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Witchcraft has proven an important, if difficult, historical subject to investigate and interpret over the last four decades or so. Modern historical research into witchcraft began as an attempt to tease out the worldview of ordinary people in 16th- and 17th-century England, but it quickly expanded to encompass the history of witchcraft in most cultures and societies that have existed with scholarly studies now extending back to the time of earliest law code that punished sorcery, the Babylonian Code of Hammurabi (1792-1750 B.C.E.), and forward to the last witchcraft cases in England, those of Helen Duncan and Jane Yorke, tried in 1944. There has also been a significant amount of interest in the development of the modern religion of witchcraft, or Wicca, as various forms of neo-paganism continue to attract adherents. The second edition of Historical Dictionary of Witchcraft covers the history of the Witchcraft from 1750 B.C.E. though the modern day. This is done through a chronology, an introductory essay, and an extensive bibliography. The dictionary section has over 300 cross-referenced entries on witch hunts, witchcraft trials, and related practices around the world. This book is an excellent access point for students, researchers, and anyone wanting to know more about the history of witchcraft.
Witchcraft in Early North America investigates European, African, and Indian witchcraft beliefs and their expression in colonial America. Alison Games's engaging book takes us beyond the infamous outbreak at Salem, Massachusetts, to look at how witchcraft was a central feature of colonial societies in North America. Her substantial and lively introduction orients readers to the subject and to the rich selection of documents that follows. The documents begin with first encounters between European missionaries and Native Americans in New France and New Mexico, and they conclude with witch hunts among Native Americans in the years of the early American republic. The documents—some of which have never been published previously—include excerpts from trials in Virginia, New Mexico, and Massachusetts; accounts of outbreaks in Salem, Abiquiu (New Mexico), and among the Delaware Indians; descriptions of possession; legal codes; and allegations of poisoning by slaves. The documents raise issues central to legal, cultural, social, religious, and gender history. This fascinating topic and the book’s broad geographic and chronological coverage make this book ideally suited for readers interested in new approaches to colonial history and the history of witchcraft.
Reveals the origins and history of the New England witch hysteria, its continuing repercussions, and the multilayered practices of today’s modern witches • Shares the stories of 13 accused witches from the New England colonies through interviews with their living descendants • Explores the positive role witches played in rural communities until the dawn of the industrial age, despite ongoing persecution • Includes in-depth interviews with 25 modern witchcraft practitioners, interwoven with practical information on the sacred calendar, herb lore, spells, and magical practices New England has long been associated with witches. And while the Salem witch trials happened long ago, the prejudices and fears engendered by the witchcraft hysteria still live on in our culture. What forces were at work that brought the witch hysteria quickly from Europe to the new American colony, a place of religious freedom--and what caused these prejudices to linger centuries after the fact? Weaving together history, sacred lore, modern practice, and the voices of today’s witches, Ellen Evert Hopman offers a new, deeper perspective on American witchcraft and its ancient pagan origins. Beginning with the “witch hysteria” that started in Europe and spread to the New World, Hopman explores the witch hunts, persecutions, mass hysteria, and killings, concluding that between forty and sixty thousand women and men were executed as witches. Combining records of known events with moving interviews with their descendants, she shares the stories of 13 New England witches persecuted during the witch trials, including Tituba and Mary Bliss Parsons, the Witch of Northhampton. Despite the number of false accusations during the witch hysteria in the New England colonies, Hopman reveals how there were practicing witches during that time and describes the positive role witches played in rural communities until the dawn of the industrial age. Exploring how the perception and practices of witches has evolved and expanded over the centuries, Hopman also includes in-depth interviews with 25 modern-day practitioners from a variety of pagan faiths, including druids, wiccans, Celtic reconstructionists, and practitioners of the fairy faith. Emerging from their insights is a treasure trove of practical information on the sacred calendar, herb lore, spells, and magical practices. Bringing together past and present, Hopman reveals what it really means to be a “witch,” redefining the label with dignity and spiritual strength.
In her analysis of the cultural construction of gender in early America, Elizabeth Reis explores the intersection of Puritan theology, Puritan evaluations of womanhood, and the Salem witchcraft episodes. She finds in those intersections the basis for understanding why women were accused of witchcraft more often than men, why they confessed more often, and why they frequently accused other women of being witches. In negotiating their beliefs about the devil's powers, both women and men embedded womanhood in the discourse of depravity.Puritan ministers insisted that women and men were equal in the sight of God, with both sexes equally capable of cleaving to Christ or to the devil. Nevertheless, Reis explains, womanhood and evil were inextricably linked in the minds and hearts of seventeenth-century New England Puritans. Women and men feared hell equally but Puritan culture encouraged women to believe it was their vile natures that would take them there rather than the particular sins they might have committed.Following the Salem witchcraft trials, Reis argues, Puritans' understanding of sin and the devil changed. Ministers and laity conceived of a Satan who tempted sinners and presided physically over hell, rather than one who possessed souls in the living world. Women and men became increasingly confident of their redemption, although women more than men continued to imagine themselves as essentially corrupt, even after the Great Awakening.
Witchcraft, astrology, divination and every kind of popular magic flourished in England during the sixteenth and seventeenth centuries, from the belief that a blessed amulet could prevent the assaults of the Devil to the use of the same charms to recover stolen goods. At the same time the Protestant Reformation attempted to take the magic out of religion, and scientists were developing new explanations of the universe. Keith Thomas's classic analysis of beliefs held on every level of English society begins with the collapse of the medieval Church and ends with the changing intellectual atmosphere around 1700, when science and rationalism began to challenge the older systems of belief.
This collection of trial records, laws, treatises, sermons, speeches, woodcuttings, paintings and literary texts illustrates how contemporaries from various periods have perceived alleged witches and their activities.
Providing an accessible and comprehensive overview, The Story of the Salem Witch Trials explores the events between June 10 and September 22, 1692, when nineteen people were hanged, one was pressed to death and over 150 were jailed for practicing witchcraft in Salem, Massachusetts. This book explores the history of that event and provides a synthesis of the most recent scholarship on the subject. It places the trials into the context of the Great European Witch-Hunt and relates the events of 1692 to witch-hunting throughout seventeenth-century New England. Now in a third edition, this book has been updated to include an expanded section on the European origins of witch-hunts, an updated and expanded epilogue (which discusses the witch-hunts, real and imagined, historical and cultural, since 1692), and an extensive bibliography. This complex and difficult subject is covered in a uniquely accessible manner that captures all the drama that surrounded the Salem witch trials. From beginning to end, the reader is carried along by the author’s powerful narration and mastery of the subject. While covering the subject in impressive detail, Bryan Le Beau maintains a broad perspective on the events and, wherever possible, lets the historical characters speak for themselves. Le Beau highlights the decisions made by individuals responsible for the trials that helped turn what might have been a minor event into a crisis that has held the imagination of students of American history. This third edition of The Story of the Salem Witch Trials is essential for students and scholars alike who are interested in women’s and gender history, colonial American history, and early modern history.
A look at 17th-century New England religion as it was practiced by the vast majority of the population, not by the clergy. This work offers insight into Puritan rituals, attitudes toward the natural word, and the creative tension between Puritan laity and clergy.