The Authority Of Religious Elites In The 1640s Witch Hunts

It is often difficult to understand the thought process that other people’s might have had many years ago. A college professor and writer, Richard Godbeer attempts to explain the thought process of the people who were involved in witch trials in the year 1692 in his text “How Could They Believe That?”. He often tells students in college and high school that we can relate to how society was in 1692 and how their views on life, and specifically the supernatural forces, are completely justifiable. In this article he explains the social atmosphere, the environment in which the settlers lived in, as well as how thorough the process of persecution was.

Witch-Hunt: Mysteries of the Salem Witch Trials. Marc Aronson. (New York: Atheneum Books for Young Readers, November 1, 2003. 272.)

In the mid-seventeenth century there was a great increase in the number of witchcraft accusations, more precisely in a little country located in southern Europe called Malta. At this time in Europe there was a system of tribunals, a court of justice, created by the Catholic Church called the Roman Inquisition (Carmel. 1993: 316-317). According to Caramel Cassar, the purpose of these tribunals at first was to keep the Catholic faith alive and to eliminate the spread of the Protestant faith (Carmel. 1993: 316-317). Unfortunately at the start of the seventeenth century the Catholic Church had a bigger

Before the 1500s, prosecution of witches was rare. Trials were conducted against those who were seen as suspects of “practicing harmful magic and occasional mass trials" (Bever, 2009, p. 263). These accusations were often made by children and that of their imagination. The decline; however, occurred not through the prosecutions but through its “suppressing roles” and the overall “decline in witch beliefs” (Bever, 2009, p. 285). The title of the article is “Witchcraft Prosecutions and the Decline of Magic” and it is written by Edward Bever. Bever is the Associate Professor of History, SUNY College at Old Westbury.

The view that religious beliefs were behind the Salem Witch Trials of 1692 is predominantly incorrect. While the Puritan culture’s strong Christian beliefs did dictate the behaviour of New England society, for the authorities that instigated the Witch Trials, religion was a mere justification for their actions that allowed them to gain support by instilling in the masses the fear of a higher power. Their true motives lay in the political and social issues of the time, with Salem Town’s division due to two disputing families, the ever-present fear of smallpox, and the male population’s immense opposition to female independence and sexuality. Thus, while society had strong religious beliefs, they were merely a pretext for the political and social factors of family conflict, disease, and fear of women that were the true bases for the accusations dealt in 1692.

History shows the remarkable things that society has done over the years, it also shows where society failed and mistakes were made. This is the case of the Salem Witch Trials. The people of Salem experienced an event that would change them and the course of this country forever. The mass hysteria and rampant paranoia that swept New England in 1692, is what turned neighbor against neighbor. The Salem villagers would accuse one another of casting spells, consorting with the devil, and being witches, all of which was a punishable crime in the 17th century. ("Search")

Escaping Salem: The Other Witch Hunt of 1692 by Richard Godbeer is an examination of

Brought to the New England colonies by the Puritans was not only a strict theology, but an understanding and fear of the supernatural world they believed was so tightly intertwined with their earthly world. Therefore, it was only natural for the pious colonists to be wary of things they did not understand and suspect denizens that did not act accordingly to the standards of what it meant to be a Puritan. However, even though there were many suspicions of certain individuals associating with the Devil and performing witchcraft, there was usually not enough substantial evidence to indict said individuals. Then, after several Native American raids, a change in government to an Anglican leader, and the arrival of Separatists, Puritans became even more wary and anxious of those around them. This turn of events set off the biggest witch hunt in colonial America, known as the Salem Witch Trials. Due to her personal misfortunes and venomous tongue, Sarah Good was one of the first three women to be accused of witchcraft and was later hung on July 19, 1692.

The lawful framework in early New England changed drastically as an effect of the witch trials. As their religious convictions ran inconsistent with a reason-overwhelmed lawful framework, a contention happened which prompted social shearing in a group accepted to be tormented with suspected profound foes. There are sure conditions that started such turmoil, for example, their tenacious confidence and social qualms that could now be vocalized. This vocal impetus uprooted the common holiness of social request. This is one reason other such examples fizzled from getting to be boundless. Notwithstanding when such examples happened, a generally sensible arrangement of choosing blame or purity was created to decide the destiny of the suspected witches' lives.

The evidence of witchcraft and related works has been around for many centuries. Gradually, though, a mixture a religious, economical, and political reasons instigated different periods of fear and uncertainty among society. Witchcraft was thought of as a connection to the devil that made the victim do evil and strange deeds. (Sutter par. 1) In the sixteenth, seventeenth, and twentieth century, the hysteria over certain causes resulted in prosecution in the Salem Witch Trials, European Witchcraft Craze, and the McCarthy hearings. These three events all used uncertain and unjustly accusations to attack the accused.

Witchcraft was a highly widespread phenomenon in the sixteenth and seventeenth century, where in many places people accused of witchery were executed. One specific time period in the late seventeenth century -- in Salem, Massachusetts -- plays as a great example of the harshness in these witch persecutions. As in many cases, some layer, or layers, of political or religious power takes a role in leading to successful execution of accused witches in Salem. Taking a look at Salem, persecutions took place in Salem village, where society was shaped around the ministry of Samuel Parris. This is evident as people supported independence for “Salem village and its church [emphasis mine]” from the town of Salem.

Witch hunting was the persecution and possible execution of individuals considered to be ‘witches’ loyal to the devil. It was an all too common occurrence from 1603-1712 all over Europe. However in order to understand why this happened the context must be taken into account. It was a time of change, the Renaissance - the rebirth of culture, ideas and attitudes to living. The Reformation had also only been implemented in England in the last 80 years back from 1603, when it had previously been catholic for centuries. The English civil war from 1642 to 1651 is argued to have played a part in the intensification of the witch hunts in England due to the peak in executions whilst it was on going. Some historians have taken the view that in time of crisis certain groups can be victimised like in wars, famine, disease outbreaks and changes in society structure.

When one thinks of the word ‘witch’ today, one pictures a withered old crone from fairytales or a Halloween costume. In short, people associate a witch immediately with fiction. However, in Europe, witches were a very real threat. Between 1400 and 1800, historians estimate that upwards of 50,000 people were killed after being convicted as witches in Europe (Give Me Liberty, p. 109). As colonists settled in North America, they not only brought new customs, plants, animals, and diseases, they brought their superstitions. Witch executions were relatively rare in America, that is, until the 150 convictions and 19 executions of witches that took place in Salem, Massachusetts beginning in 1691 (Orr, September 30, 2015). Though the causes of the mania are still hotly debated even today, the primary cause of the witchcraft hysteria that captivated Salem, Massachusetts in the 1690’s was socioeconomic tensions within the community.

The Rise of Witch Hunts in Europe During the Early Modern Period Tens of thousands of people were persecuted and put to death as witches between 1570 and 1680 – known as the great age of witch-hunts. Europeans had an extensive range of magical beliefs and practices, mainly due to the Christian belief that magic exists. The elite believed in magic as fervently as the most ignorant peasant. It was believed that some members of the society sold their soul to the devil giving them power to inflict pain on others and take part in supernatural performances.

Through a historical standpoint, humanity can be seen as a cyclic development in which old inclinations are further manifested to suit new social orders. As a result, issues that caused mass hysteria in an earlier era are often repeated again and we, just as the people of the old eras, are unable to recognize the flaws in our logic until it is too late. The witch hunts of the 16th and 17th centuries are perfect example, in that looking back today they seem like a stain on the history of mankind, but at the time being not many people stopped to think about the horrific acts they were committing As time progressed, and people no longer felt the need to ruin entire villages in order to fulfill their own philological desires, witch hunts, like many other trends, also came to an end. As of now, this end in mass witch-hunts can often be symbolized by the story of Anna Göldi, who not only signifies the change in how people thought, but also signifies the occurrence of excessive accusations in times of fear and ignorance.