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This superb documentary collection illuminates the history of witchcraft and witch-hunting in seventeenth-century New England. The cases examined begin in 1638, extend to the Salem outbreak in 1692, and document for the first time the extensive Stamford-Fairfield, Connecticut, witch-hunt of 1692-1693. Here one encounters witch-hunts through the eyes of those who participated in them: the accusers, the victims, the judges. The original texts tell in vivid detail a multi-dimensional story that conveys not only the process of witch-hunting but also the complexity of culture and society in early America. The documents capture deep-rooted attitudes and expectations and reveal the tensions, anger, envy, and misfortune that underlay communal life and family relationships within New England's small towns and villages. Primary sources include court depositions as well as excerpts from the diaries and letters of contemporaries. They cover trials for witchcraft, reports of diabolical possessions, suits of defamation, and reports of preternatural events. Each section is preceded by headnotes that describe the case and its background and refer the reader to important secondary interpretations. In his incisive introduction, David D. Hall addresses a wide range of important issues: witchcraft lore, antagonistic social relationships, the vulnerability of women, religious ideologies, popular and learned understandings of witchcraft and the devil, and the role of the legal system. This volume is an extraordinarily significant resource for the study of gender, village politics, religion, and popular culture in seventeenth-century New England.… (más)
David Hall's "Witch-Hunting in Seventeenth Century New England: 1638-1692" collects all the primary sources for witch trials that happened between 1641-1692.
Did you know that there were SEVERAL witch trials in New England long before Salem? That the Salem Witch Trials were not the largest, but rather it was the Hartford Trials in Connecticut? That the punishment could be whipping, banishment, hanging OR house arrest?There's around 30 cases included before Salem in 1692.
The first person to be executed in New England was Alice Young in Hartford, Connecticut. The majority of these cases were petty squabbles between neighbors. It's never JUST "witchcraft" obviously, there's always an underlying behavioral or societal reason for it. Women accused women, men accused men, but some cases were originally defamation suits, which evolved into a full witchcraft trial.
We learn that Widow Marshfield of Springfield won her suit, as did Mary Staples in Fairfield and Jane Waldord in Portsmouth. Nicholas Bayley and his wife were banished for sowing discord and gossiping, and Alice Lake was hanged for infanticide. Some cases include the classic shapeshifting, animal familiars and witches marks, but not all. Mary Parsons of Northampton was suspected of all three, and yet was acquitted. John Bradstreet was whipped for bragging about his magical powers and John Godfrey was loathed by everyon The oddest case though was Lydia Gilbert of Windsor. She was accused of causing the accidental gunshot wound that killed Henry Stiles, three years after the fact. She was hanged in 1654. The Greensmiths of the Hartford Trials were even forced to undergo the infamous swimming test! Evidence ranges from invisible dogs, to spoiled milk or cheese, poltergeist activity, shapeshifting,apparitions, paralyzing victims, visions of birds, bees and bears, cats climbing up the walls, pinching and difficult labor.
However, this book did not include accusations of witchcraft against those of other religious sects. Quakers were loathed by Puritans, and were hunted down and hanged. Also, any reference to Native American religious practices needed more thorough notation/explanation, etc. Still a great resource for any paper or writing project. ( )
Información procedente del conocimiento común inglés.Edita para encontrar en tu idioma.
This rampant hag, Martha Carrier was the person, of whom the confessions of the witches, and of her own children among the rest, agreed, that the devil had promised her, she should be queen of hell.
Primeras palabras
Información procedente del conocimiento común inglés.Edita para encontrar en tu idioma.
The purpose of this book is to tell the history of witchcraft and witch-hunting in seventeenth-century New England - a history that, as related here, emerges through the original documents.
Citas
Últimas palabras
Información procedente del conocimiento común inglés.Edita para encontrar en tu idioma.
This rampant hag, Martha Carrier was the person, of whom the confessions of the witches, and of her own children among the rest, agreed, that the devil had promised her, she should be queen of hell.
This superb documentary collection illuminates the history of witchcraft and witch-hunting in seventeenth-century New England. The cases examined begin in 1638, extend to the Salem outbreak in 1692, and document for the first time the extensive Stamford-Fairfield, Connecticut, witch-hunt of 1692-1693. Here one encounters witch-hunts through the eyes of those who participated in them: the accusers, the victims, the judges. The original texts tell in vivid detail a multi-dimensional story that conveys not only the process of witch-hunting but also the complexity of culture and society in early America. The documents capture deep-rooted attitudes and expectations and reveal the tensions, anger, envy, and misfortune that underlay communal life and family relationships within New England's small towns and villages. Primary sources include court depositions as well as excerpts from the diaries and letters of contemporaries. They cover trials for witchcraft, reports of diabolical possessions, suits of defamation, and reports of preternatural events. Each section is preceded by headnotes that describe the case and its background and refer the reader to important secondary interpretations. In his incisive introduction, David D. Hall addresses a wide range of important issues: witchcraft lore, antagonistic social relationships, the vulnerability of women, religious ideologies, popular and learned understandings of witchcraft and the devil, and the role of the legal system. This volume is an extraordinarily significant resource for the study of gender, village politics, religion, and popular culture in seventeenth-century New England.
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Did you know that there were SEVERAL witch trials in New England long before Salem? That the Salem Witch Trials were not the largest, but rather it was the Hartford Trials in Connecticut? That the punishment could be whipping, banishment, hanging OR house arrest?There's around 30 cases included before Salem in 1692.
The first person to be executed in New England was Alice Young in Hartford, Connecticut. The majority of these cases were petty squabbles between neighbors. It's never JUST "witchcraft" obviously, there's always an underlying behavioral or societal reason for it. Women accused women, men accused men, but some cases were originally defamation suits, which evolved into a full witchcraft trial.
We learn that Widow Marshfield of Springfield won her suit, as did Mary Staples in Fairfield and Jane Waldord in Portsmouth. Nicholas Bayley and his wife were banished for sowing discord and gossiping, and Alice Lake was hanged for infanticide. Some cases include the classic shapeshifting, animal familiars and witches marks, but not all. Mary Parsons of Northampton was suspected of all three, and yet was acquitted. John Bradstreet was whipped for bragging about his magical powers and John Godfrey was loathed by everyon The oddest case though was Lydia Gilbert of Windsor. She was accused of causing the accidental gunshot wound that killed Henry Stiles, three years after the fact. She was hanged in 1654. The Greensmiths of the Hartford Trials were even forced to undergo the infamous swimming test! Evidence ranges from invisible dogs, to spoiled milk or cheese, poltergeist activity, shapeshifting,apparitions, paralyzing victims, visions of birds, bees and bears, cats climbing up the walls, pinching and difficult labor.
However, this book did not include accusations of witchcraft against those of other religious sects. Quakers were loathed by Puritans, and were hunted down and hanged. Also, any reference to Native American religious practices needed more thorough notation/explanation, etc. Still a great resource for any paper or writing project. (