CAUSE OF TRIALS
Superstitions
The fear of witchcraft began when children of Samuel Parris, William Griggs, and Thomas Putnam exhibited unusual behavior such as saying strange words and phrases. After this event, the witch hunt went underway. The Puritan culture made a strict guideline controlling everyday activities in Salem. Straying away from that guideline, such as rarely attending church, muttering words, or dressing inappropriately, would cause someone to be accused of witchcraft. Anyone that was different was at risk for this accusation, and possibly execution. However, natural causes of illness also became a factor that was assumed to be witchcraft. One member in the community could accuse another of poisoning them, sometimes solely because of their bad relationship. |
Social conflict
Salem was divided before the witch trials had began. Salem, as part of the Massachusetts colony, experienced a clash against beliefs when the colony was grouped with Maine and Plymouth. In addition to this diversity, a division was formed between two rivaling sides within Salem. The farmers, claiming that the colony grew too far apart from Puritan culture, wanted to move away from Salem. On the other hand, the fishermen were tied to their business handling trade in their ports. |
The Church
One reason for holding the Salem witch trials was due to the Puritan ideology that they were given the responsibility of purifying other people of sin for following the wrong path or believing in the wrong faith. The Puritan religion was bound by strict customs and beliefs, and was also intolerable of other religions. Not only was witchcraft wrong for the practice of worshiping the devil, it was also considered a crime for potentially harming other people. There was a theory that witches would make a deal with the devil that would allow him to channel his evil deeds through a witch, or allowing them to cast a spell or a curse, and leave a marking. For this reason, during many trials, there would be an examination of the witch to find any kind of strange markings to indicate whether or not they were a host to the devil.
The church itself had been through rough history. Salem’s first three ministers could not satisfy anyone, whether it be church members or non-church members. They could not give communion or accept anyone into the church formally. Salem’s second minister of the 1680s, George Burroughs, was less suitable. In 1692, he would be charged for being a follower of the devil. The reason for this was that he had been known, among some villagers, for physically abusing his wife. Salem’s third minister, Deodat Lawson, began immediately after Burrough in 1684. Many of the villagers hoped that he would have the power to give Salem village independence from Salem town. In the villager’s debate in making Lawson an ordained minister, Lawson stepped down from his position in 1687. In 1689, Samuel Parris was hired as Salem’s first ordained minister. He fulfilled his duties and was able to satisfy church members with his strict and traditional ways of the church. Soon, however, the Committee of Five would cause trouble in the village. Their job to would overlook the church’s position, but caused turmoil with financial problems relating to with Parris’ pay and money going towards the church.
One reason for holding the Salem witch trials was due to the Puritan ideology that they were given the responsibility of purifying other people of sin for following the wrong path or believing in the wrong faith. The Puritan religion was bound by strict customs and beliefs, and was also intolerable of other religions. Not only was witchcraft wrong for the practice of worshiping the devil, it was also considered a crime for potentially harming other people. There was a theory that witches would make a deal with the devil that would allow him to channel his evil deeds through a witch, or allowing them to cast a spell or a curse, and leave a marking. For this reason, during many trials, there would be an examination of the witch to find any kind of strange markings to indicate whether or not they were a host to the devil.
The church itself had been through rough history. Salem’s first three ministers could not satisfy anyone, whether it be church members or non-church members. They could not give communion or accept anyone into the church formally. Salem’s second minister of the 1680s, George Burroughs, was less suitable. In 1692, he would be charged for being a follower of the devil. The reason for this was that he had been known, among some villagers, for physically abusing his wife. Salem’s third minister, Deodat Lawson, began immediately after Burrough in 1684. Many of the villagers hoped that he would have the power to give Salem village independence from Salem town. In the villager’s debate in making Lawson an ordained minister, Lawson stepped down from his position in 1687. In 1689, Samuel Parris was hired as Salem’s first ordained minister. He fulfilled his duties and was able to satisfy church members with his strict and traditional ways of the church. Soon, however, the Committee of Five would cause trouble in the village. Their job to would overlook the church’s position, but caused turmoil with financial problems relating to with Parris’ pay and money going towards the church.
Why Women?
Salem was a male dominant society because of the biblical readings of Adam and Eve. Eve ate from the forbidden fruit, making her untrustworthy. Based on this teaching, the women in Salem were convicted more of witchcraft over men. The men that were accused of this was because they were most likely an accomplice. Also, the church taught the community that men were dominant and that a women who rose above inferiority, had done so through an agreement with the devil. Therefore, any women who seemed show dominant traits, even being unmarried, were targeted for being a witch.
Salem was a male dominant society because of the biblical readings of Adam and Eve. Eve ate from the forbidden fruit, making her untrustworthy. Based on this teaching, the women in Salem were convicted more of witchcraft over men. The men that were accused of this was because they were most likely an accomplice. Also, the church taught the community that men were dominant and that a women who rose above inferiority, had done so through an agreement with the devil. Therefore, any women who seemed show dominant traits, even being unmarried, were targeted for being a witch.
ALL SIDES OF THE TRIALS
In 1692 the community of Salem, Massachusetts,was engulfed in a series of witchcraft afflictions,accusations, trials , and executions. During the course of the year, more than a dozen persons claimed to be afflicted by spells of black magic and sorcery that had been allegedly cast by men and women who had enlisted the supernatural powers of the devil. Most of the persons claiming to be afflicted were teenage girls.
Those persecuted for allegedly practicing witchcraft included Salem residents who deviated in some way from Puritan religious, cultural, or economic norms. Other victims of the witch craze were perceived to be enemies of the largest family in Salem. A few victims were simply weak and sickly people who were in the wrong place at the wrong time. The legal institutions offered little protection for those accused of witchcraft because the primitive Massachusetts judicial system was still governed by superstitious RULES OF EVIDENCE permitting testimony about malevolent apparitions and broomsticks capable of flight.Although some ordinary Salem residents doubted the credibility of the witchcraft accusations, it was not until they were joined by authorities from Boston that the witch hunt came to a close.
The outbreak of witchcraft hysteria took place in Salem Village, a small community a few miles inland from Salem Town. Salem Village was not an autonomous entity and lacked a government of its own until 1752 when it achieved independence and became known as Danvers. Salem Village was almost exclusively agrarian,cut off from the ports and tributaries that made Salem Town more mercantile and international in character. Although both communities were predominantly Puritan, during the seventeenth century Salem Town acquired an increasingly secular appearance through the growth of its fur,fish, and timber industries.
The Salem witch craze was largely fueled by personal differences between two families, the Putnams and the Porters. John Putnam Sr.(1579–1662) was the patriarch of the largest family in Salem. He had three sons, Thomas Putnam Sr. (1615–86), Nathaniel Putnam (1619–1700), and John Putnam Jr. (1627– 1710). John Porter Sr. (1595–1676) was the patriarch of the richest family in Salem. He had four sons, John Porter Jr. (1618–84), Joseph Porter (1638–1714),Benjamin Porter (1639– 1723), and Israel Porter(1644–1706), and a daughter, Sarah Porter(1649–1725).
The Putnams were farmers who followed the simple and austere lifestyle of traditional Puritans. Although the Porters derived much of their wealth from agricultural operations as well,they were also entrepreneurs who developed commercial interests in Salem Town, throughout New England, and in the Caribbean. The Porters Diversified business interests allowed them to increase their family’s wealth whereas the Putnam family wealth stagnated.
Those persecuted for allegedly practicing witchcraft included Salem residents who deviated in some way from Puritan religious, cultural, or economic norms. Other victims of the witch craze were perceived to be enemies of the largest family in Salem. A few victims were simply weak and sickly people who were in the wrong place at the wrong time. The legal institutions offered little protection for those accused of witchcraft because the primitive Massachusetts judicial system was still governed by superstitious RULES OF EVIDENCE permitting testimony about malevolent apparitions and broomsticks capable of flight.Although some ordinary Salem residents doubted the credibility of the witchcraft accusations, it was not until they were joined by authorities from Boston that the witch hunt came to a close.
The outbreak of witchcraft hysteria took place in Salem Village, a small community a few miles inland from Salem Town. Salem Village was not an autonomous entity and lacked a government of its own until 1752 when it achieved independence and became known as Danvers. Salem Village was almost exclusively agrarian,cut off from the ports and tributaries that made Salem Town more mercantile and international in character. Although both communities were predominantly Puritan, during the seventeenth century Salem Town acquired an increasingly secular appearance through the growth of its fur,fish, and timber industries.
The Salem witch craze was largely fueled by personal differences between two families, the Putnams and the Porters. John Putnam Sr.(1579–1662) was the patriarch of the largest family in Salem. He had three sons, Thomas Putnam Sr. (1615–86), Nathaniel Putnam (1619–1700), and John Putnam Jr. (1627– 1710). John Porter Sr. (1595–1676) was the patriarch of the richest family in Salem. He had four sons, John Porter Jr. (1618–84), Joseph Porter (1638–1714),Benjamin Porter (1639– 1723), and Israel Porter(1644–1706), and a daughter, Sarah Porter(1649–1725).
The Putnams were farmers who followed the simple and austere lifestyle of traditional Puritans. Although the Porters derived much of their wealth from agricultural operations as well,they were also entrepreneurs who developed commercial interests in Salem Town, throughout New England, and in the Caribbean. The Porters Diversified business interests allowed them to increase their family’s wealth whereas the Putnam family wealth stagnated.
FUNDAMENTAL CHANGES IN SOCIETY, CULTURE, POLITICS, ECONOMIES, AND/OR FOREIGN POLICIES
The witchcraft in Salem Village fabricated the intersections of religion and society merely on the moral conflict involving the very nature of the community itself and the contrast between people and non-people, so to speak. The fundamental issue was not who was to control the Village, but what its essential character was to be. This town was to rid itself of deviant or threatening individuals before the emergence of a new important economic and political pre-industrial capitalism. People feared living due to the fact that you just had to irritate one person just enough to where they verbally kill you by calling you a witch, later being hanged in front of the town, created the culture of Salem. The cause of the hysteria, the reaction to it, and the way in which the trials were conducted can be traced back to Puritan religious beliefs, which determined the operations of the government, and to political and social tension in the colony and the community of Salem. McCarthyism was seen as capitalizing on national paranoia and during the Salem Witch Trials was shown in a way that when the people were accused of their actions, they had little rebuttal that was even taken into consideration, resulting in crushing death.
CONTINUITY AND CHANGE OVER TIME STEMMING INTO THE 20TH AND 21ST CENTURIES
Salem ended the witch trials that claimed 20 victims in death and imprisoned more than 200 more. As time comes closer to the 21st century, the witchcraft in Salem has since been continued through modern-day Paganistic beliefs. Much like Christianity, the Pagan religion has different branches that worship different aspect of life. The Celtics focus on the elements (such as earth, water, wind, fire), the Druid held the responsibility of knowledge in their history (including other branches) and becoming a voice of reason, the Wiccans found balance in nature, the Norse believed in honor and pride, and the Egyptians practiced spiritual traditions. Each has its very own and distinct practices, as well as having different purposes. The more popular Paganistic traditions are from the Wiccan branch, which holds beliefs of practicing harmony with nature, fulfillment of life and creating balance in life. In Salem, during the 1690s, witchcraft was an abstract idea and was commonly known to be evil. Paganism has been established in many countries and it has followers using witchcraft for good. However, there are stories of the dark side to modern-day witchcraft familiar to the tales in Salem. Similar to the fears of evil curses and spells in Salem, superstitious people continue to believe that a woman (or a man) has placed a spell on others causing misfortune. However, the 21st century has become more rational in believing in witchcraft. Witches and witchcraft are presented as more a myth and are portrayed less as a monster.
Witchcraft also also been extended further outside North America. For example, Africa and India have two different backgrounds on this topic. In Africa, there are witch doctors that act as healers for their community. They may use plants and chant certain words or phrases to heal someone, or possibly cast a spell for fortune or luck. However, there are witch doctors that have been known to use black magic. In India, many witches are known to use black magic against someone else to gain something. They cause more violence in an act of greed than helping another person.
Witchcraft also also been extended further outside North America. For example, Africa and India have two different backgrounds on this topic. In Africa, there are witch doctors that act as healers for their community. They may use plants and chant certain words or phrases to heal someone, or possibly cast a spell for fortune or luck. However, there are witch doctors that have been known to use black magic. In India, many witches are known to use black magic against someone else to gain something. They cause more violence in an act of greed than helping another person.