Chapter 24

THE WITCHES OF SALEM.

A Relic of Religious Bigotry--Parson Lawson's Tirade Against Witchcraft--Extraordinary Court Records of Old Puritan Days--Alleged Supernatural Conjuring--A Man and his Wife both put to Death--Crushed for Refusing to Plead--A Romance of the Old Days of Witch Persecution.

Among the curiosities of New England shown to tourists and visitors, is the original site of some of the extraordinary trials and executions for witchcraft in the town of Salem, now known as Danvers, Mass. Looking back upon the events of two hundred years ago, the prosecution of the alleged witches appears to us to have been persecution of the most infamous type. The only justification for the stern Puritans is the fact that they inherited their ideas of witchcraft and its evils from their forefathers, and from the country whence most of them came.

One of the earliest precepts of religious bigotry was, "Thou shalt not allow a witch to live," and from time immemorial witchcraft appears to have been a capital offense. It is on record that thousands of people have, from time to time, been legally murdered for alleged intercourse and leaguing with the Evil One. The superstition seems to have gained force rather than lost it by the spread of early Christianity. As a rule, the victims of the craze were women, and the percentage of aged and infirm women was always very large. One of the greatest jurists of England, during the Seventeenth Century, condemned two young girls to the gallows for no other offense than the alleged crime of having exerted a baneful influence over certain victims, and having, what would be called in certain districts, "hoodooed" them.

In Scotland the craze was carried to still further lengths. To be accused of witchcraft was to be condemned as a matter of course, and the terrible death of burning at the stake was the invariable sentence. Most of the victims made imaginary confessions, preferring to die at once than to be tortured indefinitely. In the year 1716, a wealthy lady and her nine-year-old daughter were hanged for witchcraft, and even thirty or forty years later the records of Great Britain are sullied by another similar case of persecution.

These unsavory records are given in order to correct a misapprehension as to the part the old Puritans took in the persecutions. Many people seriously believed that the idea of witchcraft, as a capital offense, originated in Salem, and attribute to the original witch-house the reputation of having really given birth to a new superstition and a new persecution. As we have seen, this is entirely erroneous. The fact that the Puritans copied a bad example, instead of setting a new one, should, at least, be remembered in palliation of the unfortunate blot upon their otherwise clean escutcheon.

In the year 1704, one Deodat Lawson, minister at Salem during the last sixteen or seventeen years of the Seventeenth Century, published a remarkable work, entitled "Christ's Fidelity, the only Shield against Satan's Malignity." In this work appears a record of the so-called calamity at Salem, which the author tells us was afflicted, about the year 1692, "with a very sore and grievous infliction, in which they had reason to believe that the Sovereign and Holy God was pleased to permit Satan and his instruments to affright and afflict those poor mortals in such an astonishing and unusual manner."

The record of Parson Lawson is so realistic and emblematic of the times in which he lived, that we reproduce some of his own expressions. Thus, he says, "Now, I having for some time before attended the work of the Ministry in Salem Village, the report of those great afflictions came quickly to my notice, the more so, 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 (by Divine assistance) 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 grounds of suspicion, yet very intricate and difficult to draw up right conclusions about them. They affirmed that they saw the ghosts of several departed persons, who, at their appearing, did instigate them to discover such as (they said) were instruments to hasten their death, threatening sorely to afflict them if they did not make it known to the magistrates.

"They did affirm at the examination, and again at the trial of an accused person, that they saw the ghosts of his two wives (to whom he had acted very ill in their lives, as was proved by several testimonies), and also that they saw the ghosts of my wife and daughter (who died above three years before), and they did affirm that when the very ghosts looked on the prisoner at the bar they looked red, as if the blood would fly out of their faces with indignation at him. The manner of it was thus: Several afflicted being before the prisoner at the bar, on a sudden they fixed all their eyes together on a certain place on the floor before the prisoner, neither moving their eyes nor bodies for some few minutes, nor answering to any question which was asked them. So soon as that trance was over, some being out of sight and hearing, they were all, one after another, asked what they saw, and they did all agree that they saw those ghosts above mentioned. I was present and heard and saw the whole of what passed upon that account during the trial of that person who was accused to be the instrument of Satan's malice therein.

"Sundry pins have been taken out the wrists and arms of the afflicted, and one, in time of examination of a suspected person, had a pin run through both her upper and lower lip when she was called to speak, yet no apparent festering followed thereupon after it was taken out. Some of the afflicted, as they were striving in their fits in open court, have (by invisible means) had their wrists bound together with a real cord, so as it could hardly be taken off without cutting. Some afflicted have been found with their arms tied and hanged upon a hook, from whence others have been forced to take them down, that they might not expire in that posture. Some afflicted have been drawn under tables and beds by undiscerned force, so as they could hardly be pulled out. And one was drawn half way over the side of a well, and with much difficulty recovered back again. When they were most grievously afflicted, if they were brought to the accused, and the suspected person's hand but laid upon them, they were immediately relieved out of their tortures; but if the accused did but look on them, they were immediately struck down again. Wherefore, they used to cover the face of the accused while they laid their hands on the afflicted, and then it obtained the desired issue. For it hath been experienced (both in examinations and trials) that so soon as the afflicted came in sight of the accused, they were immediately cast into their fits. Yea, though the accused were among the crowd of people, unknown to the sufferers, yet on the first view they were struck down; which was observed in a child of four or five years of age, when it was apprehended that so many as she would look upon, either directly or by turning her head, were immediately struck into their fits.

"An iron spindle of a woolen wheel, being taken very strangely out of an house at Salem Village, was used by a spectre as an instrument of torture to a sufferer, not being discernible to the standers by until it was by the said sufferer snatched out of the spectre's hand, and then it did immediately appear to the persons present to be really the same iron spindle.

"Sometimes, in their fits, they have had their tongues drawn out of their mouths to a fearful length, their heads turned very much over their shoulders, and while they have been so strained in their fits, and had their arms and legs, etc., wrested as if they were quite dislocated, the blood hath gushed plentifully out of their mouths for a considerable time together; which some, that they might be satisfied that it was real blood, took upon their finger and rubbed on their other hand. I saw several together thus violently strained and bleeding in their fits, to my very great astonishment that my fellow mortals should be so grievously distressed by the invisible powers of darkness. For certainly all considerate persons who beheld these things must needs be convinced their motions in their fits were preternatural and involuntary, both as to the manner, which was so strange, as a well person could not (at least without great pain) screw their bodies into; and as to the violence, also, they were preternatural motions, being much beyond the ordinary force of the same persons when they were in their right minds. So that, being such grievous sufferers, it would seem very hard and unjust to censure them of consenting to or holding any voluntary converse or familiarity with the devil.

"Some of them were asked how it came to pass that they were not affrighted when they saw the Black-man. They said they were at first, but not so much afterwards. Some of them affirmed they saw the Black-man sit on the gallows, and that he whispered in the ears of some of the condemned persons when they were just ready to be turned off--even while they were making their last speech.

"Some of them have sundry times seen a White-man appearing among the spectres, and as soon as he appeared, the Black-Witches vanished; they said this White-man had often foretold them what respite they should have from their fits; as, sometimes, a day or two or more, which fell out accordingly. One of the afflicted said she saw him in her fit, and was with him in a glorious place, which had no candle or sun, yet was full of light and brightness, where there was a multitude in 'white, glittering robes,' and they sang the song in Rev. v, 9. She was both to leave that place and said: 'How long shall I stay here? Let me be along with you.' She was grieved she could stay no longer in that place and company.

"A young woman that was afflicted at a fearful rate had a spectre appear to her with a white sheet wrapped about it, not visible to the standers by, until this sufferer (violently striving in her fit) snatched at, took hold and tore off the corner of that sheet. Her father, being by her, endeavored to lay hold of it with her, that she might retain what she had gotten; but at the passing away of the spectre, he had such a violent twitch of his hand as it would have been torn off. Immediately thereupon appeared in the sufferer's hand the corner of a sheet, a real cloth, visible to the spectators, which (as it is said) remains still to be seen."

It was proved, the records of the time continue, by substantial evidences against one person accused, that he had such an unusual strength (though a very little man) that he could hold out a gun with one hand, behind the lock, which was near seven foot in the barrel, being such as a lusty man could command with both hands, after the usual manner of shooting. It was also proved that he lifted barrels of metal and barrels of molasses out of a canoe alone; and that, putting his fingers into a barrel of molasses, full within a finger's length, according to custom, he carried it several paces. And that he put his finger into the muzzle of a gun which was more than five foot in the barrel, and lifted up the butt end thereof, lock, stock and all, without any visible help to raise it. It was also testified that, being abroad with his wife and his wife's brother, he occasionally stayed behind, letting his wife and her brother walk forward; but, suddenly coming up with them, he was angry with his wife for what discourse had passed betwixt her and her brother. They wondering how he should know it, he said: "I know your thoughts," at which expression they, being amazed, asked him how he could do that, he said: "My God whom I serve makes known your thoughts to me."

Some affirmed that there were some hundreds of the society of witches, considerable companies of whom were affirmed to muster in arms by beat of drum. In time of examinations and trials, they declared that such a man was wont to call them together from all quarters to witch-meetings, with the sound of a diabolical trumpet.

Being brought to see the prisoners at the bar, upon their trials, they swore, in open court, that they had oftentimes seen them at witch meetings, "where was feasting, dancing and jollity, as also at devil sacraments, and particularly that they saw such a man amongst the accursed crew, and affirming that he did minister the sacrament of Satan to them, encouraging them to go on in their way, and that they should certainly prevail. They said, also, that such a woman was a deacon and served in distributing the diabolical element. They affirmed that there were great numbers of the witches."

With such sentiments as these prevailing, it is not at all remarkable that the alleged witches were treated with continual and conspicuous-brutality. One old lady of sixty, named Sarah Osburn, was hounded to death for being a witch. The poor old lady, who was in fairly good circumstances, and appears to have been of good character, was put upon her trial for witchcraft. For three days, more or less ridiculous testimony was given against her, and a number of little children, who had evidently been carefully coached, stated upon the stand that Mrs. Osburn had bewitched them. She was called upon by the court to confess, which she declined to do, stating that she was rather a victim than a criminal. She was sent to jail, and treated with so much brutality that she died before it was possible to execute her in the regulation manner.

Bridget Bishop was another of the numerous victims. The usual charges were brought against her, and she was speedily condemned to death. Before the sentence was executed, the custom of taking council with the local clergy was followed. These good men, while they counseled caution in accepting testimony, humbly recommended the government to the speedy and vigorous prosecution of such as "had rendered themselves obnoxious by infringing the wholesome statutes of the English Nation for the detection of witchcraft." Following this recommendation, double and treble hangings took place, and there was enough brutality to appease the appetite of the most vindictive and malicious.

Perhaps the most extraordinary record of witchcraft persecution at the end of the Seventeenth Century was that of Giles Corey and his wife Martha. The singular feature of the case is, that the husband had been one of the most enthusiastic declaimers against the unholy crime of witchcraft, while his good wife had been rather disposed to ridicule the idea, and to condemn the prosecutions as persecutions. She did her best to prevent Giles from attending trials, and one of the most serious charges against her was that on one occasion she hid the family saddle, so as to prevent her lord and master from riding to one of the examinations.

This attempt to assert woman's rights two hundred years ago was resented very bitterly, and two enthusiastic witch-hunters were sent to her house to entrap her into a confession. On the way they made inquiries, which resulted in their being able to patch up a charge against the woman for walking in ghostly attire during the night. When the detectives called at the house she told them she knew the object of their visit, but that she was no witch, and did not believe there was such a thing. The mere fact of her knowing the object of their visit was regarded as conclusive evidence against her, although a fair-minded person would naturally suggest that, in view of local sentiment, her guess was a very easy one. The poor woman was immediately arrested and placed on trial. Several little children were examined, and these shouted out in the witness-stand, that when the afflicted woman bit her lip in her grief, they were seized with bodily pains, which continued until she loosened her teeth. The chronicles of the court tell us, with much solemnity, that when the woman's hands were tied her victims did not suffer, but the moment the cords were removed they had fits.

Even her husband was called as a witness against her. His evidence does not appear to have been very important or relevant. But another witness, a Mrs. Pope, who appears to have been an expert in these matters, and to have been called at nearly every trial, took off her shoe in court and threw it at the prisoner's head, an act of indecorum which was condoned on the ground of the evident sincerity of the culprit. The poor woman was condemned, as a matter of course, and when she was removed to jail, a deputation from the church of which she was a member called upon her and excommunicated her. She mounted the ladder which led to the gallows with much dignity, and died without any attempt to prolong her life by a confession.

The fate of her husband was still more terrible. Notwithstanding his zeal, and the fact that he had given evidence against his own wife, he was arrested, charged with a similar offense. Whether hypnotic influences were exerted, or whether the examining justices merely imagined things against the prisoner, cannot be known at this time. The court records, however, state that while the witnesses were on the stand, they were so badly afflicted with fits and hurts, that the prisoner's hands had to be tied before they could continue their testimony. Unlike his wife, the poor man did not deny the existence of witchcraft, and merely whined out, in reply to the magistrate's censure, that he was a poor creature and could not help it. The evidence against him was very slight, indeed, and he was remanded to jail, where he lay unmolested, and apparently forgotten, for five or six months.

He was then excommunicated by his church, and brought before the court again. Sojourn in jail seems to have made the old man stubborn, for when he was once more confronted by his persecutors he declined to plead, on the ground that there was no charge against him. An old obsolete English law was revived against him, and the terrible sentence was pronounced that for standing mute he be remanded to the prison from whence he came and put into a low, dark chamber. There he was to be laid on his back, on the bare floor, without clothing. As great a weight of iron as he could bear was to be placed upon his body, and there to remain. The first day he was to have three morsels of bread, and on the second day three draughts of water, to be selected from the nearest pool that could be found. Thus was the diet to be alternated, day by day, until he either answered his accusation or died.

On September 19th, 1692, death came as a happy relief to the miserable man, who had begged the sheriff to add greater weights so as to expedite the end. This is the only case on record of a man having been "pressed to death" in New England for refusing to plead, or for any other offense. There are a few cases on record where this inhuman law was enforced previously in England, but it was always regarded as a relic of mediaeval barbarity, and the fact that it was revived in the witch persecutions is a very significant one. After his death, an attempt was made to justify the act by the statement that Corey himself had pressed a man to death. This justification appears feeble, and to be without any corroborative testimony.

Another very remarkable witch story has about it a tinge of romance, although the main facts actually occurred as stated. A sailor named Orcutt, left his sweetheart on one of his regular voyages, promising to return at an early date to claim his bride. The girl he left behind him, whose name was Margaret, appears to have been a very attractive, innocent young lady, who suffered considerably from the jealousy of a rival. Soon after the departure of her lover, the witch difficulty arose, and the young girl was much worried and grieved at what happened. On one occasion she happened to say to a friend that she was sorry for the unfortunate witches who were to be hanged on the following day. The friend appears to have been an enemy in disguise, and, turning to Margaret, told her that if she talked that way she would herself be tried as a witch. As an evidence of how vindictive justice was at this time, the poor girl was arrested by the sheriff on the following day, in the name of the King and Queen, on a charge of witchcraft. The young girl was led through the streets and jeered at by the crowd. Arrived at the court, her alleged friend gave a variety of testimony against her. The usual stories about aches and pains were of course told. Some other details were added. Thus, Margaret by looking at a number of hens had killed them. She had also been seen running around at night in spectral attire. The poor girl fainted in the dock, and this was regarded as a chastisement from above, and as direct evidence of her guilt. She was removed to the jail, where she had to lie on a hard bench, only to be dragged back into court the following day, to be asked a number of outrageous questions.

With sobs she protested her innocence, but as she did so, the witnesses against her called out that they were in torment, and that the very motion of the girl's lips caused them terrible pain. She was sentenced to be hanged with eight other alleged witches two days later, and was carried back, fainting, to her cell. In a few minutes the girl was delirious, and began to talk about her lover, and of her future prospects. Even her sister was not allowed to remain with her during the night, and the frail young creature was left to the tender mercies of heartless jailors.

A few hours before the time set for execution, young Orcutt sailed into the harbor, and before daybreak he was at the house. Here he learned for the first time the awful calamity which had befallen his sweetheart in his absence. At 7 o'clock he was allowed to enter the jail, with the convicted girl's sister. At the prison door they were informed that the wicked girl had died during the night. Knowing that there was no hope under any circumstances of the sentence being remitted, the bereaved ones regarded the news as good, and although they broke down with grief at the shipwreck of their lives, they both realized that, to use the devout words of the victim's sister, "The Lord had delivered her from the hands of her enemies."

The record of brutality in connection with the witch agitation might be continued almost without limit, for the number of victims was very great. Visitors to Danvers to-day are often shown by local guides where some of the tragedies of the persecution were committed. The superstition was finally driven away by educational enlightenment, and it seems astounding that it lasted as long as it did. Two hundred years have nearly elapsed since the craze died out, and it is but charitable to admit, that although many of the witnesses must have been corrupt and perjured, the majority of those connected with the cases were thoroughly in earnest, and that although they rejoiced at the undoing of the ungodly, they regretted very much being made the instruments of that undoing.