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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. -
Crown V. Susannah North Martin Court of the County of Essex, Colony of Massachusetts Salem, Year of Our Lord 1692
Crown v. Susannah North Martin Court of the County of Essex, Colony of Massachusetts Salem, Year of Our Lord 1692 Case Description and Brief Susannah Martin was born in Buckinghamshire, England in 1621. She was the fourth daughter, and youngest child, of Richard North and Joan (Bartram) North. Her mother died when she was a young child, and her father remarried a woman named Ursula Scott. In 1639, at the age of 18, Susannah and her family came to the United States, settling in Salisbury, Massachusetts. Richard North, a highly respected man, was listed as one of the first proprietors and founders of Salisbury On August 11, 1646, Susannah, now 24, married the widower George Martin, a blacksmith. Making their home in Salisbury, the couple had a loving marriage, that produced nine children, one of which died in infancy. Prosperous in business, George and Susannah became one of the largest landholders of the region. George died in 1686, leaving Susannah a widow. After her husband’s death she managed his estate and lands with acumen and talent. As a young woman she was known for her exceptional beauty. Descriptions of Susanna say that she was short, active, and of remarkable personal neatness. She was also said to be very outspoken, contemptuous of authority, and defiant in the face of challenge. Due to her attractiveness and family’s prosperity, she had been the target of jealous slander, which had followed her for years, all of which had been proven unfounded. In January 1692, a a group of young girls began to display bizarre behavior in nearby Salem, Massachusetts. -
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. -
Reminder: STUDENTS ARE NOT to START THESE WRITING PROMPTS BEFORE SCHOOL As They May Slightly Vary
NAME: _______________________________ 1 Eighth Grade Summer Reading “Exploring HUMAN NATURE” 2017 8th Grade Language Arts 8th Grade Summer Reading Assignment -Must purchase and read before August 2017. The Learwood eighth grade faculty welcomes the class of 2022 with an exciting summer reading program that will bring the coming school-year full circle. This summer we introduce this book to all 8th graders. A Break With Charity: Susanna desperately wants to join the circle of girls who meet every week at the parsonage. What she doesn't realize is that the girls are about to set off a torrent of false accusations leading to the imprisonment and execution of countless innocent people. Susanna faces a painful choice. Should she keep quiet and let the witch-hunt panic continue, or should she "break charity" with the group-- and risk having her own family members named as witches? Assignment ● Purchase and read A Break With Charity by Ann Rinaldi before the start of your 8th grade year. This can be done multiple ways: a. Barnes and Noble at Crocker Park (order forms are provided by your 7th grade English teacher in May or you can visit the store yourself this summer). b. Online through Amazon. c. Electronic copy (Ex. Kindles) You must be able to bring the electronic version of the book to class. Separate sheets of paper should be used for your annotations with page numbers if you choose this option. ● Annotate your novel as outlined in the annotation guide (handout attached). You should have at least 3 of each annotation mark in your book for a total of 18 annotations. -
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. -
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. -
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. -
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 -
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. -
Edmund Quincy Sewall, Jr., the Gentle Boy Hdt What? Index
EDMUND QUINCY SEWALL, JR., THE GENTLE BOY HDT WHAT? INDEX EDMUND QUINCY SEWALL, JR. THE GENTLE BOY 1692 September 22, Thursday (Old Style): Magistrate Samuel Sewall –the progenitor of the Edmund Quincy Sewall, Jr. of Scituate in the Bay Colony who would begin to attend the Concord Academy in Concord in June 1839 and of the Ellen Devereux Sewall to whom Henry Thoreau would propose– was involved in the offing of 19 women of Salem for being in league with Satan. On this one day Martha Corey, Margaret Scott, Mary Towne Estey or Easty (whose sister, Goodwife Rebecca Towne Nurse, had already been taken to the gallows), Alice Parker, Ann Pudeator, Wilmott Redd, Samuel Wardwell, and Mary Parker were hanged. FINAL EXECUTIONS Jo. Wilkinson of Sowerby and final beheadings on the famous Halifax Gibbet December 30, 1648 Anthony Mitchell Martha Corey, Margaret Scott, hanged for witchcraft in the American colonies Mary Towne Estey or Easty, “...what a sad thing it is to see Eight Firebrands of September 22, 1692 Alice Parker, Ann Pudeator, Hell hanging there” Wilmott Redd, Samuel Wardwell, and Mary Parker last person to get actually hanged in England, for 1709 Henry Young being judged to have been defeated by his oppo- nent in a Trial by Combat Mary Towne Easty: “...if it be possible no more innocent blood be shed... ...I am clear of this sin.” The Reverend Nicholas Noyes: “What a sad thing to see eight firebrands of hell hanging there.” HDT WHAT? INDEX EDMUND QUINCY SEWALL, JR. THE GENTLE BOY William Hathorne’s son John Hathorne (1641-1717), a chip off the old block, a Colonel in the Massachusetts Militia and a deputy to the General Court in Boston, was a Magistrate during this episode in which in addition to the hangings of this day one woman had a short time before been tortured to death.1 WITCH 1.