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Evidence of the Witches of Salem
Three hundred years ago, people in and around Salem, Massachusetts were engaged in hunting witch the most massive American history. Authorities arrested over 150 suspects for more than a dozen cities, juries sentenced twenty-eight, and nineteen were hanged (Aronson, 2003, p. 5). Contemporaries of the tragedy was the role of Satan in the case. Acceptance of reality of witchcraft, many wondered if the devil had not manipulated the people of New England in an orgy of destructive charges. With the passage of participants, researchers have begun to update the satanic role and sought instead to blame the agents of human tragedy.
This article discusses events associated with the witches of Salem and analyze the historical, social and economic that led to these events. This research aims to demonstrate that there are many reasons for the persecution of witches in Salem, the desire of the New England clergy to create true Christian church, the assertion of male power, superstitious beliefs of the people and their inability to explain phenomena natural and slow development in the field of medicine and the inability to determine the causes of certain diseases.
1. historical conditions
1.1. The first American witchcraft beliefs
In the seventeenth century, people automatically assume that their difficulties were a supernatural explanation. Floods, thunder, lightning, hail, hurricanes, earthquakes, and comets were regarded as precursors of the disease or destruction. Curses spells and the Evil Eye, most believe, could cause damage. Reports of strange dreams, visions, voices, invisible, and often distributed prophecies (Aronson, 2003, p. 14). In England, the practitioners of magic, men and women who have tried to manipulate supernatural powers, he added. Rich and poor consulted cunning folk to recover lost property, discover a cure for the disease, help find missing family members or livestock, for advice to business and personal decisions, or to identify witches.
New England were engaged in divination, read the almanacs of astronomical data essential to the practice of astrology, and continued to read the mysteries of alchemy, and some boasted of his knowledge of the invisible (Levack 1987, p. 65).
1.2. The condemnation of witchcraft by the Church
Authorities Religious and lay Catholics and Protestants were affected regions over an organized cult of witches. In 1484, Pope Innocent VIII issued a papal bull condemning witchcraft as a heresy, the exercise of supernatural powers obtained by a demonic pact. Two years later, with papal approval, Heinrich Kramer and Jacob Sprenger, inquisitors Dominican, published the Malleus (hammer of witches), the first major treaty on the beliefs of witchcraft (Levack 1987, p. 11). In the seventeenth century, the works beliefs in witchcraft as a whole provides a picture of a secret society of witches worship the devil. Despite the efforts of writers such as Margaret Murray, Montague Summers, and Jeffrey B. Russell, to prove the existence of these cults, recent studies have shown that no organized society of witches that has been developed (Levack 1987, p. 12).
2. Profile of persons accused of witchcraft
2.1 Gender
Women make up nearly eighty percent of the accused, as the most important function of gender (Karlsen, 1987, p. 41). In addition, about half of Men accused was directly involved women accused of friends, supporters, or family (Karlsen, 1987, p. 47). Karlsen concluded that "most of the witches New England were women from middle to old age right to inheritance, because he had no siblings or children. "(1987, P. 117). As such, "got in the way of the orderly transfer of assets from one generation of men to another. (Karlsen, 1987 p.116). As land became scarce in the more settled communities, men began to resent the women who had access to accident population. The resentment expressed in witchcraft accusations. "Whether real or potential heirs of the property, as healers or innkeepers and merchants, argued Karlsen, "Most witches were women who symbolize the barriers to ownership and prosperity. "(1987, P. 217).
There is no completely satisfactory explanation for the preponderance of women among the accused. Obviously living in a culture dominated by men. The men had political power and religious goods more controlled, and acknowledged the head of household (Levack 1987, p. 48). Such circumstances make tempting to regard the accused as the woman who defied the conventions "attributed to women." (Karlsen, 1987, p.119). This would make the goals a culture willing to tolerate misogynistic women who were assertive, financially independent, or refuse to submit to men, individuals in a word, which had refused to accept their place in the traditional social order. There are, however, several problems with this explanation.
There is little evidence that the culture of English in the seventeenth century experienced "generalized" conflict or hostility between the sexes on both sides of the Atlantic. In addition, although the men had most of the allegations of witchcraft against women, many came from other women. These could have been women who share a distrust or aversion for women not comply. In fact, women likely that such considerations played a very small or zero their charges accused other women who tried to punish the damage it causes in their community. Finally a study of documents from the seventeenth century, "said Colon is not always clear why he or she saw the witches and women." (Karlsen, 1987, p.153). Perhaps the tendency to focus on women reflects the assumption of the seventeenth century that women are morally and intellectually inferior to men and thus were less able to resist Satan.
2.2. Age and wealth
Age and wealth are also important factors in the accusations of witchcraft. Young people rarely have time to worry or suspicion indictment. The vast majority of defendants were more than forty years. While older women at all levels of society in New England could be charged, a higher proportion came in the ranks of the poor, but not very poor (Aronson, 2003, p. 79).
2.3 Reputation
Many people accused of witchcraft to share bad reputation. Some were known for their contentious behavior (Aronson, 2003, p. 88). For example, Elizabeth Morse during the trial, several witnesses reported that a heated confrontation with her. Also, like Morse, the defendant is often shown special healing powers. He became commonplace in the late seventeenth century to the suspected bad guys, the poor, elderly women of witchcraft. A witness to a witch hunt Chelmsford, England, said that the settlers came to suspect "that older women with a wrinkled face, hair, hairy lip, ladle, squeaking voice, or a scolding tongue, a cap on his head, a pin in hand, a dog or a cat at his side. "(Burr, 1914, p. 78).
3. Life in Salem Village
Salem is one of the largest cities along the Bay of Massachusetts. English arrived there in 1626 (Aronson, 2003, p. 57). For many years, other Puritans emigrated from the motherland. A group of settlers decided to build west of Salem. This area is known as the people of Salem. They felt they had little in common with Salem and the people have their own parish (Aronson, 2003, p. 58).
In 1692, the population the village of Salem are familiar with a wide variety of occult beliefs. They understood the power of the devil and that God has chosen, sometimes, to relieve this prince of evil to his chosen people. Their fears of witchcraft based on evil witches can make people and property dear to them. In case of disagreement with an older woman of ill be followed by some misfortune, most assumed it was responsible for his difficulties. Some have responded with countermagic, countercharms, or white magic, but others have opted for a more cautious approach. They appeal to physicians, for example, if the disturbances appear due to illness (Aronson, 2003, P. 123). However, medical specialists inevitably concluded that there is no adequate physical explanation, that the suffering of witchcraft were. Claims to the judicial authorities continue. Officials arrested the suspects and examine them, and neighbors provided evidence of mood wrong accused of hidden powers and attributed his misfortunes. Those affected are often accused of seeing the "shape" to harm the suspect, and stand in his defense some (Aronson, 2003, p. 140).
4. Accusers
4.1. Cotton Mather
Cotton Mather was a Puritan minister met Massachusetts. He felt that some people have used magic to help the devil to do their job poorly. Most of New England colonial opinion. It warned that the evidence against a person suspected of using Black Magic should be carefully weighed. There is always the possibility that a person innocent can not be accused of witchcraft (Levack 1987, p. 76).
4.2. Samuel Parris
The villagers of Salem Rev. Samuel Parris elected to be pastor. He was 25 at that time in 1689 and had no experience as a member of the clergy (Levack 1987, p. 133). Most their sermons were about good and evil. Many people have fought each other on the new generation of New England and how they have less fear of God and that God thought that to happen to punish wrongdoing.
4.3. Charges Start
In 1692, Elizabeth Parris, daughter nine years, Reverend Parris and Abigail Williams, niece of 12 years, started having seizures that were uncontrolled (Boyer and Nissenbaum, 1977, p. 63). After 11 years Anne Putman, daughter of Thomas Putnam, a supporter Samuel Parris, and his cousin 17 years Mary Walcott started having the same kind of attacks.
The local doctor, William Griggs, was hired to determine exactly what was wrong with them. As physicial could not find any something wrong with them, he said it was the result of "charm" (Boyer and Nissenbaum, 1977, p. 63). Now all adults have grown children to tell you that cast the spell on them. After much pressure from the first two girls named witches who tormented them.
5. Las Brujas
5.1. Osburn Sarah, Sarah Good and Tituba
The first accused of being a witch was a slave of Samuel Parris, Tituba. The second wife was Sarah Good, a woman "Notorious" and the third wife was Sarah Osburn, who was old and always sick and not go to church because of illness. On March 1, 1691, orders were sent to these three to be interviewed by John Hawthorne and Jonathan Corwin, the magistrates (Burr, 1914, p. 80). They interviewed three women in Salem Village Meeting House.
When Sarah Good has denied knowledge of the Devil and Sarah Osborne had only a grudging recognition of contact with the occult, Tituba always a story rich texture of witchcraft in Salem Village. Their responses reflect many of the familiar images of Lore occult beliefs. His examination lasted afternoon and, without doubt, the villagers held a great attention.
Tituba claimed that witches were four other active in the village – Well, Osborne, and two women who did not know Boston. It remains difficult to explain the extraordinary testimony of Tituba. Unlike out and Osborne, maybe just trying to please his audience and followed where questions voluntarily took John Hathorne. Other First, you can have it done for fear of his master. The author of a contemporary account says that Tituba, Parris said after that was beaten until she confessed and named his sister-witches. "(Calef, 1700, p. 343). Given Imaging living in testimony, we can also conclude that Tituba were able to describe their experiences hallucinations as a result of hidden soothsayer.
5.2. The confessions of other witches
Mather and Parris has focused on the imminent threat of a satanic conspiracy, because of the incredible confessions heard in a number increasing investigations of suspects in late summer. For those who have attended performances of mid-July until the first week September, or those who have known the extent of the conspiracy emerged with startling clarity. Dozens of women, men and children captivated viewers stunned by the details of a special diet. Heard The devil had rented a large entourage, convened a meeting of witches, celebrated model sacraments and planned to destroy Christianity.
Several confessors describes the devil as a clever black man, who had approached at a vulnerable point in their lives (Boyer and Nissenbaum, 1977, p. 65). People frustrated love life attracted the attention of the Devil. Mercy Wardwell was upset because "people told her she had never said he loved the young." (Boyer and Nissenbaum, 1977, p.783). Convinced that they were right, Mercy did not return the progress of youth, and "he did not find [the breath of his] threatened drowning. "(Boyer and Nissenbaum, 1977, p. 783). Rebecca Eames grew discouraged by an adulterous relationship, she was in such horror consciousness that she took a rope to hang himself and a knife to cut the throat. "(Boyer and Nissenbaum, 1977, p. 282). Mary Toothaker was terrified by rumors repeated attacks in India. In the spring of 1692, she "was as big and hard discontentedness of fear on the Indians, and are often used fight against the dream with them. "(Boyer and Nissenbaum, 1977, p. 767).
Whatever his personal problems, the devil has promised to solve. Infidels Rebecca Eames said he had assured that "must not be carried out or even discovered" if he wanted to meet him (Boyer and Nissenbaum, 1977, p. 282). For most, however, the Devil offered material rewards for their loyalty: "nice clothes" for Mary Bridges, Jr., after Hannah, and Sarah Wardwell, and Sarah Hawkes "should have what we wanted. "(Boyer and Nissenbaum, 1977, p.135). Mary Elizabeth Johnson and to Marston progress "happiness and joy." (Boyer and Nissenbaum, 1977 502). Toothaker Mary would not have to worry about Indian attacks, and Mary Lacey, Jr. expected "Crown in hell." (Boyer and Nissenbaum, 1977 p.768).
Join the devil, according to the confessors, which includes two important rituals – The signing of its alliance and be baptized by him. The recruits provided their signatures in various ways. Mary Lacey, Jr., and Mary Marston simply signed "with a pen dipped in ink. "(Boyer and Nissenbaum, 1977, p. 201). Sarah Hawkes become "a black scribble or mark with a stick as a confirmation the alliance. "(Boyer and Nissenbaum, 1977, p. 387). Once they have signed, the devil has either a pond or river and be baptized in the cult (Boyer and Nissenbaum, 1977, p. 71). Mercy Wardwell, said he had known the opposite extreme. The devil called at home "in a bucket water in which she buried her face. "(Boyer and Nissenbaum, 1977, p. 781). Whatever the mode or place of baptism, confessors agreed to renounce Jesus Christ and yield to Satan "soul and body." (Boyer and Nissenbaum, 1977, p. 387).
Once in "The Devil's Company" recruits were required to attend meetings of witches. Several testified that he had met in the village of Salem, near the home of Samuel Parris (Boyer and Nissenbaum, 1977 p. 66). Directions to the meetings was a new experience for witches. Most said they mounted on sticks or poles, a means of transport that took them from above the trees (Boyer and Nissenbaum, 1977, p.140).
Although the witches confess all their sins of his stories as legends can not be proven by scientific facts. In addition, their confessions remember the warnings of church leaders who have lived during those days and worked to emphasize the power of the church with the threat of people with stories about Satan and his evil deeds. Hence, the confessions of witches sound so realistic that we can assume that women and even those accused of witchcraft have been forced to say these things. In fact, it is clear that many of these defendants were tortured. Giles Corey, Martha Corey's husband (he was named as a witch) was pressed to death when he refused to go to trial. The trucks were placed on his chest for to confess. Giles Corey died Instead of confessing a lie. Giles Corey was only 80 and refused to talk. It would not be prosecuted.
In addition, many women talked about their hidden desires (eg, the desire of a young lover of fine clothes to attract men, etc.) that could not be achieved because of strict Puritan values. On the other hand, some women who have been designated as the witches do not repent, even when they are went to the gallows, which shows they were not involved in witchcraft (for example, Sarah Real, Rebecca Nurse).
6. Change of Heart
The witch hunt was out of control. People began to think about what they were doing. In October 1692 the Governor of Massachusetts William Phips was outraged when his wife was mentioned by the girls affected (Levack 1987, p. 121). The court stayed began in May 1692. She replaced by a new court Supreme Judicial Court, which did not allow spectral evidence. The court sentenced him to three of the 56 people tested (Levack 1987, p. 123). Phips pardoned all three. In May 1693 Phips pardoned all the others are waiting to be hanged. They were free to go where they pay bills in prison. Many of them remained in jail for months because they could not pay his bill.
7. Forgiveness and Memory
Massachusetts gradually regretted the Salem Witch Trials. Bishop Joseph Green replaced Rev. Parris and the colony observed a day of atonement in 1697 (Levack 1987, p. 167). Samuel Sewell, the judge has admitted publicly that he was mistaken in taking part in the witch trials. It is the only judge to make such statement. In addition, Anne Putman who accused several women in witchcraft made a public apology for his part (Levack 1987, p. 174).
In 1711, the legislature adopted a law to restore the reputation of some of the victims and their heirs get the refund. In 1957, the city of Salem and the town of Danvers (to originally Salem Village) monuments of the "death" Haunted in 1691. Ultimately, 19 people were hanged, five died in prison, even the infant of Sarah Good, and one died under torture.
Conclusion
Therefore, the crucible is one of the saddest in American history. The desire of immigrants to New England, who had led the occult beliefs with them, tried to create a society of Christian villages near the with a strong sense of collective responsibility. Inspired by the belief that they were on a mission from God to preserve the true Church, actively sought these immigrants made the task of creating a Christian utopia. God, they believed, had concluded an alliance with the man destined to save his "chosen" status. Therefore, one possible cause of the massive witch hunt was the desire of people to establish the true Christian Church and highlight its special place in the cosmos of the destruction of those whose behavior is different from the beliefs of the Christian tradition. As mentioned earlier in this document, some witches had divination and healing powers. In addition, some of them were old and ill and could not go to church. In addition, some women have been unfaithful to their husbands who also contradicts Christian values.
The second reason is the desire of men to preserve their dominant status in society. As mentioned earlier, most of the defendants were women. In addition, women could improve their status in society through the inheritance of property and ensure economic prosperity.
In addition, lack of knowledge in the field of medicine is the third leading cause of the witch hunt. It is clear that doctors were unable to explain the origin of the disease could not admit his incompetence. Therefore, I do not want to ruin his reputation and simply stated that witchcraft was caused the disease.
Finally, farmers suffered adverse weather Salem. Unable to find explanations for natural phenomena scientists are struggling to find supernatural causes.
Therefore, it can not have different interpretations of the persecution of witches in the seventeenth century century, but we can say that women were innocent victims of society's ignorance.
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