Why Is Reverend Hale Summoned to Salem Village
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Chapter VIII Witchcraft As Ma/Efice: Witchcraft Case Studies, the Third Phase of the Welsh Antidote to Witchcraft
251. Chapter VIII Witchcraft as Ma/efice: Witchcraft Case Studies, The Third Phase of The Welsh Antidote to Witchcraft. Witchcraft as rna/efice cases were concerned specifically with the practice of witchcraft, cases in which a woman was brought to court charged with being a witch, accused of practising rna/efice or premeditated harm. The woman was not bringing a slander case against another. She herself was being brought to court by others who were accusing her of being a witch. Witchcraft as rna/efice cases in early modem Wales were completely different from those witchcraft as words cases lodged in the Courts of Great Sessions, even though they were often in the same county, at a similar time and heard before the same justices of the peace. The main purpose of this chapter is to present case studies of witchcraft as ma/efice trials from the various court circuits in Wales. Witchcraft as rna/efice cases in Wales reflect the general type of early modern witchcraft cases found in other areas of Britain, Europe and America, those with which witchcraft historiography is largely concerned. The few Welsh cases are the only cases where a woman was being accused of witchcraft practices. Given the profound belief system surrounding witches and witchcraft in early modern Wales, the minute number of these cases raises some interesting historical questions about attitudes to witches and ways of dealing with witchcraft. The records of the Courts of Great Sessions1 for Wales contain very few witchcraft as rna/efice cases, sometimes only one per county. The actual number, however, does not detract from the importance of these cases in providing a greater understanding of witchcraft typology for early modern Wales. -
Bridget Bishop: Convicted by Societal Norms
Bridget Bishop: Convicted by Societal Norms Alex Mei In the Salem witch trials of the 1690s, dozens of women were tried and convicted for witchcraft, a practice involving the supernatural and associated with the devil. Bridget Bishop was the first to be convicted, accused by more people than any other defendant. She was arrested on April 18, 1692, and nearly two months later was hanged for practicing witchcraft. During Bishop’s trial, the jury and the witnesses made many mistakes concerning her identity. The jury failed to recognize the difference between the witnesses’ testimonies about Bishop’s ghost and the actual Bishop herself. The witnesses also confused Bridget Bishop’s identity with that of another witchcraft defendant, Sarah Bishop. Proximately, these mistakes led to the jury’s conclusion that Bishop was, in fact, a witch. However, ultimately, Bishop was convicted because of the defined role women had to play in Salem’s Puritan society. All women had to take care of the household and family under the men’s complete authority, without any resistance. They had to be patient and submissive towards men in order to be socially accepted. Bishop, on the other hand, did not fit this accepted model for women. She, both literally and figuratively, displayed her independence as a woman. She often fought with her first husband, Thomas Oliver, literally defying a male figure and thus challenging both the rules of Puritan society and the laws of Salem County. Figuratively, Bishop also displayed her threatening female power. Prior to her trial, Bishop’s husband died, leaving her and her daughter in charge of his land and with a considerable amount of money. -
A Short History of the Salem Village Witchcraft Trials : Illustrated by A
iiifSj irjs . Elizabeth Howe's Trial Boston Medical Library 8 The Fenway to H to H Ex LlBRIS to H to H William Sturgis Bigelow to H to H to to Digitized by the Internet Archive in 2010 with funding from Open Knowledge Commons and Harvard Medical School http://www.archive.org/details/shorthistoryofsaOOperl . f : II ' ^ sfti. : ; Sf^,x, )" &*% "X-':K -*. m - * -\., if SsL&SfT <gHfe'- w ^ 5? '•%•; ..^ II ,».-,< s «^~ « ; , 4 r. #"'?-« •^ I ^ 1 '3?<l» p : :«|/t * * ^ff .. 'fid p dji, %; * 'gliif *9 . A SHORT HISTORY OF THE Salem Village Witchcraft Trials ILLUSTRATED BT A Verbatim Report of the Trial of Mrs. Elizabeth Howe A MEMORIAL OF HER To dance with Lapland witches, while the lab'ring moon eclipses at their charms. —Paradise Lost, ii. 662 MAP AND HALF TONE ILLUSTRATIONS SALEM, MASS.: M. V. B. PERLEY, Publisher 1911 OPYBIGHT, 1911 By M. V. B. PERLEY Saeem, Mass. nJtrt^ BOSTON 1911 NOTICE Greater Salem, the province of Governors Conant and Endicott, is visited by thousands of sojourners yearly. They come to study the Quakers and the witches, to picture the manses of the latter and the stately mansions of Salem's commercial kings, and breathe the salubrious air of "old gray ocean." The witchcraft "delusion" is generally the first topic of inquiry, and the earnest desire of those people with notebook in hand to aid the memory in chronicling answers, suggested this monograph and urged its publication. There is another cogent reason: the popular knowledge is circumscribed and even that needs correcting. This short history meets that earnest desire; it gives the origin, growth, and death of the hideous monster; it gives dates, courts, and names of places, jurors, witnesses, and those hanged; it names and explains certain "men and things" that are concomitant to the trials, with which the reader may not be conversant and which are necessary to the proper setting of the trials in one's mind; it compasses the salient features of witchcraft history, so that the story of the 1692 "delusion" may be garnered and entertainingly rehearsed. -
WITCHCRAFT in SALEM VILLAGE. Harmony So
134 WITCHCRAFT IN SALEM VILLAGE. given was that certain changes be made in the records. Harmony could not be secured, how- ever, and Mr. Lawson withdrew in 1688. Fol- lowing him came Rev. Samuel Parris, who was ordained on Monday, Nov. 19, 1689. It is evi- dent, therefore, that from the calling of Mr. Bayley in 1672 to the ordination of Mr. Parris in 1689 there was wanting in the parish that harmony so essential to church prosperity. That the disagreements about the settlements of the different pastors and over the parish rec- ords affected the minds of the people after the witchcraft delusion appeared among them there is little doubt. That it was the cause of the first charges being made seems hardly probable. George Burroughs, on leaving Salem Village, returned to Casco, Maine, He remained there a long time, for he and others were there in 1690 when the settlement was raided by Indians. Burroughs then went to Wells, Maine, and preached a year or more. There he was living in peace and quietness when the messenger from Portsmouth came to arrest him, at the demand of the Salem magistrates, in 1692. After leav- ing Salem Village he had married a third wife, a woman who had been previously married and of her own for after had children ; Burroughs' death, when the Massachusetts colony granted compensation to his family, his children com- plained that this third Mrs. Burroughs took the KEV. GEOBGE BUBBOUGHS. 135 entire amount for herself and her children/ Mr. Burroughs was a small, black-haired, dark com- plexioned man, of quick passions and possessing great strength.® We shall see by the testimony to be quoted further on that most of the evi- dence against him consisted of marvellous tales of his great feats of strength. -
The Salem Witch Trials from a Legal Perspective: the Importance of Spectral Evidence Reconsidered
W&M ScholarWorks Dissertations, Theses, and Masters Projects Theses, Dissertations, & Master Projects 1984 The Salem Witch Trials from a Legal Perspective: The Importance of Spectral Evidence Reconsidered Susan Kay Ocksreider College of William & Mary - Arts & Sciences Follow this and additional works at: https://scholarworks.wm.edu/etd Part of the Law Commons, and the United States History Commons Recommended Citation Ocksreider, Susan Kay, "The Salem Witch Trials from a Legal Perspective: The Importance of Spectral Evidence Reconsidered" (1984). Dissertations, Theses, and Masters Projects. Paper 1539625278. https://dx.doi.org/doi:10.21220/s2-7p31-h828 This Thesis is brought to you for free and open access by the Theses, Dissertations, & Master Projects at W&M ScholarWorks. It has been accepted for inclusion in Dissertations, Theses, and Masters Projects by an authorized administrator of W&M ScholarWorks. For more information, please contact [email protected]. THE SALEM WITCH TRIALS FROM A LEGAL PERSPECTIVE; THE IMPORTANCE OF SPECTRAL EVIDENCE RECONSIDERED A Thesis Presented to The Faculty of the Department of History The College of Williams and Mary in Virginia In Partial Fulfillment Of the Requirements for the Degree of Master of Arts by Susan K. Ocksreider 1984 ProQuest Number: 10626505 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest. ProQuest 10626505 Published by ProQuest LLC (2017). -
The Founding of the South Parish of Andover
The Founding of the South Parish of Andover When South Church’s sanctuary and steeple were completed in 1860, they stood as a source of reverence and pride for the new town of Andover. Just six years earlier, the citizens of the three parishes comprising greater Andover voted to divide into two new towns. The South and West Parishes paid the North Parish (which would become the town of North Andover) for the privilege of carrying on the name. South Church’s new building was actually the fourth meetinghouse at the same location. The first was built in 1709, following the incorporation of the South Parish. Therefore, the roots of South Church and the South Parish of Andover are intertwined with those of the towns of Andover and North Andover. The First Settlers The Pilgrims who brought their dream of building Congregational Churches to New England also initiated a burst of settlement, and by the 1630's the coastal towns of the Massachusetts Bay Colony were becoming crowded. Impatient settlers from towns such as Salem, Beverly and Salisbury began to venture inland, cautiously following rivers with strange native names like Merrimack and Shawshin. Many of them risked settling illegally in uncharted territory. The Colony’s governing Great and General Court in Boston attempted to control the exploration and settlement of the wilderness by dispatching surveyors to inspect and map potential farming and fishing lands. The Court would then routinely publicize these available lands, and upon petition by qualified citizens, issued charters authorizing their settlement in a safe and orderly fashion. -
Radicals, Conservatives, and the Salem Witchcraft Crisis
Griffiths 1 RADICALS, CONSERVATIVES, AND THE SALEM WITCHCRAFT CRISIS: EXPLOITING THE FRAGILE COMMUNITIES OF COLONIAL NEW ENGLAND Master’s Thesis in North American Studies Leiden University By Megan Rose Griffiths s1895850 13 June 2017 Supervisor: Dr. Johanna C. Kardux Second reader: Dr. Eduard van de Bilt Griffiths 2 Table of Contents Introduction: A New Interpretation………………………………………………....… ……..4 Chapter One: Historiography....................................................................................................11 Chapter Two: The Background to the Crisis: Fragile Communities.........................................18 Puritanism……………………………………………………………….……..18 Massachusetts, 1620-1692……………………………………………...……...21 A “Mentality of Invasion”……………………………………………...……...24 The Lower Orders of the Hierarchy…………………………………………....26 Christian Israel Falling........................................................................................31 Salem, 1630-1692: The Town and the Village...................................................33 Chapter Three: The Radicals.....................................................................................................36 The Demographic Makeup of the Radicals……………………..……....……..38 A Conscious Rebellion……………………………..……….…………..….…..42 Young Rebels………………………………………………….……….……....45 Change at the Root…………………………………………...……....…….......49 The Witches as Rebels: Unruly Turbulent Spirits…………………...…..…......53 The Witches as Radicals: The Devil’s Kingdom……………………...…….....58 Chapter Four: The Conservatives...............................................................................................64 -
The Crucible Character List John Proctor Elizabeth Proctor Abigail
The Crucible Character List John Proctor A farmer in Salem, Proctor serves as the voice of reason and justice in The Crucible. It is he who exposes the girls as frauds who are only pretending that there is witchcraft, and thus becomes the tragic hero of the tale. Proctor is a sharply intelligent man who can easily detect foolishness in others and expose it, but he questions his own moral sense. Because of his affair with Abigail Williams, Proctor questions whether or not he is a moral man, yet this past event is the only major flaw attributed to Proctor, who is in all other respects honorable and ethical. It is a sign of his morality that he does not feel himself adequate to place himself as a martyr for the cause of justice when he is given the choice to save himself at the end of the play. Elizabeth Proctor The wife of John Proctor, Elizabeth shares with John a similarly strict adherence to justice and moral principles She is a woman who has great confidence in her own morality and in the ability of a person to maintain a sense of righteousness, both internal and external, even when this principle conflicts with strict Christian doctrine. Although she is regarded as a woman of unimpeachable honesty, it is this reputation that causes her husband to be condemned when she lies about his affair with Abigail, thinking it will save him. However, Elizabeth can be a cold and demanding woman, whose chilly demeanor may have driven her husband to adultery and whose continual suspicions of her husband render their marriage tense. -
Satan As Provacateur in Puritan Ministers' Writings, 1
“SO SATAN HATH HIS MYSTERIES TO BRING US TO ETERNAL RUINE:” SATAN AS PROVACATEUR IN PURITAN MINISTERS’ WRITINGS, 1662–1704 Michael Kneisel A Thesis Submitted to the Graduate College of Bowling Green State University in partial fulfillment of the requirements for the degree of MASTER OF ARTS May 2014 Committee: Ruth Wallis Herndon, Advisor Bernard Rosenthal © 2014 Michael Kneisel All Rights Reserved iii ABSTRACT Ruth Wallis Herndon, Advisor Satan was a prominent figure in American Puritan theology in the late seventeenth century, and the witchcraft trials provide a unique opportunity to analyze how religious leaders thought about Satan. As I will show, Puritan ministers and lawmakers transformed the Devil into a character with increased power and agency during the period of the Sale Witch Trials. This transformation is revealed in the writings of these six Puritan ministers during the era of the witchcraft trials, when concerns about Satan’s activity reached fever pitch. The amorphous, undefined characterization of the Devil in the Bible allowed these ministers to perceive Satan in a variety of roles, including that of independent agent or provocateur. Much of the secondary material on the witch trials regards actual explanations about why they occurred and why they were so severe and numerous in Salem. This project diverges from existing scholarship in that I am not looking to explain about why the Salem witch trials they occurred or why they were so severe and numerous. My work moves in a different direction, examining how Puritan ministers thought about Satan as a critical element of the events. Focusing on their beliefs about Satan, his agency, and his potential power will give a new perspective on the events of the Salem Witch Trials, as well as on Puritan society in the late seventeenth century. -
Family Histories: Ives and Allied Families Arthur S
Family Histories: Ives and Allied Families Arthur S. Ives 241 Cliff Ave. Pelham, N.Y. Re-typed into digital format in 2012 by Aleta Crawford, wife of Dr. James Crawford, great-grandson of Arthur Stanley Ives Arthur S. Ives: Family Histories 2 Index Surname Earliest Latest Named Married to Page Named Individual (number Individual of generations) Adams, John (1) to Celestia (9) Arthur Ives 24 Alden John(1) to Elizabeth (2) William Pabodie 38 Aldrich George (1) to Mattithiah (2) John Dunbar 40 Or Aldridge Allyn Robert (1) to Mary (2) Thomas Parke, Jr. 41 Andrews William (1) to Mary (5) Joseph Blakeslee 42 Atwater David (1) to Mary (3) Ebenezer Ives 45 Barker Edward (1) to Eunice (4) Capt. John Beadle 47 Barnes Thomas (1) to Deborah (3) Josiah Tuttle 50 Bassett William (1) to Hannah (5) Samuel Hitchcock 52 Beadle Samuel (1) to Eunice Amelia Julius Ives 59 (7) Benton Edward (1) to Mary (4) Samuel Thorpe 73 Bishop John (1) to Mary (2) George Hubbard 75 Blakeslee Samuel (1) to Merancy (6) Harry Beadle 76 Bliss Thomas (1) to Deliverance (3) David Perkins 104 Borden Richard (1) to Mary (2) John Cook 105 Bradley William (1) to Martha (2) Samuel Munson 107 Brockett John (1) to Abigail (2) John Paine 108 Buck Emanuell (1) to Elizabeth (4) Gideon Wright 109 Buck Henry (1) to Martha (2) Jonathan Deming 110 Burritt William (1) to Hannah (4) Titus Fowler 111 Bushnell Francis (1) to Elizabeth (3) Dea. William 112 Johnson Chauncey Charles (1) to Sarah (4) Israel Burritt 113 Churchill Josiah (1) to Elizabeth (2) Henry Buck 115 Churchill Josiah (1) to Sarah (2) Thomas Wickham 115 Clark John (1) to Sarah (4) Samuel Adams 116 Collier William (1) to Elizabeth (2) Constant 119 Southworth Collins Edward (1) to Sybil (2) Rev. -
Echoes in the Forest
Echoes in the Forest While hiking through an ancient wood, we came upon a heap of stone and there beyond - a fading shape swallowed by the mossy loam. Here, we paused upon our journey to contemplate and rest, when the whispers of a haunting wind seemed to answer our inquest. There was a time – a distant time field and farm spread out before us, while a song of life and love and strife was sung in human chorus -- a song of children playing, of farmers in the field, of women in the kitchen -- a song thought not to yield. But t’ was a melody in passing now no children left to play and field returned to forest once the farmer went away. The winds of time blow ever softly as they carry off the chorus, leaving remnants of that distant time like Echoes in the Forest. DK Young Stratton Families Preface Like the farm in the verse, so went most of Stratton’s homesteads – abandoned to the forest – destined to fade away beneath the mossy loam. Of course, nature has not yet reconquered all of Stratton. While no true farms remain in this town and only a scant few landowners have held back forest from field, the population of the town has rebounded, but to the tune of another lifestyle – another time. The following pages address the majority of Stratton’s inhabitants from its beginnings to the early part of the twentieth century; also many of the more recent resident families are detailed, if they wished to be included here. -
English 10 Honors Summer Reading
Summer reading Honors English 10 The Crucible Directions: Read The Crucible and answer all of the questions on the attached study guides. Bring the completed work to school in August and be prepared to write an in‐class essay on the play during the first week of the course. The Adventures of Huckleberry Finn Directions: Read The Adventures of Huckleberry Finn and take brief notes on each chapter as you read. Be prepared to take an objective test on the entire novel during the first week of the course. Note: Don’t get bogged down by writing every detail in your notes. The purpose of the note‐ taking is to help you recall the details for the class discussion and the test. Your notes will not be graded. Name_________________________ The Crucible—Act I 1. What is the setting (time and place) of the play? 2. Make a list of at least five words that describe Reverend Parris. 3. Describe the town. 4. How did the village’s residents regard the forest and its Indian inhabitants? 5. From what paradox did the Salem tragedy develop? 6. Miller wrote that we, too, “shall be pitied someday.” What do you think he meant? Give some examples of why people who look back on us from the year 2400 will pity us. 7. What behaviors of Betty Parris and Ruth Putnam made some feel they were possessed by witches? 8. What did Reverend Parris see in the woods? 9. Why was Abigail discharged from service at the Proctor household? 10. How do the Putnams feel about the possibility of witchcraft in Salem? 11.