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Witch trials of Salem

Three hundred years ago, people in and around Salem, Massachusetts were engaged in the most massive witch hunt in history American. The authorities have arrested more than 150 suspects over two dozen cities, juries convicted twenty-eight and nineteen were hanged (Aronson, 2003, p. 5). The contemporaries of the tragedy facing the role of Satan in the case. Embracing the reality of witchcraft, many wondered if the devil did not handle the people of New England in a spending orgy of destruction. With the passage of participants, researchers have begun to discount a satanic role and has instead sought to blame human agents of the tragedy.
In this article we will discuss the events of Salem witches and analyze the historical, social and economic factors that have contributed to these events. This research aims to demonstrate that there are several reasons for the persecution of witches in Salem as the desire of the clergy of New England to create the true Christian church, the assertion of male power, superstitious beliefs of the people and their inability to explain natural phenomena 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 beliefs in witchcraft
In the seventeenth century people automatically assume that their problems have a supernatural explanation. Floods, lightning, lightning, hail, hurricanes, earthquakes, and comets were seen as omens of a disease or destruction. Curses spells and the evil eye, most believe, could cause damage. Foreign Reports dreams, visions, voices, invisible, and the prophecies often distributed (Aronson, 2003, p.14). In England, the practitioners of magic, men and women who have tried to manipulate the supernatural powers, he added. Rico consulted and cunning poor people to recover lost property, discover a cure for the disease to help find missing family members or livestock, tips to make personal and business, or to identify witches.
New England were engaged in divination almanacs to read the astronomical data essential to the practice of astrology and continued reading the mysteries of alchemy, and some boasted of his knowledge of the unseen (Levack 1987, p. 65).
1.2. The condemnation of witchcraft by the Church
Religious leaders and the laity in the Catholic and Protestant regions have risen by about an organized cult of witches. In 1484, Pope Innocent VIII issued a bull condemning witchcraft as a heresy, the exercise of supernatural powers obtained by a covenant demonic. Two years later, with papal approval, Heinrich Kramer and Jacob Sprenger, Dominican inquisitors published the Malleus (Hammer of the Witches) the first major treatise on the beliefs of witchcraft (Levack 1987, p. 11). In the seventeenth century, work on beliefs in witchcraft together provide a picture of a secret society of magicians worship the devil. Despite the efforts of authors such as Margaret Murray, Montague Summers, and Jeffrey B. Russell to prove the existence of these cults, studies have shown that no organized society never developed witch (Levack 1987, p. 12).
2. The profile of those accused of witchcraft
2.1 Gender
Women make up nearly eighty percent of the defendants, making gender the most important feature (Karlsen, 1987, p. 41). Moreover, approximately half of the men accused directly participated in the women pay as friends, supporters and family (Karlsen, 1987, p. 47). Karlsen concluded that " Most of New England witches were women of middle age or older qualify for the state because they had no brother or son. "(1987, p. 117). As such, are 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 communities more stable, the men began to regard these women with access through a population crash. The resentment has been expressed in the charges of witchcraft. "Whether it's as real or potential heirs, such as traditional healers or taverns or traders, Karlsen argued," most witches were women which symbolizes the barriers to ownership and prosperity. "(1987, p. 217).
There is no completely satisfactory explanation of preponderance of women among the accused. Obviously living in a culture dominated by men. Men have a political and religious power over property controlled, and were recognized as heads of household (Levack 1987 p. 48). These circumstances make the temptation to see the accused women who have challenged "the required agreements between the sexes." (Karlsen, 1987, p.119). This would make the target of a misogynistic culture that does not tolerate women who are strong, financially independent, or are reluctant to trust men, individuals in short, had refused to accept their place in the traditional social order. There are, however, several problems with this explanation.
There is little evidence that culture English in the seventeenth century of experience "generalized" conflict or hostility between the sexes across the Atlantic. Moreover, while most men brought charges of witchcraft against women, many came from other women. These could have been women who share a distrust or aversion to women who do not comply. It is more likely that these considerations have played little or no role in their respective offices, women accused other women in their attempts to punish those who cause physical harm in your community. Finally, a study of seventeenth-century material, "there are settlers never explicitly said why he or she saw witches as women. "(Karlsen, 1987 p.153). Perhaps the tendency for women to consider only the case of the seventeenth century that women are morally and intellectually inferior to men and therefore are less able to resist Satan.
2.2. Age and wealth
Age and wealth are also important factors in the accusations of witchcraft. Young people have rarely had to fear or suspicion of formal charges. The vast majority of defendants have been over forty years. While older women at all levels of New England society can be trusted to a higher proportion came from the ranks of the poor, but not the poorest (Aronson, 2003, p. 79).
2.3 Reputation
Many people accused of witchcraft to share the bad reputation. Some were known for their contentious behavior (Aronson, 2003, p. 88). For example, Elizabeth Morse during the trial, several witnesses said it heated confrontations. Also, like Morse, the defendant often reveals healing powers. It has become commonplace in the seventeenth century for people suspected of evil, poor women, the elders of witchcraft. A witness to a witch hunt in Chelmsford, England argued that villagers had come to suspect "that any old woman with a wrinkled face, a head of hair, lips, hairy, pot, a sharp voice, or a scolding tongue, a cap head, a pin in his hand, a dog or cat at his side. "(Burr, 1914, p. 78).
3. Life in the village of Salem
Salem is one of the largest cities in the Bay Massachusetts. English arrived there in 1626 (Aronson, 2003, p. 57). For many years Other Puritans emigrated from the country. A group of settlers decided to build west Salem. This area was called Salem Village. They felt they had little in common with Salem and the town has its own parish (Aronson, 2003, p. 58).
In 1692, the Salem Village residents had become familiar with a wide range of occult beliefs. They understood the power of the devil and that God has chosen, both for free this prince evil to his chosen people. Their fears of witchcraft witches focuses on damage could make the people and the price of the property. If you disagree with a bad woman followed by a bad reputation, most assumed that was responsible for his difficulties. Some have responded with countermagic, countercharms, or white magic, but others have chosen a more cautious approach. They called on doctors, for example, if troubles seemed the result of illness (Aronson, 2003, p. 123). However, medical experts concluded that there is no explanation inevitably physical enough, that witchcraft had been suffering. Complaints to the judicial authorities followed. Authorities arrested and interrogated the suspects, and neighbors provided evidence of bad temper and accused her occult powers conferred setbacks. Patients often who had been accused of "form" that the suspect wounded, and very few people standing on their defense (Aronson, 2003, p. 140).
4. Accusers
4.1. Cotton Mather
Cotton Mather was a Puritan minister met in Massachusetts. He believes that some people use magic to help the devil to do their job badly. The Most New England colonies felt that way. He warned that the evidence against a person suspected of using black magic should be carefully weighed. There is always the possibility that an innocent person can be accused of witchcraft (Levack 1987, p. 76).
4.2. Samuel Parris
Residents of the village of Salem has elected the Rev. Samuel Parris to be the pastor. He was 25 at that time in 1689 and had no experience as a member of the clergy (Levack 1987, p. 133). Most of his sermons were about good and evil. Many people fought among themselves about the new generation of New England and the way they were less devout and the thought that God can do bad things happen to punish them.
4.3. Charges begin
In 1692, Elizabeth Parris, daughter of 9 years, Rev. Parris and Abigail Williams, niece of his 12 years, began have seizures that were uncontrolled (Boyer and Nissenbaum, 1977, p. 63). Then, 11 years, Anne Putnam, daughter of Thomas Putnam, Samuel Parris supporter, and his cousin 17 years Mary Walcott started having the same kind of crisis.
The local doctor, William Griggs, has to decide what was wrong with them. Because I could not find anything physicial wrong with them, he said it was the result of witchcraft (Boyer and Nissenbaum, 1977, p. 63). Now, all adults are pushing children to say that the spell on them. After much pressure in the first two girls named witches who have been tormenting.
5. Bruges
5.1. Sarah Osburn, Sarah Good and Tituba
The first accused of being a witch Samuel Parris slave, Tituba. The second wife was Sarah Good, a woman of "ill repute" and the third wife was Sarah Osburn, was old and sick and not even go to church because of ill health. On March 1, 1691, orders were sent to these three that were interviewed by John Hawthorne and Jonathan Corwin, judges (Burr, 1914, p. 80). Were interviewed three women of the Salem Village Meeting House.
When Sarah Good has denied knowledge of the Devil and Sarah Osborne was only grudgingly admitted contact with the occult, Tituba provide a rich and colorful history of witchcraft in Salem Village. His response shows many images family tradition of occult beliefs. His view has permeated the evening and probably held the villagers alert.
Tituba maintained that other assets were four witches in the village – Well, Osborne, and two women who did not know Boston. It remains difficult to explain the extraordinary testimony of Tituba. Unlike of many, and Osborne, maybe she did not seek to please their listeners and willingly followed in issues has led to John Hawthorne. On the other hand, could do it because he feared by their teacher. The author of a contemporary account claimed that Tituba Parris said later that beat until she confessed and named his sister-witches. " (Calef, 1700, p. 343). Given that living image in her testimony, we can also conclude that Tituba were able to describe the hallucinations resulting from their experiences hidden as a soothsayer.
5.2. The confessions of witches
Mather and Parris had focused on the imminent threat of satanic conspiracy, because the confessions amazing to hear in a growing number of surveys of the suspects in late summer. For those who have attended the proceedings in mid-July and first week September, or those who have heard, the enormity of the plot emerged in striking clarity. Dozens of women, captivated the audience stunned men and children for details of special arrangements. They heard how the Devil had hired a number of important meetings the following calls witches celebrate the sacraments of simulation, and planned to destroy Christianity.
Several confessors describes the devil as a black man had approached the cunning one vulnerable point in their lives (Boyer and Nissenbaum, 1977 P. 65). People with frustrated love life attracted the attention of the devil. Mercy Wardwell regret because "people told him he should never have such a young man who loved her. "(Boyer and Nissenbaum, 1977, p.783). Convinced that they were right, Mercy did not return the young woman's progress and did not find [the breath of his] threatened to drown. "(Boyer and Nissenbaum, 1977, p. 783). Rebecca Eames were dismayed by an adulterous affair, was in such horror of consciousness that she took a rope to hang himself and a knife to cut his throat. "(Boyer and Nissenbaum, 1977, p. 282). Mary Toothaker was terrified by rumors of repeated attacks in India. In the spring of 1692, she "was discontentedness large and worried about the fear of the Indians, and is often used to dream fight with them. "(Boyer and Nissenbaum, 1977, p. 767).
Whatever his personal problems, the devil is committed to solve. The infidels Eames, Rebecca said she had claimed that "she should not be disclosed or discovered" if he wanted to meet him (Boyer and Nissenbaum, 1977, p. 282). For the most part, however, The Devil offered material rewards for their loyalty: "nice clothes" for Mary Bridges, Jr., Post Hannah and Sarah Hawkes Sarah Wardwell and "should get what wanted. "(Boyer and Nissenbaum, 1977, p.135). Marston Elizabeth Johnson and Mary always" happiness and joy. "(Boyer and Nissenbaum, 1977, 502). Mary Toothaker no longer have to worry about Indian attacks, and Mary Lacey, Jr., in "crowns in hell." (Boyer and Nissenbaum, 1977 p.768).
Join the devil, as confessors, with two important rituals – the signing of their partnership and be baptized by him. The recruits provided their signature on a variety of ways. Mary Lacey, Jr., Marston and Mary simply signed "with a pen dipped in ink." (Boyer and Nissenbaum, 1977, p. 201). Sarah Hawkes writing 'or a black color mark with a stick as a confirmation of the alliance. "(Boyer and Nissenbaum, 1977, p. 387). Once they had signed, the devil has been either a pond or river and was baptized in worship (Boyer and Nissenbaum, 1977, p. 71). Mercy Wardwell, said he had experienced the opposite end. The devil was christened at home "in a bucket of water wet face. "(Boyer and Nissenbaum, 1977, p. 781). Whatever the mode or place of baptism, confessors agreed to renounce Christ and return to" Satan soul and body. "(Boyer and Nissenbaum, 1977, p. 387).
Once in the "Devil's Company" recruits were forced to attend meetings of the witches. Several testified that he had met in the town of Salem, near the home of Samuel Parris (Boyer and Nissenbaum, 1977, p. 66). How to get to the meetings was a new experience for witches. Most have claimed that there were sticks or poles, a means of transport which has taken over the trees (Boyer and Nissenbaum, 1977, p.140).
Same if witches confessed all his sins of their stories as legends can not be proven by scientific facts. Moreover, their confessions remember the warnings of the leaders of the church who lived during those days and tried to emphasize the power of the church, threatening them with stories about Satan and his evil deeds. Hence, the confessions the witches of its so realistic that we can assume that women and also men accused of witchcraft have been forced to say these things. In fact, it is clear that many of the accused were tortured. Giles Corey, Martha Corey's husband (she was named as a witch) was pressed to death when he refused to go to trial. great weight was placed chest to force him to confess. Giles Corey died rather than confess a falsehood. Giles Corey was 80 years and simply refused to talk. Thus, it would not be carried trial.
In addition, many women spoke of their secret desires (eg, the desire to have young lover, wearing nice clothes, attracting men, etc.) that could not be completed due to strict Puritan values. In addition, some women were appointed as witches do not repent, even when they went to the gallows which shows that did not participate in witchcraft (For example, real Sarah, Rebecca Nurse).
6. Change of heart
The witch-hunt was out of control. They began to think about what they were doing. In October 1692 Massachusetts Governor William Phips was outraged when his wife was mentioned by the girls (Levack 1987, p. 121). He suspended the court that he had begun in May 1692. It replaced the court with a new Supreme Judicial Court, which prevented any spectral evidence. The tribunal has convicted just 56 people only 3 trial (Levack 1987, p. 123). Phips pardoned the three. In May 1693 Phips pardoned all the others are waiting to be hanged. They were free to go as long as pay their bills prison. Many of them stayed in jail for months because they could not pay their bills.

7. Forgiveness and Memory

Massachusetts gradually regretted the witch trials of Salem. Bishop Joseph Green replaced Rev. Parris and the colony observed a day of atonement in 1697 (Levack 1987, p. 167). Samuel Sewell, the judge, admitted publicly that he had erred in taking part in the witch trials. It is the only judge to make such a statement. In addition, Anne Putnam, who accused several women in witchcraft made a public apology for his part (Levack 1987, p. 174).
In 1711, the Legislature passed a law restoring the good reputation of some of the victims and their heirs received the refund. In 1957, the city of Salem and the town of Danvers (originally Salem Village) monuments to the "dead" Witched in 1691. Finally, 19 people were suspended, five died in prison, including the baby son Sarah Good, and one died under torture.

Conclusion

Thus, the witches of Salem is one of the saddest pages of history America. The desire of these immigrants in New England that had brought with them the hidden beliefs, tried to create a united Christian villages with a strong sense of responsibility collective. Inspired by the belief that they were on a mission from God to preserve the true Church, these immigrants participate actively pursued the task of establishing a Utopia Christian. God, they believed, had concluded an alliance with the man destined to save her "choose" their condition. Therefore, a possible cause of the huge witch hunt people has been the desire to establish the true Christian church and to highlight its special place in the cosmos destroying those whose conduct has been somewhat different beliefs traditional Christian. As mentioned earlier in this document, some witches had divination and healing powers. In addition, some of them were old and sick and could not go to church. In addition, some women were unfaithful to their husbands, the fact that, also contrary to Christian values.
The second reason is the desire of men to preserve its dominant status in society. As indicated above, most of the accused were women. In addition, women may increase status in society inheriting property and obtain economic prosperity.
Moreover, lack of knowledge in the field of medicine was the third leading cause of hunting witches. It is clear that doctors have not been able to explain the origin of the disease could not admit his incompetence. Therefore, I did not want to ruin his reputation and simply stated that witchcraft caused disease.
Finally, farmers suffered Salem weather. Unable to find factors scientists to explain natural phenomena, attempted to find supernatural causes.
Therefore, there can be different interpretations of the persecution of witches century XVII century, but we can certainly say that these women were innocent victims of the society of ignorance.
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