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From Tongue to Text: the Transmission of the Salem Witchcraft Examination Records
KU ScholarWorks | http://kuscholarworks.ku.edu Please share your stories about how Open Access to this article benefits you. From Tongue to Text: The Transmission of the Salem Witchcraft Examination Records by Peter Grund 2007 This is the author’s accepted manuscript, post peer-review. The original published version can be found at the link below. Grund, Peter. 2007. “From Tongue to Text: The Transmission of the Salem Witchcraft Examination Records.” American Speech 82(2): 119–150. Published version: http://dx.doi.org/10.1215/00031283-2007-005 Terms of Use: http://www2.ku.edu/~scholar/docs/license.shtml This work has been made available by the University of Kansas Libraries’ Office of Scholarly Communication and Copyright. Peter Grund. 2007. “From Tongue to Text: The Transmission of the Salem Witchcraft Examination Records.” American Speech 82(2): 119–150. (the accepted manuscript version, post-peer review) From Tongue to Text: The Transmission of the Salem Witchcraft Examination Records1 Peter Grund, Uppsala University Introduction In the absence of audio recordings, scholars interested in studying the characteristics of spoken language in the early Modern period are forced to rely on written speech-related sources.2 These sources include, among others, drama and fiction dialogue, trial proceedings, and witness depositions. However, at the same time, it has been shown that, although purporting to represent spoken conversation, these texts probably reflect actual spoken language only partially and to different degrees (for the evaluation of the degree of “spokenness” of these text categories, see Culpeper and Kytö 2000; see also Kryk-Kastovsky 2000; Moore 2002). Drama and fiction dialogue, for example, represents constructed speech produced by an author who may have been more or less successful in mimicking contemporaneous spoken conversation. -
Spectral Evidence’ in Longfellow, Miller and Trump
Clemson University TigerPrints All Theses Theses May 2021 Weaponizing Faith: ‘Spectral Evidence’ in Longfellow, Miller and Trump Paul Hyde Clemson University, [email protected] Follow this and additional works at: https://tigerprints.clemson.edu/all_theses Recommended Citation Hyde, Paul, "Weaponizing Faith: ‘Spectral Evidence’ in Longfellow, Miller and Trump" (2021). All Theses. 3560. https://tigerprints.clemson.edu/all_theses/3560 This Thesis is brought to you for free and open access by the Theses at TigerPrints. It has been accepted for inclusion in All Theses by an authorized administrator of TigerPrints. For more information, please contact [email protected]. WEAPONIZING FAITH: “SPECTRAL EVIDENCE” IN LONGFELLOW, MILLER AND TRUMP A Thesis Presented to the Graduate School of Clemson University In Partial Fulfillment of the Requirements for the Degree Master of Arts English by Paul Hyde May 2021 Accepted by: Dr. Michael LeMahieu, Committee Chair Dr. Cameron Bushnell Dr. Jonathan Beecher Field ABSTRACT This thesis explores a particular type of irrational pattern-seeking — specifically, “spectral evidence” — in Henry Wadsworth Longfellow’s Giles Corey of the Salem Farms (1872) and Arthur Miller’s The Crucible (1953). It concludes with observations of this concept’s continued and concerning presence by other names in Trump-era politics. The two works by Longfellow and Miller make a natural pairing because both are plays inspired by the Salem witchcraft trials (1692-93), a notorious historical miscarriage of justice. Robert Warshow calls the Salem witchcraft trials, aside from slavery, “the most disconcerting single episode in our history: the occurrence of the unthinkable on American soil, and in what our schools have rather successfully taught us to think of as the very ‘cradle of Americanism” (211). -
A Comprehensive Look at the Salem Witch Mania of 1692 Ashley Layhew
The Devil’s in the Details: A Comprehensive Look at the Salem Witch Mania of 1692 __________ Ashley Layhew Nine-year-old Betty Parris began to convulse, seize, and scream gibber- ish in the winter of 1692. The doctor pronounced her bewitched when he could find no medical reason for her actions. Five other girls began ex- hibiting the same symptoms: auditory and visual hallucinations, fevers, nausea, diarrhea, epileptic fits, screaming, complaints of being bitten, poked, pinched, and slapped, as well as coma-like states and catatonic states. Beseeching their Creator to ease the suffering of the “afflicted,” the Puritans of Salem Village held a day of fasting and prayer. A relative of Betty’s father, Samuel Parris, suggested a folk cure, in which the urine of the afflicted girls was taken and made into a cake. The villagers fed the cake to a dog, as dogs were believed to be the evil helpers of witches. This did not work, however, and the girls were pressed to name the peo- ple who were hurting them.1 The girls accused Tituba, a Caribbean slave who worked in the home of Parris, of being the culprit. They also accused two other women: Sarah Good and Sarah Osbourne. The girls, all between the ages of nine and sixteen, began to accuse their neighbors of bewitching them, saying that three women came to them and used their “spectres” to hurt them. The girls would scream, cry, and mimic the behaviors of the accused when they had to face them in court. They named many more over the course of the next eight months; the “bewitched” youth accused a total of one hundred and forty four individuals of being witches, with thirty sev- en of those executed following a trial. -
F, Sr.Auifuvi
NATHANIEL HAWTHORNE' S USE OF WITCH AND DEVIL LORE APPROVED: Major Professor Consulting Professor Iinor Professor f, sr. auifUvi Chairman of" the Department of English Dean of the Graduate School Robb, Kathleen A., Nathaniel Hawthorne;s Fictional Use of Witch and Devil Lore. Master of Arts (English), December, - v 1970, 119 pp., bibliography, 19 titles. Nathaniel Hawthorne's personal family history, his boy- hood in the Salem area of New England, and his reading of works about New England's Puritan era influenced his choice of witch and Devil lore as fictional material. The witch- ci"aft trials in Salem were evidence (in Hawthorne's inter- pretation) of the errors of judgment and popular belief which are ever-present in the human race. He considered the witch and Devil doctrine of the seventeenth century to be indicative of the superstition, fear, and hatred which governs the lives of men even in later centuries. From the excesses of the witch-hunt period of New England history Hawthorne felt moral lessons could be derived. The historical background of witch and Devil lore, while helpful in illustrating moral lessons, is used by Hawthorne to accomplish other purposes. The paraphernalia of witchcraft with its emphasis on terrible and awesome ceremonies or practices such as Black Sabbaths, Devil compacts, image-magic, spells and curses, the Black Man in'the forest, spectral shapes, and familiar spirits is used by Hawthorne to add atmospheric qualities to his fiction. Use of the diabolic creates the effects of horror, suspense, and mystery. Furthermore, such 2 elements of witch and Devil doctrine (when introduced in The Scarlet Letter, short stories, and historical sketches) also provide an aura of historical authenticity, thus adding a v dimension of reality and concreteness to the author's fiction. -
American Dream in Arthur Miller's 'The Crucible'
© 2018 JETIR August 2018, Volume 5, Issue 8 www.jetir.org (ISSN-2349-5162) AMERICAN DREAM IN ARTHUR MILLER’S ‘THE CRUCIBLE’ MS. R. POORNIMA M.A.(English Literature) , B.Ed. PRIST DEEMED UNIVERSITY, THANJAVUR,INDIA. Guide: Mr.Thirupathi M.A.,M.Phil. (Professor ,Department of English) Abstract: American Dream is an American social ideal that stresses egalitarianism and especially material prosperity, but it can also mean the prosperity or life that is the realization of this ideal ("American Dream"). It is believed that the concept of the American Dream was created when the first settlers came to America. Arthur miller’s plays usually deals with American dream, one of such play is “The Crucible”. The play tells us that freedom of expression and conscience, and right to life should be treated as the birthright of every individual and ethnic group. When the social, economic, and political welfare of both individual and society is in peril, one should be prepared to defend the same with all one’s might. Key words: American dream, The Crucible Introduction: The meaning of the "American Dream" has changed over the course of history, and includes both personal components (such as home ownership and upward mobility) and a global vision. Historically the Dream originated in the mystique regarding frontier life. As the Governor of Virginia noted in 1774, the Americans "for ever imagine the Lands further off are still better than those upon which they are already settled". He added that, "if they attained Paradise, they would move on if they heard of a better place farther west”. -
Salem 1692 Brochure
1 2 3 4 Today Salem, Massachusetts, strives The numbers on the map to be a city of diversity and tolerance, correspond with the sites that but it is important to remember that the appear on the numbered panels. 20 men and women who were executed in All sites except for the Rebecca 1692 were not seeking tolerance. They Nurse Homestead are in Salem. were not witches. They were ordinary men and women seeking justice. 1. Rebecca Nurse Homestead (Danvers, MA) 2. House of the Seven Gables 3. Cemeteries of Salem (3 sites) 4. Salem Witch Trials Memorial Welcome … 5. Salem Witch Hunt: Examine the Evidence to 1692 6. Salem Witch Museum 7. The True 1692 The Rebecca Nurse Homestead The House of the Seven Cemeteries of Salem The Salem Witch Trials 8. Cry Innocent: The People vs. Gables Memorial Bridget Bishop … … … … 9. Witch Dungeon Museum What happened in Salem Town and Salem The Rebecca Nurse Homestead, located in Danvers, The imposing House of the Seven Gables, which has Salem has three cemeteries that are significant to the The Salem Witch Trials Memorial is a place of 10. The Witch House Village (modern-day Danvers) more than MA, (formerly known as Salem Village) is the 17th loomed over Salem Harbor since 1668, remains one of Witch Trials of 1692. Dating back to 1637, Charter meditation, remembrance, and respect for the 20 men 320 years ago still resonates as a measure of century home of Rebecca Nurse, a 71 year old matriarch the oldest surviving timber-framed mansions in North Street Burial Point is the oldest and most visited of and women who were put to death between June and the failure of civility and due process in the who was arrested on suspicion of practicing witchcraft. -
Economic History of the American Revolution?
A (New) Economic History of the American Revolution? emma rothschild HEY were “merchants, lawyers, planters and preachers,” T Bernard Bailyn wrote of the individuals whose “ideas, be- liefs, fears and aspirations” are the subject of The Ideological Origins of the American Revolution.Theywere“heavilyen- gaged in their regular occupations”; they were individuals with economic lives.1 But their ideas and fears were not, for the most part, economic ideas, and Ideological Origins is—at first sight—an assertively uneconomic inquiry. Only at first sight. To look again, I would like to suggest, is to see that Ideological Origins can be the opportunity for a new sort of economic history of the American Revolution, or at least for a new history of economic life, in which life is taken to include ideas as well as interests. When Bailyn’s The New England Merchants in the Seventeenth Century was published in 1955, it was described in the Journal of Economic History as “good old-fashioned economic history”; an inquiry into “who the merchants were and how their interests and ideas grew,” with “provocative sidelights” on “politics and culture.”2 In Ideological Origins, after fifty years, there is the prospect of a new-fashioned economic history, of ideas, interests, and expectations. 1Bernard Bailyn, The Ideological Origins of the American Revolution, fiftieth an- niversary edition (Cambridge, MA: Harvard University Press, 2017) v, xxi, xxiv, 13–14 (hereafter cited as Ideological Origins). 2Robert A. East, “New England Merchants in the Seventeenth Century,” Journal of Economic History 16 (1956): 74–76. The New England Quarterly, vol. -
1813 Charles E. Wiggin. 1888
•^ •i * w ia I tMH^H'r* a 1 |K 1 m M m Hi i m ft ' - ¦ i 1* **n J J 3^ Z2*. (A - g ji 0 w v O z « U. 2 Q >• § 2 2 g I <O * miId I = nn- o^ **5 M=i *k= \ m&: &&¦& i8i3 Charles E. Wiggin • ¦ ' - . iio or r < >. / C---£t .-a. \ ZV \ ' :.U:.U- 1888 /ivvlcj rt^l^ .^^l^v-fe-: « .°o°. mI £#^&Ml^lfe?i&v-^i^^fe;,;¦:¦/ o^lV ¦ N* GBO. F. CROOK PRINTER MUSIC HALL BOSTON >So^ 1 Biograpf)B BIOGRAPHICAL INTRODUCTION memorial is published by the family THISof Charles E. Wiggin, to show their love and respect for him who has left us. Itis designed for those who esteemed and appreciated one who was never happier than when engaged in some labor of love for his friends or for the unfortunate. Charles Edward Wiggin was born No vember 29, 1813, in a part of Newmarket, New Hampshire, then known as the New Fields, which has since been separated into a town called South Newmarket. He came to Boston August 31, 1828, when he was nearly fifteen years old. His first home after marriage (1840) was at 70 Prince Street; but after a few years he removed to the house on Sheafe Street, now numbered fifteen ;and there the family resided till the summer of 1876, when they removed to 9 Woodville Square, Roxbury, where Mr. Wiggin died. 6 He was the fifth of seven children, and was the last survivor of them all. There were two sisters: Deborah Barker, who married Daniel Rundlett Smith, of the same town ; and Ann Martin, who never married. -
Section B Revision Notes the Play: the Crucible by Arthur Miller the Background to the Play and What It Is Based On
Section B Revision Notes The Play: The Crucible by Arthur Miller The background to the play and what it is based on: The play is about the Salem witch trials that took place in the Province of Massachusetts Bay during 1692 and 1693. Early in the year 1692, in the small Massachusetts village of Salem, a collection of girls fell ill, falling victim to hallucinations and seizures. In extremely religious Puritan New England, frightening or surprising occurrences were often attributed to the devil or his cohorts. The unfathomable sickness spurred fears of witchcraft, and it was not long before the girls, and then many other residents of Salem, began to accuse other villagers of consorting with devils and casting spells. Old grudges and jealousies spilled out into the open, fuelling the atmosphere of hysteria. The Massachusetts government and judicial system, heavily influenced by religion, rolled into action. Within a few weeks, dozens of people were in jail on charges of witchcraft. By the time the fever had run its course, in late August 1692, nineteen people (and two dogs) had been convicted and hanged for witchcraft. Set in: 1692. Puritan times What happens in each scene: The scene that we focus on in class and the scenes that you will need to learn are written in bold. Act one Rev. Parris is praying over his daughter, Betty Parris, who lies as if unconscious in her bed. Conversations between Rev. Parris, his niece Abigail Williams and several other girls reveal that the girls, including Abigail and Betty, were found dancing around a fire and a cooking pot in a nearby forest, apparently led by Tituba, Parris's slave from Barbados. -
The Long-Ago Squadrons of Cambridge
The Long-ago Squadrons of Cambridge Michael Kenney Cambridge Historical Commission January 2017 ACKNOWLEDGMENTS This project was triggered by noting a curious description of early land divisions in Cambridge — “squadrons” — while reading an early draft of Building Old Cambridge. Co-author Charles M. Sullivan suggested that I investigate the use of that term in colonial Massachusetts. The results of that investigation are presented in this paper. Thanks are due to Sullivan, and also to his British colleague Roger Thompson. Others who aided my research with their comments included Christopher J. Lenney and Brian Donahue whose contributions are noted in the text. The reconstructed map appears in Building Old Cambridge. Sara Kenney gave a careful reading and many helpful suggestions. “Squadrons” is a curious term that shows up in the early records of Cambridge and a number of other towns in Middlesex County and eastern Worcester County. Its curiousness comes from the fact that not only is it a term that had disappeared from use by the late 1700s and apparently appears nowhere else, but also that its origin is obscure. In Cambridge it was used in 1683, 1707 and 1724 to describe divisions of land. Recent research in other town histories finds that “squadron” was used either for that purpose or to describe what soon became known as school districts. In only three of the towns studied so far did it have the military significance which it has today, and which it had in England as early as 1562. Left unanswered is the question of why this term appeared in New England by 1636 (in Watertown) and had disappeared by 1794 (in Chelmsford) — and why it was apparently used only in Middlesex County and nearby Worcester County, as well as one very early use in New Haven, Connecticut. -
Perjurium Maleficis: the Great Salem Scapegoat
Perjurium Maleficis: The Great Salem Scapegoat by Alec Head The Salem Witch Trials, often heralded as a sign of a religious community delving too deep into superstition, were hardly so simple. While certainly influenced by religion, the trials drew upon numerous outside elements. Though accusations were supposedly based in a firm setting of religious tradition, an analysis of individual stories—such as those of Rebecca Nurse, John Alden, and George Burroughs—shows that the accused were often targeted based on a combination of either fitting the existing image of witches, personal feuds, or prior reputations. The Puritans of Salem considered themselves to be “God’s chosen people,” building a new land, a heaven on earth.1 As with many endeavors in the New World, the Puritans faced innumerable struggles and hardships; their path would never be an easy one. However, rather than accepting their hurdles through a secular perspective, the Puritans viewed matters through a theological lens to explain their difficulties. While other, non-Puritan colonies faced similar challenges, the Puritans took the unique stance that they lived in a “world of wonders,” in which God and Satan had hands in the daily lives of humanity.2 In effect, this led to desperate—eventually deadly— searches for scapegoats. Upon his arrival in Salem, Reverend Samuel Parris publicly insisted that the hardships were neither by chance nor mere human hand. After all, if they were God’s chosen people, any opposition must have been instigated by the devil.3 Satan would not simply content himself with individual attacks. Rather, Parris insisted, grand conspiracies were formed by diabolical forces to destroy all that the Puritans built. -
Narratives of the Witchcraft Cases, 1648-1706
Narratives of the Witchcraft Cases, 1648−1706 George Lincoln Burr Narratives of the Witchcraft Cases, 1648−1706 Table of Contents Narratives of the Witchcraft Cases, 1648−1706...............................................................................................1 George Lincoln Burr................................................................................................................................1 INTRODUCTION...................................................................................................................................3 Notes........................................................................................................................................................5 A BRIEF AND TRUE NARRATIVE: titlepage.....................................................................................7 “The Bookseller to the Reader.”..............................................................................................................7 Narrative..................................................................................................................................................7 Notes......................................................................................................................................................11 Remarks of things more than ordinary about the Afflicted Persons......................................................14 Notes......................................................................................................................................................15