Unexplained, his presence at the execution may be supposed to argue that it was one which had attractions for him—one which it was his pleasure to be present at. But a very rational supposition of Poole places Mather before us there in a different light. Proctor and others had been hardly dealt with by the clergy in and near Salem, and, while confined in Boston jail awaiting the day of execution, they received such attentions from Mather, that they requested him to be present as their spiritual adviser at the closing hour of their earthly lives. Statements by Mather, which his cotemporariesnever contradicted, are to the effect that he never attended any trial for witchcraft, that no one was ever prosecuted for that crime by him, or at his suggestion, or by his advice; that his voice and intentional influence were ever against such proceedings. He also informs us that he made an offer to support five or six of the Salem sufferers for weeks at his own expense, if he could have them subjected to his special charge, so that he could treat them by methods of his own. Such facts surely indicate that an ardent and active man like him, ever burning to take part in most popular movements, was not in sympathy with originators of the violent and barbarous proceedings which were prosecuted at Salem. Had he relished them he would have been present at the trials. The facts give spontaneous birth to a presumption that some other motive than curiosity to witness the executions took him to Salem at the time when we find him there, and the supposition of Poole that he went there as the comforter and friend of Proctor and Willard is reasonable, and probably correct. If it be, the motive of his visit was not only commendable, but was also in harmony with his general doings in witchcraft cases that were more specially under his supervision, and is in distinct antagonism with motives which have been extensively imputed to him. We apprehend, however, that when others obtained convictions and sentences for witchcraft, he favored the execution of what he deemed wholesome law.
We regret that he rudely broke the spell which the hallowing speech and prayer of the saintly Burroughs were bringing upon the witnessing crowd.But we question whether the special reputed crime for which Burroughs was about to die, caused Mather to allude to him as thedevil. Burroughs, though a preacher, had not been regularly ordained, or surely not in a way that satisfied Mather; also he was too regardless of the ordinances of religion, and too free a thinker, to suit the taste of the pastor of the North Church in Boston. This was, we think, his great offense in Mather’s view; and this caused the latter to say in reference to one who may have been more God-like and Christ-like in spirit than himself, “Even the devil may be changed into an angel of light.” That saying, under its circumstances, is damaging to Mather; yet it does not bear against him in matters pertaining to witchcraft, but to those of sectarianism or bigotry.
Mather thehumaneand Mather thefame-seekerpresent very different aspects in their connections with witchcraft. As we view him in cases where he was leader and director, as those of Mercy Short and Margaret Rule, matters were so managed that no one was brought to examination upon suspicion of bewitching them, and Mather’s words and acts were uniformly designed to prevent any arraignment. Prayer, fastings, manipulations, and all practicable privacy and quiet were his preferred appliances for closing up the devil’s avenues of access, and of barring him off from man. This was Mather thehumane, was Mather thepractical pastor. But when the courts and men of influence and high position had applied, as they interpreted them, “the laws of God and the wholesome statutes of the English nation for the detection of witchcraft,” the thirster for publicapprobation, not only refrained from protest against bloodshed, but lacked modesty enough to hold him back from hinting that his own productions might have helped on the beneficent work which had been accomplished; for he carefully let the world know that Mr.Mather, the younger, drew up the advice of the ministers to the court; and after having written out an account of the trials at Salem, he said, “I shall rejoice that God is glorified, if the publication of these trials may promote such a pious thankfulness to Godfor justice being so far executed among us,” as the ministers piously expressed in their advice. This was Mather the fame-seeker, the ecclesiastic, and the subject of their Majesties, William and Mary. Mather was not a well-balanced man. Consistency all round was not conspicuous in him, yet he was consistent in his own treatment and management of all his special patients, and also in his efforts to make it known that himself might deserve some meed of merit for the murderous course pursued by the authorities for stopping the ravages of the evil one.
From early manhood to the close of his life, Mather was an unfaltering believer in Protestant Christendom’s great witchcraft devil, backed by countless hosts of lesser ones, and he also believed in her special witchcraft. He had full faith in a devil as ubiquitous, active, and malignant as his own vigorous and expansive intellect could conjure up; had faith that extra manifestations of afflictive might, of knowledge, or of suffering in the outer world were produced by the devil, and faith also that even that mighty evil one was unable to afflict men outwardly,excepting either at the call or by the aid of some human servant who had entered into a covenant with his Black Majesty. The woe-working points of this man’s faith were, that special covenantings with the devil were entered into by human beings, in consequence of which the covenanting mortals became witches—that is, they thence became able to command all his powers, as well as he theirs; also that only through such covenanted ones could he or his do harm to the bodies and external possessions of men. Therefore, he reasoned, that, whenever extra and unaccountable malignant action appeared, some covenanter with the devil must be in the neighborhood of the malignant manifestation.
And yet, practically, Mather was not disposed to let the public get knowledge of the covenanter. His choice was, to keep secret the names of bewitched actors, the afflictors of the suffering ones, and to strive by prayers, fastings, manipulations, &c., to relieve the unhappy sufferers. Had his policy been adopted by the public, had his example been widely followed, there would have been no execution for witchcraft in his generation.
We can—and we are glad that we can—state that Mather’s faith embraced some other invisible beings than malicious ones, who had access to man. In that respect he probably differed from, and was favored above, most of the clergy and church members of his times; and perhaps his possession of faith in the ministry ofgoodangels made him a more lenient handler and more patient observer of the afflicted, than were most of his cotemporaries. His prolonged attention to Martha Goodwin, to Mercy Short, toMargaret Rule, and his offer to take care of five or six Salem ones if he could be allowed the management of them, bespeak kindness in him above what was common in his age toward those deemed to be under “an evil hand.” He once wrote thus:—
“In the present evil world it is no wonder that the evil angels are moresensiblethan those of the good ones. Nevertheless it is very certain that thegoodangels continually, without any defilement, fly about in our defiled atmosphereto ministerfor the good of them that are the heirs of salvation.... Now, though the angelic ministration is usually behind the curtain of more visible instruments and their actions, yet sometimes it hath been with extraordinary circumstances made more obvious to the sense of the faithful.”
He was not unmindful and did not omit to record the fact that “the enchanted people talked much of awhite spirit, from whence they received marvelous assistances.... Margaret Rule had a frequent view of his bright, shining, and glorious garments, ... and says he told her that God had permitted her afflictions to befall her for the unspeakable and everlasting good of her own soul, and for the good of many others; and for his own immortal glory.”
When a being or beings of such glorious appearance present themselves, and when their utterances and influences are elevating and blissful, it is not wise to ignore them. The very laws which permit the advent of low and dark spirits are natural, and can be availed of, on fitting occasions and conditions, by elevated and bright ones; therefore wisdom invites man to solicit and prepare the way for visits by the latter class.
The courtesy of S. F. Haven, Esq., the accomplished librarian of the American Antiquarian Society, Worcester, Mass., recently permitted us to see a long-lost and recently discovered manuscript, giving, in Cotton Mather’s handwriting, an account of Mercy Short. We judge from cursory perusal of a modern manuscript copy of Mather’s account, that the librarian had ample grounds for reporting to the society that Mercy Short’s was “a case similar to that of Margaret Rule, butof greater interest and fuller details.” He further remarked in his report, that “it will be remembered that the account of Margaret Rule was not published by Mather himself, but by his enemy Calef, who by some means obtained possession of it. The story of Mercy Short, from an indorsement upon it, appears to have been privately circulated among his friends, but there is nothing to show that Mather ever intended it for publication.”—S. F. Haven’s Report, April 29, 1874.
Common fairness requires all modern critics to remember and regard the fact that Mather’s accounts of Mercy Short and Margaret Rule were never given to the public by himself; that they never received his revision and correction for the press. Because of this they perhaps come to us more alive with the spirit of frankness and sincerity, and with more detail of little incidents. Unstudied records are generally honest and substantially accurate, even if marred by looseness of style and expression, and by statements of wonders.
Our views would require us to refrain from calling CalefMather’s“enemy,” as the librarian did. He was the enemy ofunscripturaldefinitions ofwitchcraft, and of unjustifiable proceedings against those accused of it; but not, as we read his purposes and feelings, the enemy of Mather himself. He was the enemy of opinions of which Mather was a conspicuous and outspoken representative, and whose writings furnished provoking occasion for an attack upon disastrous errors.
We trust the public may ere long see Mather’s account of Mercy Short in print. That, and the one of Margaret Rule, show us very authentically, and we can almost saybeautifully, the temper of Mather witch-ward, in the spring and autumn of the year next following the memorable 1692. Nothing then inclined him to ways that led to human slaughter. The conditions, seeming acts, and surroundings of those two girls apparently gave him opportunity and power to evoke a repetition of Salem’s fearful scenes, in which the modern world has been deluded to believe that his soul found pleasure. If that soul loved blood, it could easily have set it flowing in 1693, and found wherewith to gratify its appetite; butit did not.
One of the questions of great importance which received earnest discussion in witchcraft times, perhaps the most important of all in practical bearings, had Mather and Calef both on the same side, and consequently it was not dwelt upon in their controversy. Our reference is to thevalidityof “spectral evidence,”—that is, of testimony given by those who obviously perceived the facts they testified to while in an entranced, clairvoyant, or other abnormal condition. Some—many—able and good men then maintained that such testimony, unbacked by anyother, might justify conviction of witchcraft, while quite as many, equally able and good men, including most of the clergy, maintained that such testimony alone was not sufficient.
Another disputed point was, whether Satan could assume the shape of an innocent person, and in that shape do mischief to the bodies and estates of mankind. The same question, partially, is up to-day—viz., Can any but willing devotees to Satan be used in the processes of spirit manifestations? Our two combatants were not at variance here—both had faith that Satan, the then synonym ofSpirits, whether good or bad, could employ the innocent in prosecuting his purposes.
On the question whether Satan was obliged to use some mortal in covenant with himself whenever he harmed another mortal, they differed, as has been already shown, Mather claiming that human co-operation was frequently, if not always, needful to any manifestation of witchcraft. But in 1698 he put this among what he conceived to be “mistaken principles.” We do not recall any other point on which he expressed change of view, nor do we find him making confessions of personal wrong-doings in connection with witchcraft; neither does he seem to have had cause for either confession or repentance, if kindness, leniency, and good-will to man are not to be confessed and repented of as crimes.
Robert Calef, though probably not in advance of many others in detecting and dissenting mentally from the public errors of faith and practice in relation to witchcraft, was first to manifest nerve enough to speak out boldly his own thoughts and those of many others. Backed and aided probably by strong and learned men, he became to Christendom’s witchcraft, as Martin Luther had been to its Roman creeds and practices, a bold, outspokenprotestant. Each of them dared to brave strong currents of popular beliefs and practices, even when the course was encompassed with dangers. Each probably was moved and sustained by firm conviction that truth, right, and justice were on his side; each had nerve enough to stand firm and resolute in his self-chosen post of danger and philanthropy; and each was, to great extent, successful. Luther challenged the pope and his devotees to justify portions of their creed and practices, and Calef did the same to Cotton Mather, as a leading annunciator and expounder of the witchcraft creed. Luther and Calef each conceded that much in the creed of those whom he contested was founded on Scripture, and so far was impregnable; but they saw that many unauthorized and baneful appendages had been put upon true scriptural faith and instructions, and each labored to sever the true and good from the false and bad with which the currents of opinions and events had long been investingthem. Neither of them, however, discerned all the errors and pernicious practices which have since become visible. Luther, though he saw, or at least heard, and scolded, and threw his ink-horn at Catholicism’s devil, did not discard, but retained, in his Protestant creed, both him and witchcraft as they then existed in the Catholic belief. Calef conceded the positive existence of Mather’s great personal witchcraft devil of supernal origin, vast power, and ever-burning malignity, but found him commissioned only by God—never by human witches, as it was then generally believed he was and must be, when he manifested his power through or upon man.
We are much in doubt as to whether Calef was properlyauthorof a large part of what he published relating to witchcraft. The articles he put forth from time to time seem to us very varied in style and in merits as to their scholarly and rhetorical airs. It is said, in vol. i. p. 288, Mass. Hist. Soc. Records, that “Calef was furnished with materials for his work by Mr. Brattle of Cambridge, and his brother of Boston, and other gentlemen who were opposed to the Salem proceedings.” He may have had—and we conjecture that he had—much help in putting his materials into the form in which they came before the public. We are able to learn very little concerning the man himself. It is usual to style him a Boston merchant, but Mather alludes to him as that “weaver,” &c.
Whatever may have been his culture, occupation, character, or social position, he assumed the responsibility of what is imputed to him—and we very willingly leave uncontested both his claims to havebeen author of all that he subscribed to, and to be called a Bostonmerchant.
Calef went into his work in deep earnest, and perhaps from a strong sense of duty to God and man; he perceived that departure from teachings and requirements of the Scriptures, and adoption of opinions, processes of examination, and kinds of evidence which the Scriptures did not prescribe, had occasioned the chief woes of witchcraft, and therefore devoted much time to the work of producing great and needed change in public opinion. He continued for some time to write clearly and forcibly to Mather; but, failing there to get his fundamental questions squarely and satisfactorily met, after months of trial, addressed a letter “to the ministers, whether English, French, or Dutch,” upon this subject; this general application, however, failed to bring a response. Next he tried the Rev. Samuel Willard individually, then “all the ministers in and near Boston;” afterward Rev. Benjamin Wadsworth singly; but his success in eliciting replies was so meager, that we apparently may apply to those from whom he sought information the following words which he used in reference to some who had defined rules by which to detect witchcraft,—viz., “Perhaps the force of a prevailing opinion, together with an education thereto suited, might overshadow their judgments.” His dates show that his calls for either refutation or assent to his positions were continued for two or three years, and that he was not simply or mainly an opponent of Mather, but an earnest seeker for light. In 1700, his collected correspondence, together with much other matter from Mather’s pen and other sources, was publishedin London, and entitled “Morewonders of the Invisible World,” Mather having previously published “Wonders of the Invisible World.”
This clear-sighted, earnest, untiring spirit soon gained the public ear extensively, began to enlighten the public mind, and turn it into new channels of thought and inquiry. Though not a polished, he was an intelligible, logical, and forceful writer in the main, and did much toward accomplishing the reformation to which he devoted his energies.
Calef was a moral hero, and bravely did noble work in bringing flood tides of murderous fanaticism, error, and delusion to an ebb, and in barring channels against their return. His appropriate stand in history’s niches may be at the head of Witchcraft Reformers—not repudiators, butReformers.
During nearly one hundred years, from about the middle of the eighteenth to that of the nineteenth century, the American public has been content to leave unlifted concealing drapery which the historian Hutchinson threw over witchcraft. His treatment of that subject is plausible and soothing to cursory readers, but superficial and unsatisfactory to minds which test the competency of agents to produce effects ascribed to them. His views have been so widely adopted and so long prevalent, that we must regard him as having been more influential than any other writer in hiding the gigantic limbs, features, and operations of what waswith reason a veritable monster in the eyes of its beholders. In him some reprehensible qualities were conjoined with many admirable ones. Appleton’s New American Cyclopædia states that “Thomas Hutchinson was born in Boston in 1711, and died at Brampton, near London, 1780. He was graduated at Harvard College, 1727. He became Judge of Probate in 1752, was Councillor from 1749 to 1756, Lieutenant Governor from 1758 to 1771, and was appointed Chief Justice in 1760, thus holding four high offices at one time. In the disputes which led to the Revolution, he sided with the British government.... He received his commission as Governor in 1771; and his whole administration was characterized by duplicity and an avaricious love of money, writing letters which he never sent, but which he showed as evidence of his zeal for the liberties of the province, while he advised the establishment of a citadel in Boston,” &c.
The History of Massachusetts by the pen of this man has sterling merits, and is of great value. That work and the bestowal of so many high offices upon him indicate that his abilities, acquisitions, and performances were of high order. His comments upon subjects which he discussed, and facts which he presented, were prevailingly fair, and very instructive. When he perceived—and he generally did—the genuine significance of his facts, reasoned from themall, and allowed to each its proper weight, he was a spirited, lucid, and valuable interpreter and guide. But when he encountered and adduced extraordinary facts, which baffled his power to account for in harmony with his prejudgments and fixed conclusions as to where natural agents and forces cease to act, he could very skillfully keep inabeyance the most distinguishing and significant aspects of such troublesome materials. That damaging moral weakness which let him write letters which he never sent, for the purpose of exhibiting them as evidence of his support of the popular cause, perhaps also let him be other than manly and frank when he encountered a certain class of facts which seemed to him “more than natural.” The whole subject of witchcraft was nettlesome to him. His pen very often indicated a testy, disturbed, and sometimes a contemptuous mover when it characterized persons who had been charged with that crime; and concerning such he recorded many hasty and unsatisfactory opinions and conclusions. A glimpse at the probable and almost necessary state of public opinion and knowledge concerning spiritual forces and agents about the middle of the eighteenth century, will detect serious difficulties besetting any witchcraft historian’s path at that time, and dispose us to look in clemency upon his hypotheses and conclusions, even though they be far from satisfactory.
The intense strain given to the prevalent monstrous creed concerning the devil, when its requirements were vigorously enforced at Salem Village in 1692, ruptured that creed itself; and no substitute for it under which the phenomena of witchcraft could be referred to competent authors and forces had been obtained in 1767. The public formerly had believed that either One Great Devil and his sympathetic imps, or embodied human beings who had made a covenant with him, must be the authors of all mysterious malignant action upon men, because no other unseen rational agents were recognized as having access to man. Allacts deemed witchcrafts, therefore, were the devil’s. But belief devil-ward had changed at Hutchinson’s day. The Great Devil’s use of covenanted children, women, and men as his only available instrumentalities, had ceased to be asserted; the fathering of all mysterious works upon him and his had become an obsolete custom. Its revival might not meet kindly reception by the public; it probably would be distasteful to people whom tragic experience had not very long since taught to distrust and disown his Black Majesty’s sway over material things, and were also chagrined that their fathers had held undoubting faith in his powers and operations over and upon things temporal and palpable. The devil had been credited with more than he performed or had power to accomplish. Reflection had brought conviction that other intermeddlers existed than purely Satanic ones. And yet the culture and science of those times were incompetent to furnish an historian with any satisfactory evidence that any intelligent actors excepting the devil and human beings acted in and upon human society. Devil or man, one or the other, according to the then existing belief, must have enacted witchcraft. Whether the devil did, had been under consideration for more than seventy years, and public judgment declared him not guilty. What, therefore, was the historian’s necessity? He was forced to make embodied human beings its sole enactors. No wonder that the necessity made him petulant when facts and circumstances forced from his pen intimations that mere children and old women were competent and actual authors of some manifestations which, to his own keen and philosophic intellect, seemed “morethan natural.” “More than natural” in his sense they obviously were. A distinct perception that the goodGod’sdisembodied children, as well as the devil’s, can naturally traverse avenues earthward, and manifest their powers among men, would have enabled him to account philosophically for all the mysteries of those days. But “the fullness of time” for that had not then come.
In 1867, just, one century after Hutchinson, Hon. Charles W. Upham, of Salem, Mass., published an elaborate, polished, interesting and instructive “History of Witchcraft and Salem Village.” The connection of two such topics as a local history and a general survey of witchcraft in one work, was very appropriate and judicious in this case, because Salem Village, which embraced the present town of Danvers and parts of other towns adjacent, was the site of the most extensive and awful conflict which men ever waged in avowed and direct contest with the devil on this continent, if not in the world. By his course he enabled the reader to comprehend what kind or quality of men, women, and children they were, among whom that combat raged.
Upham’s history of theVillageand its people is minute, exhaustive, lucid, sprightly, and ornate. That work clearly shows that the people of the Village possessed physical, mental, moral, and religious powers, faculties, traits, trainings, and habits which must have given them keenness of perception, logical acumen,both physical and moral stamina and courage, and made them as difficult to delude or cow by novel occurrences as any other people anywhere, either then, before that time, or since. The same properties made them intelligent analyzers of their creed, clear perceivers of its logical reaches, tenacious holders on to what they believed, and fearless appliers of their faith. Holding, in common with all Christendom, the deluded and deluding belief that supermundane works required some human being “covenanted to the devil” for their performance, this people was ready and able to apply that belief in righteous fight. Such a people were not very likely to mistake the pranks of their own children for things supermundane in origin. To suspect them of such credulity or infatuation is to suspect and impeach the truth and accuracy of the very history which makes them so clearly and fully known to us.
The same faculties and acquirements which furnished so sprightly a history of the Village, of course made their impress upon the pages devoted to “Witchcraft.” And results might have been as pleasing there as in more external history, had not omission to see and assign spirit causes where spirit effects existed, forced the author to assume that heavy, effective cannon balls came forth from pop-guns, because he had not himself seen cannon in arsenals himself had not visited, and would take nobody’s word for it that such had been available.
For his own sake we are prone to wish that our personal friend had recognized that subsequent to the time of his early manhood, when he delivered and published Lectures upon Witchcraft, and ponderedupon its producing agents and causes, phenomena, like the marvelous ones of former days, had been transpiring in great abundance all over our land, and that no less a man than Dr. Robert Hare, of Philadelphia, the correspondent and peer of Faraday, Silliman, and others of that class, had, by rigid and exact processes of physical science, actuallydemonstratedthat some occult force, moved by an intelligence that could and did understand and comply with verbal requests, repeatedly lifted and lowered the arms of scale-beams, and made bodies weigh more or weigh less than their normal weight, at his mental request. The same had been done by Dr. Luther V. Bell and a band of press reporters in 1857. Such forces, if taken into account by this historian, would have required a reconstruction and vast modifications of his long-cherished theory of explanation, and have called for an immense expenditure of labor and thought.
Ease and retention of long-cherished notions are seductive to man. It was easier for the historian to ignore the discovery that natural laws or forces had always permitted unseen agents to come among us, whose workings the human brain had long, but unsatisfactorily, been laboring to trace to adequate causes,—easier to continue to assume that insufficient causes, lackered in glowing rhetoric, might answer a while longer,—easier to still hug the dream that little girls and young misses, mainly guileless and docile in all their previous days, could and did, without professional instruction and of a sudden, become proficients in the production of complicated schemes and feats rivaling and even surpassing the most astonishing ones of highest legerdemain, of jugglery, and of histrionic artcombined,—easier to fancy that these girls rebelled against and set at defiance parental, medical, ministerial, and friendly authority, acted like brutes and villains, turned all things upside down with a vengeance, in the midst of a community clear headed and not easily befooled,—yes, it was easier to retain all theseoutrésuppositions than to set aside a pet theory and reconstruct history in conformity with requirements of discoveries whichothershad made in advance of this historian, and by the use of which he could have furnished a truly philosophical and satisfactory solution of all the marvels of ancient witchcraft. Infatuation still lingers on the earth, blinding many bright eyes.
We are hardly sorry that our friend ignored the actual and competent authors—indeed, we are nearly glad that he did so; for his course resulted in presentation of many important portions of New England witchcraft in very lucid, intelligible, and attractive combination, helped a vast many people to perception of the proximate nature and extent of strange things done here of old, and enabled the common mind to make pretty fair estimate of the nature of such forces as were needful to any agents who should perform such wonders.
We cheerfully acknowledge great personal indebtedness to that author for such an exhibition of this subject as shows its mighty influence over sagacious, strong, calm, good, and able men who were living witnesses and actors in its scenes; and shows also that common sense will instinctively feel that the acts imputed to a few illiterate girls and misses were beyond the powers which nature by her usual and well-known processes ever bestowed upon them. Philosophy,science, and common sense demand causes adequate to produce whatever effects are ascribed to them. Histories of witchcraft have not met these demands. Previous failure in that respect prompts this effort to present agents whose powers may have been equal to the works performed in witchcraft scenes.
The work in hand will necessitate a close grappling with many of our friend’s opinions and processes. But our grip, however firm, will never be made in unkindness toward or want of respect for him; the object will be to disclose mistakes, to rescue our forefathers and their children in the seventeenth century out from under damaging, groundless, needless, gratuitous imputation of fatuity to the elders, and devilish ingenuity to the younger ones, and to permit the present and future ages to look back upon them with respect and sympathy.
That author is still living, and long may he live in comfort and usefulness. His biography is not written; a brief outline of him, solely from this moment’s recollections is here given. Not less that fifty years ago, we knew him as a student at Harvard,—afterward, for many years, as a respected and successful clergyman at Salem,—still later, in political office, especially as member of Congress,—and for many of the more recent years, as a student and author at home. He has commanded and retains our high respect.
The scholar, rhetorician, statistician, fictionist, and dramatist, all blend harmoniously in him, give an uncommon charm to his “History of Salem Village,” and render it a work which bespeaks wide and abiding interest with the public. It is no essential part of thephilosopher’s specific labors to discover or test new agents, forces, or facts. His dealings mostly are with facts known and admitted. Till one concedes the fact of spirit action upon persons and things in earth life, he cannot philosophically admit that spirit forces were ever employed in the production of any phenomenon, but must regard all as purely material or within the scope of ordinary human faculties. Therefore we can, perhaps, with propriety regard our friend as also a philosopher; but must add, that he either lacked knowledge of or ignored the agents and forces that produced many witchcraft phenomena which he attempted to elucidate, and many others of the same character which he failed to adduce from the earlier records; which agents and forces must be allowed their actual and full connection with their own effects before philosophy can furnish just, clear, and satisfactory solutions of their source and nature.
The great endemic witchcraft at Salem Village in 1692 has been extensively ascribed to the voluntary acts of a few girls and women, who are sometimes credited with having derived much knowledge from books, traditions, weird stories, and the like, and thus obtained hints and instructions whereby they were enabled to devise, and, acting upon the credulity and infatuation of their time, to enact, and did enact, that great and thrilling performance, without supermundane aid. Was it so? An examination of severalsporadic cases which preceded that famous outburst of mysterious operations, may indicate strong need to assign many witchcraft manifestations to causes and forces lying off beyond the reach of man’s ordinary faculties, for we perceive in them the operation of powers which he never acquired, nor can acquire, by reading, listening, or by any training processes.
Hutchinson says, “The great noise which the New England witchcraft made throughout the English dominions proceeded more from the general panic with which all sorts of persons were seized, and an expectation that the contagion would spread to all parts of the country, than from the number of persons who were executed; more having been put to death in a single county in England in a short space of time, than have suffered in New England from the first settlement until the present time. Fifteen years had passed before we find any mention of witchcraft among the English colonists.... The first suspicion of witchcraft among the English was about the year 1645.”
We commence now an examination of several of the earlier cases, and begin withMargaret Jones.
There is extant, in the handwriting of the judge before whom she was tried, a summary of the evidence adduced against this woman, who, in 1648, was tried, condemned, and executed in Boston for the crime of witchcraft; and who thus became, so far as we now know, the first American victim in Christendom’s carnal warfare against the devil. Unconsciously to herself surely, but yet in fact, she may have been, as we sometimes view her, America’s first martyr toSpiritualism.
The chief knowledge of this case now attainable is furnished by the Journal of Governor John Winthrop, who was both governor of the colony and chief judge of its highest court in 1648, and presided at the trial of Margaret Jones. His position on the bench gave him opportunity, and made it his duty, to know precisely what was charged, what testified, and what proved in the case. The character of that recorder is good voucher for an honest and candid statement as far as it goes. His record states that,—
“In 1648, one Margaret Jones, of Charlestown, was indicted and found guilty of witchcraft, and hanged for it. The evidence against her was, that she was found to have such a malignant touch, as many persons, men, women, and children, whom she stroked or touched with any affection or displeasure, or, &c., were taken with deafness, or vomiting, or other violent pains or sickness; that, practicing physic, and her medicines being such things as, by her own confession, were harmless, as anise-seed, liquors, &c., yet had extraordinary violent effects; that she used to tell such as would not make use of her physic, that they would never be healed, and accordingly their diseases and hurts continued, with relapses against the ordinary course, and beyond the apprehension of all physicians and surgeons; that things which she foretold came to pass accordingly; other things she could tell of, as secret speeches, &c., which she had no ordinary means to come to knowledge of; in the prison, in the clear daylight, there was seen in her arms, she sitting on the floor, and her clothes up, &c., a little child, which ran from her into another room, and the officer following it, it was vanished. Thelike child was seen in two other places to which she had relation; and one maid, that saw it, fell sick upon it, and was cured by the said Margaret, who used means to be employed to that end.”
Thus much was recorded by Winthrop in 1648. But the quantum of information relative to Margaret Jones which historic selection deemed needful for the public in 1764 had become very small, for at the latter date Hutchinson says (vol. i. p. 150), “The first instance I find of any person executed for witchcraft, was in June, 1648. Margaret Jones, of Charlestown, was indicted for a witch, found guilty, and executed. She was charged with having such a malignant touch that if she laid her hands upon man, woman, or child in anger, they were seized presently with deafness, vomiting, or other sickness, or some violent pains.”
Those few sharp lines comprise the whole of that historian’s account of this case. He gives no hint that the woman was accused of anything buta malignant touch; therefore he falls long way short of fair presentation of the facts. He leaves entirely unnoticed the chief grounds for just inferences and conclusions. Whether that writer had access to Winthrop’s record we do not know. But the historian Upham had, and he states (vol. i. p. 453), “The only real charge proved upon Margaret Jones was, that she was a successful practitioner, using only simple remedies.”The only charge proved!What can that mean? There surely were several other and much more marvelous and significant things just as clearly charged and “proved upon” her as was her successful use of simple remedies. The only thingproved! If that thing was proved, then the same document which teaches this,also teaches with equal distinctness that five or six other things were proved upon her; and the greater part of these others were difficult of solution by the philosophies of both the historians named above. Turn back to Winthrop’s account, and see what was charged.
1. When she manipulated either man, woman, or child, some nausea, pain, or disease was forthwith engendered in the subject of her operations.
2. Her very simple medicines, viz., anise-seed and liquors produced extraordinary violent effects.
3. She told such as would not take her physic that they would never be healed; and accordingly their diseases and hurts continued, with relapses against the ordinary course.
4. Things which she foretold came to pass accordingly.
5. She could tell of secret speeches which she had no ordinary means to come to knowledge of.
6. While in prison, in the clear daylight, there was seen in her arms ... a little child ... which at the officer’s approach ran and vanished.
7. The maid that fell sick at sight of that child “was cured by the said Margaret, who used means to be employed to that end.”
Theonlychargeproved? If it was proved that “she was a successful practitioner, using only simple remedies,” then each one of the other six is just as clearly proved as her successful practice, and by the same document, too. But some of them are more difficult to account for on sadducean grounds, and were left unnoticed. Even the admitted marvel is put forth in distorted form, being so draped as toteach that the woman was asuccessfulmedical practitioner, while the original record reads that her simples produced extraordinaryviolenteffects. No doubt she was in an important sense “a successful practitioner, using only simple remedies.” But that is not what the testimony specially stated. The historic evidence is, that her simples produced “violent effects.” Her fate teaches that the action of her simples was deemed diabolical. Is that idea conveyed in calling her a successful practitioner? No.
The case of this woman is vastly more instructive than it has been deemed by former expounders; and since, in its varied features and aspects, it presents many interesting points, we shall dwell upon it at considerable length.
Nothing has been met with in her history which conflicts with supposition that she and her husband, perhaps in or below the middle ranks of society, were laboring for a livelihood amid a clear-headed, sagacious, hardy, industrious community, which had resided twenty years around the mouth of the Charles without any startling witchcraft among them, or any teachers of that art, (?) or skillful co-operators in its practice. Something induced her to lay hands upon and administer simple medicines to the pained, the sick, or the wounded. Whence the impulse? We can hardly suppose that she had studied medicine. A nurse she may have been—very likely had been—and perhaps had become conscious of ability to relieve sufferings and disease, and may have been known by her neighbors to be willing to practice the healing art. Obviously they became accustomed to submit themselves to her manipulations and medicaltreatment quite extensively, and at length were astonished at the extreme efficacy of her hands, and the sometimesviolentaction of her simple medicines.
So extraordinary were the effects of her labors that the neighborhood became suspicious that an obnoxiousone from belowwas her helper, and therefore she was arrested on suspicion of witchcraft.
What persons would be summoned into court to testify concerning her when such was the charge? Her patients promiscuously? No. Only such among them as had, or as would swear that they had, received suffering or annoyance under her treatment. Search would be made for harm only, and not for any good which she had done. More moral courage and strength than are common would be needed to induce those not summoned, and who had nothing but good which they could say of her operations, to try to get upon the witness stand where witchcraft was the alleged offense. All the testimony, either sought, or given, was, no doubt, intended to bear against her; and yet it comes to our view that the sickened maid “was cured by the said Margaret, who used means to be employed to that end.” Beneficence as well as “murder will out” sometimes.
The various powers manifested through her are worthy of separate examination.
1.When she manipulated either man, woman, or child, some nausea, pain, or disease was forthwith engendered in the subject of her operations.That is the only crime which Hutchinson seems to have found laid to her charge; it is the only one he puts to the credit of her persecutors, and thus he leaves them heavily indebted on humanity’s ledger. If the testimonywere not mainly sheer fabrication, some extraordinary efficacy went forth from her imposed hands, and apparently on many different occasions, too; for the account stating that effects were similar upon men, women, and children, indicates that she was an extensive operator.
Mesmer had not then made his discoveries. But the powers always resided in living forms which he detected and measurably learned to educe and control. Margaret Jones’s system may have been a very powerful magnetic battery, controlled sometimes by her own will, sometimes moved by and giving passage-way to impersonal magnetic forces, and sometimes also used by that intelligence outside of man which Agassiz and Brown-Séquard say (see Appendix) can operate through his organism. Both intensification and mitigation of pains, diseases, and the forces of medicines are credible results from her manipulations.
As said before, only those portions of the primitive document which relate to the efficacy of her hands and her simples, drew forth comments from the historians; they also failed to set forth a tithe of the significance which was involved in the little they did attempt to unfold. Such action of hands and very simple medicines upon the systems of men, women, and children is not satisfactorily accounted for either by ascribing it, as one did, to the anger of the operating woman, nor, as the other did, to the simple medicines acting normally. Such causes could never have produced effects competent to so startle an intelligent and firm-nerved community as to make them charge this practitioner with diabolism, and seek herexecution. The implied infatuation and credulity of a generation which could be roused to such barbarity by such insignificant causes is a most defamatory impeachment of the sagacity, manhood, and humaneness of our forefathers. Our witchcraft expounders, we apprehend, have allowed themselves to sacrifice very much that was bright and noble in the past, on the altar of false assumption that modern scientists, or at least that their own wise historic intellects, have explored all the recesses of broad nature, and positively determined that no forces can anywhere exist by which supermundane acts can legitimately be brought to the cognizance of man. The merits of the fathers are darkened, that the arrogance of the children may be labeled Wisdom.
Many men of no mean intellects have admitted that a spirit once came forth from a man “and leaped” on the seven exorcist sons of one Sceva, “and overcame them, and prevailed against them, so that they fled out of that house naked and wounded.” The mind which believes that record ought to be in condition to admit that possibly spirits could throw forth power through the hands of such as Margaret Jones which would produce pains, nausea, and disease in those whom the mediums touched, provided the spirits desired such results. It was no unprecedented event in kind, if, through her, some unseen force tortured the bodies of any who, as spies, enemies, mimickers, or rivals, sought an imposition of her hands; not new that torturing sensations should be produced when the magnetisms of the operator and subject were as alkali and acid to each other; nor new that her own spirit of resentment for wrongs either received orforesensed, thus operated. But favor too might often induce either her or a spirit through her to produceviolent effectsat first, unless our doctors prescribe emetics and cathartics in unkindness or malice.
Read the following statement, which I have just written down from the lips of a neighbor whom I have known well for nearly or quite ten years, and whose truthfulness is as complete as that of any other one whatsoever in the whole circle of my acquaintances:—