Prosecutions for witchcraft continued in the older countries after they had been abandoned here; although it soon began to be difficult, everywhere, to procure the conviction of a person accused of witchcraft. In 1716, a Mrs. Hicks and her daughter, the latter aged nine years, were hanged in Huntingdon, in England, for witchcraft. In the year 1720, an attempt, already alluded to, was made to renew the Salem excitement in Littleton, Ma.s.s., but it failed: the people had learned wisdom at a price too dear to allow them so soon to forget it.

In a letter to Cotton Mather, written Feb. 19, 1720, the excellent Dr.

Watts, after having expressed his doubts respecting the sufficiency of the spectral evidence for condemnation, says, in reference to the Salem witchcraft, "I am much persuaded that there was much immediate agency of the Devil in these affairs, and perhaps there were some real witches too." Not far from this time, we find what was probably the opinion of the most liberal-minded and cultivated people in England expressed in the following language of Addison: "To speak my thoughts freely, I believe, in general, that there is and has been such a thing as witchcraft, but, at the same time, can give no credit to any particular instance of it."

There was an execution for witchcraft in Scotland in 1722. As late as the middle of the last century, an annual discourse, commemorative of executions that took place in Huntingdon during the reign of Queen Elizabeth, continued to be delivered in that place. An act of a Presbyterian synod in Scotland, published in 1743, and reprinted at Glasgow in 1766, denounced as a national sin the repeal of the penal laws against witchcraft.

Blackstone, the great oracle of British law, and who flourished in the latter half of the last century, declared his belief in witchcraft in the following strong terms: "To deny the possibility, nay, the actual existence, of witchcraft and sorcery, is at once flatly to contradict the revealed Word of G.o.d, in various pa.s.sages both of the Old and New Testament; and the thing itself is a truth to which every nation in the world hath in its turn borne testimony, either by examples seemingly well attested, or by prohibitory laws, which at least suppose the possibility of commerce with evil spirits."

It is related, in White's "Natural History of Selborne," that, in the year 1751, the people of Tring, a market town of Hertfordshire, and scarcely more than thirty miles from London, "seized on two superannuated wretches, crazed with age and overwhelmed with infirmities, on a suspicion of witchcraft." They were carried to the edge of a horse-pond, and there subjected to the water ordeal. The trial resulted in the acquittal of the prisoners; but they were both drowned in the process.

A systematic effort seems to have been made during the eighteenth century to strengthen and renew the power of superst.i.tion. Alarmed by the progress of infidelity, many eminent and excellent men availed themselves of the facilities which their position at the head of the prevailing literature afforded them, to push the faith of the people as far as possible towards the opposite extreme of credulity. It was a most unwise, and, in its effects, deplorable policy. It was a betrayal of the cause of true religion. It was an acknowledgment that it could not be vindicated before the tribunal of severe reason. Besides all the misery produced by filling the imagination with unreal objects of terror, the restoration to influence, during the last century, of the fables and delusions of an ignorant age, has done incalculable injury, by preventing the progress of Christian truth and sound philosophy; thus promoting the cause of the very infidelity it was intended to check. The idea of putting down one error by setting up another cannot have suggested itself to any mind that had ever been led to appreciate the value or the force of truth. But this was the policy of Christian writers from the time of Addison to that of Johnson. The latter expressly confesses, that it was necessary to maintain the credit of the belief of the existence and agency of ghosts, and other supernatural beings, in order to help on the argument for a future state as founded upon the Bible.

Dr. Hibbert, in his excellent book on the "Philosophy of Apparitions,"

ill.u.s.trates some remarks similar to those just made, by the following quotation from Mr. Wesley:--

"It is true, that the English in general, and indeed most of the men in Europe, have given up all accounts of witches and apparitions as mere old wives' fables. I am sorry for it; and I willingly take this opportunity of entering my solemn protest against this violent compliment, which so many that believe the Bible pay to those who do not believe it. I owe them no such service. I take knowledge, these are at the bottom of the outcry which has been raised, and with such insolence spread throughout the nation, in direct opposition, not only to the Bible, but to the suffrage of the wisest and best men in all ages and nations. They well know (whether Christians know it or not), that the giving up witchcraft is, in effect, giving up the Bible. And they know, on the other hand, that, if but one account of the intercourse of men with separate spirits be admitted, their whole castle in the air (Deism, Atheism, Materialism) falls to the ground. I know no reason, therefore, why we should suffer even this weapon to be wrested out of our hands.

Indeed, there are numerous arguments besides, which abundantly confute their vain imaginations. But we need not be hooted out of one: neither reason nor religion requires this."

The belief in witchcraft continued to hold a conspicuous place among popular superst.i.tions during the whole of the last century. Many now living can remember the time when it prevailed very generally. Each town or village had its peculiar traditionary tales, which were gravely related by the old, and deeply impressed upon the young.

The legend of the "Screeching Woman" of Marblehead is worthy of being generally known. The story runs thus: A piratical cruiser, having captured a Spanish vessel during the seventeenth century, brought her into Marblehead harbor, which was then the site of a few humble dwellings. The male inhabitants were all absent on their fishing voyages. The pirates brought their prisoners ash.o.r.e, carried them at the dead of the night into a retired glen, and there murdered them.

Among the captives was an English female pa.s.senger. The women who belonged to the place heard her dying outcries, as they rose through the midnight air, and reverberated far and wide along the silent sh.o.r.es. She was heard to exclaim, "O mercy, mercy! Lord Jesus Christ, save me! Lord Jesus Christ, save me!" Her body was buried by the pirates on the spot. The same piercing voice is believed to be heard at intervals, more or less often, almost every year, in the stillness of a calm starlight or clear moonlight night. There is something, it is said, so wild, mysterious, and evidently superhuman in the sound, as to strike a chill of dread into the hearts of all who listen to it.

The writer of an article on this subject, in the "Marblehead Register"

of April 3, 1830, declares, that "there are not wanting, at the present day, persons of unimpeachable veracity and known respectability, who still continue firmly to believe the tradition, and to a.s.sert that they themselves have been auditors of the sounds described, which they declare were of such an unearthly nature as to preclude the idea of imposition or deception."

When "the silver moon unclouded holds her way," or when the stars are glistening in the clear, cold sky, and the dark forms of the moored vessels are at rest upon the sleeping bosom of the harbor; when no natural sound comes forth from the animate or inanimate creation but the dull and melancholy rote of the sea along the rocky and winding coast,--how often is the watcher startled from the reveries of an excited imagination by the piteous, dismal, and terrific screams of the unlaid ghost of the murdered lady!

A negro died, fifty years ago, in that part of Danvers called originally Salem Village, at a very advanced age. He was supposed to have reached his hundredth year. He never could be prevailed upon to admit that there was any delusion or mistake in the proceedings of 1692. To him, the whole affair was easy of explanation. He believed that the witchcraft was occasioned by the circ.u.mstance of the Devil's having purloined the church-book, and that it subsided so soon as the book was recovered from his grasp. Perhaps the particular hypothesis of the venerable African was peculiar to himself; but those persons must have a slight acquaintance with the history of opinions in this and every other country, who are not aware that the superst.i.tion on which it was founded has been extensively entertained by men of every color, almost, if not quite, up to the present day. If the doctrines of demonology have been completely overthrown and exterminated in our villages and cities, it is a very recent achievement; nay, I fear that in many places the auspicious event remains to take place.

In the year 1808, the inhabitants of Great Paxton, a village of Huntingdonshire, in England, within sixty miles of London, rose in a body, attacked the house of an humble, and, so far as appears, inoffensive and estimable woman, named Ann Izard, suspected of bewitching three young females,--Alice Brown, f.a.n.n.y Amey, and Mary Fox,--dragged her out of her bed into the fields, pierced her arms and body with pins, and tore her flesh with their nails, until she was covered with blood. They committed the same barbarous outrage upon her again, a short time afterwards; and would have subjected her to the water ordeal, had she not found means to fly from that part of the country.

The writer of the article "Witchcraft," in Rees's "Cyclopaedia,"

gravely maintains the doctrine of "ocular fascination."

Prosecutions for witchcraft are stated to have occurred, in the first half of the present century, in some of the interior districts of our Southern States. The civilized world is even yet full of necromancers and thaumaturgists of every kind. The science of "palmistry" is still practised by many a muttering vagrant; and perhaps some in this neighborhood remember when, in the days of their youthful fancy, they held out their hands, that their future fortunes might be read in the lines of their palms, and their wild and giddy curiosity and anxious affections be gratified by information respecting wedding-day or absent lover.

The most celebrated fortune-teller, perhaps, that ever lived, resided in an adjoining town. The character of "Moll Pitcher" is familiarly known in all parts of the commercial world. She died in 1813. Her place of abode was beneath the projecting and elevated summit of High Rock, in Lynn, and commanded a view of the wild and indented coast of Marblehead, of the extended and resounding beaches of Lynn and Chelsea, of Nahant Rocks, of the vessels and islands of Boston's beautiful bay, and of its remote southern sh.o.r.e. She derived her mysterious gifts by inheritance, her grandfather having practised them before in Marblehead. Sailors, merchants, and adventurers of every kind, visited her residence, and placed confidence in her predictions.

People came from great distances to learn the fate of missing friends, or recover the possession of lost goods; while the young of both s.e.xes, impatient of the tardy pace of time, and burning with curiosity to discern the secrets of futurity, availed themselves of every opportunity to visit her lowly dwelling, and hear from her prophetic lips the revelation of the most tender incidents and important events of their coming lives. She read the future, and traced what to mere mortal eyes were the mysteries of the present or the past, in the arrangement and aspect of the grounds or settlings of a cup of tea or coffee. Her name has everywhere become the generic t.i.tle of fortune-tellers, and occupies a conspicuous place in the legends and ballads of popular superst.i.tion. Her renown has gone abroad to the farthest regions, and her memory will be perpetuated in the annals of credulity and imposture. An air of romance is breathed around the scenes where she practised her mystic art, the interest and charm of which will increase as the lapse of time removes her history back towards the dimness of the distant past.

The elements of the witchcraft delusion of 1692 are slumbering still in the bosom of society. We hear occasionally of haunted houses, cases of second-sight, and communications from the spiritual world. It always will be so. The human mind feels instinctively its connection with a higher sphere. Some will ever be impatient of the restraints of our present mode of being, and p.r.o.ne to break away from them; eager to pry into the secrets of the invisible world, willing to venture beyond the bounds of ascertainable knowledge, and, in the pursuit of truth, to aspire where the laws of evidence cannot follow them. A love of the marvellous is inherent to the sense of limitation while in these terrestrial bodies; and many will always be found not content to wait until this tabernacle is dissolved and we shall be clothed upon with a body which is from Heaven.

APPENDIX.

I. LAWSON'S PREFATORY ADDRESS.

II. LAWSON'S BRIEF ACCOUNT.

III. LETTER TO JONATHAN CORWIN.

IV. EXTRACTS FROM MR. PARRIS'S CHURCH RECORDS.

APPENDIX.

I.

PREFATORY ADDRESS.

[From the edition of Deodat Lawson's Sermon printed in London, 1704.]

_To all my Christian Friends and Acquaintance, the Inhabitants of Salem Village._

CHRISTIAN FRIENDS,--The sermon here presented unto you was delivered in your audience by that unworthy instrument who did formerly spend some years among you in the work of the ministry, though attended with manifold sinful failings and infirmities, for which I do implore the pardoning mercy of G.o.d in Jesus Christ, and entreat from you the covering of love. As this was prepared for that particular occasion when it was delivered amongst you, so the publication of it is to be particularly recommended to your service.

My heart's desire and continual prayer to G.o.d for you all is, that you may be saved in the day of the Lord Jesus Christ; and, accordingly, that all means he is using with you, by mercies and afflictions, ordinances and providences, may be sanctified to the building you up in grace and holiness, and preparing you for the kingdom of glory. We are told by the apostle (Acts xiv. 22), that through many tribulations we must enter into the kingdom of G.o.d. Now, since (besides your share in the common calamities, under the burden whereof this poor people are groaning at this time) the righteous and holy G.o.d hath been pleased to permit a sore and grievous affliction to befall you, such as can hardly be said to be common to men; viz., by giving liberty to Satan to range and rage amongst you, to the torturing the bodies and distracting the minds of some of the visible sheep and lambs of the Lord Jesus Christ. And (which is yet more astonishing) he who is the accuser of the brethren endeavors to introduce as criminal some of the visible subjects of Christ's kingdom, by whose sober and G.o.dly conversation in times past we could draw no other conclusions than that they were real members of his mystical body, representing them as the instruments of his malice against their friends and neighbors.

I thought meet thus to give you the best a.s.sistance I could, to help you out of your distresses. And since the ways of the Lord, in his permissive as well as effective providence, are unsearchable, and his doings past finding out, and pious souls are at a loss what will be the issue of these things, I therefore bow my knees unto the G.o.d and Father of our Lord Jesus Christ, that he would cause all grace to abound to you and in you, that your poor place may be delivered from those breaking and ruining calamities which are threatened as the pernicious consequences of Satan's malicious operations; and that you may not be left to bite and devour one another in your sacred or civil society, in your relations or families, to the destroying much good and promoting much evil among you, so as in any kind to weaken the hands or discourage the heart of your reverend and pious pastor, whose family also being so much under the influence of these troubles, spiritual sympathy cannot but stir you up to a.s.sist him as at all times, so especially at such a time as this; he, as well as his neighbors, being under such awful circ.u.mstances. As to this discourse, my humble desire and endeavor is, that it may appear to be according to the form of sound words, and in expressions every way intelligible to the meanest capacities. It pleased G.o.d, of his free grace, to give it some acceptation with those that heard it, and some that heard of it desired me to transcribe it, and afterwards to give way to the printing of it. I present it therefore to your acceptance, and commend it to the divine benediction; and that it may please the Almighty G.o.d to manifest his power in putting an end to your sorrows of this nature, by bruising Satan under your feet shortly, causing these and all other your and our troubles to work together for our good now, and salvation in the day of the Lord, is the unfeigned desire, and shall be the uncessant prayer, of--

Less than the least, of all those that serve,

In the Gospel of our Lord Jesus,

DEODAT LAWSON.

II.

DEODAT LAWSON'S NARRATIVE.

[Appended to his Sermon, London edition, 1704.]

At the request of several worthy ministers and Christian friends, I do here annex, by way of appendix to the preceding sermon, some brief account of those amazing things which occasioned that discourse to be delivered. Let the reader please therefore to take it in the brief remarks following, and judge as G.o.d shall incline him.

It pleased G.o.d, in the year of our Lord 1692, to visit the people at a place called Salem Village, in New England, with a very sore and grievous affliction, in which they had reason to believe that the sovereign and holy G.o.d was pleased to permit Satan and his instruments to affright and afflict those poor mortals in such an astonishing and unusual manner.

Now, I having for some time before attended the work of the ministry in that village, the report of those great afflictions came quickly to my notice, and the more readily because the first person afflicted was in the minister's family who succeeded me after I was removed from them. In pity, therefore, to my Christian friends and former acquaintance there, I was much concerned about them, frequently consulted with them, and fervently, by divine a.s.sistance, prayed for them; but especially my concern was augmented when it was reported, at an examination of a person suspected for witchcraft, that my wife and daughter, who died three years before, were sent out of the world under the malicious operations of the infernal powers, as is more fully represented in the following remarks. I did then desire, and was also desired by some concerned in the Court, to be there present, that I might hear what was alleged in that respect; observing, therefore, when I was amongst them, that the case of the afflicted was very amazing and deplorable, and the charges brought against the accused such as were ground of suspicions, yet very intricate, and difficult to draw up right conclusions about them; I thought good, for the satisfaction of myself and such of my friends as might be curious to inquire into those mysteries of G.o.d's providence and Satan's malice, to draw up and keep by me a brief account of the most remarkable things that came to my knowledge in those affairs, which remarks were afterwards (at my request) revised and corrected by some who sat judges on the bench in those matters, and were now transcribed from the same paper on which they were then written. After this, I being by the providence of G.o.d called over into England in the year 1696, I then brought that paper of remarks on the witchcraft with me; upon the sight thereof some worthy ministers and Christian friends here desired me to reprint the sermon, and subjoin the remarks thereunto in way of appendix; but for some particular reasons I did then decline it. But now, forasmuch as I myself had been an eye and ear witness of most of those amazing things, so far as they came within the notice of human senses, and the requests of my friends were renewed since I came to dwell in London, I have given way to the publishing of them, that I may satisfy such as are not resolved to the contrary, that there may be (and are) such operations of the powers of darkness on the bodies and minds of mankind by divine permission, and that those who sat judges on those cases may, by the serious consideration of the formidable aspect and perplexed circ.u.mstances of that afflictive providence, be in some measure excused, or at least be less censured, for pa.s.sing sentence on several persons as being the instruments of Satan in those diabolical operations, when they were involved in such a dark and dismal scene of providence, in which Satan did seem to spin a finer thread of spiritual wickedness than in the ordinary methods of witchcraft: hence the judges, desiring to bear due testimony against such diabolical practices, were inclined to admit the validity of such a sort of evidence as was not so clearly and directly demonstrable to human senses as in other cases is required, or else they could not discover the mysteries of witchcraft. I presume not to impose upon my Christian or learned reader any opinion of mine how far Satan was an instrument in G.o.d's hand in these amazing afflictions which were on many persons there about that time; but I am certainly convinced, that the great G.o.d was pleased to lengthen his chain to a very great degree for the hurting of some and reproaching of others, as far as he was permitted so to do. Now, that I may not grieve any whose relations were either accused or afflicted in those times of trouble and distress, I choose to lay down every particular at large, without mentioning any names or persons concerned (they being wholly unknown here); resolving to confine myself to such a proportion of paper as is a.s.signed to these remarks in this impression of the book, yet, that I may be distinct, shall speak briefly to the matter under three heads; viz.:--

1. Relating to the afflicted.

2. Relating to the accused. And, 3. Relating to the confessing witches.

To begin with the afflicted.--

1. One or two of the first that were afflicted complaining of unusual illness, their relations used physic for their cure; but it was altogether in vain.

2. They were oftentimes very stupid in their fits, and could neither hear nor understand, in the apprehension of the standers-by; so that, when prayer hath been made with some of them in such a manner as might be audible in a great congregation, yet, when their fit was off, they declared they did not hear so much as one word thereof.