Отрывок из книги
George Parsons Lathrop
Published by Good Press, 2022
.....
John White, the English Puritan divine, who, with the "Dorchester Adventurers," established the first colony at Cape Ann, was moved to this by the wish to establish in Massachusetts Bay a resting-place for the fishermen who came over from Dorchester in England, so that they might be kept under religious influences. This was the origin of Salem; for the emigrants moved, three years later, to this spot, then called Naumkeag. In the Indian name they afterward found a proof, as they supposed, that the Indians were an offshoot of the Jews, because it "proves to be perfect Hebrew, being called Nahum Keike; by interpretation, the bosom of consolation." Later, they named it Salem, "for the peace," as Cotton Mather says, "which they had and hoped in it"; and when Hugh Peters on one occasion preached at Great Pond, now Wenham, he took as his text, "At Enon, near to Salim, because there was much water there." This playing with names is a mere surface indication of the ever-present scriptural analogy which these men were constantly tracing in all their acts. Cut off by their intellectual asceticism from any exertion of the imagination in literature, and denying themselves all that side of life which at once develops and rhythmically restrains the sense of earthly beauty, they compensated themselves by running parallels between their own mission and that of the apostles,—a likeness which was interchangeable at pleasure with the fancied resemblance of their condition to that of the Israelites. When one considers the remoteness of the field from their native shores, the enormous energy needful to collect the proper elements for a population, and to provide artificers with the means of work; the almost impassable wildness of the woods; the repeated leagues of hostile Indians; the depletions by sickness; and the internal dissensions with which they had to struggle,—one cannot wonder that they invested their own unsurpassed fortitude, and their genius for government and war, with the quality of a special Providence. But their faith was inwoven in the most singular way with a treacherous strand of credulity and superstition. Sometimes one is impressed with a sense that the prodigious force by which they subdued the knotty and forest-fettered land, and overcame so many other more dangerous difficulties, was the ecstasy of men made morbidly strong by excessive gloom and indifference to the present life. "When we are in our graves," wrote Higginson, "it will be all one whether we have lived in plenty or penury, whether we have died in a bed of downe or lockes of straw." And Hawthorne speaks of the Puritan temperament as "accomplishing so much, precisely because it imagined and hoped so little." Yet, though they were not, as Winthrop says, "of those that dreame of perfection in this world," they surely had vast hopes at heart, and the fire of repressed imagination played around them and before them as a vital and guiding gleam, of untold value to them, and using a mysterious power in their affairs. They were something morbid in their imaginings, but that this morbid habit was a chief source of their power is a mistaken theory. It is true that their errors of imagination were so closely knit up with real insight, that they could not themselves distinguish between the two. Their religious faith, their outlook into another life, though tinged by unhealthy terrorism, was a solid, energetic act of imagination; but when it had to deal with intricate tangles of mind and heart, it became credulity. That lurking unhealthiness spread from the centre, and soon overcame their judgment entirely. The bodeful glare of the witchcraft delusion makes this fearfully clear. Mr. Upham, in his "Salem Witchcraft,"—one of the most vigorous, true, and thorough of American histories, without which no one can possess himself of the subject it treats,—has shown conclusively the admirable character of the community in which that delusion broke out, its energy, common-sense, and varied activity; but he points out for us also the perilous state of the Puritan imagination in a matter where religion, physiology, and affairs touched each other so closely as in the witchcraft episode. The persecution at Salem did not come from such deep degeneration as has been assumed for its source, and it was not at the time at all a result of uncommon bigotry. In the persecution in England in 1645-46, Matthew Hopkins, the "witch-finder-general," procured the death, "in one year and in one county, of more than three times as many as suffered in Salem during the whole delusion"; several persons were tried by water ordeal, and drowned, in Suffolk, Essex, and Cambridgeshire, at the same time with the Salem executions; and capital punishments took place there some years after the end of the trouble here. It is well known, also, that persons were put to death for witchcraft in two other American colonies. The excess in Salem was heightened by a well-planned imposture, but found quick sustenance because "the imagination, called necessarily into extraordinary action in the absence of scientific certainty, was … exercised in vain attempts to discover, unassisted by observation and experiment, the elements and first principles of nature," [Footnote: Upham, I. 382] and "had reached a monstrous growth," nourished by a copious literature of magic and demonology, and by the opinions of the most eminent and humane preachers and poets.
The imagination which makes beauty out of evil, and that which accumulates from it the utmost intensity of terror, are well exemplified in Milton and Bunyan. Doubtless Milton's richly cultured faith, clothed in lustrous language as in princely silks that overhang his chain-mail of ample learning and argument, was as intense as the unlettered belief of Bunyan; and perhaps he shared the prevalent opinions about witchcraft; yet when he touches upon the superstitious element, the material used is so transfused with the pictorial and poetic quality which Milton has distilled from the common belief, and then poured into this image of the common belief, that I am not sure he cared for any other quality in it.
.....
