The Crucible Study Packet
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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. -
The Crucible Giles Corey
THE CRUCIBLE GILES COREY He is in his early 80s at the time of the trials. He represents the many innocent victims of the witch-trials in Salem His conscience would not let him answer to, of confess to something which he was not guilty of and he paid for this with his life. He is an example of moral integrity and an inspiration for John Proctor when he urges his torturers to place more weights on him. He showed great bravery up to his death. Personality – wise he is an argumentative but fundamentally honest farmer, who seems to have made a hobby out of taking people to court over land issues. He was always under the suspicious eye of the community for something – if ever a fire started or something went missing the first port of call was always Corey. The worst he could be accused of was being a nuisance and a ‘crank’ – but certainly not witchcraft. He didn’t care what other people thought of him and had only come to the church late in life when he had married Martha. He has quarrelled with Thomas Putnam over a piece of land. His mention of his wife’s fondness for reading puts her under suspicion. He knows that if he answers the court’s charge of witchcraft his sons will lose their right to inherit his land so he refuses to answer to the court. If he had denied the charge and been hanged they would have forfeit the right to inherit. He is pressed to death under large stones. -
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. -
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. -
Robynne Rogers Healey on Tituba, Reluctant Witch Of
Elaine G. Breslaw. Tituba, Reluctant Witch of Salem: Devilish Indians and Puritan Fantasies. New York: New York University Press, 1996. xxv + 243 pp. $24.95, cloth, ISBN 978-0-8147-1227-6. Reviewed by Robynne Rogers Healey Published on H-Women (March, 1998) During the spring and summer of 1692, the an whose confession initiated them. On one level, lives of the residents of Salem and surrounding this is a biography of Tituba and the circum‐ area were thrown into upheaval. This was the stances surrounding her confession and subse‐ time of the infamous Salem witchhunts. Between quent recantation. On another level, however, March and October, over a hundred and ffty peo‐ Breslaw's work is an example of how biography ple were arrested on suspicion of witchcraft. can be used successfully to tell a story much larg‐ When Governor Phips called for a stop to the exe‐ er than the story of one life. Historians, especially cutions in early October, twenty-four people had social historians, have a nasty habit of looking died: nineteen were hanged, one was pressed to askance at biography as a tool of political histori‐ death, and four died of other causes while in ans used to tell the story of influential men and prison. The effects of the witchhunts were far- occasionally famous women. But skilfully done, reaching. As Elaine Breslaw notes, "[h]undreds of biography can offer a window through which we lives [were] disrupted by jailings, the loss of prop‐ can peer into the past and gain an appreciation of erty, and the absence of needed labor on the farm events through the life of an individual and the and in the household. -
Salem Witch Trial Lesson Plan Grades
History Detectives: Using Historical Inquiry to Teach the Salem Witch Trials in the Elementary Classroom Christopher Martell, Ed.D. Clues (Evidence) from the Salem Witch Trials (Primary source documents were edited for language and ease-of-use with elementary students. Teacher Tip: For 3rd graders, you should help scaffold this activity by adding guiding questions to each primary source – see Clue 7 for an example. Teachers may also reduce amount of text for the lower grades.) CLUE 1: Summary of the Salem Witch Trials from the University of Virginia The Salem witchcraft trials began in late February 1692 and lasted through April 1693. They were held in Salem Village (now Danvers) in Massachusetts Bay Colony. The people of the town believed Samuel Parrisʼ 9 year-old daughter, Elizabeth "Betty" Parris, and her cousin, Abigail Williams, were possessed by the Devil through witchcraft. Betty and Abigail accused the Parrisʼ slave Tituba, (who was from Barbados), of having taught the girls witchcraft. Later, Betty and Abigail also accused Rebecca Nurse, an elderly widow, of spreading witchcraft. The girls, along with their neighbors the Putnums, then accused many in town of being witches. In the end 25 people were convicted: 19 were executed by hanging, 1 was crushed to death under heavy stones, and at least 5 died in jail. Over 160 people across Massachusetts Bay Colony were accused of witchcraft and most were jailed. CLUE 2: Testimony (words said at a trial) of Tituba, Samuel Parrisʼ slave from the Caribbean island of Barbados John Hathorne (Judge): What familiarity have you with the Devil? Tituba: The Devil, I am not sure. -
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. -
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. -
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). -
Sarah Wildes: an Accused Witch and a Victim of Witch-Hunting in Salem
SARAH WILDES: AN ACCUSED WITCH AND A VICTIM OF WITCH-HUNTING IN SALEM A PAPER BY KYUNG M. KIM SUBMITTED TO DR. MINKEMA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE COURSE CH 8000: WITCHCRAFT AND WITCH-HUNTING AT TRINITY EVANGELICAL DIVINITY SCHOOL DEERFIELD, ILLINOIS, MAY 2014 Puritans founded New England communities with a vision of building a holy kingdom. During the early period, religious life was closely tied with the socio-political life of the community. When this tie was threatened by new merchants and when ideas emerged into the community, the witch-hunting started. Other factors such as Indian attacks, famines and diseases contributed to the witch-hunting. These factors placed fear upon the community. Also, ministers were worried of spiritual and moral decline in the community. The hysteria at Salem was a complex event; thus, an investigation of an individual or incident is fitting for this subject. People of Salem would probably have traced their heritage back to Puritanism, and their ideology shaped their society and culture. This ideology was also evident in the Salem witch- huntings. One evidence is seen through the ratio of accused male witches to accused female witches. According to Brian Levack, "The image of the witch as morally weak and sexually inclined may very well have encouraged members of the educated and ruling classes to suspect and prosecute women as witch, especially when they were engaged in religiously inspired campaigns to reform popular morality."1 Levack’s statement also properly describes the New England community and their ideology. The promoters of Salem witch-hunting were religiously inspired groups who had a vision of establishing God’s kingdom; their Puritan perspective considered women as weaker vessels.2 For this reason, in Essex County between 1560 and 1675, 290 out of 313 accused witches were female.3 1 Brian P. -
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