solely on spectral evidence. Saltonstall felt so strongly against it that he resigned, explaining that, “I am not willing to take part in further proceedings of this nature.” In response, gossip began to circulate that Saltonstall himself was a wizard. I will note here that “wizard” is actually the masculine form of “witch,” and a few men were tried, convicted, and executed for being wizards during the Salem witch trials. To me, the wildly different connotations that “witch” and “wizard” have today is an appalling example of sexism hidden in plain view. The next time you hear someone described as a “wizard with technology,” substitute “witch” for “wizard” and you’ll see what I mean.

John Proctor was one of the few men to be executed as a wizard – and centuries later Arthur Miller made him the heroic protagonist of The Crucible – although the love triangle between the Proctors and Abigail Williams was the playwright’s invention. If you haven’t seen the play or the movie, you should – but be forewarned that it is incredibly intense. The reason that the Lord’s Prayer was so prominent near the end of the movie was because at the time of the trials, it was believed that a witch or wizard could not pray correctly, and a small mistake would prove he or she was in league with the Devil. In fact, one of the things that helped turn the tide of public opinion against the witch trials was the fact that a minister convicted and executed as a wizard was nevertheless able to recite the prayer correctly immediately before he was hanged. Many more people in power also began to question the value of spectral evidence, especially because there was no legal justification for using it and it could be easily fabricated. Near the end of the witch trials, accusations were being made against the governor’s wife and Judge Jonathan Corwin’s mother-in-law – and it was then that Governor Phips decided to put an end to the executions. On September 22, 1692, America’s final executions for witchcraft were carried out, and the witch court adjourned, never to meet again. For comparison, America was about ten years behind England, but in Scotland executions for witchcraft continued until 1727, and in France the last execution for witchcraft took place in 1745.

On November 25, 1692, Phips formally created the Superior Court of Judicature, which was America’s first judicial institution that was independent of other government bodies. The newly created court handled major civil and criminal cases, while smaller matters were left to local justices of the peace. While local justices’ decisions could be appealed to the Superior Court of Judicature, its decisions could only be appealed to the Privy Council in England. After the Revolutionary War, Massachusetts converted the Superior Court of Judicature into its state supreme court. The Supreme Judicial Court of Massachusetts, as it is now known, is over three hundred years old and the oldest continuously serving court in the hemisphere. The creation of the Superior Court of Judicature as an independent court is now considered the first step in the formation of the separation-of-powers legal doctrine that is currently enshrined in American government. In the Constitution of the United States the separation of powers is implied, but almost all state constitutions contain language that explicitly spells it out – the relevant language in the California Constitution is: “The powers of state government are legislative, executive, and judicial. Persons charged with the exercise of one power may not exercise either of the others except as permitted by this Constitution.” (Article 3, section 3). And the idea of the separation of powers is so important that the Supreme Court has consistently opposed the construction of a tunnel between its building and the nearby Capitol for years, at least partly on the basis that connecting the two would symbolically violate the separation of powers between the judiciary and the legislature.

After Phips created the Superior Judicial Court, both collaborated to quickly end the witchcraft crisis. The court held its first meeting in Salem in January 1693, when there was still a steady stream of witchcraft accusations. The court heard fifty indictments that day and acquitted forty-seven people. This time, the court ignored all spectral evidence and ordered that the three people it did convict not be executed. In the spring of 1693, Phips issued a general pardon and signed an order to release all witchcraft suspects who were still alive. However, it took until 2001 for the last five victims of the Salem witch hunt to be exonerated – a legislative act to pardon Susanna Martin, Bridget Bishop, Alice Parker, Margaret Scott, and Wilmot Reed was signed by the governor of Massachusetts on Halloween. Unfortunately for history, most of the documents relating to the Salem witch trials were destroyed soon after the witchcraft crisis: “Unlike most colonial court records, which have been carefully preserved, the journal of the Court of Oyer and Terminer disappeared. The parish records for Salem Village contain a thorough accounting of every other period in the church’s history but no mention of the witchcraft trials or executions.” (Page 178).

In 1697, Samuel Sewall publicly repented, in front of his entire church, for having participated in the witch trials. “In looking back on his work on the witchcraft court, Samuel felt he had violated the laws of humanity and the laws of God. There was no question that in accepting spectral evidence the Court of Oyer and Terminer had violated the laws of England. Far worse, though, was Samuel’s violation of the law of God. In convicting and condemning suspects without solid evidence, he had broken God’s commandment, “Thou shalt not bear false witness.”” (Pages 185-186). The moment is now commemorated in a mural in the Massachusetts State House, entitled 1697, Dawn of Tolerance in Massachusetts: Public Repentance of Judge Samuel Sewall for His Action in the Witchcraft Trials.

But as much as Samuel Sewall was a product of his time, he was also very much ahead of it. For example, he believed that the Native Americans and Puritan settlers were equal in the eyes of God. He also believed them to be intellectual and social equals. When some Native American teenagers expressed interest in a European-style education, Samuel hosted them in his own home while they went to Boston Latin and then prepared for Harvard. After they were admitted, he paid their tuition, and, true to his expectations, they succeeded. And when the keeper of a local tavern announced that he refused to host a travelling Indian, Samuel Sewall invited him into his own house.

He also wrote and published the first anti-slavery tract in America, The Selling of Joseph in the fall of 1700. It was published not only in America but also in a London magazine. The complete text was included at the end of the book.

In 1724, he also wrote a work called Talitha Cumi, or an Invitation to Women to Look After Their Inheritance in the Heavenly Mansions in which he argued that women could also be resurrected and go to heaven. Not only that, but he argued, “If any controversy shall be moved injurious to the right of women before ancient or modern men, in my opinion their safest and surest way is to plead that they are Coram non judice,” a legal phrase that means “not before a judge or the proper tribunal,” and thus to be dismissed.” (Page 257). In other words, women could properly argue that men had no jurisdiction to judge them. “Most historians have assumed that Sewall’s essay on gender equality was never published in its entirety. However, in January 1725 Samuel recorded in his ledger that he paid two pounds to Bartholomew Green, his niece’s husband, “for printing and folding 3/2 sheets Talitha Cumi.” No copies of this twenty-four-page octavo remain.” (Page 258). The complete text was also included in this book.

Many literary scholars also believe he laid the foundation for American literature in his work Phaenomena quaedam Apocalyptica – there are signs it was conscious of itself as American rather than European and it had a positive view of the land instead of seeing it as a howling wilderness. In this work he argued that it was possible that Christ would return in the New World, and specifically in New England, and part of his argument was based on the beauty of the land. His praise of the natural beauty of the area is so strong that his work is “now considered a harbinger of the environmental movement.” (Page 217). Today, the area he praised the most is a nature preserve and can be seen much as he would have seen it.

I also learned that, contrary to popular belief, the Puritans had a deep appreciation for music. Samuel Sewall himself was a singer, and served as a deacon in his church, where he led the congregation in song by “lining out” the melody of the psalm selected for that day. The first English settlers had brought over a dozen tunes for psalms with them, and they valued these so much that the first book ever printed in the New World was the 1640 Bay Psalm Book (The Whole Book of Psalms, Faithfully Translated into English Meter). It was similar to a hymnbook, although it did not contain any musical notes because people were already expected to know the tunes, each of which had a specific name.

One final note: The author is one of Samuel Sewall's lineal descendants (a sixth great-granddaughter), which makes it even more interesting and likelier that she cared enough to accurately research the book.

[Sara · Rating 2 out of 5]

Samuel Sewall was one of the small group of judges that led the courts during the Salem Witch Trials in 1692. Trying to rate this book is rather difficult has I had several different thoughts, mostly on how it is written.

First, this does not flow well. The first 40% of the book is Sewall's life. It skips back and forth through his adult years. The next 15% is dealing with the lead-up, the actual trials, and ending of the Salem Witch Trials. The next 25% is the remainder of his life before you get to the acknowledgments and such.

Second, this books seems to be a lot of family history. You will know every single person in the family (and some friends), who they married and by which preacher, all their children, what happened to them, their lives, etc. Sewall had 14 children and a good amount of them died young. With the author's propensity for jumping around, some times it seems like there are more children and more deaths than in actuality.

Third - so much religion. Yes, we're discussing a Puritan preacher, but there are so many Bible verses written out in this book. There are also many excerpts written out from Sewall's journals. Since he was a devout Puritan preacher, there is more religion mention.

Fourth, the book wants to describe how much Sewall did after his time as a witch prosecutor, but it is very anti-climatic. Sewall's apology to the church is about a paragraph long. His thoughts on slavery and women were ahead of his time, but only seemed to be a pamphlet and not much else. I know during this era these were bigger pieces of information and could be bombshells, but this is not conveyed. These thoughts and pamphlets are mentioned inbetween so much family history.

Some more interesting points though:
Sewall did write down everything so there is more detail about colonial life. There is a good discussion at the beginning of the changes of monarchy to commonwealth and back again. Politics and the governing of the colony is mentioned as well as religious intolerance.

However, a new factoid I took away was the thought of women in the Puritan mindframe. There are many reports of women were taught to be quiet, pious, good, etc but then:

"Samuel saw no convincing evidence that women's bodies were less likely to be resurrected than men's although this was the teaching of his church. Puritan theology envisioned heaven as masculine. Men's physical bodies were resurrected as such, but women, once their reproductive function on earth was fulfilled, had no physical role in the afterlife."

My mind is still dealing with such a concept.

[Elizabeth · Rating 5 out of 5]

I'm about a third through this book--I have found it fascinating so far. The witch trials have not come up yet, but I'm getting great insight into the Puritan mindset in Boston in the late 1600s. I love knowing how other people in different times lived--thankfully Samuel faithfully kept a journal so the details are available. Will review again when I'm through...

Finished the book yesterday. Wow, what a beautiful biography of a man I have come to have great respect for. I think anyone who likes biographies will appreciate this book. The witch trials are actually just a small part of the story of his (long) life, and they are put in a great historical context. This part of New England history (the witch trials and executions) is so ugly and depressing that I was amazed to come away from this book uplifted. It was so interesting to read the details of his devotion to God, travels, relationships and ideas. And of course, the fact that he felt deep regret for his part in the trials and publicly apologized and sought after forgiveness from God for the rest of his life is extremely notable and admirable. I will think of his example for the rest of my life. I also loved that the author (Samuel's sixth great-granddaughter) includes the psalms set to music that Samuel loved to sing throughout his life. I will end with the quote at the very beginning of the book: "Men think 'tis a disgrace to change their mind...But there is not a greater piece of folly than not to give right place to reason." (Samuel Sewall 1689)

[Jenn · Rating 3 out of 5]

According to Sewall descendant Eve LaPlante, Samuel Sewall was the early American equivalent to 17th century English diarist Samuel Pepys. Indeed, using Sewall's journals and other contemporary documentation, the author has gleaned a neat representation of 17th century colonial New England. Salem Witch Judge explains how otherwise rational men might persecute and condemn hundreds of their peers to the gallows. Indeed, while modern theorists might argue ideas of power and intrigue that may or may not be valid, LaPlante reminds us how different a Puritan America was from our modern country.
Her account of Sewall is fascinating in that of all the judges of the Salem court, Sewall was the only one to repent. LaPlante presents an informative account of her ancestor, also highlighting those elements of his character that make him stand out among his colleagues. This was an enjoyable (if sometimes dry) presentation of a man ahead of his time in his struggle to defend the rights of his fellow humans of all creeds, races, and cultures in the aftermath of his irreparable decisions during the Salem Witch Hunt.

[J.T.K. Gibbs · Rating 4 out of 5]

Well-documented and-written, this biography makes human and quite admirable a man most remember as part of the Salem Witch Hysteria. Sewall was so much more, and LaPlante is direct and succinct in showing us an early abolitionist and deep thinker on so many issues we still deal with today. Excellent reading!

[Gabrielle · Rating 4 out of 5]

A little exhaustive on the Puritan theology, and the pace didn't didn't pick up until about halfway through, but still an engaging read about a remarkable guy.

[Kristie Kercheval · Rating 5 out of 5]

It was a slow start, but then picked up the pace. The author does a great job of giving insight into the average Puritan mind. And I think it gives a good overview of the witch trials. Which is why I picked up this book in the first place. I have several direct ancestors who were accused as witches. They were imprisoned and eventually acquitted. George Jacobs Sr, however, was hung alongside the Rev. George Burroughs, John Procter, John Willard, and Martha Carrier.

This book also gives us a peek into the life of Cotton Mather. He had so much power and influence and will to keep the colonies under spiritual control that he was unwilling to listen to common reason. Yes, this was a pre-enlightenment era, but it didn't mean people were unable to think straight. There were those who tried to reason with Mather and the judges and wrote reasoned appeals. But all these went unacknowledged.

Especially chilling were Mather's words at the scene of the hanging on August 19. Of Martha Carrier he declared her to be a "rampant hag" and "The Devil promised her she should be the Queen of Hell." Really? He had a special conversation with Devil?

Mather also yelled out from the crowd, "Burroughs is not minister!"Is that because Burroughs leaned more towards a Baptist view and had stopped performing infant baptisms? Where is Mather's humility? Yikes.

In contrast, Sewall pursued the rest of his life atoning for his part in the trials. He ended up publicly repenting and wore a shirt of goat hair under his clothes for the remainder of his life--including upon his death bed.

Also super interesting to me were his writings. He published the first anti-slavery book in the colonies. His main argument, Africans are made in the image of God. And the infamous descendant of Ham curse claim made by white Europeans was untenable. All this to say, I have heard so many times that Puritans and evangelicals were victims of their times and were blind to the truth because of their culture. But this shows that no, in fact, there were those who were able to see the truth. It is just that it was inconvenient economically for church leaders to do anything about it. Sewall was criticized for his views.

Another thing I learned is that Puritans, such as Mather, did not believe women would be resurrected bodily and would not be in Heaven. That was because there would not be any babies in heaven, and therefore there was no need to have wombs. So women were non-essential. Sewall wrote to the contrary that he couldn't imagine Mary, the mother of Jesus not being in heaven. And how women in his life gave him such a sweet company he couldn't imagine Heaven without them.

I also learned that Puritans liked to drink good beer, wine, and rum. I enjoyed La Plante's picture of Sewall pouring himself a cup of Madiera and opening up the Scriptures to ponder God's love while watching the sunset. Sewall is Puritan I'm glad I got to know better.

[Lorraine Tosiello · Rating 4 out of 5]

A comprehensive litany of the life and achievements of Judge Samuel Sewall. In addition to famously serving on the "Salem Witch Court," he was later appointed to the Superior Court of Judication, the first American judiciary functioning totally independent of the other governmental bodies, of which he later became Chief Justice; he is considered to have authored the first piece of overt American literature, in his text about Plum Island envisioned as the New Jerusalem; he wrote the first antislavery document in America and a pro-feminist work documenting his unpopular belief that women would be found in heaven.

In the end, though, Judge Sewall is still associated with his decision to agree to the death penalty for twenty innocent people and by realizing his error and apologizing, perhaps is the most well-known of the judges to attend the Salem Witch trials. There is no discussion in the book about his thinking or his emotions that lead to these rulings. His copious notes and diaries are silent on the fact. I would have liked some analysis, some conjecture on this.

This book is a mix of general interest and extreme scholarship. It is, for example, "the first time that tune and full text of the Bay Psalms have been printed together on a page" (for whatever type of scholar is interested in this) and the appendices include Sewall's treatises on his vision of Plum Island as the New Jerusalem in the Americas, his antislavery text and his feminist work, Talitha cumi.

This is a fascinating look at one of the most accomplished men living on American soil in the seventeenth century. Wilderness, submission to the British Charter, purification in his Church through trials, but mostly illness and death pervaded his existence. He fathered 14 children, yet only two still existed on his own death at an advanced age. Considering he believed in a wrathful God who expected sacrifices, no wonder Sewall considered himself "beyond conception vile."

[Manya Saxena · Rating 3 out of 5]

Salem Witch Judge by Eve LaPlante is a fascinating historical exploration that sheds light on one of the more complex figures from the Salem Witch Trials, Judge Samuel Sewall. With a deft hand, LaPlante paints a compelling portrait of a man caught between his faith, his convictions, and his role in one of America's most infamous witch hunts. She masterfully interweaves Sewall's personal struggles with the larger socio-political climate of 17th-century New England, offering a nuanced perspective on a man who eventually sought redemption for his involvement in the trials.

LaPlante's writing is both accessible and insightful, making the book an excellent choice for readers interested in American history, the Salem Witch Trials, or moral reckoning. The author doesn’t shy away from Sewall’s complicity but also allows readers to understand his journey from arrogance to remorse, showcasing the complexity of human nature.

However, at times, the pacing feels slow, especially when delving into the minutiae of Sewall's personal life. While this adds depth to his character, it occasionally distracts from the more gripping elements of the trial and its aftermath. That said, LaPlante does a commendable job of balancing historical fact with human emotion, creating a book that is both informative and reflective.

All in all, Salem Witch Judge offers a well-researched and thought-provoking perspective on one of the key players in the Salem Witch Trials. It’s a deeply human story, filled with contradictions and moral questioning. Definitely a worthy read for history buffs or anyone interested in the darker corners of human justice.

[Peggie Ross · Rating 4 out of 5]

As a Massachusetts native and descendant of Pilgrim and Puritan settlers, I was interested in learning more about the Salem witch trials. I had never heard of Samuel Sewall but was quickly impressed with the man. Although, admittedly being one of the judges in the trials was not a person I wished to admire, but he repented his activity in condemning witches to die and as the only judge to do so becomes a sympathetic person. His long life became one of inspiration to me as he is documented in his writings which he published and distributed, often at his own expense, he championed the end of slavery and the equality of all humans, including women, Native Americans and Africans. 200 years before women received the vote in the United States, he wrote that they should be allowed to do so. He also wrote about the environment and saw the necessity of preserving and protecting the natural world in the early years of the 1700's. While he was a Harvard graduate with a degree in theology, his career was in the Judiciary, both as a Salem Judge and later on as a member of the first Massachusetts judiciary established by order of the King of England. That court remains as the oldest court in the Western Hemisphere and Sewall served as the chief justice late in life when he was the last surviving member of the trial judges as well as the last survivor of the colonial court which had been discontinued when England revoked the original charter for Massachusetts.

[Heidi · Rating 5 out of 5]

This was a great in depth intro into a Puritan’s life and beliefs, and it was especially a powerful and rare story of public repentance for wrongdoing. So few people in positions of power like Samuel Sewall will admit when they make mistakes. Sewall judged twenty innocent people put to death for the accusation of witchcraft. He was the only witch judge who repented of those wrong judgements. In contrast, the senior and most vocal judge on the witch court, stoughton, spent years strongly defending the hangings.

Beyond his role on the witch court, Sewall was a fascinating man who outpaced his time in history for his beliefs about racial equality among Indians and blacks and whites, the rights of freedom for all people, and gender equality and women having a place in heaven (not a common view in his time). He made mistakes and held some odd beliefs mixed with some excellent ones, but the warm draw toward his life lies in his tender heart toward God and his humility. May we all be more like that.

[M.W. Lee · Rating 3 out of 5]

This work regarding Samuel Sewall is a good read, but not a very engaging read. For me, it reads like a summary of his life, and honestly a summary of Boston / New England at the time. Still, the book is well researched, and presented in an easy to understand manner. I believe that it is possible to read the chapters almost in any order as they don't seem to build on each other (well the ones on the Witch Trials may). I think I would have liked to have more about his struggle with what happened at the witch trails (but that could be due to her source--his diary--not sharing much. I'd like to have seen his struggle more. But, one must keep in mind that this is not a novel; therefore, some of the drama, I would have liked to have seen may not be appropriate.

The information is solid and clear.
I'm glad I read this book as I learned more about an American I knew nothing about before (I must have not paid attention in school).

[Paulette · Rating 4 out of 5]

This is an amazing biography about the only Salem Witch trial judge who not only deeply regretted the executions of innocent people for allegedly being witches but went on to promote the rights and equality of both Native Americans and women. Yes, women, in the early 1700s. Researched and documented by one of his descendents, this biography provides great background into the Puritan way of thinking (they were scary people in what they believed--e.g. did you know that in the late 1600s, Christmas was actually banned in the Massachusetts colony? One could not have any day compete with the sanctity of the Sabbath, per Puritan thought--they also thought that the idea of celebrating Christmas was a Papist habit--Puritans HATED Catholics. You will also love this book if you come from Massachusetts --the author devotes a chapter in the end to the places Sewall was familiar with to how they are and how they look today. Highly recommend.

[McKel · Rating 5 out of 5]

The only Salem witch trial judge to publicly repent of his part in that part of history. I learned about this judge, Samuel Sewall, while reading a story of Hannah Duston (an ancestor of mine who was kidnapped by Indians and slaughtered them to gain her escape). What blew me away about him was that he believed, unlike many of his contemporaries, that Native Americans were of descendants of the House of Israel. He also started to question if Christ’s second coming would be in America. He was also a strong supporter of gender equality. This is Boston 1660s to 1730s!

This is the second book of LaPlante I have read and I love her style. She gives facts, but gives those facts a human element that other biographers don’t. Where you would expect a book about an old, dead, white judge to be dry, it never was dull.

[D Franklin Pack · Rating 5 out of 5]

I rate this book five out of five stars. This is my second time through this book. In 2010, I read it, not only for my general interest in the Salem witch trials, but I was also researching for anything concerning the Puritans’ religious beliefs and their hatred of all things pagan, including Christmas. Twelve years later, I was researching for anything concerning their love for alcohol. On all accounts, I struck gold both times around.

With a word of caution that this can be a very depressing book – author, Eve LaPlante, gives much detail of the sicknesses, crude medical treatments, deaths, funerals, burials, tortures, executions, and sorrow -but is strongly recommended to history buffs, especially those interested in the Puritans’ religious beliefs and the truth concerning the witch trials.

[Matthew · Rating 2 out of 5]

I gave up on reading this book about 1/3 of the way through. At that point, the book had only covered a few years of Samuel Sewalls life. The author had given so much detail on religious thought and observance in that time and so much details on the lives of many of the important people known to Sewall and history, that I would have expected to be fascinated. Instead, I was bored. The details and facts related were done piecemeal and inconsistently. The author would start telling you about the life a person, move on to another person and then come back to the first person. It was very confusing.

[Gerry Connolly · Rating 4 out of 5]

Salem Witch Judge is the bio of Samuel Sewall who had 20 individuals hanged for witchcraft in 17th c. Salem, Mass. Author Eve LaPlante, a descendant, attempts to make the case for his repentance but never documents a shred of doubt during the witchcraft hysteria. Moral certitude costs lives. Sewall failed as a moral Puritan while some contemporaries condemned the whole enterprise. The lack of moral courage in a crazed era has meaning today.

[Jen · Rating 3 out of 5]

This was a biography of Samuel Sewall, one of the judges at the Salem witch trials, but ultimately the only one who later publicly repented. This was one of the most non-linear historical things I've ever read. I liked it though-- I liked the effort she took to describe the semi-medieval mind set while not excusing anything.

[Jennifer M. · Rating 3 out of 5]

The book left me wanting more. I don't know if I wanted it written and presented differently or or if the writing just grab me on a personal level. The man is an interesting individual but I had a hard time connecting with the information, there's too much emotional distance. The research is there but not the human being.

[Noah · Rating 4 out of 5]

I read up to page 117 since that’s the scope of my current research. Well written, spotted some moments that struck me as not entirely accurate/oversimplification. She does an excellent job of painting the picture of his life using primary/secondary sources.

[Carrie · Rating 1 out of 5]

So terribly boring. I couldn't get through it. Felt like I was reading the Bible with all the psalms and biblical quotes. I found myself skipping paragraphs just to get through it.

[Deena · Rating 4 out of 5]

A fascinating look at one of the prominent figures of the Witch Panic of 1692.

[Brandon · Rating 5 out of 5]

Enjoyed this well-researched look and the life and repentance of one of the Salem Witch judges. Interesting insights into New England Puritanism also.

[David · Rating 3 out of 5]

The familial relationship between author and subject was interesting.

[Temple Penaluna]

141 women and 44 men were accused of witchcraft.
Of the 59 people tried , 31 were convicted and 20 executed (14 women & 6 men)

jehovah jireh - the lord will provide

difficilia quae pulchra - difficult things are beautiful

plus ultra - beyond which there is none

auro pretiosior omni - more precious than all gold

peine forte et dure - a slow crushing under weights

Through the indulgence of God to our first parents after the Fall, the outward estate of all and every of the children, remains the same, as to one another. So that originally, and naturally, there is no such thing as slavery. - Samuel Sewall

The puritan emphasis on "the tortures of the afterworld led to self-consciousness, introspection, and morbidity. - David Hackett Fischer

1 Peter 5:8 The devil walketh up and down seeking whom he may devour.

1 Corinthians 3:21-23 Therefore let no man glory in men, for all things are yours, whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come, all our yours; and ye are Christs; and Christ is God's

Numbers 35:16 If he smite him with an instrument of iron, so that he die, he is a murderer: the murderer shall surely be put to death.

1644 life liberty property - Samuel Rutherford & John Locke (copied)
1689 religion liberty property - Samuel Sewall
1776 life liberty and the pursuit of happiness - Pres. Thomas Jefferson

[Linda · Rating 4 out of 5]

There was one judge involved in the deaths of 20 innocent people claimed to be witches in Salem in 1692 who actually felt guilty over what he had done. Years later he publically repented and lived the rest of his life in an attempt to become closer to God.

Eva LaPlante is one of his descendents and heard stories about Sewall from her great-aunt during her childhood. It wasn't until she was older when she figured out what all the fuss was about.

She's written a great story of a man who became a judge in the early Massacusetts Commonwealth under the original charter from England and who continued as a judge once that charter was transformed into colony status by the British government.

This time period is, of course, very interested aside from the witch trials. We learn a lot about the philosophy and psycology of the Puritans, who persecuted both Catholics and Quakers, some to death. Cotton and Increase Mather were friends and contemporaries of Sewall and anyone who has read Cotton's "Sinners in the Hands of an Angry God" will discover that Cotton was as mad as his God at his fellow Puritans. Early scions of later famous families, such as the Quincys, the Hancocks, the Adamses and others, appear as well.

Sewell died on New Years' day of 1730 and was buried in the hair shirt that he had put on after his public repentance for the witch trials. While not a charismatic character, Sewall is a sturdy, steady wonderful example of what a godly Puritan was supposed to be.