Printed transcriptions of the witchcraft documents include W. E. Woodward’s 1864 ; a typescript copy of the 1938 WPA Salem Witchcraft Papers; the three- volume 1977 reprint The Salem Witchcraft Papers edited by Paul Boyer and Stephen Nissenbaum; Richard Trask’s 1992 The Devil Hath Been Raised; and the 2009 Bernard Rosenthal et. al. comprehensive Records of the Salem Witch-Hunt. The last two volumes mentioned were produced using the facilities of the Danvers Archival Center. Augmenting the imprint collection are various manuscript and audio-visual materials, including records of the First Church of Danvers, Congregational.
No one died as a convicted witch in America again after the Salem witch trials. It wasalso the last of the religious witch hunts. Salem Village separated from Salem Town in1752 and became the town of Danvers. However, this separation did not wipe away thehistory of the witch trials from its past. For over 300 years, historians, sociologists,psychologists and others continue to research and write about them to this day, and theycontinue to serve as a reminder of how politics, family squabbles, religion, economics and the imaginations andfears of people can yield tragic consequences.
Not all families wished to rejoin the congregation after the trials. Peter Cloyce and hiswife, Sarah--who was accused of witchcraft--left Salem Village and moved toMarlborough, Massachusetts. Philip English, who was accused of witchcraft along withhis wife, never forgave his persecutors for the loss of his property and reputation. Heasked for a large settlement for his losses, but only received a small one. So in order tosever ties with Puritanism, he helped found the St. Peters Episcopal Church.
The Crucible The Witchcraft Hysteria In 1692, in Salem Massachusetts, the superstition of witches existed in a society of strong Christian beliefs Anybody who�
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