Mary Bliss Parsons: Witch or Bitch? In colonial New England, the Puritans controlled almost every aspect of society and within the framework of that society there were many who believed in witchcraft as an explanation for maladies, misfortunes, and other forms of bad luck which today would be discounted to disease, poor judgement or other causes. Witchcraft, or maleficence as it was sometimes known, was the doing of evil or harm to another person. Many people in New England in the mid-to-late-17th century were strong believers in witchcraft and subscribed all kinds of abhorrent behaviors to being caused by it. Additionally, some were accused of being witches for being unpopular, not showing deference to the laws and customs of society, and …show more content…
It was known that Sarah had lost a child in childbirth about the same time as Mary had given birth to her son, the first English child to be born in Northampton (“Mary Bliss Hampton”) and Sarah had alleged that the reason she lost her child and Mary’s was born was that Mary had performed maleficence to cause Sarah’s baby to die. As was the custom of the time, the trial was in two parts, the first to gather testimonies, was held in Springfield in August 1656 and then proceeded to trial at Magistrate’s Court in Cambridge in October of the same year. Although the case had been brought by Joseph Parsons for slander against James Bridgeman and his wife, the proceedings quickly saw the roles of Plaintiff and Defendant change hands and Mary Parsons was on the receiving end of accusations by Sarah Bridgeman for being the “cause of a strange variety of problems for her neighbors” (University of Massachusetts, [UMass]). Chief among the accusations against Mary was the death of a cow belonging to William Hannum after an altercation with Mr. Hannum during a visit by Mary to the Hannum farm in the spring of …show more content…
There were also reports of Mary having had “fits” [not further explained], while the Parsons’ lived in Springfield, where she would run from her house in the middle of the night and run into the fields and swamps around their house accompanied by a woman who came back with her as well (Gibson 93). Gibson further noted that all these circumstances led the people of Northampton to conclude that Mary was “not right and a witch” (93). It is apparent to the modern reader, that Mary was undoubtedly, as Gibson puts it, “untamed” (93) by the patriarchal society of the Puritans and also that her late-night jaunts with the woman suggest lesbianism but that being extremely disturbing to Puritan sentiments of the 17th century, no mention of it could have been made in polite society. Add to this, in With respect to the trial however, this time, it was the Bridgeman’s who would be the Once again Mary Parsons found herself accused of practicing witchcraft. Testimonies were taken on September 29th, 1674 in Hampshire County
The claims of the witnesses in Martha Carrier’s trial were all based on misfortunes that affected them negatively. This is evident through Martha’s crimes only being those that made witnesses ill or affected cattle, “[H]is wife, testified her husband was not only afflicted in his body, but also that
Level 1: Literal In the Wonders of the World by Cotton Mather, Martha Carrier is accused of being a witch and was “...indicted for the bewitching certain persons, according to the form usual in such cases, pleading not guilty to her indictment”. During her trial, many people were called as witnesses to testify against her. Even her children went as far to say that “they were witches themselves, but that their mother had made them so”. Though her children’s statement was not used against her, there was already enough sufficient statements that were claimed to be true “evidence” against the case of Martha Carrier.
Witchcraft confined uneasiness In An disengaged occasion when. ” She reverts on biography, staying on the vanity from claiming cotton Mather, and the “intransigence” about William Stoughton, head equity of the exceptional court that attempted the individuals who pleaded innocent, What's more found them uniformly blameworthy from claiming partnering with the fiend.
This Puritan society was deeply rooted in male dominance and as a result many innocent women lost their lives to these false charges of witchcraft simply because they were undesired or challengingly wealthy. This highly religious community used religion to justify a horrific display of
Preceding the Salem witch trails, the court fell under attack. Those who made confessions began to recant them. Though they played a direct role in the executions of innocent people, they insisted that they only made accusations out of force. In Document 77, Margaret Jacobs describes the ordeal of how she was told to either confess or be hanged. In another record, “Declaration of Mary Osgood, Mary Tyler, Deliverance Dane, Abigail Barker, Sarah Wilson, and Hannah Tyler,” the girls contend, “There was no other way to save our lives, as the case was then circumstanced, but by our confessing ourselves to be such and such persons as the afflicted represented us to be; they out of tenderness and pity persuaded us to confess what we did confess”
According to Christine Heyrman, the name Salem means peace. The Salem Witch Trials were disreputable for many reasons, which makes the Hebrew meaning of Salem sort of ironic because the trials were everything but peaceful. The trials occurred in a village in colonial Massachusetts during 1692-1693 (Blumberg). During this period, around 200 people were accused of witchcraft. One thing starting this period of time was the devil’s magic.
In Document B, Demos presents that most of the accusers of witches were single females in their younger years of age. In the late 1600s, women were extremely dependent upon men for their financial stability, overall safety, and mental/emotional well being. In an interpretation of this document, it can be assumed that these younger female women were seeking family ties and protection in a harsher time period. On the same hand, Document C, a most likely extremely biased account, recounts the “bewitched actions” of Bridget Bishop, a witch, upon the afflicted. Samuel Parris, the examiner of Bishop, seems to shed a negative light on Bishop.
In his book, “A Modest Inquiry into the Nature of Witchcraft (1702),” clergyman John Hale comes forth to confront the recent events going on at the time. Initially, Hale alludes to the questionable actions and activities of the townspeople being accused of witchcrafts, and being imprisoned as punishment. In addition, he discloses how everyone suspicious will be accused, not even young children are safe from the hands of this fate. Hale’s purpose of publishing this book was to describe the incident of the Witch Trials, and to reveal his experience of the trials, since his own wife was accused. By employing a didactic tone, Hale relays the actions of the past that targeted the Puritans and those wrongly accused of witchcrafts, so this occurrence
Carol Karlsen 's The Devil in the Shape of a Woman: Witchcraft in Colonial New England provides a sociological and anthropological examination of the witchcraft trends in early New England. By examining the records, Karlsen has created what she suggests was the clichéd 'witch ' based on income, age, marital status, etc. She argues that women who had inherited or stood to inherit fairly large amounts of property or land were at particular risk, as they "stood in the way of the orderly transmission of property from one generation of males to the next." These women, Karlsen suggests, were targeted largely because they refused to accept "their place" in colonial society.
Throughout the early modern period, the belief of witchcraft was growing exponentially (Parish, Helen. Class Discussion). During this period women were the predominately accused in witchcraft cases. There were many different reasons why women were blamed for being witches during this time period and these reasons range from not being a good mother, widowed, a bad wife, or even hair color (Parish, Helen. Class Discussion).
In 1962 the most infamous even in early American history happened. Approximately over 150 Massachusetts men and women were charged with witchcraft. There was another lesser known witchcraft case also. Escaping Salem The Other Witch Hunt of 1692, is the story of a witchcraft trial that took place in Stamford, Connecticut in 1692. Many believed that Kate Branch had been witchcrafted by some women in the town.
“Mary Warren, very faintly: No, sir. Hathorne, with a gleam of victory: And yet, when people accused of witchery confronted you in court, you would faint, saying their spirits came out of their bodies and choked you - Mary Warren: That were pretense, sir. Danforth: I cannot hear you. Mary Warren:
Rebecca was a 71-year-old woman, the wife of Francis Nurse who was a wealthy farmer and landlord in the Salem village, and had many children and grandchildren (Hill 87). She was very pious and everyone in the Salem village thought of her as an “exemplary piety” in the Puritan community (Linder). Rebecca had a very strong faith in God and told her friends on her sickbed that she recognized more God’s presence in her sickness than any other time in her life (Hill 88). Rebecca was a very respectable woman and supported by most of Salem villagers who believed in her innocence. After she was arrested and prosecuted because of the false accusations made by the “afflicted” women and girls’ against her, thirty-nine notable members of the community came forward, signed and submitted a petition to assure her innocence and piety (Hill 100).
However, records from the Salem trials show that her original convicted crime was not witchcraft, but having an “independence of mind”, and being an “unsubmissive character”. She was “…indicted for the bewitching of certain persons” and blamed for a smallpox outbreak that she had ‘caused’ by
Gender roles played a heavy role in colonial society, and the women who did not conform to these roles were easy targets for witchcraft accusations. Women who were post-menopausal, widowed, unmarried were not fulling their “duty” to society of bearing children and thus could come under fire (Lecture.) Those who were aggressive, out spoken, or did not do as another wished could also bring cries of “witch!” (Lecture.) This is highlighted in Cotton Mather’s Accounts of the Salem Witchcraft Trials, one of these accused women Susana Martin stands trial with many of the testifiers being men who had been wronged by Martin in some way or another.