This law, modeled on the English Witchcraft Act of 1604, mandated the death penalty for severe acts and repeat offenders, and imprisonment for lesser acts. A new Superior Court of Judicature was created to serve as the highest court in Massachusetts, and in January 1693 it began to hear the remaining witch trials. More importantly, the governor instructed the judges not to accept spectral evidence as proof of guilt. Therefore, most of the remaining witch trials resulted in acquittal. The governor pardoned the rest. The time of witchcraft hysteria in Massachusetts was over.
Students are often captivated by the story of the Salem witch trials. But do they understand the deeper causes of the crisis? And do they see what the crisis reveals about life in Massachusetts at the end of the 17th century? In this lesson, students use four historical sources to build a more textured understanding of both the causes and historical context of these dramatic events.
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The Salem Witch trials started in Salem, Massachusetts in 1692 and ended in 1693. According to Smithsonian Magazine there were more than 200 people accused of witchcraft and 20 of those people were executed.
Nicholas Noyes (my 8th great uncle) was a colonial minister in Salem, Massachusetts and was the official minister of the Salem Witch Trials. Sarah Good, one of his victims, cursed him in her famous last words: "I am no more a witch than you are a wizard, and if you take away my life God will give you blood to drink!" Years later, he suffered a hemorrhage and choked to death on his own blood. Make of that what you will. (I also have four victims of the trials that appear on my first page of relatives, so does that balance out the bad karma?)
There is no record of the first stages of the disease: the girls result "possessed" since February 1692. The symptoms described were staring and barred eyes, raucous noises and muffled, uncontrolled jumps, sudden movements etc. The local doctor, William Griggs, referred the problem to the priest. The slave and two other women were summoned, and the former admitted witchcraft and pacts with the devil. Gradually they began to accuse each other. Eventually, 19 were hanged as "witches", and over 100 were kept in detention. Only when the girls accused the wife of the Colonial Governor of being part of this circle herself, the latter forbade further arrests and trials for witchcraft [27]. Marion Starkey, at the end of World War II, reports the case comparing it with more contemporary events [27]. Her explanation of classical hysteria is that the illness manifested itself in young women repressed by Puritanism, and was aggravated by the intervention of Puritan pastors, this leading to dramatic consequences. The incident proves thus that hysteria could be seen as a consequence of social conflicts [27].
During his lectures at Columbia University on April 29, 1959, former President Truman placed McCarthyism within the broader cycles of "witch-hunting" and hysteria that he believed had beset the United States since its earliest history. Specific examples included the Salem witch trials of the 1690s, the Alien and Sedition Act of 1800, and the Anti-Masonic movement of the 1830s.
In the spring of 1959, Truman was a guest speaker at the William Radner Lecture at Columbia University. For three days, he conversed with students and faculty about the presidency, the Constitution, and periods of "witch-hunting and hysteria" in American history. These interviews were recorded by WKCR, Columbia University.
Between 1692 and 1693 in the Massachusetts Bay Colony in the United States, they accused more than 200 people of practicing witchcraft. Most of these accusations came from the town of Salem. This led to many trials, deaths, and the persecution of innocent people.
Students will work in pairs to complete the activity worksheet. Each pair will create a front page of a newspaper describing the events surrounding the Salem Witch Trials. They should include details about the trials, witch tests, and more. They will include headlines for at least four different stories on the subject. Each pair will present their finished front page with the rest of the class.
In the 16th century at the states of Massachusetts, in the United States of America, individuals were brutally tortured in the name of punishment under law and religion. This event showcased the effect of religion blindsiding a community. Salem witch trials have influenced many scholars and philosophers to put forward their study on different aspects of the case in the form of sociological, historical, demographic interpretations. Since then several regulations have been introduced worldwide for a fair and just trial. Furthermore, laws protecting women have also been introduced and in certain aspects Salem Witch Trial plays an important role for the same. The paper intends to focus on the global impact of Salem Witch Trial to the women in present along with the theories put forward on the basis of the case. Furthermore, the paper intends to recall the injustice served in this case for decades and how it impacted the faith of the justice system globally among the individuals.
The first events that influenced the Salem Witch trials began in Europe between the 1300s and 1600s. Witchcraft hysteria swept through Europe, and tens of thousands of suspected witches were killed. A vast majority of the convicted witches were women that confessed, under torture, to the "crimes" they had committed. Literature such as Malleus Maleficarum only spurred the witch craze to go on. The book, published in 1486 and written by respected religious men, became a guide on how to hunt for witches. Eventually, the witch craze died down in Europe around 1650, only to ignite in Salem, Massachusetts. Though the timing of the trials in Massachusetts seemed to correlate with the European witch craze, local difficulties and circumstances ultimately caused the onset.
Tensions rose between the two as Salem Town was responsible for imposing regulations on Salem Village. Years before the witch trials, Salem Village had made several attempts to break away from Salem Town due to the crop prices and taxes the town imposed. Salem Village did not even have its own church until 1674, even though a three-hour walk separated the two communities. The stark social differences between the two communities helped fan the flames of the witch trials.
The astringent and critical quality of Robin Briggs's work may come as all the more of a shock, given that whatever nonsense may have been written about witches before 1971 (and since) there has also been a lot of good sense written about them as well. A number of excellent studies carried out in the 1970s cleared much of the ground in witchcraft history. Their view acquired general assent, at least among historians, until it was distilled into several modest-sized and accessible textbooks in the mid-1 980s, and became the bread-and-butter fare of undergraduate courses. Norman Cohn's Europe's Inner Demons and Richard Kieckhefer's European Witch Trials, though written independently, reached complementary conclusions about the origins of the continental E uropean witch hunt. The stereotypic, mythical 'witch' appeared as the result of an amalgamation, in the minds of inquisitors and specialist judges, of various components drawn from folk-belief: night-flight, spells, charms, and weather-magic. These elemen ts were fused together with the conceptual glue of 'demonic pact', which was turned into an explicit act of adoration of Satan by the witch, rather than an unconscious use of evil spirits by the superstitious. 'Witches' were then assumed, like heretics be fore them, to meet in secret nocturnal assemblies, to carry out disgusting inversions of Christian worship, and to engage in promiscuous orgiastic group sex. This imaginary fusion of disparate folkloric, theological and legal elements received official sa nction from the papacy, and literary notoriety in the Malleus Maleficarum, in the mid-1480s. The adoption of inquisitorial procedures by lay courts as well as ecclesiastical in the sixteenth century, and the diffusion of the ideas of the Malleus, led to t he mass witch-hunting of the later sixteenth and seventeenth centuries. The use of torture to extract confessions, and the obligation imposed on penitents to name their imaginary accomplices at the 'sabbat', elicited closely similar confessions of group d iabolism from a wide range of otherwise unconnected victims, and perpetuated the fear of a hidden, secret, malevolent society.
This overall picture of the subject, albeit qualified by an increasing number of helpful studies on Scandinavia, Eastern Europe, Germany, and by the continuing scholarly industry on New England, has seemed neat, attractive, defensible, and probably abo ut right. It is a tribute to Robin Briggs's originality that his meticulous, detailed, thoughtful survey will leave nearly every part of this convenient academic synthesis very badly shaken, if not actually demolished. He approaches the continental trial material in a disarmingly obvious, yet novel fashion. He looks at the social conditions in village communities before an accusation of witchcraft was made, as attested by the earliest stages of a trial record, the depositions of witnesses and the first re sponses or confessions of the accused. It was always understood that someone had to fear evil magic at work in the community, before the terrible machinery of witch-prosecution could be set in motion. Witches were taken to court by their neighbours; most were not sought out randomly by fanatical 'witch-hunters'. However, this first stage in a cycle of trials has usually been regarded by European historians as the prologue to the main event; as the unspectacular stuff of folk-belief, rather than the sensat ional evidence of diabolism. Robin has taken this preliminary evidence as the core of a study of the witchcraft phenomenon, to see how far a satisfactory explanation can be advanced from village fears and tensions studied for their own sake. He draws very heavily on the data from Lorraine throughout the book; but forestalling the obvious question of whether Lorraine was typical, he has also examined an impressive range of evidence from other corners of Europe to compare with and reinforce his own conclusi ons. Cases as far apart as Sweden, Scotland, the Pyrenees and Salem Village are dissected in detail from printed sources. be457b7860
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