The Trials Encounter Politics The citizens of Salem were not exclusively affected by the witch trials— the authorities were shaken as well. At first, judges involved in the trials placed blame on “the trickery of Satan,” releasing themselves from any feelings of guilt. They eventually recognized their mistakes, and on January 14, 1697 proclaimed a Day of Fasting, where twelve jurors admitted they had condemned people without proper evidence.
We do hereby signify to all in general (and to the surviving sufferers in especial) . . . that we were sadly deluded and mistaken, for which we are much disquieted and distressed in our minds; and do therefore humbly beg for forgiveness. . . from you all, whom we have justly offended, and do declare . . . we would none of us do such things again on such grounds for the whole world . . . (Hill 99). Samuel Sewall, a judge involved in the trials, was the most regretful. He went out of his way and “took the blame and shame of it,” asking God and the community to forgive him for his role in the trials (“Aftermath of the Salem Trials”). While some figures of authority were as remorseful as these, others refused to accept the consequences. The town minister, Samuel Parris, was a huge advocate to the witch-hunts. Consequently, once the trials ended, people turned on him. Preceding tension between Parris and the Salem people did not assist his case of winning back their favor. In order to save his name, he hid behind the excuse of Satan’s influence in the trials (“Parris, Samuel”). Furious with his response and refusal to formally apologize, the council of ministers came to the decision to force Parris to leave Salem in September of 1697 (“Aftermath of the Salem Witch Trials”). All of these happenings did not go without scrutiny. In 1697, Robert Calef wrote More Wonders of the Invisible World, where he criticized the judges and people of authority during the trials. [W]e have seen an . . . [extreme prejudice] stirring up a . . . rage, not against enemies or . . . [irresponsible] persons, but against as virtuous and religious as any . . . and this by the testimony of [unprincipled persons] . . . The accusations of these, from their spectral sight being the chief evidence against those that suffered. In which accusations were upheld by both magistrates and ministers, so long as they apprehended themselves in no danger (Hill 209). Calef brought to light the injustices performed by the authorities and the hysterics that took over Salem during this time. Politics after the trials moved away from a theocracy in the hopes that a more separated government would not let religion cloud their moral compasses (“Salem Witch Trials”). The Trials Encounter Religion The Puritan religion itself contained strict beliefs. Puritans believed that God was all-powerful and sovereign, and humans were merely wicked sinners who owed …show more content…
This new community would follow God’s laws and seek salvation through conversion in their faiths. In order to achieve this goal, the community would need to be resilient in their undertakings. “The integrity of the community demanded religious conformity. Dissent was tolerated, but only within strict limits” (“The Puritans”). This idea of uniformity contributed to the unfolding of the Salem Witch Trials. The Puritan people, afraid of losing their favor with God, jumped at any chance they could to condemn other people of rebelling against God. Ridding the community of Satan and his works was extremely important to the Puritans, which explains the enormous fervor in which they attacked those that aroused suspicion in the community (“The Puritans”). During the trials, suspicion and paranoia greatly affected the religion of the people. They believed that the devil could possess anyone and force them to do his bidding. “If the Devil do but hold up his finger, give the least hint of his Mind, his Servants & Slaves will obey” (Parris). Blaming Satan as the culprit of witchcraft, the Puritans of Salem turned to self-examination to ensure that their souls were not tampered with. Constant fear of being accused turned many people to become extremely pious, portraying the image of religiousness to deter any accusations that might come their way ("Indictment v. George Jacobs,
We do hereby signify to all in general (and to the surviving sufferers in especial) . . . that we were sadly deluded and mistaken, for which we are much disquieted and distressed in our minds; and do therefore humbly beg for forgiveness. . . from you all, whom we have justly offended, and do declare . . . we would none of us do such things again on such grounds for the whole world . . . (Hill 99). Samuel Sewall, a judge involved in the trials, was the most regretful. He went out of his way and “took the blame and shame of it,” asking God and the community to forgive him for his role in the trials (“Aftermath of the Salem Trials”). While some figures of authority were as remorseful as these, others refused to accept the consequences. The town minister, Samuel Parris, was a huge advocate to the witch-hunts. Consequently, once the trials ended, people turned on him. Preceding tension between Parris and the Salem people did not assist his case of winning back their favor. In order to save his name, he hid behind the excuse of Satan’s influence in the trials (“Parris, Samuel”). Furious with his response and refusal to formally apologize, the council of ministers came to the decision to force Parris to leave Salem in September of 1697 (“Aftermath of the Salem Witch Trials”). All of these happenings did not go without scrutiny. In 1697, Robert Calef wrote More Wonders of the Invisible World, where he criticized the judges and people of authority during the trials. [W]e have seen an . . . [extreme prejudice] stirring up a . . . rage, not against enemies or . . . [irresponsible] persons, but against as virtuous and religious as any . . . and this by the testimony of [unprincipled persons] . . . The accusations of these, from their spectral sight being the chief evidence against those that suffered. In which accusations were upheld by both magistrates and ministers, so long as they apprehended themselves in no danger (Hill 209). Calef brought to light the injustices performed by the authorities and the hysterics that took over Salem during this time. Politics after the trials moved away from a theocracy in the hopes that a more separated government would not let religion cloud their moral compasses (“Salem Witch Trials”). The Trials Encounter Religion The Puritan religion itself contained strict beliefs. Puritans believed that God was all-powerful and sovereign, and humans were merely wicked sinners who owed …show more content…
This new community would follow God’s laws and seek salvation through conversion in their faiths. In order to achieve this goal, the community would need to be resilient in their undertakings. “The integrity of the community demanded religious conformity. Dissent was tolerated, but only within strict limits” (“The Puritans”). This idea of uniformity contributed to the unfolding of the Salem Witch Trials. The Puritan people, afraid of losing their favor with God, jumped at any chance they could to condemn other people of rebelling against God. Ridding the community of Satan and his works was extremely important to the Puritans, which explains the enormous fervor in which they attacked those that aroused suspicion in the community (“The Puritans”). During the trials, suspicion and paranoia greatly affected the religion of the people. They believed that the devil could possess anyone and force them to do his bidding. “If the Devil do but hold up his finger, give the least hint of his Mind, his Servants & Slaves will obey” (Parris). Blaming Satan as the culprit of witchcraft, the Puritans of Salem turned to self-examination to ensure that their souls were not tampered with. Constant fear of being accused turned many people to become extremely pious, portraying the image of religiousness to deter any accusations that might come their way ("Indictment v. George Jacobs,