Witchcraft Laws and Trials: Salem and Beyond
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The Crucible's Legacy of Appropriation and Sexual Shame in Popular Culture
Illinois State University ISU ReD: Research and eData Theses and Dissertations 4-5-2021 Bewitching The Blame: The Crucible'S Legacy Of Appropriation And Sexual Shame In Popular Culture Hope Kristine Morris Illinois State University, [email protected] Follow this and additional works at: https://ir.library.illinoisstate.edu/etd Part of the Theatre and Performance Studies Commons Recommended Citation Morris, Hope Kristine, "Bewitching The Blame: The Crucible'S Legacy Of Appropriation And Sexual Shame In Popular Culture" (2021). Theses and Dissertations. 1395. https://ir.library.illinoisstate.edu/etd/1395 This Thesis is brought to you for free and open access by ISU ReD: Research and eData. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of ISU ReD: Research and eData. For more information, please contact [email protected]. BEWITCHING THE BLAME: THE CRUCIBLE ’S LEGACY OF APPROPRIATION AND SEXUAL SHAME IN POPULAR CULTURE HOPE MORRIS 61 Pages In The Crucible Arthur Miller uses tropes of female characters, Abigail and Tituba, to tell a story of male heroism. In the process, he dismisses and appropriates the true stories of women who suffered during the Salem witch trials for his own political and personal gain. In this thesis, I argue that Miller’s appropriation and sexualization of women continues into contemporary popular culture depictions of the Salem witch trials including the movie adaptation of The Crucible and the television shows Salem and American Horror Story: Coven . These depictions appropriate and sexualize women’s stories in order to fulfill the male gaze. This thesis also explores how three contemporary women playwrights are writing new plays that address the sexism of Arthur Miller, show how The Crucible perpetuates abuse, and encourage women to confront sexism by creating their own works about the Salem trials. -
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. -
The Black Death and Early Modern Witch-Hunts
Plague and Persecution: The Black Death and Early Modern Witch-Hunts History 480: Major Seminar II Helen Christian Professor Laura Beers April 27, 2011 2 Abstract The century or so from approximately 1550 to 1650 is a period during which witch-hunts reached unprecedented frequency and intensity. The circumstances that fomented the witch- hunts—persistent warfare, religious conflict, and harvest failures—had occurred before, but witch-hunts had never been so ubiquitous or severe. This paper argues that the intensity of the Early Modern witch-hunts can be traced back to the plague of 1348, and argues that the plague was a factor in three ways. First, the plague’s devastation and the particularly unpleasant nature of the disease traumatized the European psyche, meaning that any potential recurrence of plague was a motivation to search for scapegoats. Second, the population depletion set off a chain of events that destabilized Europe. Finally, witch-hunters looked to the example set by the interrogators of suspected “plague-spreaders” and copied many of their interrogation and trial procedures. 3 Table of Contents Introduction 4 Historiography 7 The Plague and “Plague-Spreaders” 9 The Otherwise Calamitous Fourteenth Century 15 The Reformation 18 The Witch-Hunting Craze 22 The Plague in the Early Modern Period 25 Medieval Persecution in the Witch-Hunts 29 Conclusion 35 4 Introduction The Black Death of 1348 had tremendous political, social, economic, and psychological impact on Europe and the trajectory of European history. By various estimates, the plague wiped out between one-third and one-half of the population in only a few years. -
Primary Source #3 From: the Diary of Samuel Sewall, 1674-1729
Primary Source #3 From: The Diary of Samuel Sewall, 1674-1729 (Selected excerpts from Collections of the Massachusetts Historical Society, Vol. 5, Series 5, 1878, pages 358 - 464.) April 11th 1692. Went to Salem, where, in the Meeting-house, the persons accused of Witchcraft were examined; was a very great Assembly; ëtwas awfull to see how the afflicted persons were agitated. Mr. Noyes prayíd at the beginning, and Mr. Higginson concluded. [In the margin], VÊ, VÊ, VÊ, Witchcraft. … July 30, 1692. Mrs. Cary makes her escape out of Cambridge ñPrison, who was Committed for Witchcraft. … Augt. 19th 1692. … This day [in the margin, Dolefull! Witchcraft] George Burrough, John Willard, Jno Procter, Martha Carrier and George Jacobs were executed at Salem, a very great number of Spectators being present. Mr. Cotton Mather was there, Mr. Sims, Hale, Noyes, Chiever, &c. All of them said they were innocent, Carrier and all. Mr. Mather says they all died by a Righteous Sentence. Mr. Burrough by his Speech, Prayer, protestation of his Innocence, did much move unthinking persons, which occasions their speaking hardly concerning his being executed. Augt. 25. Fast at the old [First] Church, respecting the Witchcraft, Drought, &c. Monday, Sept. 19, 1692. About noon, at Salem, Giles Corey was pressíd to death for standing Mute; much pains was used with him two days, one after another, by the Court and Capt. Gardner of Nantucket who had been of his acquaintance: but all in vain. Sept. 20. Now I hear from Salem that about 18 years agoe, he was suspected to have stampd and pressíd a man to death, but was cleared. -
Historical Studies Journal 2013
Blending Gender: Colorado Denver University of The Flapper, Gender Roles & the 1920s “New Woman” Desperate Letters: Abortion History and Michael Beshoar, M.D. Confessors and Martyrs: Rituals in Salem’s Witch Hunt The Historic American StudiesHistorical Journal Building Survey: Historical Preservation of the Built Arts Another Face in the Crowd Commemorating Lynchings Studies Manufacturing Terror: Samuel Parris’ Exploitation of the Salem Witch Trials Journal The Whigs and the Mexican War Spring 2013 . Volume 30 Spring 2013 Spring . Volume 30 Volume Historical Studies Journal Spring 2013 . Volume 30 EDITOR: Craig Leavitt PHOTO EDITOR: Nicholas Wharton EDITORIAL STAFF: Nicholas Wharton, Graduate Student Jasmine Armstrong Graduate Student Abigail Sanocki, Graduate Student Kevin Smith, Student Thomas J. Noel, Faculty Advisor DESIGNER: Shannon Fluckey Integrated Marketing & Communications Auraria Higher Education Center Department of History University of Colorado Denver Marjorie Levine-Clark, Ph.D., Thomas J. Noel, Ph.D. Department Chair American West, Art & Architecture, Modern Britain, European Women Public History & Preservation, Colorado and Gender, Medicine and Health Carl Pletsch, Ph.D. Christopher Agee, Ph.D. Intellectual History (European and 20th Century U.S., Urban History, American), Modern Europe Social Movements, Crime and Policing Myra Rich, Ph.D. Ryan Crewe, Ph.D. U.S. Colonial, U.S. Early National, Latin America, Colonial Mexico, Women and Gender, Immigration Transpacific History Alison Shah, Ph.D. James E. Fell, Jr., Ph.D. South Asia, Islamic World, American West, Civil War, History and Heritage, Cultural Memory Environmental, Film History Richard Smith, Ph.D. Gabriel Finkelstein, Ph.D. Ancient, Medieval, Modern Europe, Germany, Early Modern Europe, Britain History of Science, Exploration Chris Sundberg, M.A. -
The Autobiography of Increase Mather
The Autobiography of Increase Mather I-DÎTED BY M. G. HALL j^ STRETCH a point to call this maTiuscript an W autobiography. Actually it i.s a combinatioa of aiito- biograpliy and political tract and journal, in which the most formal part comes first and the rest was added on lo it as occasion offered. But, the whole is certainly auto- biographical and covers Increase Mather's life faithfull}'. It was tlie mainstay of Cotton Mather's famous biograpliy Pareniator, which appeared in 1724, and of Kenneth Mur- dock's Increase Miiîher, whicli was published two liundred and one years later.^ Printing the autobiography Jiere is in no way designed to improve or correct Mather's biog- raphers. They have done well by him. But their premises and purposes were inevitabiy different from liis. I'he present undertaking is to let Increase Matlier also be lieard on tlie subject of himself. Readers who wish to do so are invited to turn witliout more ado to page 277, where tliey may read the rjriginal without interruption. For tjiose who want to look before they leap, let me remind tliem of tlie place Increase Mather occu[!Íes in tlie chronology of his family. Three generations made a dy- nasty extraordhiary in any country; colossal in the frame of ' Cotton Msther, Pami'.at'^r. Mnnoirs if Remarkables in the Life and Death o/ the F.vtr- MemorahU Dr. Increase Múíker (Boston, 1724). Kenneth B. Murdock, Incrfasr Mathfr, the Foremost .Imerican Puritan (Cambridge, 1925)- Since 1925 three books bearing importantly on hicrcase Mather have been published: Thomas J. -
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). -
Cb20 2016 Key16.Key.Pdf
Lecture 16: Christianity made reasonable ! “early Enlightenment” ca 1680-1720 as it affects religious thought (independent of scientific developments) ! Some assessments of English intellectual climate: ! Bishop Sprat in 1667: "the influence which Christianity once obtained on men's minds is now prodigiously decayed." ! Thomas Burnet, a bishop's son, in 1719: "I cannot but remind you with joy how the world has changed since the time when, as we know, a word against the clergy passed for rank atheism, and now to speak tolerably of them passes for superstition." ! ! they agree on decline in respect for traditional religion and clergy; they disagree on assessing this change John Thornton Kirkland, Increase Mather, president president of Harvard, of Harvard, 1685-1701 1810-28: a unitarian orthodox Calvinist Cotton Mather, son of Increase (1663-1728) Cotton Mather: God visits punishments and rewards on humans through the workings of nature and special providence End of executions for religious heterodoxy: ! Giordano Bruno - 1600 ! Salem, 1692: 22 people executed for witchcraft but protests against the legal procedures were lodged throughout the process. Increase Mather questioned use of spectral evidence; Cotton Mather mostly defended the trials. 1703 convictions that could be (e.g. excommunications) were reversed; 1722 symbolic compensation paid to families of victims ! End of executions for religious heterodoxy: ! ! 1697 Thomas Aikenhead, a Scottish student, was last person executed in Britain for blasphemy: denied that Bible is sacred, denied -
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 Case of Elizabeth Howe
Walton 1 Claire Walton HIST 2090 29 November 2017 Final Paper A Pious Woman Condemned by Rumor, Church, and Court: The Case of Elizabeth Howe “Though shee wer condemned before men shee was Justefyed befor god”1 -Goody Safford Prior to the year 1682, Goody Elizabeth Howe enjoyed a reputation defined by piety, honesty, and neighborliness. Two distinct disputes in 1682 would come together ten years later during the Salem witch crisis to place Elizabeth’s life in mortal peril. A “faling [out]” between Samuel Perley and the Howes preceded fits suffered by Samuel’s daughter, who reportedly identified Elizabeth as her tormentor. Although ministerial accounts contested Elizabeth’s culpability, rumors spread and stained Elizabeth’s holy reputation. Her rejection from the Ipswich Church approximately two or three years later, informed by the rumor of witchcraft and other reports from neighbors, exacerbated suspicion, as those involved in the church’s decision attributed maleficium to Elizabeth.2 The second dispute occurred on June 14, 1682, the same year Samuel Perley’s daughter first reported afflictions. The Topsfield men, Thomas Baker, Jacob Towne, and John Howe, Elizabeth’s brother-in-law, challenged John Putnam of Salem Village over his claim to land along the Ipswich River. This dispute pitted the Howe family against the Putnam family, a driving force behind the Salem witch trials of 1692. Ultimately, Elizabeth’s reputation of witchcraft coupled with her relationship to John Howe and by extension association with the Putnam land dispute influenced her conviction as a witch. Although numerous individuals 1 Bernard Rosenthal, et al., eds., Records of the Salem Witch-Hunt (New York: Cambridge University Press, 2009), 341 (Hereafter RSWH). -
Pope Innocent VIII (1484-1492) and the Summis Desiderantes Affectibus
Portland State University PDXScholar Malleus Maleficarum and asciculusF Malleus Maleficarum Temporum (1490) 2020 Pope Innocent VIII (1484-1492) and the Summis desiderantes affectibus Maral Deyrmenjian Follow this and additional works at: https://pdxscholar.library.pdx.edu/mmft_malleus Part of the European History Commons, History of Christianity Commons, Medieval History Commons, and the Medieval Studies Commons Let us know how access to this document benefits ou.y Recommended Citation Deyrmenjian, Maral, "Pope Innocent VIII (1484-1492) and the Summis desiderantes affectibus" (2020). Malleus Maleficarum. 1. https://pdxscholar.library.pdx.edu/mmft_malleus/1 This Book is brought to you for free and open access. It has been accepted for inclusion in Malleus Maleficarum by an authorized administrator of PDXScholar. Please contact us if we can make this document more accessible: [email protected]. Maral Deyrmenjian Spring, 2020 Pope Innocent VIII (1484-1492) and the Summis desiderantes affectibus At the end of the fifteenth century, Dominican friars were authorized to persecute practitioners of certain local customs which were perceived to be witchcraft in the mountains of Northern Italy.1 A landmark in the chronology of these witch-hunts was the papal bull of 1484, or the Summis desiderantes affectibus, and its inclusion in Heinrich Kramer’s witch-hunting codex, the Malleus Maleficarum. While neither the pope nor the papal bull were significantly influential on their own, the extraordinary popularity of Kramer’s Malleus draws attention to them. Pope Innocent VIII, born Giovanni Battista Cibó, was born in Genoa in 1432 into a Roman senatorial family.2 Cibó did not intend to become a member of the clergy and, in fact, fathered two illegitimate children: Franceschetto and Teodorina. -
Witchcraft Laws and Trials: a Brief Timeline C. 700 BC Exodus 22:18 Thou Shalt Not Suffer a Witch to Live. Leviticus 20:27 A
Witchcraft Laws and Trials: A Brief Timeline c. 700 BC Exodus 22:18 Thou shalt not suffer a witch to live. Leviticus 20:27 A man also or woman that hath a familiar spirit, or that is a wizard, shall surely be put to death: they shall stone them with stones: their blood shall be upon them. Deuteronomy 18:10 There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch. 11 Or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. 1487 The Malleus Maleficarum, (Latin for Hammer of the Witches, or Der Hexenhammer in German) written by Heinrich Kramer and Jacob Sprenger, Inquisitors of the Catholic Church, was first published in Germany. Witch trials began throughout Europe following the publication of this book and lasted until the early 1700s. An estimated 40,000 to 100,000 people—75 percent to 80 percent of them female—were executed during that period for witchcraft. 1542 The Witchcraft Act of 1542 (33 Hen. VIII c. 8) is the first to define Witchcraft as a felony in England. The Act provided that “the offender and offenders contrarie to this acte, being therof unlawfullie convicte befor suche as shal have power and auctorie to here and determyn felonyes, shalle have and suffre such paynes of deathe losse and forfaytures of their lands tentes goodes and catalles as in cases of felonie by the course of the common laws of this realme, and also shalle lose p’vilege of clergie and sayntuarie.” The Act was repealed in 1547 by Edward VI.