The Salem Witchcraft, the Planchette Mystery, and Modern Spiritualism. Гарриет Бичер-Стоу

their magistrates’ wives was hanged for a witch, only for having more wit than her neighbors;” and to be aware that in Boston “a deep feeling of resentment” against her persecutors rankled in the minds of some of her citizens; and that they afterward “observed solemn marks of Providence set upon those who were very forward to condemn her.” The story of Mrs. Hibbins, as told in the book before us, with the brief and simple comment of her own pleading in court, and the codicil to her will, is so piteous and so fearful, that it is difficult to imagine how any clergyman could countenance a similar procedure before the memory of the execution had died out, and could be supported in his course by officers of his church, and at length by the leading clergy of the district, the magistrates, the physicians, “and devout women not a few.”

      [Here are evidences of large Cautiousness, fear, and timidity, with the vivid imagination of untrained childhood.]

PHENOMENA OF WITCHERY.

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      In the interval between the execution of Mrs. Hibbins and the outbreak at Salem an occasional breeze arose against some unpopular member of society. If a man’s ox was ill, if the beer ran out of the cask, if the butter would not come in the churn, if a horse shied or was restless when this or that man or woman was in sight; and if a woman knew when her neighbors were talking about her (which was Mrs. Hibbins’ most indisputable proof of connection with the devil), rumors got about of Satanic intercourse; men and women made deposition that six or seven years before, they had seen the suspected person yawn in church, and had observed a “devil’s teat” distinctly visible under his tongue; and children told of bears coming to them in the night, and of a buzzing devil in the humble-bee, and of a cat on the bed thrice as big as an ordinary cat. But the authorities, on occasion, exercised some caution. They fined one accused person for telling a lie, instead of treating his bragging as inspiration of the devil. They induced timely confession, or discovered flaws in the evidence, as often as they could; so that there was less disturbance in the immediate neighborhood than in some other parts of the province. Where the Rev. Mr. Parris went, however, there was no more peace and quiet, no more privacy in the home, no more harmony in the church, no more goodwill or good manners in society.

      As soon as he was ordained he put perplexing questions about baptism before the farmers, who rather looked to him for guidance in such matters than expected to be exercised in theological mysteries which they had never studied. He exposed to the congregation the spiritual conflicts of individual members who were too humble for their own comfort. He preached and prayed incessantly about his own wrongs and the slights he suffered, in regard to his salary and supplies; and entered satirical notes in the margin of the church records; so that he was as abundantly discussed from house to house, and from end to end of his parish, as he himself could have desired. In the very crisis of the discontent, and when his little world was expecting to see him dismissed, he saved himself, as we ourselves have of late seen other persons relieve themselves under stress of mind and circumstances, by a rush into the world of spirits.

      Four years previously, a poor immigrant, a Catholic Irishwoman, had been hanged in Boston for bewitching four children, named Goodwin—one of whom, a girl of thirteen, had sorely tried a reverend man, less irascible than Mr. Parris, but nearly as excitable. The tricks that the little girl played the Reverend Cotton Mather, when he endeavored to exorcise the evil spirits, are precisely such as are familiar to us, in cases which are common in the practice of every physician. If we can not pretend to explain them—in the true sense of explaining—that is, referring them to an ascertained law of nature, we know what to look for under certain conditions, and are aware that it is the brain and nervous system that is implicated in these phenomena, and not the Prince of Darkness and his train. Cotton Mather had no alternative at his disposal. Satan or nothing was his only choice. He published the story, with all its absurd details; and it was read in almost every house in the Province. At Salem it wrought with fatal effect, because there was a pastor close by well qualified to make the utmost mischief out of it.

      [In cases of hysteria, the phenomena are sometimes so remarkable, that one is disposed to attribute their cause to influences beyond nature.]

PARRIS AND HIS “CIRCLE.”

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      Mr. Parris had lived in the West Indies for some years, and had brought several slaves with him to Salem. One of these, an Indian named John, and Tituba his wife, seem to have been full of the gross superstitions of their people, and of the frame and temperament best adapted for the practices of demonology. In such a state of affairs the pastor actually formed, or allowed to be formed, a society of young girls between the ages of eight and eighteen to meet in his parsonage, strongly resembling those “circles” in the America of our time which have filled the lunatic asylums with thousands of victims of “spiritualist” visitations. It seems that these young persons were laboring under strong nervous excitement, which was encouraged rather than repressed by the means employed by their spiritual director. Instead of treating them as the subjects of morbid delusion, Mr. Parris regarded them as the victims of external diabolical influence; and this influence was, strangely enough, supposed to be exercised, on the evidence of the children themselves, by some of the most pious and respectable members of the community.

      We need not describe the course of events. In the dull life of the country, the excitement of the proceedings in the “circle” was welcome, no doubt; and it was always on the increase. Whatever trickery there might be—and no doubt there was plenty; whatever excitement to hysteria, whatever actual sharpening of common faculties, it is clear that there was more; and those who have given due and dispassionate attention to the processes of mesmerism and their effects can have no difficulty in understanding the reports handed down of what these young creatures did, and said, and saw, under peculiar conditions of the nervous system. When the physicians of the district could see no explanation of the ailments of “the afflicted children” but “the evil hand,” no doubt could remain to those who consulted them of these agonies being the work of Satan. The matter was settled at once. But Satan can work only through human agents; and who were his instruments for the affliction of these children? Here was the opening through which calamity rushed in; and for half a year this favored corner of the godly land of New England was turned into a hell. The more the children were stared at and pitied, the bolder they grew in their vagaries, till at last they broke through the restraints of public worship, and talked nonsense to the minister in the pulpit, and profaned the prayers. Mr. Parris assembled all the divines he could collect at his parsonage, and made his troop go through their performances—the result of which was a general groan over the manifest presence of the Evil One, and a passionate intercession for “the afflicted children.”

      [These afflicted children of Salem, in 1690, were kindred to the numerous “mediums” of 1869. In the former, ignorance ascribed their actions and revelations to the devil, who bewitched certain persons. Now, we simply have the more innocent “communications” from where and from whom you like.]

THE INQUISITIONS.—SARAH GOOD.

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      The first step toward relief was to learn who it was that had stricken them; and the readiest means that occurred was to ask this question of the children themselves. At first, they named no names, or what they said was not disclosed; but there was soon an end of all such delicacy. The first symptoms had occurred in November, 1691; and the first public examination of witches took place on the 1st of March following. We shall cite as few of the cases as will suffice for our purpose; for they are exceedingly painful; and there is something more instructive for us in the spectacle of the consequences, and in the suggestions of the story, than in the scenery of persecution and murder.

      In the first group of accused persons was one Sarah Good, a weak, ignorant, poor, despised