Sarah Osborne

Sarah was one of the first three women to be accused of witchcraft in Salem. Osborne was sometimes referred to as “Goody Osborne,” Goody short for “Goodwife” and at the time, a simple form of address for old women of lowly social status. Sarah married Robert Prince who was the brother of a woman who married into the prominent Putnam family. Sarah then moved with her husband to Salem Village in 1662 where they had two sons. Robert Prince died in 1674.

However, soon after her husband's death, Sarah hired an indentured Irish immigrant by the name of Alexander Osborne as a farm hand and paid off his indenture. Rumors spread about Sarah and Alexander's living together and eventually the two were married. Salem Village was aware of her fornication with Alexander (an obvious Puritan sin), but by endeavoring to gain full ownership of her late husband's estate, she disregarded her society's set practices of inheritance and land tenure, and challenged the tradition of strong, extended family alliances. By aspiring to deny her two sons of their wealth and social position, she threatened the growth and stability of Putnam family alliances in Salem Village. Sarah Osborne was considered a social outcast because she had not attended church in almost three years due to a long illness. She was also still dealing with legal issues with the Putnam family. Ann Putnam Jr.’s accusations were most likely the product of powerful suggestions from the Putnam family. Sarah was placed in the Boston jails for the duration of her examinations and trials. Sarah was considered old, bedridden, and sickly.

Sarah was the second to be examined before local magistrates (judges). Osborne denied all the accusations against her. The words of Sarah Good’s examination were twisted to accompany the girls’ accusations towards her. Tituba also claimed that the three were working with the Devil. Sarah was questioned about her dreams and if she had ever dreamt of Indians (believed to be a sign of witchcraft and the Devil). Sarah admitted that she had a reoccurring dream about an Indian who would take her by the hair and drag her out of her house. At one point, Osborne presented a defense that could not be challenged or argued with. She said, “I do not know but that the devil goes about in my likeness to do any hurt.” By this, she meant that if the Devil used her image, it was unknown to her. She had no idea of it and could not be held accountable. This worked towards her defense.