Saturday, March 14, 2020

Assignment 3 Essay Example

Assignment 3 Essay Example Assignment 3 Essay Assignment 3 Essay Assignment 3: My Beliefs on Marriage November 13, 2011 I believe that Marriage is forever. It is a sacred thing and nothing should ever come between it. Marriage is not something to play with. For me, I was brought up believing marriage is forever. Each religion believes different things. I was brought up a catholic. So for me, once you get married its forever. When you say your vows you are not only stating them to your spouse, and in front of your family and friends, you are saying those vows and God knows it. So before you get married you should think about if you want it to be forever. I did. But my spouse I guess thought otherwise. We are currently separated. He let someone else control his thoughts on marriage. Like I said for me, itâ„ ¢s forever, and together you work through any problems. Others give up real easy. If this person that you marry was ever your soul mate, you would do whatever it takes to make things right. Some people that get married, donâ„ ¢t continue their journey with the lord and I think that is why so many marriages are failing. Most people would rather just give up than try. For me, if it means anything to you, what would you do to keep i t together Every person is different. Some people think marriage is just a title, for me itâ„ ¢s two becoming one, and working as one from that day forward. Marriage is supposed to be forever. These days people give up too easily and it doesnâ„ ¢t last forever.

Thursday, February 27, 2020

Barbican Centre Description and analysis of motivations behind the Essay

Barbican Centre Description and analysis of motivations behind the planning scheme - Essay Example Then, the effects of the site on the social and economic life of the local community should be identified, as possible. Also, the resources available for the realization of the particular planning scheme have to be taken into account. In current paper another aspect of urban planning schemes is explored: the motivations that can exist behind such schemes. Particular emphasis is given to the potential influence of modern and postmodern culture on the planning schemes developed within cities. The case of Barbican Centre in London is used as an example for checking the interaction between urban planning and culture. The literature developed in this field is reviewed aiming to show that urban planning is not independent from the cultural environment of modern cities. However, the level at which an urban planning scheme is affected by culture is not standardized; the practice followed in other urban planning schemes developed locally is commonly used as the basis for defining the cultural characteristics of urban planning schemes. In the case under examination the above finding is explained as follows: the designers of the Barbican Centre were based on cultural trends used in the high majority of similar buildings across UK. Of course, differences between Barbican Centre and other sites of similar use have not been avoided, a fact that it is related to the personal perceptions of its designers but also to the needs that the specific Centre has to cover. In addition, through the years, the alterations of certain of the Centre’s initial parts have been necessary under the influence of postmodern culture, an issue discussed analytically below. 2.0 Barbican Centre as a planning scheme reflecting modern and postmodern culture 2.1 Barbican Centre – Description and key characteristics The interaction between the Barbican Centre and the modern/ postmodern culture can be understood only by referring primarily to the key characteristics of Barbican Centre, meani ng especially its construction elements/ structure both in its initial phase, in 1982, and after its two refurbishments, in 2006 and in 2012. The Barbican Centre in the City of London can be characterized as an exceptional architectural work. The idea for the Centre’s establishment can be identified in 1955 but it was quite later, in 1982, that the Centre was finally completed;1 the Queen was invited to open the Barbican Centre in 1982, an invitation to which the Queen responded positively.2 At that time, the Barbican Centre was thought to be an exceptional work, not just in aesthetic terms but also in functional terms: the Centre included not only theatres and cinema but also ‘a library and a series of galleries’.3 Figure 1 – Photos of Barbican Centre, as in 1982 (E-architect 2013) The cost of Barbican Centre has been estimated to ?153m.4 In 2006 the refurbishment of the Centre was considered as necessary so that certain functional weaknesses of the Centr e to be addressed; the works done on the Centre in 2006 reached a cost of ?14m.5 Today, the Barbican Centre is the largest complex of buildings dedicated to art.6 The Centre is consisted of a series of buildings of different size; the London Symphony Orchestra is one of the most important buildings of Barbican Centre.7 The annual visitors of Barbican Centre are about 1.5million.8 An important characteristic of the construction process has been its duration.9 In fact, when the Centre was finally completed its main construction material, ‘the concrete hulk, had fallen out of fashion’.10 The access to the Centre is rather strange: ‘at street level the available connections are limited’.11 Instead, the Centre can be accessed easier by ‘

Tuesday, February 11, 2020

My Life Philosophy Assignment Example | Topics and Well Written Essays - 1250 words - 1

My Life Philosophy - Assignment Example Having experienced Western culture to a great extent my life philosophy had begun to take on such a tenor. It wasn’t until my visit to Iran that I became more in touch with my religious background. My mother was trying to be religious, so one of the essential stops on the trip was at the JÄ meh Mosque of IsfahÄ n. The people have a routine to visit the mosque every Friday, which is why they call the mosques in Iran Friday mosques. The spiritual feeling inside the mosque, the architecture that helps you feel comfortable spending many hours with a huge amount of people, all praying at the same time, made this the best part of the trip, and a changing point in my life philosophy. I remember walking throughout open area and viewing the iwan walls and thinking about the thousands of peoples who have walked in these very same areas and thought similar things. The meaning for me was to make me feel very small and insignificant when compared with the entire progress of history and time. The mosque led me to consider the nature of my own life and realize that while my problems seem large on the grand scale of humanity they are actually quite small. For me, the mosque emanated this holy feeling more so than a western church, as the entire Iranian population and indeed the city seemed to center around the structure. Since my visit to this mosque, I have been a devout follower of the Muslim faith. I believe that there is only one God, Allah and that Muhammad is his messenger. I have a belief in the afterlife that is preordained by Allah. I also believe in the Five Pillars of faith and make my best effort to adhere to their tenants in my daily life. Among these include the Salah or ritual prayer. This ritual is an essential part of my life philosophy as it constantly reminds me that my ultimate purpose in existence is my relation with Allah.  

Friday, January 31, 2020

The Shapes of Human Communities Essay Example for Free

The Shapes of Human Communities Essay 1. In 1500, the world had all different societies, gatherers and hunters to empires, but it was different   2. Paleolithic Persistence a) gathering and hunting societies (Paleolithic peoples) still existed throughout the world but they had changed over time b) b. had new improved technologies and ideas, e.g., outrigger canoes, fish hooks, etc (had not adopted agriculture) c) exchanged goods over hundreds of miles and developed sophisticated sculpture and rock painting and northwest coast of North America developed very differently 3. Agricultural Village Societies a) predominated in much of North America, in Africa south of the equator, in parts of the Amazon River basin and Southeast Asia b) their societies mostly avoided oppressive authority, class inequalities ( forested region in present-day southern Nigeria – 3 political) c) Benin: centralized state ruled by a warrior king ,EwuareP d) Igbo : dense population and trade, and rejected kingship and state building e) Yoruba, Benin, and Igbo peoples traded among themselves and beyond 4. Agricultural village societies went through change in the centuries before 1500 a) population growth, emergence of distinct peoples b) rise of warfare as key to male prestige -creation of the Iroquois confederation c) some European colonists appreciated Iroquois values of social equality and personal freedom (even for women)agriculture,depose officeholders5. 5. Herding Peoples of the a) Turkic warrior Timur tried to restore the Mongol Empire ca. 1400 but ended up devastating Russia, Persia, and India b) his successors kept control of the area between Persia and Afghanistan for a century c) Timur’s conquest was the last great military success of Central Asian nomads d) the steppe nomads’ homeland was swallowed up in expanding Russian and Chinese empire 6. African pastoralists -independent from empires (Fulbe -West Africa’s largest pastoral society) 7. migration after 1000 c.e. ( small communities among agriculturalists) a) adopted Islam b) some moved to towns and became leaders c) jihads -created new states ruled by the Fulbe 2) Civilizations of the Fifteenth Century: Comparing China and Europe a) majority of the world’s population lived within a major civilization. b) China had been badly disrupted by Mongol rule and the plague and recovered under the Ming dynasty (1368–1644) i. Confucian learning 1) Emperor Yongle (r. 1402–1422) summarizing all the wisdom of the past and reestablished the civil service examination system (centralized government) 2) Chinese sailors and traders had become important in the South China Sea and in Southeast Asian ports in the eleventh century d) Emperor Yongle commissioned a massive fleet; launched in 1405 e) Admiral Zheng ried to enroll peoples in the tribute system f) no intention of conquering new territories, establishing Chinese settlements, or spreading culture 3) Chinese government abruptly stopped the voyages in 1433 g) Chinese merchants and craftsmen continued to settle and trade in Japan, Philippines, Taiwan, and Southeast Asia,( without government support) 3) European Comparisons: State Building and Cultural Renewal 1. a similar process of demographic recovery, consolidation etc 2. 2. European population began to rise again ca. 1450 a) state building fragmented -independent and competitive states 3. the Renaissance: reclamation of classical Greek traditions 4. began in the commercial cities of Italy ca. 1350–1500 5. . greater interest in the individual and in accurate depiction of the worl 4) European Comparisons: Maritime Voyaging 1. Portuguese voyages of discovery began in 1415 2. 1492: Columbus reached the Americas 3. 1497–1498: Vasco da Gama sailed around Africa to India 4. European voyages -small compared to Chinese ones a) unlike the Chinese voyages, Europeans were seeking wealth in Crusades against Islam 7. Chinese voyages ended; European ones kept escalating a. no political authority in Europe to end the voyages b.   rivalry between states = more exploration c. China had everything it needed; Europeans wanted the greater riches of the East 5) Civilizations of the Fifteenth Century: The Islamic World 1. Islamic world +four major states or empires. Took process of within and beyond new states 2. In the Islamic Heartland: The Ottoman and Safavid Empires 3. Ottoman Empire lasted from fourteenth to early twentieth century (huge territory) A .sultans claimed the title â€Å"caliph† and the legacy of the Abbasids (effort to bring new unity to the Islamic world 4. Ottoman aggression toward Christian (fall of Constantinople in 145 -1529 siege of Vienna) Europeans feared Turkish expansion 5. Safavid Empire emerged in Persia from a Sufi religious order -empire was established shortly after 1500 6. Sunni Ottoman Empire and Shia Safavid Empire fought between 1534 and 1639 1) On the Frontiers of Islam: The Songhay and Mughal Empires 1. 1. Songhay Empire rose in West Africa in the second half of the fifteenth century a. Islam was limited largely to urban elites. b. Sonni Ali (r. 1465–1492) followed Muslim practices, but was also regarded as a magician with an invisibility charm ( center of Islamic learning/trade) 2. Mughal Empire in India was created by Turkic group that invaded India in 1526 b. over the sixteenth century, Mughals gained control of most of India. 3. The age of these four great Muslim empires is sometimes called a â€Å"second flowering of Islam. new age of energy, prosperity, and cultural brilliance 4. spread of Islam to new areas, such as Southeast Asia 2) spread by traveling merchants, supported by Sufi holy men 6) rise of Malacca as a sign of the times—became a major Muslim port city in the fifteenth centuryMalaccan Islam blended with Hindu/Buddhist traditions (Islamic learning) Civilizations of the Fifteenth Century: The America a) Both the Aztec and the Inca empires were established by once-marginal peoples who took over and absorbed older cultures .(Both empires were destroyed by the Spaniards) b) The Aztec Empire a seminomadic people who migrated southward from northern Mexico c) Aztec Empire was a loosely structured, unstable conquest state ( population of 5–6 million d. local and long-distance trade on a vast scale (included slaves) 1) professional merchants (pochteca) became rich a. human sacrifice much more prominent in Aztec Empire than in earlier Mesoamerica 2) b. Tlacaelel is credited with the of state giving human sacrifice such importance Aztec Empire’s purpose is to maintain the cosmic order by supplying blood for the gods ocean trade in the west Atlantic/Indian Ocean picked up VII. A Preview of Coming Attractions: Looking Ahead to the Modern Era (1500–2000) A. No fifteenth-century connections were truly global. 1. those came only with European expansion in the sixteenth century 2. 1500–2000: inextricable linking of the worlds of Afro-Eurasia, the Americas, and Pacific Oceania B. â€Å"Modern† human society emerged first in Europe in the nineteenth century and then throughout the world. 1. core feature: industrialization 2. accompanied by massive population increase C. The prominence of European peoples on the global stage grew 1. , Western Europe became the most innovative, 2. spread of European languages and Christian religion throughout the world

Wednesday, January 22, 2020

Macbeth - A Good Guy :: Macbeth essays

Macbeth - A Good Guy In the beginning of the play Macbeth was portrayed as a "good being" he fought for his country and for his king. Shakespeare describes Macbeth in such quotes as "for brave Macbeth-well he deserves that name" (pg. 38, line 16), and "What he hath lost, noble Macbeth hath won."(pg. 40 line 67). These types of quotes in the play seem to be placed with the so called "Good guys" when they achieve or accomplish something that is great. The thoughts of killing the king only began after the three witches had made the three predictions. When Lady Macbeth had read her husbands letter about what the witches had promised. Lady Macbeth waited until Macbeth arrived home and pushed him to make the predictions come true. Macbeth knew the murder of Duncan is wrong but Lady Macbeth pushes him to act. Unlike Macbeth, Lady Macbeth does not struggle with the battle against evil she simply brings it upon herself. "Come you spirits that tend my mortal thoughts, unsex me here, and fill me from the crown to the toe, top full of direst cruelty. Come thick night, and pall thee in the dunnest smoke of hell, that my knife see not the wound it makes, nor heaven peep through the blanket of dark."(pg. 51 line 41) These lines are stated in a soliloquy, asking for the evil spirits to be bought upon her. Lady Macbeth could never of killed Duncan as he reminder her of her own father ,proving Macbeth had to also fulfil Lady Macbeth's ambitions as well as his own. The heroic loyal character of Macbeth is forced into a internal battle to decide between ambition and loyalty to his king. Macbeth overcomes the evil within him, though Lady Macbeth crushes his thoughts of loyalty to the king by calling him a coward or threatening his manliness. Macbeth allows the evilness to grow within him, which allows ambition to take control of his life. Due to the evilness that has started to control his life he prepares to kill the man who has given him everything to his credit, to fulfil his ambition, and to become King.

Tuesday, January 14, 2020

English- Short Story Analysis

Valenzuela Instructor English 101 17 September 2012 Discovering an Identity Self-deliberation arises quicker during the stresses of life. Breaking forth through these stresses comes from the realization that freedom is obtained through the willingness to welcome a new world, leaving behind the past. Mrs. Mallard comes in contact with the experience itself, as she receives news of her husband’s death, Brently Mallard, in an accident. Grieving this pain she encloses herself within the room of her home, knowing no one will follow behind her.Left alone, she embarks on a reflection of her past, realizing the breakage that lies behind her and willingly steps forth to accept the future that lies ahead, foreshadowing the brightness of the identity she longs to discover. In the short story, The Story of An Hour by Kate Chopin, the symbolism of the window’s images support the idea that personal freedom constructs ultimate peace with an identity. Through the use of symbolism, the window was seen to be an image of the possibilities beyond the life she had as a sense of freedom conveyed the very willpower that allowed for her to find an identity.Alone the window has a significance of presenting possibilities to the speaker. â€Å"There stood, facing the window, a comfortable, roomy armchair† (299). Noticing the emphasis of the window being in front of the chair shows a possible escape from the truth the speaker just witnessed. Being invited by a comfortable chair to look through the window only emphasizes more to the point that this sort of reflection is needed, and that through this escape she will feel the freedom at once when she feels alone with herself to wonder.Beyond the window reveals a preview of the life that would complete the image of the life that Mrs. Mallard seeks to obtain. â€Å"She could see in the open square before her house the tops of the trees that were aquiver with the new spring life. The delicious breath of rain was in the air † (299). As Mrs. Mallard spies through the window- â€Å"the open square†- she witnesses the liveliness of spring. Analyzing the context of spring, the idea of rebirth drives through the mind of the speaker, however the connotation of â€Å"spring† can be analyzed much further.Spring can be seen as the liveliness of youth such as the possibilities of exploring sexual freedom as she experiences the rebirth after the loss of her husband. Rain also holds connotations that point towards the ideas of rebirth; through this, Mrs. Mallard smelling the scents of rain reveals a sort of spiritual cleansing, as she reacts towards the death of her husband and reflecting upon it. Because the window presents these images of, symbolically, reliving life, Mrs.Mallard experiences and sees the possibilities that face her ahead of time. This experience for the speaker then suddenly becomes more than just a reflection of the recent news, but a presentation- done by the window- for he r to view the life beyond the closed door and suspend herself within the world she never had beyond the married life of her husband. With the presentation of her possibilities for a future, she senses the freedom that lives within her. There was something coming to her and she was waiting for it, fearfully†¦ she felt it, creeping out of the sky, reaching toward her through the sounds, the scents, the color that filled the air† (300). Feeling the window open up into her world, she senses that something beyond the clouds beseeches her to welcome them into her life. This sort of â€Å"monstrous joy† –as described later in the text- demands a welcome from Mrs. Mallard as an initiation towards the revival of her new world.Though she fears the unknown object that she describes, â€Å"†¦she was striving to beat it back with her will- as powerless as her two white slender hands† (300), realizing her weakness while fighting back the possession of the unkn own entity, she shows a lack of true interest to fight back knowing that she must submit to the future that lies ahead of her. Through the experience of coming forth and welcoming the fear of moving on, she seeks the freedom presented by the window. Ultimately, a sign of an identity in the end shows her happiness through the imagination of the days that lie ahead of her. Spring days, summer days, and all sorts of days that would be her own. She breathed a quick prayer that life might be long. It was only yesterday she thought with a shudder that life might be long† (300). Discovering her days are meant to be lived without the intrusion from her husband, she senses that although her life was once the depression of her day, now became the essence of her identity. Living through this ideology, she feels that she can move on through whatever her life brings forth to her, because she would feel as though all was meant to be given to her.She brought this thinking forward even in the end when the surprise of finding her husband unharmed from the accident, which in the end killed her. â€Å"When the doctors came they said she had died of heart disease- of joy that kills† (301). The heart disease that had her worried for her life in the beginning of the short story then became the relief that she felt when she left the world to pursue the joy without her husband intruding on her sudden realization of an identity.Heart disease, in the context, reveals itself as the â€Å"joy that kills† emphasizing the discovery of her freedom through the disease that she feared would kill her. Noticing that the identity for herself lied within the freedom that she obtained from her husband, she died to achieve this ultimate peace with the identity she found. Through the use of the symbolism that the images of the window present to Mrs. Mallard, a sense of personal freedom constructs the idealness of obtaining an identity. And in this short story, The Story of An Hou r, The breakthrough represents itself through the most peculiar ways.Mrs. Mallard through the story discovered her life was to be relived through the images of the window as they revealed the possibilities that brought forth her true identity. Henceforth, discovering in the end that her husband never allowed her freedom within the marriage by being alive brought forth her breakthrough; Revealing itself through the joys of being set free in death, she is brought to the haven she so desperately desired, growing to be the individual that lives or, in this case, dies without the handcuffed life she lived through with her marriage to Brently Mallard.

Monday, January 6, 2020

Martha Corey, Last Woman Hung in the Salem Witch Trials

Martha Corey (c. 1618–September 22, 1692) was a woman in her seventies living in Salem, Massachusetts when she was hanged as a witch. She was one of the last women to be executed for this crime and was featured prominently in playwright Arthur Millers allegorical drama about the McCarthy era called The Crucible. Fast Facts: Martha Corey Known For: One of the last people hanged as a witch in the 1692 Salem witch trialsBorn: c. 1618Parents: UnknownDied: Sept. 22, 1692Education: UnknownSpouse(s): Henry Rich (m. 1684), Giles Corey (m. 1690)Children: Ben-Oni, illegitimate mixed-race son; Thomas Rich Early Life Martha Panon Corey, (whose name was spelled Martha Corree, Martha Cory, Martha Kory, Goodie Corie, Mattha Corie) was born about 1618 (various sources list anywhere from 1611 to 1620). Little is known about her life outside the records of the trials, and the information is confusing at best. The dates given for Martha Corey in the historical records do not make much sense. She is said to have given birth to an illegitimate mixed-race (mulatto) son named Ben-Oni in 1677. If so—she would have been in her late 50s—the father was more likely a Native American than an African, though the evidence is scant either way. She also claimed to have married a man named Henry Rich in about 1684—in her mid-60s—and they had at least one son, Thomas. After he died on April 27, 1690, Martha married the Salem village farmer and watchman Giles Corey: she was his third wife. Some records say that Benoni was born while she was married to Rich. For 10 years, she lived apart from her husband and son Thomas as she raised Benoni. Sometimes called Ben, he lived with Martha and Giles Corey. Both Martha and Giles were members of the church by 1692, and Martha at least had a reputation for regular attendance, though their bickering was widely known. The Salem Witch Trials In March 1692, Giles Corey insisted on attending one of the examinations at Nathaniel Ingersolls tavern. Martha Corey, who had expressed skepticism about the existence of witches and even the devil to neighbors, tried to stop him, and Giles told others about the incident. On March 12, Ann Putnam Jr. reported that she had seen Marthas specter. Two deacons of the church, Edward Putnam and Ezekiel Cheever, informed Martha of the report. On March 19, a warrant was issued for Marthas arrest, claiming she had injured Ann Putnam Sr., Ann Putnam Jr., Mercy Lewis, Abigail Williams, and Elizabeth Hubbard. She was to be brought on Monday, March 21 to Nathaniel Ingersolls tavern at noon. During the Sunday worship service at Salem Village Church, Abigail Williams interrupted the visiting minister, Rev. Deodat Lawson, claiming she saw Martha Coreys spirit separate from her body and sit on a beam, holding a yellow bird. She claimed that the bird flew to Rev. Lawsons hat, where he had hung it. Martha said nothing in response. Martha Corey was arrested by the constable, Joseph Herrick, and examined the next day. Others were now claiming to be afflicted by Martha. There were so many spectators that the examination was moved to the church building instead. Magistrates John Hathorne and Jonathan Corwin questioned her. She maintained her innocence, stating, I never had to do with Witchcraft since I was born. I am a Gospel-Woman. She was accused of having a familiar, a bird. At one point in the interrogation, she was asked: Do not you see these children and women are rational and sober as their neighbors when your hands are fastened? The record shows that the bystanders were then seized with fitts. When she bit her lip, the afflicted girls were in an uproar. Timeline of the Accusations On April 14, Mercy Lewis claimed that Giles Corey had appeared to her as a specter and forced her to sign the devils book. Giles Corey, who defended his wifes innocence, was arrested on April 18 by George Herrick, the same day Bridget Bishop, Abigail Hobbs, and Mary Warren were arrested. Abigail Hobbs and Mercy Lewis named Giles Corey as a witch during the examination the next day before magistrates Jonathan Corwin and John Hathorne. Her husband, who defended her innocence, was arrested himself on April 18. He refused to plead either guilty or innocent to the charges. Martha Corey maintained her innocence and accused the girls of lying. She stated her disbelief in witchcraft. But the display by the accusers of her supposed control of their movements convinced the judges of her guilt. On May 25, Martha Cory was transferred to Bostons jail, along with Rebecca Nurse, Dorcas Good (misnamed as Dorothy), Sarah Cloyce, and John and Elizabeth Proctor. On May 31, Martha Corey was mentioned by Abigail Williams in a deposition as disquieting her divers times, including three specific dates in March and three in April, through Marthas apparition or specter. Martha Corey was tried and found guilty by the Court of Oyer and Terminer on September 9. She was sentenced to death by hanging, along with Martha Corey, Mary Eastey, Alice Parker, Ann Pudeator, Dorcas Hoar, and Mary Bradbury. The next day, Salem Village church voted to excommunicate Martha Corey, and Rev. Parris and other church representatives brought her the news in prison. Martha would not join them in prayer ​and instead told them off. Giles Corey was pressed to death on September 17–19, a method of torture intended to force an accused person to enter a plea, which he refused to do. It did result, however, in his sons-in-law inheriting his property. Martha Corey was among those hanged on Gallows Hill on September 22, 1692. It was the last group of people executed for witchcraft before the end of the Salem witch trials episode. Martha Corey After the Trials On February 14, 1703, Salem Village church proposed revoking the excommunication of Martha Corey; a majority supported it but there were six or seven dissenters. The entry at the time implied that the motion failed but a later entry, with more details of the resolution, implied that it had passed. In 1711, the Massachusetts legislature passed an act reversing the attainder—restoring full rights—to many who had been convicted in the 1692 witch trials. Giles Corey and Martha Corey were included in the list. Martha Corey in The Crucible Arthur Millers version of Martha Corey, based loosely on the real Martha Corey, has her accused by her husband of being a witch for her reading habits. Sources Brooks, Rebecca Beatrice. The Witchcraft Trial of Martha Corey. History of Massachusetts Blog, August 31, 2015.Burrage, Henry Sweetser, Albert Roscoe Stubbs. Cleaves. Genealogical and Family History of the State of Maine, Volume 1. New York: Lewis Historical Publishing Company, 1909. 94–99.DuBois, Constance Goddard. Martha Corey: A Tale of the Salem Witchcraft. Chicago: A.C. McClurg and Company, 1890.Miller, Arthur. The Crucible. New York: Penguin Books, 2003.Roach, Marilynne K. The Salem Witch Trials: A Day-by-day Chronicle of a Community Under Siege. Lanham, Massachusetts: Taylor Trade Publishing, 2002.Rosenthal, Bernard. Salem Story: Reading the Witch Trials of 1692. Cambridge: Cambridge University Press, 1993.