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By 1689 the villagers in a seemingly unusual spirit of cooperation pushed hard for a completely independent church, while at the same time hiring their fourth successive minister, Samuel Parris. By a chance of circumstances, the request was granted from the Salem mother church and on November 19, 1689, the Rev. Mr. Samuel Parris was ordained pastor of the newly created and independent Church of Christ at Salem Village, with twenty-seven adults joining together in full covenant.
In the annual election of the Village Committee, the old committee made up of the minister s church supporters was ousted and a new committee composed of Joseph Porter, Francis Nurse, Joseph Putnam, Daniel Andrews, and Joseph Hutchinson, most if not all strong opponents of Parris, was installed. By 1689 the villagers in a seemingly unusual spirit of cooperation pushed hard for a completely independent church, while at the same time hiring their fourth successive minister, Samuel Parris.
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Malleus maleficarum
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External Websites- Ancient Origins - The Malleus Maleficarum: A Medieval Manual for Witch Hunters
- Chemistry LibreTexts - Malleus Maleficarum
- Internet Archive - "Malleus maleficarum"
While every effort has been made to follow citation style rules, there may be some discrepancies. Please refer to the appropriate style manual or other sources if you have any questions.
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- Chemistry LibreTexts - Malleus Maleficarum
- Internet Archive - "Malleus maleficarum"
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The Editors of Encyclopaedia Britannica Last Updated: Oct 6, 2023 • Article History Table of Contents Latin: “Hammer of Witches”Malleus maleficarum, (Latin: “Hammer of Witches”) detailed legal and theological document (c. 1486) regarded as the standard handbook on witchcraft, including its detection and its extirpation, until well into the 18th century. Its appearance did much to spur on and sustain some two centuries of witch-hunting hysteria in Europe. The Malleus was the work of two Dominicans: Johann Sprenger, dean of the University of Cologne in Germany, and Heinrich (Institoris) Kraemer, professor of theology at the University of Salzburg, Austria, and inquisitor in the Tirol region of Austria. In 1484 Pope Innocent VIII issued the bull Summis desiderantes affectibus, in which he deplored the spread of witchcraft in Germany and authorized Sprenger and Kraemer to extirpate it.
The Malleus codified the folklore and beliefs of the Alpine peasants and was dedicated to the implementation of Exodus 22:18: “You shall not permit a sorceress to live.” The work is divided into three parts. In Part I the reality and the depravity of witches is emphasized, and any disbelief in demonology is condemned as heresy. Because of the nature of the enemy, any witness, no matter what his credentials, may testify against an accused. Part II is a compendium of fabulous stories about the activities of witches—e.g., diabolic compacts, sexual relations with devils (incubi and succubi), transvection (night riding), and metamorphosis. Part III is a discussion of the legal procedures to be followed in witch trials. Torture is sanctioned as a means of securing confessions. Lay and secular authorities are called upon to assist the inquisitors in the task of exterminating those whom Satan has enlisted in his cause.
The Malleus went through 28 editions between 1486 and 1600 and was accepted by Roman Catholics and Protestants alike as an authoritative source of information concerning Satanism and as a guide to Christian defense.
The Editors of Encyclopaedia Britannica This article was most recently revised and updated by Amy Tikkanen.
What was the cause of the historical 1692 Salem witch hunt, the largest witch outbreak in America, that occurred at a time when the earlier, massive witch hunts of Europe were on the wane? Writers and researchers since the last decade of the 17th century down to the present time have been trying to find a theory or an explanation to this question. Colonial clerics, including John Hale and Cotton Mather, saw these events as the direct intervention of the Devil attacking the Puritan Commonwealth and being partially successful as the result of a religious backsliding of New Englanders and the use by civil authorities of ill-conceived traditions and non-biblical principles to discover who was a witch. Later authors would come up with a wealth of hypotheses to describe the causes, postulating among other explanations that it resulted from the pranks of bored adolescents, the influence of oligarchical and power-hungry clergy, local petty jealousies and land grabs, mental aberrations, spiritualist goings-on, political instability, a conspiratorial holding action against the disintegration of Puritanism, mass clinical hysteria, a clash between agrarian and emerging commercial interests, a continuation of the suppression of certain types of women, and even physical reactions to ingested fungus. Besides the mysterious quality of the subject matter, the Salem cases have always afforded the researcher a fairly extensive accumulation of primary source documents representing a diversity of people, yet combined with a body of knowledge that is manageable enough to be examined in microcosm.
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