Marc Beckmann
In 1692 an “apparent” plague of witches broke out in Salem Massachusetts causing many people who were “innocent” to be accused, hunted, and sometimes even killed in some of the most horrific ways for the crime of practising witchcraft. Though I am sure some people opposed the trials, formal documentation of such votes against the trials did not occur till 1695, in the form of the ‘Anti Parris Petition‘ signed by 84 villagers who requested the resignation of Reverend Samuel Parris, who pushed and preached the stamping out of the so-called “witches”.
A Brief Understanding of Trials…
The Salem Witch Trials occurred during the spring of 1692 after the daughter and niece of Reverend Samuel Parris started acting in odd ways, such as barking like dogs and having fits and seizures. The village doctor, William Griggs, was called in when doctoral medicine and prayer failed to improve them. The doctor diagnosed the two girls to be afflicted with witchcraft, resulting in the changes in many lives.
To understand the Salem Witch Trials, it will be necessary to examine the time and events in which witchcraft accusations occurred. Firstly, it is important to understand how the people felt and their ordinary stresses living in Massachusetts Bay Colony; a relatively new and unknown place during the 17th-century. As such, their secluded and remote lifestyle provided strong susceptibility to believe in the possibility of evil entities. In addition, colonist’s beliefs and religion manifested the idea of the devil being at work. Moreover, the rising conflict and rivalry between the Salem village families and the Salem town, combined with the recent epidemic and the constant threat posed by warring Native American tribes brewed the perfect storm of suspicion and fear. As such, aggravate the people to extremities, and thus the Salem Witch Trials occur.
As the witch hysteria began to spread throughout colonial Massachusetts, in June 1692, the special Court of Oyer, meaning to hear and Terminer to decide, was convened in Salem. Within that same month, the first witch to be convicted, Bridget Bishop was hanged. Followed by eighteen others, while 150 more villagers and town folk including men, women, and children were accused. All because their names had been “cried out” by young girls who claimed those powered by the devil to be causing them pain. There was even a moment when one man was pressed to death and several others died in prison, all because of these accusations. The trials, which all would await to hear of the punishment of practising witchcraft, were declared punishable by death in the 17th-century, New England.
It wasn’t until September 1692, that the hysteria started to die down and the public began to oppose the trials. However, the trials were only stopped later the following year, May 1693. Though the Massachusetts General Court later annulled guilty verdicts against accused witches, as spectral evidence (refers to a witness testimony that the accused person's spirit or spectral shape appeared to him/her witness in a dream. - Salem witch museum.com) was ruled as unworthy evidence to prosecute, this being the main form of evidence against a witch. Furthemore they granted indemnities to their families, but the bitterness still festered within the community, and the terrible legacy of the Salem Witch Trials would continue for centuries. The trials became closely associated with injustice and paranoia that still boggle minds to this day.
Key Players of Religion and Reverend…
Samuel Parris was born in London, England in 1653, as the son of a cloth merchant. However, after his family’s business befalled misfortune caused by a storm, he moved to Boston with his two slaves, Tituba who would later become one of the first accused witches of Salem and John a Native Indian American . Later, after marrying his wife and starting a family with one son and two daughters, Samuel Parris became a revered. On November the 19th, 1689, after five months of settling terms of agreement for pay and living quarters, the Salem Village council finally assigned Samuel Parris to become Salem Village’s first ordained minister. His transition into the Salem reverend began smoothly, however, Parris began to show his seriousness and dedication to being a minister, through psychological rigidity and theological conservatism. Furthermore, he enthusiastically began promoting his evangelical beliefs, to strongly revitalise and push religion within Salem Village. To which many a great number of Salem Villagers, and even a few church members, frowned upon with great disapproval.
During this time, many Puritan churches in Salem’s area were relaxed in their standards for church membership. However, Parris started to enforce traditional strict standards, requiring members to be baptised and make public declarations of joining God’s grace to be considered full members of the church. This made a majority of the church members happy as it elevated their status within Salem by sharply distinguishing them from non-church members. But, a minority of people within the church disliked the hold in power of traditional churches started to have along with the creation of restrictions. Thus, leading these people to find allies among non-members, against the new minister. This began the predecessor to the divide of the village that followed after the witch trials, in the form of the petitions.
Even after all of these events in Salem, and the accusations claimed by his daughter, Elizabeth Parris and niece, Abigail Williams accused Sarah Good, Sarah Osborne, and Tituba of being witches. Samuel Parris continued to contribute to the trials by submitting complaints and accusations of people acting as witnesses to testify against the accused witches, and he would occasionally act as record keeper for the ongoing trials.
The Start at the End, The Anti Parris Petition…
Although the hysteria eventually ended in 1693, Salem Village still had rifts caused by the Reverend Parris, and the leading Anti-Parris Petition. “Dissatisfaction with Parris continued to fester among some of the villagers, long after the witch trials were over. Even in late April or early May 1695, Parris's enemies presented a petition to the elders of neighbouring churches, hoping to place pressure on Parris to step down from his position” (Latner)
This petition was the hope for many victim’s families and friends to stop Parris's salary, remove him from power and make him atone for his part in condemning the accused witches, and the family members among the accused.
Despite all of this, even after the end of the Salem Witch Trials, Parris still had a large amount of support from a majority of the village. Even though the number was smaller, his opposition had greater motivation and willpower to make sure the reverend was made to leave as they were the friends and family of those accused. This was especially the case for those who had family members executed or who died in prison. Many villagers disliked Parris for his place in promoting, preaching and participating in the trials.
After being charged for his involvement for his actions in the trials, by the victim's family he apologise for his error but stayed on as minister until 1697, and was replaced by the Reverend Joseph Green in 1697.
A Brief Understanding of Trials…
The Salem Witch Trials occurred during the spring of 1692 after the daughter and niece of Reverend Samuel Parris started acting in odd ways, such as barking like dogs and having fits and seizures. The village doctor, William Griggs, was called in when doctoral medicine and prayer failed to improve them. The doctor diagnosed the two girls to be afflicted with witchcraft, resulting in the changes in many lives.
To understand the Salem Witch Trials, it will be necessary to examine the time and events in which witchcraft accusations occurred. Firstly, it is important to understand how the people felt and their ordinary stresses living in Massachusetts Bay Colony; a relatively new and unknown place during the 17th-century. As such, their secluded and remote lifestyle provided strong susceptibility to believe in the possibility of evil entities. In addition, colonist’s beliefs and religion manifested the idea of the devil being at work. Moreover, the rising conflict and rivalry between the Salem village families and the Salem town, combined with the recent epidemic and the constant threat posed by warring Native American tribes brewed the perfect storm of suspicion and fear. As such, aggravate the people to extremities, and thus the Salem Witch Trials occur.
As the witch hysteria began to spread throughout colonial Massachusetts, in June 1692, the special Court of Oyer, meaning to hear and Terminer to decide, was convened in Salem. Within that same month, the first witch to be convicted, Bridget Bishop was hanged. Followed by eighteen others, while 150 more villagers and town folk including men, women, and children were accused. All because their names had been “cried out” by young girls who claimed those powered by the devil to be causing them pain. There was even a moment when one man was pressed to death and several others died in prison, all because of these accusations. The trials, which all would await to hear of the punishment of practising witchcraft, were declared punishable by death in the 17th-century, New England.
It wasn’t until September 1692, that the hysteria started to die down and the public began to oppose the trials. However, the trials were only stopped later the following year, May 1693. Though the Massachusetts General Court later annulled guilty verdicts against accused witches, as spectral evidence (refers to a witness testimony that the accused person's spirit or spectral shape appeared to him/her witness in a dream. - Salem witch museum.com) was ruled as unworthy evidence to prosecute, this being the main form of evidence against a witch. Furthemore they granted indemnities to their families, but the bitterness still festered within the community, and the terrible legacy of the Salem Witch Trials would continue for centuries. The trials became closely associated with injustice and paranoia that still boggle minds to this day.
Key Players of Religion and Reverend…
Samuel Parris was born in London, England in 1653, as the son of a cloth merchant. However, after his family’s business befalled misfortune caused by a storm, he moved to Boston with his two slaves, Tituba who would later become one of the first accused witches of Salem and John a Native Indian American . Later, after marrying his wife and starting a family with one son and two daughters, Samuel Parris became a revered. On November the 19th, 1689, after five months of settling terms of agreement for pay and living quarters, the Salem Village council finally assigned Samuel Parris to become Salem Village’s first ordained minister. His transition into the Salem reverend began smoothly, however, Parris began to show his seriousness and dedication to being a minister, through psychological rigidity and theological conservatism. Furthermore, he enthusiastically began promoting his evangelical beliefs, to strongly revitalise and push religion within Salem Village. To which many a great number of Salem Villagers, and even a few church members, frowned upon with great disapproval.
During this time, many Puritan churches in Salem’s area were relaxed in their standards for church membership. However, Parris started to enforce traditional strict standards, requiring members to be baptised and make public declarations of joining God’s grace to be considered full members of the church. This made a majority of the church members happy as it elevated their status within Salem by sharply distinguishing them from non-church members. But, a minority of people within the church disliked the hold in power of traditional churches started to have along with the creation of restrictions. Thus, leading these people to find allies among non-members, against the new minister. This began the predecessor to the divide of the village that followed after the witch trials, in the form of the petitions.
Even after all of these events in Salem, and the accusations claimed by his daughter, Elizabeth Parris and niece, Abigail Williams accused Sarah Good, Sarah Osborne, and Tituba of being witches. Samuel Parris continued to contribute to the trials by submitting complaints and accusations of people acting as witnesses to testify against the accused witches, and he would occasionally act as record keeper for the ongoing trials.
The Start at the End, The Anti Parris Petition…
Although the hysteria eventually ended in 1693, Salem Village still had rifts caused by the Reverend Parris, and the leading Anti-Parris Petition. “Dissatisfaction with Parris continued to fester among some of the villagers, long after the witch trials were over. Even in late April or early May 1695, Parris's enemies presented a petition to the elders of neighbouring churches, hoping to place pressure on Parris to step down from his position” (Latner)
This petition was the hope for many victim’s families and friends to stop Parris's salary, remove him from power and make him atone for his part in condemning the accused witches, and the family members among the accused.
Despite all of this, even after the end of the Salem Witch Trials, Parris still had a large amount of support from a majority of the village. Even though the number was smaller, his opposition had greater motivation and willpower to make sure the reverend was made to leave as they were the friends and family of those accused. This was especially the case for those who had family members executed or who died in prison. Many villagers disliked Parris for his place in promoting, preaching and participating in the trials.
After being charged for his involvement for his actions in the trials, by the victim's family he apologise for his error but stayed on as minister until 1697, and was replaced by the Reverend Joseph Green in 1697.
The Anti-Parris Petition was the smaller of the two factions after the trials ended there were only eighty-four signatures to appear on the petition, and one of the largest proportions of signers were young adults who were not of full legal age. Showing how traditionalism that Parris promoted still swayed the older and less to be unchanged, without the new views of youth.
The rest of the petition continued to be made out of the more radical and non-religious side of the community with Freeholders, non-members, householders and young men. Well, the Pro Parris was a less diverse split between Church members and Householders. The Anti-Parris did have its share of church members, mainly for those who were aghast at what their relations went through after being accused. Though the overall majority of the anti petitioners were non-church members.
Interestingly the Anti-Parris Petition had a numbering of more than two to one in male v. female signers. This does not even include the large portion of the younger men. However, the larger female population of Anti-Parris signers were householders than another category of signers this being especially true for those who signed as church members, opposed to the Pro-Parris Petition where its greater female population came from church members.
Not the Bad Guy But a Man of Faith and Mistakes, The Pro-Parris Petition…
After the first Petition condemning Reverend Samuel Parris a strike back of a hundred and five signatories. The exact reason why people still had trust in him even after the events of the trials is unclear but it continues the factors of the divide from the village, before the hysteria began and Parris strict traditional upheaval in the church. The event only seemed to change those affected by getting or relating to an accused person. Otherwise, it just seems to be an add-on event as to whether he was liked or disliked.
The rest of the petition continued to be made out of the more radical and non-religious side of the community with Freeholders, non-members, householders and young men. Well, the Pro Parris was a less diverse split between Church members and Householders. The Anti-Parris did have its share of church members, mainly for those who were aghast at what their relations went through after being accused. Though the overall majority of the anti petitioners were non-church members.
Interestingly the Anti-Parris Petition had a numbering of more than two to one in male v. female signers. This does not even include the large portion of the younger men. However, the larger female population of Anti-Parris signers were householders than another category of signers this being especially true for those who signed as church members, opposed to the Pro-Parris Petition where its greater female population came from church members.
Not the Bad Guy But a Man of Faith and Mistakes, The Pro-Parris Petition…
After the first Petition condemning Reverend Samuel Parris a strike back of a hundred and five signatories. The exact reason why people still had trust in him even after the events of the trials is unclear but it continues the factors of the divide from the village, before the hysteria began and Parris strict traditional upheaval in the church. The event only seemed to change those affected by getting or relating to an accused person. Otherwise, it just seems to be an add-on event as to whether he was liked or disliked.
Fifty-two of the hundred and five petition signers were church members. By the end of the seventeenth century, church members generally made up a large minority of the town residents. Church members are where Parris retained a strong loyalty within Salem Village despite the controversial nature of his stint as minister during and after the witch trials. However, his faithful church members only made up one less than half of the Pro-Parris Petition. Having received sizable support from householders of Salem, this group was largely made from male householders who made up the largest group within the petition, the group consisting of twenty-nine male household signers. In contrast to the Anti-Parris Petition Women, from both the church members and householders signers, almost equal to the number of men who signed. But upon looking at the record the female population mainly consisted of the wives of male pro-Parris signers. Showing the reason why there seems to be a man to every woman and a connection, of married people and families in support for Parris's as minister.
In spite of Parris's low historical reputation, it seemed he could always count on strong support among his church members. Who most likely enjoyed the Reverend Parris brings his rigid stick to strict traditional puritan standards, which had been lacking in the more laid-back society of Salem before his arrival.
To Conclude, a Person and Past Fractions is Not the Entire Organised Religion
In spite of Parris's low historical reputation, it seemed he could always count on strong support among his church members. Who most likely enjoyed the Reverend Parris brings his rigid stick to strict traditional puritan standards, which had been lacking in the more laid-back society of Salem before his arrival.
To Conclude, a Person and Past Fractions is Not the Entire Organised Religion
These petitions highlighted evidence of Salem Village's factional strains and its roots in religious tensions. The analysis of the Pro-Parris and Anti-Parris Petitions showed a sharp division between the church members and non-church members that occurred with the minister, Samuel Parris. With the non-members mainly consisting in the anti-Parris committees during 1691-1693 and made up the majority of the 1695 petition requesting that Parris be removed as minister. Church members composed a much greater proportion of pro-Parris petition signers as well as of pro-Parris committee members.
Something to keep in mind is that non-membership in the Salem Village church does not necessarily signify opposition to religion, as a large number of Pro-Parris's signers were not church members. While many of the anti-Parris non-members could have attended other church services elsewhere. Church members and non-members alike can dislike a singular person such as a minister, but it doesn’t mean that they now believe that the religion must be bad too.
Something to keep in mind is that non-membership in the Salem Village church does not necessarily signify opposition to religion, as a large number of Pro-Parris's signers were not church members. While many of the anti-Parris non-members could have attended other church services elsewhere. Church members and non-members alike can dislike a singular person such as a minister, but it doesn’t mean that they now believe that the religion must be bad too.
References:
For further information here are some helpful links.
Parris, Samuel. Records of the Salem Village Church, 1863, https://www.danverslibrary.org/archive/village-church-record-book/.
“This shows photocopied versions of the petitions which have then been accurately transcribed in Boyer and Nissenbaum, eds., Salem-Village Witchcraft. The images were made from a photocopy of the original at the Danvers Archival Centre of the Peabody Institute Library at Danvers, MA.”
Tatman, Rachael. Pro-Parris-Social-Data-Set, kaggle.com, https://www.kaggle.com/rtatman/salem-witchcraft-dataset?select=Pro-Parris-Social-Data-Set.csv.
Tatman, Rachael. Anti-Parris-Social-Data-Set, Kaggle.com, 2017, https://www.kaggle.com/rtatman/salem-witchcraft-dataset?select=Anti-Parris-Social-Data-Set.csv.
A complied table formatted online version of the listed people, stationary life position, and age group who signed the anti-Parris petition in Salem 1695. Put together by Rachel Tatman through Professor Richard Latner of Tulane University. I used these tables as the basis on which to base my graphs.
Accusations and Deaths During the Salem Witch Trials
http://cse512-14w.github.io/a3-jortiz16-ljorr1/
Has an interesting feature that allows you to view which families and different villagers accuse who and who got accused over the months in the years the witch trials took place.
For further information here are some helpful links.
Parris, Samuel. Records of the Salem Village Church, 1863, https://www.danverslibrary.org/archive/village-church-record-book/.
“This shows photocopied versions of the petitions which have then been accurately transcribed in Boyer and Nissenbaum, eds., Salem-Village Witchcraft. The images were made from a photocopy of the original at the Danvers Archival Centre of the Peabody Institute Library at Danvers, MA.”
Tatman, Rachael. Pro-Parris-Social-Data-Set, kaggle.com, https://www.kaggle.com/rtatman/salem-witchcraft-dataset?select=Pro-Parris-Social-Data-Set.csv.
Tatman, Rachael. Anti-Parris-Social-Data-Set, Kaggle.com, 2017, https://www.kaggle.com/rtatman/salem-witchcraft-dataset?select=Anti-Parris-Social-Data-Set.csv.
A complied table formatted online version of the listed people, stationary life position, and age group who signed the anti-Parris petition in Salem 1695. Put together by Rachel Tatman through Professor Richard Latner of Tulane University. I used these tables as the basis on which to base my graphs.
Accusations and Deaths During the Salem Witch Trials
http://cse512-14w.github.io/a3-jortiz16-ljorr1/
Has an interesting feature that allows you to view which families and different villagers accuse who and who got accused over the months in the years the witch trials took place.