First and most importantly, her story never changed over the course of three examinations in March 1692, “and it was thought that if she had feigned her confession, she could not have remembered her answers so exactly. According to a manuscript written by the Reverend John Hale in 1697 and reproduced by Trask, there were four reasons why Tituba survived accusations of witchcraft. Very little survives of her: only a series of documents from one year in her life, 1692, recorded by white male interrogators while she was imprisoned. Trask makes the point that if not for the Salem Witch Trials, Tituba would have been completely lost to the historical record (121). In his exhaustive collection of historical documents, Richard B. She was among the first women to be accused of witchcraft in the village beginning in 1692, and survived a mounting hysteria that resulted in the persecution of hundreds and the deaths of twenty five.
Tituba Indian-called elsewhere Tittubee, Titiba, Tattuba, Tittabe-was, along with her husband John Indian, a slave brought from Barbados to Salem Village in 1689 by the Reverend Samuel Parris. Dust jacket unclipped, slightly worn at top of spine, otherwise in very good condition. Davis, Afterword by Ann Armstrong Scarboro.Ĭharlottesville and London: Caraf Books, University Press of Virginia, 1992.įirst edition, second printing.
Maryse Condé, translated by Richard Philcoxįorward by Angela Y.
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