Читать книгу The True Story vs. Myth of Witchcraft - William Godwin - Страница 205

As a story of witchcraft, without any poetry in it, without any thing to amuse the imagination, or interest the fancy, but hard, prosy, and accompanied with all that is wretched, pitiful and withering, perhaps the well known story of the New England witchcraft surpasses every thing else upon record. The New Englanders were at this time, towards the close of the seventeenth century, rigorous Calvinists, with long sermons and tedious monotonous prayers, with hell before them for ever on one side, and a tyrannical, sour and austere God on the other, jealous of an arbitrary sovereignty, who hath “mercy on whom he will have mercy, and whom he will he hardeneth.” These men, with long and melancholy faces, with a drawling and sanctified tone, and a carriage that would “at once make the most severely disposed merry, and the most cheerful spectators sad,” constituted nearly the entire population of the province of Massachuset’s Bay.

The prosecutions for witchcraft continued with little intermission principally at Salem, during the greater part of the year 1692. The accusations were of the most vulgar and contemptible sort, invisible pinchings and blows, fits, with the blastings and mortality of cattle, and wains stuck fast in the ground, or losing their wheels. A conspicuous feature in nearly the whole of these stories was what they named the “spectral sight;” in other words, that the profligate accusers first feigned for the most part the injuries they received, and next saw the figures and action of the persons who inflicted them, when they were invisible to every one else. Hence the miserable prosecutors gained the power of gratifying the wantonness of their malice, by pretending that they suffered by the hand of any one whose name first presented itself, or against whom they bore an ill will. The persons so charged, though unseen by any but the accuser, and who in their corporal presence were at a distance of miles, and were doubtless wholly unconscious of the mischief that was hatching against them, were immediately taken up, and cast into prison. And what was more monstrous and incredible, there stood at the bar the prisoner on trial for his life, while the witnesses were permitted to swear that his spectre had haunted them, and afflicted them with all manner of injuries. That the poor prosecuted wretch stood astonished at what was alleged against him, was utterly overwhelmed with the charges, and knew not what to answer, was all of it interpreted as so many presumptions of his guilt. Ignorant as they were, they were unhappy and unskilful in their defence; and, if they spoke of the devil, as was but natural, it was instantly caught at as a proof how familiar they were with the fiend that had seduced them to their damnation.

The first specimen of this sort of accusation in the present instance was given by one Paris, minister of a church at Salem, in the end of the year 1691, who had two daughters, one nine years old, the other eleven, that were afflicted with fits and convulsions. The first person fixed on as the mysterious author of what was seen, was Tituba, a female slave in the family, and she was harassed by her master into a confession of unlawful practices and spells. The girls then fixed on Sarah Good, a female known to be the victim of a morbid melancholy, and Osborne, a poor man that had for a considerable time been bed-rid, as persons whose spectres had perpetually haunted and tormented them: and Good was twelve months after hanged on this accusation.

A person, who was one of the first to fall under the imputation, was one George Burroughs, also a minister of Salem. He had, it seems, buried two wives, both of whom the busy gossips said he had used ill in their life-time, and consequently, it was whispered, had murdered them. This man was accustomed foolishly to vaunt that he knew what people said of him in his absence; and this was brought as a proof that he dealt with the devil. Two women, who were witnesses against him, interrupted their testimony with exclaiming that they saw the ghosts of the murdered wives present (who had promised them they would come), though no one else in the court saw them; and this was taken in evidence. Burroughs conducted himself in a very injudicious way on his trial; but, when he came to be hanged, made so impressive a speech on the ladder, with fervent protestations of innocence, as melted many of the spectators into tears.

The nature of accusations of this sort is ever found to operate like an epidemic. Fits and convulsions are communicated from one subject to another. The “spectral sight,” as it was called, is obviously a theme for the vanity of ignorance. “Love of fame,” as the poet teaches, is an “universal passion.” Fame is placed indeed on a height beyond the hope of ordinary mortals. But in occasional instances it is brought unexpectedly within the reach of persons of the coarsest mould; and many times they will be apt to seize it with proportionable avidity. When too such things are talked of, when the devil and spirits of hell are made familiar conversation, when stories of this sort are among the daily news, and one person and another, who had a little before nothing extraordinary about them, become subjects of wonder, these topics enter into the thoughts of many, sleeping and waking: “their young men see visions, and their old men dream dreams.”

In such a town as Salem, the second in point of importance in the colony, such accusations spread with wonderful rapidity. Many were seized with fits, exhibited frightful contortions of their limbs and features, and became a fearful spectacle to the bystander. They were asked to assign the cause of all this; and they supposed, or pretended to suppose, some neighbour, already solitary and afflicted, and on that account in ill odour with the townspeople, scowling upon, threatening, and tormenting them. Presently persons, specially gifted with the “spectral sight,” formed a class by themselves, and were sent about at the public expence from place to place, that they might see what no one else could see. The prisons were filled with the persons accused. The utmost horror was entertained, as of a calamity which in such a degree had never visited that part of the world. It happened, most unfortunately, that Baxter’s Certainty of the World of Spirits had been published but the year before, and a number of copies had been sent out to New England. There seemed a strange coincidence and sympathy between vital Christianity in its most honourable sense, and the fear of the devil, who appeared to be “come down unto them, with great wrath.” Mr. Increase Mather, and Mr. Cotton Mather, his son, two clergymen of highest reputation in the neighbourhood, by the solemnity and awe with which they treated the subject, and the earnestness and zeal which they displayed, gave a sanction to the lowest superstition and virulence of the ignorant.

All the forms of justice were brought forward on this occasion. There was no lack of judges, and grand juries, and petty juries, and executioners, and still less of prosecutors and witnesses. The first person that was hanged was on the tenth of June, five more on the nineteenth of July, five on the nineteenth of August, and eight on the twenty-second of September. Multitudes confessed that they were witches; for this appeared the only way for the accused to save their lives. Husbands and children fell down on their knees, and implored their wives and mothers to own their guilt. Many were tortured by being tied neck and heels together, till they confessed whatever was suggested to them. It is remarkable however that not one persisted in her confession at the place of execution.

The most interesting story that occurred in this affair was of Giles Cory, and Martha, his wife. The woman was tried on the ninth of September, and hanged on the twenty-second. In the interval, on the sixteenth, the husband was brought up for trial. He said, he was not guilty; but, being asked how he would be tried? he refused to go through the customary form, and say, “By God and my country.” He observed that, of all that had been tried, not one had as yet been pronounced not guilty; and he resolutely refused in that mode to undergo a trial. The judge directed therefore that, according to the barbarous mode prescribed in the mother-country, he should be laid on his back, and pressed to death with weights gradually accumulated on the upper surface of his body, a proceeding which had never yet been resorted to by the English in North America. The man persisted in his resolution, and remained mute till he expired.

The whole of this dreadful tragedy was kept together by a thread. The spectre-seers for a considerable time prudently restricted their accusations to persons of ill repute, or otherwise of no consequence in the community. By and by however they lost sight of this caution, and pretended they saw the figures of some persons well connected, and of unquestioned honour and reputation, engaged in acts of witchcraft. Immediately the whole fell through in a moment. The leading inhabitants presently saw how unsafe it would be to trust their reputations and their lives to the mercy of these profligate accusers. Of fifty-six bills of indictment that were offered to the grand-jury on the third of January, 1693, twenty-six only were found true bills, and thirty thrown out. On the twenty-six bills that were found, three persons only were pronounced guilty by the petty jury, and these three received their pardon from the government. The prisons were thrown open; fifty confessed witches, together with two hundred persons imprisoned on suspicion, were set at liberty, and no more accusations were heard of. The “afflicted,” as they were technically termed, recovered their health; the “spectral sight” was universally scouted; and men began to wonder how they could ever have been the victims of so horrible a delusion. ²²⁷

190. Hutchinson on Witchcraft.

191. I Samuel, xv, 23.

192. Doctrine of Divorce, Preface.

193. Delrio, Disquisitiones Magicae, p. 746.

194. Alciatus, Parergon Juris, L. VIII, cap. 22.

195. Danaeus, apud Delrio, Proloquium.

196. Bartholomaeus de Spina, De Strigibus, c. 13.

197. Biographie Universelle.

198. Biographie Universelle.

199. Hospinian, Historia Sacramentaria, Part II, fol. 131.

200. Bayle.

201. Paulus Jovius, Elogia Doctorum Virorum, c.101.

202. Delrio, Disquisitiones Magicae, Lib. II, Quaestio xi, S. 18.

203. Delrio, Lib. II, Quaestio xxix. S. 7.

204. Wierus, Lib. II, c.v. S. 11, 12.

205. Cent. I, cap. 70.

206. De Praestigiis Demonum, Lib. II, cap. iv, sect. 8.

207. Durrius, apud Schelhorn, Amoenitates Literariae, Tom. V, p.50, et seqq.

208. Memoirs, p. 14.

209. Brewster, Letters on Natural Magic, Letter IV.

210. Appendix to Johannes Glastoniensis, edited by Hearne.

211. Camden, anno 1693, 1694.

212. Pitcairn, Trials in Scotland in Five Volumes, 4to.

213. King James’s Works, p. 135.

214. King James’s Works, p. 135, 136.

215. Truth brought to Light by Time. Wilson, History of James I.

216. Fuller, Church History of Britain, Book X, p. 74. See also Osborn’s Works, Essay I: where the author says, he “gave charge to his judges, to be circumspect in condemning those, committed by ignorant justices for diabolical compacts. Nor had he concluded his advice in a narrower circle, as I have heard, than the denial of any such operations, but out of reason of state, and to gratify the church, which hath in no age thought fit to explode out of the common people’s minds an apprehension of witchcraft.” The author adds, that he “must confess James to have been the promptest man living in his dexterity to discover an imposture,” and subjoins a remarkable story in confirmation of this assertion.

217. Discovery of the Witches, 1612, printed by order of the Court.

218. History of Whalley, by Thomas Dunham Whitaker, p. 215.

219. Wood, Athenae Oxonienses, Vol. II, p. 507.

220. Heylyn, Life of Laud.

221. Hutchinson on Witchcraft.

222. Menagiana, Tom. II, p. 252, et seqq.

223. Judges, v, 20.

224. Certainty of the World of Spirits.

225. Trial of the Witches executed at Bury St. Edmund’s.

226. Narrative translated by Dr. Horneck, apud Satan’s Invisible World by Sinclair, and Sadducismus Triumphatus by Glanville.

227. Cotton Mather, Wonders of the Invisible World; Calef, More Wonders of the Invisible World; Neal, History of New England.