Witchcraft of New England Explained by Modern Spiritualism Part 22

DORCAS GOOD, not five years old, was big enough to have her specter seen, to have her spirit-teeth bite, and also to see clairvoyantly. The little witch was sent to jail.

SARAH OSBURN was sighted by the inner optics of the accused, and she heard voices from out the unseen. This feeble one was sent to jail, and soon died there.

MARTHA COREY was charged with afflicting; also she avowed heresy pertaining to witchcraft. Though interiorly illumined far beyond her accusers and judges, and enabled to smile amid their frowns, she was executed.

GILES COREY, seen as a specter, and accused of harming many, would make no plea to his indictment. Pressure, applied for forcing out a plea, extorted only his call for "More weight, more weight,"--and his life went out.

REBECCA NURSE, venerable matron, daughter of a mother who had been called a witch, and conscious of personal liability to then prevalent fits, was seen by, and accused of hurting, members of The Circle. Therefore she must be hanged--though jury first acquitted, and then, under rebuke, called her guilty; and though governor pardoned, and then revoked his clement act.

Fealty to witchcraft creed in that case triumphed, though nearly defeated twice.

MARY EASTY, n.o.ble woman, sister of the above, and daughter of the same witch-blooded mother, once arrested and discharged, and then re-arrested, because seen by inner eyes and accused of bewitching, rose sublimely above thoughts of self and dread of death, and appealed to the magistrates, in clear, strong, and forceful language, to change their course of procedure, to spare the innocent, and become wisely humane.

SUSANNA MARTIN, spectrally seen, and a reputed witch during more than a score of years, bravely faced the dangers besetting an accused one, was self-possessed before the magistrates, was spicy, shrewd, and keen in her answers to their questions, but failed to descend to confession, and died on Gallows Hill.

MARTHA CARRIER, having been a clear seer for forty years, and long visible by others similarly unfolded, was brave, self-possessed, and ready with pointed retort. Because hard to subdue, accusations came thick and heavy upon her from "The Circle" almost _en ma.s.se_, and she too was doomed to mount the ladder.

SARAH CARRIER, daughter of the above, eight years old, stated instructive facts in her experience as a clairvoyant, and notably said that her own _spirit_ could go forth to others and hurt them; also that her mother's was the only spirit with which she entered into the compact that made her a witch.

REV. GEORGE BURROUGHS, sometimes supernally strong physically, because, as himself a.s.serted, an Indian, invisible by others, helped him; able, by G.o.d's help as he claimed, to read his brother's thoughts; A freer and less formal religionist than most clergymen of his day, because of his high spiritual illumination; a humble but beneficent Christian--was, like his exemplar, made to yield up life at the call of such as cried, "Crucify him! crucify him!" If he was luminous, and spoke like an angel of light in the hour of his departure, he was not Satan transformed, but George Burroughs unvailing his genuine self.

1693. MARGARET RULE, the first of afflicted ones noticed in our pages, endured her strange experiences last. The evening before her fits came on she had been bitterly treated and threatened by an old woman whose curings of hurts had put her under suspicions of witchcrafts. Margaret was not a graduate from the Salem school, but was self-taught, if taught at all; and yet she saw many specters--saw, in the night, a young man in danger of drowning who was miles away from her; was lifted from her bed to the ceiling above in horizontal position by invisible beings; fasted nine days without pining; and saw and heard one bright and glorious visitant who comforted and heartened her much. She under the special watch and care of Cotton Mather, was held back, mainly perhaps by his advice, from any divulgences which should endanger the lives of others. No blood was shed because of her afflictions.

Twenty persons were put to death in Ess.e.x County, by the direct action of government officials, between June 9 and September 23, 1692. Nearly or quite two hundred were accused, arrested, imprisoned, and many more than the executed twenty were convicted. Numerous arrested ones perished under the hardships of prison life and gnawings of mental anxieties. Others had health, spirits, domestic ties, and worldly possessions shattered to pieces, and the condition of their subsequent lives made most forlorn and wretched. Neither tongue nor pen can possibly tell their tale in its fullness of horrors. Most excessively frenzying and woeful must have been the privations, sufferings, heart-wrenchings, agonies of nearly all the scattered residents of the then wooded region at and round about Salem Village, when Christendom's mighty and malignant witchcraft devil was believed to be prowling and fiercely slaughtering in their midst. No blood, nor any other mark, on the door-posts would effectually warn the fell destroyer to pa.s.s by and leave the occupants within unscathed.

Mysterious and fearful dangers flocked above, below, around, before, and behind: they lurked here, there, and everywhere continually, so that none could ever be at ease.

And now we ask, whether common sense admits that such credulity and infatuation ever pervaded any hardy, energetic, and intelligent community, in any county of Ma.s.sachusetts or New England, in any age, as that girls and old women, aided by a very few insignificant men, however bright, cunning, roguish, playful, self-conceited, greedy of notice, or resentful and malicious the leaders might be, could possibly so perform as to induce Rev. Mr. Whiting, Samuel Willard, William Morse, Cotton Mather, Deodat Lawson, Samuel Parris, Rev. Mr. Hale, and scores upon scores of other intelligent, sagacious, and leading men, to present to the public, in writing, such narratives as they did, and to essentially vouch for their own belief in the positive occurrence of such "amazing feats" as they described? We ask also, whether such frail enactors as a band of mere girls and a few women must have been, could possibly devise and manifest such tricks, and put forth such accusations, from any motives whatsoever, as would cause the leading minds throughout a large section of the state to regard the accused ones as allies of beings rising up from regions of darkness, and making malignant and most baneful onslaught upon the children of G.o.d and Christ, and upon the families and possessions of men, in such numbers and with such force, that the civil power of the land was urged and helped to put the gallows in use upon every one whose specter was said to be seen and to torment? The amazing feats are well attested.

The more amazing deviltries both of the accusers and of courts and executives, no one can doubt, if all the feats were offspring of mere juvenile and senile cunning, fraud, and malice.

In the cases of Margaret Jones, Ann Cole, Elizabeth Knap, John Stiles, and Martha Goodwin each, there is distinct mention of the presence, the speech, or the action of some spirit. We found t.i.tuba distinctly stating that she saw, heard, and was made to help a nocturnal visitant whose doings indicate that he was the originator of the vast Salem Tragedy: that visitant was a spirit. Mr. Burroughs said, in explanation of his feats of strength, that an Indian, invisible by others, was his helper. Margaret Rule, as had Mercy Lewis the year before, saw, and each was infilled with bliss by, a most glorious bright spirit. In our own day, in every city, town, and hamlet of our land, as well as on the opposite sh.o.r.e of the Atlantic, spirits are widely recognized as the authors of performances alike strange and amazing in themselves, as those described in the seventeenth century, which are there called witchcrafts. The primitive records of American witchcrafts show that portions of it, and especially that Salem witchcraft feats, were devised in supermundane brains, and enacted under their supervision.

THE CONFESSORS.

When persons arraigned for specific offences plead guilty, their pleas generally are deemed conclusive evidence that the accused have performed the special deeds set forth in the allegations. Many of the accused in witchcraft times made statements which have ever since been called _confessions_. Inference from that has long been general and wide-spread, that nearly such witchcraft as the creed of our fathers specified had positive manifestation in their day. But we seriously doubt whether any record of statements made by an accused one exhibits distinct admission that he or she had entered into covenant with that devil which one must have been in league with to become such a witch or wizard as the laws against witchcraft were intended to arrest.

Such confessions as were recorded may have been true in the main, but they fall short of confessions of the special crime alleged; they amount to little, if anything, more than admissions and statements that the confessors had seen, been influenced by, and had acted in company with apparitions or spirits all of whom were of earthly origin, and were members of the _human_ family; they confessed only to being, or to having been at times, clairvoyants.

The circ.u.mstances under which even such confessions were generally made, need to be carefully viewed before just estimate can be placed upon the worth and significance of the recorded statements.

Hutchinson supposed that "those who were condemned and not executed, all confessed their guilt," ... and that "the most effectual way to prevent an accusation" (of one's self) "was to become an accuser."

Strange--strange--and yet obviously true. An accused one, then, could look for escape from death--the legal penalty of witchcraft--only by pleading guilty to the charge. Confession of guilt, and nothing else, then, purchased exemption from capital punishment. This becoming obvious, all natural instincts for preservation of one's life, and all possible entreaties, urgings, and commands of friends and relatives, forcibly tended to extort confession even from the innocent. Husband or wife, children, parents, brothers, sisters, and trusted advisers, often all conspired in urging an accused one to plead guilty--yes, even a condemned one, for that plea was as efficacious after conviction and sentence as before. It is said that many did confess. Confessed to what? Never to having made a covenant with the great witchcraft devil nor any formidable imp of his, but generally to clairvoyant visions, to mental meetings with the specters of friends, neighbors, and other embodied mortals, and to some compacts and co-operative labors with such personages,--_never with the devil_. They did not confess to witchcraft itself _as then defined_.

The clear-headed Mary Easty besought the magistrates "to try some of the confessing witches, I being confident there is several of them has belied themselves and others." Her clear and calm brain perceived the broad distinction existing between clairvoyance and witchcraft. So, too, did Martha and Giles Corey, Jacobs, Proctor, Susanna Martin, George Burroughs, and others; these, and such as these, did not confess, while many weaker and more ignorant ones did.

Little Sarah Carrier, only eight years old, whose testimony we adduced in part, when presenting the case of her mother, throws much light upon some _confessions_ of that day. _Simon Willard_, who wrote out and attested to "the substance" of her statements, heads his record, "Sarah Carrier's _Confession_, August 11th." The girl's confession? No; it was simply a frank statement of facts in her own experience, which lets us know that when she was about six years old her own mother made her a witch, and baptized her. But "the devil, or black man, was not there, as she saw,"

when she was made a witch. She afflicted folks by pinching them; went to those whom she afflicted; but went only "_in her spirit_." Her mother was the only devil who bewitched her, and the only being whom her baptism bound her to serve. Such was her witchcraft. That plain statement is refreshing and valuable. It shows that when about six years old this mediumistic girl had become so developed that her spirit could commune with her mother's, independently of their bodies. She then became a conscious clairvoyant, and could trace felt influences, issuing from her mother, back to their source. Thenceforth mother and daughter could conjointly place themselves on the green at Salem Village, ten miles off, or in any pasture or any house whither thought might lead them. The mother's stronger mind had but to wish, and the child must go with her and do her bidding; and when the two were in rapport, any stronger spirit controlling the mother could make the child co-operative in pinchings or any other inflictions of pains. Because the little girl had set her hand to a red book presented by her own mother, and thus, by implication, bound herself to be obedient to that mother, her statement of the fact was labeled _a confession_ of witchcraft, and deemed damaging to her mother.

Three or four other children of Mrs. Carrier were able to sense spirit scenes. Her home was a domestic school of prophets, and her own children were apt pupils in it. Her moral character and influence do not here concern us.

Abigail Faulkner was condemned, and two of her children, "Dorothy ten, and Abigail eight years old, testified that their mother appeared and made them witches." That mother was daughter of Rev. Francis Dane of Andover, some of whose other children and grandchildren were accused, which suggests, though it fails to prove, that much medianimic susceptibility was imparted through either him or his wife, or both, to their offspring.

His descendants attracted the notice of clairvoyants. Hutchinson states that Mr. Dane himself "is _tenderly_ touched in several of the examinations, which" (the tenderness?) "might be owing to a fair character; and he may be one of the persons accused who" (the accusation of whom) "caused a discouragement to further prosecutions." "He," being then "near fourscore, seems to have been in danger." Internal luminosity and copious radiations from their interior forms probably rendered Rev.

Mr. Dane, Rev. Samuel Willard, Mrs. Hale, wife of the minister at Beverly, Mrs. Phips, wife of the governor, and many others of high character or standing, visible by mediumistic optics, and presentible apparitionally where spirits were wont to congregate, consult and manipulate instruments for acting out--not for learning--the "wonders of necromancy, magic, and Spiritualism."

Witch meetings, as they were called, or congregated spirits or apparitions on the green, or in the pasture of the minister at Salem Village, are mentioned more frequently and with more particularity and concordant specifications, than would naturally be looked for if they had no basis on fact. That Spirits in vast crowds have more than once been seen in modern times by a seer looking up from High Rock in Lynn, can be learned by perusal of A. J. Davis's visions there. But he was the observer of departed ones only, while the apparent personages at witch meetings of old were partly either the spirits of embodied persons or their apparitions.

The fact of apparitions being present thereat in those days proved the persons themselves apparitionally seen to be the devil's allies. Some confessors of witchcraft intended to verify the truth of their statements by describing whom they had seen, and what they had observed at such meetings. And it is not without interest that some people now read confessions like the following from Ann Foster of Andover, viz.: "That she was at the meeting of the witches at Salem Village when about twenty-five were present; that Goody Carrier came and told her of the meeting and would have her go, and so they got upon sticks and went the said journey, and being there did see Mr. Burroughs the minister, who spake to them all;... that they were presently at the Village," when they rode on the "stick or pole"; and that she heard some of the witches say that there were three hundred and five in the whole country, and that they would ruin that place--the Village. Also that there was present at that meeting two men besides Mr. Burroughs, the minister, and _one of them had gray hair_.

Not without interest are such things read, because they prompt to fancyings of things possible in an unseen sphere which hangs over and enfolds all mortals. Could Ann Foster's gray-haired man have been t.i.tuba's white-haired visitant--the originator and enactor of Salem witchcraft? Who knows? Could not he and such as he have searched out and numbered many persons in the land who were adapted to be facile instruments for his use, and found three hundred and five in all? Had not his will power to call instantly together, that is, to arrest and concentrate the attention of as many of them as were at the moment impressible by him, either directly or through other plastic mortals, from any part of the region between the Pen.o.bscot and the Hudson, or even further, and thus collect a band, that is, arrest and fix the attention, of twenty-five of them, more or less, to whom inklings of his plans for the future might be given, and whose relative rank, efficiency, or importance could be foreshadowed? Through either unconscious apparitions or conscious spirits of mortals, or of both cla.s.ses commingled, might he not enact scenes which it pleased him to have certain witnesses behold, and to proclaim, so far as he judged best, his purposes, his doctrines, or aught else it should be his pleasure to divulge or enforce? Possibly. Those witch meetings may have been much more than mere fictions.

We will look now at other and quite different confessions, or rather at what reputed confessors afterward said in explanation and defense of their own admissions. Six well-esteemed women of Andover conjointly subscribed to the following account:--

"We were all seized, as prisoners, by a warrant from the justice of the peace, and forthwith carried to Salem. And, by reason of that sudden surprisal, we, knowing ourselves innocent of the crime, were all exceedingly astonished and amazed, and consternated and affrighted even out of our reason. And our nearest and dearest relations, seeing us in that dreadful condition, and knowing our great danger, apprehended there was no other way to save our lives, as the case was then circ.u.mstanced, but by our confessing ourselves to be such and such persons as the afflicted represented us to be: they" (our friends), "out of tenderness and pity, persuaded us to confess what we did confess. And indeed that confession, that it is said we made, was no other than what was suggested to us by gentlemen, they telling us that we were witches, and they knew it and we knew it, which made us think that it was so; and our understandings, our reason, our faculties almost gone, we were not capable of judging of our condition; as also the hard measures they took with us rendered us incapable of making our defense; but said anything and everything which they desired, and most of what we said was but, in effect, a consenting to what they said. Some time after, when we were better composed, they telling us what we had confessed, we did profess that we were innocent and ignorant of such things....

"MARY OSGOOD, ABIGAIL BARKER, MARY TILER, SARAH WILSON, DELIVERANCE DANE, HANNAH TILER."

That doc.u.ment no doubt describes very accurately the mental condition and pressing circ.u.mstances under which a very large number of the confessions were made. There existed some cases, however, which differed from the above. Samuel Wardwell, represented in some accounts as insane, confessed, and afterward recalled his confession, and was executed. Margaret Jacobs, perhaps under pressure and bewilderment as great as those attendant upon the Andover women, made confession, in which she accused both her grandfather and Mr. Burroughs; but compunctions of conscience forthwith came over her, and she most fully and humbly recalled her confession, choosing rather to die on the gallows than not to confess and repent before the G.o.d of truth.

THE ACCUSING GIRLS.

One more case--not of an accused one, but of a chief accuser, Ann Putnam, the younger--merits careful attention. She was only twelve years old in 1692; but was the eldest child in a family of at least nine children, both of whose parents died while they were all young; and this eldest continued to live at the homestead, caring for the younger ones, during many years.

In August, 1706, fourteen years subsequent to the scenes in which she was eminently conspicuous, she made the following confession before the church, and thereupon was admitted to membership in it.

"The confession of Anne Putnam, when she was received to communion, 1706.

"I desire to be humble before G.o.d for that sad and humbling providence that befell my father's family in the year about '92; that I, then being in my childhood, should by such a providence of G.o.d _be made an instrument_ for the accusing of several persons of a grievous crime, whereby their lives were taken away from them, whom now I have just grounds and good reason to believe were innocent persons; and that it was a great delusion of Satan that deceived me in that sad time; whereby I justly fear I have been instrumental, with others, _though ignorantly and unwillingly_, to bring upon myself and this land the guilt of innocent blood. Though what was said or done by me against any person I can truly and uprightly say, before G.o.d and man, I did it _not out of any anger, malice, or ill-will to any person_, for I had no such thing against one of them; but what I did was ignorantly, being deluded by Satan. And particularly as I was a chief _instrument_ of accusing Goodwife Nurse and her two sisters, I desire to lie in the dust, and to be humbled for it, in that I was a cause, with others, of so sad a calamity to them and their families; for which cause I desire to lie in the dust, and earnestly beg forgiveness of G.o.d, and from all those unto whom I have given just cause of sorrow and offense, whose relations were taken away or accused.

(Signed) ANNE PUTNAM.

"This confession was read before the congregation, together with her relation, August 25, 1706; and she acknowledged it.

"J. GREEN, _Pastor_."

In that confession she speaks very pointedly of herself as having been used as an _instrument_. Any mortal may perhaps properly do so in relation to each and every act performed. But her history induces inquiry whether Ann was not very strictly an instrument; whether her own will, or whether some other intelligent being's will, used her lips when they put forth accusations of witchcraft. The latter may have been possible; for once, while we were in conversation with a lady who applied disparaging remarks to particular gentleman who was a prominent medium, we, in reply, expressed our belief that the doings which annoyed her were not the man's voluntary acts, and also that his consciousness that such deeds were alleged by truthful and trustworthy persons to have actually been performed through his physical organism made the acts even more grievous to him than to any one of his acquaintances. She doubted, while we maintained, the possibility of one's mortal form being thus subjected to a will outside of itself. Not many minutes had elapsed--not much argument having been presented on either side--before her own lips were set in use for putting forth a warm defense of Victoria C. Woodhull, a person upon whom our colloquist looked, and of whom she was accustomed to speak, with very decided disapprobation. She was a conscious listener to the words that rolled from her own lips, and experience taught her that our defense of the censured man might be admissible; for, in spite of herself, her own lips were made to bless whom her sentiments were inclining her to curse.

Baalam _could_ not curse whom his Lord did not. That lady is a _conscious_ medium--conscious that her physical organs, without her consent, and in spite of her resistance, are sometimes temporarily borrowed and used by an intelligence outside of herself. As such she is representative of many others. Of course, in these days, she is so informed as to see that actions and words of spirits are imputed to her as being her own because performed by use of her organs, while they are, in fact, no more hers than are the acts and utterances of her neighbors. But we doubt much whether any one in 1692 or 1706 had attained to knowledge that some human forms could be thus filchable and usable; no ground had then been discovered on which one could stand and credibly say, "Though my own lips spake thus and so, another's will put forth the utterances in spite of me." Firm ground for that has now been found; it is not a new formation, but existed, though then unknown, in 1692. Ann Putnam's form may have been used by another's will in each and all of her imputed accusations for witchcraft, and she, as far as then concerned, have been absolutely a will-less _instrument_.

There are other cla.s.ses of mediums. We call to mind at this instant four ladies, all of them respectable and excellent, whom we know and have known for years, whose lips often give utterance to facts, opinions, and beliefs while the ladies are absolutely unconscious; and sayings then which seem to be theirs are often wide at variance with what either their knowledge or their sense of right and truth would permit their own wills to announce. These are _unconscious_ mediums; not responsible for, because absolutely ignorant of, what their physical forms are being made to say and do. These persons are representatives of a large cla.s.s of good mediums.

One phrase in Ann Putnam's confession indicates to us that she probably belonged to the mediumistic cla.s.s here presented. She had been, years before, as she says, an _instrument_ not only ignorant, but _unwitting_.

In childhood, Ann was brightest among the bright; and, in the absence of evidence to the contrary, it is fair to presume that when reaching the age of twenty-six she was an intelligent woman, capable of knowing the fair import of any statements to which she gave deliberate and solemn a.s.sent.

We apprehend that her confession was drawn up very carefully, and in consultation with her intelligent and excellent pastor, Rev. Mr. Green; also that every word of it was carefully weighed. She seems then to have been stretching forth a hand soliciting acceptance and friendly grasp by representatives of some whose blood had been shed because of accusations from her lips; and we feel forced to presume that then she was in mental and affectional moods which would make it her duty and her choice to take upon herself all the blame for her share in the witchcraft transactions which facts and truth could possibly permit. Her confession is special. It all pertains to her _instrumental_ share in accusing innocent persons of what was then deemed grievous crime, and thus in bringing them to death upon the gallows. Her declaration is as distinct as words can make it, that the doings through her were "not out of any anger, malice, or ill-will to any person" on her part; and this renders Upham's supposition, that family, neighborhood, and sectional quarrels, disputes, rivalries, &c., were motives in her, very improbable.

Also her statement is very distinct, that whatever she did in that respect was done, so far as she was concerned, both "_ignorantly_ and _unwittingly_." We are aware that those two words are sometimes used synonymously, or very nearly so. But when the first occurs in a carefully constructed sentence, the other, if added, should be deemed to have been inserted for the special purpose of expressing something beyond what the first usually imports. The whole had not been told when she had said she acted ignorantly. To express the remainder, she added--_unwittingly_. When that word was thus applied, she cannot fairly be supposed to have meant less than that she acted _unknowingly_--that is, without either knowledge or consciousness that she did thus act. An _unwitting_ instrument--an instrument not knowing that it was being used--enfolds within itself a silent but most potent plea for the world's lenient regards. When consciousness has taken no cognizance of acts performed by the tongue or the hand,--when memory can find no record of them, compunction cannot gnaw deeply, nor conscience be a stern accuser. Often conscience may be at peace, and G.o.d may approve, where man blames. Testimony from without may force mental conviction that one's lips and limbs must have been used in doing excessive harm, though consciousness of the fact be entirely wanting. Conviction even thus generated will naturally and almost necessarily create apprehension that the world is regarding the owner of those lips and limbs as having been guilty of very great crimes. That apprehension may create sadness over all one's subsequent days. Public opinion bridles the tongue then; for a denial of guilt, however honest and true, can receive no credence where external senses have perceived knowledge to the contrary. Ann's relations to society may necessarily have been saddening during many years, even though she of herself had done nothing offensive either to her own conscience or to G.o.d.

Imagination can scarcely picture the sadness which must have come upon the accusing girls when, a year or two later, public opinion and favor, which at first buoyed them up and favored such use of their organisms as has been depicted, began to turn against them and to brand them as murderers of the innocent and good. We have no means to trace many of them through their subsequent years. Could we do it, we should expect to find them weighed down, depressed, and made forlorn by the great change of estimation in which the doings were afterward held, in which they had appeared to be prominent and most disastrous actors. Few of them probably had inherent stamina enough to enable them to stand erect, and move about firmly poised, under the burdens of obloquy, pity, hatred, resentment, &c., which the wounded hearts of the families of murdered ones would lay upon these seeming authors of their losses.