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medieval-religion: Scholarly discussions of medieval religion and culture

Thanks, Francine.  I am cured of my ignorance.  yrs, c.t. ault


On Sat, 21 Dec 2002 21:26:34 -0500
  francine nicholson <[log in to unmask]> wrote:
>medieval-religion: Scholarly discussions of medieval religion and
>culture
>
>>From: Cecil T Ault <[log in to unmask]>
>>One might also include Arthur Miller's _The Crucible_.  It is a
>>modern
>>drama, of course, but important for its contemporary vision of what
>the witch trials were all about.
>
>Most people I've encountered who are studying the history and people
>involved find that Miller's play, while valuable as a play of its
>time,
>misrepresents what was happening at Salem. For example, Miller
>depicts a
>teenager lusting after a man in his prime as a major factor; in fact,
>the
>teenager was a child and the man was elderly.
>
>>Incidentally, being pressed to death is in Miller's play.  It was not
>>intended primarily as a means of execution but as a torture to
>>exctract
>>confessions.
>
>How is that different from what I said in my previous post? I
>specifically
>stated that pressing to death was a means of turture, not execution.
>I said:
>
>>Giles Corey refused to answer questions--he took the position that
>>the
>>geenral court that commissioned the trials had no jurisdiction over
>him--so he was subjected to various torture and died while being
>pressed.
>
>C.T. Ault also wrote:
>>A confession of being a witch, it appears, would disinherit the
>>victim's
>>heirs to
>his property, an interesting dimension of the witch trials.
>
>This is a popular notion, but not proven. No one knows for sure why
>Giles
>Corey refused to speak. The idea that he was trying to save his
>property for
>his heirs is widespread but the evidence is not conclusive that this
>is what
>he had in mind. A more recent notion concerns the governmental
>situation
>which was complex at the time--the commonwealth government was
>operating
>technically without the technical approval of the Crown in some
>respects and
>Corey may have been protesting the presumptions of the magistrates
>that they
>had the authority to try, condemn, and execute people for witchcraft.
>And,
>for the record, a confession was not necessary for property to be
>confiscated; an accusation was sufficient. Even if you were declared
>not
>guilty, once your property was confiscated, you had to sue to get it
>back
>and few people got much back. Carol Karlsen, in _The Devil in the
>Shape of a
>Woman: Witchcraft in Colonial New England_, examines the evidence and
>points
>out how magistrates manipulated the law to confiscate property in
>many cases
>(not just witchcraft) that involved single or widowed women, but the
>subject
>is mentioned in many books. Even when the Commonwealth "repented" and
>declared that many of the victims were wrongfully accused and
>executed, it
>did not restore property to anyone who had been accused during the
>hysteria.
>Time and again, people lost everything they had. I don't want to
>suggest
>that the rich suffered more through such losses than did the poor,
>but
>sometimes the property confiscated was considerable. I don't think
>that the
>sherrifs and magistrates actually accused anyone for the express
>purpose of
>taking their property, but they certainly were quick to confiscate
>property
>and slow to return it, and often the officials, not the
>commonwealth's
>coffers, were the recipients of what was confiscated.
>
>Also, there were variations on guilty and not guilty. For example, in
>1690
>Caleb Powell was declared not guilty of witchcraft, but the
>magistrates did
>not refund his court costs because they said it was likely he
>practiced
>witchraft though there was insufficient evidence to convict him of
>doing
>harm. In such ways, the magistrates were able to justify not
>returning
>money/property.
>
>Francine Nicholson
>
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