Trial Testimony of Sarah Good
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February 18, 2018-No Deal with the Devil
Genesis 2:15-17; 3:1-13; Hebrews 4:14-16; Matthew 4:1-11 February 18, 2018 First Sunday in Lent Preached by Philip Gladden at the Wallace Presbyterian Church, Wallace, NC NO DEAL WITH THE DEVIL Let us pray: Let the words of my mouth and the meditation of my heart be acceptable to you, O Lord, our rock and our redeemer. Amen. Today at 2:00 p.m. the UNC-Wilmington theater department will present “Dr. Faustus.” The production will be set in a rock and roll dream world and is based on the 16th century play by Christopher Marlowe. The full title of the original play was “The Tragical History of the Life and Death of Doctor Faustus. Marlowe fashioned his play on old German folk tales about Doctor Faustus, an academic who made a deal with the devil, Lucifer, who is represented by the character Mephistophilis. Faustus gets bored with the regular academic subjects and trades his soul for twenty-four years of knowing and practicing the black arts and magic. Despite his misgivings about his deal with the devil as the end gets nearer, and frantic attempts to get out of the deal, Faustus is killed at the stroke of midnight.1 One legend says that when Doctor Faustus was first performed, actual devils showed up on stage and drove some audience members crazy. From that tragic story we get the phrase “a Faustian bargain.” This means trading in your values and morals, exchanging who you really are for some apparently awesome short-term goal. -
HIP HOP & Philosophy
Devil and Philosophy 2nd pages_HIP HOP & philosophy 4/8/14 10:43 AM Page 195 21 Souls for Sale JEFF EWING F Y O Selling your soul to the Devil in exchaPnge for a longer life, wealth, beauty, power, or skill has long been a theme in Obooks, movies, and even music. Souls have Obeen sold for Rknowledge and pleasure (Faust), eternal youth (Dorian Gray), the ability to play the guitar (Tommy JohnCson in O Brother, Where Art P Thou?) or the harmonica (Willie “Blind Do g Fulton Smoke House” Brown in the 1986 Emovie, Crossroads), or for rock’n’roll itself (the way Black SCabbath did on thDeir 1975 greatest hits album, We Sold Our Soul for Rock’n’ERoll). The selling of aN soul as an object of exchange for nearly any- thing, as a sort of fictitious comTmodity with nearly universal exchange valuAe, makes it perChaps the most unique of all possi- ble commVodities (and as such, contracts for the sales of souls are the most unique of aEll possible contracts). One theorist in partiDcular, Karl MaRrx (1818–1883), elaborately analyzed con- tracts, exchange, and “the commodity” itself, along with all the hAidden implicatRions of commodities and the exchange process. Let’s see what Marx has to tell us about the “political economy” of the FaustOian bargain with the Devil, and try to uncover what it trulyC is to sell your soul. N Malice and Malleus Maleficarum UWhile the term devil is sometimes used to refer to minor, lesser demons, in Western religions the term refers to Satan, the fallen angel who led a rebellion against God and was banished from Heaven. -
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. -
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. -
Faust Among the Witches: Towards an Ethics of Representation —David Hawkes
Faust Among the Witches: Towards an Ethics of Representation —David Hawkes I 1. Money rules the postmodern world, and money is an efficacious, or "performative," sign: a medium of representation that attains practical power. As we might expect, therefore, the concept of the performative sign is theoretically central to the postmodern era' s philosophy, politics, psychology, linguistics and -- a forteriori -- its economics. All of these disciplines, in their postmodern forms, privilege the performative, rather than the denotative, aspect of signs. They all assume that signs do things, and that the objective world is constructed for us via the realm of signification. In the work of such philosophers as Jacques Derrida and Judith Butler, the performative sign even acquires a vague association with political radicalism, since its power can be used to deconstruct such allegedly repressive chimeras as essence and self-identity. 2. The argument that signs are performative by nature leads to the conclusion that there is no prelinguistic or nonmaterial human subject, since subjective intention is irrelevant to the sign's efficacy. The idea that the subject is material thus takes its place alongside the notion that representation is efficacious as a central tenet of postmodern thought. It is not difficult to point to the connection between these ideas in the field of "economics." Money is an externalized representation of abstract human labor power -- that is to say, of human subjective activity, of human life. In addition to being a system of autonomous representation, then, money is the incarnation of objectified subjectivity. It is thus hardly surprising to find that the idea that the subject is material, that it is an object, is very prevalent in postmodern thought, or that materialism dominates intellectual disciplines from sociobiology to literary criticism. -
Joseph Smith and Diabolism in Early Mormonism 1815-1831
Utah State University DigitalCommons@USU All Graduate Theses and Dissertations Graduate Studies 5-2021 "He Beheld the Prince of Darkness": Joseph Smith and Diabolism in Early Mormonism 1815-1831 Steven R. Hepworth Utah State University Follow this and additional works at: https://digitalcommons.usu.edu/etd Part of the History of Religion Commons Recommended Citation Hepworth, Steven R., ""He Beheld the Prince of Darkness": Joseph Smith and Diabolism in Early Mormonism 1815-1831" (2021). All Graduate Theses and Dissertations. 8062. https://digitalcommons.usu.edu/etd/8062 This Thesis is brought to you for free and open access by the Graduate Studies at DigitalCommons@USU. It has been accepted for inclusion in All Graduate Theses and Dissertations by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. "HE BEHELD THE PRINCE OF DARKNESS": JOSEPH SMITH AND DIABOLISM IN EARLY MORMONISM 1815-1831 by Steven R. Hepworth A thesis submitted in partial fulfillment of the requirements for the degree of MASTER OF ARTS in History Approved: Patrick Mason, Ph.D. Kyle Bulthuis, Ph.D. Major Professor Committee Member Harrison Kleiner, Ph.D. D. Richard Cutler, Ph.D. Committee Member Interim Vice Provost of Graduate Studies UTAH STATE UNIVERSITY Logan, Utah 2021 ii Copyright © 2021 Steven R. Hepworth All Rights Reserved iii ABSTRACT “He Beheld the Prince of Darkness”: Joseph Smith and Diabolism in Early Mormonism 1815-1831 by Steven R. Hepworth, Master of Arts Utah State University, 2021 Major Professor: Dr. Patrick Mason Department: History Joseph Smith published his first known recorded history in the preface to the 1830 edition of the Book of Mormon. -
"With His Blood He Wrote"
:LWK+LV%ORRG+H:URWH )XQFWLRQVRIWKH3DFW0RWLILQ)DXVWLDQ/LWHUDWXUH 2OH-RKDQ+ROJHUQHV Thesis for the degree of philosophiae doctor (PhD) at the University of Bergen 'DWHRIGHIHQFH0D\ © Copyright Ole Johan Holgernes The material in this publication is protected by copyright law. Year: 2017 Title: “With his Blood he Wrote”. Functions of the Pact Motif in Faustian Literature. Author: Ole Johan Holgernes Print: AiT Bjerch AS / University of Bergen 3 Acknowledgements I would like to thank the following for their respective roles in the creation of this doctoral dissertation: Professor Anders Kristian Strand, my supervisor, who has guided this study from its initial stages to final product with a combination of encouraging friendliness, uncompromising severity and dedicated thoroughness. Professor Emeritus Frank Baron from the University of Kansas, who encouraged me and engaged in inspiring discussion regarding his own extensive Faustbook research. Eve Rosenhaft and Helga Muellneritsch from the University of Liverpool, who have provided erudite insights on recent theories of materiality of writing, sign and indexicality. Doctor Julian Reidy from the Mann archives in Zürich, with apologies for my criticism of some of his work, for sharing his insights into the overall structure of Thomas Mann’s Doktor Faustus, and for providing me with some sources that have been valuable to my work. Professor Erik Bjerck Hagen for help with updated Ibsen research, and for organizing the research group “History, Reception, Rhetoric”, which has provided a platform for presentations of works in progress. Professor Lars Sætre for his role in organizing the research school TBLR, for arranging a master class during the final phase of my work, and for friendly words of encouragement. -
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. -
Social, Religious, and Economic Status of Women in Colonial Days As Shown in the Writings of That Period
University of Montana ScholarWorks at University of Montana Graduate Student Theses, Dissertations, & Professional Papers Graduate School 1915 Social, religious, and economic status of women in Colonial days as shown in the writings of that period Sylvia M. Brady The University of Montana Follow this and additional works at: https://scholarworks.umt.edu/etd Let us know how access to this document benefits ou.y Recommended Citation Brady, Sylvia M., "Social, religious, and economic status of women in Colonial days as shown in the writings of that period" (1915). Graduate Student Theses, Dissertations, & Professional Papers. 3600. https://scholarworks.umt.edu/etd/3600 This Thesis is brought to you for free and open access by the Graduate School at ScholarWorks at University of Montana. It has been accepted for inclusion in Graduate Student Theses, Dissertations, & Professional Papers by an authorized administrator of ScholarWorks at University of Montana. For more information, please contact [email protected]. THE SOCIAL, RELIGIOUS, AND BCOîOMIC STATUS OF WOMM IN COLONIAL DAIS AS SHOWN IN THE WRITINGS OF THAT PERIOD Submitted as a Partial Requirement for the Master of Arts Degree (1912) SYLVIA M. BRADY. (Typed from copy of thesis in Montana State University Library) UMI Number; EP36353 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 complete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. UMT DkKMMlation RiMtsMng UMI EP36353 Published by ProQuest LLC (2012). -
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. -
Salem Witch Crisis: Summary
Salem Witch Crisis: Summary The Salem witchcraft crisis began during the winter of 1691- 1692, in Salem Village, Massachusetts, when Betty Parris, the nine- year-old daughter of the village’s minister, Samuel Parris, and his niece, Abigail Williams, fell strangely ill. The girls complained of pinching, prickling sensations, knifelike pains, and the feeling of being choked. In the weeks that followed, three more girls showed similar symptoms. Reverend Parris and several doctors began to suspect that witchcraft was responsible for the girls’ behavior. They pressed the girls to name the witches who were tormenting them. The girls named three women, who were then arrested. The third accused was Parris’s Indian slave, Tituba. Under examination, Tituba confessed to being a witch, and testified that four women and a man were causing the girls’ illness. The girls continued to accuse people of witchcraft, including some respectable church members. The new accused witches joined Tituba and the other two women in jail. The accused faced a difficult situation. If they confessed to witchcraft, they could escape death but would have to provide details of their crimes and the names of other participants. On the other hand, it was very difficult to prove one’s innocence. The Puritans believed that witches knew magic and could send spirits to torture people. However, the visions of torture could only be seen by the victims. The afflicted girls and women were often kept in the courtroom as evidence while the accused were examined. If they screamed and claimed that the accused witch was torturing them, the judge would have to believe their visions, even if the accused witch was not doing anything visible to the girls.