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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. -
The Salem Witch Trials Quick Questions
The Salem Witch Trials Quick Questions 11 The Salem witch trials were arrests made in the town of 1. In which country did the Salem witch trials 19 Salem, USA, between February 1692 and May 1693. occur? 29 They began when two little girls, Betty Parris (aged 9) 38 and Abigail Williams (aged 11), began to have seizures, 46 which would make them twitch and scream – moving 55 their bodies in an unusual way and making strange 2. Find two words which the author uses to show 64 noises. The village doctor, William Griggs, said that they that the girls’ movements and noises were not 74 were ‘bewitched’ and people began to hunt for the ‘witch’ normal. 79 that had cursed the girls. 88 Three women were accused: Sarah Good, a local homeless 98 person; Sarah Osborne, an old lady who did not attend 3. Why might the village doctor have said that the 108 church; and Tituba, a servant. Over the course of the girls had been ‘bewitched’? 117 trials, over 150 innocent people were put into prison 122 after being accused of witchcraft. 4. How does William Griggs’ diagnosis compare to what a doctor might say today? visit twinkl.com visit twinkl.com The Salem Witch Trials Answers 11 The Salem witch trials were arrests made in the town of 1. In which country did the Salem witch trials 19 Salem, USA, between February 1692 and May 1693. occur? Accept: ‘USA’ or ‘United States of America’ 29 They began when two little girls, Betty Parris (aged 9) only. -
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. -
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. -
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. -
Words of the Bewitched (1692)
Words of the Bewitched (1692) New Englanders believed that witches were capable of using their occult powers to cause bad things to happen to people. Usually, they believed, witches were in league with the devil, who used them as his agents to cause havoc. During the seventeenth century, approximately three hundred New Englanders were accused in court of being witches, about four-fifths of them women. The largest and most famous outbreak of witchcraft accusations occurred at Salem in 1692. The prominent Puritan minister Cotton Mather summarized the testimony against some of the accused witches in his book Wonders of the Invisible World (1692), the source of the following testimony against Bridget Bishop. Bishop was a married, middle-aged woman; both she and her husband were church members. Eight days after her trial, she was executed by hanging. Testimony against Accused Witch Bridget Bishop, 1692 The trial of Bridget Bishop ... at the Court of Oyer and Terminer held at Salem, June 2, 1692. I. She was indicted for bewitching of several persons in the neighborhood, the indictment being drawn up, according to the form in such cases usual. And pleading, not guilty, there were brought in several persons, who had long undergone many kinds of miseries, which were preternaturally inflicted, and generally ascribed unto a horrible witchcraft. There was little occasion to prove the witchcraft; it being evident and notorious to all beholders. Now to fix the witchcraft on the prisoner at the bar, the first thing used was, the testimony of the bewitched; whereof, several testified, that the shape of the prisoner did oftentimes very grievously pinch them, choke them, bite them, and afflict them; urging them to write their names in a book, which the said specter called, ours. -
A Quarterly Magazine Devoted to the Biography, Genealogy, History and Antiquities of Essex County, Massachusetts
A QUARTERLY MAGAZINE DEVOTED TO THE BIOGRAPHY, GENEALOGY, HISTORY AND ANTIQUITIES OF ESSEX COUNTY, MASSACHUSETTS SIDNEY PERLEY, EDITOR ILLUSTRATED SALEM, MASS. Qbt Qtsse~Bntiqaarfan 1905 CONTENTS. ANswEns, 88, r43; 216, 47; 393, 48; 306, 95; EWETI, MRS. ANN,Will of, 159. 307, 95; 3149 95; 425, 191 ; 4387 191; 44% f EWBTT, JOSEPH,Will of, 113. 143. LAMBERT,FRANCIS, Will of, 36. BANK,T?IS LAND, 135. LAMBERT,JANE, Will of, 67. BAY VIEW CEM~ERY,*GLOUCESTEX, INSCPIP- LAND BANK, The, 135. n0NS IN. 68. LANESVILLB,GWUCBSTBII, INSCRIPTIONS IN BEUY NOTBS,25, 86. OLD CEMETERYAT, 106. B~sco.ELIZABETH, 108. ~THA'SVINEYARD, ESSEX COUNTY MEN AT, BISHOPNOTES, I 13. BEFORE 1700, 134. BLANCHAWGENEAL~GIES, 26, 71. NEW PUBLICATIONS,48,95, 143, 192. BUSY GBNBALOCY,32. NORFOLK COUNTY RECORDS,OW, 137. BLASDIULGENRALOGY, 49. OLDNORFOLK COUNTY RECORDS, 137. B~vmGENSUOGY, I I o. PARRUT,FRANCIS, Will of, 66. BLYTHGENEALOGY, I 12. PEABODY,REV. OLIVER.23. BOARDMAN 145. PBASLEY, JOSEPH,Wd of, 123. ~DwSLLGENMLOOY, 171. PERKINS,JOHN, Will of, 45. BOND GENBALOGY,177. PIKE, JOHN,SR, Wi of, 64. BRIDGE, THS OLD,161. PISCATAQUAPIONEERS, 191. BROWNB,RICHARD, Will of, 160. &SEX COUNTY MEN AT ARTHA HA'S VINEYARD 143; 451, 45% 191. swoas 1700, 134. ROGEILS.REV. EZEKIEL,Will of, 104. CLOU-R INSCRIPTIONS: ROGERSREV. NATHANIEL. Wi of. 6~. Ancient Buying Ground, I. SALEMCOURT RECORDSAND FI&, 61,154. Bay View Cemetery, 68. SALEMIN 1700, NO. 18, 37. Old Cemetery at knesville, 106. SALEMIN 1700, NO. 19, 72. Ancient Cemetey, West Gloucester, 152. SALEMIN 1/00, NO. 20, 114. HYMNS,THE OLD,142. SALEMIN 1700, NO. -
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. -
1692 Fact Sheet1
Voices Against Injustice 1692 Fact Sheet1 January 1692 - start of accusations in Salem Village (now Danvers) with a slave, Tituba, being accused by a bunch of girls. June 10, 1692 - first execution (Bridget Bishop) September 22, 1692 - final executions (8 executions on this day) Almost 200 accused, 140-150 arrested; not all tried 20 executed (19 hanged, 1 crushed) ● 13 women ● 7 men 5 died in prison 6 found guilty and pardoned 4 pled guilty and pardoned 4-5 escaped from prison 13 never indicted (including Tituba) 2 evaded arrest The geographic area covered from Boston to Andover and up to Maine. The executions took place at Proctor’s Ledge at the base of Gallows Hill (now a city-owned memorial is at this place). Exoneration: ● December 17, 1697, Governor issued a proclamation for a day or prayer ● January 15, 1697 the Day of Official Humiliation ● October 17, 1711 Bill voted on clearing some of the names of victims; restitution of 600 pounds split among the claimants ● August 28, 1957 Governor Furcolo signed a bill into law officially apologizing for the witch trials and clearing the names of additional victims ● 1992 the Salem Witch Trials Memorial is built in Salem and The Salem Village Witchcraft Victims Memorial is built in Danvers ● October 31, 2001 the 1957 law is amended to include the remaining names clearing all remaining victims. 1 Sources: historyofmassachusetts.org/salem-witch-trials-victims/ and The Salem Witch Museum Mission The lessons of the Salem Witch Trials compel Voices Against Injustice to celebrate today’s champions of human rights by presenting the annual Salem Awards, stewarding the Salem Witch Trials Memorial and inspiring members of our worldwide community to confront fear and social injustice with courage. -
The Long and Short of Salem Witchcraft: Chronology and Collective Violence in 1692 Author(S): Richard Latner Source: Journal of Social History, Vol
The Long and Short of Salem Witchcraft: Chronology and Collective Violence in 1692 Author(s): Richard Latner Source: Journal of Social History, Vol. 42, No. 1 (Fall, 2008), pp. 137-156 Published by: Oxford University Press Stable URL: http://www.jstor.org/stable/25096601 Accessed: 29-08-2015 13:48 UTC REFERENCES Linked references are available on JSTOR for this article: http://www.jstor.org/stable/25096601?seq=1&cid=pdf-reference#references_tab_contents You may need to log in to JSTOR to access the linked references. Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at http://www.jstor.org/page/ info/about/policies/terms.jsp JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Oxford University Press is collaborating with JSTOR to digitize, preserve and extend access to Journal of Social History. http://www.jstor.org This content downloaded from 149.31.21.88 on Sat, 29 Aug 2015 13:48:08 UTC All use subject to JSTOR Terms and Conditions THE LONG AND SHORT OF SALEM WITCHCRAFT: CHRONOLOGY AND COLLECTIVE VIOLENCE IN 1692 By Richard Latner Tulane University As the only example of a mass witch hunt inAmerican history,Salem witchcraft exerts a to continuing fascination both scholarly and professional audiences. Its yearlong pursuit of the devil across theNew England landscape resulted in executions more one so twenty and than hundred and fifty victims. -
Bridget Bishop: Convicted by Societal Norms
Bridget Bishop: Convicted by Societal Norms Alex Mei In the Salem witch trials of the 1690s, dozens of women were tried and convicted for witchcraft, a practice involving the supernatural and associated with the devil. Bridget Bishop was the first to be convicted, accused by more people than any other defendant. She was arrested on April 18, 1692, and nearly two months later was hanged for practicing witchcraft. During Bishop’s trial, the jury and the witnesses made many mistakes concerning her identity. The jury failed to recognize the difference between the witnesses’ testimonies about Bishop’s ghost and the actual Bishop herself. The witnesses also confused Bridget Bishop’s identity with that of another witchcraft defendant, Sarah Bishop. Proximately, these mistakes led to the jury’s conclusion that Bishop was, in fact, a witch. However, ultimately, Bishop was convicted because of the defined role women had to play in Salem’s Puritan society. All women had to take care of the household and family under the men’s complete authority, without any resistance. They had to be patient and submissive towards men in order to be socially accepted. Bishop, on the other hand, did not fit this accepted model for women. She, both literally and figuratively, displayed her independence as a woman. She often fought with her first husband, Thomas Oliver, literally defying a male figure and thus challenging both the rules of Puritan society and the laws of Salem County. Figuratively, Bishop also displayed her threatening female power. Prior to her trial, Bishop’s husband died, leaving her and her daughter in charge of his land and with a considerable amount of money.