Tag Archives: Witch

EXPLORING #WITCHTOK — THE EXPLOSIVE GROWTH OF WICCA ONLINE

This Halloween, the witch isn’t green with a long, warty nose. She doesn’t have a tall pointy hat, a sneering black cat, or a magical flying broom. She doesn’t cast spells with eye of newt, smidge of hemlock, and sting of nettle, nor inflicts mean, mean pain on waif-like kids. No, today’s witch is digital. She’s connected, socially smart, and sorcery savvy.

Wicca online has explosively grown in the past few years. Especially since the Covid lockdowns forced secluded young women to seek novel friendships through social media. The appeal of the occult—the mystic and arcane—mesmerized millions and millions who tuned to #WitchTok, a platform now having 42 billion views. Yes, 42 billion. Witchcraft is just that popular.

It’s a fascinating shift in society with practicing Wiccans doing digital covens. And it’s far from the witches of Macbeth, Salem, Oz, and Samantha. Let’s look at what #WitchTok is and how the explosive growth of Wicca online came about.

In Dyingwords posts, I usually create new, from-scratch content about subjects I have some expertise in like human death investigation or writing and publishing. Today, I’m talking witches—witch talking—something I have absolutely no experience with except that the editor of my first novel, No Witnesses To Nothing, was a practicing Wiccan. I found her very intelligent, and there was nothing kooky or spooky about Heather at all.

For this piece, I’ll defer to the real experts—witches I’ve sourced online and extracted quotes from. It’s far better to hear from those in the know, especially about a topic like witchcraft which I suspect is poorly understood by the rank and file. However, we need to know the background of Wicca, Wiccan, and witchcraft. For that, I’m turning to my AI friend.

Me — Please explain clearly and in detail what Wicca is. Give me the history, how it progressed, and what the status of Wicca is today.

Friend — Wicca is a modern pagan, witchcraft religion that was developed in England during the first half of the 20th century. Though influenced by pre-Christian beliefs and practices of Europe, it is distinct from these as a specific, organized path with its own unique characteristics. Gerald Gardner, a British civil servant and amateur anthropologist, is credited with founding what is now known as Wicca in the 1940s.

History and Development — Early Foundations

The roots of Wicca trace back to the early 20th century with the resurgence of interest in esotericism and the occult in Europe. Figures like Aleister Crowley and organizations like the Hermetic Order of the Golden Dawn were part of this broader milieu that influenced Gerald Gardner.

Gerald Gardner and Wicca’s Formation

Gardner was initiated into a New Forest coven in the late 1930s or early 1940s and claimed that this coven was a surviving part of an ancient witchcraft tradition. However, historical accuracy of these claims remains contested. In the 1950s, Gardner began publicizing his beliefs and practices through books and lectures, calling it “Witchcraft” and later “Wicca,” which he claimed was derived from Old English meaning ‘the wise ones.’

Spread and Evolution

After the Witchcraft Act was repealed in England in 1951, Gardner published more openly about his beliefs and practices. His works, notably “Witchcraft Today” (1954) and “The Meaning of Witchcraft” (1959), served as foundational texts for Wicca. In the 1960s and 1970s, Wicca spread rapidly in the United States and Canada, largely due to the influence of figures like Raymond Buckland, who introduced what became known as the Gardnerian Wicca tradition.

Beliefs and Practices

Wicca is diverse, with no central authority, but it typically includes the worship of a Goddess and a God; the observance of seasonal festivals known as Sabbats, which make up the Wheel of the Year; and esbat rituals held at the full moon. Wiccans practice magic, often aligned with natural forces, and adhere to a moral code known as the Wiccan Rede, which states “An it harm none, do what ye will.”

Contemporary Wicca

Today, Wicca has evolved into a variety of traditions, some closely following Gardnerian practices, while others have developed new interpretations or amalgamated practices from other spiritual paths. It is recognized as an official religion in some countries, with practitioners entitled to the same rights and protections as followers of other religions.

Modern Diversity

Contemporary Wicca includes a variety of traditions such as Alexandrian, Dianic, and Seax-Wica, among others. There’s also a trend toward more eclectic and solitary practitioners, who blend Wiccan practices with other spiritual beliefs.

Challenges and Acceptance

While Wicca has gained greater acceptance as a legitimate religion, practitioners can still face misconceptions and prejudice. However, its ecological ethos and reverence for nature align closely with contemporary ecological concerns, adding to its appeal.

Online and Global Spread

The internet has played a significant role in the spread and evolution of Wicca. Online forums, social media, and digital covens have made it easier for solitary practitioners to learn about Wicca, connect with others, and practice rituals even in remote areas.

Wicca continues to adapt and evolve, influenced by broader cultural shifts and the needs of its practitioners. It remains a dynamic and growing religious movement that appeals to many seeking a more personal, nature-based, or feminist spirituality.

Me — What is Wiccan?

Friend — “Wiccan” refers to an adherent of Wicca, a modern pagan and witchcraft religion. It can be used both as a noun and an adjective. As a noun, a Wiccan is someone who practices Wicca, embracing its rituals, beliefs, and ethical codes. As an adjective, “Wiccan” describes anything related to the Wicca religion, such as Wiccan rituals, Wiccan beliefs, or Wiccan practices.

Key Aspects of Being Wiccan:

  • Beliefs: Wiccans typically believe in a dual deity, worshipping both a Goddess and a God, who represent various forms of nature and aspects of life. They may also believe in other spiritual entities such as spirits, ancestors, or other deities.
  • Practices: Wiccan practices include ritual magic, casting circles for protection during rituals, celebrating seasonal festivals known as Sabbats (which honor the cycles of nature), and performing rites at phases of the moon, known as Esbats.
  • Ethics: Wiccans generally follow the Wiccan Rede, an ethical guideline that states “An it harm none, do what ye will.” This underscores a philosophy of freedom and responsibility, emphasizing that one’s actions should not intentionally harm others.
  • Community and Solitary Practice: While many Wiccans join covens, which are formal groups with initiated members who gather for rituals, many others practice alone as solitary Wiccans. Solitary practice allows individuals to adapt rituals and beliefs to their personal spiritual needs.

Wiccans often feel a deep connection to nature, seeing the divine manifest in the world around them. This connection guides their practices and rituals, many of which are geared towards aligning with natural forces and cycles.

Me — What is a witch?

Friend — A “witch” is a term with a complex and varied history, and its meaning can differ significantly depending on cultural, historical, and individual contexts. Broadly, a witch is someone who practices witchcraft—a set of skills and knowledge that often involves magic, ritual, and an understanding of natural forces. Here are a few key perspectives on what a witch typically represents:

Historical Perspective

Historically, the concept of a witch has often been associated with negative stereotypes and misconceptions. In many cultures, witches were thought to be individuals who used supernatural powers to cause harm. This view was particularly prominent during the witch trials in Europe and North America from the 15th to 18th centuries, where many accused witches were persecuted.

Modern Neopagan Perspective

In modern times, particularly within Neopagan religions like Wicca, being a witch is viewed positively. Witches in these contexts are practitioners of witchcraft who engage in rituals, cast spells, and work with the energies of nature to bring about change. These practices are often aimed at healing, protection, and personal growth, rather than harm.

Cultural Variations

The definition of a witch can vary widely across different cultures:

  • In African and Afro-Caribbean traditions, such as those practiced in Voodoo, Santería, and other religions, witches may have roles that blend magical practices with community healing.
  • In European folklore, witches were often seen as wise women or men who understood herbs, could heal the sick, and had the ability to affect change through supernatural means.
  • In indigenous cultures, the concept similar to witches might involve shamanic practices, where certain individuals interact with the spirit world for healing or guidance.

Characteristics of Witches

  • Magic and Ritual: Witches often use rituals and magic to work with natural energies to manifest changes. This can involve casting spells, using tarot cards, practicing divination, and creating potions or herbal remedies.
  • Connection to Nature: Many witches feel a deep connection to nature and often honor the earth and its seasons through various ceremonies and rituals.
  • Ethical Considerations: Ethical practices can vary, but many witches follow a form of the ethical guideline, such as “Harm none,” which emphasizes the importance of not causing harm to others with one’s actions.

In Popular Culture

In literature, film, and television, witches have been portrayed in a variety of ways, from the wicked witches in fairy tales like “Hansel and Gretel” and “The Wizard of Oz” to more sympathetic figures in modern media like “Harry Potter” or “The Craft.” These portrayals can influence how the general public perceives witches.

Overall, being a witch involves a diverse range of beliefs and practices, and its interpretation can change dramatically depending on the cultural and religious context. The modern appreciation for witches and witchcraft generally focuses on empowerment, the reclaiming of personal and communal power, and a profound respect for nature and its cycles.

Me — What is witchcraft?

Friend — Witchcraft is a complex, multifaceted practice with various meanings and interpretations, depending on cultural, historical, and individual contexts. Generally, it refers to the use of magical or supernatural powers and practices that involve rituals, spells, and an understanding of natural forces. Here are some key aspects that define witchcraft:

Historical and Cultural Contexts

  1. Pre-modern Witchcraft: In many pre-modern societies, witchcraft was viewed with suspicion and fear, often associated with malevolent magic used to harm others. This perspective was especially prevalent in Europe during the Middle Ages and the early modern period, where it led to witch hunts and trials.
  2. Indigenous Practices: In various indigenous cultures, practices that might be considered witchcraft in Western terms are often part of shamanistic traditions, involving healers or spiritual leaders who interact with the spirit world for the benefit of their community.
  3. African and Afro-Diasporic Traditions: In African and Afro-Caribbean contexts, such as in Voodoo, Santería, and Candomblé, witchcraft can involve complex systems of magic, healing, and interaction with spirits or ancestors, often serving protective or healing roles within the community.

Modern Witchcraft

  1. Neopagan Witchcraft: In contemporary contexts, particularly within Neopagan movements like Wicca, witchcraft is seen in a positive light. It involves practices intended to work with natural energies to effect change, often focused on personal growth, healing, and positive transformation.
  2. Eclectic Witchcraft: Many modern practitioners of witchcraft draw on a variety of traditions and may not adhere to a single religious framework. These eclectic witches blend elements from different spiritual and magical systems based on personal beliefs and experiences.

Practices and Beliefs

  1. Magic and Rituals: Witchcraft involves various magical practices, including spell-casting, divination (like tarot reading), herbalism, and the crafting of magical objects. Rituals can be complex ceremonies or simple personal practices intended to manifest specific changes or desires.
  2. Connection to Nature: A significant aspect of witchcraft is its emphasis on the natural world and its cycles. Many witches celebrate seasonal festivals that honor these cycles, such as the solstices and equinoxes.
  3. Deities and Spirits: Some witches work with deities or spiritual entities. In traditions like Wicca, these might include a God and Goddess. Others may connect with a broader range of spirits or ancestral figures.
  4. Ethical Considerations: Ethical views in witchcraft vary, but many follow some form of the Wiccan Rede, “An it harm none, do what ye will,” which emphasizes the importance of not harming others through one’s magical practices.

Social and Cultural Impact

Witchcraft has been reevaluated in many contemporary societies, moving from a stigmatized and persecuted practice to one that is increasingly accepted and embraced, especially within alternative spiritual communities. It is often seen as a means of empowerment, a way to reclaim agency, and a path to deeper understanding and connection with the world.

In popular culture, witchcraft continues to captivate the imagination, depicted in a wide array of narratives from horror to fantasy, reflecting both historical fears and modern reimaginings of the witch as a figure of power and mystery.

Me — What is #WitchTok and how many views has it had?

Friend — #WitchTok is a popular hashtag on TikTok that encompasses videos related to witchcraft and magical practices. As of now, October 2024, it has amassed over 42 billion views. This online community involves content ranging from tarot readings and crystal usage to candle-burning rituals and advice for newcomers interested in witchcraft. The significant viewership reflects a broad interest in magical and mystical themes on social media platforms.

Me — That’s a lot of views. Now let’s hear from the witches themselves.

Ayla Skinner created #WitchTok. She says, “For Wiccans and witches, magic is real. They believe that magic happens when psychic energy is raised through dance, song, rituals, or meditation. It’s then directed through thought into a particular outcome. All living beings produce psychic energy that can be used to change things in the world. Those who are trained, such as witches, can do it more often and with more accuracy. For many, Wicca is a form of spirituality that provides a sense of community. #WitchTok is a community that gives you a bit of control in your life.”

Helen Berger says, “Wicca began to be practiced by American feminists in the 1960s and was underground. By 2000, with the arrival of online communities and the decline in affiliation with traditional religions, witchcraft began its entry into the mainstream. While Wicca is a religion, it’s individualistic in many ways. You can do your own thing. It’s not signing on to an institutional dogmatic organization. It’s not signing on to a set of actions or beliefs that you must adhere to.”

Berger continues, “Witchcraft reflects two timeless and universal urges. The need to draw meaning from chaos, and the desire to control the circumstances around us. It’s the connection between energy, objects, and people where the magic is. Look at quantum entanglement which proves that objects can influence each other instantaneously in unforeseen ways and at great distances. Isn’t that magic?”

Emma Griffin is an A-list author. “The rise of platforms like TikTok and Instagram played a significant role in making witchcraft more visible and accessible. This is a very positive development and very beneficial especially for younger, marginalized women. However, it’s crucial to approach the practice of witchcraft with respect and awareness of the origins and the meanings.”

Kemi Mani is a witch with over 300,000 X followers. “It brings people to a new awareness. People can become interested in witchcraft and can dabble in it to see if it’s for them. Or not. When you’re alone in your house, and you don’t have many people to connect with and the only thing you’re craving is a connection—that’s what people find in these spiritual spaces like #WitchTok. Connection. Something beyond the material.”

This from Julie Roys. “It makes sense that witchcraft and the occult would rise as society becomes increasingly postmodern. The rejection of Christianity has left a void that people, inherently spiritual beings, will seek to fill. Wicca has effectively repackaged witchcraft for millennial consumption. No longer is witchcraft and paganism satanic and demonic. It’s a pre-Christian tradition that promotes free thought and understanding of the earth and of nature.”

Honey Rose goes by the handle @thathoneywitch. Her quote is, “I am a lot of marginalized groups. I’m nonbinary. I’m queer. I’m half-black. I practice magic and that has been the voice of people who are voiceless, and it has been for a very long time. Some people have a problem with traditional religions and traditional spirituality so sometimes they go towards an abstract form of spirituality which can be witchcraft.”

Gabriela Herstik is the author of Inner Witch: A Modern Guide to the Ancient Craft. Gabriela offers, “We live in a very dark intense age. People want purpose, and they want connection. But beyond that, they want something that helps them connect to something larger than themselves. Something that helps them feel like there’s a purpose, and witchcraft does that. Magic is a way to align with your purpose, your power.”

And Diana Rose (no relation to Honey Rose) sums it up. “It’s engaging outside the boundaries of scientific materialism. We all have a desire to reach out and connect with each other and touch parts of our existence that can’t be understood or controlled by science. Through new channels like #WitchTok, these old ideas are providing people ways to start conversations and engage socially with introspection. A positive power in doing something—anything—to make sense of it all.”

WHAT REALLY CAUSED THE SALEM WITCH HUNTS

The Salem witch hunts and mass executions of innocent victims falsely accused of sorcery is an American historical black mark. Through June to October of 1692, Puritan authorities in Salem, Massachusetts hung nineteen citizens after trying and convicting them for witchcraft. They crushed another man to death with heavy stones, and let five others perish—shackled in chains. Two imprisoned souls were mere children.

Today, all Salem witch hunt victims are officially exonerated. This terrible debacle became the poster case for trumped-up accusations and wrongful convictions. In fact, the term “witch hunt” is symbolic for going after those profiled for a vengeance need or paranoid forces “out to get someone”. Even the current United States president Twitters-on about witch hunts.

This horrific travesty of malicious injustice was an American turning point. Historians call the Salem witch trials the rock upon which theocracy shattered. They were the perfect storm of isolationism, religious extremism, fanaticism and divided socio-economic structure. The witch trials were also unprecedented as bad jurisprudence and a miscarriage of justice.

Today, few educated or rational people believe in evil witchcraft or black magic. (Modern peaceful Wiccan practitioners are a different matter.) That old destructive medieval and ignorant mindset sieved from America after the Salem witch trials. But, for over three centuries, few people understood why the disaster happened. Various theories suggested Freudian mass-hysterics, a widespread fungus causing mind-altering behavior and even meddling by alien forces aligned with the dark side.

Now the truth is out there. A meticulous, scientific study by two American academics published in the book Salem Possessed wraps up the witch hunt reason. It’s not some supernatural power or psychedelic drug. The answer lies in a complex mix of sociology, geography, demography, human psychology and forensic pathology. Something far more sinister than sorcery really caused the Salem witch hunts.

History of the Salem Witch Hunts

It trigged with teenagers. In January 1692, three bored girls played a game similar to today’s Ouija Board. They cracked eggs and separated the whites in a pan of cold water, then used imagination to decipher patterns divulging hidden secrets and foretelling future events. They got carried away. Soon they were writhing in fits and cramping into twisted contortions.

The girls were relatives of Salem Village vicar Samuel Parris, a Massachusetts Bay Puritan parishioner who referred the distorted girls to a local physician. The doctor found no medical cause for the girls’ discomfort. He suggested it was work of witchcraft and turned it back to the minister. The reverend sided with Satanic superstition and went about extracting accusations from the young girls.

They implicated three Salem women for bewitching and causing their erratic behavior—Sarah Good, Sarah Osborne, and Tituba. Good was known for tardy church attendance. Osborne was a loose-moraled beggar. And Tituba was a Carib slave house servant. The trio were hardly credible to Salem’s upper crust and certainly suitable scapegoats not equipped to defend themselves.

Good and Osborne fervently denied being witches. Despite intensive interrogation in magistrate’s court, they held to their denials. Tituba, on the other hand, confessed. She gave wild accounts of signing Satan’s book and offered crazy tales of human hogs, great black dogs, red cats and yellow birds. Tituba also named of other Salem witches.

From there, everyone got carried away. Authorities rounded-up scores of witch suspects, hauling them before interrogatories. More people—women and men—confessed under duress and named more names. In a few months, nearly two hundred “witches” were accused, hunted down and arrested in Salem and neighboring communities. Quickly, the arrests turned to trials and mass hangings began.

The 17th Century Salem Legal System

1692 was an important year in 17th Century Salem’s legal system. It coincided with a new charter for the Province of Massachusetts Bay following the 1680s King William War. The colonists were deeply divided in Salem and the surrounding area’s social structure. It was protective Puritism vs. progressive private enterprise. The King’s newly-appointed Governor, William Phip, arrived with the charter in January,1692—just as the witchcraft accusations arose.

The spiraling sequence of accusations, arrests and confession led to mass hysteria and a “thronged” legal system. To accommodate justice, Governor Phip convened a Special Court of Oyer (hearing) and Terminer (deciding). He appointed magistrates, judges and sheriffs based on local recommendations by powerful people in the religious sphere.

The Salem witch trials occurred long before the United States Constitution was a gleam in revolutionary eyes. Rules of evidence stemmed from English common law and principles based on religious doctrine. For witchcraft cases, evidence came from accusatory mouths of uneducated and manipulated common folk, not from corroborated independent and credible witnesses.

Once a citizen claimed their loss or discomfort was witchcraft caused, they laid a complaint against the accused before an appointed magistrate. If the complaint appeared credible by the magistrate’s standard, the accused was arrested and brought in for mandatory interrogation. This was well before the right to remain silent.

Interrogations were public events. Open questions by a panel and audience members given standing were standard procedure. Every effort pressed the accused to confess and reveal other witches. It was a Puritanical purging of Salem’s evils and a chance to rid society of undesirables. Once a grand jury heard interrogation evidence, they preferred an indictment and the ‘witch” was set on trial.

Witch trials depended on what’s called “spectral evidence”. This was testimony of the afflicted who claimed to see the apparition of the accused witch appear in a ghostly form while performing witchcraft upon them. Theologically, the court evidence relied on whether or not the accused gave the Devil permission to use their shape. The Salem witch courts contended the Devil could not perform evil acts using a person’s shape without that person’s expressed permission—therefore, if the afflicted complainant had seen the accused’s shape—it was in facto proof the accused was guilty of witchcraft and complicit with the Devil. According to Puritan law, the witch must die.

This convoluted logic resulted in immediate hangings and a compression death through layered stoning. It also caused deaths of those awaiting trial while shackled in dungeons. In three months, twenty-four innocent people were dead and many more awaited similar fates. That’s until someone accused Governor Phip’s wife of being a witch.

Suddenly, the executions stopped. Phip ordered an evidentiary review. It determined spectral evidence was inadmissible, noting it was not credible and highly prejudicial to the accused. Phip stayed the remaining execution warrants and commuted sentences, essentially freeing all those facing witchcraft allegations. Within three years, the Province of Massachusetts Bay officially exonerated all accused witches and ordered a consolidating day of fast and remembrance.

Cause of the Salem Witch Hunts

Many historians and writers pondered how normally rational people got so swept by the wind of witchcraft craze. Certainly, there was a mass psychological hysteria and paranoia. But the actual reason—the root cause—of why so many witch accusers and so many accused witches behaved so bizarrely was unknown. For years, suspected causes for bewitched symptoms like convulsing and hallucinating fell on the Claviceps purpurea fungus found in Puritan bread. It’s known for LSD-like side effects.

But a bread acid trip didn’t cut current standards, even though the mass hysteria was long-explained by archaic superstitions of wanton witchcraft and the Devil’s demons. Everybody ate Puritan bread in Salem, and only a few presented weird symptoms. No, a rational look at the Salem witch hunts needed further investigation by reasonable and independent thinkers.

That rationality came from two Harvard-educated history professors at the University of Massachusetts who wrote the intriguing book Salem Possessed. Paul Boyer and Stephen Nissenbaum’s work took an in-depth look at the social, economic and geographical factors affecting Salem’s citizens back when the witch hunts started. They also took a forensic approach to the psychological and pathological influences causing the complainant’s symptoms.

Boyer and Nissenbaum came to an astounding social conclusion. However, they weren’t the first to arrive there. In 1867, New England historian Charles W. Upham produced an accurate map of how Salem Village appeared in 1692. Then he plotted the houses where witch accusers and accused witches lived. Astonishingly, almost all accusers lived on the west side of Salem Village. The accused lived on the east side.

Salem Possessed’s authors concluded that if the Devil had come to Salem, he was being very choosy about which homes he visited. No, they concluded. The reason for the witch hunts had to lie in Salem’s history, and they were right.

Salem is one of the oldest European settlements in North America’s New England region. As the crow flies, it’s less than twenty miles northeast of downtown Boston. English immigrants of the Puritan faith first occupied Salem to establish a community based on their conservative views to protect old ways threatened by the age of Enlightenment and the then-liberal Anglican Church.

The Puritans were agricultural people. Naturally, they chose to settle in the best farmland which lay to the west of Massachusetts Bay. Over the course of eighty years—roughly four generations back then—the Puritans built a religious and agricultural society centered around what they called Salem Village. Today, the area is known as Danvers, Massachusetts which is a different jurisdiction from present-day Salem.

During the mid-1600s, a harbor community developed on Massachusetts Bay, east of the village. It became known as Salem Town. Commercially progressive settlers occupied Salem Town and focused on making money rather than praising the Lord and preserving old ways. As Salem Town grew, it pressed westward and crossed the border into the village. That didn’t sit well with the Puritan villagers.

Boyer and Nissenbaum uncovered a tangled history of feuds, jealousy, mistrust and hostility between the west Salem villagers and their eastern invaders. West Salem had two tightly-knit prominent families who married within. The easterners were a mix of newcomers who married outside family lines. For some reason, everyone who displayed physical symptoms of being witch victims came from the two prominent Puritan families.

From a socio-economic and religious point, it’s clear the impact of commercial capitalism and the shifting role of the church left the backward Puritans threatened by their modern newcomers. It led to unbearable tensions which broke once the first bewitched symptoms showed in January of 1692. That opened a floodgate of superstitious opportunity to kill the eastern Salem villagers.

Salem Possessed makes a powerful argument that human personality partially caused the Salem witch hunts. If that be the Devil in humanity, then so be it. However, the Devil isn’t a good forensic reason for why the teen girls experienced peculiar symptoms like mood swings, cramps and hysterical contortions. Something else was at work, and the pathology points at genetics.

Putting it bluntly, the Puritans were inbred. Their closed circle was more than religious and economic. They married within and secluded their gene pool. Huntington’s Chorea or Huntington’s Disease is common in people with dysfunctional genes. It’s a hereditary neurodegenerative illness with physical, cognitive and emotional symptoms exactly like the west Salem village girls experienced. The gene mutation creates a protein that kills cells in the brain’s cerebral cortex.

Many adults in the Puritan community already had some stage of Huntington’s Disease. That impaired their thought processes as well as their offspring’s. Because of longevity in the Salem region and that power still clung to the Puritan Church in the late 1600s, Puritans made up the judicial force that persecuted the alleged witches. Their personality and pathology dysfunction is what really caused the Salem witch hunts.

For three centuries, lore held that the witches of Salem were hung from scaffolding in the center of today’s Gallows Park. That’s not correct. Several years ago, the Gallows Project funded by the University of Massachusetts did a thorough research based on historical records and advanced forensic techniques like GPS analyzation and ground penetrating radar. They conclusively identified the execution spot as a tree at Proctor’s Ledge. It’s right beside a Walgreens and the community built a small memorial honoring the wrongfully-accused witches of Salem.