A Brief History of Witches in America

By Scan by NYPL, Public Domain, Wikimedia Commons
By Scan by NYPL, Public Domain, Wikimedia Commons

Before J.K. Rowling started dabbling in the American history of witches, we had our own traditions: Native American myths, the Salem Witch Trials, Bewitched, the 1970s resurgence, and the current phenomenon tell a long narrative of witches in America.

First, as in most cultures, the conceptions of witches and witchcraft have been around for a while in the North American region. The witch-like concept of skin-walkers, or yee nahgloshii, comes from the Diné culture, or Navajo people. However, it can be difficult to find information about Native peoples’ concepts and histories of witchcraft, mostly because they’re not very interested in going into detail about it with people outside of the culture. As Dr. Adrienne Keene wrote, “These are not things that need or should be discussed by outsiders. At all. I’m sorry if that seems 'unfair,' but that’s how our cultures survive.”

We do know a lot about American colonial conceptions of witchcraft, if only because it led to a lot of drama and death. But in 1658, predating the Salem Witch Trials, there was Elizabeth “Goody” Garlick, Long Island's Witch of Easthampton (modern day East Hampton), who had been accused by an ill 16-year-old mother right before the teenager died. The local magistrates—even then overwhelmed by the gossiping and pettiness of their constituents—deferred to Hartford, Connecticut’s court (at the time, Long Island had administrative ties to Connecticut). Luckily for Goody, the Governor of the colony was John Winthrop, Jr., who saw these accusations of witchcraft as mere community pathology—a viewpoint he carried throughout all the witch trials he oversaw over the next decade.

Salem, Massachusetts, as we all know, was not so lucky between 1692 and 1693. There have been several reasons cited for what led to the witchcraft hysteria—among them: colonists displaced by King William’s War pouring in from the north; ergot poisoning in the rye grain; and Salem Village’s first ordained minister, Reverend Samuel Parris, who the people of Salem generally thought of as greedy and rigid (or, in modern day parlance, a “hardass”).


By Alfred Fredericks, Designer; Winham, Engraver - from "A Popular History of the United States", Vol. 2, by William Cullen Bryant, New York: Charles Scribner’s Sons, 1878, p. 457, Public Domain, Wikimedia Commons

So it was particularly fascinating when Parris's 9-year-old daughter Elizabeth and 11-year-old niece began experiencing contortions and tantrums, or “fits,” alongside another 11-year-old girl. All three were pressed for why, and in turn blamed Parris’s slave, a woman named Tituba; Sarah Good, a homeless beggar; and Sarah Osborne, a woman who had a reputation for breaking social norms.

While the latter two women denied being witches, Tituba made up strange, fascinating stories that captivated and went along with the leading questions asked by John Hathorne, the Salem town justice who handled most of the town depositions.

All three were jailed, though Tituba was the only one who lived; she was let out of prison 13 months later. (Osborne died in prison while Good was hanged after giving birth in prison; her baby died before her hanging.) Meanwhile, special courts were put in place for these Salem witch trials, and nearly four months after the initial accusations, Bridget Bishop—who was known for her gossipy nature and promiscuity—was the first person hanged as a witch. In all, 19 people were hanged as witches—including John Proctor, who eventually became the protagonist of Arthur Miller’s The Crucible—and one was pressed to death before the special courts were disbanded and “spectral evidence” (i.e. dreams and visions) was no longer usable during trial.

The next time witches were part of popular culture—beyond the condemning of the Salem Witch Trials—was in a much smaller context. In the early 1900s, when women’s magazines were giving advice on throwing Halloween parties, they were describing an opportunity for mixed-sex courtship rituals. This meant making elements of the holiday more palatable to the decade’s New Woman, depicting witches as beautiful and alluring instead of terrifying and devilish.

The cute witch trend continued into the 1960s with Bewitched, a popular TV series about a then-modern-day witch who decides to live as a suburban housewife. Before the show, the citizens of Salem were ashamed of the trials—to the point that no one would speak to Arthur Miller when he went there to do research. But with The Crucible’s success, and Bewitched filming episodes on location in Salem—including one where main character Samantha Stephens calls out the ridiculousness of the trials—the city experienced a resurgence, enough to boost the local economy through kitschy acknowledgement of the trials. This included, incidentally, a statue of Elizabeth Montgomery, the actress who played Samantha on Bewitched.

Elizabeth Montgomery stars in 'Bewitched'
Hulton Archive/Getty Images

Around the same time in the 1960s, the independent feminist group Women’s International Terrorist Conspiracy from Hell, or W.I.T.C.H., was founded. (They also went by “Women Inspired to Tell Their Collective History," "Women Interested in Toppling Consumer Holidays," among other names.) They were interested in a feminism based on several methods of social change, not just toppling the patriarchy, and viewed witches as “the first guerrilla fighters against women’s oppression." They spread their message by carrying out witch-like publicity stunts, such as protesting and “hexing” Wall Street, giving out garlic cloves and cards that said “We Are Witch We Are Women We Are Liberation We Are We” at a restaurant.

In the 1970s, witch collectives began to gather and organize more openly. Dianic Wicca, or Dianic Witchcraft, founded by Zsuzsanna Budapest and started on the Winter Solstice of 1971, is unlike other Wiccan traditions in that it has women-only covens, and worships only a monotheistic goddess (though it perceives goddesses of any culture merely as other incarnations of the main goddess). When asked about this during a 2007 interview, Budapest said, “It’s the natural law, as women fare so fares the world, their children, and that’s everybody. If you lift up the women you have lifted up humanity. Men have to learn to develop their own mysteries. Where is the order of Attis? Pan? Zagreus? Not only research it, but then popularize it as well as I have done. Where are the Dionysian rites? I think men are lazy in this aspect by not working this up for themselves. It’s their own task, not ours.”

In 1973, the American Council of Witches was founded and convened in April 1974 to draft a set of common principles of Wicca and Witchcraft in America. Unfortunately, they disbanded that same year because they could not agree for long, though they did come up with 13 Principles of Wiccan Belief (the first of which is, “We practice rites to attune ourselves with the natural rhythm of life forces marked by the phases of the Moon and the seasonal Quarters and Cross Quarters”), which is still used today. In fact, in 1978, these principles were put into the U.S. Army’s Religious Requirements and Practices of Certain Selected Groups: A Handbook for Chaplains.

If we’re going to look at a more modern witch, we’d want to turn to Alex Mar, author of Witches of America, last October’s cultural history of modern witchcraft and Wicca in America. According to an article she wrote for Cosmopolitan, “Since the '80s, Pagans have been gathering in outdoor festivals and indoor hotel conferences all around the country, sometimes in groups of a few thousand. And with the rise of the Internet in the '90s, vast networks have also spread online, making it that much easier for someone Craft-curious, in an area without a visible Pagan presence, to connect with a mentor in a chat room.”


iStock

The internet has also definitely changed witchcraft. It’s become a cornerstone of modern feminism. It’s led to fights and discussion about the capitalist uses of witchcraft, which involves selling spells on Etsy. The website Broadly, in particular, has regular witch news about local covens, pagan festivals, and guides to celebrating the fall equinox.

What about the future of American witches? Well, next year will see the release of Basic Witches: A Guide To Summoning Success, Banishing Drama and Raising Hell With Your Coven, by Jaya Saxena and Jess Zimmerman.

Suffice to say that witches have come a long way in America.

The Tumultuous History of Tinsel

PoppyPixels/iStock via Getty Images
PoppyPixels/iStock via Getty Images

When December rolls around, we find ourselves asking the same questions: What’s in figgy pudding? Why do I need to make the Yuletide gay? And what is tinsel exactly?

That last question is only slightly less mystifying than the first two. Many of us have seen tinsel—if not in person, then in one of the countless holiday movies and television specials that air this time of year. It’s the stringy, shiny, silvery stuff that’s hung up as decoration, primarily on Christmas trees. But what is it made of? And why is it associated with the holiday season? This is where the seemingly simple decoration gets complicated.

Tinsel is one of the cheaper items used to trim trees today, but that wasn’t always the case. In 17th century Germany, the first Christmas trees were embellished with tinsel made from real silver pressed into strips. These early Christmas trees were also decorated with real, lit candles, and the silver combined with the flickering firelight created a twinkly effect that worked as a precursor to modern-day string lights.

Silver tinsel did have its drawbacks. It was expensive, so only the wealthiest families had access to it. And those who did have enough money to own tinsel had a limited window to use it, as the metal often tarnished before December 25.

By the early 1900s, the Christmas traditions imported by German immigrants had become mainstream in the U.S. Americans were looking for affordable ways to beautify the evergreens in their living rooms, so manufacturers started making tinsel out of aluminum and copper. The updated decorations produced the same festive sparkle as the silver versions, but for a fraction of the price; also, they could be reused year after year. But they weren’t perfect: The aluminum paper in tinsel was extremely flammable, making it a disastrous choice for dry trees decorated with lights. When World War I began, copper production was funneled toward the war effort and tinsel disappeared from holiday displays.

Its absence turned out to be temporary. Despite centuries of hiccups, makers of holiday decor still believed tinsel deserved a place in modern Christmas celebrations. They just needed to come up with the right material to use, something that could be hung in every home without any backlash. In the early 20th century, the clear choice was lead.

Lead revived tinsel from obscurity, and soon it was embraced as a standard Christmas component along with ornaments and electric lights. It became so popular in the 1950s and ‘60s that tinsel is often thought of as a mid-century fad rather than a tradition that’s been around as long as Christmas trees themselves.

With so many synthetic decorations becoming available around Christmastime, tinsel made from metal was considered one of the safer items to have in the home. A 1959 newspaper article on holiday safety reads: “Tinsel is fairly safe, because even if kiddies decide to swallow it, it will not cause poisoning.”

As we know today, tinsel made from lead isn’t “fairly safe.” Lead that gets ingested or absorbed through the skin can cause headaches, vomiting, constipation, and in extreme cases, brain and kidney damage. Young children are especially vulnerable to lead poisoning.

In the 1970s, the U.S. government started setting limits on how much lead can be in consumer products, and in 1972, the FDA came to an agreement with tinsel manufacturers that production of the lead product would cease.

It may not be as en vogue as it was 60 years ago, but tinsel still resurfaces every holiday season. So if the tinsel we use today isn’t made from silver, copper, aluminum, or lead, what is it? The answer is polyvinyl chloride. Industrial machines shred shiny ribbons of the plastic to make the wispy strands that add a bit of glamour to Christmas trees. Plastic tinsel isn’t as elegant as the kind made from real metal, and it’s lightweight, so it’s less likely to stay put after it’s hung over a pine branch. For these reasons, PVC tinsel never caught on to the degree of its predecessor, but it still succeeds in bringing vintage bling to the holidays without poisoning your family.

26 Fascinating Facts About Fossils

Mental Floss via YouTube
Mental Floss via YouTube

If you’ve never visited the Big Bone Room, you’re in luck. Check out our visit to New York City's American Museum of Natural History for a rundown on fossils, which provide invaluable insight into our understanding of history and its once-living occupants.

In this edition of "The List Show," editor-in-chief Erin McCarthy explains the ins and outs of excavation, fossil follies (extinct giants were a big miss), and the terrorizing prospect of a 3-foot-tall parrot.

For more episodes like this one, be sure to subscribe here!

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