A belief in the entity of witchcraft and sorcery may boast of a high
degree of antiquity. In both the Old and New Testament, we observe
numerous tragical events, bearing the semblance of diabolical agency.
A prominent instance is found in the witch of Endor, who is said to
have been deeply versed in the art of deception, and notorious in her
day for skill in practical astrology. It is the opinion of some
divines, that to beguile Saul, she raised a demon, counterfeiting
Samuel; but it seems difficult to decide in what precise manner she
effected her purpose of imposing upon her credulous employer. The
sorcery and witchcraft, prohibited under the Jewish dispensation, is
supposed by high authority to be a very different species of crime
from that which was so abhorrent in the days of our ancestors; the
former might have come under the description of idolatry, or of the
heathen mythology. 'The ancients believed that there were good and
evil demons, which had influence over the minds of men, and that these
beings carried on an intercourse between men and gods, conveying the
addresses of men to the gods, and divine benefits to men. Hence,
demons became the objects of worship. It was supposed, also, that
human spirits, after their departure from the body, became demons, and
that the souls of virtuous men, if highly purified, were exalted from
demons into gods.'
The various instances of demoniacs, lunatics, and possessed, recorded
in the sacred scriptures of the New Testament, have received different
interpretations according to the particular views among learned
expositors. By some of the enlightened German theologians, those
subjects are considered as mere prototypes of the maniacs and
epileptics of our own times; but most of the English divines have
imbibed different opinions. 'Demoniacs,' says Kenrick, 'were persons
disordered in their understandings, and supposed to be possessed by an
evil demon.' That real miracles were wrought by our Saviour and his
apostles, and that both good and evil spirits were subservient to his
will, no Christian believer can ever deny. But by all impartial
inquirers after truth, it will perhaps be conceded, that demoniacal
possession is a subject the least susceptible of a satisfactory
solution, of any in scripture. It has received the most critical
investigation of commentators and divines, for centuries, and still
remains involved in mystery. The subject in its nature, is too
intricate and mysterious to justify even a discussion on this
occasion, nor is it requisite for my purpose. It must, therefore, be
referred to philosophical commentators and learned biblical critics.
In a work entitled, Historical Essay concerning Witchcraft, by F.
Hutchinson, D. D., published in London in 1720, the author says, 'The
divine writings, as well as the soundest philosophy and soberest
reason, give confirmation that there are both good and bad spirits.
There are superior beings intermediate betwixt the divine nature and
ours. But both philosophers and Christians that have ventured to
define their natures or works, have been very various in their notions
respecting them, and the holy scriptures, though they give us many
instances of the employment of both the evil and the good spirits,
teach us none such as we commonly meet with in the modern relations of
witchcraft, and the conjoint powers of Satan. The holy scriptures tell
us of no such tales as these which confound the laws of nature, and
absolutely destroy the testimony of our senses.' *** 'The human mind
is sometimes so clouded and oppressed, that persons think themselves
dead. At another time they are elevated far above their natural pitch,
full of raptures, and high conceits, and think themselves kings and
queens; now if witch stories are in their heads, or witchcraft in
their imaginations, why may they not think themselves bewitched, or
fancy themselves witches or wizards, as well as kings and queens?'
A witch, in her personal character, was commonly an uncouth old woman,
or hag. Her countenance was repulsive, her air and gait disgusting,
and her general aspect and movements at variance with a proper
demeanor. She is supposed to have formed a compact with the devil,
giving herself up to him body and soul. This compact, it is believed,
cannot be transacted mentally, but the devil must appear in bodily
shape to the witch. In this interview, he delivers to her an imp, or
familiar spirit, by which she is enabled to transport herself in the
air, on a broomstick or a spit, to distant places in the night to
attend witch meetings, at which the devil always presides. She was
supposed to be attended by an old gray cat, as her confederate, or
imp; the cat and her mistress, it was believed, were often overheard
plotting their fairy tricks together. She was supposed to possess the
power of transforming herself into a cat, a squirrel, or other animal,
which she would send abroad to execute her commands. These animals
could not be killed but by a silver bullet, and should the animal
receive a wound the witch would have a wound in the same place. It was
imagined that the witch, by the aid of Satan, had power to inflict
death, and various diseases and evils, on families and individuals,
and also on cattle, by way of revenge for any offence, and could even
raise storms and tempests, and sink ships at sea.
Numerous legendary tales were formerly propagated of haunted houses,
where witches assembled and held their nightly orgies and diabolical
revels. These haunts were always objects of great terror to the
credulous vulgar, being considered as a pandemonium of all manner of
evils, miseries, and calamities. The idea was prevalent, also, that
witches could bridle men in the night, and ride them about at
pleasure. The woman who should exhibit the characteristics above
described, was at once stigmatized as being in league with the devil,
and was treated not only with ridicule and contempt, but subjected to
unmerciful persecution. Ranked among demons, instruments of the devil,
they were objects of no pity, but were viewed with scorn and horror.
Instances were not wanting of these wretched mortals, although
entirely innocent, becoming so hateful and terrible to all, and
befriended by none, that at length they abhorred themselves, and were
reconciled to be burnt or hung, that they might escape the rage of
cruel persecution.
The methods put in practice for the discovery of witches were various
and singular. One was, to weigh the suspected woman against the church
bible, which, if she was guilty, would preponderate. Another was to
require her to repeat the Lord's prayer; in attempting this, a witch
will always hesitate and blunder. If a witch should weep, she could
not shed more than three tears, and that out of the left eye. This
deficiency of tears was considered as a very substantial proof of
guilt. Excrescences on the body, from which the imps receive their
nourishment, were deemed infallible signs of a witch. She was bound
crosswise, the right thumb tied to the left toe, and the left thumb to
the right toe; in this condition she was cast into the water, if
guilty she could not sink, for having in her compact with the devil
renounced the water of baptism, the water in return refuses to receive
her. If she was found able to swim in that condition, she was taken
out and burnt or hung; but it is probable the bystanders were allowed
to save them from drowning or few could escape. The trial by the stool
was resorted to as another expedient; the suspected woman was placed
in the middle of the room on a stool cross-legged; if she refused, she
was bound with cords, and in this uneasy posture she was kept without
meat or sleep, for twentyfour hours, during which it was supposed that
her imps would return to her for nourishment. A small hole was left in
the door for the imps to enter, and persons were directed to be
constantly sweeping the floor, and to keep a strict watch for spiders,
flies, or other insects, and if they could not kill them, they
certainly were the witch's imps. Suspected witches were sometimes put
to cruel torture to force confession, and were afterwards executed.
From such kinds of proof, together with the most absurd and foolish
evidence of old women and children, thousands of innocent persons were
condemned for witchcraft, and burnt at the stake.
Bishop Jewel, in a sermon preached before Queen Elizabeth, in 1558,
tells her, 'It may please your Grace to understand that witches and
sorcerers, within these last four years, are marvellously increased
within your Grace's realm. Your subjects pine away even unto death;
their color fadeth, their speech is benumbed, their senses are
bereft; I pray God they never practise farther than upon the subject.'
John Bell, minister of the gospel at Glaidsmuir, says, 'Providentially
two tests appeared to discover the crime. If the witch cries out,
"Lord have mercy upon me!" when apprehended, and the inability of
shedding tears; because, as a witch could only shed three tears, and
those with her left eye, her stock was quickly exhausted; and that was
the more striking, as King James I. shrewdly observes, "since other
women in general are like the crocodile, ready to weep upon every
slight occasion."'
King James the First, indulged a ferocious antipathy against sorcery
and witchcraft, and in the first year of his reign, a new statute was
passed, embracing every possible mode and form in which imagination
could paint the mystical crime. James fully considered his own
personal safety greatly endangered, as attempts had been made to
poison him by some who practised the magic art. He composed a book on
demonology, in which he advised the water ordeal, by swimming, and
when a work was published in opposition to his opinion and desire, he
ordered it to be burnt by the common executioner.
That illustrious English lawyer, Sir William Blackstone, having, in
his commentaries on the laws of England, stated the evidence on both
sides of the question, concerning the reality of witchcraft, says, 'It
seems to be the most eligible way to conclude that, in general, there
has been such a thing as witchcraft, though one cannot give credit to
any particular modern instance of it.' According to our conceptions of
human actions, they are in general prompted and governed by reason,
and perhaps most frequently the dominant motives are those which
pertain to our own individual interest. Now it may be inquired in what
imaginable circumstances the interest of human beings can be linked
with the affairs of Satan, or their welfare promoted by his influence?
No one will pretend, that there can be honor attached to a seat in his
privy council, for it is well known that a witch is considered one of
the most odious and despicable wretches in existence. Nor will it be
contended that pecuniary advantages are derivable from that source;
wizards and witches are always poor, miserable, forlorn beings. They
are supposed to give themselves up to serve under the banners of a
cruel, tyrannical master, the implacable enemy and tempter of mankind,
whose very name excites horror and detestation in every virtuous mind.
It must, however, be confessed that a strong bias to scepticism
relative to things we cannot understand, is no less a mark of weakness
of intellect, than indiscriminate credulity. But I am aware, that the
real existence of the fraternity has received the credence of some of
the wisest and best of men. Divine providence has permitted the
delusion respecting this great scourge to prevail in the minds of
some, as he did the sin of idolatry among his chosen people while in
their pilgrimage to the land of promise.
Numerous instances of imposition and counterfeit have been detected in
times of alarm from supposed witchcraft. There are in all countries
those who cannot exist but in times of confusion and civil commotion.
They delight to be noticed as objects of great wonder and curiosity,
and when they cannot be distinguished for virtuous actions, resort to
deeds of the most infernal character, according to their own
interest, passion, or capricious humor. They learn to counterfeit
various kinds of fits; bark and snarl like a dog, goggle their eyes,
foam at the mouth, distort their bodies, and disjoint their limbs.
Such impostors have their confederates or partners who join with them,
and share in the profit, or in the humor.
Dr Francis Hutchinson, published a chronological detail of trials and
executions for supposed witchcraft, sorcerers, and conjurors, in
various countries in Europe. From this it will be seen, he observes,
that, in all ages of the world, superstitious credulity has produced
greater cruelties than are practised among Hottentots, or other
nations whose belief in a Deity is called in question. The number of
witches and their supposed dealings with Satan, he observes, will
increase or decrease according as such doings are accounted probable,
or impossible. Under the former supposition, charges and convictions
will be found augmented in a terrific degree. When the accusations are
disbelieved and dismissed as not worthy of attention, the crime
becomes unfrequent, ceases to occupy the public mind, and affords
little trouble to the judges. That where the times have not been so
violent and superstitious but that sensible men might venture to speak
freely, and the accused could have a fair trial, they have usually
discovered cheat and imposture. Fifteen famous detections of fraud
were made, many of them after judges and juries, and a multitude of
eye witnesses had been deceived. Had the rest undergone as strict
inquiry, most of them would probably have proved innocent.
In the year 1427, the famous heroine Joan of Arc, after her glorious
military exploit at the siege of Orleans, being taken prisoner by the
Earl of Bedford, was cruelly burnt as a witch. In 1488, a violent
tempest of thunder and lightning in Spain, having destroyed the corn
for some leagues around, the people accused two old women of being the
cause. They confessed and were burnt. Other instances, no less
preposterous, are recorded about that period. In 1515, five hundred
persons were executed at Geneva, in three months, as witches and
wizards, and at another place, fortyeight were burnt in five years.
Eighteen were condemned in England in 1596; an account of their trials
was published, with the names and colors of the spirits. A perusal of
that fantastic production must have excited wonder and amazement in
any age.
In France, in 1594, the crime of witchcraft had become so common, that
the jails were not sufficient to contain the prisoners, nor had they
judges enough to try them. In 1595, a woman was hanged in England, for
sending an evil spirit into Thomas Darling; and E. Hartley was
executed for bewitching seven persons. In the trial, spectral evidence
was made use of against him, and the experiment of saying the Lord's
prayer, which it was believed a witch is unable to repeat. But that
which touched his life, was a deposition that he had made the magic
circle for conjuration. In 1612, twelve women were executed at
Lancaster. Mary Smith believed herself to be a witch, and died very
pious. A learned and eminent clergyman in France, named Grandier, was,
in 1634, put to cruel torment on suspicion of an evil spirit, and was
adjured to clear himself by shedding tears if innocent. He was
tortured till he swooned on the rack, and then inhumanly burnt. From
1634 to 1661, history records accounts of several hundreds executed
in England, of both sexes, husband and wife, mother and daughter
together, some confessing, others declaring themselves innocent. In
Germany, whole counties were depopulated, that no witch might escape.
But it was in Scotland that Satan was set at liberty to execute his
vengeance. There the floodgates of malice, revenge, and bloodshed,
were thrown open, and multitudes were swept away by the dreadful
torrent. No less, it is said in history, than 4000 victims were
cruelly sacrificed within a short period, for the dubious crime which
never has and never can be proved. In 1664, two women were tried
before the celebrated Lord Chief Justice Sir Matthew Hale, and were
convicted. The evidence against the accused was so trivial, that his
Lordship was greatly embarrassed on the occasion, and his scruples
were such, that he declined the duty of summing up the evidence. Being
willing, however, that the law should have its course, he pronounced
sentence, and they were executed. The evidence against them was,
partly spells and partly spectral, and one evidence was that a cart
run against the cottage of one of the women, by which she was
offended, and shortly after the same cart stuck fast in a gate where
its wheels touched neither of the posts, and yet was moved easily
forward on one of the posts being cut down. A girl, supposed to be
bewitched, went into a fit on being touched by one of the accused. But
much weight was given to the evidence of Sir Thomas Browne, 'that the
fits were natural, but heightened by the power of the devil,
cooperating with the malice of witches.' (Sir Walter Scott, page 225.)
About this period, seventy persons were condemned in Sweden, and most
of them executed. Fifteen children were also executed, thirtysix ran
the gauntlet, and twenty were whipped for the same reputed crime. In
1678, six were executed in Scotland for bewitching Sir George Maxwell.
The principal evidence in these cases was a deaf and dumb girl, who
made signs that there was a picture of wax in one of their houses as
an instrument of enchantment, but it was proved afterwards that it was
placed there by herself, and she was whipped through the streets of
the city and banished. In 1682, three women were hung at Exeter,
confessing themselves witches, but died with pious prayers in their
mouths. These were the last executed in England for the crime of
witchcraft. Some of the accused persons were in their indictments
charged with keeping imps, one was said to be like a pole-cat. On one
trial several witnesses deposed that the grandmother and aunt of the
prisoner were hanged for witches, and that her grandmother had said
that she had eight or nine imps, and that she had given two or three
to each of her children. In 1697, about twentyeight were accused in
Scotland, by a girl eleven years old. Two boys and a girl, and two
other persons, saved themselves by confessing, and upon their
testimony seven were executed, all denying their guilt.
A notorious witch-finder, says Dr Increase Mather, undertook by a pin
to make an infallible discovery of suspected persons. If, when the pin
was pushed an inch or two into the flesh, no blood appeared, nor any
sense of pain, then he declared them to be witches. No less than three
hundred persons, says that respectable author, were thus condemned in
that kingdom. This miscreant was Matthew Hopkins, who styled himself
witch-finder general, and travelled from town to town with a train of
assistants, for the professed purpose of detecting witches, charging
twenty shillings for each town. He affected to have uncommon skill in
his profession, but treated his subjects with great cruelty, keeping
them from sleep, wearying them to distress by constant walking to
force confession. He also adopted the mode of swimming them while
cross-bound. But the cruel wretch finally met his just deserts; he was
treated as he had treated hundreds of others, being thrown into the
water cross-bound; but, although able to swim as a witch, he was
suffered to escape from the country. It is greatly to be lamented,
that a considerable number of Calvinistic divines should take zealous
concern in the prosecution of reputed witches. Among those pious
divines, we find the venerable names of Baxter and Calamy, in England,
and the two Mathers in America. That they were conscientious, and
influenced by the purest motives, no one will doubt; but that they
were imbued with a large share of the credulity of the times, will
appear most evident. The following are Mr Baxter's own words as quoted
by Sir Walter Scott. 'The hanging of a great number of witches in
1645 and 1646, is famously known. Mr Calamy went along with the judges
on the circuit, to hear their confessions, and see there was no fraud
or wrong done them. I spoke with many understanding, pious, learned,
and credible persons, that lived in the counties, and some that went
to them in the prisons, and heard their sad confessions. Among the
rest an old _reading parson_, named Lewis, was one that was hanged,
who confessed that he had two imps, and that one of them was always
putting him upon doing mischief; and he being near the sea, as he saw
a ship under sail, it moved him to send it to sink the ship; and he
consented, and saw the ship sink before them.' The Rev. Mr Lewis was
condemned on his own simple confession, that he sent his imp to sink a
ship, but it was not known that any ship was lost, and it was supposed
that the man was deranged in his intellect. Mr Baxter relates another
story of a mother, who gave her child an imp like a mole, and told her
to keep it in a can near the fire, and she would never be in want.
The Catholic priests were remarkable for their zealous pretensions to
peculiar powers in dispossessing demons, by fasting and prayer, and
they were detected in numerous frauds. It was probably from their
reports that the story originated which Dr Mather cites in his cases
of conscience, that at the time when Martin Luther died, all the
possessed people in the Netherlands became quiet and at ease. The
devils in them said the reason was, that Luther had been a great
friend of theirs, and they owed him so much respect as to go as far as
Germany to attend his funeral, and on the mention of some ministers of
the reformed religion, the devils in the possessed laughed and said,
that they and the Calvinists were very good friends. There were among
the Protestants some clergymen base enough to become rivals with
papists in their pretended exorcisms. The following is an instance of
unprecedented turpitude. In 1689, Richard Dugdale, of Lancaster, was
reported by a clergyman as having been dispossessed of devils, by
fasting and prayer. He had for several months exhibited, at intervals,
apparent sufferings, both surprising and unaccountable. He would
counterfeit the demoniac, epileptic, and a train of nervous fits, and
unnatural afflictions, which were attributed to demons. His singular
condition excited the curiosity and wonder which he and his vile
minister desired, and his supposed sufferings called forth the
sympathy, and his indigent circumstances the charity of his numerous
deluded visitors. By these means he was encouraged to persevere in his
deception, living at ease on the delusion which he and his minister
had artfully created about a year. When at length complaint was made
to the Bishop of London, who brought Dugdale to confess that he had
acted the part of an impostor, and that he had, from time to time,
received private lessons of instruction from the clergyman, to carry
on the imposition, that he might have the credit of dispossessing the
devil, by his fastings and prayers.
In the trials for witchcraft, says Dr Hutchinson, an unpardonable
partiality was manifested, owing to the vulgar prejudices among the
people. The English statute against witchcraft and sorcery interdicts
all acts of sorcery whatever, and all charms for employing spirits;
yet, for discovering a reputed witch, the accusers were allowed to
use charms which must have their force, if any at all, from the same
diabolical power. This is unprecedented partiality, and directly
contrary to the statute. Whether such compacts are real or imaginary,
they ought to be punished equally on both sides. The number of
witches, and the supposed dealings of spirits, have been found to
increase and decrease according to the laws and principles subsisting
at the time and place. Since philosophy and learning have prevailed,
we have had but little trouble about witches and sorcerers, except
that created by the superstitious imagination of men. We may have as
many devils in our day as they had in other ages, for we have as many
murders, robberies, false accusations, and lies, and other crimes
which are the devil's works. Some are of opinion that the devil cannot
really control the laws of nature, while others aver, that the laws of
nature are a mere jest with him. It has been denied that he possesses
power to transform a man or woman into a cat, but Dr Henry More
believed he could, and describes the manner in which he transforms
them. It is difficult to conceive how Dr More acquired such
knowledge; but we shall never believe that Satan is the ruler of our
world. We have no reason to imagine that God has endowed him with
miraculous powers; he cannot, therefore, impart such powers to others;
consequently, there can be no such creature as a witch. All illusive
fancies of witchcraft may be clearly explained on the principles of
mental philosophy and sound and enlightened reason. The confessions of
witches have so often been extorted, so often the effects of
distraction, and so often been found contrary to plain truth and sober
reason, that no dependence should be placed on them. Dr Hutchinson
asserts, that it may be plainly proved, from scripture and reason,
that there never was a witch, such as we mean, who can send devils,
diseases, and destruction, among the people. The spectral evidence
made use of in courts, is far from being legal proof, it is of no sort
of weight, nor should it be regarded as anything more than dreams. The
confessions of ignorant old women, ought to have been entirely
rejected; some were extorted, many were impossible, and all ridiculous
and incredible.
The Rev. Dr Holmes, in his American Annals, observes, that our
fathers, before the world was enlightened by learning and philosophy,
loved to astonish themselves with the apprehensions of witches and
prodigies, charms and enchantment. There was not a village in England,
he observes, that had not a ghost in it; the church-yards were all
haunted, every large common had a circle of fairies belonging to it,
and there was scarce a shepherd to be met with who had not seen a
spirit.
The dreadful contagion was at length permitted to afflict the puritans
of New England, and our revered ancestors were involved in a series of
tragical events, and overwhelmed with the most appalling
apprehensions. A retrospect to that sorrowful period creates painful
impressions; but however revolting the transactions in those days of
melancholy delusion, we are not without the consoling hope, that our
pious fathers were guided by a conscientious spirit in their
proceedings and condemnations. The people of New England were
naturally of a grave and serious cast, and remarkably prone to the
most rigid and sacred construction on all the events of Providence,
and too often their sentiments were biassed by enthusiasm and
superstition. The books containing narratives of trials of witches and
sorcerers in England, had been received here, and could not fail of
making a deep impression on the public mind. Hence it is not strange
that there should be a close coincidence between the English witches
and those reputed such in New England, and that they should suffer a
similar fate. So violent was the popular prejudice against every
appearance of witchcraft, that it was deemed meritorious to denounce
all that gave the least reason for suspicion. Every child and gossip
were prepared to recognise a witch, and no one could be certain of
personal safety. As the infatuation increased, many of the most
reputable females, and several males also, were apprehended and
committed to prison. There is good reason to believe, that, in some
instances, the vicious and abandoned, availed themselves of
opportunities of gratifying their corrupt passions of envy, malice,
and revenge. The English judge, Sir Matthew Hale, so eminently
distinguished for his knowledge in the law, and his exemplary piety,
was most highly estimated here, and knowing that he had condemned
some persons in England, his opinion had great influence with both
judges and juries.
In a publication in 1767, by the Rev. John Hale, of Beverly, it
appears that the first person who suffered in New England for
witchcraft was a woman in Charlestown; and in the collection of the
Massachusetts Historical Society, (Vol. V. second series) it is
recorded, that 'in June 1648, one Margaret Jones of Charlestown, was
executed for a witch. She was proved to have such a malignant touch,
that whomsoever she touched with any affection of displeasure, were
taken presently after with deafness, vomiting, or other violent
sickness. Soon after she was executed, a ship riding over against
Charlestown, of three hundred tons, having in her hold an hundred and
twenty tons of ballast, and eighty horses aboard her for the
Barbadoes, was on a sudden observed to roll as if she would have
turned over. The husband of that witch lately executed had desired
passage in that ship to Barbadoes, which not obtaining, that accident
was observed to follow. Notice being given of this to the
magistrates, then sitting in court at Boston, a warrant was sent to
apprehend him, and as the officer was passing therewith over the
ferry, one asked if he could not tame the vessel, seeing he could
sometimes tame men; he answered, I have that here, which, it may be,
will tame her and make her quiet, showing his warrant, and at the same
instant, the ship began to stop her motion, and swim upright, which
had continued rolling, after a strange manner about twelve hours, and
after Jones was in prison she never moved in that kind any more.'
Another, executed not long after, was a Dorchester woman; she also
positively denied being guilty. The next was a woman of Cambridge,
against whom a principal evidence was a nurse, who testified that the
accused did bewitch a child to death; for the woman made much of the
child, being perfectly well, but quickly changed its color, and it
died in a few hours after. The woman denied her guilt to the last
moment. In 1655, Mrs Hibbens, widow of an assistant, or counsellor,
was executed at Boston. This gave great dissatisfaction to several
principal persons, and it was believed that her death saved the lives
of many other inferior persons. About the same time, two or three at
Springfield, and one at Hartford, were executed, two of whom confessed
themselves guilty. The next that suffered was in 1662, a woman named
Greensmith, and her husband with her; who confessed, but he denied
guilt. Two other were put to the water ordeal, but being found to
float on the water like cork, were permitted to fly from New England.
This ridiculous experiment appears to have been soon after abandoned.
In 1663, Mary Johnson was tried and hanged. She said the devil
appeared to her, and cleaned her hearth of ashes, and hunted the hogs
out of the corn. In 1688, a female named Glover, an Irish papist, was
hung for bewitching four children of one John Goodwin, of Boston. This
affair was attended by such extraordinary circumstances as to arrest a
general interest and sympathy. Goodwin was a man of unexceptionable
moral character, and his children were religiously educated, and
discovered mild and amiable tempers. 'These children,' says the
celebrated Dr Cotton Mather, 'were arrested by a stupendous
witchcraft. The eldest, a daughter thirteen years old, was first
seized with odd fits, in appearance diabolical; it was not long before
one of her sisters, and two brothers, were similarly affected.' They
were at times deaf, dumb, and blind. Their tongues would be drawn down
their throats, and then pulled out upon their chins. Their mouths were
thrown open with great violence, and then the jaws clapped together
again with a force like that of a spring lock, and all their limbs and
joints were strangely distorted. They made piteous outcries that they
were cut with knives, and struck with blows. The ministers of Boston
and Charlestown, had recourse to fasting and prayer, and during the
devotions, the children it is said were deprived of hearing; but the
youngest child was entirely relieved. The poor ignorant woman, above
mentioned, was suspected of employing demons to afflict these
children; she was arrested, and committed to jail in chains. On her
trial she rather bragged than denied her guilt, but she would converse
only in Irish, though she understood the English language very well.
Her house being searched, several images and puppets, or babies made
of rags and stuffed with goat's hair, were found, and she confessed
that her way to torment the objects of her malice, was by wetting her
finger with spittle and stroking those little images. The afflicted
children were present in court, and the woman appeared to be greatly
agitated. One of the images being presented to her, she oddly and
quickly snatched it into her hand, and instantly one of the children
fell into a fit. The judges ordered a repetition of the experiment,
with the same result. Being asked if she had any one to stand by her
as a friend, she replied that she had, and looking round in the air,
she added, no, he is gone. The night after, she was heard
expostulating with the devil for his deserting her, telling him that
because he had served her so basely and falsely, she had confessed
all. The court appointed several physicians to examine whether she was
in any degree crazed in her intellect; but they pronounced her sane,
and the court passed sentence of death upon her, and she was executed.
After the condemnation of the woman, Dr Mather made her many visits;
she declined answering his questions, or attending to his prayers,
pretending that her spirits would not consent to it. At her execution
she said the afflicted children should not be relieved by her death,
as others were concerned in it; accordingly the three children
continued to be tormented. They frequently discerned spectres around
them, and when a blow was aimed at the place where they saw the
spectre, the boy always felt the blow in the part of his body
answering to that stricken at, and it was very credibly affirmed that
a dangerous woman or two in the town, received blows thus given to
their spectres. At length, the children would bark at each other like
dogs, and pur like so many cats. They would complain that they were in
a hot oven, or roasting on an invisible spit, and that knives were
cutting them. They would complain of blows from a great cudgel, and
though we could see no cudgels, we could see the marks of the blows in
red streaks upon their skin. They would complain that their heads were
nailed to the floor, and it required more than ordinary strength to
pull them from thence. They would be so limber sometimes, that it was
judged every bone might be bent, and anon so stiff, that a joint could
not be moved. Sometimes they would fly like geese, with incredible
swiftness, through the air, their arms waving, like the wings of
birds, and the feet scarcely touching the ground once in twenty feet.
The sight of the Bible, and all religious discourse, would throw them
into distressing fits. Dr Mather took the eldest of these children
into his own family, that he might have opportunity to observe the
doings of Satan more critically; but unhappily his own imagination was
so continually haunted by ideas of wicked demons and witches, that he
was unconscious of the imposition he was suffering. When he prayed,
her hands with a strong force would be clapped upon her ears, and if
pulled away by force she would cry out. She complained that she had
Glover's chain round her leg, and would imitate her in her gait. An
invisible chain would be clapped about her, and she would, in much
pain and fear, cry out when they put it on. Sometimes we could with
our hands knock it off as it began to be fastened. But when it was on
she would be pulled out of her seat, with such violence that it was
difficult to keep her out of the fire. I may add, says the learned,
but credulous doctor, that the demons put an unseen rope with a cruel
noose about her neck, by which she was choked till she was black in
the face, and though it was got off before it killed her, yet there
were the red marks of it, and of a finger and thumb, remaining for
some time. She once said, if she could steal or get drunk, she would
be well. At one time an invisible horse was brought to her, and she
would put herself in the posture of a riding woman. She would in her
chair throw herself into a riding posture, sometimes ambling,
sometimes trotting, and sometimes galloping very furiously, and
attempting to ride up stairs. Dr Mather observes, that the girl having
learned that he was about to prepare a sermon on the occasion of the
witchcraft, became very turbulent and insolent, constantly endeavoring
to interrupt his studying the sermon. In prayer time, the demons would
throw her on the floor, where she would whistle and sing to drown the
voice, and attempt to kick and strike the speaker. But to conclude
this tedious story. At Christmas, says the doctor, this girl and her
sister in another house, were by the demons made very drunk, though
the people in the house were well satisfied that it was without strong
drink. They imitated, with wonderful exactness, the actions of one
drunk in speaking, and reeling, and vomiting, and anon sleeping, till
they recovered. These children were all restored to their natural
health, and lived to adult age. Governor Hutchinson, in his History of
Massachusetts, says he was acquainted with the eldest daughter; she
sustained an unblemished character; but he believes she never made any
confession of fraud or imposition in this transaction.
Hutchinson was truly an excellent historical writer, whatever may have
been his political principles and conduct as chief magistrate. From
the history and from the collections of the Historical Society, I copy
the following narrative, with the view of evincing to what extent
artful children may impose on credulous persons.
In the year 1720, there was at Littleton, in the county of Middlesex,
a family who were supposed to be bewitched. One J. B. had three
daughters, eleven, nine, and five years old. The eldest was a forward
and capable girl, and having read and heard many strange stories,
would surprise the company by her manner of relating them. Pleased
with the applause, she went from some she had heard to some of her own
framing, and so on to dreams and visions, and attained the art of
swooning, and of being, to all appearance, breathless. Upon her
revival she would relate strange things she had met with in this and
other worlds. When she met with the word God, and other solemn words
in the Bible, she would drop down as if dead. Strange and
unaccountable noises were often heard in, and upon the house, stones
came down the chimney and did considerable mischief. She complained of
the spectre of Mrs D--y, a woman in the town, and once she desired her
mother to strike at a place where she said there was a yellow bird,
and she said to her mother, you have hit the side of its head, and it
appeared that Mrs D--y's head was hurt about the same time. Another
time the mother struck at the place where the spectre was, and the
girl said, you have struck her on the bowels, and on inquiry it was
found, that Mrs D--y complained of a hurt on her bowels about the same
time. It was common to find her in ponds of water, crying out she
should be drowned; sometimes upon the top of the house, and again
upon the tops of trees, pretending she had flown there, and some
fancied they had seen her in the air. There were often the marks of
blows and pinches upon her, which were supposed to come from an
invisible hand. The second daughter, after her sister had practised
the art for some months, and had succeeded so well, imitated her in
complaints of Mrs D--y, and outdid her in feats of climbing the barn
and trees, ascending where she could not descend without assistance
with a ladder. What was most surprising, the youngest, of five years
old only, attempted the same feats and in some instances went beyond
her sisters. The neighbors agreed they were under an evil hand, and it
was pronounced witchcraft, as certain as there ever had been at Salem.
Physicians had been at first employed, but to no purpose, and
afterwards ministers and elders were called to pray over them, but
without success. The children had numerous visitors, and the more they
were pitied, the more loud and constant were their moans and
distractions; few spectators suspected that they were acting the part
of perverse and wicked impostors. The afflicted parents treated them
with all possible care and tenderness, believing that they were
objects of pity and compassion. At length Mrs D--y, not long after the
supposed blows from the mother, sickened and died, and the two oldest
girls ceased complaining; the youngest held out longer, but all
persisted in it that there had been no fraud. But their consciences,
that inward monitor, finally severely lashed and tortured them. The
eldest, for some years, wore a gloominess upon her mind, and when
questioned by her parents and others on the subject, she would
artfully turn the discourse. Not having been baptised, she applied to
a minister for baptism, who examined her closely relative to the
affair, telling her she was suspected of falsehood and fraud; but this
she denied and asserted her innocence. In 1728, having removed to
Medford, she applied to Rev. Mr Turell, to be admitted into his
church. She gave him a very good account of the state of her soul, and
discoursed sensibly and religiously respecting her past temper and
conversation in life. Mr Turell knew nothing of her having been an
actor in the fraud above detailed, and propounded her for full
communion. The next Sabbath, without any reference to her, he happened
to preach from this text, 'He that telleth lies shall not escape.' The
day before she was to be admitted into the church she visited Mr
Turell in great distress and anguish of mind, inquiring of him what
dreadful things he had heard about her, that made him preach so
awfully against the practice of lying and liars. Mr Turell being much
surprised, replied that no one had made any complaint against her and
that he had no particular reference to her. With great grief she
frankly confessed that she had been a great sinner, but was now
awakened and convinced by the word preached, and that she was resolved
no longer to conceal the truth, but confess it before God and man. She
then proceeded to acknowledge herself guilty of the wicked deception
which she had practised, bewailing and weeping bitterly for her
egregious folly and wicked conduct. She then desired Mr Turell to draw
up a suitable confession to be read before the congregation, and she
would publicly own and acknowledge the same; which was accordingly
done, and she was admitted to full communion, and ever after
conducted in a manner becoming the Christian profession. She
acknowledged to Mr Turell as follows: that the motives which excited
her and her sisters to act the part of impostors, were from folly and
pride. Finding that she pleased others or caused admiration, she was
over pleased with, and admired herself, grew conceited and high
minded. She thought to be able to deceive her parents and neighbors,
was a fine accomplishment. She never dreamed of witchcraft in her
case. The wounds, pinches, and bruises on their bodies, were from
their own hands, and the noises and stones falling down the chimney,
were the effects of their contrivance. She was often sorry she ever
began the deception, but could not humble herself to desist, and was
obliged to tell one lie to hide another. Her two sisters, she said,
seeing her pitied had become actors also, with her, without being
moved to it by her; but when she saw them follow her, they all joined
in the secret and acted in concert, and thus during eight months their
parents were kept in constant painful anxiety, and they were
considered as objects of pity and compassion. They had no particular
spite against Mrs D--y, but it was necessary to accuse some person,
and the eldest having pitched upon her, the others followed. The
woman's complaints about the same time the girl pretended she was
struck, proceeded from other causes which were not then properly
inquired into. Once, at least, they were in great danger of being
detected in their tricks; but the grounds of suspicion were overlooked
through the indulgence and credulity of their parents.