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Salem witch trials religion factors
Societal effects of salem witch trials
Puritanism during witch trials
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During February 1692 through May 1693 the town of Salem went from being a normal Puritan town to a hunting ground. The people of Salem where not hunting simple things like deer or foxes, these people where on the hunt for something that was being controlled by Satan himself. Witches had the town of Salem shaking in their boots and extremely suspicious of everyone around them. Innocent lives were taken and the town of Salem would go down in history as one of the most famous trials in America. In this research paper we will explore how the Puritan society handles the thought of witchcraft in Salem. Salem was cut into two parties during 1692, Salem Town and Salem Village. The people who reside in Salem Village were the complete opposite from their counter parts, even though Salem Village was part of Salem Town. Salem Town was filled with wealthy merchants; it was also located at the center of trade with London. The people of Salem Village were normally poor farmers who earned money nurturing their crops. Salem Town desperately wanted independence from Salem Village, it was not possible since the town was very dependent on Salem Village because they offered food, crop prices and the town also collected taxes from the village (Salem Witch Trials Economic and Social Divisions). The Salem Village also had a bit of division within its self. The residents who were near Ipswich Road became merchants (carpenters, innkeepers and blacksmiths); these people grew financially and did not mind the changes that were taking place economically. On the other hand plenty of farmers in the village who lived on the opposite side of success strongly believed that the values of Salem Town were threatening their Puritan way of life and values. The Putnams... ... middle of paper ... ... Trials, n.d. Web. 13 Apr. 2014. http://law2.umkc.edu/faculty/projects/ftrials/salem/sal_acct.htm. Wilson, Lori Lee. "Salem Witchcraft." The Salem witch trials. Minneapolis: Lerner Pub. Co., 1997. . Print. Kallen, Stuart A.. The Salem witch trials. San Diego, CA: Lucent Books, 1999. Print. J, Allen. "The Dissolving of the Court of Oyer and Terminer." . The Salem Journal: Legal News, 1 Jan. 2012. Web. 14 Apr. 2014. http://people.ucls.uchicago.edu/~snekros/Salem%20Journal/Legal/AllenJ.html. Department, Education . "Salem's Most Visited Museum." Salem Witch Museum. Salem Witch Museum, n.d. Web. 13 Apr. 2014. http://www.salemwitchmuseum.com/education/. Ray, Benjamin . "Salem Witch Trials Notable Persons." Salem Witch Trials Notable Persons. Salem Witch Trials Noteable Persons, n.d. Web. 13 Apr. 2014. http://salem.lib.virginia.edu/people?group.num=all&mbio.num=mb47.
The Salem witchcraft trials of 1692 in Salem, Massachusetts can be considered a horrendous period in American history, yet is also viewed as the turning point in what was considered acceptable in a contemporary society. In a documentation of a trial against a woman named Sarah Good, the reader is able to see the way in which such an accusation was treated and how society as a whole reacted to such a claim. Sarah Good fell victim to the witchcraft hysteria because she was different, and that fear of her divergence from the Puritan lifestyle led to her eventual demise.
Boyer and Nissenbaum believe the main cause of the hysteria was due to the villages divide into two factions: those who followed the Putnam family, who pushed for Salams autonomy, and those who followed the politically focused Porter family. Although their attempt to explain the numerous witchcraft accusations in Salem as a problem due in most part to socioeconomic and political factors is drawn upon a wider range of sources than most other texts at the time, their strict focus prevents them from being able to see the true impact of other factors, such as
Rosenthal. Bernard. Salem Story: Reading the Witch Trials of 1692. Cambridge Mass: Cambridge University Press, 1995.
In 1692, the small town of Salem, Massachusetts was in a state of unrest. The farming families in the western part wanted to split from the town and form Salem Village. These separatists felt that Salem’s increasing economy was creating individualism and taking away from the communal nature of Puritanism. The family leading these separatists was the Putnam family. They started a congregation under Reverend Samuel Parris, which only increased division between the two blocs.
When one evokes The Salem Witch Trials of 1692, the image that comes to most peoples minds are that of witches with pointed hats riding broomsticks. This is not helped by the current town of Salem, Massachusetts, which profits from the hundreds of thousands of tourists a year by mythologizing the trials and those who were participants. While there have been countless books, papers, essays, and dissertations done on this subject, there never seems to be a shortage in curiosity from historians on these events. Thus, we have Bernard Rosenthal's book, Salem Story: Reading the Witch Trials of 1692, another entry in the historiographical landscape of the Salem Witch Trials. This book, however, is different from most that precede it in that it does not focus on one single aspect, character, or event; rather Rosenthal tells the story of Salem in 1692 as a narrative, piecing together information principally from primary documents, while commenting on others ideas and assessments. By doing so, the audience sees that there is much more to the individual stories within the trials, and chips away at the mythology that has pervaded the subject since its happening. Instead of a typical thesis, Rosenthal writes the book as he sees the events fold out through the primary documents, so the book becomes more of an account of what happened according to primary sources in 1692 rather than a retelling under a new light.
During the time of the Salem Witchcraft Trials of 1692, more than twenty people died an innocent death. All of those innocent people were accused of one thing, witchcraft. During 1692, in the small town of Salem, Massachusetts many terrible events happened. A group of Puritans lived in Salem during this time. They had come from England, where they were prosecuted because of their religious beliefs. They chose to come live in America and choose their own way to live. They were very strict people, who did not like to act different from others. They were also very simple people who devoted most of their lives to God. Men hunted for food and were ministers. Women worked at home doing chores like sewing, cooking, cleaning, and making clothes. The Puritans were also very superstitious. They believed that the devil would cause people to do bad things on earth by using the people who worshiped him. Witches sent out their specters and harmed others. Puritans believed by putting heavy chains on a witch, that it would hold down their specter. Puritans also believed that by hanging a witch, all the people the witch cast a spell on would be healed. Hysteria took over the town and caused them to believe that their neighbors were practicing witchcraft. If there was a wind storm and a fence was knocked down, people believed that their neighbors used witchcraft to do it. Everyone from ordinary people to the governor’s wife was accused of witchcraft. Even a pregnant woman and the most perfect puritan woman were accused. No one in the small town was safe. As one can see, the chaotic Salem Witchcraft Trials of 1692 were caused by superstition, the strict puritan lifestyle, religious beliefs, and hysteria.
At that time, Salem was a small town or village; it was a farming community that was only 550 of population. Their goal was that they want to be a model society on the hills. Not all of them were puritans because there were people that want a better life and want to live in a society out of England; their life in England were difficult. There were two groups in the village: those who were separatists and others that were puritans (those who believe in predetermination and follow the rules). Samuel Parris was a reverend that was the minister of the group of the separatist. He helped divide these two groups. The reverend Parris and his wife had 2 children living with them, who were Betty and Abigail. These two girls were the motive that the trials started. These girls screamed, rolled their eyes back into their heads, shook, twist...
Hinds, Maurene J. Witchcraft on Trial: From the Salem Witch Hunts to the Crucible. Library ed. Berkeley Heights, NJ: Enslow, 2009. Print.
Salem Witch Trials. (2013). The History Channel website. Retrieved 6:32, December 7, 2013, from http://www.history.com/topics/salem-witch-trials.
The thoroughness is one of its key strengths, allowing for people of varying knowledge about Salem to gain an understanding of the events and background of the witch trials. The author includes multiple sources to show the exceptionally varying ideals and their effects on Salem. “the peace that came under Joseph Green's conciliatory leaders... the important role religious strife played in the events of 1692”(Latner, 2006, 118). Joseph Green completely paralleled his predecessors, he was responsible for restoring order to Salem. This is significant because it shows the impact that ministers had, they had the power to change the town completely, Green was one of the first to not cause strife. Compared to Christine Leigh Heyrman’s “Witchcraft in Salem Village: Intersections of Religion and Society” Latner’s article correlates with the central idea that religious leaders and religion itself started the witch
In the end, the Salem Witch Trials didn’t have a very good effect on anyone in Salem. These trials also left a major imprint on Salem.
The notorious witch trials of Salem, Massachusetts occurred from June through September. It is a brief, but turbulent period in history and the causes of the trials have long been a source of discussion among historians. Many try to explain or rationalize the bizarre happenings of the witch hunts and the causes that contributed to them. To understand the trials and how they came to be, we must first examine the ideals and views of the people surrounding the events. Although religious beliefs were the most influential factor, socioeconomic tensions, and ergot poisoning are also strongly supported theories. A combination of motives seems the most rational explanation of the frenzy that followed the illness of the two girls. This paper looks closely at the some of the possible causes of one of the most notable occurrences in history.
Blumberg, J. (2007, October 24). A Brief History of the Salem Witch Trials. Smithsonian Retrieved from http://www.smithsonianmag.com/history/a-brief-history-of-the-salem-witch-trials-175162489/?page=2&no-ist
The Salem, Massachusetts Witch Trials have generated extensive evaluation and interpretation. To explain the events in Salem, psychological, political, environmental, physical, and sociological analysis have all been examined. The authors Linnda Caporael, Elaine Breslaw, Anne Zeller, and Richard Latner all present differing perspectives to speculate about the events of the Salem Witch Trials. This changing interpretation and perspective has resulted in an extensive historiography to explain the
While Salem Village remained an agricultural community, Salem Town transformed into a mercantile town. These factions created strained relations and high levels of anxiety among the residents which led to accusations of witchcraft. Tensions exacerbated as Salem “experienced two different economic systems, two different ways of life, at unavoidably close range” (437). Within Salem Village, witchcraft accusations steadily increased as “the first twelve witches were either residents of the Village or persons who lived just beyond its borders” (435). However, witchcraft was not confined to a specific, geographic location as it spread beyond Salem Village and into other geographic boundaries. In fact, the majority of the people accused of witchcraft came from the surrounding villages. The outgrowth of conflicts and bitter disputes between the people of the rising mercantile class and the people of the land-based economy continuously led to witchcraft accusations. The accusations were not limited to farming communities, but also extended to political representatives and people higher up on the social ladder. For example, Boyer and Nissenbaum mention the accusation of Daniel Andrew and Phillip English who were two elected Salem Town selectman. As more