Witchcraft in America. Charles Wentworth Upham

method the witch was stripped naked, securely bound (hands and feet being crossed), rolled up in a blanket or cloth, and carried to the nearest water, upon which she was laid on her back, with the alternative of floating or sinking. In case of the former event (the water not seldom refusing to receive the wretch, because—declares James I.—they had impiously thrown off the holy water of baptism) she was rescued for the fire or the gallows; while, in case of sinking to the bottom, she would be properly and clearly acquitted of the suspected guilt. Hopkins prided himself most on his ability for detecting special marks. Causing the suspected woman to be stripped naked, or as far as the waist (as the case might be), sometimes in public, this stigmatic professor began to search for the hidden signs with unsparing scrutiny. Upon finding a mole or wart or any similar mark, they tried the 'insensibleness thereof' by inserting needles, pins, awls, or any sharp-pointed instrument; and in an old and withered crone it might not be difficult to find somewhere a more insensitive spot.

Such examinations were conducted with disregard equally for humanity and decency. All the disgusting circumstances must be sought for in the works of the writers upon the subject. Reginald Scot has collected many of the commonest. These marks were considered to be teats at which the demons or imps were used to be suckled. Many were the judicial and vulgar methods of detecting the guilty—by repeating the 'Lord's Prayer;' weighing against the church Bible; making them shed tears—for a witch can shed tears only with the left eye, and that only with difficulty and in limited quantity. The counteracting or preventive charms are as numerous as curious, not a few being in repute in some parts at this day. 'Drawing blood' was most effective. Nailing up a horse-shoe is one of the best-known preventives. That efficacious counter-charm used to be suspended over the entrance of churches and houses, and no wizard or witch could brave it.145 'Scoring above the breath' is omnipotent in Scotland, where the witch was cut or 'scotched' on the face and forehead. Cutting off secretly a lock of the hair of the accused, burning the thatch of her roof and the thing bewitched; these are a few of the least offensive or obscene practices in counter-charming.146 In what degree or kind the Fetish-charms of the African savages are more ridiculous or disgusting than those popular in England 200 years ago, it would not be easy to determine.

Matthew Hopkins pursued a lucrative trade in witch-hunting for some years with much applause and success. His indiscriminating accusations at last excited either the alarm or the indignation of his townspeople, if we may believe the tradition suggested in the well-known verses of Butler, who has no authority, apparently, for his insinuation ('Hudibras,' ii. 3), that this eminent Malleus did not die 'the common death of all men.' However it happened, his death is placed in the year 1647. An Apology shortly before had been published by him in refutation of an injurious report gaining ground that he was himself intimately allied with the devil, from whom he had obtained a memorandum book in which were entered the names of all the witches in England. It is entitled 'The Discovery of Witches; in Answer to several Queries lately delivered to the Judge of Assize for the County of Norfolk; and now published by Matthew Hopkins, Witchfinder, for the Benefit of the whole Kingdom. Printed for R. Royston, at the Angel in Inn Lane, 1647.'147 It is, indeed, sufficiently probable that, confident of the increasing coolness, and perhaps of the wishes, of the magistrates, the mob, ever ready to wreak vengeance upon a disgraced favourite who has long abused the public patience, retaliated upon Hopkins a method of torture he had frequently inflicted upon others.148

      Hopkins is the most famous of his class on account of his superior talent; but both in England and Scotland witchfinders, or prickers, as they were sometimes called, before and since his time abounded—of course most where the superstition raged fiercest. In Scotland they infested all parts of the country, practising their detestable but legal trade with entire impunity. The Scottish prickers enjoyed a great reputation for skill and success; and on a special occasion, about the time when Hopkins was practising in the South, the magistrates of Newcastle-upon-Tyne summoned from Scotland one of great professional experience to visit that town, then overrun with witches. The magistrates agreed to pay him all travelling expenses, and twenty shillings for every convicted criminal. A bellman was sent round the town to invite all complainants to prefer their charges. Some thirty women, having been brought to the town-hall, were publicly subjected to an examination. By the ordinary process, twenty-seven on this single occasion were ascertained to be guilty, of whom, at the ensuing assizes, fourteen women and one man were convicted by the jury and executed.

      Three thousand are said to have suffered for the crime in England under the supremacy of the Long Parliament. A respite followed on this bloody persecution when the Independents came into power, but it was renewed with almost as much violence upon the return of the Stuarts. The Protectorship had been fitly inaugurated by the rational protest of a gentleman, witness to the proceedings at one of the trials, Sir Robert Filmore, in a tract, 'An Advertizement to the Jurymen of England touching Witches.' This was followed two years later by a similar protest by one Thomas Ady, called, 'A Candle in the Dark; or, a Treatise concerning the Nature of Witches and Witchcraft: being Advice to Judges, Sheriffs, Justices of the Peace and Grand Jurymen, what to do before they pass Sentence on such as are arraigned for their Lives as Witches.' Notwithstanding the general toleration of the Commonwealth, in 1652, the year before Cromwell assumed the Dictatorship (1653-1658), there appeared to be a tendency to return to the old system, and several were executed in different parts of the country. Six were hanged at Maidstone. 'Some there were that wished rather they might be burned to ashes, alleging that it was a received opinion amongst many that the body of a witch being burned, her blood is thereby prevented from becoming hereafter hereditary to her progeny in the same evil, while by hanging it is not; but whether this opinion be erroneous or not,' the reporter adds, 'I am not to dispute.'

137. See Miscellaneous Works: Abstract of my Readings.

138. 'Consorting with them (the unclean spirits who have fallen from their first estate) and all use of their assistance is unlawful; much more any worship or veneration whatsoever. But a contemplation and knowledge of their nature, power, illusions, not only from passages of sacred scripture but from reason or experience, is not the least part of spiritual wisdom. So truly the Apostle, "We are not ignorant of his wiles." And it is not less permissible in theology to investigate the nature of demons, than in physics to investigate the nature of drugs, or in ethics the nature of vice.'—De Augmentis Scientiarum, lib. iii. 2.

139. Unfortunately for the cause of truth and right, Sir Matthew Hale's reasons are not an exceptional illustration of the mischief according to Roger Bacon's experience of 'three very bad arguments we are always using—This has been shown to be so; This is customary; This is universal: Therefore it must be kept to.' Sir Thomas Browne, unable, as a man of science, to accept in every particular alleged the actual bonâ fide reality of the devil's power, makes a compromise, and has 'recourse to a fraud of Satan,' explaining that he is in reality but a clever juggler, a transcendent physician who knows how to accomplish what is in relation to us a prodigy, in knowing how to use natural forces which our knowledge has not yet discovered. Such an unworthy compromise was certainly not fitted to arouse men from their 'cauchemar démonologique.'—See Révue des Deux Mondes, Aug. 1, 1858.

140. Table Talk or Discourses of John Selden. Although it must be excepted to the lawyer's summary mode of dealing with an imaginary offence, we prefer to give that eminent patriot at least the benefit of the doubt, as to his belief in witchcraft.

141. Quoted in Howitt's History of the Supernatural. The author has collected a mass of evidence 'demonstrating an universal faith,' a curious collection of various superstition. He is indignant at the colder faith of