This primary source is Matthew Hopkins’ The Discovery of Witches, published in 1647. Hopkins’ witch-hunting tactics were recommended in national and international law books. It should be noted that Hopkins’ book had such a large impact that it was used as a guideline in America to hunt witches too. Following the Lancaster Witch Trial, 1634, it was enforced that there now had to be material proof of being a witch. Hopkins’, known national policy focused on whether the accused had made a pledge to the Devil, rather than if they had been suspect of acts of sorcery. This is shown through Hopkins’ ‘Sidenote: The Divells speech to the Witches’ after querie 13; “…and the witch aggravates her damnation by her familiarity and consent to the Devill”. This reinforces the new emerging norm that European belief was focused around the perception of the ‘diabolical pact’ held between the witch and the Devil. Similarly, The Discovery of Witches drew inspiration from King James’ I, with …show more content…
Through establishing a tie between witchcraft and Catholicism, it was thought that the population would veer towards the “godlier religion”. It is through this that Maxwell-Stuart argues, that King James I published Daemonologie to destroy Catholicism rather than present himself as an authority on the topic of sorcery. However, the aim of this piece of work was to guide the early modern reader in an intellectual discourse about the supernatural and the reality of witches; it was not a direct attack on Catholicism as Maxwell-Stuart assumed. It looked to sway the minds of scholars across Europe, through piecing together political and religious ideals under the umbrella of science. Due to the printing press becoming more popular, Daemonologie entered the publishing world, alongside political, religious and newly forming scientific
The Devil in the Form of a woman by Carol Karlsen details the particular treacheries towards several women of all ages inside colonial The us. This particular thought ended up being created by the male driven culture of the Puritans.. Other than as an evident disciple to the activist institution connected with traditional imagined, the girl delicate factors the particular criticalness connected with witchcraft allegations for ladies inside New England. She contends for that relevance and criticalness connected with women's areas in the devouring madness connected with witchcraft inside seventeenth century United States. She unobtrusively states that many diversions were being used to mince away witchcraft practices along with the publication of material describing the matter. This describes that a certain type of woman gambled denunciation away from scope to help the woman group gain correct portrayal in the public forum.
Woodward, Walter “New England’s other Witch-hunt: The Hartford Witch-hunt of the 1660s and Changing Patterns in Witchcraft Prosecution” OAH Magazine of History, 2003. 8. Cavendish, Richard. The. “A History of Magic” New York, 1977 pg 69-79 9.
Hinds, Maurene J. Witchcraft on Trial: From the Salem Witch Hunts to the Crucible. Library ed. Berkeley Heights, NJ: Enslow, 2009. Print.
“A WITCH! A WITCH!” (20) common knowledge may let people to believe that Salem was the only place where witch hunts took place, but as Godbeer explains in his book, Stamford and other towns also experienced cases of witchcraft. The author not only demonstrates that the locations may vary, but also the methods of prosecution. The ministers of Stanford tried to bring the case to justice using the proper procedures. Instead of using force or other alternative methods to make the witches confess, Goodbeer destroys the stereotypical witch hunt.
The European witch-hunts that took place from 1400 to 1800 were complete monstrosities of justice, but the brutality seemed to have been concentrated more in certain parts of Europe than other parts. This is especially true in the British Isles during the witch trials of 1590-1593, where Scotland, a country with a fourth of the population of England, experienced three times as many executions as them. Before these particular trials, England and Scotland were both only mildly involved in the hunts, but a Scottish witch’s confession in late 1590 unveiled a plot to kill King James VI by creating a storm to sink his ship. This confession led to the implementation of others and quickly festered into the widely publicized hunts throughout Scotland in the late 16th century.
In 1692, the occurrence of “witchcraft” began after the Massachusetts Bay Charter revolution and the outbreak of small pox. The rebellion caused hysteria and a sad injustice. Friends were pinned against friends; upstanding citizens were forced to flee for their lives and men and women were put to death (Jurist Legal News and Research Services 2008).The fear of the devil influenced the cruelty that took place. Most of the settlers that established their homes in the colony were puritans, a member of a group of English Protestants who revolted against the Church of England. The belief that God punished sinful behavior with misfortune did not help circumstances. The puritans targeted outcasts, people who never really fit it in; they wanted to rid the towns of these suspected sinners.
The epoch of Medieval European history concerning the vast and complicated witch hunts spanning from 1450 to 1750 is demonstrative of the socioeconomic, religious, and cultural changes that were occurring within a population that was unprepared for the reconstruction of society. Though numerous conclusions concerning the witch trials, why they occurred, and who was prosecuted have been founded within agreement there remains interpretations that expand on the central beliefs. Through examining multiple arguments a greater understanding of this period can be observed as there remains a staggering amount of catalysts and consequences that emerged. In the pursuit of a greater understanding three different interpretations will be presented. These interpretations which involve Brian Levack’s “The Witch-Hunt in Early Modern Europe,” Eric Boss’s “Syphilis, Misogyny, and Witchcraft in 16th-Century Europe,” and Nachman Ben-Yehuda’s “The European Witch Craze of the 14th to 17th centuries: A Sociologist’s Perspective,” share various opinions while developing their own theories. The comparison of these observations will focus upon why the witch trials occurred when they did, why did they stop when they did, why did the witch trials occur when they did, and who was persecuted and who was responsible for the identification and punishing of witches.
Although witch trials were not uncommon in Puritanical New England, none had reached such epidemic proportions as Salem. In 1691 the mass hysteria began when several young girls dabbled in witchcraft and began acting strange. When villagers took notice the girls were seriously questioned and so they began naming people, mainly woman, who had supposedly bewitched them (Boyer, p66). Several other who had been accused were woman displayed ‘unfeminine’ behavior and those who
Richard Godbeer’s ‘The Salem Witch Hunt’ puts into account the proceedings of several accused cases with most of the accused being women and the McCarthyism paranoia that gripped Salem Town. Two of the accused women; Good and Osborne pleaded not guilty but Tituba confessed practicing witchcraft and that there were many more witches in Salem. Her confession opened the doors for further more trials against witches with Governor William Phipps establishing a Special Court of Oyer and Treminern to handle the witchcraft cases. The court’s first case saw a respectable church member; Martha Corey tried and convicted making Salem inhabitants’ paranoia increase with people believing nobody was safe if a church member could be a witch. Legitimacy of evidence produced at court was questionable with spectral evidence be...
In early 14th century Europe, many people had a strong belief in the supernatural, or more specifically, in the devil giving certain humans (“witches”) powers to hurt others. This belief resulted in tens of thousands of people killed from being accused of witchcraft. The Salem witch trials occurred in 1692 until 1693, when a group of young girls living in Salem Village, Massachusetts convinced the leaders of the town that they were possessed by the devil and blamed many women being the cause of their possessions. It all began when 9 year old Elizabeth Parris, daughter of Samuel Parris (minister of Salem Village) and 11 year old Abigail Williams, niece of Samuel Parris, began having random “fits”. They would have outbursts of screaming, violent contortions, throwing things, and making strange sounds. Doctor William Griggs observed them and diagnosed that they have been bewitched. After his diagnosis, more girls in the village began displaying the same symptoms. (History.com) On February 29, the girls went to court and under pressure from judges Jonathan Corwin and John Hathorne (Hawthorne's great-great-grandfather), they accused three women in their community for bewitching them: Sarah Go...
Around the seventeenth century, the belief in witches and witch craft was almost everywhere. The Church of Rome, more than three hundred years ago, allowed punishments for the use of witch craft and after that thousands of suspected people were burned alive, drowned or hanged. In the sixteenth century, more than one hundred thousand accused and convicted people burned in the flames, in Germany. In England, enlightened men adopted the belief. The famous Sir Matthew Hale, who flourished during the civil war, the commonwealth and the period of the restoration of monarchy, repeatedly sentenced persons to death accused of witch craft. The Puritans brought the belief with them to America. They established laws for the punishment of witches, and before 1648, four people had suffered death for the supposed offence, in the neighborhood of Boston. The ministers of the gospel there were shadowed by the delusion, and because of their powerful social influence, they did more to foster the wild excitement and produce the distressing results of what is known in history as "Salem witch craft," than all others.
The history of witchcraft during seventeenth century New England is inherently a history of direct confrontations within communities where relationships become tainted with suspicion, revenge and anger. The documents in Witch-Hunting in Seventeenth Century New England have retold the events and stories of Puritan New England to give the modern reader an understanding of the repressive social institutions of religion and family structure which were controlling factors that lay behind the particular cases discussed in the book. However, in order to really interpret the structure of witchcraft, it is important to consider that social tensions (most likely a dispute or argument) combined with personal or familial bad luck, were the root of all these occurrences.
Weyer, J. (1563). De praestigiis daemonum [The Deception of Demons]. Basel, Switzerland: Per Joannem Oporinum.
Witchcraft persecution peaked in intensity between 1560 and 1630 however the large scale witch hysteria began in the 14th century, at the end of the Middle Ages and were most intense during the Renaissance and continued until the 18th century, an era often referred to as the Enlightenment or Age of Reason. Representation of witches, nay, representation in general is a political issue. Without the power ot define the female voice and participate in decisions that affect women -similar to other marginalised groups in society- will be subject to the definitions and decisions of those in power. In this context, the power base lay with men. It can be said that the oppression of women may not have been deliberate, it is merely a common sense approach to the natural order of things: women have babies, women are weak, women are dispensable. However the natural order of things, the social constructs reflect the enduring success of patriarchal ideology. As such, ideology is a powerful source of inequality as well as a rationalisation of it. This essay will examine the nature of witchcraft and why it was threatening to Christianity.
In this essay, I will be exploring the relationship between rationality and witchcraft and magic, and will further explore rationality as a factor of knowledge. Rationality from the Latin ‘rationari’ meaning to ‘think’ or ‘calculate’ is a significant concept in Western philosophy, born out of the Enlightenment. During the 17th and 18th centuries, many philosophers began to emphasise the use of reason as the best method of learning objective truth. Pioneers in this field include Descartes and Locke. This was also a time when science came to the forefront of Western thought, seen as the embodiment of rationality.