Houston Propane Company - Green's Blue Flame Gas Co. Serving Houston propane customers since 1967, Green's Blue Flame Gas Company is focused on delivering quality propane fuel and service to the Greater Houston area in a safe and efficient manner. Templeton, like Charles Darwin, had a big problem understanding how to reconcile an earth full of death, disease, and suffering with the loving God of the Bible. Templeton stated: Why does God’s grand design require creatures with teeth designed to crush spines or. Wellington Laboratories Inc. Discovery, Exploration, Colonies, & Revolution Updated July 3, 2005 JUMP TO. TIMELINES & MAPS / PRIMARY DOCUMENTS DISCOVERY & EXPLORATION NATIVE AMERICANS & COLUMBIAN EXCHANGE EARLY COLONISTS, SETTLEMENTS. Gender in Colonial New England. The Witches and Witch Trials of New England. An accusation of witchcraft was a serious matter in seventeenth century New England. The regional religious climate of the period was so fervent that people actually believed the Devil was literally lurking just around the corner. He could be manifested in any number of guises, just waiting to tempt people into sin and eternal hellfire. Women were considered especially vulnerable to the Devil's temptations; after all, European culture dating back to the Medieval Ages had depicted females as temptresses who could lead men astray, and the Bible claimed that Eve and her kind had been forever tainted with sin from the moment she accepted the serpent's apple in the Garden of Eden. Because witchcraft accusations were so serious in colonial society. When, in 1. 64. 7, a Springfield, Massachusetts, woman named Mary Parsons was accused of spreading rumors that a local widow was a witch, a local judge sentenced her to be . The first accusations predated the infamous Salem Witch Trials (1. North America to actually confess to witchcraft was Mary Johnson, in 1. Even before the Salem witch hysteria, more than 3. New England, and most of them were middle- aged women. Over 3. 0 were hanged. A witch, Puritans believed, was a person who made a pact with the Devil in order to obtain supernatural powers. Historical analysis of Gender in Colonial New England. Colonial New England through the lens of Gender. An accusation of witchcraft was a serious matter in seventeenth century New England. The regional religious climate of the period was so fervent that people. We do not package products containing the eight most common allergens as defined by the FDA including milk, eggs, wheat, fish, crustacean shellfish, peanuts.Such powers were held responsible for social afflictions such as crop failures or stillborn children. Popular faith in the existence of witchcraft. The Puritan clergy of New England compounded this historical legacy by constantly warning their congregations of Satan's omnipresence and his devices of temptation. Because Massachusetts was well known for its religiosity, church elders reasoned that their colony. Schoolchildren were taught in their primers that Satan would attempt to lure boys by offering them permission to skip school and play all day long. In short, New England Puritans believed that the Devil was a visceral presence in their daily lives, that they must remain constantly vigilant against him, and that if they failed to do so it would be at the peril of their own souls. An all- encompassing terror of eternal damnation was a constant presence in the lives of these settlers. The Salem Witch Trials. The heightened tensions and anxiety of the post- Glorious Revolution period in North America contributed to an outbreak of unparalleled witchcraft hysteria in late 1. The colony of Massachusetts was undergoing a difficult transition to its new status as a royal province in which religious toleration was mandated from the crown and town membership surpassed church membership as the prerequisite for voting power. Salem Village, scene of the infamous witch trials, was in the process of trying to break free from the taxes and influence of its neighbor, the larger Salem town on the coast. These subtle sources of anxiety and tension may have made the town residents even more willing than most Puritans to believe that the Devil was present and active in their midst. A recent historical reinterpretation has argued that a frontier conflict with nearby Indians known as King William's War was an essential precursor to the witchcraft trials. In this new account, historian Mary Beth Norton argues that the colonists saw themselves as punished for their sins by visible spirits (the Native Americans) and invisible ones (the Devil's Satanic possession). The story of how the Salem witch hysteria began has a few subtly different versions, but all of them involve several pubescent girls in the town. One explanation describes how the girls began to experiment with fortune- telling by dropping an egg white into a glass and asking what trade their future husbands would practice. Another says that the girls met in the kitchen of town minister Reverend Samuel Paris, to hear his West Indian slave Tituba tell them voodoo stories. Both accounts might well be true, and ultimately the girls began experiencing nightmares and suffering fits, in which they shouted, barked, and seemed to undergo involuntary spasms. The town doctor and other adults interpreted these symptoms as signs of demonic possession. The girls identified Tituba and two other women, Sarah Good and Sarah Osborne, as their tormentors and as Satan's servants. The three women were arrested. Tituba confessed to the charge and then proceeded to identify several people in town who she said were also performing Satan's deeds. By March, 1. 69. 2, seven more people in town were said to be afflicted, including a well- respected matron, a desperately poor man, four maidservants, and one child, twelve- year- old Anne Putnam. Men, women, and children were accused of witchcraft. When a former preacher returned to Salem to preach in the meetinghouse, he found what was considered to be solid proof of Satan's presence: the possessed group spoke in church and commented on the sermon, two actions forbidden to any member of the congregation regardless of sex, age, or status. Women, Witches, and Puritan Society. Few avenues were open to women who sought influence in the community and among its traditional elites. Through witchcraft, which cast women as the medium between the natural and supernatural worlds, women could attain a power that terrified many New Englanders. Fear of female empowerment cannot entirely explain the psychology behind any of the New England witch trials, but the hysterical response to alleged witches does, obliquely, speak volumes about the limited avenues open to women during this period. Perversely, witchcraft trials allowed women to testify and took women's words (both in accusation and defense) seriously; the only other place where New England women could speak in church or influence church governance was the Quaker meetinghouse. Significantly, Salem magistrates treated their witnesses' testimony with a great deal of respect during the infamous witch trials of 1. Women who had long since been deprived of any political or judicial authority were suddenly taken at their word, and their testimony carried the power to end lives and to destabilize the entire community only because it was given credence by powerful male authority figures. The magistrates believed the statements of those such as Elizabeth Johnson and William Barker who claimed that Satan was planning a literal attack upon Salem, to be followed by attacks throughout the region, so that he might abolish all the churches and set up his own Devil's kingdom. The metaphorical dimensions of Satan's trap quickly slipped into the literal dimension and back again during the course of this testimony. Both accusers and the accused described meetings with the Devil and over 2. One man testified that he saw accused witch Susannah Sheldon carried through her yard and over a stone wall by some other witches. Although ministers never described Satan physically in their sermons, they believed the various representations of him that emerged during the trials: he appeared as a . All of these versions seemed plausible to a society that assumed the Devil could appear in various guises to tempt his victims. The Case of George Burroughs, Bad Husband and Accused Wizard. Not all of those tried were women; the former minister of Salem, George Burroughs, had left town for Maine nine years earlier but was brought back for trial as a wizard. During his trial, neighbors John and Rebecca Putnam. He had wanted her to sign a covenant that she would never reveal his secrets; the Putnams were shocked to hear this, as most Puritans would have been obligated to consider the covenant of marriage sufficient for such a promise. The Putnams also remarked that Burroughs was very . They said that his two dead wives had appeared and testified that he had killed them. Clearly village gossip had circulated throughout the private homes of Salem, thus sealing the minister's negative reputation with the town's women and, as it turned out, his fate. The testimony of neighbors reinforced these accusations, and his reputation was further damaged by the appearance of two matrons from his new congregation in Maine, both of whom described Burroughs's unkindness to his second wife and his paranoia over her conversations with other women. Another man accused of witchcraft, Giles Corey, was . Nonetheless, the vast majority of the accused witches were women. That the young girls who drove Salem's witchcraft hysteria could be taken at their word by adults and especially by powerful members of the community certainly empowered them with an influence seldom experienced by such young Puritans, let alone Puritan females. In a telling encounter towards the end of 1. Ipswich. Such confessions were consistent with Puritan theology and court procedure. Those women who denied any guilt, even just initially, had manifested a sense of independence and a resistance to authority that demanded punishment. Sarah Good insisted upon her innocence all the way through to the day of her execution, when she warned her minister that . The accusations continued to spread, and as they did, the leaders of Massachusetts Bay Colony became concerned. Finally, the governor intervened when his own wife was accused of witchcraft. The special court at Salem was disbanded and the remaining suspects were released. After a year of hysteria, more than 1. This disturbing chapter in the region's history pointed to more than simply adolescent hormones run amok (most of the testimony ultimately came from adults) or underlying feuds among the families of the town. The fact that most of the accused were women, and that most of those women had somehow manifested an independence or insubordination deemed inappropriate and even potentially disruptive or dangerous, should provide one of the most telling explanations of all. Airline training guides, Aviation, Operations, Safety. Our #1 goal, since 2. We desire to spread the undeniable ideas that . We strongly encourage aviation safety! Smartcockpit. com is a tremendous free online aviation library, where anyone can obtain specific information on virtually any topic.
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