The Devil in Massachusetts makes history tangible. This refusal meant he could not be convicted legally. Other towns in the Salem area such as Andover and Ipswich encountered similar episodes but by now sanity began to take hold and these cases were dismissed as quickly as they began. Sometimes, I think we want the mystery and quiet creepiness of what we think that time was like to satisfy our curiosity and create some connection to the almost insatiable need to experience this period in early American life on some level. She has copied entire sections of dialogue from court repor Religion is dangerous. Only twenty witches in total were executed, but we remember the event today like it was the greatest tragedy of that part of history; the more studious can even recite the names of those killed, while the hundreds killed in Europe lie in anonymity. The E-mail message field is required.
In my opinion, that's the books biggest fault, but leaving that aside, he provides the most detailed descriptions of the events I've read before. I still have a fair amount of research to prove that, but the possibility got me interested in learning more about the trials and what happened. I had to look it up in the encyclopedia to understand what it used to mean. The self-important Massachusetts preacher Cotton Mathers got caught up in the hysteria as well and through his own reticence and culpability, failed to rescue a man whom he concluded to be innocent. Democracy for witches -- 12.
Originally published: New York : Knopf, 1949. It is remarkable 552 original documents pertaining to the witchcraft trials have been preserved and are still stored by the Peabody Essex Museum. The years between 1946 and 1956 brought U. Families of the accused disowned their relatives at the mere thought of being related to a witch, even if the woman had never shown any behavior remotely reminiscent of witchcraft. I read it as a teenager and it demonstrated the possibilities of historical narrative Caveats out of the way first: yes, there are some factual inaccuracies in this riveting account of the Salem witchcraft hysteria.
An older book with an older writing style that was sometimes hard to get through. Starkey does a good job painting a picture of what Puritan life was like during the Salem witch hunt hysteria in 1692. Though written in 1949, it is comprehensible to the modern reader and also fascinating. That does not necessarily mean that all of the people found guilty were perfect, wonderful people though by all accounts most were decent folks , but whatever undesirable characteristics they may have possessed certainly did not qualify them for hanging. This article needs additional citations for. All that admitted, what a gem this book is! Even so, it was a thoroughly researched and credible piece of work. Historically it sucks, and it reeks of the sense of postmodern superiority often found in books written by social scientists.
I read it as a teenager and it demonstrated the possibilities of historical narrative for me as no other book had. The book is similar to Six Women of Salem: The Untold Story of the Accused and Their Accusers in the Salem Witch Trials by Marilynne K. It does cause one to recall the old adage about history repeating itself, but if Starkey did not enlighten us onto the psychological reasoning behind the panic, are we repeating it now? Nineteen were hanged on Gallows Hill in Salem Town, but some died in prison. If they didn't publish so much good stuff, I wouldn't have them in my house. It focuses on those who, from colonial days to the present, dissented against the ruling paradigm of their time: from the Puritan Anne Hutchinson and Native American chief Powhatan in the seventeenth century, to the Occupy and Tea Party movements in the twenty-first century. We watch the girls accuse soul after soul, and the general confusion and moral arm race unfold across the community. Starkey's The Devil in Massachusetts sets this blemish in American history against a starkly pun, anyone? But, if you believe in that kind of thing, you could conceivably make the argument that the Devil was, indeed, in Massachusetts in 1692.
Caveats out of the way first: yes, there are some factual inaccuracies in this riveting account of the Salem witchcraft hysteria. Although witchcraft is a scary thing that nobody should mess with, and people have a right to be concerned about it, the people of Salem were just paranoid. So, basically, I am reading a book in 2016, through the lens of a 1949 writer, about events that occurred in 1692. One negative of this edition: the Time Inc. Although Starkey's work is obviously well-researched and is historically authentic, it is neither an enquiry nor a psychological evaluation with new insights into the mass panic caused by several seriously disturbed young girls. Salem Possessed: The Social Origins of Witchcraft.
Cambridge: Cambridge University Press, 1993. When I read the introduction, Ms. Families of the accused disowned their relatives at the mere thought of being related to a witch, even if the woman had never shown any behavior remotely reminiscent of witchcraft. Overall, an engaging and informative non-fiction work. In turn they would accuse others of witchcraft which had a snowball effect. Not even the most faithful of God-fearing folk believe any longer that the Devil possessed the old-time villagers of Salem and turned them into witches.
. This was a revolutionary innovation, whose consequences would be incalculable. This gives a thorough accounting of the witch trials that took place in Salem Village present day Danvers, Massachusetts in colonial Massachusetts in 1692-1693. Increase Mather and his son Rev. But no--all we got was the word, as if it explained everything. Starkey also applies her knowledge of the trials and her knowledge of psychiatry to the book as well. Please inquire for more detailed condition information.