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hd

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https://www.google.com/amp/s/www.biography.com/.amp/news/salem-witch-trials-facts

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http://amp.timeinc.net/time/4543405/connecticut-witch-trials

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https://www.history.com/topics/colonial-america/salem-witch-trials

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http://salem.lib.virginia.edu/home.html

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https://prezi.com/m/7eqgbwdrxs51/salem-witch-trials/

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https://www.washingtonpost.com/opinions/five-myths-about-the-salem-witch-trials/2016/10/27/62abd0cc-9ad1-11e6-9980-50913d68eacb_story.html?noredirect=on&utm_term=.2b6de1371d8a

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Delaney, Caroline, Gianni
https://prezi.com/m/olupvsw1vahb/the-salem-witch-trials/

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A Brief History of the Salem Witch Trials

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One town’s strange journey from paranoia to pardon

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The Salem witch trials of 1692 may be the best known outbreak of such a panic but they were not typical of the usual neighborhood suspicions.

In " Six Women of Salem: the Untold Story of the Accused and Their Accusers in the Salem Witch Trials" (DaCapo Press) I focus on the tragedy through the eyes and minds of six specific individuals, real women with lives before and (for the survivors) after 1692.

The six are: Rebecca Nurse, Bridget Bishop, Mary English, Ann Putnam Sr., Tituba, and Mary Warren. Of these six, five were accused, three were accusers, two were hanged, one escaped. One was Salem's wealthiest woman and one owned nothing -- not even herself.

Witchcraft, according to the laws and common assumptions of the era, was the cooperation of mortal humans with devils in order to harm others, a spiteful alliance with the forces of Evil rather than an allegiance to God. Neighborhood discord could lead to suspicions about this possibility (which might fester for years), and such suspicions could lead to accusations -- but not necessarily to a conviction.

What did it take to be accused of witchcraft in colonial America? What would your odds have been if you had been there?

Granted, the Salem panic was unusual in the number and diversity of suspects as well as in the duration of the crises. In general, however, an assortment of characteristics could get a person accused of witchcraft, according to the 17th century British sources used by Massachusetts courts in 1692 -- Richard Bernard's "Guide to Grand Jury Men...in Cases of Witchcraft," William Perkins's "Discourse of the Damned Art of Witchcraft," and John Gaule's "Select Cases of Conscience Touching Witches and Witchcrafts" -- and more recent studies such as John Demos's 20th century work "Entertaining Satan: Witchcraft and the Culture of Early New England" (Oxford).

Here are nine of them.

The lesson from all this?

In 1692 anyone might have been accused of witchcraft. But if you were a widowed middle-aged English Puritan woman with few if any living children and slim financial resources, were known for having a temper and suspected of petty crimes (whether justified or not), and were related to or friends with someone else who was suspected of witchcraft -- watch out for the neighbors.

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9 Reasons You Might Have Been Suspected Of Witchcraft In 1692

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The Salem witch trials of 1692 may be the best known outbreak of such a panic but they were not typical of the usual neighborhood suspicions. In " Six Women of Salem: the Untold Story of the Accused and Their Accusers in the Salem Witch Trials" (DaCapo Press) I focus on the tragedy through the eyes and minds of six specific individuals, real women with lives before and (for the survivors) after 1692.

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https://www.huffingtonpost.com/marilynne-k-roach/9-reasons-you-might-have-_b_4029745.html

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https://www.google.com/amp/s/www.history.com/.amp/news/women-werent-only-victims-of-salem-witch-trials

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Unraveling the Many Mysteries of Tituba, the Star Witness of the Salem Witch Trials

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No one really knows the true motives of the character central to one of America’s greatest secrets

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Introduction: This project just shows us a more in depth look at the Crucible and the Salem Witch Trials. It will also show us why the Crucible was made & how it is connected to McCarthyism.

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In 1692, a witch-hunt occurred that tore apart the community of Salem, Massachusetts. A group of young girls accused their neighbors and the people the community trusted the most of being witches. Twenty-four people were killed, and others were scared their families would be accused. Only one of the girls ever apologized for accusing people of being witches. It was difficult for the community to bounce back and heal from what happened, but a few important apologies from key members of the community helped the people of Salem move beyond the witch trials.

Reverend John Hale was one of the main ministers in the Salem witch trial. He was the only eyewitness who saw the girls' afflictions, which were taken as signs of the Devil. Reverend Hale also testified against one accused witch. His wife was accused of being a witch, which slowed down the trials because the whole community knew she was trustworthy. Reverend John Hale's wife, who was not convicted of being a witch,, died in 1697. The same year she died, Reverend Hale wrote a book, "A Modest Enquiry Into the Nature of Witchcraft,"" on how he thought the Salem witch trials were wrong and that he regretted taking part in the trials. The book was not published until 1702, after Hale died.

The girls who accused Salem community members of being witches were Sarah Bibber, Elizabeth Booth, Sarah Churchill, Elizabeth Hubbard, Mercy Lewis, Elizabeth Parris, Ann Putnam, Jemima Rea, Susanna Sheldon, Mary Warren, Mary Walcott, and Abigail Williams. In the courtroom they would have fits; historians now think that the girls were just making this up to get attention.

Most of the girls did not apologize but one girl did; her name was Ann Putnam. She had accused 62 people of being witches. Nine years after the trials were over, Reverend Green became the minister of Salem, replacing Samuel Parrish who was a leader in the witch trials. Reverend Green tried to convince Ann to apologize, but she did not want to for years. In 1706, thirteen years after the witch trials, Ann Putnam at age 27 issued a public apology and became the only one of the "afflicted" girls to say that accusing people of being witches was wrong. Ann said, "It was a great delusion of Satan that deceived me in that sad time, whereby I justly fear that I have been instrumental, with others, though ignorantly and unwitting, to bring upon myself and this land the guilt of innocent blood."

Many people have suggested reasons why the other girls did not apologize. Some of the reasons are: The girls were very young (about thirteen) and were treated as children. Many of them got married, changed their names and moved away from Salem. The girls didn"t talk about what they did. The official historian of Salem said "Most of those young women have been lost to history."

One other important person who apologized for being part of the witch trials was Samuel Sewall, who was one of the judges. Some jurors in the trials also apologized for being 'sadly deluded and mistaken." Reverend Parris, even though he was at the center of the witch trials, blamed it all on other people.

The Massachusetts legislature also apologized. In 1711 the legislature returned the rights and good names of the witches to the official record. It also gave a small amount of money to the families of the women accused of being witches.

Even though most of the girls did not apologize, in the end, the church, the state legislature, and some important members of the community understood what errors were made and apologized for killing twenty-four innocent people. Historians still do not understand why the witch hunt happened, but now people can do more to make sure another one never happens again.

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2012 1-2 period Class of Mr. Sam Nekrosius

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In 1692, a witch-hunt occurred that tore apart the community of Salem, Massachusetts. A group of young girls accused their neighbors and the people the community trusted the most of being witches. Twenty-four people were killed, and others were scared their families would be accused.

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http://www.womenhistoryblog.com/2008/05/salem-witch-trials.html

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Before Love_ Puritan Beliefs about Sex and Marriage

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Listen to Witch Hunt Podcast episodes free, on demand. Premiering September 18, 2016, Witch Hunt explores history's most infamous witch hunts (literal and metaphorical). Season one examines the Salem Witch Trials. The easiest way to listen to podcasts on your iPhone, iPad, Android, PC, smart speaker - and even in your car.

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Scribd is the world's largest social reading and publishing site.

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The Natives and the English - Crash Course US History #3

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A Storm of Witchcraft: The Salem Trials and the American Experience

The Salem Witch Trials of 1692-1693 were by far the largest and most lethal outbreak of witchcraft hysteria in American history. Yet Salem was just one of many incidents during the Great Age of Witch Hunts which took place throughout Europe and her colonies over many centuries. Indeed, by European standards, Salem was not even a large outbreak. But what exactly were the factors that made Salem stand out?

In A Storm of Witchcraft: The Salem Trials and the American Experience, Emerson Baker places the Salem trials in their broader context and reveals why it has become an enduring legacy. He explains why the Salem crisis marked a turning point in colonial history from Puritan communalism to Yankee independence, from faith in collective conscience to skepticism toward moral governance. Below is an infographic detailing some of the numbers involved in Salem and other witch hunts.

Download the infographic in jpg or pdf.
Headline image credit: Witchcraft at Salem Village. Engraving. The central figure in this 1876 illustration of the courtroom is usually identified as Mary Walcott. Public domain via Wikimedia Commons.
Emerson "Tad" Baker is a professor of History and former dean of the Graduate School at Salem State University. He is the award-winning author of many works on the history and archaeology of early New England, including The Devil of Great Island: Witchcraft and Conflict in Early New England. He has served as an advisor for PBS-TV's American Experience and Colonial House. His new book is A Storm of Witchcraft: The Salem Trials and the American Experience. Follow him on Twitter at @EmersonWBaker.

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The Salem Witch Trials [infographic] | OUPblog

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The Salem Witch Trials of 1692-1693 were by far the largest and most lethal outbreak of witchcraft hysteria in American history. Yet Salem was just one of many incidents during the Great Age of Witch Hunts which took place throughout Europe and her colonies over many centuries.

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In the period immediately following the end of World War II, American theater was transformed by the work of playwright Arthur Miller. Profoundly influenced by the Depression and the war that immediately followed it, Miller tapped into a sense of dissatisfaction and unrest within the greater American psyche. His probing dramas proved to be both the conscience and redemption of the times, allowing people an honest view of the direction the country had taken.

Arthur Miller was born in Manhattan in 1915 to Jewish immigrant parents. By 1928, the family had moved to Brooklyn, after their garment manufacturing business began to fail. Witnessing the societal decay of the Depression and his father's desperation due to business failures had an enormous effect on Miller. After graduating from high school, Miller worked a number of jobs and saved up the money for college. In 1934, he enrolled in the University of Michigan and spent much of the next four years learning to write and working on a number of well-received plays.

After graduating, Miller returned to New York, where he worked as a freelance writer. In 1944, his first play, "The Man Who Had All the Luck", opened to horrible reviews. A story about an incredibly successful man who is unhappy with that success, "The Man Who Had All The Luck" was already addressing the major themes of Miller's later work. In 1945, Miller published a novel, FOCUS, and two years later had his first play on Broadway. "All My Sons," a tragedy about a manufacturer who sells faulty parts to the military in order to save his business, was an instant success. Concerned with morality in the face of desperation, "All My Sons" appealed to a nation having recently gone through both a war and a depression.

Only two years after the success of "All My Sons," Miller came out with his most famous and well-respected work, "Death of a Salesman." Dealing again with both desperation and paternal responsibility, "Death of a Salesman" focused on a failed businessman as he tries to remember and reconstruct his life. Eventually killing himself to leave his son insurance money, the salesman seems a tragic character out of Shakespeare or Dostoevsky. Winning both a Pulitzer Prize and a Drama Critics Circle Award, the play ran for more than 700 performances. Within a short while, it had been translated into over a dozen languages and had made its author a millionaire.

Overwhelmed by post-war paranoia and intolerance, Miller began work on the third of his major plays. Though it was clearly an indictment of the McCarthyism of the early 1950s, "The Crucible" was set in Salem during the witch-hunts of the late 17th century. The play, which deals with extraordinary tragedy in ordinary lives, expanded Miller's voice and his concern for the physical and psychological wellbeing of the working class. Within three years, Miller was called before the House Committee on Un-American Activities, and convicted of contempt of Congress for not cooperating. A difficult time in his life, Miller ended a short and turbulent marriage with actress Marilyn Monroe. Throughout the 1960s and 1970s, he wrote very little of note, concentrating at first on issues of guilt over the Holocaust, and later moving into comedies.

It was not until the 1991 productions of his "The Ride Down Mount Morgan" and "The Last Yankee" that Miller's career began to see a resurgence. Both plays returned to the themes of success and failure that he had dealt with in earlier works. Concerning himself with the American dream, and the average American's pursuit of it, Miller recognized a link between the poverty of the 1920s and the wealth of the 1980s. Encouraged by the success of these works, a number of his earlier pieces returned to the stage for revival performances.

More than any other playwright working today, Arthur Miller has dedicated himself to the investigation of the moral plight of the white American working class. With a sense of realism and a strong ear for the American vernacular, Miller has created characters whose voices are an important part of the American landscape. His insight into the psychology of desperation and his ability to create stories that express the deepest meanings of struggle, have made him one of the most highly regarded and widely performed American playwrights. In his eighty-fifth year, Miller remains an active and important part of American theater.

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Arthur Miller Biography | American Masters | PBS

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In the period immediately following the end of World War II, American theater was transformed by the work of playwright Arthur Miller. Profoundly influenced by the Depression and the war that immediately followed it, Miller tapped into a sense of dissatisfaction and unrest within the greater American psyche.

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From barbaric tortures and occult dessert dishes to unwinnable trials by ordeal, find out more about seven unusual tests once used as evidence of supernatural misconduct.

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Unraveling the Many Mysteries of Tituba, the Star Witness of the Salem Witch Trials

# data[].attributes.attachment_link.description
No one really knows the true motives of the character central to one of America’s greatest secrets

# data[].attributes.attachment_link.title
A Brief History of the Salem Witch Trials

# data[].attributes.attachment_link.description
One town’s strange journey from paranoia to pardon