I shall now detail an impartial history of the memorable trials and
executions for supposed witchcraft at Salem, in 1692. A controversy
respecting the settlement of a minister had subsisted in Salem for
some time prior to this melancholy catastrophe. They had also recently
been deprived by death of several of their most distinguished and
influential characters, who had been considered as the fathers and
governors of the town for half a century. Unfortunately, two or three
ministers in the town, and several in the vicinity, were, with a large
proportion of the inhabitants, bigoted and superstitious believers in
the doctrine of witchcraft, and they aggravated the general prejudice
and fanaticism. From preconceived opinions and strong prejudices, it
was scarcely possible that the trials should be impartially conducted.
It seemed not to be recollected, that in the trials of witches no
other evidence should be received than in the trials of murderers and
other criminals; and that no convictions should be made, but through
the most substantial human testimony, rejecting all diabolical or
witch evidence, which can, on no principle, be deemed legal in any
case. In the language of the late Dr Bentley, in his History of Salem,
'The spark fell upon inflammable matter, and behold, how great a
matter a little fire kindleth.' But it would be unjust not to make due
allowance for the times in which they lived, and the melancholy
delusions which prevailed from the war of prejudice, and the slavish
effects of the most imbecile apprehensions. These errors, like those
of a thousand years ago, are equally opposed to the progress of
knowledge, and to a pious confidence in the wisdom and goodness of an
Almighty Providence. The authorities from which the following history
is derived, are, Hutchinson's History of Massachusetts, Dr Cotton
Mather's Magnalia, Wonders of the Invisible World, by the same author,
Historical Collections, and More Wonders of the Invisible World, by R.
Calef, of Boston, published in 1700.
In a letter of Thomas Brattle, F. R. S., dated October 8, 1692,
published in the Collections of the Massachusetts Historical Society,
we have the following account.
'As to the method which the Salem justices do take in their
examinations, it is truly this; a warrant being issued out to
apprehend the persons that are charged and complained of by the
afflicted children as they are called, said persons are brought before
the justices, the afflicted being present. The justices ask the
apprehended why they afflict those poor children, to which the
apprehended answer, they do not afflict them. The justices order the
apprehended to look upon the said children, which, accordingly, they
do; and at the time of that look (I dare not say by that look, as the
Salem gentlemen do) the afflicted are cast into a fit. The apprehended
are then blinded and ordered to touch the afflicted; and at that
touch, though not by that touch (as above) the afflicted do ordinarily
come out of their fits. The afflicted persons then declare and affirm,
that the apprehended have afflicted them; upon which the apprehended
persons, though of never so good repute, are forthwith committed to
prison on suspicion for witchcraft.'--'Such was the excess of their
stupidity, that to the most dubious crime in the world, they joined
the most uncertain proofs.'--'A person ought to have been a magician
to be able to clear himself from the imputation of magic.'
The first instance of reputed witchcraft in the town of Salem, took
place in the family of Mr Parris, minister of Salem, and very soon
after, one or two in the neighborhood were afflicted in a similar
manner, and a day of prayer was kept on the occasion. The persons who
complained of being afflicted, were a daughter and a niece of Mr
Parris, girls of ten or eleven years of age; and these were soon
followed by two other girls. They made similar complaints, and
exhibited antic gestures and tricks, similar to those of Goodwin's
children, two or three years before. The physician, unable to account
for the complaint, pronounced them bewitched. They named several women
whose spectres they saw in their fits, tormenting them, and in
particular Tituba, an Indian woman belonging to Mr Parris's family.
She had been trying some experiments, which she pretended to be used
in her own country, in order to find out the witch; upon this, the
children cried out against the poor Indian as appearing to them,
pinching, pricking, and tormenting them, and they fell into fits.
Tituba acknowledged that she had learned how to find out a witch, but
denied that she was one herself. Several private fasts were kept at
the minister's house, and several more public by the whole village,
and then a general fast through the colony. This probably had a
tendency to bring the afflicted into notice; which, with the pity and
compassion of those who visited them, encouraged and confirmed them in
their designs, and increased their numbers. Tituba, as she said, being
beat and threatened by her master to make her confess, and to accuse
her sister witches, as he termed them, did confess that the devil
urged her to sign a book, which he presented, and also to work
mischief with the children, and she was sent to jail. The children
complained, likewise, of Sarah Good, who had long been counted a
melancholy or distracted woman, and also Sarah Osborn, an old
bedridden woman, both of whom being examined by two Salem magistrates,
were committed to jail for trial. About three weeks after, two other
women of good character, and church members, Corey and Nurse, were
complained of and brought to their examination, when these children
fell into fits, and the mother of one of them joined with the children
and complained of Nurse as tormenting her, and made most terrible
shrieks, to the amazement of all the neighborhood. The old women
denied everything charged against them, but were sent to prison; and
such was the infatuation, that a child of Sarah Good, about four or
five years old, was committed also, charged with being a witch and of
biting some of the afflicted, who showed the print of small teeth on
their arms; and all that the child looked upon, it is said, fell down
in fits, complaining that they were in torment. Elizabeth Proctor,
being accused and brought to examination, her husband, as every kind
husband would have done, accompanied her to her examination; but it
cost the poor man his life. Some of the afflicted cried out against
him, also, and they both were committed to prison. Instead, says
Governor Hutchinson, of suspecting and sifting the witnesses, and
suffering them to be cross-examined, the authorities, to say no more,
were imprudent in making use of leading questions, and thereby putting
words into their mouths, or suffering others to do it. Mr Parris was
over-officious; most of the examinations, although in the presence of
one or more of the magistrates, were taken by him. They allowed of
such as the following trivial replies to their examining questions.
John the Indian. 'She hurt me, she choked me, and brought the book a
great many times. She took hold of my throat, to stop my breath. She
pinched and bit me till the blood came. I saw the witches eat and
drink at such a place, and they said it was their sacrament; they said
it was our blood, and they had it twice that day.' Upon such kind of
evidence, persons of blameless character were committed to prison;
and, such was the dreadful infatuation, that the life of no person was
secure. The most effectual way to prevent an accusation was to become
the accuser; and accordingly the number of the afflicted increased
every day, and the number of the accused in proportion; who, in
general perished in their innocence. More than a hundred women, many
of them of fair characters and of the most reputable families, in the
towns of Salem, Beverly, Andover, Billerica, &c, were apprehended,
examined, and generally committed to prison. Goodwife[A] Corey, as she
was called, was examined before the magistrates, in the meeting-house
in the village; the novelty of the case produced a throng of
spectators. Mr Noyes, one of the ministers of Salem, began by prayer.
Several children and women were present, that pretended to be
bewitched by her, and the most of them accused her of biting,
pinching, and strangling, and said that they did, in their fits, see
her likeness coming to them, and bringing a book for them to sign. She
was accused by them, that the black man, meaning the devil, whispered
to her now while she was on her examination. The unfortunate woman
could only deny all that was laid to her charge, and she was committed
to jail. A miserable negro slave was accused by some of the girls, but
on examination she extricated herself by her native cunning. Question
to Candy. 'Are you a witch?' Answer. 'Candy no witch in her country.
Candy's mother no witch. Candy no witch, Barbadoes. This country,
mistress give Candy witch.' 'Did your mistress make you a witch in
this country?' 'Yes, in this country mistress give Candy witch.' 'What
did your mistress do to make you a witch?' 'Mistress bring book, and
pen, and ink, make Candy write in it.' From this testimony, Mrs
Haskins, the mistress, had no other way to save her life but to make
confession.
[A] Goodwife, Goody, and Goodman, were vulgar terms applied to
heads of families by the lower class.
In April, 1692, there was a public hearing and examination before six
magistrates and several ministers. The afflicted complained against
many with hideous clamors and screechings. On their examinations,
besides the experiment of the afflicted falling down at the sight of
the accused, they were required to repeat the Lord's Prayer, which it
was supposed a real witch could not do. When Sir William Phipps
entered upon the office of Governor, in May, 1692, he ordered the
witches to be put in chains; upon that it was said the afflicted
persons were free from their torments. In May, Mrs Carey, of
Charlestown, was examined and committed. Her husband published the
following facts.
'Having for some days heard that my wife was accused of witchcraft,
and being much disturbed at it, we went to Salem by advice to see if
the afflicted knew her. The prisoners were called in before the
justices, singly, and as they entered were cried out against by the
afflicted girls. The prisoners were placed about seven or eight feet
from the justices, and the accusers between the justices and the
prisoners. The prisoners were ordered to stand directly before the
justices with an officer appointed to hold each hand lest they should
therewith afflict the girls; and the prisoners' eyes must be
constantly fixed on the justices; for if they looked on the
afflicted, they would either fall into these fits, or cry out of
being hurt by them; after examination of the prisoners, who it was
that afflicted these girls, &c, they put them upon saying the Lord's
Prayer as a trial of their guilt. When the afflicted seemed to be out
of their fits, they would look stedfastly on some one person, and not
speak, and then the justices said they were struck dumb, and after a
little time they would speak again; then the justices said to the
accusers, which of you will go and touch the prisoner at the bar?
Then the most courageous would venture, but before they made three
steps would fall on the floor as if in a fit. The justices then
ordered that they should be taken up and carried to the prisoner,
that she might touch them, and as soon as this was done the justices
would say they are all well, before I could discern any alteration,
but the justices seemed to understand the manner of the strange
juggle. Two of the accusers who pretended to be bewitched, were
Abigail Williams, niece of Mr Parris, aged eleven or twelve years,
and Indian John, the husband of Tituba, who was now in jail. This
fellow had himself been accused of witchcraft, but had now become an
accuser for his own safety. He showed several old scars which he said
were the effects of witchcraft, but more likely of the lash. On
inquiry who they would accuse as the cause of their sufferings, they
cried out _Carey_, and immediately a warrant was sent by the justices
to bring my wife before them. Her chief accusers were two girls; my
wife declared to the justices that she never had any knowledge of
them before that day. She was obliged to stand with her arms
extended. I requested that I might hold one of her hands, but it was
denied me. She then desired that I would wipe the tears and the sweat
from her face and that she might lean herself on me as she was faint;
but justice Hathorn said she had strength enough to torment those
persons, and she should have strength enough to stand. I remonstrated
against such cruel treatment, but was commanded to be silent, or I
should be turned out of the room. Indian John was now called in to be
one of the accusers; he fell down and tumbled about like a brute, but
said nothing. The justices asked the girls who afflicted the Indian;
they answered she, (meaning my wife); the justices ordered her to
touch him in order to his cure; but her head must be turned another
way, lest instead of curing, she should make him worse by looking on
him; her hand was guided to take hold of his, but the Indian seized
hold of her hand, and pulled her down on the floor, in a violent
manner; then his hand was taken off, and her hand put on his, and the
cure was quickly wrought. My wife, after being thus cruelly treated,
was put into prison, and the jailor was ordered to put irons on her
legs which weighed about eight pounds. These chains, with her other
afflictions, soon produced convulsion fits, so that I was
apprehensive she would have died that night. I intreated that the
irons might be removed, but in vain. I now attended the trials at
Salem, and finding that spectre evidence, together with idle or
malicious stories, was received against the lives of innocent people,
I trembled for the fate of my wife; as the same evidence that would
serve for one would serve for all. In this awful situation, I thought
myself justifiable in devising some means of escape; and this,
through the goodness of God, was effected. We were pursued as far as
Rhode Island, but we reached New York in safety, where we were
kindly received by Governor Fletcher. To speak of the treatment of
the prisoners and the inhumanity shown them at their executions, is
more than any sober Christian can endure. Those that suffered, being
many of them church members, and most of them of blameless
conversation.--Jonathan Carey.'
Captain John Alden, of Boston, mariner, was sent for by the
magistrates of Salem, upon the accusation of several poor, distracted,
or possessed creatures, or witches. On his examination, these wretches
began their juggling tricks, falling down, crying out, and staring in
the faces of people; the magistrates demanded of them several times
who it was of all the people in the room, that hurt them; one of the
accusers pointed several times to one Captain Hill, but said nothing,
till a man standing behind her to hold her up, stooped down to her
ear, when she immediately cried out, Alden, Alden afflicted her. Being
asked if she had ever seen Alden, she answered no, but she said the
man told her so. Alden was then committed to custody, and his sword
taken from him, for they said he afflicted them with his sword. He
was next sent for to the meeting-house, by the magistrates, and was
ordered to stand on a chair to the open view of all the assembly. The
accusers cried out that Alden pinched them when he stood on the chair;
and one of the magistrates bid the marshal hold open his hands, that
he might not pinch those creatures. Mr Gidney, one of the justices,
bid Captain Alden confess, and give glory to God. He replied, he hoped
he should always give glory to God, but never would gratify the devil.
He asked them why they should think that he should come to that
village to afflict persons that he had never seen before; and appealed
to all present and challenged any one to produce a charge against his
character. Mr Gidney said he had known him many years, and had been to
sea with him, and always believed him to be an honest man; but now he
saw cause to alter his opinion. Alden asked Gidney what reason could
be given why his looking upon him did not strike him down as well as
the miserable accusers; but no reason could be given. He assured
Gidney that a lying spirit was in his accusers, and that there was not
a word of truth in all they said of him. Alden, however, was
committed to jail where he continued fifteen weeks, when he made his
escape. At the examinations, and at other times, it was usual for the
accusers to tell of the black man, or of a spectre, as being then on
the table; the people present would strike with swords or sticks at
those places. One justice broke his cane at this exercise; and
sometimes the accusers would say they struck the spectre; and it was
even reported that several of the accused women were hurt and wounded
thereby, though at home at the same time.
In June and July, the court of Oyer and Terminer proceeded on trials
and condemnations, and six miserable creatures were executed,
protesting their innocence.
At the trial of Sarah Good, one of the afflicted girls fell into a
fit, and after coming out of it, she cried out against the prisoner
for stabbing her in the breast while in court, and actually produced a
piece of the blade of the knife which she said was used and broken in
doing it. Upon this, a young man was called to prove the imposition.
He produced a haft and part of the blade, which the court, having
viewed and compared, found to be the same; and the young man affirmed,
that yesterday he happened to break that knife, and that he cast away
the upper part in the presence of the person who now produced it. The
girl was cautioned by the court not to tell any more lies, but was
still employed to give evidence against the prisoners whose lives were
in her hands.
Mr Noyes, the minister, urged Sarah Good to confess, saying he knew
she was a witch, and she knew she was a witch; to which she replied,
'You are a liar. I am no more a witch than you are a wizard.' At the
trial of Rebecca Nurse it was remarkable that the jury brought her in
not guilty; immediately all the accusers in the court, and soon after
all the afflicted out of court, made a hideous outcry, to the
amazement of the court and spectators. The court having expressed some
dissatisfaction, the jury were induced to go out again to consider
better one expression of hers when before the court. They now brought
her in guilty, and she was condemned. After her condemnation, she was
by Mr Noyes of Salem, excommunicated and given to the devil. The
governor, however, saw cause to grant a reprieve, upon which, when
known, the accusers renewed their dismal outcries against her,
insomuch that the governor was by some Salem gentlemen prevailed with
to recall the reprieve, and she was executed with the rest. The
testimonials of her Christian behaviour, both in the course of her
life, and at her death, are numerous and highly satisfactory. Mary
Easty, her sister, was also condemned. She was of a serious and
religious character, and before her execution she presented a petition
to the court and the reverend ministers at Salem, protesting her
innocence before God. She petitioned, not for her own life, for she
knew she must die; but most earnestly prayed, that if possible, no
more innocent blood might be shed. By her own innocence she said she
knew the court was in the wrong way, and humbly begged that their
honors would examine the confessing witches, being confident that many
of them had belied themselves and others. They had accused her and
others, she said, of having made a league with the devil, which she
and they most positively denied. 'The Lord alone, who is the searcher
of all hearts, knows that as I shall answer it at the tribunal seat,
that I know nothing of witchcraft, therefore I cannot, I dare not,
belie my own soul by confessing.' She intreats their honors not to
deny the humble petition of a poor, dying, innocent person, and prays
that the Lord will give a blessing to their endeavors that no more
innocent blood be shed. These two women were among the eight who were
executed together, when the Rev. Mr Noyes, turning towards the bodies,
said, what a sad thing it is to see eight firebrands of hell hanging
there!!
John Proctor, while confined in prison, complained that two young men
were compelled to a confession by being tied neck and heels till the
blood was ready to burst out of their noses. They then confessed that
one had been a wizard a month, and the other five weeks, and that
their mother had made them so when she had been confined in jail
without seeing them for nine weeks. He adds, 'My son, William Proctor,
when he was examined, because he would not confess that he was guilty,
they tied him up neck and heels till the blood gushed out of his
nose.'
At a court held in Salem, April, 1692, by the honorable Thomas
Danforth, deputy governor, Elizabeth Proctor was tried for witchcraft.
The witnesses were Indian John, husband to Tituba, and three or four
girls who pretended to be afflicted by the said Proctor. The questions
by the court, and the answers of the witnesses, were exceedingly
futile and whimsical; but they exhibited their antic gestures and
fits, which they pretended were caused by the presence of the prisoner
at the bar. The court then put the question thus--'Elizabeth Proctor,
you understand whereof you are charged, viz. to be guilty of sundry
acts of witchcraft: what say you to it?' 'Speak the truth as you will
answer it before God another day. What do you say, Goody Proctor, to
these things?' 'I take God in heaven to be my witness, that I know
nothing of it, no more than a child.' Proctor, the husband, being
present in court, the afflicted girls cried out against him, saying he
was a wizard, and again exhibited their tricks and fits. The question
was put by the court, 'Who hurts you?' Answer. 'Goodman Proctor, and
his wife too.' By the court. 'What do you say, Goodman Proctor, to
these things?' 'I know not, I am entirely innocent.' It is no less
painful than astonishing to add that by such miserable evidence,
Proctor and his wife were both condemned and executed. Proctor
earnestly entreated that he might be allowed a few days to prepare
himself for death, and at his execution he desired in the most
affecting manner that Mr Noyes would pray with, and for him; but his
request was cruelly denied him, because he would not confess himself
to be a wizard.
August 19th, 1692, five persons were executed, all protesting their
innocence in the firmest manner. One of this number was Mr George
Burroughs, who had been a preacher several years before at Salem
village, where there had been some misunderstanding between him and
the people; afterwards he became a preacher at Wells. It was alleged
against Mr Burroughs, that he had been seen to perform feats of
strength exceeding the natural powers of man. He had lifted a barrel
of molasses or cider from a canoe, and carried it to the shore. He
would, with one hand, extend a heavy musket of six or seven feet
barrel, at arm's length. In addition to these charges, it was urged
by the writers of that day, as a principal part of the evidence, that
seven or eight of the confessing witches witnessed against him. But it
will appear from the examinations by the court, that their evidence
was drawn from them. For example. Question to Mary Lacey. 'Was there
not a man among you at your meetings?' 'None but the devil.' 'Your
mother and grandmother say there was a minister there; did you not see
men there?' 'There was a minister there, and I think he is now in
prison.' 'Was there not one Mr Burroughs there?' 'Yes.'--Question to
another witness. 'Were there not two ministers there?' 'I heard Sarah
Good talk of a minister or two, one of them is he that has been to the
eastward; his name is Burroughs.' Margaret Jacobs had been brought to
accuse herself of being a witch, and then to charge Burroughs the
minister, and her own grandfather, but afterwards being struck with
horror, she chose to lose her own life rather than persist in her
confession. She begged forgiveness of Burroughs before his execution,
who is said to have freely forgiven her; and to have prayed with, and
for her. She also recanted all she had said against her grandfather,
but all in vain as to his life. Some of the accusers asserted that
Burroughs often attended the witch or devil's sacrament. Some
testified, that, in their torments, Burroughs tempted them to go to a
sacrament; and he would, with the sound of a trumpet, summon other
witches; who, quickly after the sound, would come from all quarters
unto the rendezvous. Numerous other charges, equally frivolous, were
brought against this unfortunate minister, as stated by Dr Cotton
Mather; among others, his venomous bites, leaving the prints of his
teeth upon the flesh, which would compare precisely with his set of
teeth. It is seldom that a man, 80 years of age, can boast a good set
of teeth, and some said that he had not one in his head, and could be
no other than imaginary teeth, but these could answer their purpose.
Burroughs had been twice married, and it was reported of him, perhaps
truly, that he had treated his wives unkindly.
'Several of the bewitched,' adds Dr Cotton Mather, 'gave in their
testimony that they had been troubled with the apparitions of two
women, who said they were Burroughs' two wives, and that he had been
the death of them, and that the magistrates must be told of it, before
whom, if Burroughs upon his trial denied it, they did not know but
they should appear against him in court. Burroughs being now on trial,
one of the bewitched persons was cast into horror at the ghosts of the
two deceased wives, then appearing before him, and crying for
vengeance against him. But he, though much appalled, utterly denied
that he discerned anything of it: nor was this,' adds Dr Mather, 'any
part of his conviction.'[B] It was testified by some of the
witnesses, that the prisoner had been at witch meetings with them; and
that he was the person who had seduced them into the snares of
witchcraft; that he promised them fine clothes for doing it; that he
brought puppets to them, and thorns to stick into those puppets, for
the afflicting of other people; and that he exhorted them with the
rest of the crew to bewitch all Salem village, but be sure to do it
gradually, if they would prevail in what they did. It was testified of
one Ruck, brother-in-law to the prisoner, that himself and sister,
with Burroughs, going out two or three miles to gather strawberries,
Ruck, with his sister, rode home very moderately with Burroughs on
foot in company. Burroughs stepped aside into the bushes, whereupon
they halted and holloed for him. He not answering, they proceeded
homewards with a quickened pace, and yet, when they were got near
home, to their astonishment they found him on foot with them, having a
basket of strawberries. Burroughs then fell to chiding his wife for
speaking to her brother of him on the road; which, when they wondered
at, he said he knew their thoughts. Ruck being startled at that,
intimated that the devil himself, did not know so far. Burroughs
answered, 'My God makes known your thoughts unto me.' The prisoner at
the bar had nothing to answer unto what was thus witnessed against
him, that was worth considering. 'But the court began to think,' says
Dr Mather, 'that he then stepped aside only that by the assistance of
the black man he might put on his invisibility, and in that
fascinating mist, gratify his own jealous humor to hear what they said
of him.' This is paying no great compliment to the philosophical
character of the court. Burroughs was, however, condemned, and was
carried in rags in a cart through the streets of Salem, to his
execution; and his body was dragged by the rope over the ground, and
buried among some rocks, one hand and part of the face left uncovered.
When on the ladder, he repeated the Lord's Prayer; probably because it
was the popular opinion, that a wizard is deprived of the power of
doing it, and he also protested against the injustice of his
sufferings with such awful solemnity, as to affect the spectators to
tears, and it was by some apprehended that the populace would have
prevented the execution. He suffered this ignominious death at the age
of about 80 years, with fervent prayers that the dreadful delusion
might cease. As soon as he was turned off, Dr Cotton Mather, being
mounted, addressed himself to the people, declaring that Burroughs was
not an ordained minister, and that there was the fullest proof of his
guilt. Dr Increase Mather, equally credulous in these things with his
son, in his "Cases of Conscience," affirms, that he was present at the
trial of Burroughs, and had he been one of his judges, he could not
have acquitted him. 'For several persons did on oath testify, that
they saw him do such things as no man that has not a devil to be his
familiar, could perform.'
[B] In an English court, a witness was about to relate an
account of a murder as he received it from the ghost of the
murdered person. 'Hold, sir,' said the judge; 'The ghost is an
excellent witness, and his evidence the best possible, but he
cannot be heard by proxy in this court; summon him hither, and
I'll hear him in person; but your communication is mere hearsay,
which my office compels me to reject.' If a court or magistrate
will listen to ghost evidence to convict a reputed criminal, why
not admit the same evidence on the contrary, in proof of
innocence. And if a judge or magistrate countenance or abet such
kind of juggling with diabolical influence, do they not come
under the penalty of the statute of King James, which interdicts
all acts of sorcery whatever, and all charms for employing
spirits?
John Willard was another who suffered about the same time. He had been
employed in looking up witches, but at last refusing to fetch in more,
as he deemed it unjust, he was accused. He at first made his escape to
a distance of forty miles, but was overtaken and condemned. Giles
Corey, aged about 80 years, was brought to trial, but refused to
plead, being unwilling to be tried by a jury that cleared no one; he
was therefore pressed to death. When in the agonies of death, the
victim thrust out his tongue, and the officer pushed it into his mouth
with his cane. This was the first, and I believe the only one, who was
pressed to death in New England, though there had been examples of it
in Old England. Corey's wife suffered at the gallows, where she made
an eminent prayer.
September 22d, eight were executed, the horse carrying them together
in a cart to the gallows, failed for a short time, and the accusers
said the devil hindered it; but it may be asked, if he had power to
arrest the cart for a moment, why not stop it altogether, and prevent
the executions? But they shew no signs of confidence or hope in his
power to save them. One Wardwell, having formerly confessed himself
guilty and afterwards denied it, was brought upon his trial. His
former confession and spectre evidence were adduced against him; but
his own wife and daughter accused him and saved themselves. 'There
are,' says Hutchinson, 'many instances of children accusing their
parents, and some, of parents accusing their children. This is the
only instance of a wife or husband accusing one the other, and surely
this instance ought not to have been suffered. I shudder while I
relate it.' Besides these irregularities, there were others in the
course of these trials. At the execution of Wardwell, while he was
speaking to the people, protesting his innocence, the executioner
being at the same time smoking his pipe, the smoke coming in his face
interrupted his discourse, the accusers said the devil hindered him
with smoke.
Mrs English was a woman of superior mind, and an excellent education;
but was thought not to be very condescending or charitable to the
poor; and by some of them she was accused of witchcraft. The officer
read to her the warrant in the evening, and guards were placed round
her house. In the morning, after attending the devotions of the
family, she kissed her children with great composure, proposed her
plan of education, and took leave of them, and told the officer she
was ready to die, being confident that would be her fate. After being
examined, she was by indulgence committed to custody in a public
house, where her husband frequently visited her, and this occasioned
an accusation against him. Being a man of large property, a merchant
in Salem, and having considerable influence, he fortunately obtained
permission to be confined with his wife in a prison in Boston, till
the time of trial. Here their friends found means to effect their
escape, and they fled to New York, where they were received with
friendly attention by Governor Fletcher. In the winter following, Mr
English sent generous supplies to the suffering poor at Salem; but on
his return after the storm had subsided, he found his house plundered,
and his property so reduced, that from an estate valued at £1500, he
realized only about £300.
In July, one Goody Foster was examined before four justices. She had
confessed many things of herself, but her daughter now confessed
others in which she was concerned. She was told that her daughter was
with her when she rode on the stick, and was with her at the witch
meetings, and was asked how long her daughter had been engaged with
her. She replied that she had no knowledge of it at all. She was then
told that one of the afflicted persons said, that Goody Carryer's
shape told her that Goody Foster had made her daughter a witch about
thirteen years ago. She replied that she knew no more about her
daughter's being a witch, than what day she should die. If I knew
anything more I would speak it to the utmost. The daughter being
called in, and asked whether she had any discourse with her mother
while riding on the stick, replied, I think not a word. Next comes the
important question by the magistrate, 'Who rid foremost on that stick
to the village?' 'I suppose my mother.' The mother replied, 'no, Goody
Carryer was foremost.' It might be supposed that it was time for the
magistrates to stop; but they proceed to question the daughter. 'How
many years since they were baptized, who baptized them, and how?'
'Three or four years I suppose; the old serpent dipped their heads in
the water, saying they were his, and that he had power over them
forever and ever.' 'How many were baptized that day, and who were
they?' 'I think there were six, some of the chiefs, they were of the
higher powers.' The old woman's grandaughter, M. Lacey, was now called
in, and instantly M. Warren fell into a violent fit, but was soon
restored when Lacey laid her hand on her arm. Question by the
justices. 'How dare you come in here and bring the devil with you to
afflict these poor creatures; which way do you do it?' 'I cannot tell.
If my mother made me a witch I did not know it.' She was now directed
to look on M. Warren in a friendly way, without injuring her; but in
doing so she struck her down with her eyes. Being asked if she would
now acknowledge herself to be a witch, she said yes. Being asked how
long, she said she had not been a witch above a week. The devil
appeared to her in the shape of a horse, bidding her worship him, and
fear nothing, and he would not bring her out, but he has proved a liar
from the beginning. The questions being still put to her, she again
said, she had been a witch but a little more than a week; but at
another time she replied, that the devil appeared to her a little more
than a year ago for the first time.
Among other persons accused of witchcraft, was Mrs Hale, whose
husband, the minister of Beverly, had been very active in these
prosecutions; this was a stroke which the good man was not prepared
to receive. Being fully satisfied of his wife's innocence, the
question was now suggested and controverted, whether the devil could
afflict in a good person's shape, taking it for granted, that the
minister's wife was a good person. The accusation of Mrs Hale, and
some others of respectable character, brought them to believe that the
devil could so manage matters as that the afflicted person should
think he did. This affair effected a considerable alteration in the
sentiments and conduct of Mr Hale. He became much more moderate and
rational in his views of witchcraft. In the midst of their distress
and confusion, the clergymen of the town and vicinity held a
consultation by request of the governor and council, upon the state of
things as they stood; particularly, to consider the question, whether
Satan may not appear in the shape of an innocent and pious, as well as
of a nocent and wicked person, to afflict such as suffer by diabolical
molestation? They reported, among other things, as their opinion,
'That presumptions, whereupon persons may be committed, and much more,
convictions, as being guilty of witchcraft, ought certainly to be
more considerable than barely the accused person's being represented
by a spectre unto the afflicted; inasmuch as it is an undoubted and
notorious thing, that a demon may by God's permission appear even to
ill purposes, in the shape of an innocent, yea, of a virtuous man. Nor
can we esteem alterations made in the sufferers by a look or touch of
the accused, to be an infallible evidence of guilt, but frequently
liable to be abused by the devil's legerdemain.'
Among the confessing witches were D. Falkner, a child of ten years, A.
Falkner, of eight, and S. Carryer, between seven and eight. Sarah
Carryer's confession. It was asked by the magistrates. 'How long hast
thou been a witch?' 'Ever since I was six years old.' 'How old are you
now?' 'Near eight years old; brother Richard says I shall be eight
years old next November.' 'Who made you a witch?' 'My mother. She made
me set my hand to a book. I touched it with my fingers, and the book
was red, the paper was white.' Being questioned she said she never had
seen the black man, the place where she did it was in a pasture, and
her aunt T. and her cousins were there. They promised to give her a
black dog, but the dog never came to her. 'But you said you saw a cat
once, what did that say to you?' 'It said it would tear me in pieces
if I would not set my hand to the book.' She said her mother baptized
her, and the devil or black man was not there as she saw. She said she
afflicted people by pinching them, she had no puppets, her mother
carried her to afflict. 'How did your mother carry you when she was in
prison?' 'She came like a black cat.' 'How did you know it was your
mother?' 'The cat told me she was my mother.' This poor child's mother
was then under sentence of death, and the mother of the other two
children was in prison also, and was soon after tried and condemned.
The following is among the affecting instances of confessors
retracting their confessions.
The humble declaration of Margaret Jacobs unto the honored court now
sitting at Salem, showeth, 'That whereas your poor and humble
declarant, being closely confined in Salem jail, for the crime of
witchcraft, which crime, thanks be to the Lord, I am altogether
ignorant of, as will appear at the great day of judgment. May it
please the honored court, I was cried out upon by some of the
possessed persons, as afflicting them; whereupon I was brought to my
examination, which persons at the sight of me fell down, which did
very much startle and affright me. The Lord above knows I knew nothing
in the least degree who afflicted them; they told me without doubt I
did, or they would not fall down at seeing me; they told me if I would
not confess, I should be put down into the dungeon, and would be
hanged; but if I would confess I should have my life spared; the which
did so affright me, that to save my life, I did make the confession,
which confession, may it please the honored court, is altogether false
and untrue. The very first night after, I was in such horror of
conscience that I could not sleep, for fear the devil would carry me
away for telling such horrid lies. I was, may it please the honored
court, sworn to my confession, as I understand since, but at that time
I was ignorant of it, not knowing what an oath did mean. The Lord, I
hope, in whom I trust, out of the abundance of his mercy, will forgive
me my false forswearing myself. What I said was altogether false
against my grandfather and Mr Burroughs, which I did to save my life
and to have my liberty; but the Lord charging it to my conscience,
made me in so much horror, that I could not contain myself before I
had denied my confession; choosing rather death with a quiet
conscience, than to live in such horror. And now, may it please your
honors, I leave it to your pious and judicious discretion, to take
pity and compassion on my young and tender years, to act and to do
with me as the Lord and your honors shall see good; having no friend
but the Lord to plead my cause, not being guilty in the least measure
of the crime of witchcraft, nor any other sin that deserves death from
the hands of man.'
The horrid scourge of witchcraft was, by means of the imprudence, or
rather the folly, of an individual, extended to the town of Andover.
One Joseph Ballard, of that town, sent to Salem for some of the
accusers who pretended to have the spectral sight to tell him who
afflicted his wife, who was then sick of a fever. Soon after this,
fifty persons at Andover were accused of witchcraft, many of whom
were among the most reputable families. Here the nonsensical stories
of riding on poles through the air, were circulated. Many parents
believed their children to be witches, and many husbands their wives,
&c.
The following is the grand jury's bill against Mary Osgood.
'The jurors for our sovereign Lord and Lady the King and Queen
present, that Mary Osgood, wife of Captain Joseph Osgood, of Andover,
in the county of Essex, about eleven years ago, wickedly, maliciously,
and feloniously, a covenant with the devil did make, and signed the
devil's book, and took the devil to be her God, and consented to serve
and worship him, and was baptized by the devil, and renounced her
former christian baptism, and promised to be the devil's, both body
and soul, forever, and to serve him; by which diabolical covenant by
her made with the devil, she, the said Mary Osgood, is become a
detestable witch, against the peace of our sovereign Lord and Lady the
King and Queen, their crown and dignity, and the laws in that case
made and provided.'
The foregoing bill was grounded principally on her own confession,
the purport of which is as follows.--That about eleven years ago, when
she was in a melancholy state, upon a certain time while walking in
her orchard, she saw the appearance of a cat at the end of her house,
which she supposed was a real cat, about this time she made a covenant
with the devil, &c. She said further, that about two years agone, she
was carried through the air in company with three others, whom she
named, to five mile pond, where she was baptized by the devil, and was
transported back again through the air in the same manner in which she
went, and believes they were carried on a pole. She confesses that she
had afflicted three persons, and that she did it by pinching her bed
clothes, and giving consent the devil should do it in her shape, and
that the devil could not do it without her consent. When in court, she
afflicted several persons, as they pretended, and they were as usual
restored by her touching their hands. It was not long after, that the
said Mary Osgood, with five other women, who had, when in danger,
confessed themselves guilty, retraced their confessions, stating that
'they were blind-folded, and their hands were laid on the afflicted
persons who fell into fits; others when they felt our hands, said they
were well, and that we were guilty of afflicting them, whereupon we
were committed to prison. By reason of that sudden surprisal, knowing
ourselves perfectly innocent, we were exceedingly astonished and
amazed, consternated and afflicted out of our reason. Our nearest and
dearest friends and relations, seeing our awful situation, entreated
us to make confession, as the only way to save our lives. They, out of
tender love and pity, persuaded us to make such confession, telling us
we were witches, they knew it, and we knew it, and they knew that we
knew it, which made us think it was really so. Our understanding and
reasoning faculties almost gone, we were incapable of judging of our
condition. Some time after, when we had been better composed, they
telling us what we had confessed, we did profess we were innocent, of
such things.' The testimonials to these persons' characters, says
Governor Hutchinson, by the principal inhabitants of Andover, will
outweigh the credulity of the justices who committed, or of the grand
jury which found bills against them. Fiftythree reputable inhabitants
of Andover, addressed the court, held at Salem, stating that 'they are
women of whom we can truly give this character and commendation, that
they have not only lived among us so inoffensively as not to give the
least occasion to suspect them of witchcraft, but by their sober,
godly, and exemplary lives and conversation, have obtained a good
report in the place, where they have been well esteemed and approved
in the church, of which they are members.'
One Dudley Bradstreet, a justice of peace in Andover, having himself
committed thirty or forty persons to prison for supposed witchcraft,
himself and wife were both accused, and they were obliged to flee for
their lives. The accusers reported, that Mr Bradstreet had killed nine
persons, for they saw the ghosts of murdered persons hover over those
that had killed them. A dog being afflicted at Salem, those that had
the spectral sight said, that J. Bradstreet, brother of the justice,
afflicted the dog and then rode upon him. He also was glad to make his
escape, and the dog was killed. Another dog was said to afflict
others, and they fell into fits when the dog looked on them, and he
was killed. At length a worthy gentleman of Boston, being accused by
some of those at Andover, sent a writ to arrest the accusers in a
thousand pound action, for defamation. From that time the accusations
at Andover generally ceased, to the unspeakable joy of the
inhabitants.
This tremendous storm continued sixteen months in Salem, in which was
displayed a great want of sober wisdom in some, and of moral honesty
in others, while a spirit of superstitious persecution, almost without
a parallel, generally prevailed. Nineteen innocent persons were
hanged, one pressed to death, and eight more condemned; and about
fifty confessed themselves witches, of which not one was executed.
Above one hundred and fifty were in prison, and above two hundred
more, being accused, it was thought proper to put a stop to further
prosecutions. The persons in the prisons were set at liberty, and
those who had fled returned home in peace. Experience showed that the
more were apprehended, the more were afflicted by Satan, and the
number of confessors increasing, increased the number of the accused;
and the executing of some made way for the apprehension of others,
till the numbers became actually alarming to the public, and it was
feared that Salem had involved _some innocent persons_, as all the
nineteen denied the crime to their death.
The late Dr Bentley of Salem, in his History of that town, published
in the Historical Society's Collections, observes, that 'the scene was
like a torrent, sudden, irresistible, and momentary. They who thought
they saw the delusion, did not expose it, and they who were deluded
were terrified into distraction. For a time no life was safe. On the
trials, children below twelve years of age obtained a hearing before
magistrates. Indians came and related their own knowledge of invisible
beings. Tender females told every fright, but not one man of
reputation ventured to offer a single report, or to oppose openly the
overwhelming torrent. Nothing could be more ridiculous than a mere
narrative of the evidence. It would be an affront to the sober world.
The terror was so great, that at the hazard of life, they who were
charged with guilt confessed it, and the confessions blinded the
judges. The public clamors urged them on, and the novelty of the
calamity deprived them of all ability to investigate its true causes,
till nineteen innocent persons were made victims to the public
credulity.' 'From March to August, 1692,' says Dr Bentley, 'was the
most distressing time Salem ever knew; business was interrupted, the
town deserted, terror was in every countenance, and distress in every
heart. Every place was the subject of some direful tale, fear haunted
every street, melancholy dwelt in silence in every place after the sun
retired. The population was diminished, business could not, for some
time, recover its former channels, and the innocent suffered with the
guilty. But as soon as the judges ceased to condemn, the people ceased
to accuse. Terror at the violence and the guilt of the proceedings,
succeeded instantly to the conviction of blind zeal, and what every
man had encouraged, all now professed to abhor. Every expression of
sorrow was found in Salem. The church erased all the ignominy they had
attached to the dead, by recording a most humble acknowledgment of
their error. But a diminished population, the injury done to
religion, and the distress of the aggrieved, were seen and felt with
the greatest sorrow.'