Outside of the gleaming spotlight shining upon Salem’s infamous witchcraft phenomenon lies the dim unexplored tales of small town common folk wrapped up in an occult mystery all their own. Richard Godbeer’s narrative historical account, Escaping Salem: The Other Witch Hunt of 1692, highlights the town of Stamford, Connecticut and its impact in reversing the stigma surrounding the witch trials. Instead of taking an academic writing approach, which typically centers around a strong thesis argument, Godbeer uses his faithful analysis to convey the historical timeline, daily life, raw emotions, and personal opinions of the town’s residents, from accusations to the trial’s conclusion in fascinating detail. It was these minute details on quarrels, ill circumstances, and religious dogmas that sparked an inner turmoil within myself to question if powers of the occult had truly cast a cloud over the seemingly unsuspected and undeserving young servant and her colonial town. While Godbeer’s ability to use words to show imagery is wonderful, my one criticism is that it feels at times he drags on his points to give his pages length through unnecessary descriptions and filler words.
By allowing a glimpse into the sentiments of those accused and the lawmakers prosecuting the crime, Godbeer humanizes characters often hated. Thus, he adds a uniqueness to this book by capturing a perspective often overlooked. The telling of the character’s backstories intensified my understanding of the moral weight upon the shoulders of magistrates, and the fate of both the goodwives and the town if an unjust verdict prevailed. In regards to the law makers particularly, I enjoyed the moral significance Godbeer placed upon upholding the standards of the law whilst balancing the public’s opinions of the courts. When magistrates were interpreting the law, I felt Godbeer did a tremendous job of modernizing and simplifying colonial legal jargon, so that the reader could also come to a verdict themselves. As a rational person, I respected and agreed with the magistrates claim that the evidence and testimonies were insufficient to convict. Therefore, both women were innocent. Despite the jury’s ultimate decision, Godbeer’s writing makes it clear that voices of reason were present within a time where claims ran wild and peers were quick to condemn. That religion was not the sole factor in decisions, and the law upheld justice to its best decree. All in all, I was truthfully satisfied to have read an account on witchcraft trials that did not end in tragedy and regret by the book’s conclusion. Thus, it left me to ponder. If the law was so meticulously dissected and townspeople defended the accused instead of quivering in fear of reprisal, would other witch hunts throughout colonial history have concluded with the same positive result?
With questions lingering as the book comes to a close, Godbeer’s afterword provides closure to readers with the discussion of the town’s forward progress and both rumored and confirmed outcomes of the trial participant’s lives post witch hunt. However, to say Godbeer’s afterword is just a “what happened next” would discredit his historian skills. The first aspect I particularly enjoyed of Godbeer’s afterword, was his explanation on the social significance and interrelatedness of women and witchcraft. Godbeer recognizes the societal stigma of women who defy norms and challenge authority. Because unruly women threaten the existence of social structure as we know it, they are punished for their actions and shamed through derogatory names to keep them in line. In 1692, a disorderly woman was deemed a witch. Swap the first consonant in 2000’s and beyond, and the term is too inappropriate to put pen to paper. Overall, I was appreciative of Godbeer tipping a nod of respect to women and other minority groups today who are not being burned at the stake, but are still suffering and facing discrimination and oppression through political, religious, and social based “witch hunts”. Lastly, while I have enjoyed this book for many reasons, my favorite thus far has been Godbeer explaining why he chose to tell this tale. It gave the book a personal touch that showed the extensive effort and research he put in to achieve a historian’s standard of perfection.
While Escaping Salem: The Other Witch Hunt of 1692 is not the typical academic read, it is addictive, fast paced, and enjoyable. My fingers flew through the pages at a rate paper should catch fire. It’s numerous illustrations complement the descriptive, yet modern, text to take the reader’s mind to the period itself. Overall, I would recommend this read to scholars, witchcraft enthusiasts, and yearning history buffs alike.