Spanos N P
J Hist Behav Sci. 1983 Oct;19(4):358-69. doi: 10.1002/1520-6696(198310)19:4<358::aid-jhbs2300190405>3.0.co;2-g.
The controversial hypothesis that the Salem witchcraft panic of 1692 resulted from ergot poisoning was recently defended by Mary Matossian. She argued that (a) weather conditions in Salem were conducive to the growth of ergot, (b) new evidence concerning the age distribution of ergot sufferers is consistent with the ages of those who exhibited symptoms at Salem, and (c) the symptoms displayed and reported at Salem were those of convulsive ergotism. Each of these propositions is critically examined and rejected, and the events purportedly explained by the ergot hypothesis are accounted for within a social psychological framework. This perspective views the Salem crisis as a sociopolitical drama played out in terms of the worldview shared by seventeenth-century Puritans. The symptoms of demonic affliction are conceptualized as role enactments learned in and legitimated by the community, rather than as the results of disease.
有争议的假说认为,1692年塞勒姆的巫术恐慌是由麦角中毒引起的,玛丽·马托西安最近为这一假说进行了辩护。她认为:(a)塞勒姆的天气条件有利于麦角的生长;(b)关于麦角中毒者年龄分布的新证据与在塞勒姆出现症状者的年龄相符;(c)在塞勒姆表现和报告出的症状是惊厥性麦角中毒的症状。对这些主张逐一进行了批判性审视并予以驳斥,据称由麦角假说所解释的事件在社会心理学框架内得到了解释。这一观点将塞勒姆危机视为根据17世纪清教徒共有的世界观上演的一场社会政治戏剧。恶魔附身的症状被概念化为在社区中习得并经社区认可的角色演绎,而非疾病的结果。