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Salem Witch Trials - 1692 Salem - Economic and Social Divisions - Discoveryschool.Com
Salem Witch Trials - 1692 Salem - Economic and Social Divisions - DiscoverySchool.com In 1692, Salem was divided into two distinct parts: Salem Town and Salem Village. Salem Village (also referred to as Salem Farms) was actually part of Salem Town but was set apart by its economy, class, and character. Residents of Salem Village were mostly poor farmers who made their living cultivating crops in the rocky terrain. Salem Town, on the other hand, was a prosperous port town at the center of trade with London. Most of those living in Salem Town were wealthy merchants. For many years, Salem Village tried to gain independence from Salem Town. The town, which depended on the farmers for food, determined crop prices and collected taxes from the village. Despite the three-hour walk between the two communities, Salem Village did not have its own church and minister until 1674. But there was also a division within Salem Village. Those who lived near Ipswich Road, close to the commerce of Salem Town, became merchants, such as blacksmiths, carpenters, and innkeepers. They prospered and supported the economic changes taking place. But many of the farmers who lived far from this prosperity believed the worldliness and affluence of Salem Town threatened their Puritan values. One of the main families to denounce the economic changes was the Putnams—a strong and influential force behind the witchcraft accusations. Tensions became worse when Salem Village selected Reverend Samuel Parris as their new minister. Parris was a stern Puritan who denounced the worldly ways and economic prosperity of Salem Town as the influence of the Devil. -
The Representation of Puritans in William Shakespeare's Twelfth Night
AWEJ for Translation & Literary Studies, Volume2, Number 1, February 2018 Pp. 97-105 DOI: http://dx.doi.org/10.24093/awejtls/vol2no1.7 The Representation of Puritans in William Shakespeare’s Twelfth Night Rachid MEHDI Department of English, Faculty of Art Abderahmane-Mira University of Bejaia, Algeria Abstract This article is a study on the representation of Puritans in William Shakespeare’s Twelfth Night; or, What You Will, one of his most popular comic play in the modern theatre. In mocking Malvolio’s morality and ridiculous behaviour, Shakespeare wanted to denounce Puritans’ sober society in early modern England. Indeed, Puritans were depicted in the play as being selfish, idiot, hypocrite, and killjoy. In the same way, many other writers of different generations, obviously influenced by Shakespeare, have espoused his views and consequently contributed to promote this anti-Puritan literature, which is still felt today. This article discusses whether Shakespeare’s portrayal of Puritans was accurate or not. To do so, the writer first attempts to define the term “Puritan,” as the latter is quite equivocal, then take some Puritans’ characteristics, namely hypocrisy and killjoy, as provided in the play, and analyze them in the light of the studies of some historians and scholars, experts on the post Reformation Puritanism, to demonstrate that Shakespeare’s view on Puritanism is completely caricatural. Keywords: caricature, early modern theatre, Malvolio, Puritans, satire Cite as: MEHDI, R. (2018). The Representation of Puritans in William Shakespeare’s Twelfth Night. Arab World English Journal for Translation & Literary Studies, 2 (1). DOI: http://dx.doi.org/10.24093/awejtls/vol2no1.7 Arab World English Journal for Translation & Literary Studies 97 eISSN: 2550-1542 |www.awej-tls.org AWEJ for Translation & Literary Studies Volume, 2 Number 1, February 2018 The Representation of Puritans in William Shakespeare’s Twelfth Night MEHDI Introduction Puritans had been the target of many English writers during the sixteenth and seventeenth centuries. -
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. -
The Origin of the Altar Call in American Methodism
The Origin of the Altar Call In American Methodism An Historical Study by Robert E. Coleman What has come to be commonly referred to as "the altar call," or more formally as "the invitation ," is a unique devel opment in the worship of American Protestantism. It is not that the idea of publicly registering one's decision is new, for since the days that the sons of Levi gathered around Moses in response to the cry, "Who is on the Lord's side? let him come unto me,"l giving public e:q)ression of a decision has been familiar to all worshippers of God. The different thing about the contemporary invitation does not lie in the principle of the appeal, but in the method of giv ing it. The insistence upon making a decision here and now, coming forward in a public service, kneeling or standing at the front altar for prayer, going to an "inquiry room," receiving some instruction in the meaning of salvation�these are ele ments in the contemporary "altar call," though not new in themselves, which nonetheless combine to give the appeal a distinctively different color peculiar to the American evangeli cal way of worship. Those who study the history of Christian worship cannot help but be curious about the origin, of this phenomenon. It has no clear precedent in the traditional worship of the Reformation, or even in the spiritual exercises of the Protestant revival movements in the seventeenth and early eighteenth centuries. Neither the Puritans, the Pietists, nor the Methodists, all of whom figured soprominently in setting the pattern of the spir itual life of early America, had an intrinsic notion of "the altar call" in their public order of worship. -
The Puritan and Presbyterian Versions of the Netherlands Liturgy
THE PURITAN AND PRESBYTERIAN VERSIONS OF THE NETHERLANDS LITURGY DANIELJAMES MEETER Wainfleet,Ontario English Puritanism was defined in great part by its non-conformity to the Book of Common Prayer. But not all Puritans altogether rejected the discipline of written liturgies'. Some Puritans (and a few Scottish Presbyterians) had an established liturgy to contend with that was much more congenial to their Calvinism, the Netherlands Liturgy of the Dutch Reformed Church. These were the "Dutch Puritans," as the historian Keith Sprunger has labelled them, the exiles, expatriates, and merchants who set up English-speaking congregations in the Netherlands2. The Dutch Puritans of a conservative "presbyterian" bent were content to conform to the Netherlands Liturgy, publishing an English translation of it, the "Leyden Lyturgy," sometime around 16403. But others, to the consternation of the Dutch Reformed Church, refused the use of even this Calvinistic form of worship. In this article I will examine the varieties of Puritan contact with the Netherlands Liturgy during the early 1600's. I will begin by reviewing the Dutch Reformed Church's approach to liturgical conformity, as 1 See Horton Davies, TheWorship of theEnglish Puritans (Westminster: Dacre Press, 1948); see Bryan Spinks, Fromthe Lordand "The BestReformed Churches ":A Studyof theEucharistic Liturgyin the EnglishPuritan and SeparatistTraditions 1550-1633. Bibliotheca Ephemerides Liturgicae,"Subsidia," no. 33 (Rome: Centro LiturgicoVincenziano, Edizione Liturgiche, 1984);and see Bard Thompson, Liturgiesof theWestern Church, paperback reprint (NewYork: New American Library, 1974), pp. 310-41. 2 Keith Sprunger, DutchPuritanism: A Historyof Englishand Scottish Churches of theNetherlands in theSixteenth and SeventeenthCenturies, Studies in the History of Christian Thought, vol. -
Download a Pdf File of This Issue for Free
Issue 41: The American Puritans The American Puritans: Did You Know? Little-known or remarkable facts about the American Puritans Cassandra Niemczyk is an independent scholar who contributed to The Variety of American Evangelicalism (Tennessee, 1991). Critic H. L. Mencken once said, wrongly, “Puritanism is the haunting fear that someone, somewhere, may be happy.” On the contrary, Puritans read good books and enjoyed music. They drank beer with meals and rum at weddings. Puritans swam and skated, hunted and fished, and played at archery and bowling (as long as the games were not in a public tavern or on Sunday). The famous “Pilgrims,” who landed at Plymouth Rock in 1620, were so radical they were usually disliked and sometimes hated. Unlike most Puritans, they did not seek to reform the Church of England; they thought the church was beyond help. Most weddings in New England were performed not by ministers but by magistrates. Wedding rings, seen as “popish,” were not used. The early settlers of Massachusetts included more than 100 graduates of Oxford and Cambridge. One historian termed Massachusetts “the best-educated community the world has ever known.” In Puritan worship, a prayer could last an hour or more; a sermon, two hours. In a lifetime, a Puritan might hear 15,000 hours of preaching. Within only six years of their arrival, while still trying to hew out an existence, the Puritans founded a religious college named Harvard. Puritans wanted highly educated ministers, not “Dumme Doggs,” as they called less-trained examples. New England residents who failed to attend worship services on Sunday morning and afternoon were fined or put into stocks. -
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. -
Cotton Mathers's Wonders of the Invisible World: an Authoritative Edition
Georgia State University ScholarWorks @ Georgia State University English Dissertations Department of English 1-12-2005 Cotton Mathers's Wonders of the Invisible World: An Authoritative Edition Paul Melvin Wise Follow this and additional works at: https://scholarworks.gsu.edu/english_diss Recommended Citation Wise, Paul Melvin, "Cotton Mathers's Wonders of the Invisible World: An Authoritative Edition." Dissertation, Georgia State University, 2005. https://scholarworks.gsu.edu/english_diss/5 This Dissertation is brought to you for free and open access by the Department of English at ScholarWorks @ Georgia State University. It has been accepted for inclusion in English Dissertations by an authorized administrator of ScholarWorks @ Georgia State University. For more information, please contact [email protected]. COTTON MATHER’S WONDERS OF THE INVISIBLE WORLD: AN AUTHORITATIVE EDITION by PAUL M. WISE Under the direction of Reiner Smolinski ABSTRACT In Wonders of the Invisible World, Cotton Mather applies both his views on witchcraft and his millennial calculations to events at Salem in 1692. Although this infamous treatise served as the official chronicle and apologia of the 1692 witch trials, and excerpts from Wonders of the Invisible World are widely anthologized, no annotated critical edition of the entire work has appeared since the nineteenth century. This present edition seeks to remedy this lacuna in modern scholarship, presenting Mather’s seventeenth-century text next to an integrated theory of the natural causes of the Salem witch panic. The likely causes of Salem’s bewitchment, viewed alongside Mather’s implausible explanations, expose his disingenuousness in writing about Salem. Chapter one of my introduction posits the probability that a group of conspirators, led by the Rev. -
“Infant Prodigy:” Unpacking Perceptions of the Young Cotton
University of Hawai‘i at Hilo HOHONU 2017 Vol. 15 The Spectral “Infant Prodigy:” 163), and turned into lines in biographies such as “A terrible stutter, however, forced him to delay entering Unpacking Perceptions of the the ministry” (Walker), which is very exaggerated and Young Cotton Mather possibly entirely false. What is historically known is that Cotton Mather was ordained into the Puritan church in Dakota Helfrich 1685, and his interests were his religion, science, and the ENG 351 “invisible world” (Walker). He never achieved what his father did during his lifetime, however Cotton Mather left The recording begins and it is suddenly the year behind a more visible impression than Increase Mather: 1692. Actor Seth Gabel, cast as Reverend Cotton Mather, his writings are still referenced today in studies of the strides between the replica pews of Salem’s small-town Salem witch trials, Hannah Dustan, and the decline of church with great urgency, his black traveling cloak Puritanism. billowing with each hasty step. “Imagine, a foe you Middlekauf writes that Cotton “clearly can’t see, with the ability to appear as any one of us!” he was physically rejuvenated, as well as emotionally cries in fervor, every Puritan in the hall transfixed, staring delighted, in his work for the Lord. The groaning, on in terror. This is a scene from the recent television fasting, panting, swooning, and the joy and raptures series “Salem.” Cotton Mather looks to be in his early that enlivened his private conduct all testify to… his thirties: thin, with unkempt brown hair, a bushy beard, life of virtuous epicurism” (192). -
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. -
Cotton Mather Reading Comprehension Name ______
Cotton Mather Reading Comprehension Name ______________ Cotton Mather was a Puritan minister who was well-known for his indirect role in the Salem Witch Trials. He was born on February 12, 1663, to a family of New England Puritan ministers. He attended Harvard University at the young age of 12, but when he received his Master of Arts degree at age 18, he realized he wanted to follow in his family's footsteps and join the clergy. He preached his first sermon in 1680, and was ordained as a minister in 1685. From then on, Mather served in Boston’s North Church for 40 years. Mather was known for his progressive views on medicine, which was a heavily contested subject at the time. Mather supported vaccinations for smallpox - a topic which was very controversial - and vaccinated his son, who almost died from the procedure. At the time, vaccinations were very uncommon and feared by many, so Mather's decision to vocally support it was striking for his time period. Mather also published over 400 works throughout his lifetime, on subjects ranging from smallpox inoculation to witchcraft. His work titled "Curiosa Americana" demonstrated his abilities as a scientist, and helped him get elected to the Royal Society of London. While Mather’s medical views were ahead of his time, his actions regarding witchcraft were less progressive. In 1684, Mather published a book titled "Remarkable Provinces," a book recounting his experience with possessed children in Boston's Goodwin family. In the book, Mather outlined symptoms of clinical hysteria and related the children's possession to witchcraft. -
Puritanism in America
Puritanism in America Puritanism was established in 17th century England to “purify” the Anglican Church, a Protestant religion formed in “protest” of the Catholic Church in Europe. Just as there were differences among early Protestant religions, there were differences among Puritans as well. “Separatists”, such as the Pilgrims who settled Plymouth, wanted to break away from the Church of England altogether. Most, however, did not want to separate from the Anglican Church; they only wanted to reform it. Early Puritans soon began to emigrate from Europe with hopes of forming ideal faith communities in the New World. Most settled in New England, where they founded towns with modest churches that were the centers of life in their colonies. Puritans lived simple lives of honest, hard work, and worship. They dressed plainly and followed strict rules of behavior. Colonial Puritans were very religious. They believed deeply in their God along with the existence of the Power of Evil, including witches and their ability to cause harm to others. The Puritans thought witches were people who made compacts with the devil for powers, so witchcraft was viewed as a very serious and dangerous crime. Thought witch trials occurred in other places in Europe and the Americas, by far the most famous took place in 1692 in Salem, Massachusetts, where twenty men and women were executed for the “crime.” Puritanism could BEST be described as;! Which scene would most likely NOT occur in a Puritan colony? A.) an English form of Catholicism A.) A family sits in church