© 2001 by the Rector and Visitors of the University of Virginia.
Printed in the United States of America
Library of Congress Catalog Card No. 59-10887
DEDICATED TO OLIVER WENDELL HOLMES, PROFESSOR OF ANATOMY AND PHYSIOLOGY IN HARVARD UNIVERSITY.
VOLUME I.
Map and Illustrations xv to xvii
Index to the Map xix to xxvii
Introduction 1 to 12
Part First. -- Salem Village 12 to 322
Part Second. -- Witchcraft 325 to 469
VOLUME II.
Part Third. -- Witchcraft at Salem Village 1 to 444
Appendix 525 to 553
THIS work was originally constructed, and in previous editions appeared, in the form of Lectures. The only vestiges of that form, in its present shape, are certain modes of expression. The language retains the character of an address by a speaker to his hearers; being more familiar, direct, and personal than is ordinarily employed in the relations of an author to a reader.
The former work was prepared under circumstances which prevented a thorough investigation of the subject. Leisure and freedom from professional duties have now enabled me to prosecute the researches necessary to do justice to it.
The "Lectures on Witchcraft," published in 1831, have long been out of print. Although frequently importuned to prepare a new edition, I was unwilling to issue again what I had discovered to be an insufficient presentation of the subject. In the mean time,
The first volume of this work contains what seems to me necessary to prepare the reader for the second, in which the incidents and circumstances connected with the witchcraft prosecutions in 1692, at the village and in the town of Salem, are reduced to chronological order, and exhibited in detail.
As showing how far the beliefs of the understanding, the perceptions of the senses, and the delusions of the imagination, may be confounded, the subject belongs not only to theology and moral and political science, but to physiology, in its original and proper use, as embracing our whole nature; and the facts presented may help to conclusions relating to what is justly regarded as the great mystery of our being, -- the connection between the body and the mind.
It is unnecessary to mention the various well-known works of authority and illustration, as they are referred to in the text. But I cannot refrain from bearing my grateful testimony to the value of the "Collections of the Massachusetts Historical Society" and the "New-England Historical and Genealogical Register." The "Historical Collections" and the "Proceedings" of the Essex Institute have afforded me inestimable assistance. Such works as these are providing the materials
A source of investigation, especially indispensable in the preparation of the present work, deserves to be particularly noticed. In 1647, the General Court of Massachusetts provided by law for the taking of testimony, in all cases, under certain regulations, in the form of depositions, to be preserved
day, the statements of witnesses ordinarily live only in the memory of persons present at the trials, and are soon lost in oblivion. In cases attracting unusual interest, stenographers are employed to furnish them to the press. There were no newspaper reporters or "court calendars" in the early colonial times; but these depositions more than supply their place. Given in, as they were, in all sorts of cases, -- of wills, contracts, boundaries and encroachments, assault and battery, slander, larceny, &c., they let us into the interior, the very inmost recesses, of life and society in all their forms. The extent to which, by the aid of William P. Upham, Esq., of Salem, I have drawn from this source is apparent at every page.
A word is necessary to be said relating to the originals of the documents that belong to the witchcraft proceedings. They were probably all deposited at the time in the clerk's office of Essex County. A considerable number of them were, from some cause, transferred to the State archives, and have been carefully preserved. Of the residue, a very large proportion have been abstracted from time to time by unauthorized hands, and many, it is feared, destroyed or otherwise lost. Two very valuable parcels have found their way into the libraries of the Massachusetts Historical Society and the Essex Institute, where they are faithfully secured. A few others have come to light among papers in the possession of individuals. It is to be
The papers remaining in the office of the clerk of this county were transcribed into a volume a few years since; the copyist supplying, conjecturally, headings to the several documents. Although he executed his work in an elegant manner, and succeeded in giving correctly many documents hard to be deciphered, such errors, owing to the condition of the papers, occurred in arranging them, transcribing their contents, and framing their headings, that I have had to resort to the originals throughout.
As the object of this work is to give to the reader of the present day an intelligible view of a transaction of the past, and not to illustrate any thing else than the said transaction, no attempt has been made to preserve the orthography of that period. Most of the original papers were written without any expectation that they would ever be submitted to inspection in print; many of them by plain country people, without skill in the structure of sentences, or regard to spelling; which, in truth, was then quite unsettled. It is no uncommon thing to find the same word spelled differently in the same document. It is very questionable whether it is expedient or just to perpetuate
It is indeed necessary, in what claims to be an exact reprint of an old work, to imitate its orthography precisely, even at the expense of difficulty in apprehending at once the meaning, and of perpetuating errors of carelessness and ignorance. Such modern reproductions are valuable, and have an interest of their own. They deserve the favor of all who desire to examine critically, and in the most authentic form, publications of which the original copies are rare, and the earliest editions exhausted. The enlightened and enterprising publishers who are thus providing facsimiles of old books and important documents of past ages ought to be encouraged and rewarded by a generous public. But the present work does not belong to that class, or make any pretensions of that kind.
My thanks are especially due to the Hon. Asahel Huntington, clerk of the courts in Essex County, for his kindness in facilitating the use of the materials in his office; to the Hon. Oliver Warner, secretary of the Commonwealth, and the officers of his department; and to Stephen N. Gifford, Esq., clerk of the Senate.
David Pulsifer, Esq., in the office of the Secretary of State, is well known for his pre-eminent skill and experience in mastering the chirography of the primitive colonial times, and elucidating its peculiarities. He has been unwearied in his labors, and most earnest in his efforts, to serve me.
Mr. William B. Towne, of Brookline, Mass.; Hon. J. Hammond Trumbull, of Hartford, Conn.; and George H. Moore, Esq., of New-York City, -- are gratefully acknowledged.
I cordially express my acknowledgments to the Hon. Benjamin F. Browne, of Salem, who, retired from public life and the cares of business, is giving the leisure of his venerable years to the collection, preservation, and liberal contribution of an unequalled amount of knowledge respecting our local antiquities.
Charles W. Palfray, Esq., while attending the General Court as a Representative of Salem, in 1866,
Mr. Moses Prince, of Danvers Centre, is an embodiment of the history, genealogy, and traditions of that locality, and has taken an active and zealous interest in the preparation of this work. Andrew Nichols, Esq., of Danvers, and the family of the late Colonel
I am indebted to Charles Davis, Esq., of Beverly, for the use of the record-book of the church, composed of "the brethren and sisters belonging to Bass River," gathered Sept. 20, 1667, now the First Church of Beverly; and to James Hill, Esq., townclerk of that place, for access to the records in his charge.
To Gilbert Tapley, Esq., chairman of the committee of the parish, and Augustus Mudge, Esq., its clerk, and to the Rev. Mr. Rice, pastor of the church, at Danvers Centre, I cannot adequately express my obligations. Without the free use of the original parish and church record-books with which they intrusted me, and having them constantly at hand, I could not have begun adequately to tell the story of Salem Village or the Witchcraft Delusion.
C. W. U.
The map, based upon various local maps and the CoastSurvey chart, is the result of much personal exploration and perambulation of the ground. It may claim to be a very exact representation of many of the original grants and farms. The locality of the houses, mills, and bridges, in 1692, is given in some cases precisely, and in all with near approximation. The task has been a difficult one. An original plot of Governor Endicott's Ipswich River grant, No. III., is in the State House, and one of the Swinnerton grant, No. XIX., in the Salem town-books. Neither of them, however, affords elements by which to establish its exact location. A plot of the Townsend Bishop grant, No. XX., as its boundaries were finally determined, is in the State House, and another of the same in the court-files of the county. This gives one fixed and known point, Hadlock's Bridge, from which, following the lines by points of compass and distances, as indicated on the plot and described in the Colonial Records, all the sides of the grant are laid out with accuracy, and its place on the map determined with absolute certainty. A very perfect and scientifically executed plan of a part of the boundary between Salem and Reading in
The death-warrant is a photograph by E. R. Perkins, of Salem. The original, among the papers on file in the office of the clerk of the courts of Essex County, having always been regarded as a great curiosity, has been subjected to constant handling, and become much obscured by dilapidation. The letters, and in some instances entire words, at the end of the lines, are worn off. To preserve it, if possible, from further injury, it has been pasted on cloth. Owing to this circumstance, and the yellowish hue to which the paper has faded, it does not take favorably by photograph; but the exactness of imitation, which can only thus be obtained with absolute certainty, is more important than any other consideration. Only so much as contains the body of the warrant, the sheriff's return, and the seal, are given.
The Townsend Bishop house and the outlines of Witch Hill are from sketches by O. W. H. Upham. The English house is from a drawing made on the spot by J. R. Penniman of Boston, in 1822, a few years before its demolition, for the use of which I am indebted to James Kimball, Esq., of Salem. The view of Salem Village and of the Jacobs' house are reduced, by O. W. H. Upham, from photographs by E. R. Perkins.
The map and other engravings, including the autographs, were all delineated by O. W. H. Upham.
DWELLINGS IN 1692.
[The Map shows all the houses standing in 1692 within the bounds of Salem Village; some others in the vicinity are also given. The houses are numbered on the Map with Arabic numerals, 1, 2, 3, &c., beginning at the top, and proceeding from left to right. In the following list, against each number, is given the name of the occupant in 1692, and, in some cases, that of the recent occupant or owner of the locality is added in parenthesis.]
ABBREVIATIONS USED IN THIS LIST.
s. The same house believed to be still standing.
s.m. The same house standing within the memory of persons now living
t.r. Traces of the house remain.
c. The site given is conjectural.
1. John Willard. c.
2. Isaac Easty.
3. Francis Peabody. c.
4. Joseph Porter. (John Bradstreet.)
5. William Hobbs. t.r.
6. John Robinson.
7. William Nichols. t.r.
8. Bray Wilkins. c.
9. Aaron Way. (A. Batchelder.)
10. Thomas Bailey.
11. Thomas Fuller, Sr. (Abijah Fuller.)
12. William Way.
13. Francis Elliot. c.
14. Jonathan Knight. c.
15. Thomas Cave. (Jonathan Berry.)
16. Philip Knight. (J. D. Andrews.)
17. Isaac Burton.
18. John Nichols, Jr. (Jonathan Perry and Aaron Jenkins.) s.
19. Humphrey Case. t.r.
20. Thomas Fuller, Jr. (J. A. Esty.) s.
21. Jacob Fuller.
22. Benjamin Fuller.
23. Deacon Edward Putnam. s.m.
24. Sergeant Thomas Putnam. (Moses Perkins.) s.
25. Peter Prescot. (Daniel Towne.)
26. Ezekiel Cheever. (Chas. P. Preston.) s.m.
27. Eleazer Putnam. (John Preston.) s.m.
28. Henry Kenny.
29. John Martin. (Edward Wyatt.)
30. John Dale. (Philip H. Wentworth.)
31. Joseph Prince. (Philip H. Wentworth.)
32. Joseph Putnam. (S. Clark.) s.
33. John Putnam 3d.
34. Benjamin Putnam.
35. Daniel Andrew. (Joel Wilkins.)
36. John Leach, Jr. c.
37. John Putnam, Jr. (Charles Peabody.)
38. Joshua Rea. (Francis Dodge.) s.
39. Mary, wid. of Thos. Putnam. (William R. Putnam.) s. [Birthplace of Gen. Israel Putnam. Gen. Putnam also lived in a house, the cellar and well of which are still visible, about one hundred rods north of this, and just west of the present dwelling of Andrew Nichols.]
40. Alexander Osburn and James Prince. (Stephen Driver.) s.
41. Jonathan Putnam. (Nath. Boardman.) s.
42. George Jacobs, Jr.
43. Peter Cloyse. t.r.
44. William Small. s.m.
45. John Darling. (George Peabody.) s.m.
46. James Putnam. (Wm. A. Lander.) s.m.
47. Capt. John Putnam. (Wm. A. Lander.)
48. Daniel Rea. (Augustus Fowler.) s.
49. Henry Brown.
50. John Hutchinson. (George Peabody.) t.r.
51. Joseph Whipple. s.m.
52. Benjamin Porter. (Joseph S. Cabot.)
53. Joseph Herrick. (R. P. Waters.)
54. John Phelps. c.
55. George Flint. c.
56. Ruth Sibley. s.m.
57. John Buxton.
58. William Allin.
59. Samuel Brabrook. c.
60. James Smith.
61. Samuel Sibley. t.r.
62. Rev. James Bayley. (Benjamin Hutchinson.)
63. John Shepherd. (Rev. M. P. Braman.)
64. John Flint.
65. John Rea. s.m.
66. Joshua Rea. (Adam Nesmith.) s.m.
67. Jeremiah Watts.
68. Edward Bishop, the sawyer. (Josiah Trask.)
69. Edward Bishop, husbandman.
70. Capt. Thomas Rayment.
71. Joseph Hutchinson, Jr. (Job Hutchinson.)
72. William Buckley.
73. Joseph Houlton, Jr. t.r.
74. Thomas Haines. (Elijah Pope.) s.
75. John Houlton. (F. A. Wilkins.) s.
76. Joseph Houlton, Sr. (Isaac Demsey.)
77. Joseph Hutchinson, Sr. t.r.
78. John Hadlock. (Saml. P. Nourse.) s.m.
79. Nathaniel Putnam. (Judge Putnam.) t.r.
80. Israel Porter. s.m.
81. James Kettle.
82. Royal Side Schoolhouse.
83. Dr. William Griggs.
84. John Trask. (I. Trask.) s.
85. Cornelius Baker.
86. Exercise Conant. (Subsequently, Rev. John Chipman.)
87. Deacon Peter Woodberry. t.r.
88. John Rayment, Sr. (Col. J. W. Raymond.)
89. Joseph Swinnerton. (Nathl. Pope.)
90. Benjamin Hutchinson. s.m.
91. Job Swinnerton. (Amos Cross.)
92. Henry Houlton.) (Artemas Wilson.)
93. Sarah, widow of Benjamin Houlton. (Judge Houlton.) s.
94. Samuel Rea.
95. Francis Nurse. (Orin Putnam.) s.
96. Samuel Nurse. (E. G. Hyde.) s.
97. John Tarbell. s.
98. Thomas Preston.
99. Jacob Barney.
100. Sergeant John Leach, Sr. (George Southwick.) s.m.
101. Capt. John Dodge, Jr. (Charles Davis.) t.r.
102. Henry Herrick. (Nathl. Porter.) [This had been the homestead of his father, Henry Herrick.]
103. Lot Conant. [This was the homestead of his father, Roger Conant.]
104. Benjamin Balch, Sr. (Azor Dodge.) s. [This was the homestead of his father, John Balch.]
105. Thomas Gage. (Charles Davis.) s.
106. Families of Trask, Grover, Haskell, and Elliott.
107. Rev. John Hale.
108. Dorcas, widow of William Hoar.
109. William and Samuel Upton. c.
110. Abraham and John Smith. (J. Smith.) s. [This had been the homestead of Robert Goodell.]
111. Isaac Goodell. (Perley Goodale.)
112. Abraham Walcot. (Jasper Pope.) s. m.
113. Zachariah Goodell. (Jasper Pope.)
114. Samuel Abbey.
115. John Walcot.
116. Jasper Swinnerton. s. m.
117. John Weldon. Captain Samuel Gardner's farm. (Asa Gardner.)
118. Gertrude, widow of Joseph Pope. (Rev. WillardSpaulding.) s.m.
119. Capt. Thomas Flint. s.
120. Joseph Flint. s.
121. Isaac Needham. c.
122. The widow Sheldon and her daughter Susannah.
123. Walter Phillips. (F. Peabody, Jr.)
124. Samuel Endicott. s.m.
125. Families of Creasy, King, Batchelder, and Howard.
126. John Green. (J. Green) s.
127. John Parker.
128. Giles Corey. t.r.
129. Henry Crosby.
130. Anthony Needham, Jr. (E. and J. S. Needham.)
131. Anthony Needham, Sr.
132. Nathaniel Felton. (Nathaniel Felton.) s.
133. James Houlton. (Thorndike Procter.)
134. John Felton.
135. Sarah Phillips.
136. Benjamin Scarlett. (District Schoolhouse No. 6.)
137. Benjamin Pope.
138. Robert Moulton. (T. Taylor.) c.
139. John Procter.
140. Daniel Epps. c.
141. Joseph Buxton. c.
142. George Jacobs, Sr. (Allen Jacobs.) s.
143. William Shaw.
144. Alice, widow of Michael Shaflin. (J. King.)
145. Families of Buffington, Stone, and Southwick.
146. William Osborne.
147. Families of Very, Gould, Follet, and Meacham.
Nathaniel Ingersoll.
Rev. Samuel Parris. t.r.
□ Captain Jonathan Walcot. t.r.
TOWN OF SALEM.
[For the sites of the following dwellings, &c., referred to in the book, see the small capitals in the lower right-hand corner of the Map.]
A. Jonathan Corwin.
B. Samuel Shattock, John Cook, Isaac Sterns, John Bly.
C. Bartholomew Gedney.
D. Stephen Sewall.
E. Court House.
F. Rev. Nicholas Noyes.
G. John Hathorne.
H. George Corwin, High-sheriff.
I. Bridget Bishop.
J. Meeting-house.
K. Gedney's "Ship Tavern."
L. The Prison.
M. Samuel Beadle.
N. Rev. John Higginson.
O. Ann Pudeator, John Best.
P. Capt. John Higginson.
Q. The Town Common.
R. John Robinson.
S. Christopher Babbage.
T. Thomas Beadle.
U. Philip English.
W. Place of execution, "Witch Hill."
GRANTS.
I. John Gould.
Sold by him to Capt. George Corwin, March 29, 1674; and by Capt. Corwin's widow sold to Philip Knight, Thomas Wilkins, Sr., Henry Wilkins, and John Willard, March 1, 1690.
II. Zaccheus Gould.
Sold by him to Capt. John Putnam before 1662; owned in 1692 by Capt. Putnam, Thomas Cave, Francis Elliot, John Nichols, Jr., Thomas Nichols, and William Way.
The above, together, comprised land granted by the General Court to Rowley, May 31, 1652, and laid out by Rowley to John and Zaccheus Gould.
III. Gov. John Endicott.
Ipswich-river Farm, 550 acres, granted by the General Court, Nov. 5, 1639; owned in 1692 by his grandsons, Zerubbabel, Benjamin, and Joseph.
The General Court, Oct. 14, 1651, also granted to Gov. Endicott 300 acres on the southerly side of this farm, in "Blind Hole," on condition that he would set up copper-works. As the land appears afterwards to have been owned by John Porter, it is probable that the copper-mine was soon abandoned; but traces of it are still to be seen there.
IV. Gov. Richard Bellingham.
Granted by the General Court, Nov. 5, 1639.
V. Farmer John Porter.
Owned in 1692 by his son, Benjamin Porter. This includes a grant to Townsend Bishop, sold to John Porter in 1648; also 200 acres granted to John Porter, Sept. 30, 1647. That part in Topsfield was released by Topsfield to Benjamin Porter, May 2, 1687.
VI. Capt. Richard Davenport.
Granted Feb. 20, 1637, and Nov. 26, 1638; sold, with the Hathorne farm, to John Putnam, John Hathorne, Richard Hutchinson, and Daniel Rea, April 17, 1662.
VII. Capt. William Hathorne.
Granted Feb. 17, 1637; sold with the above.
VIII. John Putnam the Elder.
This comprises a grant of 100 acres to John Putnam, Jan. 20, 1641; 80 acres to Ralph Fogg, in 1636; 40 acres (formerly Richard Waterman's) to Thomas Lothrop, Nov. 29, 1642; and 30 acres to Ann Scarlett, in 1636. The whole owned by James and Jonathan Putnam in 1692.
IX. Daniel Rea.
Granted to him in 1636; owned by his grandson, Daniel Rea, in 1692.
X. Rev. Hugh Peters.
Granted Nov. 12, 1638; laid out June 15, 1674, being then in the possession of Capt. John Corwin; sold by Mrs. Margaret Corwin to Henry Brown, May 22, 1693.
XI. Capt. George Corwin.
Granted Aug. 21, 1648; sold (including 30 acres formerly John Bridgman) to Job Swinnerton, Jr., and William Cantlebury, Jan. 18, 1661.
XII. Richard Hutchinson, John Thorndike, and Mr. Freeman.
Granted in 1636 and 1637; owned in 1692 by Joseph, son of Richard Hutchinson, and by Sarah, wife of Joseph Whipple, daughter of John, and grand-daughter of Richard Hutchinson.
XIII. Samuel Sharpe.
Granted Jan. 23, 1637; sold to John Porter, May 10, 1643; owned by his son, Israel Porter, in 1692.
XIV. John Holgrave.
Granted Nov. 26, 1638; sold to Jeffry Massey and Nicholas Woodberry, April 2, 1652; and to Joshua Rea, Jan. 1, 1657.
XV. William Alford.
Granted in 1636; sold to Henry Herrick before 1653.
XVI. Francis Weston.
Granted in 1636; sold by John Pease to Richard Ingersoll and William Haynes, in 1644.
XVII. Elias Stileman.
Granted in 1636; sold to Richard Hutchinson, June 1, 1648.
XVIII.
504 acres laid out to him, Feb. 13, 1652: comprising 40 acres granted to him "long since," and other parcels bought by him of the original grantees; viz., Joseph Grafton, John Sanders, Henry Herrick, William Bound, Robert Pease and his brother, Robert Cotta, William Walcott, Edmund Marshall, Thomas Antrum, Michael Shaflin, Thomas Venner, John Barber, Philemon Dickenson, and William Goose.
XIX. Joe Swinnerton.
300 acres laid out, Jan. 5, 1697, to Job Swinnerton, Jr.; having been owned by his father, by grant and purchase, as early as 1650.
XX. Townsend Bishop.
Granted Jan. 11, 1636; sold to Francis Nurse, April 29, 1678.
XXI.
Granted by the General Court, July 3, 1632; sold to John Porter, March 8, 1649; owned by the heirs of John Porter in 1692.
XXII. John Winthrop, Jr.
Granted June 25, 1638; sold by his daughter to John Green, Aug. 9, 1683.
XXIII. Rev. Edward Norris.
Granted Jan. 21, 1640: sold to Elleanor Trusler, Aug. 7, 1654; to Joseph Pope, July 18, 1664.
XXIV.
Granted Dec. 21, 1635; sold to Emanuel Downing before July 16th, 1638; conveyed by him to John and Adam Winthrop, in trust for himself and wife during their lives, and then for his son, George Downing, July 23, 1644; leased to John Procter in 1666; occupied by him and his son Benjamin in 1692.
XXV. Col. Thomas Reed.
Granted Feb. 16, 1636; sold to Daniel Epps, June 28, 1701, by Wait Winthrop, as attorney to Samuel Reed, only son and heir of Thomas Reed.
XXVI. John Humphrey.
Granted by the General Court, Nov. 7, 1632, May 6, 1635, and March 12, 1638, 1,500 acres, part in Salem and part in Lynn; sold, on execution, to Robert Saltonstall, Dec. 6, 1642, and by him sold to Stephen Winthrop, June 7, 1645, whose daughters -- Margaret Willie and Judith Hancock -- owned it in 1692: that part within the bounds of Salem is given in the Map according to the report of a committee, July 11, 1695.
Orchard Farm.
Granted by the General Court to Gov. Endicott; owned by his grandsons, John and Samuel, in 1692.
The Governor's Plain.
Granted to Gov. Endicott, Jan. 27, 1637, Dec. 23, 1639, and Feb. 5, 1644; including land granted under the name of "small lots."
Johnson's Plain.
Granted to Francis Johnson, Jan. 23, 1637.
FARMS.
[The bounds of farms are indicated by dotted lines, except where they coincide with the bounds of grants. The following are those given on the Map.]
1st, Between grants No. XI. and VII., and extending north of the Village bounds, and south as far as Andover Road, -- about 500 acres; bought by Thomas and Nathaniel Putnam of Philip Cromwell, Walter Price and Thomas Cole, Jeffry Massey, John Reaves, Joseph and John Gardner, and Giles Corey; owned, in 1692, by Edward Putnam, Thomas Putnam, and John Putnam, Jr. This includes also 50 acres granted to Nathaniel Putnam, Nov. 19, 1649.
2d, At the northerly end of Grant No. VII., and extending north of the Village bounds, -- 100 acres, known as the "Ruck Farm;" granted to Thomas Ruck, May 27, 1654, and sold to Philip Knight and Thomas Cave, July 24, 1672.
3d, North of the "Ruck Farm," -- 100 acres; sold by William Robinson to Richard Richards and William Hobbs, Jan. 1, 1660, and owned, in 1692, by William Hobbs and John Robinson.
4th, Next east, bounded northeast by Nichols Brook, and extending within the Village bounds, -- 200 acres; granted to Henry Bartholomew, and sold by him to William Nichols before 1652.
5th, East of the "Ruck Farm," and extending across the Village bounds, -- about 150 acres; granted to John Putnam and Richard Graves. Part of this was sold by John Putnam to Capt. Thomas Lothrop, June 2, 1669, and was owned by Ezekiel Cheever in 1692: the rest was owned by John Putnam.
6th, East of the above, and south of the Nichols Farm, -- 60 acres, owned by Henry Kenny; also 50 acres granted to Job Swinnerton, given by him to his son, Dr. John Swinnerton, and sold to John Martin and John Dale, March 20, 1698.
7th, South of the above, and east of Grant No. VII., -- 150 acres; granted to William Pester, July 16, 1638, and sold by Capt. William Trask to Robert Prince, Dec. 20, 1655.
8th, East of Grant No. VI., and extending north to Smith's Hill and south to Grant No. IX., -- about 400 acres; granted to Allen Kenniston, John Porter, and Thomas Smith, and owned, in 1692, by Daniel Andrew and Peter Cloyse.
9th, East and southeast of Smith's Hill, -- 500 acres; granted to Emanuel Downing in 1638 and 1649, and sold by him to John Porter, April 15, 1650. John Porter gave this farm to his son Joseph, upon his marriage with Anna daughter of William Hathorne.
10th, East of Frost-fish River, including the northerly end of Leach's Hill, and extending across Ipswich Road, -- about 250 acres, known as the "Barney Farm;" originally granted to Richard Ingersoll, Jacob Barney, and Pascha Foote.
11th, South of the "Barney Farm," -- about 200 acres; granted to Lawrence, Richard, and John Leach; owned, in 1692, by John Leach.
12th, North of the "Barney Farm," and between grants No. XIII. and XIV., -- about 250 acres, known as "Gott's Corner;" granted to Charles Gott, Jeffry Massey, Thomas Watson, John Pickard, and Jacob Barney, and by them sold to John Porter. (Recently known as the "Burley Farm.")
13th, Eastward of the "Barney Farm," -- 40 acres; originally granted to George Harris, and afterwards to Osmond Trask; owned, in 1692, by his son, John Trask.
14th, Next east, and extending across Ipswich Road, -- 40 acres; granted to Edward Bishop, Dec. 28, 1646; owned, in 1692, by his son, Edward Bishop, "the sawyer."
15th, At the northwest end of Felton's Hill, and extending across the Village line, -- about 60 acres; owned by Nathaniel Putnam.
16th, Southeast of Grant No. XXIII., -- a farm of about 150 acres; owned by Giles Corey, including 50 acres bought by him of Robert Goodell, March 15, 1660, and 50 acres bought by him of Ezra and Nathaniel Clapp, of Dorchester, heirs of John Alderman, July 4, 1663.
17th, Northeast of the above, -- 150 acres granted to Mrs. Anna Higginson in 1636; sold by Rev. John Higginson to John Pickering, March 23, 1652; and by him to John Woody and Thomas Flint, Oct. 18, 1654; owned in 1692 by Thomas and Joseph Flint.
A.
Abbey, Thomas, 129.
Abbot, Joseph, 123.
Abbot, Nehemiah, ii. 128, 133, 208.
Aborn, Samuel, Jr., ii. 272.
Addington, Isaac, ii. 102, 474.
Afflicted children, ii. 112, 384, 465.
Age, reverence for, 217.
Agrippa, Henry Cornelius, 367.
Alford, William, 66.
Alden, John, ii. 208, 243-247, 255, 453.
Allen, James, 78-84; ii. 89, 309, 494, 550-553.
Allin, James, ii. 226.
America, the peopling of, 395.
Amsterdam, 460.
Andover, ii. 247.
Andrew, Daniel, 155, 214, 251, 270, 296, 319; ii. 59, 187, 272, 497, 550.
Andrews, John, ii. 306.
Andrews, John, Jr., ii. 306.
Andrews, Joseph, ii. 306.
Andrews, William, ii. 306.
Andrews, Robert, 123.
Andros, Sir Edmund, ii. 99, 154.
Appleton, Samuel, 119; ii. 102, 250.
Apon, Peter, 342.
Arnold de Villa Nova, 342.
Arnold, Margaret, 356.
B.
Babbage, Christopher, ii. 184.
Bachelder, Mark, 123.
Bacheler, John, ii. 475.
Bacon, Francis, 383.
Bacon, Roger, 341.
Badger, John, 445.
Baker, Eben, 123.
Balch, John, 129.
Balch, Joseph, 105.
Baptism: its subjects, 307.
Barbadoes, 287.
Barker, Abigail, ii. 349, 404.
Barnard, Thomas, ii. 477.
Barnes, Benjamin, ii. 499.
Barrett, Thomas, ii. 353.
Bartholomew, Henry, 206.
Bartholomew, William, 428.
Barton, Elizabeth, 343.
Bassett, William, ii. 207.
Baxter, Richard, 352, 353, 355, 401, 459.
Bayley, James, 245-255, 278; autograph, 280; ii. 514.
Bayley, Joseph, ii. 417.
Bayley, Thomas, 105.
Beadle, Samuel, 132; ii. 164, 181.
Beadle, Thomas, ii. 164, 170, 172.
Beale, William, ii. 141.
Beard, Thomas, 360.
Bears, 210.
Becket, John, ii. 267.
Beers, Richard, 104.
Bekker, Balthasar, 371.
Belcher, Jonathan, ii. 481.
Bellingham, Richard, 144.
Bentley, Richard, 372.
Bentley, William, ii. 143, 365, 377.
Best, John, ii. 329.
Best, John, Jr., ii. 329.
Bibber, Sarah, ii. 5, 205, 287.
Billerica, 9.
Bishop, Bridget, 143, 191-197; ii. 114, 125-128, 253; trial and execution, 256-267; her house, 463.
Bishop, Edward, 142, 191; ii. 253, 267, 466.
Bishop, Edward, 141, 143; ii. 128, 135, 383, 465, 478.
Bishop, Edward, 143.
Bishop, John, 8.
Bishop, Richard, 142.
Bishop, Thomas, 206.
Bishop, Townsend, 40, 66; his house, 69-74, 96, 97; autograph, 279; ii. 294, 467.
Blackstone, Sir William, ii. 517.
Blazdell, Henry, 430.
Blazed trees, 43.
Bly, William, ii. 266.
Bloody Brook, 105.
Bowden, Michael, ii. 467.
Bowditch, Nathaniel, 172.
Boyle, Robert, 359.
Boynton, Joseph, ii. 553.
Bradbury, Thomas, ii. 224, 450.
Bradbury, Mary, ii. 208, 224-238; trial and condemnation, 324, 480.
Bradford, William, 122.
Bradstreet, Dudley, ii. 248, 347.
Bradstreet, John, 428.
Bradstreet, John, ii. 248, 347.
Bradstreet, Simon, 124, 139, 147, autograph 279, 451, 454; ii. 99, 455, 456.
Braman, Milton P., ii. 516.
Brattle, William, ii. 450.
Braybrook, Samuel, ii. 30, 72, 202.
Bridges, Mary, ii. 349.
Bridges, Sarah, ii. 349.
Bridgham, Joseph, ii. 553.
Bridle-path, 43.
Britt, Mary, ii. 38.
Broom-making, 202.
Browne, Charles, 429.
Browne, Christopher, 438.
Browne, Henry, Jr., 55.
Browne, Sir Thomas, 357.
Browne, William, Jr., 226, 271.
Buckley, Sarah, ii. 187, 199, 349.
Buckley, Thomas, 105.
Buckley, William, ii. 199.
Burial of those executed, ii. 266, 293, 301, 312, 320.
Burnham, John, ii. 306.
Burnham, John, Jr., ii. 306.
Burroughs, Charles, ii. 478.
Burroughs, George, 255, 278; autograph, 280; arrest and examination, ii. 140-163; trial and execution, 296-304, 319, 480, 482, 514.
Burt, Goody, 437.
Burton, John, 151.
Burton, Warren, 152.
Butler, William, ii. 306.
Buxton, Elizabeth, ii. 272.
Byfield, Nathaniel, ii. 455.
C.
Calef, Robert, ii. 32, 461, 490.
Canoes, 61.
Cantlebury, William, 154.
Cantlebury, Ruth, ii. 18.
Capital punishment, 377.
Cary, Elizabeth, ii. 208, 238, 453, 456.
Cary, Jonathan, ii. 238.
Carr, George, ii. 229.
Carr, James, ii. 232.
Carr, John, ii. 234.
Carr, Mary, 253.
Carr, Richard, ii. 230.
Carr, Sir Robert, 220.
Carrier, Martha, arrest and examination, ii. 208-215; trial and execution, 296, 480.
Carrier, Sarah, ii. 209.
Carter, Bethiah, ii. 187.
Cartwright, George, 220.
Casco, 256.
Case, Humphrey, 154.
Castle Island, 102.
Cave, Thomas, 154.
Chapman, Simon, ii. 219.
Charter of Massachusetts, 15.
Checkley, Samuel, ii. 553.
Cheever, Ezekiel, 111.
Cheever, Ezekiel, Jr., 113, 117, 226, 299; ii. 15, 40, 550.
Cheever, Peter, 226.
Cheever, Samuel, 113; ii. 193, 478, 550.
Cheever, Thomas, 113.
Chickering, Henry, 74.
Chipman, John, 130.
Choate, John, ii. 306.
Choate, Thomas, ii. 306.
Church, Benjamin, 123.
Church-of-England Canon, 347.
Churchill, Sarah, ii. 4, 166, 169.
Clark, Peter, 171; ii. 513, 516.
Clark, Thomas, 425.
Clark, William, 40.
Cleaves, William, ii. 38, 336.
Clenton, Rachel, ii. 198.
Cloutman, William, ii. 267.
Cloyse, Peter, 269; ii. 9, 59, 94, 465, 485.
Cloyse, Sarah, ii. 60, 94, 101, 111, 326.
Cobbye, Goodman, 431.
Code, Roman, 374.
Cogswell, John, ii. 306.
Cogswell, John, Jr., ii. 306.
Cogswell, Jonathan, ii. 306.
Cogswell, William, ii. 306.
Cogswell, William, Jr., ii. 306.
Coldum, Clement, ii. 191.
Cole, Eunice, 437.
Colman, Benjamin, ii. 505.
Colson, Elizabeth, ii. 187.
Conant, Lot, 133.
Constables, 21.
Cook, Elisha, ii. 497.
Cook, Elizabeth, ii. 272.
Cook, Henry, 57.
Cook, John, ii. 261.
Cook, Isaac, ii. 272.
Cook, Samuel, 230.
Copper mine, 45.
Corey, Giles, 181-191, 205; ii. 38, 44, 52, 114, 121, 128; pressed to death, 334-343; excommunicated, 343, 480, 483.
Corey, Martha, 190; ii. 38-42; examination, 43-55, 111; trial and execution, 324, 458, 507.
Corlet, Elijah, 111.
Corwin, George, ii. 252, 470, 472.
Corwin, George, ii. 484.
Corwin, John, 55.
Corwin, Jonathan, 101; ii. 11, 13; autograph, (29, 50, 69, 314,) 89, 101, 116, 157, 165, 250, 345; letter to, 447, 485, 538.
Court House, ii. 253.
Court, Superior, of Judicature, ii. 349.
Cox, Mary, ii. 198.
Cox, Robert, 123.
Cradock, Matthew, 17.
Crane River Bridge, 194.
Cranmer, Archbishop, 343.
Creesy, John, 141.
Crosby, Henry, ii. 38, 45, 50, 124.
Cullender, Rose, 355.
D.
Daland, Benjamin, 230.
Dane, Francis, ii. 223, 330, 459, 478.
Dane, Deliverance, ii. 404.
Dane, John, ii. 475.
Dane, Nathaniel, ii. 460.
Danforth, Thomas, 461; ii. 101, 250, 349, 354, 455, 456.
Darby, Mrs., 260.
Darling, James, ii. 201.
Davenport, John, 385.
Davenport, Nathaniel, 121, 125-128.
Davenport, Richard, 100-103.
Davenport, True Cross, 101, 126.
Davis, Ephraim, 429.
Davis, James, 429.
De La Torre, 361.
Deane, Charles, 50.
Death-warrant, ii. 266.
Deland, Thorndike, ii. 267.
Dennison, Daniel, 147.
Derich, Mary, ii. 208.
Dexter, Henry M., 123.
Dodge, Granville M., 232.
Dodge, John, 129.
Dodge, Josiah, 105.
Dodge, William, 130.
Dodge, William, Jr., 129.
Dole, John, 444.
Dolliver, Ann, ii. 194.
Dolliver, William, ii. 194.
Douglas, Ann, ii. 179.
Dounton, William, ii. 274.
Downer, Robert, ii. 413.
Downing, Emanuel, 38-46; autograph, 279.
Downing, Lucy, 39; autograph, 279.
Downing, Sir George, 46.
Drake, Samuel G., ii. 26.
Dreams, ii. 411.
Druillettes, Gabriel, 37.
Dudley, Joseph, ii. 480.
Dudley, Thomas, 23.
Dugdale, Richard, 354.
Dummer, Jeremiah, ii. 553.
Dunny, Amey, 355.
Dustin, Hannah, 9.
Dustin, Lydia, ii. 208.
Dustin, Sarah, ii. 208.
Dutch, Martha, ii. 179.
E.
Eames, Daniel, ii. 331.
Easty, Isaac, 241; ii. 56, 478.
Easty, John, 241.
Easty, Mary, ii. 60; arrest, 128; examination, 137; re-arrest, 200-205; trial and execution, 324-327, 480.
Education, 111, 213-216, 280, 284; ii. 221.
Eliot, Andrew, ii. 475.
Eliot, Daniel, ii. 191.
Eliot, Edmund, ii. 412.
Eliot, Elizabeth, 126.
Emory, George, 57.
Endicott, John, 16-20, 23, 32-38, 45, 50, 74-79, 95, 454.
Endicott, John, Jr., 74-78.
Endicott, Samuel, 32; ii. 231, 272, 307.
Endicott, Zerubabel, 32, 35, 58, 84.
Endicott, Zerubabel, ii. 230.
English, Mary, ii. 128, 136; autograph, 313.
English, Philip, ii. 128, 140, 255; autograph, 313, 470, 473, 478, 482.
Essex, Flower of, 104.
Eveleth, Joseph, ii. 306, 475.
F.
Fairfax, Edward, 347.
Fairfield, William, ii. 267.
Farrar, Thomas, ii. 187.
Farrington, John, 123.
Faulkner, Abigail, ii. 330, 476, 480.
Fellows, John, ii. 306.
Felt, David, ii. 267.
Felton, Benjamin, 56.
Felton, Nathaniel, ii. 272, 307.
Felton, Nathaniel, Jr., ii. 307.
Filmer, Sir Robert, 373.
Fireplaces, 202.
First Church in Salem, 243, 246, 271; ii. 257, 290, 483.
Fisk, Thomas, Jr., ii. 475.
Fisk, William, ii. 475.
Fitch, Jabez, ii. 477.
Fletcher, Benjamin, ii. 242.
Flint, Samuel, 229.
Flint, Thomas, 123, 188, 226, 270.
Fogg, Ralph, 57.
Fosdick, Elizabeth, ii. 208.
Foster, Abraham, ii. 384.
Foster, Ann, ii. 351, 398, 480.
Foster, Isaac, ii. 306.
Foster, John, ii. 466.
Foster, Reginald, ii. 306.
Fowler, Joseph, ii. 206.
Fowler, Philip, ii. 206.
Fowler, Samuel P., ii. 206.
Fox, Rebecca, ii. 188.
Foxcroft, Francis, ii. 455.
Frayll, Samuel, ii. 307.
Fuller, Benjamin, ii. 177.
Fuller, Jacob, 227.
Fuller, John, ii. 280.
Fuller, Samuel, ii. 177.
Fuller, Thomas, 137, 227, 250, 288; ii. 25.
Fuller, Thomas, Jr., 288; ii. 173.
G.
Gallop, John, 122.
Game, pursuit of, 208.
Gammon, -- , ii. 354.
Gardiner, Sir Christopher, 68.
Gardner, Joseph, 45, 122, 123, 124.
Gardner, Samuel, 45.
Gaskill, Edward, ii. 307.
Gaskill, Samuel, ii. 307.
Gaule, John, 363.
Gedney, Bartholomew, 271; ii. 89, 243, 244, 250, 251, 254, 496.
Gedney, John, 158, 258; ii. 254.
Gedney, John, Jr., ii. 254.
Gedney, Susannah, ii. 254, 264.
General Court responsible for the executions, ii. 268.
Gerbert (Sylvester II.), 339.
Gerrish, Joseph, ii. 478, 550.
Gidding, Samuel, ii. 306.
Gifford, Margaret, 437.
Gingle, John, 144.
Glover, Goody, 454.
Godfrey, John, 428-436.
Good, Dorcas, examination of, ii. 71, 111.
Good, Sarah, ii. 11; examination of, 12-17; trial and execution, 268, 269, 480.
Goodell, Abner C., 141.
Goodell, Robert, 141.
Goodhew, William, ii. 306.
Goodwin, Mr., 454.
Governors of Massachusetts, time of election by charter, 17.
Governor's Plain, 24.
Gould, Nathan, 432.
Gould, Thomas, 188.
Grants, policy of, 22.
Gray, William, 130.
Graves, Thomas, ii. 455.
Green, Joseph, 9, 146, 170; ii. 199, 477, 506, 516.
Greenslit, John, ii. 298.
Greenslit, Thomas, ii. 298.
Griggs, Goody, ii. 111.
Grover, Edmund, 81.
H.
Hakins, Nicholas, 123.
Hale, John, 195-197, 299, 452; ii. 43, 70, 257, 345, 475, 478, 550.
Hale, Sir Matthew, 355; ii. 269.
Halliwell, Henry, 364.
Handwriting, 214, 277-281; ii. 55.
Harding, Edward, 123.
Hardy, George, 443.
Harris, Benjamin, ii. 90.
Harris, George, 63.
Harsnett, Samuel, 369.
Hart, Thomas, ii. 352.
Hart, Elizabeth, ii. 187.
Harwood, John, ii. 275.
Hathorne, John, 40, 99, 271; ii. 11, 13, 20, 28; autograph, (29, 50, 69, 314), 43, 60, 89, 101, 102, 116, 241, 250.
Hathorne, William, 46, 57, 99.
Haverhill, 9.
Haynes, John, 139.
Haynes, Thomas, 139, 260, 431; ii. 132, 465.
Hazeldon, John, 429.
Herrick, George, ii. 49, 60, 71, 202, 252, 274, 471.
Herrick, Henry, ii. 475.
Herrick, Joseph, 129, 141, 269, 270; ii. 12, 28, 272.
Hibbert's Philosophy of Apparitions, ii. 518.
Higginson, John, 271, 273; ii. 89, 193, 478, 550.
Highways, surveyors of, 21.
Hill, Captain, ii. 244.
Hoar, Dorcas, ii. 140, 144, 384, 480.
Hobbs, Abigail, ii. 114, 128, 480, 481.
Hobbs, Deliverance, ii. 128, 161.
Hobbs, William, ii. 114, 128, 130.
Holgrave, John, 63.
Holyoke, Edward, 156.
Holyoke, Edward Augustus, 156; ii. 377.
Hopkins, Matthew, 351.
Horace, 366.
Horse Bridge, 234.
Houchins, Jeremiah, 74.
Houlton, Benjamin, ii. 275, 280, 281.
Houlton, James, ii. 307.
Houlton, Joseph, 86, 147, 243, 270; ii. 272, 496.
Houlton, Joseph, Jr., 123; ii. 272.
Houlton, Sarah, ii. 281, 495, 506.
Houlton, town of, 151.
Houses, 184.
How, Elizabeth, ii. 208; examination of, 216-223; trial and execution, 268, 270, 480.
How, James, Sr., ii. 221.
How, John, 241.
Howard, John, ii. 198.
Howard, Nathaniel, 141.
Hubbard, Elizabeth, ii. 4, 191.
Hubbard, William, ii. 193, 477.
Hudson, William, 425.
Hungerford, Earl of, 343.
Hunniwell, Richard, ii. 298.
Hunt, Ephraim, ii. 553.
Huskings, 201.
Hutchinson, Benjamin, 172; ii. 151, 197, 201.
Hutchinson, Edward, 425.
Hutchinson, Elisha, ii. 150.
Hutchinson, Joseph, 243, 250, 270, 285, 319; ii. 11, 28, 33, 272, 393, 545, 550.
Hutchinson, Lydia, ii. 272.
Hutchinson, Richard, 27, 40, 86, 137.
Hutchinson, Thomas, History of Massachusetts, 415.
I.
Ingersoll, Hannah, 166, 261; ii. 192.
Ingersoll, John, 40, 172; ii. 171.
Ingersoll, Joseph, ii. 129.
Ingersoll, Nathaniel, 35, 86, 165, 225, 244, 249, 251, 259, 261; autograph, 280, 288, 294, 301, 303; ordination as deacon, 305; ii. 11, 33, 42, 60, 73, 100, 112, 114, 128, 132, 140, 499.
Ingersoll, Sarah, ii. 169.
Ingersoll, Richard, 36, 40, 138.
Ingersoll's Point, 138.
Inquest, jury of, ii. 178.
Ipswich road, 43.
Ireson, Benjamin, ii. 208.
Iron works, 147.
Izard, Ann, ii. 520.
J.
Jackson, John, Jr., ii. 198, 223.
Jacobs, George, 198; ii. 4; arrest and examination, 164-172, 274; execution, 296, 312, 882, 480.
Jacobs, George, Jr., 198; ii. 187.
Jacobs, Margaret, ii. 164, 172, 315, 349, 353, 466.
Jacobs, Rebecca, ii. 187, 349.
Jacobs, Thomas, ii. 207.
Jewell, John, 345.
Jewett, Nehemiah, ii. 553.
Joan of Arc, 343.
Jones, Hugh, 91.
John Indian, ii. 2, 95, 106, 241.
Johnson, Elizabeth, ii. 349.
Johnson, Elizabeth, Jr., ii. 349.
Johnson, Francis, 40.
Johnson, Samuel, 357.
Johnson, Captain, 425.
Jovius Paulus, 367.
Judges, ii. 354.
Jury to examine the bodies of prisoners, ii. 274.
K.
Kembal, John, ii. 412.
Kepler, John, 345.
King, Daniel, ii. 181.
King, Joseph, 105.
King, Margaret, 196.
Kircher, Athanasius, 388.
Kitchen, John, 205.
Knight, Charles, 123.
Knight, John, 138.
Knight, Jonathan, ii. 177.
Knight, Philip, ii. 177.
Knight, Walter, 35.
Knowlton, Joseph, ii. 220.
L.
Lacy, Mary, Jr., ii. 349, 401.
Lamb, Dr., 348.
Land, policy concerning, 16, 22; given up to towns, 20; clearing of, 26; disposition of, to children, 158; value of, 159.
Landlord, 218.
Laodicea, Council of, 375.
Law under which the trials took place, ii. 256, 268, 360.
Lawson, Deodat, 268-284; autograph, 280; ii. 7, 70, 73; his sermon, 76-92, 515, 525-537.
Lawson, Thomas, 283.
Law-suits, 232.
Layman, Paul, 361.
Leach, John, 141.
Leach, Lawrence, 141.
Leach, Robert, 129.
Leach, Sarah, ii. 272.
Lecture-day, 313, 450; ii. 76.
Lewis, Mercy, ii. 4, 287; autograph, 313.
Lewis, Rev. Mr., 353.
Lexington, 229.
Lightning, 72.
Locke, John, 372.
Lothrop, Ellen, 111.
Lothrop, Thomas, 100, 103-117.
Louder, John, ii. 264
Lovkine, Thomas, ii. 306.
Low, Thomas, ii. 306.
Luther, Martin, 344.
M.
Mackenzie, Sir George, 350.
Magistrates, ii. 354.
Manning, Jacob, ii. 142.
Maple-sugar, 203.
Marblehead, ii. 519.
March, John, ii. 234.
Marriage, early, 160; ii. 236.
Marsh, Samuel, ii. 307.
Marsh, Zachariah, ii. 307.
Marshall, Benjamin, ii. 306.
Marshall, Samuel, 122.
Marston, Mary, ii. 349.
Martin, Susannah, 427; arrest and examination, ii. 145; trial and execution, 268.
Mascon, Devil of, 359.
Mason, Thomas, ii. 267.
Maverick, Samuel, 220.
Maverick, Samuel, Jr., ii. 228.
Mather, Cotton, 112, 384, 391, 454; ii. 89, 211, 250, 257, 299, 341, 366, 487, 494, 503, 553.
Mather, Increase, ii. 89, 299, 308, 345, 404, 494, 553.
Mechanical occupations, 224.
Mede, Joseph, 394.
Medical profession, ii. 361.
Meeting, intermission of, on the Lord's Day, 207.
Meeting-house of Salem Village, 243, 244, 285.
Meeting-house of Salem Village, scenes at, 263; ii. 34, 60, 94, 510.
Meeting-house of First Church in Salem, scenes at, ii. 111, 257, 290.
Melancthon, Philip, 344.
Middlecot, Richard, ii. 553.
Minot, Stephen, 125.
Mirage, 386.
Moody, Joshua, ii. 309.
Moore, Captain, 187.
Moore, Caleb, 188.
Moore, Jane, 188.
More, Henry, 400.
Morse, Anthony, 447.
Morse, Elizabeth, 449-453.
Morse, William, 438.
Morton, Charles, ii. 89.
Mosely, Samuel, 121.
Moulton, John, ii. 38, 336, 478.
Moulton, Robert, 40.
Moulton, Robert, Jr., 40.
Moxon, George, 419.
N.
Narragansett expedition, 118-135.
Narragansett townships, 133.
Nauscopy, 386.
Navigation, early New-England, 440.
Needham, Anthony, 155, 184, 226, 236; ii. 48.
Newbury, 9.
New-Haven Phantom-ship, 384.
New-York Negro Plot, ii. 437.
Newman, Antipas, 58.
New Salem, 149.
Newton, Thomas, ii. 254; autograph, 314.
Nichols, Isaac, ii. 177.
Nichols, Richard, 220.
Nichols, William, 154.
Norfolk, old county of, ii. 228.
Norris, Edward, Jr., 205.
Norton, John, 423, 425; ii. 450.
Noves, Nicholas, 117, 271, 299; ii. 43, 48, 55, 89, 170, 172, 184, 245, 253, 269, 290, 292, 365, 485, 550; autograph, 314.
Numa Pompilius, 330.
Nurse, Francis, 79, 84, 91, 214, 287, 319, 320; ii. 9, 467.
Nurse, Rebecca, 80; her arrest and examination, ii. 56-71, 111, 186; trial, 268, 270-289; excommunication, 290; execution, 292, 480, 483.
Nurse, Samuel, 80; ii. 57, 288, 479, 485, 497, 506, 545-553.
Nurse, Sarah, 80; ii. 287, 467.
O.
Obinson, Mrs., ii. 456.
Ocular fascination, 412; ii. 520.
Oliver, Christian, ii. 267.
Oliver, Mary, 420.
Oliver, Peter, 425.
Oliver, Thomas, 143, 191; ii. 253, 267.
Orne, John, 57.
Osborne, Hannah, ii. 272.
Osborne, William, 152, 227; ii. 272.
Osburn, Alexander, ii. 18.
Osburn, John, ii. 19.
Osburn, Sarah, ii. 11, 17; examination, 20; death, 32.
Osgood, Mary, ii. 349, 404, 406.
Osgood, William, 432.
P.
Page, Abraham, 139.
Paine, Elizabeth, ii. 208.
Paine, Stephen, ii. 208.
Palfrey, John G., 125.
Palisadoes, 31.
Parker, Alice, ii. 179-185; trial and execution, 324.
Parker, John, 189; ii. 38, 48, 124.
Parker, Mary, trial and execution, ii. 324, 325, 480.
Parris, Elizabeth, ii. 3.
Parris, Samuel, 170, 172, 278; autograph, 280, 286-320; ii. 1, 7, 9, 25, 31, 43, 49, 55, 92, 275, 290, 485, 515, 545-553.
Parsonage of Salem Village, 243, 386; ii. 74, 466, 493.
Parsons, Hugh, 419.
Parsons, Mary, 418.
Partridge, John, ii. 150.
Payson, Edward, ii. 218, 494, 553.
Peabody, John, ii. 475.
Peach, Barnard, ii. 414.
Pease, Robert, ii. 208.
Peele, William, ii. 267.
Peine forte et dure, ii. 338, 484.
Peirce, Joseph, 123.
Pendleton, Bryan, 256.
Penn, William, 414.
Perkins, Isaac, ii. 306.
Perkins, Nathaniel, ii. 306.
Perkins, Thomas, ii. 475.
Perkins, William, 362.
Perley, Samuel, ii. 216.
Perley, Thomas, ii. 475.
Pettingell, Richard, 40.
Phelps, Henry, 237.
Phelps, John, 187.
Phips, Sir William, 131, 451; ii. 99, 250; autograph, 314, 345.
Phips, Spencer, ii. 482.
Phillips, Margaret, ii. 272.
Phillips, Samuel, 299; ii. 218, 494, 553.
Phillips, Tabitha, ii. 272.
Phillips, Walter, ii. 272.
Pickering, John, 46.
Pierpont, James, 384.
Pike, Robert, ii. 226, 228, 250, 449, 538-544.
Pitcher, Moll, ii. 521.
Pit-saw, 191.
Poindexter, ii. 185.
Poland, James, 188.
Pope, Gertrude, 236.
Pope, Joseph, 237, 238; ii. 65, 496.
Pope Innocent VIII., 342.
Porter, Benjamin, 141.
Porter, Elizabeth, ii. 272.
Porter, Israel, 141; ii. 59, 272, 550.
Porter, John, Jr., 219.
Porter, John, ii. 207.
Porter, Joseph, 270, 296, 319.
Post, Hannah, ii. 349.
Powell, Caleb, 439.
Pratt, Francis, 428.
Prescott, Peter, 129, 316; ii. 153.
Preston, Thomas, 80, 91; ii. 11, 57, 496, 550.
Price, Walter, 226.
Prince, James, ii. 17.
Prince, Joseph, ii. 17.
Prince, Robert, ii. 17.
Prison, ii. 254.
Procter, Benjamin, ii. 207.
Procter, Elizabeth, arrest and examination, ii. 101-111; trial and condemnation, 296, 312, 466.
Procter, John, 179, 184, 227; ii. 4, 106, 111; trial and execution, 296, 304-312; autograph, 313, 458, 480.
Procter, Joseph, ii. 306.
Procter, Sarah, ii. 207.
Procter, William, ii. 208, 311.
Procter's Corner, 49.
Pronunciation, ii. 233.
Pudeator, Ann, ii. 179, 185, 300; trial and execution, 324, 329.
Pudeator, Jacob, ii. 185, 329.
Putnam, Ann, 253; ii. 5, 61, 69, 74, 177, 229, 236, 276, 282, 465, 495, 506.
Putnam, Ann, Jr., 214; ii. 8, 8, 40, 190; autograph, 313, 341, 511, 509-512.
Putnam, Archelaus, 164.
Putnam, Benjamin, 164; ii. 72, 272, 481.
Putnam, Daniel, 164.
Putnam, David, 227.
Putnam, Edward, 8, 161-164, 288, 302; ii. 11, 40, 44, 60, 71, 203, 288, 465.
Putnam, Eleazer, 132; ii. 152.
Putnam, Enoch, 229.
Putnam, Holyoke, 9.
Putnam, Israel, 160, 164, 227, 238.
Putnam, James, ii. 506.
Putnam, Jeremiah, 229.
Putnam, John, 34, 155, 157, 241, 250, 251, 258, 267, 270, 284, 287, 316, 317; ii. 272, 359, 496, 550.
Putnam, John, Jr., 259; ii. 4, 172, 202, 506.
Putnam, Jonathan, 269; ii. 60, 71, 201, 272.
Putnam, Joseph. 160, 296, 319; ii. 9, 272, 457, 497.
Putnam, Lydia, ii. 272.
Putnam, Miriam, ii. 295.
Putnam, Nathaniel, 84, 86, 155, 157, 186, 198, 236, 250, 288, 296; ii. 33, 128, 178, 271.
Putnam, Orin, ii. 295.
Putnam, Perley, 230.
Putnam, Phinehas, ii. 295.
Putnam, Rebecca, 267; ii. 272, 359.
Putnam, Rufus, 227.
Putnam, Samuel, 223.
Putnam, Sarah, ii. 272.
Putnam, Susannah, 143.
Putnam, Thomas, 155, 226, 250, 251, 259; autograph, 279.
Putnam, Thomas, 129, 225, 227, 236, 253; autograph, 279, 281, 316; ii. 3, 4, 11, 28, 55, 140, 232, 341, 464, 465, 506.
Putnam, William Lowell, 232.
Q.
Queen Elizabeth, 345.
Quick, John, 283.
R.
Rabbits, 209.
Raising of a house, 201.
Raymond, John, 66.
Raymond, John, 129, 134; ii. 465.
Raymond, John W., 232.
Raymond, Richard, 141.
Raymond, Thomas, 129, 133, 141.
Raymond, William, 129, 132, 143.
Raymond, William, Jr., ii. 192.
Rea, Daniel, Jr., 288; ii. 272.
Rea, Hepzibah, ii. 272.
Rea, Joshua, 114, 140, 141, 287, 288; ii. 272, 545.
Rea, Sarah, ii. 272.
Read, Christopher, 123.
Read, Thomas, 49,
Records of Salem Village, 269, 272, 273-278.
Redemptioners, ii. 18.
Reed, Nicholas, 8.
Reed, Philip, 437.
Reed, Wilmot, arrest, ii. 208; trial and execution, 324, 325.
Reinolds, Alexius, 91.
Remigius, 344.
Rice, Charles B., ii. 513.
Rice, Sarah, ii. 208.
Richardson, Mr., 442.
Richardson, Mary, 448.
Ring, Jarvis, ii. 414.
Rist, Nicholas, ii. 352.
Roads, 43.
Rogers, John, ii. 477.
Rogers, Thomas, 443.
Roots, Susannah, ii. 207.
Ropes, Nathaniel, 237.
Rose, Richard, ii. 171.
Royal Neck, 58.
Ruck, Thomas, 57.
Rule, Margaret, ii. 489.
Russell, James, ii. 102.
Russell, William, 80.
S.
Salem Farms, 136.
Salem Village, 199, 216, 223, 224, 233, 234, 242, 248, 269-278, 298, 312, 321, 322; ii. 485, 513.
Saltonstall, Nathaniel, ii. 251, 455.
Sargent, Peter, ii. 251.
Saw-pit, 191.
Sawyers, 191.
Sayer, Samuel, ii. 475.
Scarlett, Benjamin, 32.
Science, physical, 380.
Scott, Margaret, trial and execution, ii. 324, 325.
Scott, Sir Walter, 335.
Scottow, Joshua, 424, 425; ii. 298.
Scriptures, King James's Translation of, 375.
Scruggs, Margery, 66.
Scruggs, Rachel, 65.
Sears, Ann, ii. 208.
Seating the meeting-house, 217; ii. 506.
Seely, Robert, 122.
Settlers, provision of land for, 16.
Sewall, Mitchel, ii. 481.
Sewall, Samuel, ii. 102, 111, 157, 251, 441, 497.
Sewall, Samuel, ii. 481.
Sewall, Stephen, 57; ii. 3, 230, 384, 487, 497.
Shakespeare, William, 379, 467.
Shattuck, Samuel, 193; ii. 180, 259.
Shaw, Israel, ii. 465.
Sheldon, Godfrey, 8.
Sheldon, Susannah, ii. 4, 322.
Shepard, John, ii. 465.
Shepard, Rebecca, ii. 275, 280.
Sherringham, Robert, 356.
Shippen, Mr., 261.
Ship Tavern, ii. 254.
Shirley, William, ii. 482.
Sibley, John L., 141.
Sibley, Samuel, 259, 262; ii. 97, 465.
Silsbee, Nathaniel, ii. 267.
Sinclair, George, 350.
Singletary, Jonathan, 433.
Skerry, Henry, 259.
Sleighs, 203.
Smith, George, ii. 307.
Smith, Thomas, 105.
Soames, Abigail, ii. 208.
Soames, Joseph, 123.
Spaulding, Willard, 237.
Spencer, John, 432.
Sprenger, James, 361.
Stacy, William, ii. 263.
Stearns, Isaac, ii. 263.
Stone, Samuel, ii. 307.
Story, Joseph, ii. 440.
Story, William, ii. 306.
Stoughton, William, 125; ii. 157, 250, 301, 349, 355.
Sunday patrol, 40.
Surey Demoniac, 354.
Sweden, King of, 344.
Swinnerton, Esther, ii. 272.
Swinnerton, Job, ii. 272.
Swinnerton, Ruth, ii. 495.
Switchell, Abraham, 123.
Syllogism, 381.
Symmes, Thomas, ii. 478.
Symmes, Zachariah, ii. 478.
Symonds, John, ii. 377.
Symonds, Samuel, 433.
Symonds, William, 433.
T.
Tanner, Adam, 361.
Tarbell, John, 80, 91, 288; ii. 57, 287, 486, 497, 506, 545-553.
Taylor, Benjamin, 182.
Taylor, Zachary, 124.
Tears, trial by, 409.
Thacher, Mrs., ii. 345, 448, 453.
Thomasius, Christian, 373.
Thompson, William, ii. 306.
Tibullus, Elegy, 337.
Titcomb, Elizabeth, 444.
Tituba, ii. 2, 11; examination and confession, 23, 32, 255.
Tookey, Job, arrest, ii. 208; examination, 223, 349.
Toothacre, Mrs., ii. 208.
Topsfield, controversy with, 238.
Torrey, William, 450; ii. 553.
Towne, William, ii. 466.
Towns, 20.
Training-field, 176, 178, 225.
Trask, Edward, 105.
Travel, modes of, 43, 61, 203.
Troopers, company of, 226.
Trusler, Eleanor, 237.
Tucker, John, 444.
Tucker, Mary, 448.
Tufts, James, 105.
Turner, Sharon, 375.
Twiss, William, 395.
Tycho Brahe, 345.
Tyng, Edward, 125.
U.
Upton family, 155.
Urbain Grandier, 348.
Usher, Hezekiah, ii. 453.
V.
Varney, Thomas, ii. 306.
Verrin, Hilliard, 40.
Verrin, Joshua, 40.
Verrin, Philip, Jr., 40.
Vigilance Committee, ii. 286.
Villalpando, Don Francisco Torreblanca, 361.
W.
Wade, Thomas, ii. 337.
Wadsworth, Benjamin, ii. 505.
Wadsworth, Benjamin, ii. 516.
Wagstaff, John, 370.
Wainwright, Simon, 9.
Walcot, Abraham, 188.
Walcot, Jonathan, 155, 225, 270; ii. 3, 100, 140, 464, 466.
Walcot, Jonathan, Jr., ii. 125, 550.
Walker, Richard, ii. 207.
Walley, John, ii. 553.
Ward, George A., 98.
Wardwell, Mary, ii. 349.
Wardwell, Samuel, trial and execution, ii. 324, 384, 480.
Wardwell, Sarah, ii. 349.
Warren, Mary, ii. 4, 114, 128.
Warren, Sarah, ii. 17.
Wassalbe, Bridget, 191.
Waterman, Richard, 60.
Watson's Annals of Philadelphia, 414.
Watts, Isaac, ii. 516.
Watts, Jeremiah, 179.
Way, William, ii. 493.
Weld, Daniel, 57.
Wells, town of, 256.
Wesley, John, ii. 518.
Westgate, John, ii. 181.
Weston, Francis, 60.
Wheelwright, John, ii. 228.
Whitaker, Abraham, 429.
White, James, ii. 306.
White, John, 389.
Whittier, John G., ii. 444.
Whittredge, Mary, ii. 187, 197, 199.
Wilds, Sarah, arrest and examination, ii. 135; trial and execution, 268, 480.
Wilderness, opening of, 26.
Wilkins, Benjamin, 227; ii. 173, 550.
Wilkins, Bray, 143-146, 214, 309; ii. 173, 174.
Wilkins, Daniel, ii. 174, 179.
Wilkins, Hannah, 309.
Wilkins, Henry, ii. 174.
Wilkins, Samuel, ii. 173.
Wilkins, Thomas, 154, 227, 316; ii. 491-495, 506, 546-553.
Willard, John, arrest, ii. 172-179; trial and execution, 321, 480.
Willard, Margaret, ii. 466.
Willard, Samuel, ii. 89, 289, 809, 494, 550-553.
Willard, Simon, ii. 210.
Williams, Abigail, ii. 3, 7, 46, 393.
Williams, Nathaniel, ii. 553.
Wilson, Robert, 105.
Wilson, Sarah, ii. 404.
Wills, 65, 75, 78, 92, 137, 162, 175, 425; ii. 304, 312, 511.
Winslow, Josiah, 119.
Winthrop, Fitz John, 54.
Winthrop, John, 17, 23, 39, 95, 454.
Winthrop, John, Jr., 39, 50, 58.
Winthrop, Wait, 54; ii. 251, 349, 497.
Wise, John, ii. 304, 306; autograph, 314, 477, 494.
Witch, 402.
Witchcraft, 337; law relating to, ii. 256, 516.
Witch-imp, 406.
Witch-mark, 405.
Witch-puppets, 408.
Witch Hill, ii. 376-380.
Witch of Endor, 333.
Wood, Anthony, 370.
Woodbridge, John, 438.
Wooden Bridge, 234.
Woodbury, Humphrey, 141.
Woodbury, John, 129.
Woodbury, Nicholas, 98.
Woodbury, Peter, 105.
Woodbury, William, 141.
Wooleston River, 23.
Wolf-pits, 212.
Wolves, 211.
Y.
Young, William, 51.
IT is one of the distinguishing characteristics of the human being, that he loves to contemplate the scenes of the past, and desires to have his own history borne down to the future. This, like all the other propensities of our nature, is accompanied by faculties to secure its gratification. The gift of speech, by which the parent can convey information to the child -- the old transmit intelligence to the young -- is an indication that it is the design of the Author of our being that we should receive from those passing away the narrative of their experience, and communicate the results of our own to the generations that succeed us. All nations have, to a greater or less degree, been faithful to their trust in using the gift to fulfil the design of the Giver. It is impossible to name a people who do not possess cherished traditions that have descended from their early ancestors.
Although it is generally considered that the invention of a system of arbitrary and external signs to communicate thought is one of the greatest and most
It is not difficult to discern the end for which this disposition to preserve for the future and contemplate the past was imparted to us. If all that we knew were what is taught by our individual experience, our minds would have but little, comparatively, to exercise and expand them, and our characters would be the result of the limited influences embraced within the narrow sphere of our particular and immediate relations and circumstances. But, as our notice is extended in the observation of those who have lived before us, our materials for reflection and sources of instruction are multiplied. The virtues we admire in our ancestors not only adorn and dignify their names, but win us to their imitation. Their prosperity and happiness spread abroad a diffusive light that reaches us, and brightens our condition. The wisdom that
In the desire which every man feels to learn the history, and be instructed by the example, of his predecessors, and in the accompanying disposition, with the means of carrying it into effect, to transmit a knowledge of himself and his own times to his successors, we discover the wise and admirable arrangement of a providence which removes the worn-out individual to a better country, but leaves the acquisitions of his mind and the benefit of his experience as an accumulating and common fund for the use of his posterity; which has secured the continued renovation of the race, without the loss of the wisdom of each generation.
These considerations suggest the true definition of history. It is the instrument by which the results of the great experiment of human action on this theatre of being are collected and transmitted from age to age. Speaking through the records of history, the generations that have gone warn and guide the generations that follow. History is the Past, teaching Philosophy to the Present, for the Future.
Since this is the true and proper design of history, it assumes an exalted station among the branches of human knowledge. Every community that aspires to become intelligent and virtuous should cherish it. Institutions for the promotion and diffusion of useful information should have special reference to it. And all people should be induced to look back to the days of their forefathers, to be warned by their errors, instructed by their wisdom, and stimulated in the career of improvement by the example of their virtues.
The historian would find a great amount and variety of materials in the annals of this old town, -- greater, perhaps, than in any other of its grade in the country. But there is one chapter in our history of pre-eminent interest and importance. The witchcraft delusion of 1692 has attracted universal attention since the date of its occurrence, and will, in all coming ages, render the name of Salem notable throughout the world. Wherever the place we live in is mentioned, this memorable transaction will be found associated with it; and those who know nothing else of our history or our character will be sure to know, and tauntingly to inform us that they know, that we hanged the witches.
It is surely incumbent upon us to possess ourselves of correct and just views of a transaction thus indissolubly connected with the reputation of our home, with the memory of our fathers, and, of course, with the most precious part of the inheritance of our children.
Our ancestors have been visited with unmeasured reproach for their conduct on the occasion. Sad, indeed, was the delusion that came over them, and shocking the extent to which their bewildered imaginations and excited passions hurried and drove them on. Still, however, many considerations deserve to be well weighed before sentence is passed upon them. And while I hope to give evidence of a readiness to have every thing appear in its own just light, and to expose to view the very darkest features of the transaction, I am confident of being able to bring forward
Let us endeavor to carry ourselves back to the state of the colony of Massachusetts one hundred and seventy years ago. The persecutions our ancestors had undergone in their own country, and the privations, altogether inconceivable by us, they suffered during the early years of their residence here, acting upon their minds and characters, in co-operation with the influences of the political and ecclesiastical occurrences that marked the seventeenth century, had imparted a gloomy, solemn, and romantic turn to their dispositions and associations, which was transmitted without diminution to their children, strengthened and aggravated by their peculiar circumstances. It was the triumphant age of superstition. The imagination had been expanded by credulity, until it had reached a wild and monstrous growth. The Puritans were always prone to subject themselves to its influence; and New England, at the time to which we are referring, was a most fit and congenial theatre upon which to display its power. Cultivation had made but a slight encroachment on the wilderness. Wide, dark, unexplored forests covered the
"In such a place as this, at such an hour,
If ancestry can be in aught believed,
Descending spirits have conversed with man,
And told the secrets of the world unknown."
The forests which surrounded our ancestors were the abode of a mysterious race of men of strange demeanor and unascertained origin. The aspects they presented, the stories told of them, and every thing connected with them, served to awaken fear, bewilder the imagination, and aggravate the tendencies of the general condition of things to fanatical enthusiasm.
It was the common belief, sanctioned, as will appear in the course of this discussion, not by the clergy alone, but by the most learned scholars of that and the preceding ages, that the American Indians were the subjects and worshippers of the Devil, and their powwows, wizards.
In consequence of this opinion, the entire want of confidence and sympathy to which it gave rise, and the provocations naturally incident to two races of men, of dissimilar habits, feelings, and ideas, thrown into close proximity, a state of things was soon brought about which led to conflicts and wars of the most distressing and shocking character. A strongly rooted sentiment of hostility and horror became associated in the minds of the colonists with the name of Indian. There was scarcely a village where the marks of savage violence and cruelty could not be pointed out, or an individual whose family history did not contain some illustration of the stealth, the malice or the vengeance of the savage foe. In 1689, John Bishop, and Nicholas Reed a servant of Edward Put nam; and, in 1690, Godfrey Sheldon, were killed by Indians in Salem. In the year 1691, about six months previous to the commencement of the witchcraft delusion, the county of Essex was ordered to keep twenty-four scouts constantly in the field, to guard the frontiers against the savage enemy, and to give notice of his approach, then looked for every hour with the greatest alarm and apprehension.
Events soon justified the dread of Indian hostilities
These occurrences show that the fears and anxieties of the colonists in reference to Indian assaults were not without grounds at the period of the witchcraft delusion. They were, at that very time, hanging like a storm cloud over their heads, soon to burst, and spread death and destruction among them.
There was but little communication between the several villages and settlements. To travel from Boston to Salem, for instance, which the ordinary means of conveyance enable us to do at present in less than an hour, was then the fatiguing, adventurous, and doubtful work of an entire day.
It was the darkest and most desponding period in the civil history of New England. The people, whose ruling passion then was, as it has ever since been, a love for constitutional rights, had, a few years before, been thrown into dismay by the loss of their charter, and, from that time, kept in a feverish state of anxiety respecting their future political destinies. In addition to all this, the whole sea-coast was exposed to danger: ruthless pirates were continually prowling along the shores. Commerce was nearly
The province was encumbered with oppressive taxes, and weighed down by a heavy debt. The sum assessed upon Salem to defray the expenses of the country at large, the year before the witchcraft prosecutions, was £1,346. 1s. Besides this, there were the town taxes. The whole amounted, no doubt, inclusive of the support of the ministry, to a weight of taxation, considering the greater value of money at that time, of which we have no experience, and can hardly form an adequate conception. The burden pressed directly upon the whole community. There were then no great private fortunes, no moneyed institutions, no considerable foreign commerce, few, if any, articles of luxury, and no large business-capitals to intercept and divert its pressure. It was borne to its whole extent by the unaided industry of a population of extremely moderate estates and very limited earnings, and almost crushed it to the earth.
The people were dissatisfied with the new charter. They were becoming the victims of political jealousies, discontent, and animosities. They had been agitated by great revolutions. They were surrounded by alarming indications of change, and their ears were constantly assailed by rumors of war. Their minds were startled and confounded by the prevalence of prophecies and forebodings of dark and dismal
The people of Salem participated in their full share of the gloom and despondency that pervaded the province, and, in addition to that, had their own peculiar troubles and distresses. Within a short time, the town had lost almost all its venerable fathers and leading citizens, the men whose councils had governed and whose wisdom had guided them from the first years of the settlement of the place. Only those who are intimately acquainted with the condition of a community of simple manners and primitive feelings, such as were the early New-England settlements, can have an adequate conception of the degree to which the people were attached to their patriarchs, the extent of their dependence upon them, and the amount of the loss when they were removed.
In the midst of this general distress and local gloom and depression, the great and awful tragedy, whose incidents, scenes, and characters I am to present, took place.
IT is necessary, before entering upon the subject of the witchcraft delusion, to give a particular and extended account of the immediate locality where it occurred, and of the community occupying it. This is demanded by justice to the parties concerned, and indispensable to a correct understanding of the transaction. No one, in truth, can rightly appreciate the character of the rural population of the towns first settled in Massachusetts, without tracing it to its origin, and taking into view the policy that regulated the colonization of the country at the start.
"The Governor and Company of the Massachusetts Bay in New England" possessed, by its charter from James the First, dated Nov. 3, 1620, and renewed by Charles the First, March 4, 1629, the entire sovereignty over all the territory assigned to it. Some few conditions and exceptions were incorporated in the grant, which, in the event, proved to be merely nominal.
There was some irregularity in these proceedings. The charter fixed a certain time, "yearly, once in the year, for ever hereafter," for the election of governor, deputy-governor, and assistants. Matthew Cradock had been elected accordingly, on the 13th of May, 1629, governor of the company "for the year following." He presided at the General Court of the company when Winthrop was elected governor. There does not appear to have been any formal resignation of his office by Cradock. In point of fact, the charter made no provision for a resignation of office, but only for cases where a vacancy might be occasioned
The disposal of lands, at the expiration of Endicott's delegated administration, passed back into the hands of the company, and was conducted by the General Court upon the policy established at its meetings in London. On the 3d of March, 1635, the General Court relinquished the control and disposal of lands, within the limits of towns, to the towns themselves. After this, all grants of lands in Salem were made by the people of the town or their own local courts. The original land policy was faithfully adhered to here, as it probably was in the other towns.
The following is a copy of the Act: --
"Whereas particular towns have many things which concern only themselves, and the ordering of their own affairs, and disposing of businesses in their own towns, it is therefore ordered, that the freemen of any town, or the major part of them, shall only have power to dispose of their own lands and woods, with all the privileges and appurtenances of the
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said towns, to grant lots, and make such orders as may concern the well ordering of their own towns, not repugnant to the laws and orders here established by the General Court; as also to lay [unclear: ] and penalties for the breach of these orders, and to levy and distress the same, not exceeding the sum of twenty shillings; also to choose their own particular officers, as constables, surveyors of the high-ways, and the like; and because much business is like to ensue to the constables of several towns, by reason they are to make distress, and gather fines, therefore that every town shall have two constables, where there is need, that so their office may not be a burthen unto them, and they may attend more carefully upon the discharge of their office, for which they shall be liable to give their accounts to this court, when they shall be called thereunto."
The reflecting student of political science will probably regard this as the most important legislative act in our annals. Towns had existed before, but were scarcely more than local designations, or convenient divisions of the people and territories. This called them into being as depositories and agents of political power in its mightiest efficacy and most vital force. It remitted to the people their original sovereignty. Before, that sovereignty had rested in the hands of a remote central deputation; this returned it to them in their primary capacity, and brought it back, in its most important elements, to their immediate control. It gave them complete possession and absolute power over their own lands, and provided the machinery for managing their own neighborhoods and making and
Large tracts were granted to men who had the disposition and the means for improving them by opening roads, building bridges, clearing forests, and bringing the surface into a state for cultivation. Men of property, education, and high social position, were thus made to lead the way in developing the agricultural resources of the country, and giving character to the farming interest and class. In cases where men of energy, industry, and intelligence presented themselves, if not adventurers in the common stock, with no other property than their strong arms and resolute wills, particularly if they had able-bodied sons, liberal grants were made. Every one who had received a town lot of half an acre was allowed to relinquish it, receiving, in exchange, a country lot of fifty acres or more. Under this system, a population of a superior order was led out into the forest. Farms quickly spread into the interior, seeking the meadows, occupying the arable land, and especially following up the streams.
I propose to illustrate this by a very particular enumeration of instances, and by details that will give
The first grant of land made by the company, after it had got fairly under way, was of six hundred acres to Governor Winthrop, on the 6th of September, 1631, "near his house at Mystic." The next was to the deputy, Thomas Dudley, on the 5th of June, 1632, of two hundred acres "on the west side of Charles River, over against the new town," now Cambridge. The next, on the 3d of July, 1632, was three hundred acres to John Endicott. It is described, in the record, as "bounded on the south side with a river, commonly called the Cow House River, on the north side with a river, commonly called the Duck River, on the east with a river, leading up to the two former rivers, known by the name of Wooleston River, and on the west with the main land." The meaning of the Indian word applied to this territory was "Birchwood." At the period of the witchcraft delusion, and for some time afterwards, "Cow House River" was
This grant constituted what was called "the Governor Orchard Farm." In conformity with the policy on which grants were made, Endicott at once proceeded to occupy and improve it, by clearing off the woods, erecting buildings, making roads, and building bridges. His dwelling-house embraced in its view the whole surrounding country, with the arms of the sea. From the more elevated points of his farm, the open sea was in sight. A road was opened by him, from the head of tide water on Duck, now Crane, River, through the Orchard Farm, and round the head of Cow House River, to the town of Salem, in one direction, and to Lynn and Boston in another. A few years afterwards, the town granted him two hundred acres more, contiguous to the western line of the Orchard Farm. After this, and as a part of the transaction, the present Ipswich road was made, and the old road through the Orchard Farm discontinued. This illustrates the policy of the land grants. They were made to persons who had the ability to lay out roads. The present bridge over Crane River was probably built by Endicott and the parties to whom what is now called the Plains, one of the principal villages of Danvers, had been granted. The tract granted by the town was popularly called the "Governor's Plain." By giving, in this way, large tracts of land to men of means, the country was opened and made accessible to settlers who had no pecuniary ability to incur large
The character of the population, thus aided at the beginning in settling the country, cannot be appreciated without giving some idea of what it was to open the wilderness for occupancy and cultivation. This is a subject which those who have always lived in other than frontier towns do not perhaps understand.
How much of the land had been previously cleared by the aboriginal tribes, it may be somewhat difficult to determine. They were but slightly attached to the soil, had temporary and movable habitations, and no bulky implements or articles of furniture. They were nomadic in their habits. On the coast and its inlets, their light canoes gave easy means of transportation, for their families and all that they possessed, from point to point, and, further inland, over intervening territory, from river to river. They probably seldom attempted, in this part of the country, to clear the rugged and stony uplands. In some instances, they removed the trees from the soft alluvial meadows, although it is probable that in only a very few localities they would have attempted such a persistent and laborious undertaking. There were large salt marshes, and here and there meadows, free from timber. There were spots where fires had swept over the land and the trees disappeared. On such spots they probably planted their corn; the land being made at once fertile
Among all the achievements of human labor and perseverance recorded in history, there is none more herculean than the opening of a New-England forest to cultivation. The fables of antiquity are all suggestive of instruction, and infold wisdom. The earliest inhabitants of every wooded country, who subdued its wilderness, were truly a race of giants.
Let any one try the experiment of felling and eradicating a single tree, and he will begin to approach an estimate of what the first English settler had before him, as he entered upon his work. It was not only a work of the utmost difficulty, calling for the greatest possible exercise of physical toil, strength, patience, and perseverance, but it was a work of years and generations. The axe, swung by muscular arms, could, one by one, fell the trees. There was no machinery to aid in extracting the tough roots, equal, often, in
The opening of a wilderness combined circumstances of interest which are not, perhaps, equalled in any other occupation. It is impossible to imagine a
The length of time required to prepare a country covered by a wilderness, on a New-England soil, for cultivation, may be estimated by the facts I have stated. A long lapse of years must intervene, after the woods have been felled and their dried trunks and branches burned, before the stumps can be extracted, the land levelled, the stones removed, the plough introduced, or the smooth green fields, which give such beauty to agricultural scenes, be presented. An immense amount of the most exhausting labor must be expended in the process. The world looks with
It was not, therefore, from mere favoritism, or a blind subserviency to men of wealth or station, that such liberal grants of land were made to Winthrop, Dudley, Endicott, and others, but for various wise and good reasons, having the welfare and happiness of the whole people, especially the poorer classes, in view. In illustration of the one now under consideration, a few facts may be presented. They will show the amount of labor required to bring the "Orchard Farm" into cultivation, and which must have been procured
"To all christian people to whom these presents shall come, I, Benjamin Scarlett of Salem, in New England, sendeth Greeting -- Know ye, that I, the said Benjamin Scarlett, having lived as a servant with Mr. John Endicott, Esq. sometimes Governor in New England, and served him near upon thirty years, for, and in consideration whereof, the said Governor Endicott gave unto me, the said Benjamin Scarlett, a certain tract of land, in the year 1650, being about 10 acres, more or less, the which land hath ever since been possessed by me, the said Benjamin Scarlett, and it lyeth at the head of Cow House River, bounded on the north with the land of Mr. Endicott called Orchard Farm, on the South with the high way leading to the salt water, on the West with the road way leading to Salem, on the East with the salt water, which tract of land was given to me, as aforesaid, during my life, and in case I should leave no issue of my body, to give it to such of his posterity as I should see cause to bestow it upon; Know ye, therefore, that I, the said Benjamin Scarlett, for divers considerations me thereunto moving, have given, granted, and by these presents do give and grant, assign, sett over, and bestow the aforesaid tract of land, with all the improvements I have made thereon, both by building, fencing, or otherwise, unto Samuel Endicott, second son to Zerubabel Endicott deceased, and unto Hannah his wife, to have and to hold the said ten acres of land, more or less, with all the privileges and appurtenances thereunto belonging, unto the said Samuel
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Endicott and Hannah his wife, to his and her own proper use and behoof forever; and after their decease I give the said tract of land to their son Samuel Endicott. In case he should depart this life without issue, then to be given to the next heir of the said Samuel and Hannah. -- In witness whereof I have hereunto set my hand and seal. -- Dated the ninth of January one thousand six hundred and ninety one. --Benjamin Scarlett, his mark."
It is to be observed, that Governor Endicott had died twenty-six years, and his son Zerubabel seven years, before the date of the foregoing deed. No writings had passed between them in reference to the final disposition Scarlett was conditionally to make of the estate. There were no living witnesses of the original understanding. But the old man was true to the sentiments of honor and gratitude. The master to whom he had been apprenticed in his boyhood had been kind and generous to him, and he was faithful to the letter and spirit of his engagement. He evidently made a point to have the language of the deed as strong as it could be. He did not leave the matter to be settled by a will, but determined to enjoy, while living, the satisfaction of being true to his plighted faith. He was known, in his later years, as "old Ben Scarlett." He did not feel ashamed to call himself a servant. But humble and unpretending as he was, I feel a pride in rescuing his name from oblivion. Old Ben Scarlett will for ever hold his place among nature's nobles, -- honest men.
The extent to which Endicott went in improving his
I cannot leave this subject of Endicott on his farm, without presenting another picture, drawn from a wilderness scene. In 1678, Nathaniel Ingersol, then forty-five years of age, in a deposition sworn to in court, describes an incident that occurred on the eastern
"This deponent testifieth, that, when my father had fenced in a parcel of land where the wolf-pits now are, the said Governor Endicott came to my father where we were at plough, and said to my father he had fenced in some of the said Governor land. My father replied, then he would remove the fence. No, said Governor Endicott, let it stand; and, when you set up a new fence, we will settle in the bounds."
This statement is worthy of being preserved, as it illustrates the character of the two men, exhibiting them in a most honorable light. The gentlemanly bearing of each is quite observable. Ingersol manifests an instant willingness to repair a wrong, and set the matter right; Endicott is considerate and obliging on a point where men are most prone to be obstinate and unyielding, -- a conflict of land rights: both are courteous, and disposed to accommodate. Endicott was governor of the colony, and a large conterminous landowner; Ingersol was a husbandman, at work with his boys on land into which their labor had incorporated value, and with which, for the time being, he was identified. But Endicott showed no arrogance,
To his dying day, John Endicott retained a lively interest in promoting the welfare of his neighbors in the vicinity of the Orchard Farm.
Father Gabriel Druillettes was sent by the Governor of Canada, in 1650, to Boston, in a diplomatic character, to treat with the Government here. He kept a journal, during his visit, from which the following is an extract: "I went to Salem to speak to the Sieur Indicatt who speaks and understands French well, and is a good friend of the nation, and very desirous to have his children entertain this sentiment. Finding I had no money, he supplied me, and gave me an invitation to the magistrates' table." Endicott had undoubtedly received a good education. His natural force of character had been brought under the influence of the knowledge prevalent in his day, and invigorated by an experience and aptitude in practical affairs. There is some evidence that he had, in early life, been a surgeon or physician.
He was a captain in the military service before leaving England. Although he was the earliest who bore the title of governor here, having been deputed to exercise that office by the governor and company in England, and subsequently elected to that station
The map shows the farm of Emanuel Downing. The lines are substantially correct, although precise accuracy cannot be claimed for them, as the points mentioned in this and other cases were marked trees, heaps of stones, or other perishable or removable objects, and no survey or plot has come down to us. A collation of conterminous grants or subsequent conveyances, with references in some of them to
The active part taken by Mr. Downing in the affairs of the settlement is illustrated in the following extract from the Salem town records: --
"At a general Town meeting, held the 7th day of the 5th month, 1644 -- ordered that two be appointed every Lord's Day, to walk forth in the time of God's worship, to take notice of such as either lye about the meeting house, without attending to the word and ordinances, or that lye at home or in the fields without giving good account thereof, and to take the names of such persons, and to present them to the magistrates, whereby they may be accordingly proceeded against. The names of such as are ordered to this service are for the 1st day, Mr. Stileman and Philip Veren Jr. 2d day, Philip Veren Sr. and Hilliard Veren. 3d day, Mr. Batter and Joshua Veren. 4th day, Mr. Johnson and Mr. Clark. 5th day, Mr. Downing and Robert Molton Sr. 6th day, Robert Molton Jr. and Richard Ingersol. 7th day, John Ingersol and Richard Pettingell. 8th day, William Haynes and Richard Hutchinson. 9th day, John Putnam and John Hathorne. 10th day, Townsend Bishop and Daniel Rea. 11th day, John Porter and Jacob Barney."
Each patrol, on concluding its day's service, was to notify the succeeding one; and they were to start on their rounds, severally, from "Goodman Porter's near the Meeting House."
The men appointed to this service were all leading characters, reliable and energetic persons. It was a singular arrangement, and gives a vivid idea of the state of things at the time. Its design was probably, not merely that expressed in the vote of the town, but also to prevent any disorderly conduct on the part of those not attending public worship, and to give prompt alarm in case of fire or an Indian assault. The population had not then spread out far into the country; and the range of exploration did not much extend beyond the settlement in the town. None but active men, however, could have performed the duty thoroughly, and in all directions, so as to have kept the whole community under strict inspection.
Mr. Downing probably expended liberally his fortune and time in improving his farm, upon which there were, at least, four dwelling-houses prior to 1661, and large numbers of men employed. He was a ready contributor to all public objects. His education had been superior and his attainments in knowledge extensive. He was of an enlightened spirit, and strove to mitigate the severity of the procedures against Antinomians and others. He seems to have had an ingenious and enterprising mind. At a General Court held at Boston, Sept. 6, 1638, it was voted that, "Whereas Emanuel Downing, Esq., hath brought
"Mr. Downing having built a new house at his farm, he being gone to England, and his wife and family gone to the church meeting on the Lord's day, the chimney took fire and burned down the house, and bedding, apparel and household, to the value of 200 pounds."
This proves that his family resided on the farm; and it indicates, that, when he first occupied it, he had only such a house as could have been seasonably put up at the start, but that a more commodious one had been erected at his leisure: the expression "having built a new house" appears to carry this idea. On his return from England, he undoubtedly built again, and
Originally, travel was on a track more interior. The opening of roads did not begin until after the more immediate and necessary operations of erecting houses and bringing the land, on the most available spots near them at the points first settled, under culture. Originally, communication from farm to farm, through the woods, was by marking the trees, -- sometimes by burning and blackening spots on their sides, and sometimes by cutting off a piece of the bark. The traveller found his way step by step, following the trees thus marked, or "blazed," as it was called whichever method had been adopted. When the branches and brush were sufficiently cleared away, horses could be used. At places rendered difficult by large roots, partly above ground, intercepting the passage, or by rough stones, the rider would dismount, and lead the horse. From this, it was called a "bridle-path." After the way had become sufficiently opened for ox-carts or other vehicles to pass, it would begin to receive the name of a
On the 30th of September, 1648, Governor Winthrop, writing to his son John, says "they are well at Salem, and your uncle is now beginning to distil. Mr. Endicott hath found a copper mine in his own ground. Mr. Leader hath tried it. The furnace runs eight tons per week, and their bar iron is as good as Spanish." Whatever may be thought by some of the logic which infers that "all is well" in Salem, because they are beginning "to distil;" and however little has, as yet, resulted here from the discovery of copper-mines, or the manufacture of iron, the foregoing extract shows the zeal and enthusiasm with which the wealthier settlers were applying themselves to the development of the capabilities of the country.
Mr. Downing seems to have resided permanently on his farm, and to have been identified with the agricultural portion of the community. His house-lot in the town bounded south on Essex Street, extending from Newbury to St. Peter's Street. He may not, perhaps, have built upon it for some time, as it long continued to be called "Downing's Field." Two of his daughters married sons of Thomas Gardner: Mary married Samuel; and Ann, Joseph. They came into possession of the "Downing Field." Mary was the mother of John, the progenitor of a large branch of
Emanuel Downing was the father of Sir George Downing, one of the first class that graduated at Harvard College, -- a man of extraordinary talents and wonderful fortunes. After finishing his collegiate
Sir George Downing did one thing in favor of the power of the people, in the British system of government, which may mitigate the resentment of mankind for his execrable seizure and delivery to the royal vengeance of Oakey, Corbett, and Barkstead. He introduced into Parliament and established the principle
This remarkable man spent his later youth and opening manhood on Salem Farms. In his college vacations and intervals of study, he partook, perhaps, in the labors of the plantation, mingled with the rural population, and shared in their sports. The crack of his fowling-piece re-echoed through the wild woods beyond Procter's Corner; he tended his father's duck at Humphries' Pond, and angled along the clear brooks. It is an observable circumstance, as illustrating the transmission of family traits, that the same ingenious activity and versatility of mind, which led Emanuel Downing, while carrying on the multifarious operations of opening a large farm in the forest, presiding in the local court at Salem, and serving year after year in the General Court as a deputy, to contrive complicated machinery for taking wild fowl and getting up distilleries, re-appeared in his son, on the broader field of the manufactures, finances, and foreign relations of a great nation.
A tract of three hundred acres, next eastward of the Downing farm, was granted to Thomas Read. He
Our antiquarians were long at a loss to understand a sentence in one of Roger Williams's letters to John Winthrop, Jr., in which he says, "Sir, you were not long since the son of two noble fathers, Mr. John Winthrop and Mr. Hugh Peters." How John Winthrop, Jr., could be a son of Hugh Peters was the puzzle. Peters was not the father of either of Winthrop's two wives; and there was nothing in any family records or memorials to justify the notion. On the contrary, they absolutely precluded it. By the labors and acumen of the Hon. James Savage and Mr. Charles Deane, of Cambridge, who have no superiors in grappling with such a difficulty, its solution seems, at last, to be reached. "After long fruitless search," Mr. Savage has expressed a conviction that Mr. Deane has "acquired
A few additional particulars, in reference to Peters and our Salem Read, may shed further light on the subject. While a prisoner in the Tower of London, awaiting the trial which, in a few short days, consigned him to his fate, Peters wrote "A Dying Father's Last Legacy to an only Child," and delivered it to his daughter just before his execution. This is one of the most admirable productions of genius, wisdom, and affection, anywhere to be found. In it he gives a condensed history of his life, which enables us to settle some questions, which have given rise to conflicting statements, and kept some points in his biography in obscurity. In the first place, the title proves that he had, at the time of his death, no other child. In the course of it, he tells his daughter, that, when he was
His first wife, the time of whose death is unknown, had left the children by her former husband in his hands and under his care. He evidently cherished the memory of the "good gentlewoman of Essex" with the tenderest and most sacred affection. She had not only been the dear wife of his youth, but her property placed him above want. No wonder that the strongest attachment existed between him and her children. John Winthrop, Jr., and his wife, called him father, not merely in conformity with custom, being their step-father in point of fact, but with the fondness and devotion of actual children. It was on account of this intimate and endeared connection, and in consideration of the pecuniary benefit he had derived from his marriage to the mother of the younger Winthrop's wife, that he made arrangements, in case he should not return to America, that his Salem property should go to her and her husband. Having married a second wife, and there being issue of said marriage, he would not have alienated so considerable a part of his property from the legal heir without some good and sufficient reason. The foregoing view of the case explains the whole. The solution of the mystery which had enveloped Roger Williams's language is complete. Elizabeth, the daughter of the second marriage, to whom the "Last Legacy" was addressed, was baptized in the First Church at Salem, on the 8th of March, 1640. It does not appear, that, during her subsequent life, there was any intimacy, or even acquaintance, between her and the
May not Thomas Read, of Salem, have been a son of Colonel Read, of Maldon in Essex, and a brother of the wife of the younger Winthrop? Peters says, in the "Last Legacy," "Many of my acquaintances, going for New England, had engaged me to come to them when they sent, which accordingly I did." Thomas Read came over some time before him; so did John Winthrop, Jr., and wife. They were the same as children to him. They sent for him, and he came. After it was ascertained and determined that Peters should settle in Salem, Read joined the church here, and became a full inhabitant. Peters located his grant of land in sight of Read's residence, on the next then unappropriated territory, at a distance of about two and a half miles. When Read returned to England, he left his property here in the care of the Winthrops. Wait Winthrop, as the agent and attorney of his heirs, sold it to Daniel Eppes. If, as I conjecture, Thomas Read was a son of Colonel Read, of Essex, his coming here with Peters, and his connection with the Winthrops, are accounted for. His strong predilection for military affairs was natural in a son of a colonel of the English army. It led him back to the mother-country, on the first sound of the great civil war reaching these shores, and raised him to the rank he finally attained. The conjecture that he was a brother of the wife of the younger Winthrop is favored by the fact, that her son, Fitz John Winthrop,
During the short period of the residence of Hugh Peters in America, professional duties, and the extent to which his great talents were called upon in ecclesiastical and political affairs, in all parts of the colony, left him but little opportunity to attend to his twohundred grant. It was to the north of the present village of Danvers Plains, on the eastern side and adjoining to Frost-Fish Brook. The history of this grant confirms the supposition of his particular connection with the family of the younger Winthrop. It seems that it had not been formally laid out by metes and bounds while Peters was here. Owing to this circumstance, perhaps, it escaped confiscation at the time of his condemnation and execution. Some years afterwards, June 4, 1674, a committee of the town laid out the grant "to Mr. Peters." The record of this transaction says, "The land is in the possession of John Corwin." Captain John Corwin had married, in May, 1665, Margaret, daughter of John Winthrop, Jr. She survived her husband, and sold the same land, May 22, 1693, to "Henry Brown, Jr., of Salisbury, yeoman." These facts show that this portion of Mr. Peters's lands did go, according to the agreement when he left America, to the family of John Winthrop, Jr.
Whether he had erected a house on this grant is not known. From his characteristic energy, activity, and promptitude, it is probable that he had begun to clear
The daughter of Mr. Peters came over to America shortly after his death, bringing with her her mother, who, for many years, had been subject to derangement. They were kindly received; and some of his property, particularly a valuable farm in the vicinity
In consequence, perhaps, of the intimate connection between Mr. Peters and the family of John Winthrop, Jr., the name of the latter is to be added to the cluster of eminent men who, at that time, were drawn to reside in Salem. He was here, it is quite certain, from 1638 to 1641, if not for a longer period. There are indications of his presence as early as March of the former year, when he was appointed with Endicott to administer the freeman's oath to his uncle Downing. On the 25th of the next June, he had liberty to set up a salt-house at Royal Neck, on the east side of Wooleston River. There he erected a dwelling-house and other buildings, as appears by the depositions of sundry persons in a land suit about thirty years afterwards, who state that they worked for him, and were conversant with him there for several years. His first experiments and enterprises in the salt-manufacture, which he subsequently conducted on a very extensive scale in Connecticut, were performed at Royal Neck. His daughter, the widow successively of Antipas Newman and Zerubabel Endicott, in the suit just mentioned,
Downing, Read, and Peters, three of the original planters of Salem Farms, were drawn back to England and kept there by the engrossing interest which the wonderful revolution then breaking out in that kingdom could not but awaken in such minds as theirs. Here and everywhere, a great check was given to the early progress of the country by the turn of the tide which carried such men back to England, and prevented others from coming over. If the Parliament had not attempted to arrest the usurpations of the crown at that time, and the Stuarts been suffered to establish an absolute monarchy, the eyes and hearts of all free spirits would have remained fixed on America, and a perpetual stream of emigration brought over, for generations and for ever, thousands upon thousands of such men as came at the beginning. The effects that would have been thus produced in America and in England, in accelerating the progress of society here, and sinking it into debasement there; and thereby upon the fortunes of mankind the world
But, although these men were lost, others are worthy of being enumerated, in forming an estimate of the elements that went to make the character of the people, a chapter in whose history, of awful import, we are preparing ourselves to explore.
Francis Weston was a leading man at the very beginning. In 1634, with Roger Conant and John Holgrave, he represented Salem in the first House of Deputies ever assembled. His land grant was some little distance to the west of the meeting-house of the village. He must have been a person of more than ordinary liberality of spirit; for he discountenanced the intolerance of his age, and kept his mind open to receive truth and light. He did not conceal his sympathy with those who suffered for entertaining Antinomian sentiments. He was ordered to quit the colony in 1638. For the same offence, his wife, who probably had refused to go, was placed in the stocks "two hours at Boston and two at Salem, on a lecture day." Weston, having ventured back, five years afterwards, was put in irons, and imprisoned to hard labor. But, as he stood to his principles, and there was danger to be apprehended from his influence, he was again driven out of the colony.
Richard Waterman came over from England in 1629, recommended to Governor Endicott by the governor and deputy in London. He was a noted hunter. "His chief employment," says the letter introducing
For some years, the settlements were necessarily confined to the shores of bays or coves, and the banks of rivers. There were no wheel-carriages of any kind, for transportation or travel, until something like roads could be made; and that was the work of time. A few horses had been imported; but it was long before they could be raised to meet the general wants, or come much into use. Every thing had to be water-borne. The only vehicles were boats or canoes, mostly the latter. There were two kinds of canoes. Large whitepine logs were scooped or hollowed out, and wrought into suitable shape, about two and a half feet in breadth and twenty in length. These were often quite convenient and serviceable, but not to be compared with the Indian canoes, which were made of the bark of trees, wrought with great skill into a beautiful shape. The birch canoe was an admirable structure,
"It was ordered and agreed, that all the canoes of the north side of the town shall be brought the next second day, being the 4th day of the 5th month, about 9 o'clock, A.M., unto the cove of the common landing place of the North River, by George Harris his house -- And that all the canoes of the south side are to be brought before the porthouse in the South River, at the same time, then and there to be viewed by J. Holgrave, P. Palfrey, R. Waterman, R. Conant, P. Veren, or the greater number of them. And that there shall be no canoe used (upon penalty, of forty shillings, to the owner thereof) than such as the said surveyors shall allow of and set their mark upon; and if any shall refuse or neglect to bring their canoes to the said places at the time appointed, they shall pay for said fault 10 shillings."
The names of the men associated with Waterman prove that he was ranked among the chief citizens of the town. The austere manners of the age, among communities like that established here; the exclusion, at that time, by inexorable laws, of many forms of amusement; and the general sombre aspect of society, kept down the natural exhilaration of life to such a degree, that, when the pressure was occasionally removed, the whole people bounded into the liveliest outbursts of glad excitement. It was no doubt a gala day. Ceremony, sport, and festivity, in all their forms, took full effect. The surveyors performed their functions with the utmost display of authority, examined the canoes with the gravest scrutiny, and affixed
Thomas Scruggs was an early inhabitant of Salem; often represented the town as deputy in the General Court; was one of the judges of the local court, and always recognized among the rulers of the town. In January, 1636, he received a grant of three hundred acres on the south-west limits of its territory. The next month, an exchange took place, which is thus recorded in the town-book of grants: "It was ordered, that, whereas Mr. Scruggs had a farm of three hundred acres beyond Forest River, and that Captain Trask had one of two hundred acres beyond Bass River, and Captain Trask freely relinquishing his farm of two hundred acres, it was granted unto Mr. Thomas Scruggs, and he thereupon freely relinquished his farm of three hundred acres." This brought Scruggs upon the Salem Farms, between Bass River and the great pond, Wenham Lake. The real object in making this arrangement was to advance a project which the leading
William Alford was an early settler. He was a member of the numerous and wealthy society, or guild, of Skinners, in the city of London, and probably came here with the view of establishing an extensive trade in furs. He received accordingly, in 1636, a grant of two hundred acres, including what was for some time called Alford's Hill, afterwards Long Hill, now known as Cherry Hill. It is owned and occupied by R. P. Waters, Esq. Alford sympathized in religious views with his neighbor Scruggs, and with him was subjected to censure, and disarmed by order of the General Court. He sold his lands to Henry Herrick, and left the jurisdiction.
One of the most enlightened, and perhaps most accomplished, men among the first inhabitants of Salem Village, was Townsend Bishop. He was admitted a freeman in 1635. The next year, he appears on the list of members of the Salem Church. He was one
Five of the most valuable of the first settlers of the village -- Weston, Waterman, Seruggs, Alford, and Bishop -- were thus early driven into exile, or subdued to silence, by the stern policy on which the colony was founded. It is an error to characterize this as religious bigotry. It was not so much a theological as a political persecution. Its apparent form was in reference to tenets of faith, but the policy was deeper than this. Any attempt to make opposition to the existing administration was treated with equal severity, whatever might be the subject on which it ventured to display itself.
The men who sought this far-off "nook and corner of the world," crossing a tempestuous and dangerous
Townsend Bishop's grant of three hundred acres was made on the 16th of January, 1636. When he sold it, Oct. 18, 1641, it appears by the deed, that there
In the course of a mysterious providence, this venerable mansion was destined to be rendered memorable
John and his father-in-law had it all their own way. The decision of the court was perhaps correct, according to legal principles; although it is not so certain that it was, in all respects, in conformity with the intent of Governor Endicott. Undoubtedly, as the language of the deed shows, he had made up his mind to give to his son John and "his assigns" absolute, full, and final possession of the Bishop farm. But it seems equally certain, that he meant to have the rest of his landed estate, including the Orchard Farm and the Ipswich-river farm, go directly and wholly to the survivor, if either of his sons died without issue. The facts and dates are as follows: His son John was married in 1653. The Governor's will was made in 1659. It had then become quite probable that John might not have issue. The will gives him and his heirs, but not his assigns, the Bishop farm. In the event of his death without issue, his widow would have her dower and legal life right in it, but the final heir would be Zerubabel. In 1662, the Governor, who had, some years before, removed to Boston, where he resided the remainder of his life, executed a deed, giving to his son John, "his heirs and assigns," a full and permanent title to the Bishop farm. This was a variation of the plan for the disposition of his estate as shown in his will. He probably designed to make a new will, securing to his natural heirs, so far as his other landed property was concerned, what he had thus permitted to pass away from them in the Bishop farm; that is, the full and immediate possession by
John Endicott, Jr., died in February, 1668, without issue; leaving his whole estate to his widow, "her heirs and assigns for ever." His will is dated Jan. 27, 1668, and was offered to Probate on the 29th of February, 1668. His widow married, Aug. 31, 1668, the Rev. James Allen, one of the ministers of the First Church in Boston, whose previous wife, Hannah Dummer, by whom he received five hundred acres of land, had died in March, 1668. His Endicott wife died April 5, 1673, leaving the Townsend farm and all her other property to him; and
It may well be imagined, that it could not have been very agreeable to the family at the Orchard Farm to see this choice and extensive portion of their estate, which was within full view from their windows, swept into the hands of utter strangers in so rapid and extraordinary a manner, by a series of circumstances most distasteful and provoking. But this was but the beginning of their trouble.
On the 29th of April, 1678, Allen sold the Bishop farm to Francis Nurse, of the town of Salem, for four hundred pounds. Nurse was an early settler, and, before this purchase, had lived, for some forty years, "near Skerry's," on the North River, between the main part of the settlement in the town of Salem and the ferry to Beverly. He is described as a "tray." The making of these articles, and similar objects of domestic use, was an important employment in a new country remote from foreign supply. He appears to have been a very respectable person, of great stability and energy of character, whose judgment was much relied on by his neighbors. No one is mentioned more frequently as umpire to settle disputes, or arbitrator to adjust conflicting claims. He was often on committees to determine boundaries or estimate
They had four sons, -- Samuel, John, Francis, and Benjamin; and four daughters, -- Rebecca, married to Thomas Preston, Mary to John Tarbell, Elizabeth to William Russell, and Sarah, who remained unmarried until after the death of her mother. With this strong force of stalwart sons and sons-in-law, and their industrious wives, Francis Nurse took hold of the farm. The terms of the purchase were so judicious and ingenious, that they are worthy of being related, and show in what manner energetic and able-bodied men, even if not possessed of capital, particularly if they could command an effective co-operation in the labor of their families, obtained possession of valuable landed estates. The purchase-money was not required to be paid until the expiration of twenty-one years. In the mean time, a moderate annual rent was fixed upon; seven pounds for each of the first twelve years, and ten pounds for each of the remaining nine years. If, at the end of the time, the amount stipulated had not been paid, or Nurse should abandon the undertaking, the property was to relapse to Allen. Disinterested and suitable men, whose appointment was
Here the venerable couple were living in truly patriarchal style, occupying the "mansion" of Townsend Bishop, when the witchcraft delusion occurred. They and their children were all clustered within the limits of the three-hundred-acre farm. They were one family. The territory was their own, secured by their united action, and made commodious, productive, valuable, and beautiful to behold, by their harmonious, patient, and persevering labor. Each family had a homestead, and fields and gardens; and children were growing up in every household. The elder sons and sons-in-law had become men of influence in the affairs of the church and village. It was a scene of domestic happiness and prosperity rarely surpassed. The work of life having been successfully done, it seemed that a peaceful and serene descent into the vale of years was
There is some reason to suspect that the prosperity of the Nurses had awakened envy and jealousy among the neighbors. The very fact that they were a community of themselves and by themselves, may have operated prejudicially. To have a man, who, for forty years, had been known, in the immediate vicinity, as a farmer and mechanic on a small scale, without any pecuniary means, get possession of such a property, and spread out his family to such an extent, was inexplicable to all, and not relished perhaps by some. There seems to have been a disposition to persist in withholding from him the dignity of a landholder; and, long after he had distributed his estate among his descendants, it is mentioned in deeds made by parties that bounded upon it, as "the farm which Mr. Allen, of Boston, lets to the Nurses." Not knowing probably any thing about it, they call it, even after Nurse's death, "Mr. Allen's farm." This, however, was a slight matter. When Allen sold the farm to Nurse, he bound himself to defend the title; and he was true to his bond. What was required to be done in this direction may, perhaps, have exposed the Nurses to animosities which afterwards took terrible effect against them.
In granting lands originally, neither the General Court nor the town exercised sufficient care to define boundaries. There does not appear to have been any well-arranged system, based upon elaborate, accurate,
An inspection of the map, at this point, will enable us to understand the grounds on which the suit was contested. The Orchard Farm was granted to Endicott, as has been stated, July 3, 1632, by the General Court. The grant states the bounds on the south and on the north to be two rivers; on the east, another river, into which they both flow; and, on the west, the mainland. Where this western line was to strike the rivers on the north and south is not specified; but the natural interpretation would seem to be, in the absence of any thing to the contrary, that it was to strike them at their respective heads. The evidence of all persons who were conversant with the premises during the life of the Governor as connected with the farm was unanimous and conclusive to
As has been stated, the General Court conferred upon the towns the exclusive right to dispose of the lands within their limits, March 3, 1635. On the 10th of December of that year, the town of Salem granted to Robert Cole the tract of three hundred acres subsequently purchased by Emanuel Downing, which is indicated on the map. On the 11th of January, 1636, the grant of three hundred acres was made to Townsend Bishop. Its language is unfortunately obscure in some expressions; but it is clear, that the tract was to be four hundred rods in length, one hundred and twenty-four rods in width at the western end, and one hundred and sixteen rods at the eastern. At the north-east corner it was to meet the water or brook that separated it from the grant to Skelton; and it
After various trials in the courts of law in all possible shapes, the whole subject was carried up to the General Court, where it was decided, in conformity with the report of a special commission in May, 1679, substantially in favor of Putnam and Allen. Endicott petitioned for a new hearing. Another commission was appointed; and their report was accepted in May, 1682. It was more unfavorable to Endicott than the previous one. He protested against the judgment of the court in earnest but respectful language, and petitioned for still another hearing. They again complied with his request, and appointed a day for once more examining the case; but, when the day came, Nov. 24, 1683, he was sick in bed, and the case was settled irrevocably against him.
The map gives the lines of the Bishop farm as finally settled by the General Court. It will be noticed, that it is laid directly across the Governor's Plain, and runs far into the Orchard Farm "up to the rocks
One would have supposed, that the General Court, which had granted the Orchard Farm to Governor Endicott, would have felt bound, in self-respect and in honor, to have protected it against any overlapping grants subsequently made by an inferior authority. Under the circumstances of the case, it was its duty to have held the Orchard Farm intact, and made it up to the satisfaction of Allen and Nurse by a grant elsewhere, or an equitable compensation in money. It owed so much to the son of Endicott and the grand-daughter of Winthrop, the first noble Fathers of the colony. Perhaps the court found its justification in the phraseology of the deed of conveyance of the Bishop farm from Governor Endicott to his son John. After reciting or referring to the original town grant to Bishop, and the deeds from Bishop to Chickering, and from Chickering to himself, the Governor conveys to his son John all the houses, &c., and every part and parcel of the land "to the utmost extent thereof, according as is expressed or included in either of the forecited deeds, or town grant." It was maintained, and justly, by Allen, that he held all that was conveyed to John Endicott, Jr. But the Court had no right to encroach upon the Orchard Farm, which had
Never did that deep and sagacious observation on the mysteries of human nature, "Men's judgments are a parcel of their fortunes," receive a more striking or melancholy illustration than in the case of Zerubabel Endicott. With his falling fortunes, his judgment and discretion fell also; his mind, maddened by a sense of wrong, seemed bent upon exposing itself to new wrongs. Having been broken down by lawsuits, that had wasted his estate, he seemed to have acquired a blind passion for them. Having destroyed his peace and embarrassed his affairs in attempts to resist the adjudications of the Court, he persisted in struggling against them. He had tried to push the Bishop grant west, over the land of Nathaniel Putnam in that quarter. The highest tribunal had settled it against him. But he appeared to be incapable of realizing the fact. He sent his hired men to cut timber on that land. They worked there some days, felled a large number of trees, and hewed them into beams and joists for the frame of a house. One morning, returning to their work, there was no timber to be found; logs, framework, and all, were gone. They were carefully piled up a mile away, by the side of Putnam's dwelling, who had sent two teams, one of four oxen, the other of two oxen and a horse, with an adequate force of men, and in two loadings had cleaned out the whole. Endicott of course sued him, and of course was cast.
When the General Court had consented to give him
"Hugh Jones, aged 46 years, and Alexius Reinolds, aged 25 years, testify and say, that we, these deponents, being desired by Mr. Zerubabel Endicott to cut up some wood, for his winter firewood, accordingly went with our teams, which had four oxen and a horse; and there we met with several other teams of our neighbors, which were upon the same account, that is to say, to help carry up Mr. Endicott some wood for his winter firewood, and when we had loaded our sleds, Thomas Preston and John Tarbell came in a violent manner, and hauled the wood out of our sleds; and Francis Nurse, being present, demanded whose men we were. Mr. Endicott, being present, answered, they were his men."
These witnesses testify that this "battle of the wilderness" lasted two days, -- Endicott's men cutting the wood and loading the teams, and Nurse's men pitching it off. The altercations and conflicts that took place between the parties during those two days may easily be imagined. Whether there was a final, decisive pitched battle, we are not informed. Perhaps there was. The woods rang with rough echoes, we may be well assured. A lawsuit followed; the result could not be in doubt. Endicott had no right there;
Shortly after this, Endicott broke down, under the difficulties that had accumulated around him. On the 24th of November, 1683, as we have seen, he was "sick in bed." Two days before, -- that is, on the 22d of November, -- he had made his will, which was presented in court on the 27th of March, 1684. He was game to the last; for this is an item of the will: --
"Whereas my late father, by his last will, bequeathed to me his farm called Bishop's or Chickering's farm, I do give the said farm to my five sons, to be equally divided among them."
The will of his father had been declared invalid on that point, and others. The whole thing had been conclusively settled for years; but he never would recognize the fact. It is a singular instance of an obstinacy of will completely superseding and suppressing the reason and the judgment. He lost the perception of the actual and real, in clinging to what he felt to be the right.
Every association and sentiment of his soul had been shocked by the wrongs he had suffered. He could not walk over his fields, or look from his windows, without feeling that a property which his father had given to his brother had, in a manner that he knew would have been as odious to that father as it was to him, passed into the hands of strangers, and been used as a wedge on which everybody had conspired to deal blows,
An argument addressed by him to the court and jury, in one of the innumerable trials of the Bishopfarm case, is among the papers on file. It appears to be a verbatim report of the speech as it was delivered at the time, and proves him to have been a man of talents. It is courteous, gentlemanly, and, I might say, scholarly in its diction and style, skilful in its statements, and forcible in its arguments.
In all the earlier trials, the juries uniformly gave verdicts in favor of Endicott; but Allen carried the cases up to the General Court, which exercised a final and unrestrained jurisdiction in all matters referred to it. It usually appointed committees or commissioners to examine such questions, accepted their reports, and made them binding. Lands were thus disposed of without the agency, and against the decisions, of juries. In his arguments addressed to the General Court, Zerubabel Endicott protested against this jurisdiction, by which his lands were taken from him "by a committee, in an arbitrary way, being neither bound nor sworn by law or evidence." He boldly denounced it.
"To be disseized of my inheritance; to be judged by three or four committee-men, who are neither bound to law nor evidence, -- who are, or may be, mutable in their apprehensions,
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doing one thing to-day, and soon again undoing what they did, -- I conceive, to be judged in such an arbitrary way is repugnant to the fundamental law of England contained in Magna Charta, chap. 29, which says no freeman shall be disseized of his freehold but by the lawful judgment of his peers, -- that is to say, by due process of law; which was also confirmed by the Petition of Right, by Act of Parliament, tertio Caroli I. And also such arbitrary jurisdiction was exploded in putting down the Star-Chamber Court; and the excessive fines imposed upon all such actings. See `English Liberties,' as also the fourth and sixth articles against the Earl of Straffor in Baker's `Chronicle,' folio 518."
He closes one of his remonstrances thus: --
"The humble request of your petitioner to the Hon. Gen. Court, that, as an Englishman, -- as a freeman of this jurisiction; as descended from him who, in his time, sought the welfare of this commonwealth, -- I may have the benefit and protection of the wholesome laws established in this jurisdiction: that, in my extreme wrong, I may have liberty to seek relief in a way of law, and may not, contrary to Magna Charta, be disseized of my freehold by the arbitrary act of two or three committee-men; the fundamental law of England knowing no such constitution, abhorring such administrations: and that the Hon. Court would release your petitioner from the injurious effects of the said committee's act, and explode so pernicious a precedent."
Zerubabel Endicott was an imprudent and obstinate man, but had the traits of a generous, ardent, and noble character. He was a physician by profession. His second wife -- the widow, as has been stated, of Rev. Antipas Newman, of Wenham, and daughter of
Winthrop was recognized as the great leader in the early history of the Colony. He had a combination of qualities that marked him as a wise and good man, and gave him precedence. The eminent dignity of his character was admired and revered by all. No one was more ready to admit this than Endicott. Never were men placed towards each other in relations more severely testing their magnanimity, and none ever bore the test more perfectly. But Endicott was, after all, the most complete representative man of that generation. He was thoroughly identified with the people, participating in their virtues and in their defects. He was a strict religionist, a sturdy Puritan, a firm administrator of the law; at the same time, there are indications that he was of a genial spirit. He was personally brave, and officially intrepid. His administration of the government required nerve, and he had it. Sometimes the ardor of his temperament put him for a moment off his guard; but he was quick to acknowledge his error. He was true to the people, who never faltered in their fidelity to him. The author of "Wonder-working Providence" described
It is not unlikely, that hostile feelings towards the Nurses, which contributed afterwards to serious results, may have been engendered in this long-continued land quarrel. There is evidence that no such feeling existed on the part of the Endicotts: but there were many others interested; for, by testimony at the trials and in outside discussions, the whole community had become more or less implicated in the strife. The Nurses, as holding the ground and having to bear the brunt of defending it in all cases of intrusion, had a difficult position, and may have made some enemies. At any rate, this controversy was one of the means of stirring up animosities in the neighborhood; and an account of it has been deemed necessary, as contributing to indicate the elements of the awful convulsions which soon afterwards desolated Salem Village.
When we reach the story, for which this account of the farms of the village and the population that grew up on them is a preparative, we shall come back to the Townsend-Bishop grant, and to the house, still standing, that he built and dwelt in, upon it. It may be
George Corwin came to Salem in 1638. He had large tracts of land in various places. He lived, a part of his time, on his farm in the village; is found to have taken an active part in the proceedings of the people, particularly in military affairs; and was captain of a company of cavalry. His great mercantile transactions probably led him to have his residence mostly in the town, first on a lot on Washington Street, near the corner of Norman Street, where his grandson the sheriff lived in 1692. In 1660, he bought of Ann, the relict of Nicholas Woodbury, a lot on Essex Street, next east of the Browne Block, with a front of about one hundred and fifty feet. Here he built a fine mansion, in which he lived the remainder of his days. He died Jan. 6, 1685, leaving an estate inventoried at £5,964. 10s. 7d., -- a large fortune for those times. His portrait is preserved by his descendants, one of whom, the late George A. Ward, describes his dress as represented in the picture: "A wrought flowing neckcloth, a sash covered with lace, a coat with short cuffs and reaching half-way between the wrist and elbow; the skirts in plaits below; an octagon ring and cane." The last two articles are still preserved. His inventory mentions "a silver-laced cloth coat, a velvet ditto, a satin waistcoat embroidered with gold, a trooping scarf and silver hat-band, golden-topped and embroidered, and a silver-headed cane." His farms in the vicinity contained fifteen hundred acres. His connections were distinguished, and his descendants have included many eminent persons. The name, by male
William Hathorne appears on the church records as early as 1636. He died in June, 1681, seventy-four years of age. No one in our annals fills a larger space. As soldier commanding important and difficult expeditions, as counsel in cases before the courts, as judge on the bench, and in innumerable other positions requiring talent and intelligence, he was constantly called to serve the public. He was distinguished as a public speaker, and is the only person, I believe, of that period, whose reputation as an orator has come down to us. He was an Assistant, that is, in the upper branch of the Legislature, seventeen years. He was a deputy twenty years. When the deputies, who before sat with the assistants, were separated into a distinct body, and the House of Representatives thus came into existence, in 1644, Hathorne was their first Speaker. He occupied the chair, with intermediate services on the floor from time to time, until raised to the other House. He was an inhabitant of Salem Village, having his farm there, and a dwelling-house, in which he resided when his legislative, military, and other official duties permitted. His son John, who succeeded him in all his public honors, also lived on his own farm in the village
William Trask was one of the what are called the "First Planters." He came over before Endicott, had his residence on Salem Farms, was a most energetic, enterprising, and useful citizen, and filled a great variety of public stations. He brought large tracts of land under culture, planted orchards, and established mills at the head of tide-water on the North River. He was the military leader of the first age of the plantations in this neighborhood, was captain of the train-band from the beginning, and, by his gallantry and energy in action, commanded the applause of his contemporaries. For his services in the Pequot Expedition, the General Court gave him and his associates large grants of land. His obsequies were celebrated, on the 16th of May, 1666, with great military parade; and the people of the town and the whole surrounding country followed his honored remains to the grave.
Richard Davenport came to Salem in 1631. His first residence was in the town; but soon he was led to the Farms. In 1636, he received a grant of eighty acres; in 1638, of two hundred and twenty acres; and, in 1642, eighty acres more, to be divided between him and Captain Lothrop. Besides these, he received several smaller grants of meadow and salt marsh. Such grants were made only with the view of having
Thomas Lothrop originally lived in the town, between Collins Cove and the North River. He became a member of the First Church in Salem, and was admitted a freeman in 1634. He soon removed to the Farms; and his name appears among the rate-payers at the formation of the village parish. For many years he was deputy from Salem to the General Court; and after Beverly was set off, as his residence at the time was on that side of the line, he was always in the General Court, as deputy from the new town, when his other public employments permitted. No man was ever more identified with the history of the Salem Farms. He contributed to form the structure of its society, and the character of its population, by all that
Captain Lothrop was as remarkable for the benevolence of his spirit and the tenderness of his nature as for his wisdom in council, energy in command, or gallantry in battle. Indeed, his character in private life
"When the child's mother was dead, my husband being with me at my cousin's burial, and seeing our friends in so sad a condition, the poor babe having lost its mother, and the woman that nursed it being fallen sick, I then did say to some of my friends, that, if my husband would give me leave, I could be very willing to take my cousin's little one for a while, till he could better dispose of it; whereupon the child's father did move it to my husband. My dear husband, considering my weakness, and the incumbrance I had in the family.
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was pleased to return this answer, -- that he did not see how it was possible for his wife to undergo such a burden. The next day there came a friend to our house, a woman which gave suck, and she understanding how the poor babe was left, being intreated, was willing to take it to nurse, and forthwith it was brought to her: but it had not been with her three weeks before it pleased the Lord to visit that nurse with sickness also; and the nurse's mother came to me desiring I would take the child from her daughter, and then my dear husband, observing the providence of God, was freely willing to receive her into his house."
At the time when this addition was made to his family, there was certainly already in it another of his wife's connections, who had been brought there when an infant in a manner perhaps equally singular, and who had grown up to maturity. The particular "incumbrance," however, spoken of by her, related to another matter. She was an only daughter. Her father had died many years before, at quite an advanced age. Her mother, who was sickly and infirm as well as aged, was taken immediately into her family, and remained under her roof until her death. In her weak and helpless condition, much care and exertion were thrown upon her daughter. The only objection the captain seemed to have to increasing the burden of the household, by receiving into it this additional child with its nurse, resulted from conjugal tenderness and considerateness. It must be confessed that there are some indications of well-arranged management in the foregoing account. The friend who happened to
The picture presented in the foregoing details is worth rescuing from oblivion. Such instances of actual life, exhibited in the most private spheres, constitute a branch of history more valuable, in some respects, than the public acts of official dignitaries. History has been too exclusively confined, in its materials, to the movements of states and of armies. It ought to paint the portraits of individual men and
Besides these offices of beneficence in the domestic sphere, we find traces, in the local records, of constant usefulness and kindness among his rural neighbors. He was called, on all occasions, to advise and assist. As a judicious friend, he was relied upon and sought at the bedside of the sick and dying, and in families bereaved of their head. His name appears as a witness to wills, appraiser of estates, trustee and guardian of the young. He was the friend of all. I know not where to find a more perfect union of the hero and
Somewhere about the year 1650, after he had been married a considerable time, he revisited his native country. A sister, Ellen, had, in the mean while, grown up from early childhood; and he found her all that a fond brother could have hoped for. With much persuasion, he besought his mother to allow her to return with him to America. He stated that he had no children; that he would be a father to her, and watch over and care for her as for his own child. At length the mother yielded, and committed her daughter to his custody, not without great reluctance, trusting to his fraternal affection and plighted promise. He brought her over with him to his American home. She was worthy of his love, and he was true to his sacred and precious trust.
Ellen Lothrop became the wife of Ezekiel Cheever, the great schoolmaster; and I should consider myself false to all good learning, if I allowed the name of this famous old man to slip by, without pausing to pay homage to it. His record, as a teacher of a Latin Grammar School, is unrivalled. Twelve years at New Haven, eleven at Ipswich, nine at Charlestown, and more than thirty-eight at Boston, -- more than seventy in all, -- may it not be safely said that he was one of the very greatest benefactors of America? With Elijah Corlett, who taught a similar school at Cambridge for more than forty years, he bridged over the wide chasm between the education brought with them
"He lived, and to vast age no illness knew,
Till Time's scythe, waiting for him, rusty grew.
He lived and wrought; his labors were immense,
But ne'er declined to preterperfect tense.
........
'Tis Corlett's pains, and Cheever's, we must own,
That thou, New England, art not Scythia grown."
To our early schoolmasters, as Mather says, and the later too, I may add, it is owing, that the whole country did not become another Scythia.
* Not only the storms of two hundred and thirty years, but the bolts of heaven, have beat in vain upon this mansion. The view given of it in the frontispiece is from a sketch taken in winter. The leafless branches of a tall elm at its western end are represented. At noon on Saturday, July 28, 1866, during a violent thunder-storm, the electric fluid seems to have passed down the tree, rending and tearing some of its branches, and leaving its traces on the trunk. It flashed into the house. It tore the roof, knocking away one corner, displacing in patches the mortar that coated the old chimney top and sides, hacking the edges of the brick-work, splitting off the side of an extension to the building at the western end, entering a chamber at that point, where two children were sitting at a window, and throwing upon the floor, within two or three feet of them, a considerable portion of the plastered ceiling. It then scattered all through the apartments. What looked like perforations, as if made by shot or pistol-balls, were found in many places; but there were no corresponding marks on the opposite sides of the walls or partitions. Portions of the paper-hangings were stripped off, and small slivers ripped up from the floors. It struck the frames of looking-glasses, cracking off small pieces of the wood, but only in one instance breaking the mirror. It cut a velvet band by which one was hung; and it was found on the floor, the mirror downward and unbroken, as if it had been carefully laid there. In the attic, fragments of the old gnarled and knotted rafters, of different lengths, -- from four or five feet to mere chips, -- were scattered in quantities upon the floor, and grooves made lengthwise along posts and implements of household use. Large cracks were left in the wooden casings of some of the doors and windows. A family of eight persons were seated around the dinner-table. All were more or less affected. They were deprived for the time of the use of their feet and ancles; were stunned, paralyzed, and rendered insensible for a few moments by the shock; and felt the effects, some of them, for a day or two in their lower limbs. In front of each person at the table was a tall goblet, which had just been filled with water. As soon as they were able to notice, they found the water dripping on all sides to the floor, the whole table-cloth wet, seven of the goblets entirely empty, the eighth half emptied, and not one of them thrown over, or in the slightest manner displaced. The whole house was filled with what seemed, to the sight and smell, to be smoke; but no combustion, scorch, discoloration, or the least indication of heat, could be found on any of the objects struck. The building, in its thirteen rooms, from the garret to the ground-floor, had been flooded with lightning; but, with all its inmates, escaped without considerable or permanent injury.
Ezekiel Cheever was in this country as early as 1637. He was then in New Haven, sharing in the work of the first settlement of that colony, teaching school as his ordinary employment, but sometimes preaching, and in other ways helping to lay the foundations of church and commonwealth. While there, he had a family of several children. The first-born, Samuel, became the minister of Marblehead. In 1650, he was keeping a school at Ipswich. About this time, he lost his wife. On the 18th of November, 1652, he married Ellen, the sister whom Captain Lothrop had brought with him from England. They had several children; one of them, Thomas, was ordained first at Malden, and afterwards at Chelsea. The old schoolmaster died on the 21st of August, 1708, aged ninety-three years and seven months. His son Thomas reached the same age. Samuel, the minister at Marblehead, was eighty-five years old at his death. The name of Ezekiel, jr., appears on the rate-list of the village parish as late as 1731, so that he must have reached the age of at least seventy-seven years.
The antiquarians have been sorely perplexed in determining the relationship of the Cheevers and Reas, as they appear to be connected together as heirs of the Lothrop property, in an order of the General Court of the 11th of June, 1681.
The facts are these: Captain Lothrop married Bethia, daughter of Daniel Rea. He died without issue, and had made no will. As he was killed in battle, his widow undertook to set up a nuncupative
Lothrop's wife had become much attached to one of her connections, who had been brought into the family. Her husband, having been fond of children, had often expressed great affection for those of her brother, Joshua Rea. He had also sometimes, in expressing his interest in the Beverly Church, evinced a disposition to leave to it "his ten acre lot and his house upon the same," as a parsonage. Perhaps, if he had not been suddenly called away, he might have done something, particularly for the latter object. It appeared in evidence, from her statements and from others, that he had been importuned to make a will, and that it was much on his mind, particularly when recovering from a long and dangerous sickness the winter before his death; but he never could be
The General Court took a just view of the case, and decided that she should have the whole movable estate for her own "use and dispose," and the "use and benefit" for life of the houses and lands, "making no strip nor waste;" after her death, the same to go to Ellen, the wife of Ezekiel Cheever. The widow was to pay all debts due from the estate, and also twenty pounds to the children of her brother, Joshua Rea. The Court seemed to think, that, if any expectations had been excited in that quarter, she was fully as responsible for it as her late husband; and, as the Cheevers were to get nothing, while she lived, out of the estate, the Court required her to pay the sum just named to her nephews and nieces. They ordered Ezekiel Cheever to pay five pounds as costs for their hearing the case, which he did on the spot.
It may be mentioned, by the way, that the widow of Captain Lothrop was married again within eight
Ezekiel Cheever and his wife, having thus become possessed of all her brother's real estate, conveyed the lands belonging to it in Salem Village to their son, Ezekiel Cheever, Jr. He had, for some years, been living in the town of Salem, carrying on the business of a tailor. He was a member of the First Church, and appears to have been a respectable person. His dwelling-house stood on the lot in Washington Street occupied by the late Robert Brookhouse. He sold it to the Rev. Nicholas Noyes, on the 14th of April, 1684, removed to the village, took possession of the Lothrop farm, and was there in time to bear a share in the witchcraft delusion.
In 1636, a grant of land was made to Thomas Gardner of one hundred acres. He came to this
The destruction of Captain Lothrop and his company, on the 18th of September, filled the country with grief and consternation; and, as the year 1675 drew towards a close, the conviction became general, that the crisis of the fate of the colonies was near at hand. The Indians were carrying all before them. Philip was spreading conflagration, devastation, and slaughter around the borders, and striking sudden and deadly blows into the heart of the country. It was evident that he was consolidating the Indian power into irresistible strength. Among papers on file in the State House is a letter addressed to the governor and council, dated at Mendon, Oct. 1, 1675, from Lieutenant Phinehas Upham, of Malden. In command of a company, acting under Captain Gorham of Barnstable, who had also a company of his own, he had been on a scout for Indians beyond Mendon, which was a frontier town. Their route had been over a sweep of territory then an almost unbroken
Captain Gardner's company was raised in this neighborhood. Joseph Peirce and Samuel Pikeworth of Salem, and Mark Bachelder of Wenham, were killed before entering the fort. Abraham Switchell of Marblehead, Joseph Soames of Cape Ann, and Robert Andrews of Topsfield, were killed at the fort. Charles Knight, Thomas Flint, and Joseph Houlton, Jr., of Salem Village; Nicholas Hakins and John Farrington, of Lynn; Robert Cox, of Marblehead; Eben Baker and Joseph Abbot, of Andover; Edward Harding, of Cape Ann; and Christopher Read, of Beverly, -- were wounded. An account of the death of Captain Gardner, in detail, has been preserved. The famous warrior, and final conqueror of King Philip, Benjamin Church, was in the fight as a volunteer, rendered efficient service, and was wounded. His "History of King Philip's War" is reprinted, by John Kimball Wiggin, as one of his series of elegant editions of rare and valuable early colonial publications entitled "Library of New England History." In the second number, Part I. of Church's history is edited by Henry Martyn Dexter. Church's account of what came within his observation in this fight, with the notes of the learned editor, is the most valuable source of information we have in reference to it. He says, that, in the heat of the battle, he came across Gardner, "amidst the wigwams in the east end of the fort,
There is a curious parallelism between the first and the last great victory over the Indian power in the history of America. An interval of one hundred and sixty one years separates them. On the 19th of December, 1836, -- the anniversary of the day when Winslow stormed the Narragansett fort, -- Colonel Taylor received his orders to pursue the Florida Indians. It was a last attempt to subdue them. They had long baffled and defied the whole power of the United States. Every general in the army had laid down his laurels in inglorious and utter failure. He started on the 20th, with an army of about one thousand men. On the 25th, he found himself on the edge of a swamp, impassable by artillery or horses. On the opposite side were the Indian warriors, ready to deal destruction, if he should attempt to cross the swamp. He had the same question to decide which Winslow had; and he decided it in the same way, with equal promptness. The struggle lasted about the same time; and
Dr. Palfrey says that Captain Nathaniel Davenport was a son of "Davenport of the Pequot War." He was born in Salem, and brought up in the village. His name, with those of his brave father, and his associate in youth and in death Joseph Gardner, belongs to our local annals. They were both the idols of their men. Davenport was dressed, when he fell, in a "full buff suit," and was probably thought by the Indians to be the commander-in-chief. On receiving his triple wound, he called his lieutenant, Edward Tyng, to him, gave him his gun in charge, delivered over to him the command of his company, and died.
There has been some uncertainty on the point whether Nathaniel Davenport was a son of Richard, the commandant at the castle. The fact that he was associated with William Stoughton, and Stephen Minot whose wife was a daughter of Richard Davenport, as an administrator of the estate of the latter, has been regarded as rendering it probable. Dr. Palfrey's unhesitating statement to that effect is, of itself, enough to settle the question. There is, moreover, a document on file which proves that he is correct. Nathaniel widow had some difficulty in settling his estate, and applied to the General Court for its interposition.
It may be thought surprising, that so little appears to have been known concerning an officer of his rank and parentage, and whose death has rendered his name so memorable. To account for it, I must recur to the history of the Narragansett expedition. No military organization was ever more rapidly effected, or more
Besides Captains Gardner and Davenport and the men whose names have been mentioned as killed or wounded, there were in the Narragansett fight the following from Salem Village and its farming neighborhood: John Dodge, William Dodge, William Raymond, Thomas Raymond, John Raymond, Joseph Herrick, Thomas Putnam, Jr., Thomas Abbey, Robert Leach, and Peter Prescott. There may have been others: no full roll is on record. The foregoing are gathered from partial returns miscellaneously collected in the files at the State House. The Dodges (sometimes the name is written Dodds, which appears, I think, to have been its original form), and the Raymonds (sometimes written Rayment), were, from the first, conspicuous in military affairs. A few words explanatory of their relation to the village may be here properly given.
On the 25th of January, 1635, the town of Salem voted to William Trask, John Woodbury, Roger Conant, Peter Palfrey, and John Balch, a tract of land, as follows: "Two hundred acres apiece together lying, being at the head of Bass River, one hundred and twenty-four poles in breadth, and so running northerly to the river by the great pond side, and so in breadth, making up the full quantity of a thousand acres." These men were original settlers, having been in the country for some time before Endicott's arrival. This circumstance gave to them and others the distinguishing title of "old planters." The grant of a thousand acres, comprising the five farms above mentioned, was always known as "the Old Planters' Farms." The
The dividing line between Beverly and Salem Village, as seen on the map, finally agreed upon in 1703, ran through the "Old Planters' Farms," particularly the portions belonging to the Dodges, Raymonds, and Woodbury. It went through "Captain John Dodge's dwelling-house, six foot to the eastward of his brick chimney as it now stands." At the time of the witchcraft delusion, the Raymonds and Dodges mostly belonged to the Salem Village parish and church. They continued on the rate-list, and connected with the proceedings entered on the record-books, until the meeting-house at the "horse bridge" was opened for worship, in 1715, when they transferred their relations to the "Precinct of Salem and Beverly."
When Sir William Phipps got up his expedition
The short, rapid, sharp, and sanguinary campaign against the Narragansetts seems to have tried to the utmost, not only the courage and spirit of the men, but the powers of human endurance. The constitutions of many were permanently impaired. As much fatigue and suffering were crowded into that short month as the physical forces of strong men could bear. We find such entries as this in the town-books: -- "Salem, 1683. Samuel Beadle, who lost his health in the Narragansett Expedition, is allowed to take the place of Mr. Stephens as an innkeeper." A petition, dated in 1685, is among the papers in the State House, signed by men from Lynn, the Village, Beverly, Reading, and Hingham, praying for a grant of land, for
While there is "reason to fear" that the days of many were shortened, there were some so tough as to survive the strain, and bid defiance to aches and pains, and almost to time itself. In a list of fourteen who went from Beverly, six, including Thomas Raymond and Lott, a descendant of Roger Conant, were alive in 1735!
The grants of land made to these gallant men and their heirs amounted in all, and ultimately, to seven distinct tracts, called "Narragansett Townships." They were made in fulfilment of an express public promise to that effect. It is stated in an official document, that "proclamation was made to them, when mustered on Dedham Plain" on the 9th of December, just as they took up their march, "that, if they played the man, took the fort, and drove the enemy out of the Narragansett country, which was their great seat, they should have a gratuity in land, besides their wages." The same document, which is in the form of a message from the House of Representatives to the Council of the Province of Massachusetts, dated Jan. 10, 1732, goes on to say, "And as the condition has been performed, certainly the promise, in all equity and justice,
I have dwelt at this great length on the Narragansett campaign and fight, partly because the details have not been kept as familiar to the memory of the people as they deserve, but chiefly because they de monstrate the military genius of the community with whose character our subject requires us to be fully acquainted. The enthusiasm of the troops, when Winslow gave the order for the assault, was so great, that they rushed over the swamp with an eagerness that could not be restrained, struggling as in a race to see who could first reach the log that led into the fiery mouth of the fort. A Salem villager, John Raymond, was the winner. He passed through, survived the ordeal, and came unharmed out of the terrible fight.
Thus far our attention has been directed to that portion of the population of Salem Village drawn there by the original policy of the company in London to attract persons of superior social position, wealth, and education to take up tracts of land, and lead the way into the interior. It operated to give a high character to the early agriculture of the country, and facilitate the settling of the lands. Without taking into view the means they had to make the necessary outlays in constructing bridges and roads, and introducing costly implements of husbandry and tasteful improvements, but looking solely at the social, intellectual, and moral influence they exerted, it must be acknowledged that the benefit derived from them was incalculable. They gave a powerful impulse to the farming interest, and introduced a high tone to the
I come now to another class drawn along with and after the preceding, -- the permanent, substantial yeomanry with no capital but their sturdy industry, doing hard work with their strong arms, and striking the roots of the settlement down deep into the soil by mixing their own labor with it. A glance at the map will be useful, at this point, showing the general direction by which the farming population advanced to the interior. All between the North and Cow House Rivers was, as now, called North Fields, and is still for the most part a farming territory. All north of Cow House River, westwardly to Reading and eastwardly to the sea, was originally known as the "Farms" or "Salem Farms." When the First Beverly Parish was set off in 1667, it took from the "Farms" all east of Bass River. As Topsfield and other townships were established, they were more or less encroached upon. The "Farmers" as they were called, although unorganized, regarded themselves as one community, having a common interest. The tide of settlement flowed up the rivers and brooks, sought out the meadows, and was drawn into the valleys among the hills.
John Porter, called "Farmer Porter," came with
Richard Ingersoll came from Bedfordshire in England in 1629, bringing letters of recommendation from Matthew Cradock to Governor Endicott. After living awhile in town, a tract of land of eighty acres was granted to him, on the east side of Wooleston River, opposite the site of Danversport, at a place called, after him, Ingersoll's Point. He there proceeded to clear and break ground, plant corn, fence in his land, and make other improvements. He also carried on a fishery. Subsequently he leased the Townsend Bishop farm, where he lived several years. He died in 1644. Not long before his death, he purchased, jointly with his son-in-law Haynes, the Weston grant. His half of it he bequeathed to his son Nathaniel. He was evidently a man of real dignity and worth, enjoying the friendship of the best men of his day. Governor Endicott and Townsend Bishop were with him in his last sickness, and witnesses to his will. His widow married John Knight of Newbury. In a legal instrument filed among the papers connected with a case of land title, dated twenty-seven years after her first husband's death, she expresses in very striking language the tender affection and respect with which she still cherished his memory.
William Haynes married Sarah, daughter of Richard Ingersoll, and occupied his half of the Weston grant. In company with his brother, Richard Haynes, he
There has been uncertainty where William Haynes came from, or to what family of the name he belonged. Among the papers of the Ingersoll family, it has recently been found that he is mentioned as "brother to Lieutenant-Governor Haynes." There seems to be no other person to whom this language can refer than John Haynes, who, after being Governor of Massachusetts, removed to Connecticut where he was governor and deputy-governor, in alternate years, to the day of his death. John Haynes, as Winthrop informs us, was a gentleman of "great estate." His property in England is stated to have yielded a thousand pounds per annum. Dr. Palfrey says he was "a man of family as well as fortune; and the dignified and courteous manners, which testified to the care bestowed on his early nurture, won popularity by their graciousness, at the same time that they diffused a refining
Job Swinnerton was a brother of John who for many years was the principal physician in the town of Salem. He had several grants of land, and was a worthy, peaceable, unobtrusive citizen. He seems to have kept out of the heat of the various contentions that occurred in the village; and, although his influence was sometimes decisively put forth, he evidently did nothing to aggravate them. He died April 11, 1689, over eighty-eight years of age. He had a large family, and his descendants continue the name in the village to this day. Daniel Rea came originally to Plymouth, and in 1630 bought a dwelling, garden, and "all the privileges thereunto belonging," in that town. In 1632 he removed to Salem, and at once became a leading man in the management of town affairs. He had a grant of one hundred and sixty acres, which he occupied and cultivated till his death in 1662. He had but two children: one, the wife of Captain Lothrop; the other, Joshua Rea, became the founder of a large family who acted conspicuously in the affairs of the village for several generations. Jacob Barney was an original grantee, and for several years a deputy. His son of
The descendants of the two last-named persons are very numerous, and have maintained the respectability of their family names. They are each, at this day, represented by gentlemen whose enthusiastic interest in our antiquities is proved by their invaluable labors and acquisitions in the interesting departments
Besides Townsend Bishop, there were two other persons of that name among the original inhabitants of Salem. They do not appear to have been related to him or to each other. Richard Bishop, whose wife Dulcibell had died Aug. 6, 1658, married the widow Galt, July 22, 1660. He died Dec. 30, 1674.
Edward Bishop was in Salem in 1639, and became a member of the church in 1645. In 1660 he was one of the constables of Salem, an original member of the Beverly Church in 1667, and died in January, 1695. He was an early settler on the Farms; his lands were on both sides of Bass River, the parcels on the west side being above and below the Ipswich road. His own residence was on the Beverly side; and he was not usually connected with the concerns of the village. His name appears but once in the witchcraft proceedings, and then in favor of an accused person.
Edward Bishop, commonly called "the sawyer," from the tenor of conveyances of land, dates, and other evidences, appears to have been a son of the preceding. In his earlier life, he was somewhat notable for irregularities and aberrations of conduct. With his wife Hannah, he was fined by the local court, in 1653, for depredating upon the premises of his neighbors. During the subsequent period of his history, he bore
Edward Bishop, son of the preceding, called, for distinction, "husbandman," was born in 1648. He married Sarah, daughter of William Wilds, of Ipswich. He was a respectable person, and lived in the village on an estate also occupied by "the sawyer." His house was west of the avenue leading to Cherry Hill. In 1703 he removed to Rehoboth.
Edward Bishop, the eldest of his sons, married Susanna, daughter of John Putnam, and in 1713 removed to that part of Ipswich now Hamilton. Prior to 1695, these four Edward Bishops were all living; and the youngest had a wife and children. All will be found connected with our story, the second and third prominently. The fourth owed his safety, perhaps, to the influential connections of his wife.
The first notice we have of Bray Wilkins is in the Massachusetts colonial records, Sept. 6, 1638, when he was authorized to set up a house and keep a ferry at Neponset River, and have "a penny a person." On
This was the way in which the large grants made to wealthy and eminent persons, governors, deputy, and assistants, came into the possession and under the productive labor of a yeomanry who made good their title to the soil by the force of their characters and the strength of their muscles. One of the terms of Wilkins's purchase was, that, if he found and wrought minerals on the land, he was to pay to Bellingham or his heirs a royalty of ten pounds per annum. Believing that the best mine to be found in land is the crops that can be raised from it, he never tried to find any other.
Bray Wilkins will appear to have shared in the witchcraft delusion, and been very unhappily connected with it; but he lived to behold its termination, and to participate in the restoration of reason. The minister of the parish at the time of his death, the Rev. Joseph Green, kept a diary which has been preserved. He thus speaks of the old man: "He lived to a good old age, and saw his children's children, and their children, and peace upon our little Israel."
It is rather curious to notice such indications as the mineral clause in Wilkins's deed affords of the prevalent expectation, at the beginning of settlements in this region, that valuable minerals would be found in it. What makes it worthy of particular inquiry is, that they
In 1669, Joseph Houlton testified, that, when he was about twenty years of age, in 1641, he was "a servant to Richard Ingersoll," and worked on his land at Ingersoll's Point. About the year 1652, he married Sarah, daughter of Richard Ingersoll, and widow of William Haynes. By her he had five sons and two daughters, who lived to maturity. He gave to each of them a farm; and their houses were in his near neighborhood. The sons were respectable and substantial
In 1724 a petition was presented to the Legislature,
John Burton came early to Salem by way of Barbadoes. He combined the pursuits of a farmer and a tanner. He was a sturdy old Englishman, who, while probably holding the theological sentiments that prevailed in his day, abhorred the spirit of persecution, and was unwilling to live where it was allowed to bear sway. He does not appear to have been a Quaker, but sympathized with all who suffered wrong. In 1658, he went off in their company to Rhode Island, sharing their banishment. But his conscience would not let him rest in voluntary flight. He came
Henry Herrick, who, as has been stated, purchased the Cherry-Hill farm of Alford, was the fifth son of Sir William Herrick, of Beau Manor Park, in the parish of Loughborough, in the county of Leicester, England. He came first to Virginia, and then to Salem. He was accompanied to America by another emigrant from Loughborough, named Cleaveland. Herrick became a member of the First Church at Salem in 1629, and his wife Edith about the same time. Their fifth son, Joseph, baptized Aug. 6, 1645, owned and occupied Cherry Hill in 1692. He married Sarah, daughter of Richard Leach, Feb. 7, 1667. He was a man of great firmness and dignity of character, and, in addition to the care and management of his large farm, was engaged in foreign commerce. As he bore the title of Governor, he had probably been at some time in command of a military post or district, or perhaps of a West-India colony. His descendants are numerous, and have occupied distinguished stations, often exhibiting a transmitted military stamp. Joseph Herrick was in the Narragansett fight. It illustrates the state of things at that time, that this eminent citizen, a large landholder, engaged in prosperous mercantile affairs, and who had been abroad, was, in 1692, when forty years of age, a corporal in the village company. He was the acting constable of the place, and, as such, concerned in the early proceedings connected with the withcraft prosecutions. For a while he was under the influence of the delusion; but his strong and enlightened mind soon led him out of it. He was one of
William Nichols, in 1651, bought two hundred acres, which had been granted to Henry Bartholomew, partly in the village, but mostly beyond the "six-mile extent," and consequently set off to Topsfield. He had several other lots of land. He distributed nearly all his real estate, during his lifetime, to his son John; his adopted son, Isaac Burton; his daughters, the wives of Thomas Wilkins and Thomas Cave; and his grand, the wife of Humphrey Case. His only son John had several sons, and from them the name has been widely dispersed. In a deposition dated May 14, 1694, William Nichols declares himself "aged upwards of one hundred years." As his will was offered for Probate Feb. 24, 1696, he must have been one hundred and two years of age at his death.
William Cantlebury was a large landholder, having purchased three-quarters of the Corwin grant. He died June 1, 1663. His name died with him, as he had no male issue. His property went to his daughters, who were represented, in 1692, under the names of Small, Sibley, and Buxton. The Flints, Popes,
John Putnam had a grant of one hundred acres, Jan. 20, 1641. With his wife Priscilla, he came from Buckinghamshire, England, and was probably about fifty years of age on his arrival in this country. He was a man of great energy and industry, and acquired a large estate. He died in 1662, leaving three sons, -- Thomas, born in 1616; Nathaniel, in 1620; and John, in 1628. For a more convenient classification, I shall, in speaking of this family, refer, not to the original John at all, but to the sons as its three heads.
Thomas, the eldest, inherited a double share of his father's lands. He was of age when he came to America, and had received a good education. He appears to have settled, in the first instance, in Lynn, where for several years he acted as a magistrate, holding local courts, by appointment of the General Court. Upon removing to Salem, he was chosen, as the town-records show, to the office of constable. This was considered at that time as quite a distinguished position, carrying
Thomas Putnam died on the 5th of May, 1686. He left large estates in the village to each of his children, and a valuable piece of meadow land, of fifteen acres, to a faithful servant.
Nathaniel Putnam married Elizabeth, daughter of Richard Hutchinson, and, besides what he received from his father, came, through his wife, into possession of seventy-five acres. On that tract he built his house and passed his life. The property has remained uninterruptedly in his family. One of them, the late Judge Samuel Putnam, of the Supreme Court of Massachusetts, enjoyed it as a country residence, and it is still held by his children. Nathaniel Putnam was a deputy to the General Court, and constantly connected with all the interests of the community. He had great business activity and ability, and was a person of extraordinary powers of mind, of great energy and skill in the management of affairs, and of singular sagacity, acumen, and quickness of perception. He died July 23, 1700, leaving a numerous family and a large estate.
John Putnam had the same indefatigable activity as
These brothers, as well as many others of the large landholders in the village, adopted the practice of giving to their sons and sons-in-law, outright, by deed, good farms, as soon as they became heads of families; so that, as the fathers advanced in life, their own estates were gradually diminished; and, when unable any longer to take an active part in managing their lands, they divided up their whole remaining real estate, making careful contracts with their children for an adequate maintenance, to the extent of their personal wants and comfort. Joseph Houlton did this: so did the widow Margery Scruggs, old William Nichols, Francis Nurse, and many others. In his last years, John Putnam was on the rate-list for five shillings only, while all his sons and daughters were assessed severally in large sums. In this way they had the satisfaction
Where this practice was followed, there were few quarrels in families over the graves of parents, and controversies seldom arose about the provisions of wills. In some cases no wills were needed to be made. It is apparent, that, in many respects, this was a wise and good practice. It was, moreover, a strictly just one. As the sons were growing to an adult age, they added, by their labors, to the value of lands, -- inserted a property into them that was truly their own; and their title was duly recognized. In a new country, land has but little value in itself; the value is imparted by the labor that clears it and prepares it to yield its products. In 1686, Nathaniel Putnam testified that for more than forty years he had lived in the village, and that in the early part of that time unimproved land brought only a shilling an acre, while a cow was worth five pounds. In 1672, the rate of taxation on unimproved land was a half penny per acre, and, for land on which labor had been expended, a penny per acre. In 1685 it was taxed at the rates of three shillings for a hundred acres of wild land, and one penny an acre for "land within fence." The relative value of improved land constantly increased with the length of time it had been under culture. It may be said that labor added two-thirds to the value of land, and that he who by the sweat of his brow added those two-thirds, to that extent owned the land. An industrious young man went out into his
The effect of this was to anchor a family, from generation to generation, fast to its ancestral acres. It strengthened the ties that bound them to their native fields. Its moral effect was beyond calculation. When a young man was thus enabled to start in life on an independent footing, it made a man of him while he was young. It invested him with the dignity of a citizen by making him feel his share of responsibility for the security and welfare of society. It gave scope for enterprise, and inspiration to industry, at home. It led to early marriages, under circumstances that justified them. Joseph Putnam, the youngest son of Thomas, at the age of twenty years and seven months, took as his bride Elizabeth, daughter of Israel Porter, and grand-daughter of William Hathorne, when she was sixteen years and six months old. We shall see what a valuable citizen he became; and she was worthy of him. A large and noble family of children grew up to honor them, one of the youngest of whom was Israel Putnam, of illustrious Revolutionary fame.
Though there were descendants of this family in every company of emigrants that went forth from
Edward Putnam, whom we shall meet again, was baptized July 4, 1654. After serving as deacon of the church from its organization, a period of forty years, he resigned on account of advancing age; and in 1733, as he was entering on his eightieth year, gave this account of his family: "From the three brothers proceeded twelve males; from these twelve males, forty males; and from these forty males, eighty-two males: there were none of the name of Putnam in New England but those from this family." With respect to their situation in life, he remarks: "I can say with the Psalmist, I have been young, and now am old; yet I have not seen the righteous forsaken, nor their seed begging bread except of God, who provides for all. For God hath given to the generation of my fathers a generous portion, neither poverty nor riches." When the infirmities of age prevented his longer partaking in the worship of the Lord's Day, this good old man relinquished his residence near the church, and removed to his original homestead, in
The provisions of his will contain items which so strikingly illustrate his character, and give us such an insight of the domestic life of the times, that a few of them will be presented. According to the prevalent custom, he had given good farms to his several children when they became heads of families. In his will, he distributes the residue of his real estate among them with carefulness and an equal hand, describing the metes and bounds of the various tracts with great minuteness, so as to prevent all questions of controversy among them. He gives legacies in money to his daughters, ten pounds each; and, to his grand, five pounds each. To one of his five sons, he gives his "cross-cut saw." This was used to saw large logs crosswise, having two handles worked by two persons, and distinguished from the "pit saw," which was used to saw logs lengthwise. All his other tools were to be divided among his sons, to one of whom he also gives his cane; to another, his "Great Bible;" to another, "Mr. Jeremiah Burroughs's Works;" to another, "Mr. Flavel's Works;" and, to the other, his
In the third generation, the three Putnam families began to give their sons to the general service of the country in conspicuous public stations, and in the professional walks of life. Their names appear on the page of history and in the catalogues of colleges. Major-General Israel Putnam was a grandson of the first Thomas. On the 14th of May, 1718, Archelaus, a grandson of John, and son of James, died at Cambridge, while an undergraduate. Benjamin, a son of Nathaniel, in his will, presented for Probate, April 25, 1715, says, "I give my son Daniel one hundred and fifty pounds for his learning." Daniel lived and died in the ministry, at North Reading. His name heads the list of more than thirty -- all, it is probable, of this family -- in the last Triennial Catalogue of Harvard University.
The brightest name in the annals of Salem Village, though frequently referred to, has not yet been presented for your contemplation. I shall hold it up and keep it in your view by a somewhat detailed description, not only because it is necessary to a full understanding of our subject, but because it is good to gaze upon a life of virtue; to pause while beholding a portrait beaming with beneficence, and radiant with all excellent, beautiful, and attractive affections.
Nathaniel Ingersoll was about eleven years old at the death of his father. His mother married John Knights, of Newbury, who became the head of her household, and continued to carry on the Townsend Bishop farm for several years. Governor Endicott, the friend and neighbor of Richard Ingersoll, took Nathaniel, while still a lad, into his family. In a deposition made in Court, June 24, 1701, Nathaniel Ingersoll says, "I went to live with Governor Endicott as his servant four years, on the Orchard Farm." At that time, the term "servant" had no derogatory sense connected with it. It merely implied the relations between an employer and the employed, without the least tint of the feeling which we associate with the condition of servility. Here was a youth, who, by his father's will, was the owner of a valuable estate of seventy-five acres in the immediate neighborhood, voluntarily seeking the privilege of entering the service of his father's friend, because he thereby would be better qualified, when old enough, to enter upon his own estate. Governor Endicott's political duties were
Having built a house and barn, and provided the necessary stock and materials, Nathaniel Ingersoll went upon his farm when about nineteen years of age. Soon after, probably, he married Hannah Collins of Lynn, who, during their long lives, proved a worthy helpmeet. His house was on a larger scale than was usual at that time. One of its rooms is spoken of as very large; and the uses to which his establishment was put, from time to time, prove that it must have had capacious apartments. Its site is shown on the map. The road from Salem to Andover passed it, not at an angle as now, but by a curve. The present parsonage of Danvers Centre stands on the lot. But Ingersoll's house was a little in the rear of the site occupied by the present parsonage. It faced south. In front was an open space, or lawn, called Ingersoll's Common. Here he lived nearly seventy years. During that long period, his doors were ever open to hospitality and benevolence. His house was the centre of good neighborhood and of all movements for the public welfare. His latch-string was always out
Travellers through the country stopped at "Nathaniel Ingersoll's corner." The earliest path or roadway to and from the eastern settlements went by it. Here Increase and Cotton Mather, and all magistrates and ministers, were entertained. Here the wants of the poor and unfortunate were made known, and all men came for counsel and advice. From the first, even when he had not reached the age of maturity, he commanded to a singular extent the confidence and respect of all men. The influence of his bearing and character,
When village business was to be transacted, or consultation of any kind had, the house of Deacon Ingersoll was designated, as a matter of course, for the place of meeting. Whether it was an ecclesiastical or a military gathering, a prayer-meeting or a train-band drill, it was there. Before they had a meeting-house, it cannot be doubted, they met for worship in his large room. We find it recorded, that, after the meeting-house was built, if from the bitterness of the weather, or any other cause, it was too uncomfortable to remain in, they would adjourn to Deacon Ingersoll's. Such a free use of a particular person's premises sometimes engenders a familiarity that runs into license, and is apt to breed contempt. Not so at all in his case. There was a native-born dignity, an honest manliness and pervading integrity
Although it is anticipating the course of events, it may be well to trace the outlines of the life of this man to its distant close. Partaking of the general views of his age, he participated in the proceedings that led to the witchcraft prosecutions. He believed in what was regarded as decisive evidence against the
He lived to see the storm that desolated his beloved village pass away, and to enjoy the restoration of reason, peace, and good-will among a people who had so long been torn by strife, and subjected to untold horrors, -- horrors that have never yet been fully described, and which I despair of being able adequately to depict. He did all that a good and true man could do to eradicate the causes of the mischief. He participated in the exercises of a day of Thanksgiving, set apart for the purpose, in 1700, to express the devout and contrite gratitude of the people to a merciful God for deliverance from the errors and passions that had overwhelmed them with such awful judgments. The removal of Mr. Parris having been effected, Joseph Green was settled near the close of the year 1697. He was a wise and prudent man. By kind, cautious, and well-timed measures, he gradually succeeded in extracting every root of bitterness, healing all the breaches, and restoring harmony to a long people. In this work, Deacon Ingersoll and his good associate, Edward Putnam, aided him to the utmost. When, by their united counsels and labors, the difficult work was about accomplished, Mr. Green was taken to his reward, in 1715. Greatly was he lamented; but Nathaniel Ingersoll had realized all his best wishes at last. The prayers he had poured forth for fifty years had been answered. He had seen the completed service of a pastor who had fulfilled his
Citations and extracts from documents on file will justify all I have said of this man.
His wife was a spirit kindred to his own. Their only child, a daughter, died when quite young. Their hearts demanded an object on which to exercise parental affection, and to give opportunity for benevolent care, within their own household; and they induced their neighbor, Joseph Hutchinson, who had several sons, to give one of them to be theirs by adoption. When this child had grown to manhood, a deed was recorded in the Essex Registry, Oct. 2, 1691, of which this is the purport: --
"Benjamin Hutchinson, being an infant when he was given to us by his parents, we have brought him up as our own child; and he, the said Benjamin, living with us as an obedient son, until he came of one and twenty years of age, he then marrying from us, I, the said Nathaniel Ingersoll, and Hannah, my wife, on these considerations, do, upon the marriage of our adopted son, Benjamin Hutchinson, give and bequeath to him, his heirs and assigns for ever, this deed of gift of ten acres of upland, and also three acres of meadow," &c.
When Mr. Parris was settled, it occurred to Deacon
"To all Christian people to whom this present writing shall come, Nathaniel Ingersoll, of Salem Village, in the county of Essex, sendeth greeting. Know ye, that the said Nathaniel Ingersoll, husbandman, and Hannah, his wife, for and in consideration of the love, respect, and honor which they justly bear unto the public worship of the true and only God, and therefore for the encouragement of their well pastor, the Rev. Samuel Parris, who hath lately taken that office amongst them, and also for and in consideration of a very small sum of money to them in hand paid, with which they do acknowledge themselves fully contented and satisfied, do grant to said Samuel Parris and Elizabeth, his wife, for life, and then to the children of said Samuel and Elizabeth Parris, four and a half acres of land, adjoining upon the home field of the said Nathaniel Ingersoll; the three acres on the south alienated by gift, and the remainder by sale."
There was a fine young orchard on the land.
Joseph Houlton had conveyed to the parish a lot for the use of the ministry, attached to the parsonage house. A question having arisen in consequence of a lost deed, or some other imagined defect in the Houlton title, whether the land originally belonged to him or to Nathaniel Ingersoll, the latter disposed of it at once by an instrument recorded in the Essex Registry, of which the following is the substance: --
"Nathaniel Ingersoll to the Trustees of Salem Village Ministry land, for divers good causes and considerations me thereunto moving, but more especially for the true love and desire I have to the peace and welfare of Salem Village wherein I dwell, I hereby release, &c., all my right and title to five acres described in my brother Houlton's deed of sale," &c.
In the same Registry, the following extract is found, in a deed dated Jan. 28, 1708: --
"For the desire I have that children may be educated in Salem Village, I freely give four poles square of land to Rev. Joseph Green, to have and to hold the same, not for his own particular use, but for the setting a schoolhouse upon, and the encouragement of a school in this place."
The Essex Registry has a deed dated Jan. 6, 1714, of which the following is the substance: --
"For the good affection that I bear unto Deacon Edward Putnam, and the desire that I have of his comfortable attendance upon the public worship of God, I have freely given unto him, the said Deacon Edward Putnam, of Salem aforesaid, for him and his heirs for ever, a piece of land, bounded northerly upon the land of Joseph Green, next to his orchard gate, westerly on the highway, and southerly and easterly on my land."
Deacon Putnam was, at this time, sixty years of age. His homestead was at some distance; and it was often difficult for him to get to meeting. Ingersoll had always enjoyed the convenience of having only a few rods to go to the place of worship; and he desired to
Nathaniel Ingersoll's property was never very large; and, as he had enjoyed the luxury, all his life long, of benevolence and beneficence, there was no great amount to be left after suitably providing for his wife. But there was enough to enable him to express the family affection to which he was always true, and to give a parting assurance of his devotion to the church and people of the village. By his will, certain legacies were required to be paid by the residuary legatee and final heir within a reasonable time specified in the document. It bears date July 8, 1709, and was offered for Probate, Feb. 17, 1719. It begins thus: --
"In the name of God, Amen. I, Nathaniel Ingersoll, of Salem, in the county of Essex, in the Province of Massachutetts Bay, in New England, being through God's mercy in good health of body and of perfect memory, but not
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knowing how soon my great change may come, do make this my last will, in manner and form following: First, I give up my soul to God, in and through Jesus Christ my Redeemer, when he shall please to call for it, hoping for a glorious resurrection, in and through his merits; and my body to decent burial, at the discretion of my executors; and, as for the worldly estate God hath been pleased to give me, I dispose of it in the manner following," &c.
He gives a small sum of money, varying from thirty shillings to four pounds, to each and every nephew and niece then living, twenty-two in number. He provides for an annuity of twenty shillings a year for a sister, the only remaining member of his own immediate family, to be paid into the hands of the daughter who took care of her. Not being able to leave a large amount to any, he preferred to express his love for all. There were two items in the will which may be specially preserved from oblivion.
"I give to the church in Salem Village the sum of fifty shillings in money, for the more adorning the Lord's Table, to be laid out in some silver cup, at the discretion of the Pastor, Deacons, and my overseers." -- "After my wife's decease, I give to Benjamin (my adopted son) who was very dutiful to me, while he lived with me, and helpful to me since he has gone from me, all the remaining part of my whole estate, both real and personal, -- excepting a small parcel of land of about two acres, that lyeth between Mrs. Walcots and George Wyotts by the highway, which I give to the inhabitants of Salem Village, for a training place for ever."
The bonds required of the executors by the Probate Court were to the amount of two hundred pounds only, showing that his movable or personal estate was a very moderate one. There is a feature in the will, which is, I think, worthy of being mentioned, as evincing the excellent judgment and practical wisdom of this man.
"I give to Hannah, my well-beloved wife, the use and improvement of my whole estate during her natural life: and my will is, that, if my wife should marry again, he that she so marrieth, before she marry, shall give sufficient security to my overseers not to make strip or waste upon any of my estate; and, if he do not become so bound, I give one of my whole estate to Benjamin Hutchinson, at the time of my wife's marriage."
He did not cut her off entirely, as is sometimes attempted to be done, in the event of a second marriage, but secured her and the estate against suffering in case she took that step. He adopted an effectual method to prevent any one from seeking to marry her for the purpose of getting the benefit of her whole income and a comfortable establishment upon his property without providing for its preservation; and, if she should be so improvident as to marry again without having his conditions complied with, he took care that she should not thereby expose to injury or loss more than one of his estate. Ingenuity is much exercised in making wills, particularly in reference to the rights, interests, and security of wives. It is worthy of consideration, whether, all things considered, Nathaniel
We shall meet this man again in the course of our story. I trust to your good feeling in vindication of the space I have given to his biography; being strongly impressed with a conviction, that you will agree with me, -- taking into view the influence he constantly exerted, his steadfast integrity and honor, his personal dignity and public spirit, -- that the life of this citizen of a retired rural community, this plain "husband man," is itself a monument to his memory more truly glorious than many which have been reared to perpetuate the names of men whom the world has called great. The "training place" has been carefully preserved. Occupying a central point, by the side of the principal street, this pretty lawn is a fitting memorial of the Father of the village. In its proper character, as a training-field, it is invested with an interest not elsewhere surpassed, if equalled. Within its enclosure the elements of the military art have been imparted to a greater number of persons distinguished in their day, and who have left an imperishable glory behind them as the defenders of the country, a brave yeomanry in arms, than on any other spot. It was probably used as a training field at the first settlement of the village. From the slaughter of Bloody Brook, the storming of the Narragansett Fort, and all the early Indian wars; from the Heights of Abraham, Lake George, Lexington, Bunker Hill, Brandywine, Pea Ridge, and a hundred other battle-fields, a lustre
There was the usual diversity and variety of character among the people of the village. John Procter originally lived in Ipswich, where he, as well as his father before him, had a farm of considerable value. In 1666, or about that time, he removed to Salem, and carried on the Downing farm, which had before been leased to the Flints. After a while, Procter purchased a part-of it. If a conclusion can be drawn from the prevalent type of his posterity of our day, he was a man of herculean frame. There is, I think, a tradition to this effect. At any rate, his character was of that stamp. He had great native force and energy. He was bold in his spirit and in his language, -- an upright man, no doubt, as the whole tone of the memorials of him indicate, but free and imprudent in speech, impulsive in feeling, and sometimes rash in action. He was liable from this cause, as we shall see, to get into contention and give offence. There was Jeremiah Watts, a representative of a class of men existing in every community where the intellect is stimulated and idiosyncrasies allowed to develop themselves. By occupation he was a dish-turner, but by temperament an enthusiast,
The prominent place Giles Corey is to occupy in the scene before us renders an account of him particularly necessary. It is not easy to describe him. He was a very singular person. His manner of life and general bearing and conversation were so disregardful, in many particulars, of the conventional proprieties of his day, that it is not safe to receive implicitly the statements made by his contemporaries. By his peculiarities of some sort, he got a bad name. In the Book of Records of the First Church in Salem, where
Giles Corey lived previously, for some time, in the town of Salem. He sold his house there in 1659. The contract with a carpenter for building his farm is preserved. It was stipulated to be erected "where he shall appoint." While the carpenter was getting out the materials, he selected and bought the farm, on which he lived ever afterwards. The house was to be "twenty feet in length, fifteen in breadth, and eight feet stud." Nothing strikes us more, as strange and unaccountable, than the small size of houses in those days. One would have thought, that, where wood was so plenty and near at hand, and land of no account, they would have built larger houses. In a letter, dated Nov. 16, 1646, from Governor Winthrop to his son John, of Connecticut, he gives an account "of a tempest (than which I never observed a greater);" and mentions that the roof of "Lady Moody's house, at Salem," with all of the chimney above it, was blown off in two parts, and "carried six or eight rods. Ten persons lay under it, and knew not of it till they arose in the morning." The house had a flat roof, was of one story, and nine feet in height! Lady Deborah Moody was a person of high position, a connection of Sir Henry Vane, and a
As has been intimated, Corey was in bad repute. Either he was a lawless man, or much misunderstood. I am inclined to the latter opinion. He belonged to that class of persons, instances of which we occasionally meet, who care little about the opinions or the talk of others. On one occasion, he was going into town with a cartload of wood. He met Anthony Needham, in company with John Procter whose house
In the year 1678, there was a suit at law between Corey and a man named John Gloyd, a laborer on his farm, on a question of wages. The case was, by agreement of the parties, passed out of court into the hands of arbitrators mutually chosen. John Procter was one of the arbitrators, and, as it would seem, chosen as the friend of Gloyd: Nathaniel Putnam and Edmund Bridges were the others; one of them chosen by Corey, and the other mutually agreed upon. They brought in their award. Its precise character is not stated; but the circumstances indicate that it was favorable to Gloyd. The conduct of Corey on this occasion shows, that, though a rough man perhaps, and liable, from his peculiar ways, to be harshly spoken of, he had, after all, a generous, forgiving, and genial nature. Nathaniel Putnam and Edmund Bridges state, that, when they brought in their award, "it was greatly to the satisfaction of the parties concerned; and Giles Corey did manifest as much satisfaction, and gave as many thanks to every one of us, as
This remarkable overflow of affection between these two men is rendered interesting, not merely by the collisions into which, before and after, their impulsive and imprudent natures brought them, but by the part they were destined to enact in an impending tragedy, which was to bring them to a fearful end in a manner and on a scene that will arrest the notice of all ages, and attest to their strong characters and heroic spirit. The passage has a unique interest, and is worthy of a painter.
It happened unfortunately, that, a few days after the loving embraces of these hardy men, Procter's house took fire. According to their habit, some of the neighbors at once started the idea, that Corey had set fire to it because of the award of the arbitrators, of whom Procter was one. Under the excitement of the conflagration, with his usual rashness, and forgetting the pledges of reconciliation that had just passed between them, Procter fell in with the accusation, and Corey was brought to trial. It appeared, in evidence, that John Phelps and Thomas Fuller, who lived on the western borders of the village, near Ipswich
Abraham Walcot testifies, that, "Tuesday night last was a week, I lodged at Giles Corey's house, which night John Procter's house was damaged by fire; and Giles Corey went to bed before nine o'clock, and rose about sunrise again, and could not have gone out of the house but I should have heard him; and it must have been impossible that he should have gone to Procter's house that night; for he cannot in a long time go afoot, and, for his horse-kind, they were all in the woods. And further testifieth, that said Corey came home very weary from work, and went to bed the rather." His wife testified that he was in bed from nine o'clock until sunrise.
John Parker, one of Corey's four sons-in-law, testified as follows: "I being at work with my father, Goodman Corey, the day Goodman Procter's house was on fire. I going home with my father the night before, he complained that he was very weary, and said he would go to bed. I did, on our way going, ask him whether or no he would eat his supper: my father answered me again, no, he could not eat any thing that night; and so went to bed, and so I left him abed. And, the next morning, my father came to me about sun-rising, and asked me to go with Abraham Walcot to fetch a load of hay; and my father said he would try whether or not he could cart up a load of peas. I do also testify that he had no horse-kind near at home at that time."
John Gloyd, the hired man, with whom he had the lawsuit that had been settled a day or two before by arbitrators, testified, in corroboration of Parker, and to show that the latter could not have had any thing to do with the fire, that he slept in the same room with said Parker that night, and that he came to bed between nine and ten o'clock in the evening, and never rose until the break of day. Gloyd's wife testified to the same effect. There turned out to be no evidence against Corey whatever, but abundant proof of his innocence. The hard-working, "weary" old man was triumphantly acquitted. He thought, however, from this high-handed and utterly groundless attempt to wrong and ruin him, and from calumnious general statements that had been made against him in the
The incidents which have now been related, and the peculiar traits of this man, are perhaps sufficient to account for the fact, that he was spoken of as a person of "a scandalous" life. He had afforded food for scandal; and it is not surprising, that, in a rural community, where but few topics for talk occur beyond the village boundaries, all should have participated, more or less, in criticising his ways, and that the various difficulties into which he had been drawn, and the charges against him, should have made him the object of much prejudice. His wife Martha was also a noticeable character. She was a professor of religion, a member of the village church, and found her chief happiness in attendance upon public worship and in private devotions. Much of her time -- indeed, all that she could rescue from the labors of the household
Another notability of the village was Bridget Bishop. In 1666 -- then the widow Wasselbe -- she was married to Thomas Oliver. After his death, she became the wife of Edward Bishop, who is spoken of as a "sawyer." This term did not describe the same occupation them to which it is almost wholly applied now. Firewood, in those days, was not, as a general thing, sawed, but chopped. The sawyer got out boards and joists, beams, and timber of all kinds, from logs; and before mills were constructed, or where they were not conveniently accessible, it was an indispensable employment, and held a high rank among the departments of useful industry. It was in constant requisition in shipyards. It was a manly form of labor, requiring a considerable outlay of apparatus, and developing finely the whole muscular organization. The implement employed, beside the ordinary tools, such as wedges, beetles, the broad-axe, chains, and crowbar, was a strong steel cutting-plate, of great breadth, with large teeth, highly polished and thoroughly wrought, some eight or ten feet in length, with a double handle, crossing the plate at each end at a right angle. It was worked by two men, and called a "pit-saw," because sometimes the man at the lower handle stood in a deep pit, dug for the purpose, and called a "saw-pit." But, among the early settlers, the usual method was to make a frame of strong timbers. The log to be sawed was raised by slings, or slid up an inclined plane, and
Edward Bishop had resided, for some seven years previous to the witchcraft delusion, within the limits of Salem, near the Beverly line. His wife Bridget was a singular character, not easily described. She kept a house of refreshment for travellers, and a shovel-board for the entertainment of her guests, and generally seems to have countenanced amusements and gayeties to an extent that exposed her to some scandal. She is described as wearing "a black cap and a black hat, and a red paragon bodice," bordered and looped with different colors. This would appear to have been rather a showy costume for the times. Her freedom from the austerity of Puritan manners, and disregard of conventional decorum in her conversation and conduct, brought her into disrepute; and the tongue of gossip was generally loosened against her. She was charged with witchcraft, and actually
The traveller of to-day, in passing over Crane-river Bridge, approaching the present village of "The Plains," near the eastern end of the Townsend Bishop or Nurse farm, will notice a roadway by the side of the bridge descending through the brook and going up to rejoin the main road on the other side. Such turnouts are frequent by the side of bridges over small streams. They are refreshing and useful, cooling the feet and cleansing the fetlocks of horses, and washing the wheels of carriages. One afternoon, Edward Bishop, with his wife behind him on a pillion, was riding home from Salem. Two women, mounted in
I can find no evidence against the moral character of this woman. One person, at least, who participated largely in getting up accusations against her, acknowledged, in a death-bed repentance, the wrong she had done. Mr. Hale, the minister of the Beverly congregation, states, in a deposition, that a certain woman, "being in full communion in our church, came to me to desire that Goodwife Bishop, her neighbor, wife of
It is evident, from his own account, that Mr. Hale did not then fall in with, or countenance at all, any unfavorable impressions against Bridget Bishop; and that the poor diseased woman, when entirely free from her malady, repented bitterly of what she had done and said of Goodman Bishop and his wife, and heartily desired their forgiveness. So far as the facts stated by Mr. Hale of his own knowledge go, they prove that Bridget Bishop was the victim of gross misrepresentation. Five years afterwards, as we shall see, Mr. Hale gave a very different version of the affair, and one which it is extremely difficult to reconcile with his own former deliberate convictions at the time when the circumstances occurred.
As it is my object to bring before you every thing that may help to explain the particular occurrences embraced in the account I am to give of the witchcraft
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George Jacobs's Answer to Nathaniel Putnam's Complaint. -- That I did follow some horses in our enclosure on the Royal Side, where they were trespassing upon us; that the end of my following them was to take them; but, rather than they would be taken, they took the water, and I did follow them no further; but straightway they turned ashore, and I did run to take them as they came out of the water, but could not: and I can truly take my oath that since that time I did never follow any horses or mares; and I hope my own oath will clear me."
The result of his attempt to drive off the horses was, that several valuable animals were drowned.
The account that has been given of the elements of the population of the Salem Farms or Village, shows that, while there were the usual varieties entering into the composition of all communities, it is wholly inadmissible to suppose that the witchcraft delusion took place there because it was the scene of greater ignorance or stupidity or barbarism than prevailed elsewhere. This will be made more apparent still by some general views of the state of society and manners. The people of a remote age are in general only regarded as they are seen through prominent occurrences and public movements. These constitute the ordinary materials of history. Dynasties, reigns of kings, armies, legislative proceedings, large ecclesiastical synods, dogmatic creeds, and the like, are, as a general thing, about all we know of the past. Portraits
The people of the early colonial settlements had a private and interior life, as much as we have now, and the people of all ages and countries have had. It is common to regard them in no other light than as a severe, sombre, and pleasure-abhorring generation. It was not so with them altogether. They had the same nature that we have. It was not all gloom and severity. They had their recreations, amusements, gayeties, and frolics. Youth was as buoyant with hope and gladness, love as warm and tender, mirth as natural to innocence, wit as sprightly, then as now. There was as much poetry and romance: the merry laugh enlivened the newly opened fields, and range through the bordering woods as loud, jocund, and unrestrained as in these older and more crowded settlements. It is true that their theology was austere, and their polity, in Church and State, stern; but, in their modes of life, there were some features which
Whenever a young man had made his clearing in the forest, got out the frame of his house, and selected a helpmeet to dwell with him in it, there was "a raising." On an appointed day, the neighbors far and near assembled; all together put their shoulders to the work; and, before the shadows of night enveloped the scene, the house was up, and covered from sill to ridgepole. The same was done if the house of a neighbor had been destroyed by fire. In this case, often the timbers, joists, and boards were contributed as well as the labor. These were made the occasions of general merriment, in which all ages and both sexes participated. Then there were the "huskings." After the barns were filled with hay and grain, and the corn was ripe, at "harvest home," gatherings would be seen on the bright autumnal afternoons of successive days, in the neighborhood of the different farmhouses. The sheaves would be taken from the shocks and brought up from the fields, the golden leaves and milky tassels stripped from the full ear, and the crib filled to the brim. These were scenes of unalloyed enjoyment and unrestrained gayety.
At that time were prevalent, in rural neighborhoods, other recreations promotive of social hilarity to the
These were some of the recreations of the country people in the early settlements of New England; continuing, perhaps, in frontier towns to this day. They constituted forms of enjoyment which cannot exist in cities or older communities; and possessed a charm, in the memory of all who ever participated in them, greater, far greater, than society in any later stage can possess.
The principal method of travelling in those days was on horseback. It afforded many special opportunities for social enjoyment. Women as well as [unclear: ] were trained to it. The people of the village were all
The records and files of the local courts show, that, notwithstanding the austere gravity and strictness of manners and morals usually ascribed to our New ancestors, occasional irregularities occurred in the early settlements, which would be considered high misdemeanors in our day. The following deposition was given "on oath before the Court," Feb. 26, 1651. Edward Norris was the son of the minister of the First Church; had been for more than ten years, and continued to be for twenty years after, schoolmaster of the town; and, by his character as well as office, commanded the highest respect. John Kitchen, in 1655, was chosen "searcher and sealer of leather." Giles Corey had not yet purchased his farm, but lived on his town-lot, extending from Essex Street, near its western extremity, to the North River. They were severally persons of good estate.
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The Testimony of Giles Corey. -- Mr. Edward Norris and I were going towards the brickkiln: John Kitchen, going with us, fell a nipping and pinching of us. And, when we came back again, John Kitchen struck up Mr. Edward Norris his heels and mine, and fell upon me, and catched me by the throat, and held me so long till he had almost stopped my breath. And I said unto John Kitchen, `This is not good jesting.' And John Kitchen replied, `This is nothing: I do owe you more than this of old: this is not half of that which you shall have afterwards.' After this,
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he went into his house, and he took stinking water and threw upon us, and took me and thrust me out of doors, and I went my ways. And John Kitchen followed me half up the lane, or thereabouts. Perceiving him to follow me, I went to go over the rails. He took me again, and threw me down off the rails, and fell a beating of me until I was all bloody. And, Thomas Bishop being present, I desired him to bear witness of what he saw. Upon my words, he let me rise. As soon as I was up, he fell a beating of me again.
This was indeed an extraordinary outburst of lawless violence, and gives a singular insight of the state of society. Such an occurrence in our day would create astonishment. The organized power of the community to suppress vicious and rude passions was probably never brought to bear with greater rigidness than in our Puritan villages; but it did not fully accomplish its end. Behind and beneath the solemn and formal exterior, there was, after all, perhaps as much irregularity of life as now. The nature of man had not been subdued. The people had their quarrels and fights, and their frolics and merriments, in defiance of the restraints of authority. Violations of local and general laws were not infrequent; and flowed, as ever since, from intemperance, in as large a measure. Kitchen, in this instance, acted as if under the influence of liquor. His behavior, in tripping up the heels and throwing dirty water upon the person of the schoolmaster
There was what may be called an institution in the rural parishes of the early times, still existing to some extent perhaps in country places, which must not be omitted in an enumeration of controlling influences. The people lived on farms, at some distance from each other, and almost all at great distances from the meeting. Local and parental authority, church discipline, public opinion, enforced attendance upon the regular religious services. Fashion, habit, and choice concurred in bringing all to meeting on the Lord's Day. It was impossible for many to return home during the intermission between the services of the forenoon and afternoon. The effect was, that the whole community were thrown and kept together every week for several hours, during which they could not avoid social intercourse. It was a more effective institution than the town-meeting; for it occurred oftener, and
In the early settlement of the country, the pursuit of game in the forests, rivers, and lakes, was necessary as a means of subsistence, and has always been important
The bear was a formidable prowler around the settlements, killing young cattle, making havoc in the sheepfold, and depredating upon the barn and farm yard. He was a dangerous antagonist, of immense strength in his arms and claws. Sometimes he was reached effectually by the gun, but the trap was mainly relied upon to secure him. His skin made him a valuble prize, and he supplied other beneficial uses. The earliest and rudest method of trapping a bear was as follows: A place was selected in the woods, where two large fallen and mouldering trees were side by side within two or three feet of each other. The space between them would be roofed over by throwing branches and boughs across them, and closed up at one end. The other end would be left open. A gun was placed inside, heavily loaded, the muzzle towards the open end; to the trigger a cord was fastened running along by the barrel of the gun, passing over a cross-bar, and hanging down directly before the muzzle, baited with a piece of fresh meat. The bear,
Wolves were perhaps the most destructive of the beasts of prey. Although not so large or strong as bears, they were far more fierce and rapacious. Bears could be tamed, but wolves not. Bears were not dangerous, unless provoked, or suffering from hunger, or
Some of the laborious employments, at that time, were especially promotive of social influence; for instance, the making and mending highways. This was secured by a tax, annually levied in town-meeting. The work was placed under the care and direction of
Particular circumstances in the history of the population of Salem Village contributed to keep up a condition of general intelligence, which served, to some degree, as a substitute for an organized system of education. Indeed, any thing like regular schools was rendered impossible by the then-existing circumstances. Clearings had made a very inconsiderable encroachment on the wilderness. There were here and there farmhouses, with deep forests between. It was long before easily traversable roads could be made. A schoolhouse placed permanently on any particular spot would be within the reach of but very few. Farmers most competent to the work, who had enjoyed the advantages of some degree of education, and could manage to set apart any time for the purpose,
It is difficult, however, to come to a definite estimate on this subject, as the singular fact is discovered, that some persons, who could write, occasionally preferred to "make their mark." Ann Putnam, in executing her will, made her mark; but her confession, with her own proper written signature, is spread out in the Church-book. Francis Nurse very frequently used his peculiar mark, representing, perhaps, some implement of his original mechanical trade; but, on other occasions, he wrote out his name in a good, round hand. The same was the case with Bray Wilkins. We can hardly reach any decisive conclusions as to the intelligence or education of the people of that day from their handwriting, or construction of sentences, much
Nothing, or scarcely any thing, can be inferred from spelling. It was wholly unsettled among the best men, and in the practice of the same person. In Winthrop's "Journal," he spells the name of his distinguished friend -- the governor of both Massachusetts and Connecticut -- sometimes Haynes, and sometimes Haines. The r is generally dropped from his own signature, or, if not intentionally dropped, is quite lost in one or the other of the contiguous letters.
Unable to come to any reliable conclusions in reference to the general intelligence of the people of Salem Village from their orthography, etymology, syntax, or chirography, compared with their contemporaries, I can only say, that, in examining the records and papers which have come down to us, the wonder to me is that they expressed themselves so well. I do not hesitate to say, that, in the various controversies in which they were involved, prior to and immediately after the witchcraft delusion, there is a pervading appearance of uncommon appreciation of the questions at issue, and substantial evidence that there was a solid substratum of good sense among them.
Their manners appear to have been remarkably courteous and respectful, showing the effect still remaining upon their style of intercourse and personal bearing, of the society and example of the great number of eminent, enlightened, and accomplished men and families that had resided or mingled with them during all
A patriarchal authority and dignity was recognized in families. The oldest member was often called, by way of distinction, "Landlord," merely on account of his seniority, without reference particularly to the extent of his domain or the value of his acres. After
The liberal and judicious policy, before described, of giving estates to children on their marriage, with the maintenance of parental authority in the household, produced the desired effect upon the character of the people. It was almost a matter of course, that, on reaching mature years, young men and women would own the covenant, and become members of the church. The general tone of society was undoubtedly favorable to the moral and religious welfare of the younger portion of the community. Some exceptions occurred, but few in number. One case, however, in which there was a flagrant violation of filial duty, may not be omitted in this connection; for it belongs to the public history of the country.
John Porter, Jr., the eldest son of the founder of that most respectable family, about thirty years of age, appears to have been a very wicked and incorrigible person. His abusive treatment of his parents reached a point where it became necessary, in the last resort, to appeal to the protection of the law. After various proceedings, he was finally sentenced to stand on the ladder of the gallows with a rope around his neck for an hour; to be severely whipped; committed to the House of Correction; kept closely at work on
In 1664, four commissioners, Colonel Richard Nichols, Sir Robert Carr, George Cartwright, and Samuel Maverick, Esqs., were sent over by Charles II. "to hear and determine complaints and appeals in all causes, as well military as criminal and civil." There had always been a powerful influence at work in the English Court adverse to New England. It had been thus far successfully baffled by the admirable diplomacy of the colonial government and agents. All conflicts of authority had been prevented from coming to a head by a skilful policy of "protracting and avoiding." But the restoration of the Stuarts boded no good to the liberties of the colonies; and the arrival of these commissioners with their sweeping authority was regarded as designed to deal the long-deferred
Porter had taken refuge in Rhode Island. When the commissioners visited that colony, he appealed to them for redress against the Massachusetts General Court. They were inconsiderate enough to espouse his cause, and issued a proclamation giving him protection to return to Boston to have his case tried before them. The General Court at once took issue with them, and changed their attitude from the defensive to the offensive; denounced their proceedings; spread upon the official records a full account, in the plainest language, of Porter's outrages upon his parents, exhibiting it in details that could not but shock every sentiment of humanity and decency; holding up the commissioners as the abettors and protectors of criminality of the deepest dye; and planting themselves fair and square against them on the merits of Porter's case. The commissioners tried to explain and extricate themselves; but they could not escape from the toils in which, through rashness, they had become entangled. The General Court made a public declaration charging the commissioners with "obstructing the sentence of justice passed against that notorious offender," and with sheltering and countenancing "his rebellion against his natural parents;" with violating a court of justice, discharging a whole
The instance of John Porter, Jr., to which such extraordinary publicity and prominence were given by the circumstances now related, does not bear against what I have said of the general prevalence, in the rural community of Salem Village, of parental authority and filial duty, as he was early withdrawn from it to pursuits that led him into totally different spheres of life. He had been engaged in trade, and exposed to vicious influences in foreign ports. In voyages to "Barbadoes, and so for England, he had prodigally wasted and riotously expended about four hundred pounds." Besides this, he had run himself, by his vicious courses, into debts which his father had to pay
Although living in humble dwellings on plain fare, working with their hands for daily bread, clad in rude garments, and practising a frugal economy, there was a certain style of things about the people I am describing unlike what is ordinarily associated with our ideas of them. The men wore swords or rapiers as a part of their daily apparel. Their wives had domestic servants. Every farmer had his hired laborers, and many of them had slaves. The relation of servitude, however, differed from that on Southern plantations in many respects. The slaves, without any formal manumission, easily obtained their freedom, and often became landholders. The courteous decorum acquired from the example of the eminent men among the first planters long continued to mark the manners of this people; and its vestiges remain to the present day. It strikingly appeared in the latter half of the last and the earlier period of this century in the persons of Judge Samuel Houlton, Colonel Israel Hutchinson, General Moses Porter, and the late Judge Samuel Putnam.
The wise forethought of the company in London, at the outset of its operations, in providing for all that was needful to the establishment and welfare of the
Another marked feature of this people was their military spirit. They were kept in a state of universal and thorough organization to protect themselves from Indian hostilities, or to respond, on any occasion, at a moment's warning, to the call of the country. The sentinel at the watch-house was ever on the alert. Authority was early obtained from the General Court to form a foot company. All adults of every description, including men much beyond middle life, -- every
A company of troopers was early formed, made up from the village and neighboring settlements. In the colonial records, under date of Oct. 8, 1662, we find the following: "Mr. George Corwin for captain, Mr. Thomas Putnam for lieutenant, Mr. Walter Price for cornet, being presented to this Court as so chosen by the troopers of Salem, Lynn, &c., the Court allows and approves thereof." The inventory of Captain Corwin, before cited, indicates the stylish uniform he wore as captain of the troopers. Each of the officers was a wealthy man; and it cannot be doubted that a parade of the company was a dashing affair. The lapse of time having thinned their ranks and removed their officers, a vigorous and successful attempt was made in October, 1678, to revive the company. Thirty-six men, belonging, as they say, "to the reserve of Salem old troop," and very desirous "of being serviceable to God and the country," petition the General Court to re-organize them as a troop of horse, and to issue the necessary commissions. They request the appointment of William Brown, Jr., as captain, and Corporal John Putnam as lieutenant. The petition was granted, and the commissions issued. Among the signers of this petition are Anthony Needham, Peter and Ezekiel Cheever, Thomas Flint,
It is very observable how the military spirit with which this rural community was so early imbued has descended through all generations. Israel Putnam, the famous Revolutionary hero, a son of Joseph who was a younger brother of Sergeant Thomas and Deacon Edward Putnam, was born in the village. His brother David, much older than himself, who flourished in the period anterior to the Revolution, was a celebrated cavalry officer. Colonel Timothy Pickering used to mention, among the recollections of his boyhood, that David Putnam "rode the best horse in the province." General Rufus Putnam, a grandson of Deacon Edward, was a distinguished brigadier in the army of the Revolution. There are few officers of that army whose names are more honored than his by encomiums from the pen of Washington: and praise from him was praise indeed, for it was, like all his other judgments, the result of careful and discriminating observation. In a letter to the President of Congress, dated "At camp above Trenton Falls, Dec. 20, 1776," he speaks of the fact, that, owing to a neglect on the part of the Government to place the Engineer Department upon a proper footing, "Colo
Israel Hutchinson was born in 1727. In 1757 he
Intelligence of the marching of the British towards Lexington, on the 19th of April, 1775, reached the lower part of Danvers about nine o'clock that morning. With a rapidity that is perfectly marvellous, when we consider the distances from each other over which the
Moses Porter, when eighteen years of age, attracted attention by his heroic courage and indomitable pluck at Bunker Hill. He was in an artillery company, and would not quit his gun when almost every other man had fallen. His country never allowed him to quit it afterwards. From that day, he bore a commission in the army of the United States. He was retained on
When the great war for the suppression of the Southern Rebellion came on, and the life of the Union was at stake, the same old spirit was found unabated. A descendant of the family of Raymonds, emulating the example of his ancestors, rallied his company to the front. At the end of the war, Lieutenant-Colonel John W. Raymond brought back, in command, the remnant of his veteran regiment, with its tattered banners; two of his predecessors in that commission having fallen in battle. The youthful patriot, William Lowell Putnam, who fell at Ball's Bluff on the 21st of October, 1861, was a direct descendant of Nathaniel Putnam. It is an interesting circumstance, that the names of men who trained in the foot company and with the troopers on the fields and roads about the village meeting-house two hundred years ago have re-appeared in the persons of their descendants, in the highest lines of service and with unsurpassed distinction, in the three great wars of America, -- Major Israel, and Brigadier-General Rufus, Putnam, in the War of the Revolution; Brigadier-General Moses Porter, in the War of 1812; and Major-General Granville M. Dodge, in the War of the Rebellion. The last-named is a descendant of a hero of the Narragansett fight, and was born and educated in Salem Village.
Several lawsuits, particularly in land cases, have been referred to. They indicate, perhaps, to some extent the ingredients that aggravated the terrible scenes we are preparing to contemplate. They served to keep up the general intelligence of the community
In 1670, a petition, with twenty signers, was presented to the town to be set off as a parish, and be allowed to provide a minister for themselves. In March, 1672, the town granted the request; and, in October following, the General Court approved of the project, and gave it legal effect. The line agreed upon by the town and the village is substantially defined by the vote of the former, which was as follows: "All farmers that now are, or hereafter shall be, willing to join together for providing a minister among themselves, whose habitations are above Ipswich Highway, from the horse bridge to the wooden bridge, at the hither end of Mr. Endicott's Plain, and from thence on a west line, shall have liberty to have a minister by themselves; and when they shall provide and pay him in a maintenance, that then they shall be discharged from their part of Salem ministers' maintenance," &c. The "horse bridge" was across Bass River. The "wooden bridge" was at the head of Cow-House or Endicott River. Ipswich highway runs along from one of these points to the other. The south line, beyond the wooden bridge, is seen on the map. All to the north of this line, and of Ipswich highway between the bridges, to the bounds of Beverly and Wenham on the east; Topsfield, Rowley Village, -- since Boxford,
Owing, as has been stated in another connection, to erroneous notions about the topography of the country; the incompetency perhaps, in some cases, of surveyors; and the want of due care in the General Court and the towns to have boundaries clearly defined, -- uncertainties and conflicting claims arose in various portions of the colony, but nowhere to a greater extent than here. The village became involved in controversies about boundaries with each one of its neighbors; producing, at times, much exasperation. The documents drawn forth on these questions, as they appear in the record-book of the village, are written with ability, and show that there were men among them who knew how to express and enforce their
The southern boundary of the village was intended to run due west from the Ipswich road to Lynn, and was accordingly spoken of as "on a west line." As originally established, it was defined by an enumeration of a variety of objects such as trees of different kinds and sizes, as running through the lands of John Felton, Nathaniel Putnam, and Anthony Needham, to "a dry stump standing at the corner of Widow Pope's cow-pen, leaving her house and the saw-mill within the farmer's range," and so on to "the top of the hill by the highway side near Berry Pond." From the changeable conditions of some of the objects, and a diversity of methods adopted by surveyors, -- many
It is observable, that the "saw-mill" is still in operation on the same spot. The "cow-pen," then on the south side of the mill, was, more than a century ago, removed to the north side, where it has remained ever since. This estate has interesting reminiscences. It was an original grant in January, 1640, to Edward Norris, at the time of his settlement as pastor of the First Church in Salem. He sold to Eleanor Trussler in 1654. It then went into the possession of Henry Phelps, who sold to Joseph Pope in 1664. His widow, Gertrude, owned it in 1672. In 1793, Eleazer Pope sold to Nathaniel Ropes, son of Judge Ropes, of Salem. His heirs sold it back to the Phelpses; and it is now in the possession of the Rev. Willard Spaulding, of Salem. Originally given as an ordination present to a minister of the old town, it has, after the lapse of two hundred and twenty-six years, come round into the hands of another. The house in which the Popes lived one hundred and twenty-nine years, and the families that succeeded them for above half a century more, -- a venerable and picturesque specimen of the rural architecture, in its best form, of the earliest times, -- has, within the last ten years, given place to a
Contests for what they deemed their rights with the old church and the border towns and their own town, as in the case just mentioned, undoubtedly produced a bad effect upon the temper of the people, by occasional expenses that consumed their substance, and incidents that sowed the seeds of personal animosities; preparing the way for that dreadful convulsion which was near at hand. At the very time when the witchcraft frenzy broke out, they were in the crisis of an exasperating conflict with Topsfield, occasioned by a wrong done them by the General Court. This requires to be explained, as it can be, by a collation of facts of record.
On the 3d of March, 1636, the General Court passed an order that the bounds of Salem, Ipswich, and New, should extend six miles into the country. It was afterwards defined to mean that "the six-mile extent," as it was called, should be measured from the meeting-houses of the respective towns. On the 5th of November, 1639, the General Court passed an order in these words: "Whereas the inhabitants of Salem have agreed to plant a village near the river that runs to Ipswich, it is ordered that all the land near their bounds between Salem and the said river, not belonging to any other town or person by any former grant,
John Putnam had gone out and settled lands between the "six-mile extent" of Salem and Ipswich River. Some of his sons had gone with him. They had two dwelling-houses, cultivated meadows, orchards, &c. Isaac Burton says, that, one day, when near John Nichols's house, he heard a tree fall in the woods; and that he went to see who was chopping there. It seems that Jacob Towne and John How, Topsfield men, had come in defiance of John Putnam, and cut down a tree before his face. As they were two to one, Putnam had to swallow the insult; but he was not the man to let it rest so. He went out shortly after, accompanied by an adequate force of sons and nephews, and proceeded to fell the trees. The sound of the axes reached the ears of the Topsfield men; and Isaac Easty, Sr., John Easty, John Towne, and Joseph Towne, Jr., undertook to put a stop to the operation. On reaching the spot, they
It cannot be doubted, that these controversies with the surrounding towns, the mother-church, and the General Court itself, gradually engendered a very bad state of feeling. The people were deeply impressed with a conviction that they had been wronged all around and all the way through. They felt that the whole world was against them; and when, by a train of mischievous influences, hell itself seemed to be let loose upon them, it is not strange that they were driven to distraction.
We come, at last, to that chapter in the history of Salem Village which will lead us directly to the witchcraft delusion. Its religious organization was somewhat
In urging their petition to be set off as an independent parish, distinct from the First Church in Salem, the people of the village declared, that, if they could not have a ministry established among them, they would soon "become worse than the heathen around them." Little did they foresee the immediate, long-continued, and terrible effects that were to follow the boon thus prayed for. The establishment of the ministry among them was not merely an opening of Pandora's box: it was emptying and shaking it over their heads. It led them to a condition of bitterness and violence, of confusion and convulsion, of horror and misery, of cruelty and outrage, worse than heathen ever experienced or savages inflicted.
James Bayley of Newbury, born Sept. 12, 1650, a graduate of Harvard College in the class of 1669, was employed to preach at the village. In October, 1671, he transferred his relations from the church in Newbury to the First Church in Salem. It seems that several persons of considerable influence in the village were dissatisfied with the manner in which he had been brought forward, and became prejudiced against him. The disaffection was not removed, but suffered to take deep root in their minds. The parish soon became the scene of one of those violent and heated dissensions to which religious societies are sometimes liable. The unhappy strife was aggravated from day to day, until it spread alienation and acrimony
The General Court came down upon the case with a strong hand. They decided in favor of Bayley, whom they pronounced "orthodox, and competently able, and of a blameless and self-denying conversation;" and they "do order, that Mr. Bayley be continued and settled the minister of that place, and that he be allowed sixty pounds per annum for his maintenance, one-third part thereof in money, the other two-thirds in provisions of all sorts such as a family needs, at equal prices, and fuel for his family's occasions; this sum to be paid by the inhabitants of that place." This was thirteen pounds a year more than Bayley's friends had ever voted for him. To make the matter sure, the General Court required the parish to choose three or five men among themselves to apportion every man's share of the tax to secure the sixty pounds: and, if any difficulty should occur in getting men among themselves to perform this duty, they appointed to act, in that event, Mr. Batter, Captain Jonathan Corwin, and Captain Price, of the old parish of Salem, to make the rate; and gave
While the power thus incautiously conceded to householders was duly noted, the apparently formidable action of the Court did not in the least alarm the opposition, or in the slightest degree abate their zeal. The householders continued, as before, to manage all affairs relating to the ministry in general meetings of the inhabitants. They proceeded at once to elect their two deacons. "Corporal Nathaniel Ingersoll" was one of them; and he continued to hold the office, in parish and in church, for forty years.
As no attention was paid to the order of the General Court, so far as it attempted to fasten Mr. Bayley upon the parish; as the church in Salem would not take the responsibility of recommending his ordination in the face of such an opposition; and as it was out of the question to think of reconciling or reducing it, Mr. Bayley concluded to retire from the conflict and quit the field; and his ministry in the village came to an end. As evidence that the heat of this protracted controversy had not consumed all just and considerate sentiments in the minds of the people, I present the substance of a deed found in the Essex Registry. It will be noticed, that the most conspicuous
"Thomas Putnam, Sr., Nathaniel Putnam, Sr., Thomas Fuller, Sr., John Putnam, Sr., and Joseph Hutchinson, Sr. Deed of gift to Mr. James Bayley. Whereas, Mr. James Bayley, minister of the gospel, now resident of Salem Village, hath been in the exercise of his gifts by preaching amongst us several years, having had a call thereunto by the inhabitants of the place; and at the said Mr. Bayley's first coming amongst us, we above-named put the said Bayley in possession of a suitable accommodation of land and meadow, for his more comfortable subsistence amongst us. But the providence of God having so ordered it, that the said Mr. Bayley doth not continue amongst us in the work of the ministry, yet, considering the premises, and as a testimony of our good affection to the said Mr. Bayley, and as full satisfaction of all demands of us or any of us, of land relating to the premises, do by these presents fully grant, &c., to said Bayley" twenty-eight acres of upland, and thirteen acres of meadow in all. The several lots are described in the deed, and constitute a very valuable property. The instrument bears date May 6, 1680. Mr. Bayley's residence is indicated on the map. The land on which it stood belonged to the part contributed by Nathaniel Putnam, with some acres in front of it contributed by Joseph Hutchinson. He continued to own and occasionally occupy his property in the village for some years after the witchcraft transactions.
It is not very easy to ascertain from the parish records, or from the mass of papers in the State-house files, the precise grounds of the obstinate controversy in reference to him. It is evident that it began in consequence of some alleged irregularity in the proceedings that led to his first engagement to preach at the village. There are intimations, that, in the tone and style of his preaching, he did not quite come up to the mark required by some. The objection does not seem to have been against his talents or learning, but, rather, that he did not take hold with sufficient vehemence, or handle with sufficient zeal and warmth, points then engrossing attention. One or two expressions in the papers which proceeded from his opponents seem to hint that he had not the degree of strictness or severity in his aspect or ways thought necessary in a minister. Papers in the files of the County Court bring to light, perhaps, precisely the shape in which the charges against him had currency. On the 4th of April, 1679, complaint was made by Thomas and John Putnam, Srs., Daniel Andrew, and Nathaniel Ingersoll, against Henry Kenny "for slandering our minister, Mr. Bayley, by reporting that he doth not perform family duties in his family." This was an expression then in use for "family prayers." One young woman testified as follows: "Being at Mr. Bayley's house three weeks together, I never heard Mr. Bayley read a
The opposition to Mr. Bayley laid the train for all the disastrous and terrible scenes that followed. His wife was Mary Carr, of Salisbury. Her family, besides land in that town, owned the large island in the Merrimack, just above Newburyport, called still by their name, and occupied by their descendants to this day. Mrs. Bayley brought with her to the village a younger sister, Ann, who, when scarcely sixteen years of age, -- on the 25th of November, 1678, -- married Sergeant Thomas Putnam. The Carrs were evidently well-educated young women; and there is every indication that Ann was possessed of qualities which gave her much influence in private circles. Her husband was the eldest son of the richest man in the village, had the most powerful and extensive connections, was a member of the company of troopers, had been in the Narragansett fight, and, as his records show, was a well-educated person. Marriage with him brought his wife into the centre of the great Putnam family; and, her sister Bayley being the wife of the minister, a powerful combination was secured to his support. The opposition so obstinately made to his settlement, appearing to his friends, as it does to us, so unreasonable, if not perverse, engendered a very bitter resentment, which spread from house to house. Every thing served to aggravate it. The disregard, by the opposition, of the advice of the old church to agree to his ordination, and of the strong
The friends of Bayley, while they yielded to his determination to withdraw from his disagreeable position, never relinquished the hope to get him back, but renewed a struggle to that end, whenever a vacancy occurred in the village ministry. With that object in view, they were unwise and unjust enough to cherish aversion to every one who succeeded him, and thus kept alive the fatal elements of division. But it is due to
George Burroughs, in November, 1680, was engaged to preach at Salem Village. He is supposed to have been born in Scituate; but his origin is as uncertain as his history was sad, and his end tragical. He was a graduate of Harvard College in the class of 1670. What little is known of him shows that he was a man of ability and integrity. Papers on file in the State House prove, that, in the district of Maine, where he lived and preached before and after his settlement at the village, he was regarded with confidence by his neighbors, and looked up to as a friend and counsellor. Certain incidents are related, which prove that he was
In a vote passed at a meeting of Salem Village parish, Feb. 10, 1681, it was agreed that Mr. Burroughs should receive £93. 6s. 8d. per annum for three years, and £60 per annum afterwards. I suppose that he had no money or property of any kind. The parsonage was out of repair; and the larger sum for the first
At the April term of Court in Ipswich, 1683, a committee of the parish petitioned for relief, stating that Mr. Burroughs had left them, and that they had been without services in their meeting-house for four sabbaths. They pray the Court, that "they be pleased to
[
"Deposition.
"We, whose names are underwritten, testify and say, that at a public meeting of the people of Salem Farms, April 24, 1683, we heard a letter read, which letter was sent from the Court. After the said letter was read, Mr. Burroughs came in. After the said Burroughs had been a while in, he asked `whether they took up with the advice of the Court, given in the letter, or whether they rejected it.' The moderator made answer, `Yes, we take up with it;' and not a man contradicted it to any of our hearing. After this was passed, was a discourse of settling accounts between the said Burroughs and the inhabitants, and issuing things in peace, and parting in love, as they came together in love. Further, we say that the second, third, and fourth days of the following week were agreed upon by Mr. Burroughs and
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the people to be the days for every man to come in and to reckon with the said Burroughs; and so they adjourned the meeting to the last of the aforesaid three days, in the afternoon, then to make up the whole account in public."We further testify and say, that, May the second, 1683, Mr. Burroughs and the inhabitants met at the meeting to make up accounts in public, according to their agreement the meeting before; and, just as the said Burroughs began to give in his accounts, the marshal came in, and, after a while, went up to John Putnam, Sr., and whispered to him, and said Putnam said to him, `You know what you have to do: do your office.' Then the marshal came to Mr. Burroughs, and said, `Sir, I have a writing to read to you.' Then he read the attachment, and demanded goods. Mr. Burroughs answered, `that he had no goods to show, and that he was now reckoning with the inhabitants, for we know not yet who is in debt, but there was his body.' As we were ready to go out of the meeting-house, Mr. Burroughs said, `Well, what will you do with me?' Then the marshal went to John Putnam, Sr., and said to him, `What shall I do?' The said Putnam replied, `You know your business.' And then the said Putnam went to his brother, Thomas Putnam, and pulled him by the coat; and they went out of the house together, and presently came in again. Then said John Putnam, `Marshal, take your prisoner, and have him up to the ordinary, -- that is a public house, -- and secure him till the morning.'
(Signed) "
Nathaniel Ingersoll, aged about fifty.
Samuel Sibley, aged about twenty-four."To the first of these, I, John Putnam, Jr., testify, being at the meeting."
The above document illustrates the general position of the Putnam family through all the troubles of the Salem Village parish. Thomas and John were the heads of two of its branches, and participated in the proceedings against Burroughs. Nathaniel generally was on the other side in the course of the various controversies which finally culminated in the witchcraft delusion. His son, John Putnam, Jr., on this occasion, was a witness friendly to Mr. Burroughs. Nathaniel Ingersoll does not appear to have been a partisan on either side. His sympathies, generally, were with the friends of Bayley; but, on this occasion, his sense of justice led him to take the lead in behalf of Burroughs. Other depositions are as follows: --
"
The Testimony of Thomas Haynes, aged thirty-two years or thereabouts. -- Testifieth and saith, that, at a meeting of the inhabitants of Salem Farms, May the second, 1683, after the marshal had read John Putnam's attachment to Mr. Burroughs, then Mr. Burroughs asked Putnam `what money it was he attached him for.' John Putnam answered, `For five pounds and odd money at Shippen's at Boston, and for thirteen shillings at his father Gedney's, and for twenty-four shillings at Mrs. Darby's;' that then Nathaniel Ingersoll stood up, and said, `Lieutenant, I wonder that you attach Mr. Burroughs for the money at Darby's and your father Gedney's, when, to my knowledge, you and Mr. Burroughs have reckoned and balanced accounts two or three times since, as you say, it was due, and you never made any mention of it when you reckoned with Mr. Burroughs.' John Putnam answered, `It is true, and I own it.'
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Samuel Sibley, aged twenty-four years or thereabouts, testifieth to all above written.""
The Testimony of Nathaniel Ingersoll, aged, &c. -- Testifieth, that I heard Mr. Burroughs ask Lieutenant John Putnam to give him a bill to Mr. Shippen. The said Putnam asked the said Burroughs how much he would take up at Mr. Shippen's. Mr. Burroughs said it might be five pounds; but, after the said Burroughs had considered a little, he said to the said Putnam, `It may be it might come to more:' therefore he would have him give him a bill to the value of five or six pounds, -- when Putnam answered, it was all one to him. Then the said Putnam went and writ it, and read it to Mr. Burroughs, and said to him that it should go for part of the £33. 6s. 8d. for which he had given a bill to him in behalf of the inhabitants. I, Hannah Ingersoll, aged forty-six years or thereabouts, testify the same."
It seems by the foregoing, that Mr. Burroughs had presented a bill, of the amount just mentioned, to John Putnam, who, as chairman of the committee the preceding year, represented the inhabitants; and it was deliberately and formally agreed, that the sum borrowed of Putnam by Burroughs should "go for part of it." The records of the parish show, that, on the 24th of May, -- three weeks after this meeting "for reckoning," -- a vote was passed to raise, by a rate, "fifteen pounds for Mr. Burroughs for the last quarter of a year he preached with us." At a meeting in December of the same year, a rate was ordered, to pay the debts of the parish, amounting to £52. 1s. 1d. On the 22d of the ensuing February, the parish voted to raise "fifteen pounds for Mr. Burroughs."
"I have attached the body of George Burroughs he tendered to me, -- for he said he had no pay, -- and taken bonds to the value of fourteen pounds money, and read this to him.
Per me,
Henry Skerry, Marshal."
The bond is as follows. I give the names of the signers. The persons who interposed to rescue a persecuted man from unjust imprisonment deserve to be held in honored remembrance.
"We whose names are underwritten do bind ourselves jointly and severally to Henry Skerry, Marshal of Salem, our heirs, executors, and administrators, in the sum of fourteen pounds money, that George Burroughs shall appear at the next court at Salem, to answer to Lieutenant John Putnam, according to the summons of this attachment, and to abide the order of the court therein, and not to depart without license; as witness our hands this 2d of May, 1683.
"
George Burroughs.
Nathaniel Ingersoll.
John Buxton.
Thomas Haynes.
Samuel Sibley.
William Sibley.
William Ireland, Jr."
The case was withdrawn, and Burroughs was glad to get away. He preferred the Indians at Casco Bay to the people here. When we consider, that a committee of the parish petitioned the Court to have such a meeting of the inhabitants; that it was held, by an order of Court, in compliance with said petition; that Burroughs came back to the village to attend it; that the meeting agreed, in answer to an inquiry from him to that effect, to conform to the order of the Court in making it the occasion of a full and final "reckoning" between them; that they spent two days and a half in bringing in and sifting all claims on either side; and that, when, at the time agreed upon, -- the afternoon of the third day, -- the whole body of the inhabitants had come together to ratify and give effect to the "reckoning," the marshal came in with a writ, and, evidently in violation of his feelings, was forced by John Putnam to arrest Burroughs, thereby breaking up the proceedings asked for by the parish and ordered by the Court, for a debt which he did not owe, -- it must be allowed, that it was one of the most audacious and abominable outrages ever committed.
The scene presented in these documents is perhaps as vivid, and brings the actual life before us as strikingly, as any thing that has come down to us from that day. We can see, as though we were looking in at the door, the spectacle presented in the old meeting: the farmers gathered from their remote and widely scattered plantations, some possibly coming in travelling family-vehicles, -- although it is quite
There are in this affair other points worthy of notice, as showing the effects of their bitter feuds in rendering them insensible to every appeal of charity or humanity. Their minds had become so soured, and their sense of what was right so impaired, that they neglected and refused to fulfil their most ordinary obligations to each other, and to themselves as a society. Rates were not collected, and contracts were not complied with. The minister and his family were left without the necessaries of life. They were compelled to borrow even their clothing, articles of which constituted a part of the debt for which he was arrested in such a
John Putnam, although a hard and stern man, had many traits of dignity and respectability in his character. That he could have done this thing, in this way, proves the extent to which prejudice and passion may carry one, particularly where party spirit consumes individual reason and conscience. At this point it is well to consider a piece of testimony brought against Burroughs nine years afterwards. There was no propriety or sense in giving it when it was adduced. It was, in truth, an outrage to have introduced such testimony in a case where Burroughs
"
The Deposition of John Putnam and Rebecca his Wife. -- Testifieth and saith, that, in the year 1680, Mr. Burroughs lived in our house nine months. There being a great difference betwixt said Burroughs and his wife, the difference was so great that they did desire us, the deponents, to come into their room to hear their difference. The controversy that was betwixt them was, that the aforesaid Burroughs did require his wife to give him a written covenant, under her hand and seal, that she would never reveal his secrets. Our answer was, that they had once made a covenant we did conceive did bind each other to keep their lawful secrets. And further saith, that, all the time that said Burroughs did live at our house, he was a very harsh and sharp man to his wife; notwithstanding, to our observation, she was a very good and dutiful wife to him."
The first observation that occurs in examining this piece of testimony is, that the answer made by Putnam and his wife was excellent, and, like every thing from him, shows that he was a man of strong common sense, and had a forcible and effectual way of expressing himself. The next thing to be considered is, that Mr. Burroughs probably discovered, soon after coming to the village, into what a hornests' nest he had got, --
He was succeeded in the ministry at Salem Village by a character of a totally different class. Deodat Lawson is first heard of in this country, according to Mr. Savage, at Martha's Vineyard in 1671. He took the freeman's oath at Boston in 1680, and continued
At length, all attempts to settle their difficulties among themselves were abandoned; and they called for help from outside. At a legally warned meeting on the 17th of January, 1687, the inhabitants made choice of "Captain John Putnam" (he had been promoted in the military line since the affair in the meeting-house with Mr. Burroughs), "Lieutenant Jonathan Walcot, Ensign Thomas Flint, and Corporal Joseph Herrick, for to transact with Joseph Hutchinson, Job Swinnerton, Joseph Porter, and Daniel Andrew
"Loving Brethren, Friends and Neighbors, -- Upon serious consideration of, and mature deliberation upon, what hath been offered to us about your calling and transacting in order to the settling and ordaining the Rev. Mr. Deodat Lawson, and the grievances offered by some to obstruct and impede that proceeding, our sense of the matter is this, -- first, that the affair of calling and transacting in order to the settling and ordaining the Reverend Mr. Lawson hath not been so inoffensively managed as might have been, -- at least, not in all the parts and passages of it; second, that the grievances offered by some amongst you are not in themselves of sufficient weight to obstruct so great a work, and that they have not been improved so peaceably and orderly as Christian prudence and self-denial doth direct; third, to our grief, we observe such uncharitable expressions and uncomely reflections tossed to and fro as look like the effects
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of settled prejudice and resolved animosity, though we are much rather willing to account them the product of weakness than wilfulness: however, we must needs say, that, come whence they will, they have a tendency to make such a gap as we fear, if not timely prevented, will let out peace and order, and let in confusion and every evil work."
They then proceed to give some good advice to "prevent contention and trouble for the future, that it may not devour for ever, and that, if the Lord please, you may be happier henceforth than to make one another miserable; and not make your place uncomfortable to your present, and undesirable to any other, minister, and the ministry itself in a great measure unprofitable: and that you may not bring impositions on yourselves by convincing all about you that you cannot, or will not, use your liberty as becomes the gospel." Their advice is, "that you desist, at present, from urging the ordination of the Rev. Mr. Lawson, till your spirits are better quieted and composed." They give some judicious suggestions about various matters that had been the occasion of difficulty among them, especially to help them get their records put into good shape, and kept so for the future; and wind up in the following excellent, and in some of the clauses rather emphatic and pithy, expressions: --
"Finally, we think peace cheap, if it may be procured by complying with the aforementioned particulars, which are few, fair, and easy; and that they will hardly pass for lovers of peace, truth, ministry, and order, in the day of the Lord,
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that shall so lean to their own understanding and will that they shall refuse such easy methods for the obtaining of them. And, if peace and agreement amongst you be once comfortably obtained, we advise you with all convenient speed to go on with your intended ordination; and so we shall follow our advice with our prayers. But, if our advice be rejected, we wish you better, and hearts to follow it; and only add, if you will unreasonably trouble yourselves, we pray you not any further to trouble us. We leave all to the blessing of God, the wonderful Counsellor, and your own serious consideration: praying you to read and consider the whole, and then act as God shall direct you. Farewell."
[Salem, Feb. 14, 1687. Signed by the five referees, -- John Higginson and Nicholas Noyes (the elders of the old church), and the three gentlemen before named.]
At a meeting of the inhabitants of the Village on the 18th of February, it was voted that "we do accept of and embrace the advice of the honored and reverend gentlemen of Salem, sent to us under their hands, and order that it shall be entered on our book of records." But they took care further to vote, that they accepted it "in general, and not in parts." In accordance with the advice of the referees, they brought up, considered anew, and put to question, every entry in their past records about the genuineness and validity of which any division of opinion existed. Some entries that had been complained of and given offence as incorrect were voted out, and others were confirmed by being adopted on a new vote. A new book of records was
In accordance with the same advice "that the old book of records be kept in being," it was ordered by the meeting to leave the votes that had, by the foregoing proceedings, been rendered null and void, to "lie in the old book of records as they are." From the new book of records we learn that "some votes are left out that passed in Mr. Bayley's days, and some that passed in Mr. Burroughs's days," particularly all the votes but one that passed at a meeting held on the fifth day of June, 1683, the very time that Mr. Burroughs was under bonds in the action of debt brought by John Putnam. The new record specifies some few, but not all, of the votes that were rescinded because it was adjudged that they had not rightfully passed, or been correctly stated. Unfortunately, the old book, after all, has not been "kept in being;" and much that would have exhibited more fully and clearly the unhappy early history of the parish is for ever lost. If the records that have been suffered to remain present the picture I have endeavored faithfully to draw, how much darker might have been its shades had we been permitted to behold what the parties concerned concurred in thinking too bad to be left to view!
The attempt to expunge records is always indefensible,
The referees used the following language touching the point of the ordination of Mr. Lawson: "If more than a mere major part should not consent to it, we
It is evident that Deodat Lawson had received the best education of his day. It is not easy to account for his not having left a more distinguished mark in Old or New England. He had much learning and great talents. Of his power in getting up pulpit performances in the highest style of eloquence, of which that period afforded remarkable specimens, I shall have occasion to speak. Among his other attainments, he was, what cannot be said of learned and professional men generally now any more than then, an admirable penman. The village parish adopted the practice at the beginning, when paying the salaries of its ministers from time to time, instead of taking receipts on detached and loose pieces of paper, of having them write them out in their own hand on the pages of the record-book, with their signatures. It is a luxury, in looking over the old volume, to come upon the receipts of Deodat Lawson, in his plain, round hand.
The first four ministers of the village parish were excellent penmen. Bayley's hand is more like the modern style than the rest. Burroughs's is as legible as print, uniform in its character, open and upright. The specimen among the autographs is from the record referred to at the top of page 262. As it was written at the bottom of a page in the record-book, where there was hardly sufficient room, it had to be in a slanting line. I give it just as it there appears. Parris wrote three different hands, all perfectly easy to read. The larger kind was used when signing his
I have adduced these facts and given these illustrations to show, that, in this branch of education, -- the value and desirableness of which cannot be overrated, -- it is at least an open question, whether we have much ground to boast of being in advance of the first generations of our ancestors in America. The early ministers of the Salem Village parish certainly compare, in this particular, favorably with ministers and professional men, and recording officers generally in public bodies of all kinds, in later times.
Sergeant Thomas Putnam did not act as clerk of the parish from April, 1687, to April, 1694. A few entries are made by his hand; but the record, very
While Mr. Lawson was at the village, he lost his wife and daughter. In 1690, he was again married, to Deborah Allen. He was settled afterwards over the Second Society in Scituate, -- it is singular that our local histories do not tell us when, but that we get all we know on the point from a sentence written by the
The troubles that covered the whole period, since the beginning of Mr. Bayley's ministry, had led to the neglect and derangement of the entire organization of the Village, and resulted in the loss of what little opportunities for education might otherwise have been provided. So great was this evil regarded, that the old town felt it necessary to interpose; and we find it voted Jan. 24, 1682, that "Lieutenant John Putnam is desired, and is hereby empowered, to take care that the law relating to the catechising of children and youth be duly attended at the Village." He is also "desired to have a diligent care that all the families do carefully and constantly attend the due education of their children and youth according to law." We cannot but feel that the man who was ready to fight the "Topsfield men" in the woods -- who, when they asked him, "What, by violence?" answered, with axe in hand, "Ay, by violence," and who figured in the manner described in the scene with Mr. Burroughs -- was a singular person to intrust with the charge of "catechising the children and youth." But those were queer times, and he was a queer character. He
During all this period, there was a variety of minor controversies among themselves, causing greater or less disturbance. Joseph Hutchinson, who had given a site out of his homestead-grounds for the meeting, had no patience with their perpetual wranglings. He fenced up his lands around the meeting lot, leaving them an entrance on the end towards the road. They went to court about it, and he was called to account by the usual process of law. The plain, gruff old farmer, who seems all along to have been a man of strong sense and decided character, filed an answer, which is unsurpassed for bluntness of expression. It has no language of ceremony, but goes to the point at once. It has a general interest
"Joseph Hutchinson his answer is as followeth: --
"First, as to the covenant they spoke of, I conceive it is neither known of by me nor them, as will appear by records from the farmer's book.
"Second, I conceive they have no cause to complain of me for fencing in my own land; for I am sure I fenced in none of theirs. I wish they would not pull down my fences. I am loath to complain, though I have just cause.
"Third, for blocking up the meeting-house, it was they did it, and not I, in the time of the Indian wars; and they made Salem pay for it. I wish they would bring me my rocks they took to do it with; for I want them to make fence with.
"Thus, hoping this honored Court will see that there was no just cause to complain against me, and their cause will appear unjust in that they would in an unjust way take away my land, I trust I shall have relief; so I rest, your Honor's servant,
Joseph Hutchinson."
[Nov. 27, 1686.]
The next minister of Salem Village brought matters to a crisis. Samuel Parris is stated to have been a son of Thomas Parris, of London, and was born in 1653. He was, for a time, a member of Harvard College, but did not finish the academic course, being
It appears from his statement that a committee, consisting of "Captain John Putnam, Mr. Joshua Rea, Sr., and Francis Nurse," was appointed, on the 15th of November, 1688, to treat with him "about taking ministerial office." On the 25th of November, "after the services in the afternoon, the audience was stayed, and, by a general vote, requested Mr. Parris to take office." He hung back for a while, and exercised the skill and adroitness acquired in his mercantile life in making as sharp a bargain as he could.
At that time, there appeared to be a degree of harmony among the people, such as they had never known before. There was a disposition on all sides to come together, and avail themselves of the occasion of
This is the first appearance, I believe, in our history, of that notorious and most pretentious personage who has figured so largely in all our affairs ever since, "Young America." The sequel shows, that, in this instance at least, no benefit arose from discarding the caution and experience of years. The "younger men" were determined to "go ahead." They said they were desirous of a speedy answer. Finding them in a temper to "finish the thing up," at any rate, and seeing that they were ambitious to get the credit of "effecting something," and, for that end, predisposed to come to his terms, he disclosed them. They had offered him a salary of sixty pounds per annum, -- one third in money, the rest in provisions, at certain specified rates. He agreed to accept the call on the foregoing terms, with certain additional conditions thus described by himself: "First, when money shall be more plenteous, the money part to be paid me shall accordingly be increased. Second, though corn or like provisions should arise to a higher price than you have set, yet, for my own family use, I shall have what is needful at the price now stated, and so if it fall lower. Third, the whole sixty pounds to be only from our inhabitants that are dwelling in our bounds, proportionable to what lands they have within the same. Fourth, no provision to be brought in without first asking whether needed, and myself to make choice of what, unless the person is unable to pay in any sort but one. Fifth, firewood to be given in yearly, freely. Sixth, two men to be chosen yearly to see that due payments be made.
A contribution-box was either handed around by the deacons, before the congregation was dismissed, or attached permanently near the porch or door. Rate would inclose their money in papers, with their names, and drop them in. When the box was opened, the sums inclosed would be entered to their credit on the rate-schedule. There was always a considerable number of stated worshippers in the congregation who lived without the bounds of the village, and often transient visitors or strangers happened to be at meeting. It was a point that had not been determined, whether moneys collected from the above descriptions of persons should go into the general treasury of the parish, to be used in meeting their contract to pay the minister's salary, or be kept as a separate surplus.
The terms, as thus described by Mr. Parris, show that he had profited by his experience in trade, and knew how to make a shrewd bargain. It was quite certain that a farming community in a new country, with fields continually reclaimed from the wilderness and
He says that the committee accepted these terms, and agreed to them, expressing their belief that the people also would. No record appears on the parish-books of the appointment of this committee of the "younger men," or of the action of the society on their report, or of any report having been made at that time. In the mean while, Mr. Parris continued to preach and act as the minister of the society until his ordination, near the close of the year. There was a meeting on the 21st of May; but the record consists of but a single entry, -- the appointment of a committee "as overseers for the year ensuing, to take care of our meeting and other public charges, and to make return according to law." The next entry is of a general meeting of the inhabitants, on the 18th of June, 1689. The choice of the regular standing committee for the year is recorded. Immediately following this entry, are these words: --
"At the same meeting, -- the 18th of June, 1689, -- it was agreed and voted by general concurrence, that, for Mr. Parris, his encouragement and settlement in the work of the
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ministry amongst us, we will give him sixty six pounds for his yearly salary, -- one-third paid in money, the other two-third parts for provisions, &c.; and Mr. Parris to find himself firewood, and Mr. Parris to keep the ministry-house in good repair; and that Mr. Parris shall also have the use of the ministry-pasture, and the inhabitants to keep the fence in repair; and that we will keep up our contributions, and our inhabitants to put their money in papers, and this to continue so long as Mr. Parris continues in the work of the ministry amongst us, and all productions to be good and merchantable. And, if it please God to bless the inhabitants, we shall be willing to give more; and to expect, that if God shall diminish the estates of the people, that then Mr. Parris do abate of his salary according to proportion."
Comparing this record with the account given by Mr. Parris of the eight conditions upon which he agreed, in conference with the committee of the "younger" sort, on the 29th of April, to accept the call of the parish, the difference is not very essential. The matter of firewood was arranged, according to his account, by mutual agreement, they to add six pounds to his salary, and he to find his own wood. The rates of "the inhabitants" were to be paid "in papers." The only point of difference, touching this matter, is that the record is silent about contributions by outsiders and strangers; whereas he says it was agreed, on the 29th of April, that they should not go towards making up his salary. The idea of his salary rising with the growth and sinking with the decline of the society is expressed in the record
In his deposition he states, that, at a meeting held on the 17th of May, of which there is no record in the parish book, he was sent for and was present. He says that there was "much agitation" at the meeting. He says that objection was made by the people to two of his "eight" conditions, the fifth and seventh. But there is nothing in the record of the 18th of June in conflict with what he says was finally agreed upon, except the disposition that should be made of "strangers money." The question then recurs, What was the cause of the "much agitation" at that meeting? What was it in the language of that record which always so excited Mr. Parris's wrath?
I am inclined to think that the offensive words were those which require "Mr. Parris to keep the ministry house in good repair," and that he "shall also have the use of the ministry pasture;" and this was not objectionable as involving any expense upon him, but solely because the language employed precluded the supposition that the parish had countenanced the idea of ever conveying the parsonage and parsonage lands
"
Ipswich Court, 1697. -- Parris versus Inhabitants of Salem Village."We the undersigned testify and say, that, a considerable time after Mr. Parris his ordination, there was a meeting of the inhabitants of Salem Village at the usual place of meeting; and the occasion of the meeting was concerning Mr. Parris, and several persons were at that meeting, that had not, before this meeting, joined with the people in calling or agreeing with Mr. Parris; and the said persons desired that those things that concerned Mr. Parris and the people might be read, and accordingly it was. And the entry, that some call a salary, being read, there arose a difference among the people, the occasion of which was finding an entry in the book of the Village records, relating to Mr. Parris his maintenance, which was dated the 18th of June,
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1689; and, the entry being read to the people, some replied that they believed that Mr. Parris would not comply with that entry; whereupon one said it was best to send for Mr. Parris to resolve the question. Accordingly, he was sent for. He coming to the people, this entry of the 18th of June, 1689, was read to Mr. Parris. His answer was as follows: `He never heard or knew any thing of it, neither could or would he take up with it, or any part of it;' and further he said, `They were knaves and cheaters that entered it.' And Lieutenant Nathaniel Putnam, being moderator of that meeting, replied to Mr. Parris, and said, `Sir, then there is only proposals on both sides, and no agreement between you and the people.' And Mr. Parris answered and said, `No more, there is not; for I am free from the people, and the people free from me:' and so the meeting broke up. And we further testify, that there hath not been any agreement made with Mr. Parris, that we knew of or ever heard of, -- never since."
Joseph Porter.
Daniel Andrew.
Joseph Putnam."Sworn in Court, at Ipswich, April 13, 1697, by all three. Attest,
Stephen Sewall, Clerk."
The answer which Mr. Parris made to Nathaniel Putnam's inquiry probably settled the question in the suit then pending, and led to the final release of the parish from him. It is hard to find any point of difference between his own account of the conditions he himself made, and the record of the parish-book, of sufficient importance to account for the storm of passion
The parish-book has the following record: --
"At a general meeting of the inhabitants of Salem Village, Oct. 10, 1689, it was agreed and voted, that the vote, in our book of record of 1681, that lays, as some say, an entailment upon our ministry house and land, is hereby made void and of no effect; one man only dissenting.
"It was voted and agreed by a general concurrence, that we will give to Mr. Parris our ministry house and barn, and two acres of land next adjoining to the house; and that Mr. Parris take office amongst us, and live and die in the work of the ministry among us; and, if Mr. Parris or his heirs do sell the house and land, that the people may have the first refusal of it, by giving as much as other men will. A committee was chosen to lay out the land, and make a conveyance of the house and land, and to make the conveyance in the name and in the behalf of the inhabitants unto Mr. Parris and his heirs."
The record of these votes is not signed by the clerk, and there is no evidence that the meeting was legally warned. It does not appear in whose custody the book then was. But, however the entry got in, it proves that Parris's friends were determined to gratify his all but insane purpose to get possession of what he ought to have known it was impossible for the parish to give, or for him or his heirs to hold. It was indeed a miserable commencement of his ministry, to introduce such
A more violent conflict than any before was let loose upon that devoted people. The old passions were rekindled. Men ranged themselves as the friends and opponents of Mr. Parris in bitter antagonism. Rates were not collected; the meeting-house went into dilapidation; complaints were made to the County Court; orders were issued to collect rates, but they were disregarded; and all was confusion, disorder, and contention.
A church was organized in connection with the village parish, and Mr. Parris ordained on Monday, Nov. 19, 1689. The covenant adopted was the "confession of faith owned and consented unto by the elders and messengers of the churches assembled at Boston, New England, May 12, 1680." In the library of the Connecticut Historical Society, there is a manuscript volume of sermons and abstracts of sermons preached
The first entry in the church-records, after the covenant and the names of the members, is the following: "Nov. 24, 1689. -- Sab: day. Brother Nathaniel Ingersoll chosen, by a general vote of the brethren, to officiate in the place of a deacon for a time."
Mr. Parris commenced his administration by showing that he meant to exercise the disciplinary powers intrusted to him, as pastor of a church, with a high hand, and without much regard to persons or circumstances. Ezekiel Cheever had been a member of the mother-church in Salem twenty years before, was one of the founders of the parish church, and appears to have been a worthy and amiable person, occupying and owning the farm of his uncle, Captain Lothrop. On the sudden illness of a member of his family, being "in distress for a horse," none of his own being
Mr. Parris was evidently inclined to magnify the importance of the church, and to get it into such a state of subserviency to his authority, that he could wield it effectually as a weapon in his fight with the congregation. With this view, he endeavored to render the action of the church as dignified and imposing as possible; to enlarge and expand its ceremonial proceedings, and make it the theatre for the exercise of
Nathaniel Ingersoll had been a professor of religion almost as long as Mr. Parris had lived. He was eminently a Christian man, of acknowledged piety, and beloved and revered by all. He had been the patron, benefactor, and guardian of the parish and all its interests from its formation. He had long held the title of deacon, and exercised the functions of that office so far as they could be exercised previous to the organization of a church. He had been the almoner of the charities of the people, and their adviser and religious friend in all things. He was approaching the boundaries of advanced years, and already recognized among the fathers of the community. It would have seemed no more than what all might have expected, to have had him recognized as a deacon of the church, in full standing, at the first. It was, no doubt, what all did expect. But no: he must be put upon probation. He was chosen deacon "for the present" in November, 1689. Mr. Parris kept the matter of confirmation hanging in his own hands for a year and a half. The appointment of the other deacon was kept suspended for a full year. On the 30th of November, 1690, there is the following entry: --
"This evening, after the public service was over, the church was, by the pastor, desired to stay, and then by him Brother Edward Putnam was propounded as a meet person for to be chosen as another deacon. The issue whereof was, that, it being now an excessive cold day, some did propose that another season might be pitched upon for discourse thereof. Whereupon the pastor mentioned the next fourth day, at two of the clock, at the pastor's house, for further discourse thereof; to which the church agreed by not dissenting."
The record of the proceedings on the "next fourth day" is as follows: --
"3 December, 1690. -- This afternoon, at a church meeting appointed the last sabbath, Brother Edward Putnam was again propounded to the church for choice to office in the place of a deacon to join with, and be assistant to, Brother Ingersoll in the service, and in order to said Putnam's ordination in the office, upon his well approving himself therein. Some proposed that two might be nominated to the church, out of which the church to choose one. But arguments satisfactory were produced against that way. Some also moved for a choice by papers; but that way also was disapproved by the arguments of the pastor and some others. In fine, the pastor put it to vote (there appearing not the least exception from any, unless a modest and humble exception of the person himself, once and again), and it was carried in the affirmative by a universal vote, nemine non suffragante.
"Afterwards, the pastor addressed himself to the elected brother, and, in the name of the church, desired his answer, who replied to this purpose: --
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`Seeing, sir, you say the voice of God's people is the voice of God, desiring your prayers and the prayers of the church for divine assistance therein, I do accept of the call."'
When we consider that Edward Putnam was, at Mr. Parris's ordination more than a year before, and had been for some time previous to that event, Ingersoll's associate deacon, and that there probably never was any other person spoken or thought of than these two for deacons, it is evident that it was Mr. Parris's policy to make a great matter of the affair, and produce a general feeling of the weighty importance of church action in the premises. But this was only the beginning of the long-drawn ceremonial solemnities by which the occasion was magnified.
"Sab: day, 7 December, 1690. -- After the evening public service was over, several things needful were transacted; viz.: --
"1. The pastor acquainted those of the church that were ignorant of it, that Brother Edward Putnam was chosen deacon the last church meeting.
"2. He also generally admonished those of the brethren that were absent at that time, of their disorderliness therein, telling them that such, the apostle bids, should be noted or marked (2 Thess. iii. 6-16); that is, with a church mark, -- a mark in a disciplinary way; and therefore begged amendment for the future in that point and to that purpose.
"3. He propounded whether they so far were satisfied in Brother Ingersoll's service as to call him to settlement in
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the deaconship by ordination, or had aught against it. But no brother made personal exception. Therefore, it being put to vote, it was carried in the affirmative by a plurality, if not universality."4. The Lord's Table, not being provided for with aught else but two pewter tankards, the pastor propounded and desired that the next sacrament-day, which is to be the 21st instant, there be a more open and liberal contribution by the communicants, that so the deacons may have wherewith to furnish the said table decently; which was consented to."
The last clause, "which was consented to," is in a smaller hand than the rest of the record. It was written by Mr. Parris, but apparently some time afterwards, and with fainter ink. There is reason to suppose that nothing was accomplished at that time in the way of getting rid of the "pewter tankards." The farmers were too hard pressed by taxes imposed by the province, and by the weight of local assessments, to listen to fanciful appeals. They probably continued for some time, and perhaps until after receiving Deacon Ingersoll legacy, in 1720, to get along as they were. They did not believe, that, in order to approach the presence, and partake of the memorials, of the Saviour, it was necessary to bring vessels of silver or gold. In their circumstances, gathered in their humble rustic edifice for worship, they did not feel that, in the sight of the Lord, costly furniture would add to the adornment of his table.
Nearly six months after Putnam's election, Mr.
"The pastor spoke to the brethren to this purpose, viz.: --
"
Brethren, -- The ordination of Brother Ingersoll has already been voted a good while since, and I thought to have consummated the affair a good time since, but have been put by, by diversity of occurrents; and, seeing it is so long since, I think it needless to make two works of one, and therefore intend the ordination of Brother Putnam together with Brother Ingersoll in the deaconship, if you continue in the same mind as when you elected him: therefore, if you are so, let a vote manifest it. Voted by all, or at least the most. I observed none that voted not."
At last the mighty work was accomplished. Deacon Ingersoll had been on probation for eighteen months from the date of his election, which took place five days after Mr. Parris's ordination. His final induction to office was observed with great formality, and in the presence of the whole congregation. Mr. Parris enters the order of performances in the church records as follows: --
"Sab: 28 June, 1691. -- After the afternoon sermon upon 1 Tim. iii. 8, 9, 10, 11, 12, 13, as the brethren had renewed their call of Brother Ingersoll to the office of a deacon, and he himself had declared his acceptance, the pastor proceeded to ordain him, using the form following:
"
Beloved Brother, God having called you to the office
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of a deacon by the choice of the brethren and your own acceptance, and that call being now to be consummated according to the primitive pattern, 6 Acts 6, by prayer and imposition of hands, --"We do, therefore, by this solemnity, declare your investiture into that office, solemnly charging you in the name of our Lord Jesus Christ, the King of his Church, who walks in the midst of his golden candlesticks, with eyes as of a flame of fire, exactly observing the demeaner of all in his house, both officers and members, that you labor so to carry it, as to evidence you are sanctified by grace, qualified for this work, and to grow in those qualifications; behaving of yourself gravely, sincerely, temperately, with due care for the government of your own house, holding the mystery of the faith in a pure conscience; that as they in this office are called `helps,' so you be helpful in your place and capacity, doing what is your part for the promoting of the work of Christ here. We do charge you, that, whatever you do in this office, you do it faithfully, giving with simplicity, showing mercy with cheerfulness. Look on it, brother, as matter of care, and likewise of encouragement, that both the office itself and also your being set up in it is of God, who, being waited upon, will be with you, and accept you therein, assisting you to use the office of a deacon well, so as that you may be blameless, purchasing to yourself a good degree and great boldness in the faith.
"
Note. -- That Brother Putnam was not yet willing to be ordained, but desired further considering time, between him and I and Brother Ingersoll, in private discourse the week before the ordination above said."
"Brother Putnam" probably partook of the general
The disposition of Mr. Parris to make use of his office, as the head of the church, to multiply occasions for the exercise of his influence, and to gain control over the minds of the brethren, is apparent throughout his records. He raised objections in order to show how he could remove them, and started difficulties about matters which had not before been brought into question. In the beginning of his ministry, he manifested this propensity. At a church meeting at John Putnam's house, Feb. 20, 1690, less than three months after his ordination, he threw open the whole question of baptism for discussion among the brethren. There is no reason to suppose that their attention had been drawn to it before. He propounded the question to the plain, practical husbandmen, "Who are the proper subjects of baptism?" He laid down the true
The following passages from his record-book show how he made much of a matter which any other pastor would have quietly arranged without calling for the intervention of church or congregation: they are also interesting as a picture of the times: --
"Sab: 9 Aug. 1691. -- After all public worship was over, and the church stayed on purpose, I proposed to the church whether they were free to admit to baptism, upon occasion, such as were not at present free to come up to full communion. I told them there was a young woman, by name Han: Wilkins, the daughter of our Brother Thomas Wilkins, who much desired to be baptized, but yet did not dare to come to the Lord's Supper. If they had nothing against it, I should take their silence for consent, and in due time acquaint them with what she had offered me to my satisfaction, and proceed accordingly."
No answer was made pro or con, and so the church was dismissed.
"Sab: 23 Aug. 1691. -- Hannah Wilkins, aged about twenty-one years, was called forth, and her relation read in the full assembly, and then it was propounded to the church, that, if they had just exceptions, or, on the other hand, had any thing farther to encourage, they had opportunity and liberty to speak. None said any thing but Brother Bray Wilkins (Han: grandfather), who said, that, for all he knew, such a relation as had been given and a conversation suitable
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(as he judged hers to be) was enough to enjoy full communion. None else saying any thing, it was put to vote whether they were so well satisfied as to receive this young woman into membership, and therefore initiate her therein by baptism. It was voted fully. Whereupon the covenant was given to her as if she had entered into full communion. And the pastor told her, in the name of the church, that we would expect and wait for her rising higher, and therefore advised her to attend all means conscientiously for that end."After all, I pronounced her a member of this church, and then baptized her.
"28 August, 1691. -- This day, Sister Hannah Wilkins aforesaid came to me, and spake to this like effect, following: --
"Before I was baptized (you know, sir), I was desirous of communion at the Lord's Table, but not yet; I was afraid of going so far: but since my baptism I find my desires growing to the Lord's Table, and I am afraid to turn my back upon that ordinance, or to refuse to partake thereof. And that which moves me now to desire full communion, which I was afraid of before, is that of Thomas, 20 John 26, &c., where he, being absent from the disciples, though but once, lost a sight of Christ, and got more hardness of heart, or increase of unbelief. And also those words of Ananias to Paul after his conversion, 22 Acts 16, `And now why tarriest thou? Arise,' &c. So I am afraid of tarrying. The present time is only mine. And God having, beyond my deserts, graciously opened a door, I look upon it my duty to make present improvement of it.
"Sab: and Sacrament Day, 30 Aug. 1691. -- Sister Han: Wilkins's motion (before the celebration of the
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Lord's Supper was begun) was mentioned or propounded to the church, and what she said to me (before hinted) read to them, and then their vote was called for, to answer her desire if they saw good; whereupon the church voted in the affirmative plentifully."
The foregoing passages illustrate Mr. Parris's propensity to magnify the operations of the church, and to bring its movements as conspicuously and as often as possible before the eyes of the people. It is evident that the humble and timid scruples of this interesting and intelligent young woman might have been met and removed by personal conference with her pastor. As her old grandfather seemed to think, there was no difficulty in the case whatever. The reflections of a few days made the path plain before her. But Mr. Parris paraded the matter on three sabbaths before the church, and on one of them at least before the congregation. He called her to come forth, and stand out in the presence of the "full assembly." As the result of the ordeal, she owned the covenant; the church voted her in, as to full communion; and the pastor pronounced her a member of the church, and baptized her as such. Her sensible conversation with him the next Friday was evidently intended for the satisfaction of him and others, as explaining her appearance at the next communion. But another opportunity was offered to make a display of the case, and he could not resist the temptation. He desired to create an impression by reading what she had said to him in his study, before the church, if not before the whole congregation.
The church records are, in one respect, in singular contrast with the parish records. The latter are often silent in reference to matters of interest at the time, which might without impropriety have been entered in them. They are confined strictly to votes and proceedings in legal meetings, or what purport to have been meetings legally called; and we look in vain for comments or notices relating to outside matters. Except when kept by Sergeant Thomas Putnam, they
This subject constantly engrossed his thoughts. He was continually introducing, at church meetings, complaints against the conduct of the parish committee, and enlarging upon the wrongs he was suffering at their hands. He took occasion on Lecture days, if not in ordinary discourses on the Lord's Day, to give all possible circulation and publicity to his grievances. The effect of this was, instead of bringing his people into subjection and carrying his points against them, to aggravate their alienation. His manner of dealing with the difficulties of the situation into which they had been brought was harsh and exasperating, and utterly injudicious, imprudent, and mischievous in all its bearings, producing a condition of things truly scandalous. His notions and methods, acquired in his mercantile life; his haggling with the people about the terms of his salary; and his general manner and tone, particularly so far as they had been formed by residence
It is quite apparent, that Mr. Parris employed his church, and the ministerial offices generally, as engines to operate against his opponents; and sometimes rather unscrupulously, as a collocation of dates and entries shows. A meeting of the parish was warned to be held Oct. 16, 1691. It was important to bring his machinery to bear upon the feelings of the people, so as to strengthen the hands of his friends at that meeting. The following entry is in the church-book, dated 8th October, 1691: "Being my Lecture-day, after public service was ended, I was so bare of firewood, that I was forced publicly to desire the inhabitants to take care that I might be provided for; telling them, that, had it not been for Mr. Corwin (who had bought wood, being then at my house), I should hardly have any to burn." According to his own account, as we have seen, it had been arranged, by mutual agreement, that he was to provide his own firewood, six pounds per annum having been added to his salary for that purpose. He selected that item as one of the necessaries of which he was in want, probably because, as the winter was approaching, it would be the best point on
The parish meeting was duly held on the 16th of October. Mr. Parris's speech, at the preceding Lecture, about "firewood," was found not to have produced the desired effect. The majority against him was as strong as ever. A committee made up of his opponents was elected. A motion to instruct them to make a rate was rejected, and a warrant ordered to be forthwith issued for a special meeting of the inhabitants, to examine into all the circumstances connected with the settlement of Mr. Parris, and to ascertain whether the meetings which had acted therein were legally called, and by what means the right and title of the parish to its ministry house and lands had been brought into question. This was pressing matters to an issue. Mr. Parris saw it, and determined to meet it in advance. He resorted to his church, as usual, to execute his plan, as the following entries on the record-book show: --
"1 Nov. 1691. -- The pastor desired the brethren to meet at my house, on to-morrow, an hour and half before sundown.
"2 Nov. 1691. -- After sunset, about seventeen of the brethren met; to whom, after prayer, I spoke to this effect: Brethren, I have not much to trouble you with now; but you know what committee, the last town-meeting here, were chosen; and what they have done, or intend to do; it may be better than I. But, you see, I have hardly any wood
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to burn. I need say no more, but leave the matter to your serious and godly consideration."In fine, after some discourse to and fro, the church voted that Captain Putnam and the two deacons should go, as messengers from the church, to the committee, to desire them to make a rate for the minister, and to take care of necessary supplies for him; and that said messengers should make their return to the church the next tenth day, an hour before sunset, at the minister's house, where they would expect it.
"10 Nov. 1691. -- The messengers abovesaid came with their return, as appointed; which was, that the committee did not see good to take notice of their message, without they had some letter to show under the church's and pastor's hand. But, at this last church meeting, besides the three messengers, but three other brethren did appear, -- namely, Brother Thomas Putnam, Thomas Wilkins, and Peter Prescot, -- which slight and neglect of other brethren did not a little trouble me, as I expressed myself. But I told these brethren I expected the church should be more mindful of me than other people, and their way was plain before them, &c.
"Sab: 15 Nov. 1691. -- The church were desired to meet at Brother Nathaniel Putnam's, the next 18th instant, at twelve o'clock, to spend some time in prayer, and seeking God's presence with us, the next Lord's Day, at his table, as has been usual with us, some time before the sacrament.
"18 Nov. 1691. -- After some time spent, as above said, at this church meeting, the pastor desired the brethren to stay, forasmuch as he had somewhat to offer to them, which was to this purpose; viz.: Brethren, several church
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meetings have been occasionally warned, and sometimes the appearance of the brethren is but small to what it might be expected, and particularly the case mentioned 10th instant. I told them I did not desire to warn meetings unnecessarily, and, therefore, when I did, I prayed them they would regularly attend them."Furthermore, I told them I had scarce wood enough to burn till the morrow, and prayed that some care might be taken. In fine, after discourses passed, these following votes were made unanimously, namely: --
"1. That it was needful that complaint should be made to the next honored County Court, to sit at Salem, the next third day of the week, against the neglects of the present committee.
"2. That the said complaint should be drawn up, which was immediately done by one of the brethren, and consented to.
"3. That our brethren, Nathaniel Putnam, Thomas Putnam, and Thomas Wilkins, should sign said complaint in behalf of the church.
"4. Last, That our brethren, Captain John Putnam and the two deacons, should be improved to present the said complaint to the said Court.
"In the mean time, the pastor desired the brethren that care might be taken that he might not be destitute of wood."
The record proceeds to give several other votes, the object of which was to arrange the details of the manner in which the business was to be put into court. There we leave it for the present, and there it remained for nearly seven years. Mr. Parris probably
In the immediately preceding entries, there are some points that illustrate the policy on which Mr. Parris acted, and exhibit the skill and vigilance of his management. The motive that led him to harp so constantly upon "firewood" is obvious. It was to create a sympathy in his behalf, and bring opprobrium upon his opponents. But it cannot stand the test of scrutiny: for it had been expressly agreed, as I have said, that he should find his own fuel; and it cannot be supposed that his friends, if he then had any real ones, surrounded, as they were, with forests of their own, within sight of the parsonage, would have allowed him to suffer from this cause. There is indication
"The town-meeting, about or at 16th October last. Jos: Porter, Jos: Hutchinson, Jos: Putnam, Dan: Andrew, Francis Nurse."
These were the committee appointed at the meeting. Their names, thus abbreviated, are given, and not a syllable added. But the manner, the then state of things, and their relation to the controversy, give a deep import and intense bitterness to this entry. He knew the men, and in their names read the handwriting on the wall.
But a turn was soon given to the current that was bearing Mr. Parris down. A power was evoked -- whether he raised it designedly, or whether it merely happened to appear on the scene, we cannot certainly say; but it came into action just at the nick of time -- which instantly reversed the position of the parties, and clothed him with a terrible strength, enabling him to crush his opponents beneath his feet. In a few short
The witchcraft delusion at Salem Village, in 1692, has attracted universal attention, constitutes a permanent chapter in the world's history, and demands a full exposition, and, if possible, a true solution. Being convinced that it cannot be correctly interpreted without a thorough knowledge of the people among whom it appeared, I have felt it indispensable, before opening its scenes to view, or treating the subject of demonology, of which it was an outgrowth, in the first place to prepare myself, and those who accompany me in its examination and discussion, to fully comprehend it, by traversing the ground over which we have now passed. By a thorough history of Salem Village from its origin to the period of our story, by calling its founders and their children and successors into life before you by personal, private, domestic, and local details, gleaned from old records and documents, I have tried to place you at the standpoint from which the entire occurrence can be intelligibly contemplated. We can in no other
I am confident you will agree with me, that it was not because the people of Salem Village were more ignorant, stupid, or weak-minded than the people of other places, that the delusion made its appearance or held its sway among them. This is a vital point to the just consideration of the subject. I do not mean justice to them so much as to ourselves and all who wish to understand, and be benefited by understanding, the subject. There never was a community composed originally of better materials, or better trained in all good usages. Although the generations subsequent to the first had not enjoyed, to any considerable extent, the advantages of education, the circumstances of their experience had kept their faculties in the fullest exercise. They were an energetic and intelligent people. Their moral condition, social intercourse, manners, and personal bearing, were excellent. The lesson of the catastrophe impending over them, at the point to which we have arrived, can only be truly and fully received, for the warning of all coming time, by having correct views on this point. The delusion
The history of the planting, settlement, and progress of Salem Village, to 1692, has now been given. We know, so far as existing materials within reach enable us to know, what sort of a population occupied the place at the date of our story. Their descent, breeding, and experiences have been related. They were, at least, equal in intelligence to any of the people of their day. They were strenuous in action, trained to earnestness and zeal, accustomed to become deeply engaged in whatever interested them, and to take strong hold of the ideas and sentiments they received. It becomes necessary, therefore, in the next place, to ascertain what their ideas were in reference to witchcraft, diabolical agency, and supernaturalism generally. I shall proceed accordingly to give the condition of opinion, at that time, on the subject of demonology.
DEMONOLOGY, as a general term, may be employed, for convenience, to include a whole class of ideas -- which, under different names and a vast variety of conceptions, have come through all ages, and prevailed among all races of mankind -- relating to the supposed agency of supernatural, invisible, and spiritual beings in terrestrial affairs. As necessarily applicable to evil spirits, particularly to the arch-enemy and supreme adversary of God and man under the name of Satan or the Devil, the term does not appear to have been used in ancient times. Professed communications with supernatural beings were not originally stamped with a diabolical character, but, like some alleged to be had in our day, were regarded as innocent, and even creditable. Men sought to hold intercourse with spirits belonging to the unseen world, as some persons do now; assuming that they were worthy of confidence, and that responses from
It is one of the most remarkable peculiarities of the Hebrew polity, that it denounced such pretended communications as criminal, and subjected the practice to the highest penalties. It was assumed to be dangerous; the welfare of individuals and of society requiring that such pretensions and practices should be abandoned. The observation and experience of mankind have justified this view. In the first ages of Christianity, it was believed that the Divine Being alone was to be sought in prayer for light and guidance by the human soul. Gradually, as the dark ages began to settle upon Christendom, the doctrine of the Devil as the head and ruler of a world of demons, and as able to hold communications with mortals, to interfere in their affairs, and to exercise more or less control over the laws and phenomena of nature, began to become prevalent. It was believed that human beings could enter into alliance with the Prince of the power of the air; become his confederates; join in a league with him and wicked spirits subordinate to him, in undermining the Gospel and overthrowing the Church; and conspire and co-operate
As the fullest, most memorable, and, by the notice it has ever since attracted throughout the world, the pre-eminent instance and demonstration of this supposed iniquity was in the crisis that took place in Salem Village in 1692, it justly claims a place in history. The community in which it occurred has been fully described, in its moral, social, and intellectual condition, so far as the materials I have been enabled to obtain have rendered possible. It has, I believe, been made to appear, that, in their training, experience, and traits of character, they were well adapted to give full effect to any excitement, or earnest action of any kind, that could be got up among them, -- a people of great energy, courage, and resolution, well prepared to carry out to its natural and legitimate results any movement, and follow established convictions fearlessly to logical conclusions. The experiment of bringing supernaturalism to operate in human affairs, to become a ground of action in society, and to interfere in the relations of life and the dealings of men with each other, was as well tried upon this people as it ever could or can be anywhere.
All that remains to be brought to view, before entering upon the details of the narrative, is to give a just and adequate idea of the form and shape in which the general subject of supernaturalism, in its aspect as demonology, lay in the minds of men here at that
No person who looks around him on the scene in which he is placed, reflects upon the infinite wonders of creation, and meditates upon the equal wonders of his own mind, can be at a loss respecting the sources and causes of superstition. Let him transport himself back to the condition of a primitive and unlettered people, before whom the world appears in all its original and sublime mystery. Science has not lifted to their eyes the curtain behind which the secret operations of nature are carried on. They observe the tides rise and fall, but know not the attractive law that regulates their movements; they contemplate the procession of the seasons, without any conception of the principles and causes that determine and produce their changes; they witness the storm as it rises in its wrath; they listen with awe to the thunder-peal, and gaze with startling terror upon the lightning as it flashes from within the bosom of the black cloud, and are utterly ignorant to what power to attribute the dreadful phenomena; they look upward to the face of the sky, and see the myriad starry hosts that glitter there, and all is to them a mighty maze of dazzling confusion. It is for their fancy to explain, interpret, and fill up the brilliant and magnificent scene.
The imagination was the faculty the exercise of which was chiefly called for in such a state as this. Before science had traced the operations and unfolded the secrets of nature, man was living in a world full of marvel and mystery. His curiosity was attracted to every object within the reach of his senses; and, in the absence of knowledge, it was imagination alone that could make answer to its inquiries. It is natural to suppose that he would be led to attribute all the movements and operations of the external world which did not appear to be occasioned by the exercise of his own power, or the power of any other animal, to the agency of supernatural beings. We may also conclude, that his belief would not be likely to fix upon the notion of a single overruling Being. Although revelation and science have disclosed to us a beautiful and entire unity and harmony in the creation, the phenomena of the external world would probably impress the unenlightened and unphilosophic observer with the belief that there was a diversity in the powers which caused them. He would imagine the agency of a being of an amiable and beneficent spirit in the bright sunshine, the fresh breeze, and the mild moonlight; and his fancy would suggest to his fears, that a dark, severe, and terrible being was in the ascendant during a day overshadowed by frowning clouds, or a night black with the storm and torn by the tempest.
By the aid of such reflections as these, we are easily conducted to a satisfactory and sufficient explanation of the origin of the mythology and fabulous superstitions
There were those who, to acquire an influence over the people, pretended to possess the confidence, and enjoy the friendship and counsel, of some one or more deities. Such was Numa, the early lawgiver of the Roman State. In order to induce the people to adopt the regulations, institutions, and religious rites he proposed, he made them believe that he had access to a divinity, and received all his plans and ideas as a communication from on high.
Persons who, in consequence of their superior acquirements, were enabled to excel others in any pursuit, or who could foresee and avail themselves of events in the natural world, were liable, without any intention to deceive, to be classed under some of these denominations. For instance, a Roman farmer, Furius Cresinus, surpassed all his neighbors in the skill and success with which he managed his agricultural affairs. He was accordingly accused of using magic arts in the operations of his farm. So far were his neighbors carried by their feelings of envy and jealousy, that they explained the fact of his being able to derive more produce from a small lot of land than they could from large ones, by charging him
There were persons who had acquired an extraordinary amount of natural knowledge, and, for the sake of being regarded with wonder and awe by the people, pretended to obtain their superior endowments from supernatural beings. They affected the name and character of sorcerers, diviners, and soothsayers. It is easy to conceive of the early existence and the great influence of such impostors. Patient observation, and often mere accident, would suggest discoveries of the existence and operation of natural causes in producing phenomena before ascribed to superhuman agency. The knowledge thus acquired would be cautiously concealed, and cunningly used, to create astonishment and win admiration. Its fortunate possessors were enabled to secure the confidence, obedience, and even reverence, of the benighted and deceived people.
Every one, indeed, who could discover a secret of
Those who pretended to hold this kind of intercourse with divinity became, as a natural consequence, the priests of the nation, constituted a distinct and regular profession, and perpetuated their body by the admission of new members, to whom they explained their arts, and communicated their knowledge. While they were continually discovering and applying the secret principles and laws of nature, and the people were kept in utter ignorance and darkness, it is no wonder that they reached a great and unparalleled degree of power over the mass of the population. In this manner we account for the origin, and trace the history, of the Chaldean priests in Assyria, the Bramins of India, the Magi of Persia, the Oracles of Greece, the Augurs of Italy, the Druids of Britain, and the Pow-wows, Prophets, or "Medicins," as they sometimes called them, among our Indians.
It is probable that the witches mentioned in the Scriptures were of this description. Neither in sacred nor profane ancient history do we find what was understood in the days of our ancestors by witchcraft, which meant a formal and actual compact with the great Prince of evil beings. The sorcery of antiquity
The witch of Endor, for instance, was a conjurer and necromancer, rather than a witch. By referring to the 28th chapter of 1 Samuel, where the interview between her and Saul is related, you will find no ground for the opinion that the being from whom she pretended to receive her mysterious power was Satan. Saul, as the ruler of a people who were under the special government, and enjoyed the peculiar protection of the true God, had forbidden, under the sanction of the highest penalties, the exercise of the arts of divination and sorcery within his jurisdiction. Some time after this, the unfortunate monarch was overtaken by trouble and distress. His enemies had risen up, and were gathered in fearful strength around him. His "heart greatly trembled," a dark and gloomy presentiment came over his spirit, and his bosom was convulsed by an agony of solicitude. He turned toward his God for light and strength. He applied for relief to the priests of the altar, and to the prophets of the Most High; but his prayers were unanswered, and his efforts vain. In his sorrow and apprehension, he appealed to a woman who was reputed to have supernatural powers, and to hold communion with spiritual beings; thus violating his own law, and departing from duty and fidelity to his God. He
I have alluded particularly to the witch of Endor, because she will serve to illustrate the sorcery or divination of antiquity. She was probably possessed of some secret knowledge of natural properties; was skilful in the use of her arts and pretended charms; had, perhaps, the peculiar powers of a ventriloquist; and, by successful imposture, had acquired an uncommon degree of notoriety, and the entire confidence of the public. She professed to be in alliance with supernatural beings, and, by their assistance, to raise the dead.
This passage has afforded a topic for a great deal of discussion among interpreters. It seems to me, on the face of the narrative, to suggest the following view of the transaction: The woman was an impostor. When she summoned the spirit of Samuel, instead of the results of her magic lantern, or of whatever contrivances she may have had, by the immediate agency of the Almighty the spirit of Samuel really rose, to the consternation and horror of the pretended necromancer. The writer appears to have indicated this as the proper interpretation of the scene, by saying, "that, when the woman saw Samuel, she cried with a loud
It will be regarded by intelligent and judicious persons as a circumstance of importance in reference to the view now given of the transaction in which the witch of Endor acts the leading part, that Hugh Farmer, beyond all question the most learned, discreet, and profound writer on such subjects, is inclined to throw the weight of his authority in its favor. His ample and elaborate discussion of the question is to be seen in his work on Miracles, chap. iv. sec. 2.
Among the heathen nations of antiquity, the art of divination consisted, to a great degree, in the magical
"These herbs did Moeris give to me.
And poisons pluckt at Pontus;
For there they grow and multiplie
And do not so amongst us:
With these she made herselfe become
A wolfe, and hid hir in the wood;
She fetcht up souls out of their toome,
Removing corne from where it stood."
In the fourth æneid, the lovesick Tyrian queen is thus made to describe the magic which was then believed to be practised: --
"Rejoice," she said: "instructed from above,
My lover I shall gain, or lose my love;
Nigh rising Atlas, next the falling sun
Long tracts of Ethiopian climates run:
There a Massylian priestess I have found,
Honored for age, for magic arts renowned:
The Hesperian temple was her trusted care;
'Twas she supplied the wakeful dragon's fare;
She, poppy-seeds in honey taught to steep,
Reclaimed his rage, and soothed him into sleep;
She watched the golden fruit. Her charms unbind
The chains of love, or fix them on the mind;
She stops the torrent, leaves the channel dry,
Repels the stars, and backward bears the sky.
The yawning earth rebellows to her call,
Pale ghosts ascend, and mountain ashes fall."
Tibullus, in the second elegy of his first book, gives the following account of the powers ascribed to a magician: --
"She plucks each star out of his throne,
And turneth back the raging waves;
With charms she makes the earth to cone,
And raiseth souls out of their graves;
She burns men's bones as with a fire,
And pulleth down the lights of Heaven,
And makes it snow at her desire
E'en in the midst of summer season."
These views continued to hold undisturbed dominion over the people during a long succession of centuries. As the twilight of the dark ages began to settle upon Christendom, superstition, that night-blooming plant, extended itself rapidly, and in all directions, over the surface of the world. While every thing else drooped and withered, it struck deeper its roots, spread wider its branches, and brought forth more abundantly its fruit. The unnumbered fables of Greek and Roman mythology, the arts of augury and divination, the visions of oriental romance, the fanciful and attenuated theories of the later philosophy, the abstract and spiritual doctrines of Platonism, and all the grosser and wilder conceptions of the northern conquerors of the Roman Empire, became mingled together in the faith of the inhabitants of the European kingdoms. From this multifarious combination, the infinitely diversified popular superstitions of the modern nations have sprung.
We first begin to trace the clear outlines of the doctrine
It is obvious, that, when the entire enginery of supernaturalism was organized in adaptation to the idea of the Devil, and demonology became synonymous with diabolism, the credulity and superstition of mankind would give a wide extension to that form of belief. It soon occupied a large space in the theories of religion and the fancies of the people, and got to be a leading element in the life of society. It made its impress on the forms of speech, and many of the phrases to which it gave rise still remain in familiar use. It figured in the rituals of religion, in the paraphernalia of public shows,
The natural and ultimate effect of the diffusion of Christianity was to overthrow, or rather to revolutionize, the whole system of incantation and sorcery.
In heathen countries, as in the East at present and with those among us who profess to hold communications with spirits, no reproach or sentiment of disapprobation, as has already been observed, was necessarily connected with the arts of divination; for the supernatural beings with whom intercourse was alleged to be had were not, with a few exceptions, regarded as evil beings. The persons who were thought to be skilful in their use were, on the contrary, held in great esteem, and looked upon with reverence. Magicians and philosophers were convertible and synonymous terms. Learned and scientific men were induced to encourage, and turn to their own advantage, the popular credulity that ascribed their extraordinary skill to their connection with spiritual and divine beings. At length, however, they found themselves placed in a very uncomfortable predicament by the prevalence of the new theology. It was exceedingly difficult to dispel the delusion, and correct the error they had previously found it for their interest to perpetuate in the minds of the community. They could not convince them that their knowledge was acquired from natural sources, or their operations
As the doctrines of the gospel gradually undermined the popular belief in other spiritual beings inferior to the Deity, and were at the same time supposed to teach the existence and extensively diffused energy of an almost infinite and omnipotent agent of evil, it was exceedingly natural, nay, it necessarily followed, that the credulity and superstition which had led to the supposition of an alliance between philosophers and spiritual beings should settle down into a full conviction that the Devil was the being with whom they were thus confederated. The consequence was that they were charged with witchcraft, and many fell victims to the general prejudice and abhorrence occasioned by the imputation. The influence of this state of things was soon seen: it was one of the most effectual causes of the rapid diffusion of knowledge in modern times. Philosophers and men of science became as anxious to explain and publish their discoveries as they had been in former ages to conceal and cover them with mystery. The following instances will be sufficient to illustrate the correctness of these views.
In the thirteenth century, Roger Bacon was charged with witchcraft on account of his discoveries in optics, chemistry, and astronomy; and, although he did what
I will now present a brief sketch of the most noticeable facts relating to the subject in Europe and Great Britain previous to the close of the seventeenth century. Some writers have computed that thirty thousand persons were executed for this supposed crime, within one hundred and fifty years. It will of course be in my power to mention only a few instances.
In 1484, Pope Innocent the Eighth issued a bull encouraging and requiring the arrest and punishment of persons suspected of witchcraft. From this moment, the prosecutions became frequent and the victims numerous in every country. The very next year, forty-one aged females were consigned to the flames in one nation; and, not long after, a hundred were burned by one inquisition in the devoted valleys of Piedmont; forty-eight were burned in Ravensburg in five years; and, in the year 1515, five hundred were burned at Geneva in three months! One writer declares
In 1534, Elizabeth Barton, "the Maid of Kent," was executed for witchcraft in England, together with seven men who had been confederate with her. In 1541 the Earl of Hungerford was beheaded for inquiring of a witch how long Henry VIII. would live. In 1549 it was made the duty of bishops, by Archbishop Cranmer's articles of visitation, to inquire of their clergy, whether "they know of any that use charms, sorcery, enchantments, witchcraft, soothsaying, or any like craft invented by the Devil." In 1563
The most eminent persons of the sixteenth century were believers in the popular superstition respecting the existence of compacts between Satan and human beings, and in the notions associated with it. The excellent Melancthon was an interpreter of dreams and caster of nativities. Luther was a strenuous supporter of the doctrine of witchcraft, and seems to have seriously believed that he had had frequent interviews with the arch-enemy himself, and had disputed with him on points of theology, face to face. In his "Table," he gives the following account of his intimacy with the Devil: speaking of his confinement in the Castle of Wartburg, he says, "Among other things
The following is the language addressed to Queen Elizabeth by Bishop Jewell. He was one of the most learned persons of his age, and is to this day regarded as the mighty champion of the Church of England, and of the cause of the Reformation in Great Britain. He was the terrible foe of Roman-Catholic superstition. "It may please Your Grace," says he, "to understand that witches and sorcerers within these four last years are marvellously increased within Your Grace's realm; Your Grace's subjects pine away even unto the death; their color fadeth, their flesh rotteth, their speech is benumbed, their senses are bereft. I
It is probable that Spenser, in his "Faërie Queen," has described with accuracy the witch of the sixteenth century in the following beautiful lines: --
"There, in a gloomy hollow glen, she found
A little cottage built of sticks and weedes,
In homely wise, and wald with sods around,
In which a witch did dwell in loathly weedes
And wilful want, all careless of her needes;
So choosing solitarie to abide
Far from all neighbors, that her devilish deedes
And hellish arts from people she might hide,
And hurt far off unknowne whomever she envide."
So prone were some to indulge in the contemplation of the agency of the Devil and his myrmidons, that they strained, violated, and perverted the language of Scripture to make it speak of them. Thus they insisted that the word "Philistines" meant confederates and subjects of the Devil, and accordingly interpreted the expression, "I will deliver you into the hands of the Philistines," thus, "I will deliver you into the hands of demons."
I cannot describe the extent to which the superstition we are reviewing was carried about the close of the sixteenth century in stronger language than the following, from a candid and learned French Roman
We have now arrived at the commencement of the seventeenth century, within which the prosecutions for witchcraft took place in Salem. To show the opinions of the clergy of the English Church at this time, I will quote the following curious canon, made by the convocation in 1603: --
"That no minister or ministers, without license and direction of the bishop, under his hand and seal obtained, attempt, upon any pretence whatsoever, either of possession or obsession, by fasting and prayer, to cast out any devil or devils, under pain of the imputation of imposture or cozenage, and deposition from the ministry." In the same year, licenses were actually granted, as required above, by the Bishop of Chester; and several ministers were duly authorized by him to cast out devils!
During this whole century, there were trails and executions for witchcraft in all civilized countries. More than two hundred were hanged in England, thousands were burned in Scotland, and still larger numbers in various parts of Europe.
Edward Fairfax, the poet, was one of the most accomplished men in England. He is celebrated as the translator of Tasso's "Jerusalem Delivered," in allusion to which work Collins thus speaks of him: --
"How have I sate, while piped the pensive wind,
To hear thy harp, by British Fairfax strung,
Prevailing poet, whose undoubting mind
Believed the magic wonders that he sung."
This same Fairfax prosecuted six of his neighbors for bewitching his children. The trials took place about the time the first pilgrims came to America.
In 1634, Urbain Grandier, a very learned and eminent French minister, rendered himself odious to the bigoted nuns of Loudun, by his moderation towards heretics. Secretly instigated, as has been supposed, by Cardinal Richelieu, against whom he had written a satire, they pretended to be bewitched by him, and procured his prosecution: he was tortured upon the rack until he swooned, and then was burned at the stake. In 1640, Dr. Lamb, of London, was murdered in the streets of that city by the mob, on suspicion of witchcraft. Several were hanged in England, only a few years before the proceedings commenced in Salem. Some were tried by water ordeal, and drowned in the process, in Suffolk, Essex, Cambridgeshire, and Northamptonshire, at the very time the executions were going on here; and a considerable number of capital punishments took place in various parts of Great Britain, some years after the prosecution had ceased in America.
The trials and executions in England and Scotland were attended by circumstances as painful, as barbarous, and in all respects as disgraceful, as those occurring in Salem. Every species of torture seems to
| "For ten loads of coal, to burn them | £3 | 6 | 8 |
| For a tar barrel | 0 | 14 | 0 |
| For towes | 0 | 6 | 0 |
| For hurden to be jumps for them | 3 | 10 | 0 |
| For making of them | 0 | 8 | 0 |
| For one to go to Finmouth for the Laird to sit upon their assize as judge | 0 | 6 | 0 |
| For the executioner for his pains | 8 | 14 | 0 |
| For his expenses here | 0 | 16 | 4" |
The brutalizing effects of capital punishments are clearly seen in these, as in all other instances. They gradually impart a feeling of indifference to the value of human life, or to the idea of cutting it off by the hand of violence, to all who become accustomed to the spectacle. In various ways they exercise influences upon the tone and temper of society, which cannot
Sinclair, in his work called "Satan's Invisible World Discovered," gives the following affecting declaration made by one of the confessing witches, as she was on her way to the stake: --
"Now all you that see me this day know that I am now to die as a witch by my own confession; and I free all men, especially the ministers and magistrates, of the guilt of my blood; I take it wholly upon myself, my blood be upon my own head: and, as I must make answer to the God of heaven presently, I declare I am as free of witchcraft as any child; but, being delated by a malicious woman, and put in prison under the name of a witch, disowned by my husband and friends, and seeing no ground of hope of my coming out of prison, or ever coming in credit again, through the temptation of the Devil, I made up that confession on purpose to destroy my own life, being weary of it, and choosing rather to die than live."
Sir George Mackenzie says that he went to examine some women who had confessed, and that one of them, who was a silly creature, told him, "under secresie," "that she had not confessed because she was guilty, but, being a poor creature, who wrought for her meat, and being defamed for a witch, she knew she would starve, for no person thereafter would either give her meat or lodging, and that all men would beat her, and hound dogs at her, and that therefore she
A wretch, named Matthew Hopkins, rendered himself infamously conspicuous in the prosecutions for witchcraft that took place in the counties of Essex, Sussex, Norfolk, and Huntingdon, in England, in the years 1645 and 1646. The title he assumed indicates the part he acted: it was "Witch-finder-general." He travelled from place to place; his expenses were paid; and he required, in addition, regular fees for the discovery of a witch. Besides pricking the body to find the witch-mark, he compelled the wretched and decrepit victims of his cruel practices to sit in a painful posture, on an elevated stool, with their limbs crossed; and, if they persevered in refusing to confess, he would prolong their torture, in some cases, to more than twenty-four hours. He would prevent their going to sleep, and drag them about barefoot over the rough ground, thus overcoming them with extreme weariness and pain: but his favorite method was to tie the thumb of the right hand close to the great toe of the left foot, and draw them through a river or pond; if they floated, as they would be likely to do, while their heavier limbs were thus sustained and upborne by the rope, it was considered as conclusive proof of their guilt. This monster was encouraged and sanctioned by the government; and he procured the death, in one year and in one county, of more than three times as many as suffered in Salem during the whole delusion. He
"Hath not this present Parliament
A leiger to the Devil sent,
Fully empowered to freat about
Finding revolted witches out?
And has he not within a year
Hanged threescore of them in one shire?"
The infatuated people looked upon this Hopkins with admiration and astonishment, and could only account for his success by the supposition, which, we are told, was generally entertained, that he had stolen the memorandum-book in which Satan had recorded the names of all the persons in England who were in league with him!
The most melancholy circumstance connected with the history of this creature is, that Richard Baxter and Edmund Calamy -- names dear and venerable in the estimation of all virtuous and pious men -- were deceived and deluded by him: they countenanced his conduct, followed him in his movements, and aided him in his proceedings.
At length, however, some gentlemen, shocked at the cruelty and suspicious of the integrity of Hopkins, seized him, tied his thumbs and toes together, threw him into a pond, and dragged him about to their hearts' content. They were fully satisfied with the result of the experiment. It was found that he did not sink. He stood condemned on his own principles; and thus
Among the persons whose death Hopkins procured, was a venerable, gray-headed clergyman, named Lewis. He was of the Church of England, had been the minister of a congregation for more than half a century, and was over eighty years of age. His infirm frame was subjected to the customary tests, even to the trial by water ordeal: he was compelled to walk almost incessantly for several days and nights, until, in the exhaustion of his nature, he yielded assent to a confession that was adduced against him in Court; which, however, he disowned and denied there and at all times, from the moment of release from the torments, by which it had been extorted, to his last breath. As he was about to die the death of a felon, he knew that the rites of sepulture, according to the forms of his denomination, would be denied to his remains. The aged sufferer, it is related, read his own funeral service while on the scaffold. Solemn, sublime, and affecting as are passages of this portion of the ritual of the Church, surely it was never performed under circumstances so well suited to impress with awe and tenderness as when uttered by the calumniated, oppressed, and dying old man. Baxter had been tried for sedition, on the ground that one of his publications contained a reflection upon Episcopacy, and was imprisoned for two years. It is a striking and melancholy illustration of the moral infirmity of human nature, that the author of the "Saints' Everlasting
Baxter's writings are pervaded by his belief in all sorts of supernatural things. In the "Saints' Everlasting Rest," he declares his conviction of the reality and authenticity of stories of ghosts, apparitions, haunted houses, &c. He placed full faith in a tale, current among the people of his day, of the "dispossession of the Devil out of many persons together in a room in Lancashire, at the prayer of some godly ministers." In his "Dying Thoughts," he says, "I have had many convincing proofs of witches, the contracts they have made with devils, and the power which they have received from them;" and he seems to have credited the most absurd fables ever invented on the subject by ignorance, folly, or fraud.
The case to which he refers, as one of the "dispossession of devils," may be found in a tract published in London in 1697, entitled, "The Surey Demoniac; or, an Account of Satan's strange and dreadful actings, in and about the body of Richard Dugdale, of Surey, near Whalley, in Lancashire. And how he was dispossessed by God's blessing on the Fastings and Prayers of divers Ministers and People. The matter of fact attested by the oaths of several creditable persons, before some of his Majestie's Justices of the Peace
No name in English history is regarded with more respect and admiration, by wise and virtuous men, than that of Sir Matthew Hale. His character was almost venerated by our ancestors; and it has been thought that it was the influence of his authority, more than any thing else, that prevailed upon them to pursue the course they adopted in the prosecutions at Salem. This great and good man presided, as Lord Chief Baron, at the trial of two females, -- Amy Dunny and Rose Cullendor, -- at Bury St. Edmunds, in Suffolk, in the year 1664. They were convicted and executed.
Baxter relates the following circumstance as having occurred at this trial: "A godly minister, yet living, sitting by to see one of the girls (who appeared as a witness against the prisoners) in her fits, suddenly felt a force pull one of the hooks from his breeches; and, while he looked with wonder at what was become
To give an idea of the nature of the testimony upon which the principal stress was laid by the government, I will extract the following passages from the report of the trial: "Robert Sherringham testified that the axletree of his cart, happening, in passing, to break some part of Rose Cullender's house, in her anger at it, she vehemently threatened him his horses should suffer for it; and, within a short time, all his four horses died; after which he sustained many other losses, in the sudden dying of his cattle. He was also taken with a lameness in his limbs, and so far vexed with lice of an extraordinary number and bigness, that no art could hinder the swarming of them, till he burned up two suits of apparel." -- "Margaret Arnold testified that Amy Dunny afflicted her children: they (the children), she said, would see mice running round the house, and, when they caught them and threw them into the fire, they would screech out like rats." -- "A thing like a bee flew at the face of the younger child; the child fell into a fit, and at last vomited up a two nail, with a broad head, affirming that the bee brought this nail, and forced it into her mouth." -- "She one day caught an invisible mouse, and, throwing it into the fire, it flashed like to gunpowder. None besides the child saw the mouse, but every one saw the flash!"
In this instance we perceive the influence of prejudice in perverting evidence. The circumstance that
Many persons who were present expressed the opinion, that the issue of the trial would have been favorable to the prisoners, had it not been for the following circumstance: Sir Thomas Browne, a physician, philosopher, and scholar of unrivalled celebrity at that time, happened to be upon the spot; and it was the universal wish that he should be called to the stand, and his opinion be obtained on the general subject of witchcraft. An enthusiastic contemporary admirer of Sir Thomas Browne thus describes him: "The horizon of his understanding was much larger than the hemisphere of the world: all that was visible in the heavens he comprehended so well, that few that are under them knew so much; and of the earth he had such a minute and exact geographical knowledge as if he had been by Divine Providence ordained surveyor-general of the whole terrestrial globe and its products, minerals, plants, and animals." His memory is stated to have been inferior only to that of Seneca or Scaliger; and he was reputed master of seven languages. Dr. Johnson, who has written his biography, sums up his character in the following terms: "But it is not on the praises of others, but on his
Sir Thomas Browne was considered by those of his own generation to have made great advances beyond the wisdom of his age. He claimed the character of a reformer, and gave to his principal publication the title of an "Enquiry into Vulgar Errors." So bold and free were his speculations, that he was looked upon invidiously by many as a daring innovator, and did not escape the denunciatory imputation of heresy. Nothing could be more unjust, however, than this latter charge. He was a most ardent and zealous believer in the doctrines of the Established Church. He declares "that he assumes the honorable style of a Christian," not because "it is the religion of his country," but because, "having in his riper years and confirmed judgment seen and examined all, he finds himself obliged, by the principles of grace and the law of his own reason, to embrace no other name but this." He exults and "blesses himself, that he lived not in the days of miracles, when faith had been thrust upon him, but enjoys that greater blessing pronounced to all that believed, and saw not:" nay, he goes so far as to say, that they only had the advantage "of a bold and noble faith, who lived before the
This prodigy of learning and philosophy went into Court, took the stand, and declared his opinion in favor of the reality of witchcraft, entered into a particular discussion of the subject before the jury, threw the whole weight of his great name into the wavering scales of justice, and the poor women were convicted. The authority of Sir Thomas Browne, added to the other evidence, perplexed Sir Matthew Hale. A reporter of the trial says, "that it made this great and good man doubtful; but he was in such fears, and proceeded with such caution, that he would not so much as sum up the evidence, but left it to the jury with prayers, `that the great God of heaven would direct their hearts in that weighty matter."'
The result of this important trial established decisively the interpretation of English law; and the printed report of it was used as an authoritative textbook in the Court at Salem.
The celebrated Robert Boyle flourished in the latter half of the seventeenth century. He is allowed by all to have done much towards the introduction of an improved philosophy, and the promotion of experimental science. But he could not entirely shake off the superstition of his age.
A small city in Burgundy, called Mascon, was
The subject of demonology, in all its forms and phases, embracing witchcraft, held a more commanding place throughout Europe, in the literature of the centuries immediately preceding the eighteenth, than any other. Works of the highest pretension, elaborate, learned, voluminous, and exhausting, were published,
Raphael De La Torre and Adam Tanner published treatises establishing the right and duty of ecclesiastical tribunals to punish all who practised or dealt with the arts of demonology. In 1484, Sprenger came out with his famous book, "Malleus Maleficarum;" or, the "Hammer of Witches." Paul Layman, in 1629, issued an elaborate work on "Judicial Processes against Sorcerers and Witches." The following is the title of a bulky volume of some seven hundred pages: "Demonology, or Natural Magic or demoniacal, lawful and unlawful, also open or secret, by the intervention and invocation of a Demon," published in 1612. It consists of four books, treating of the crime of witchcraft, and its punishment in the ordinary tribunals and the Inquisitorial office. Its author was Don Francisco Torreblanca Villalpando, of Cordova, Advocate Royal in the courts of Grenada. It was republished in 1623, by command of Philip III. of Spain, on the recommendation of the Fiscal General, and with the sanction of the Royal Council and the Holy Inquisition. This work may be considered as establishing and defining the doctrines, in reference to witchcraft, prevailing in all Catholic countries. It was indorsed by royal, judicial, academical, and ecclesiastical approval; is replete with extraordinary erudition, arranged in the most scientific form, embracing
But perhaps the writer of the greatest influence on this subject in England and America, during the whole of the seventeenth century, was William Perkins, "the learned, pious, and painful preacher of God's Word, at St. Andrew's, in Cambridge," where he died, in 1602, aged forty-four years. He was quite a voluminous author; and many of his works were translated into French, Dutch, Italian, and Spanish. Fuller, in "The Holy State," selects him as the impersonation of the qualities requisite to "the Faithful Minister." In his glowing eulogium upon his learning and talents, he says: --
"He would pronounce the word damne with such an emphasis as left a doleful echo in his auditors' ears a good while after. And, when catechist of Christ's College, in expounding the Commandments, applied them so home, -- able almost to make his hearers' hearts fall down, and hairs to stand upright. But, in his older age, he altered his voice, and remitted much of his former rigidness, often professing that to preach mercy was that proper office of the ministers of the gospel." -- "Our Perkins brought the schools into the pulpit, and, unshelling their controversies out of their hard school, made thereof plain and wholesome meat for his people;
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for he had a capacious head, with angles winding, and roomy enough to lodge all controversial intricacies." -- "He had a rare felicity in speedy reading of books; so that, as it were, riding post through an author, he took strict notice of all passages. Perusing books so speedily, one would think he read nothing; so accurately, one would think he read all."
An octavo volume, written by this great scholar and divine, was published at Cambridge in England, under the title, "Discourse of the Damned Art of Witchcraft." It went through several editions, and had a wide and permanent circulation.
This work, the character of which is sufficiently indicated in its emphatic title, was the great authority on the subject with our fathers; and Mr. Parris had a copy of it in his possession when the proceedings in reference to witchcraft began at Salem Village.
John Gaule published an octavo volume in London, in 1646, entitled, "Select Cases of Conscience concerning Witches and Witchcraft." He is one of the most exact writers on the subject, and arranges witches in the following classes: "1. The diviner, gypsy, or fortune-telling witch; 2. The astrologian, star-gazing, planetary, prognosticating witch; 3. The chanting, canting, or calculating witch, who works by signs and numbers; 4. The venefical, or poisoning witch; 5. The exorcist, or conjuring witch; 6. The gastronomic witch; 7. The magical, speculative, sciential, or arted witch; 8. The necromancer."
Besides innumerable writers of this class, who spread out the scholastic learning on the subject,
"It is possible for the soul to arise to such a height, and become so divine, that no witchcraft or evil demons can have any power upon the body. When the bodily life is too far invigorated and awakened, and draws the intellect, the flower and summity of the soul, into a conspiration with it, then are we subject and obnoxious to magical assaults. For magic or sorcery, being founded only in this lower or mundane spirit, he that makes it his business to be freed and released from all its blandishments and flattering devocations, and endeavors wholly to withdraw himself from the love of corporeity and too near a sympathy with the frail flesh, he, by it, enkindles such a divine principle as lifts him above the fate of this inferior world, and adorns his mind with such an awful majesty that beats back all enchantments, and makes the infernal fiends tremble at his presence, hating those vigorous beams of light which are so contrary and repugnant to their dark natures."
The mind of this beautiful writer found encouragement and security in the midst of the diabolical spirits,
"For there is a chain of government that runs down from God, the Supreme Monarch, whose bright and piercing eyes look through all that he has made, to the lowest degree of the creation; and there are presidential angels of empires and kingdoms, and such as under them have the tutelage of private families; and, lastly, every man's particular guardian genius. Nor is the inanimate or material world left to blind chance or fortune; but there are, likewise, mighty and potent spirits, to whom is committed the guidance and care of the fluctuating and uncertain motions of it, and by their ministry, fire and vapor, storms and tempests, snow and hail, heat and cold, are all kept within such bounds and limits as are most serviceable to the ends of Providence. They take care of the variety of seasons, and superintend the tillage and fruits of the earth; upon which account, Origen calls them invisible husbandmen. So that, all affairs and things being under the inspection and government of these incorporeal beings, the power of the dark kingdom and its agents is under a strict confinement and restraint; and they cannot bring a general mischief upon the world without a special permission of a superior Providence."
Spenser has the same imagery and sentiment: --
"How oft do they their silver bowers leave,
To come to succor us, that succor want?
How oft do they with golden pinions cleave
The flitting skies, like flying pursuivant,
Against foul fiends to aid us militant?
They for us fight, they watch and duly ward,
And their bright squadrons round about us plant,
And all for love and nothing for reward:
Oh! why should heavenly God to man have such regard?"
While there can be no doubt that the superstitious opinions we have been reviewing were diffused generally among the great body of the people of all ranks and conditions, it would be unjust to truth not to mention that there were some persons who looked upon them as empty fables and vain imaginations. Error has never yet made a complete and universal conquest. In the darkest ages and most benighted regions, it has been found impossible utterly to extinguish the light of reason. There always have been some in whose souls the torch of truth has been kept burning with vestal watchfulness: we can discern its glimmer here and there through the deepest night that has yet settled upon the earth. In the midst of the most extravagant superstition, there have been individuals who have disowned the popular belief, and considered it a mark of wisdom and true philosophy to discard the idle fancies and absurd schemes of faith that possessed the minds of the great mass of their contemporaries. This was the case with Horace, as appears from lines thus quite freely but effectively translated: --
"These dreams and terrors magical,
These miracles and witches,
Night-walking spirites or Thessal bugs,
Esteeme them not two rushes."
The intellect of Seneca also rose above the reach of the popular credulity with respect to the agency of supernatural beings and the efficacy of mysterious charms.
If we could but obtain access to the secret thoughts
Henry Cornelius Agrippa, who was born in the latter part of the fifteenth century, was, perhaps, the greatest philosopher and scholar of his period. In early life, he was very much devoted to the science of magic, and was a strenuous supporter of demonology and witchcraft. In the course of his studies and meditations, he was led to a change of views on these subjects, and did all that he could to warn others from putting confidence in such vain, frivolous, and absurd superstitions as then possessed the world. The consequence was, that he was denounced and prosecuted as a conjurer, and charged with having written against magic and witchcraft, in order the more securely to shelter himself from the suspicion of practising them. As an instance of the calumnies that were heaped upon him, I would mention that Paulus Jovius asserted that "Cornelius Agrippa went always accompanied with an evil spirit in the similitude of a black dog;" and that, when the time of his death drew near, "he took off the enchanted collar from the dog's neck, and sent him away with these terms, `Get thee hence, thou cursed beast, which hast utterly destroyed me:' neither was the dog ever seen after." Butler, in his "Hudibras," has not neglected
"Agrippa kept a Stygian pug
I' th' garb and habit of a dog,
That was his tutor; and the cur
Read to th' occult philosopher."
John Wierus wrote an elaborate, learned, and judicious book, in which he treated at large of magic, sorcery, and witchcraft, and did all that scholarship, talent, and philosophy could do to undermine and subvert the whole system of the prevailing popular superstition. But he fared no better than his predecessor, patron, and master, Agrippa; for, like him, he was accused of having attempted to persuade the world that there was no reality in supernatural charms and diabolical confederacies, in order that he might devote himself to them without suspicion or molestation, and was borne down by the bigotry and fanaticism of his times.
King James merely gave utterance to the general sentiment, and pronounced the verdict of popular opinion, in the following extract from the preface to his "Demonologie:" "Wierus, a German physician, sets out a public apologie for all these crafts-folkes, whereby, procuring for them impunitie, he plainly bewrays himself to have been of that profession."
In 1584, a quarto volume was published in London, the work of Reginald Scott, a learned English gentleman, whose title sufficiently indicates its import, "The Discovery of Witchcraft, wherein the lewde dealing of
In 1599, Samuel Harsnett, Archbishop of York, wrote a work, published in London, to expose certain persons who pretended to have the power of casting out devils, and detecting their "deceitful trade." This writer was among the first to bring the power of bold satire and open denunciation to bear against the superstitions of demonology. He thus describes the motives and the methods of such impostors: --
"Out of these," saith he, "is shaped us the true idea of a witch, -- an old, weather-beaten crone, having her chin and her knees meeting for age, walking like a bow, leaning on a staff; hollow-eyed, untoothed, furrowed on her face, having her limbs trembling with the palsy, going mumbling in the streets; one that hath forgotten her Pater-noster, and yet hath a shrewd tongue to call a drab a drab. If she hath learned of an old wife, in a chimney-end, Pax, Max, Fax, for a spell, or can say Sir John Grantham's curse for the miller's eels, `All ye that have stolen the miller's eels, Laudate dominum de coelis: and all they that have consented thereto, Benedicamus domino:' why then, beware! look about
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you, my neighbors. If any of you have a sheep sick of the giddies, or a hog of the mumps, or a horse of the staggers, or a knavish boy of the school, or an idle girl of the wheel, or a young drab of the sullens, and hath not fat enough for her porridge, or butter enough for her bread, and she hath a little help of the epilepsy or cramp, to teach her to roll her eyes, wry her mouth, gnash her teeth, startle with her body, hold her arms and hands stiff, &c.; and then, when an old Mother Nobs hath by chance called her an idle young housewife, or bid the Devil scratch her, then no doubt but Mother Nobs is the witch, and the young girl is owl blasted, &c. They that have their brains baited and their fancies distempered with the imaginations and apprehensions of witches, conjurers, and fairies, and all that lymphatic chimera, I find to be marshalled in one of these five ranks: children, fools, women, cowards, sick or black melancholic discomposed wits."
In 1669, a work was published in London with the following title: "The Question of Witchcraft Debated; or, a Discourse against their Opinions that affirm Witches." It is a work of great merit, and would do honor to a scholar and logician of the present day. The author was John Wagstaffe, of Oxford University: he is described as a crooked, shrivelled, little man, of a most despicable appearance. This circumstance, together with his writings against the popular belief in witchcraft, led his academical associates to accuse him, some of them in sport, but others with grave suspicion, of being a wizard. Wood, the historian of Oxford, says that "he died in a manner distracted, occasioned by a deep conceit of his own parts, and by a continual
Dr. Balthasar Bekker, of Amsterdam, who was equally eminent in astronomy, philosophy, and theology, published in 1691 a learned and powerful work, called "The World Bewitched," in which he openly assailed the doctrines of witchcraft and of the Devil, and anticipated many of the views and arguments presented in Farmer's excellent publications. As a reward for his exertions to enlighten his fellow-creatures, he was turned out of the ministry, and assaulted by nearly all the writers of his age.
Dr. Bekker was one of the ablest and boldest writers of his day, and did much to advance the cause of natural science, scriptural interpretation, and the principles
While Bekker, and the other writers of his class, endeavored to overthrow the superstitious practices and fancies then prevalent respecting demonology and communications with spiritual beings, they so far acceded to the popular theology as to maintain the doctrine of the personality of the Devil. They believed in the existence of the arch-fiend, but denied his agency in human affairs. They held that he was kept confined "to bottomless perdition, there to dwell --
"In adamantine chains and penal fire."
Sir Robert Filmer, in 1680, published "An Advertisement to the jurymen of England, touching Witches," in which he criticised and condemned many of the opinions and methods then countenanced on the subject.
But Bekker, Thomasius, and Filmer appeared too late to operate upon the prevalent opinions of Europe or America prior to the witchcraft delusion of 1692. The productions of the other writers, in the same direction, to whom I have referred, probably had a very limited circulation, and made at the time but little impression. Error is seldom overthrown by mere reasoning. It yields only to the logic of events. No power of learning or wit could have rooted the witchcraft superstitions out of the minds of men. Nothing short of a demonstration of their deformities, follies, and horrors, such as here was held up to the view of the world, could have given their death-blow. This was the final cause of Salem Witchcraft, and makes it one of the great landmarks in the world's history.
A full and just view of the position and obligations of the persons who took part in the transactions at Salem requires a previous knowledge of the principles and the state of the law, as it was then in force and understood by the courts, and all concerned in judicial proceedings. Although the ancients did not regard pretended intercourse between magicians and enchanters and spiritual beings as necessarily or always criminal, we find that they enacted laws against the abuse of the power supposed to result from the connection. The old Roman code of the Twelve Tables contained the following prohibition: "That they should not bewitch the fruits of the earth, nor use any charms to draw their neighbor's corn into their own fields." There were several special edicts on the subject during
Dr. Turner, in his history of the Anglo-Saxons, says that they had laws against sorcerers and witches, but that they did not punish them with death. There was an English statute against witchcraft, in the reign of Henry VIII., and another in that of Elizabeth.
Up to this time, however, the legislation of parliament on the subject was merciful and judicious: for it did not attach to the guilt of witchcraft the punishment of death, unless it had been used to destroy life: that is, unless it had become murder.
On the demise of Elizabeth, James of Scotland ascended the throne. His pedantie and eccentric character is well known. He had an early and decided inclination towards abstruse or mysterious speculations. Before he had reached his twentieth year, he undertook to accomplish what only the most sanguine and profound theologians have ever dared to attempt: he expounded the Book of Revelation. When he was about twenty-five years of age, he published a work on the "Doctrine of Devils and Witchcraft." Not long after, he succeeded to the British crown. It may easily be imagined that the subject of demonology
The parliament, actuated by a base desire to compliment the vain and superstitious king, enacted a new and much more severe statute against witchcraft, in the very first year of his reign. It was under this law that so many persons here and in England were deprived of their lives. The blood of hundreds of innocent persons was thus unrighteously shed. It was a fearful price which these servile lawgivers paid for the favor of their prince.
But this was not the only mischief brought about by courtly deference to the prejudices of King James. It was under his direction that our present translation of the Scriptures was made. To please His Royal Majesty, and to strengthen the arguments in his work on demonology, the word "witch" was used to represent expressions in the original Hebrew, that conveyed an entirely different idea; and it was freely inserted in the headings of the chapters.* A person having "a familiar spirit" was a favorite description of a witch in the king's book. The translators,
While the law of the land required the capital punishment of witches, no blame ought to be attached to judges and jurors for discharging their respective duties in carrying it into execution. It will not do for us to assert, that they ought to have refused, let the consequences to themselves have been what they would, to sanction and give effect to such inhuman and unreasonable enactments. We cannot consistently take this ground; for there is nothing more certain than that, with their notions, our ancestors had at least as
If we adopt another line of argument, and say that it is necessary to punish some particular crimes with
Shakspeare, in the description which he puts into the mouth of Macbeth of the supernatural energy of witchcraft, does not surpass, if he does justice to, the prevailing belief on the subject: --
"I conjure you, by that which you profess,
(Howe'er you came to know it) answer me, --
Though you untie the winds, and let them fight
Against the churches; though the yesty waves
Confound and swallow navigation up;
Though bladed corn be lodged, and trees blown down;
Though castles topple on their warders' heads;
Though palaces and pyramids do slope
Their heads to their foundations; though the treasure
Of nature's germins tumble all together,
Even till destruction sicken, -- answer me
To what I ask you."
There was indeed an almost infinite power to do mischief associated with a disposition to do it. No human strength could strip the witch of these mighty energies while she lived; nothing but death could destroy them. There was, as our ancestors considered, incontestable evidence, that she had put them forth to the injury, loss, and perhaps death, of others.
Can it be wondered at, that, under such circumstances, the law connecting capital punishment with the guilt of witchcraft was resorted to as the only means to protect society, and warn others from entering into the dark, wicked, and malignant compact?
It is not probable that even King James's Parliament would have been willing to go to the length of Selden in his "Table-Talk," who takes this ground in defence of the capital punishment of witches. "The law against witches does not prove there be any, but it punishes the malice of those people that use such means to take away men's lives. If one should profess, that, by turning his hat thrice and crying `Buzz,' he could take away a man's life (though in truth he could do no such thing), yet this were a just law made by the State, that whoever should turn his hat thrice and cry `Buzz,' with an intention to take away a man's life, shall be put to death."
There are other considerations that deserve to be weighed before a final judgment should be made up respecting the conduct of our fathers in the witchcraft delusion. Among these is the condition of physical science in their day. But little knowledge of the
This remarkable tardiness in the progress of physical science for some time after the era of the revival of learning is to be accounted for by referring to the erroneous methods of reasoning and observation then prevalent in the world. A false logic was adopted in the schools of learning and philosophy. The great instrument for the discovery and investigation of truth was the syllogism, the most absurd contrivance of the human mind; an argumentative process whose conclusion is contained in the premises; a method of proof, in the first step of which the matter to be proved is taken for granted.* In a word, the whole system of philosophy was made up of hypotheses, and
It is true, that, in the earlier part of the seventeenth century, Lord Bacon made his sublime discoveries in the department of physical science. By disclosing the true method of investigation and reasoning on such subjects, he may be said to have found, or rather to have invented, the key that unlocked the hitherto unopened halls of nature. He introduced man to the secret chambers of the universe, and placed in his hand the thread by which he has been conducted to the magnificent results of modern science, and will undoubtedly be led on to results still more magnificent in times to come. But it was not for human nature to pass in a moment from darkness to light. The transition was slow and gradual: a long twilight intervened before the sun shed its clear and full radiance upon the world.
The great discoverer himself refused to admit, or was unable to discern, some of the truths his system had revealed. Bacon was numbered among the opponents of the Copernican or true system of astronomy to the day of his death; so also was Sir Thomas Browne, the great philosopher already described, and who flourished during the latter half of the same century. Indeed, it may be said, that, at the time of the witchcraft delusion, the ancient empire of darkness which had oppressed and crushed the world of science had hardly been shaken. The great and triumphant progress of modern discovery had scarcely begun.
I shall now proceed to illustrate these views of the state of science in the world at that time by presenting
In the year 1646, a new ship, containing a valuable cargo, and having several distinguished persons on board as passengers, put to sea from New Haven in the month of January, bound to England. The vessels that came over the ensuing spring brought no tidings of her arrival in the mother-country. The pious colonists were earnest and instant in their prayers that intelligence might be received of the missing vessel. In the month of June, 1648, "a great thunder-storm arose out of the north-west; after which (the hemisphere being serene), about an hour before sunset, a ship of like dimensions with the aforesaid, with her canvas and colors abroad (although
The results of modern science enable us to explain the mysterious appearance. It is probable that some Dutch vessel, proceeding slowly, quietly, and unconsciously on her voyage from Amsterdam to the New Netherlands, happened at the time to be passing through the Sound. At the moment the apparition was seen in the sky, she was so near, that her reflected image was painted or delineated, to the eyes of the
The optical illusions that present themselves on the sea-shore, by which distant objects are raised to view, the opposite capes and islands made to loom up, lifted above the line of the apparent circumference of the earth, and thrown into every variety of shape which the imagination can conceive, are among the most beautiful phenomena of nature; and they impress the mind with the idea of enchantment and mystery, more perhaps than any others: but they have received a complete solution from modern discovery.
It should be observed, that the optical principles which explain these phenomena have recently afforded a foundation for the science, or rather art, of nauscopy; and there are persons in some places, -- in the Isle of France, as I have been told, -- whose calling and profession is to ascertain and predict the approach of vessels, by their reflection in the atmosphere and on the clouds, long before they are visible to the eye, or through the glass.
The following opinion prevailed at the time of our narrative. The discoveries in electricity, itself a recent science, have rendered it impossible for us to contemplate it without ridicule. But it was the sober
Every thing that was strange or remarkable -- every thing at all out of the usual course, every thing that was not clear and plain -- was attributed to supernatural interposition. Indeed, our fathers lived, as they thought, continually in the midst of miracles; and felt themselves surrounded, at all times, in all scenes, with innumerable invisible beings. The beautiful verse of Milton describes their faith: --
"Millions of spiritual creatures walk the earth
Unseen, both when we wake and when we sleep."
What was to him, however, a momentary vision of the imagination, was to them like a perpetual perception of the senses: it was a practical belief, an everyday common sentiment, an all-pervading feeling. But these supernatural beings very frequently were believed to have become visible to our superstitious ancestors. The instances, indeed, were not rare, of individuals having seen the Devil himself with their mortal eyes. They may well be brought to notice, as illustrating the ideas which then prevailed, and had an immediate, practical effect on the conduct of men, in reference to the power, presence, and action of the Devil in human affairs. This, in fact, is necessary, that we may understand the narrative we are preparing to contemplate of transactions based wholly on those ideas.
The following passage is extracted from a letter written to Increase Mather by the Rev. John Higginson: --
"The godly Mr. Sharp, who was ruling elder of the church of Salem almost thirty years after, related it of himself, that, being bred up to learning till he was eighteen years old, and then taken off, and put to be an apprentice to a draper in London, he yet notwithstanding continued a strong inclination and eager affection to books, with a curiosity of hearkening after and reading of the strangest and oddest books he could get, spending much of his time that way to the neglect of his business. At one time, there came a man into the shop, and brought a book with him, and said to him, `Here is a book for you, keep this till I call for it again;' and so went away. Mr. Sharp, after his wonted bookish manner, was eagerly affected to look into that book, and read it, which he did: but, as he read in it, he was seized on by a strange kind of horror, both of body and mind, the hair of his head standing up; and, finding these effects several times, he acquainted his master with it, who, observing the same effects, they concluded it was a conjuring book, and resolved to burn it, which they did. He that brought it in the shape of a man never coming to call for it, they concluded it was the Devil. He, taking this as a solemn warning from God to take heed what books he read, was much taken off from his former bookishness; confining himself to reading the Bible, and other known good books of divinity, which were profitable to his soul."
Kircher relates the following anecdote, with a full belief of its truth: He had a friend who was zealously and perseveringly devoted to the study of alchemy.
Baxter has recorded a curious interview between Satan and Mr. White, of Dorchester, assessor to the Westminster Assembly: --
"The Devil, in a light night, stood by his bedside. The assessor looked a while, whether he would say or do any thing, and then said, `If thou hast nothing to do, I have;' and so turned himself to sleep." Dr. Hibbert is of opinion, that the Rev. Mr. White treated his satanic majesty, on this occasion, with "a cool contempt, to which he had not often been accustomed."
Indeed, there is nothing more curious or instructive, in the history of that period, than the light which it sheds upon the influence of the belief of the personal existence and operations of the Devil, when that belief is carried out fully into its practical effects. The Christian doctrine had relapsed into a system almost identical with Manicheism. Wierus thus describes
Cotton Mather, in one of his sermons, carries home this peculiar belief to the consciences of his hearers, in a manner that could not have failed to quicken and startle the most dull and drowsy among them.
"No place," says he, "that I know of, has got such a spell upon it as will always keep the Devil out. The meeting-house, wherein we assemble for the worship of God, is filled with many holy people and many holy concerns continually; but, if our eyes were so refined as the servant of the prophet had his of old, I suppose we should now see a throng of devils in this very place. The apostle has intimated that angels come in among us: there are angels, it seems, that hark how I preach, and how you hear, at this hour. And our own sad experience is enough to intimate that the devils are likewise rendezvousing here. It is reported in Job i. 5, `When the sons of God came to present themselves before the Lord, Satan came also among them.' When we are in our church assemblies, oh, how many devils, do you imagine, crowd in among us! There is a devil that rocks one to sleep. There is a devil that makes another to be thinking of, he scarcely knows what himself. And there is a devil that makes another to be pleasing himself with wanton and wicked speculations. It is also possible, that we have our closets or our studies gloriously perfumed with devotions every day; but, alas! can we shut the Devil out of them? No: let us go where we will, we shall still find a devil nigh unto us. Only when we come to heaven, we shall be out of his reach for ever."
It is very remarkable, that such a train of thought as this did not suggest to the mind of Dr. Mather the true doctrine of the Bible respecting the Devil. One would have supposed, that, in carrying out the mode of speaking of him as a person to this extent, it would have occurred to him, that it might be that the scriptural expressions of a similar kind were also mere personifications of moral and abstract ideas. In describing the inattention, irreverence, and unholy reflections of his hearers as the operations of the Devil, it is wonderful that his eyes were not opened to discern the import of our Saviour's interpretation of the Parable of the Tares, in which he declares, that he understands by the Devil whatever obstructs the growth of virtue and piety in the soul, the causes that efface good impressions and give a wrong inclination to the thoughts and affections, such as "the cares of this world" or "the deceitfulness of riches." By these are the tares planted, and by these is their growth promoted. "The enemy that sowed them is the Devil."
Satan was regarded as the foe and opposer of all improvement in knowledge and civilization. The same writer thus quaintly expresses this opinion: He "has hindered mankind, for many ages, from hitting those useful inventions which yet were so obvious and facile that it is everybody's wonder that they were not sooner hit upon. The bemisted world must jog on for thousands of years without the knowledge of the loadstone, till a Neapolitan stumbled upon it about three hundred years ago. Nor must the world be blessed with
Without a knowledge of this sentiment, the witchcraft delusion of our fathers cannot be understood. They were under an impression, that the Devil, having failed to prevent the progress of knowledge in Europe, had abandoned his efforts to obstruct it effectually there; had withdrawn into the American wilderness, intending here to make a final stand; and had resolved to retain an undiminished empire over the whole continent and his pagan allies, the native inhabitants. Our fathers accounted for the extraordinary descent and incursions of the Evil One among them, in 1692, on the supposition that it was a desperate effort to prevent them from bringing civilization and Christianity within his favorite retreat; and their souls were fired with the glorious thought, that, by carrying on the war with vigor against him and his confederates, the witches, they would become chosen and honored
That this opinion was not merely a conceit of their vanity, or an overweening estimate of their local importance, but a calm, deliberate conviction entertained by others as well as themselves, can be shown by abundant evidence from the literature of that period. I will quote a single illustration of the form in which this thought occupied their minds. The subject is worthy of being thoroughly appreciated, as it affords the key that opens to view the motives and sentiments which gave the mighty impetus to the witchcraft prosecution here in New England.
Joseph Mede, B.D., Fellow of Christ's College, in Cambridge, England, died in 1638, at the age of fifty years. He was perhaps, all things considered, the most profound scholar of his times. His writings give evidence of a brilliant genius and an enlightened spirit. They were held in the highest esteem by his contemporaries of all denominations, and in all parts of Europe. He was a Churchman; but had, to a remarkable degree, the confidence of nonconformists. He entertained, as will appear by what follows, in the boldest form, the then prevalent opinions concerning diabolical agency and influence; but, at the same time, was singularly free from some of the worst traits of superstition and bigotry. His intimacy with the learned Dr. William Ames, and the general tone and tendency of his writings, naturally made him an
In a letter dated March 2, 1634, Twiss writes thus: --
"Now, I beseech you, let me know what your opinion is of our English plantations in the New World. Heretofore, I have wondered in my thoughts at the providence of God concerning that world; not discovered till this Old World of ours is almost at an end; and then no footsteps found of the knowledge of the true God, much less of Christ; and then considering our English plantations of late, and the opinion of many grave divines concerning the gospel's fleeting westward. Sometimes I have had such thoughts, Why may not that be the place of the New Jerusalem? But you have handsomely and fully cleared me from such odd conceits. But what, I pray? Shall our English there degenerate, and join themselves with Gog and Magog? We have heard lately divers ways, that our people there have no hope of the conversion of the natives. And, the very week after I received your last letter, I saw a letter, written from New
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England, discoursing of an impossibility of subsisting there; and seems to prefer the confession of God's truth in any condition here in Old England, rather than run over to enjoy their liberty there; yea, and that the gospel is like to be more dear in New England than in Old. And, lastly, unless they be exceeding careful, and God wonderfully merciful, they are like to lose that life and zeal for God and his truth in New England which they enjoyed in Old; as whereof they have already woful experience, and many there feel it to their smart."
Mr. Mede's answer was as follows: --
"Concerning our plantations in the American world, I wish them as well as anybody; though I differ from them far, both in other things, and on the grounds they go upon. And though there be but little hope of the general conversion of those natives or any considerable part of that continent, yet I suppose it may be a work pleasing to Almighty God and our blessed Saviour to affront the Devil with the sound of the gospel and the cross of Christ, in those places where he had thought to have reigned securely, and out of the din thereof; and, though we make no Christians there, yet to bring some thither to disturb and vex him, where he reigned without check.
"For that I may reveal my conceit further, though perhaps I cannot prove it, yet I think thus, -- that those countries were first inhabited since our Saviour and his apostles' times, and not before; yea, perhaps, some ages after, there being no signs or footsteps found among them, or any monuments of older habitation, as there is with us.
"That the Devil, being impatient of the sound of the gospel and cross of Christ, in every part of this Old World,
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so that he could in no place be quiet for it; and foreseeing that he was like to lose all here; so he thought to provide himself of a seed over which he might reign securely, and in a placeubi nec Pelopidarum facta neque nomen audiret. That, accordingly, he drew a colony out of some of those barbarous nations dwelling upon the Northern Ocean (whither the sound of Christ had not yet come), and promising them by some oracle to show them a country far better than their own (which he might soon do), pleasant and large, where never man yet inhabited; he conducted them over those desert lands and islands (of which there are many in that sea) by the way of the north into America, which none would ever have gone, had they not first been assured there was a passage that way into a more desirable country. Namely, as when the world apostatized from the worship of the true God, God called Abraham out of Chaldee into the land of Canaan, of him to raise a seed to preserve a light unto his name: so the Devil, when he saw the world apostatizing from him, laid the foundations of a new kingdom, by deducting this colony from the north into America, where they have increased since into an innumerable multitude. And where did the Devil ever reign more abso lutely, and without control, since mankind first fell under his clutches? "And here it is to be noted, that the story of the Mexican kingdom (which was not founded above four hundred years before ours came thither) relates, out of their own memorials and traditions, that they came to that place from the north, whence their god, Vitziliputzli, led them, going in an ark before them: and, after divers years' travel and many stations (like enough after some generations), they came to the place which the sign he had given them at
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their first setting-forth pointed out; where they were to finish their travels, build themselves a city, and their god a temple, which is the place where Mexico was built. Now, if the Devil were God's ape in this, why might he not be likewise in bringing the first colony of men into that world out of ours? namely, by oracle, as God did Abraham out of Chaldee, whereto I before resembled it."But see the hand of Divine Providence. When the offspring of these runagates from the sound of Christ's gospel had now replenished that other world, and began to flourish in those two kingdoms of Peru and Mexico, Christ our Lord sends his mastives, the Spaniards, to hunt them out, and worry them; which they did in so hideous a manner, as the like thereunto scarce ever was done since the sons of Noah came out of the ark. What an affront to the Devil was this, where he had thought to have reigned securely, and been for ever concealed from the knowledge of the followers of Christ!
"Yet the Devil perhaps is less grieved for the loss of his servants by the destroying of them, than he would be to lose them by the saving of them; by which latter way, I doubt the Spaniards have despoiled him but of a few. What, then, if Christ our Lord will give him his second affront with better Christians, which may be more grievous to him than the former? And, if Christ shall set him up a light in this manner to dazzle and torment the Devil at his own home, I hope they (viz., the Americans) shall not so far degenerate (not all of them) as to come into that army of Gog and Magog against the kingdom of Christ, but be translated thither before the Devil be loosed; if not, presently after his tying up."
Dr. Twiss, in a reply to the above, dated April 6, 1635, thanks Mede for his letter, which he says he read "with recreation and delight;" and, particularly in reference to the "peopling of the New World," he affirms that there is "more in this letter of yours than formerly I have been acquainted with. Your conceit thereabouts, if I have any judgment, is grave and ponderous."
This correspondence, while it serves as a specimen of the style of Mede, is a remarkable instance of the power of a sagacious intellect to penetrate through the darkness of theoretical and fanciful errors, and behold the truth that lies behind and beyond. The whole superstructure of the Devil, his oracles, and his schemes of policy and dominion, covers, in this brief familiar epistle, what is, I suppose, the theory most accredited at this day of the origin and traduction of the aboriginal races of America, proceeding from the nearest portions of the ancient continent on the North, and advancing down over the vast spaces towards Central and South America. The letter also foreshadows the decisive conflict which is here to be waged between the elements of freedom and slavery, between social and political systems that will rescue and exalt humanity, and those which depress and degrade it. In the phraseology of that age, it was to be determined whether -- the Old World, in the language of Twiss, "being almost at an end" -- a "light" should be "set up" here to usher in the "kingdom of Christ,"
* For a thorough discussion of the several Hebrew words that relate to Divination and Magic, see Wierus de Præstigiis, L. 2, c. 1.
* * The syllogism was originally designed to serve as a method of determining the arrangement and classification of truth already shown; and, when employed for this purpose, was of great value and excellence. It was its perverted application to the discovery of truth which rendered utterly worthless so large a part of the learning and philosophy of the middle ages. The reader will perceive, that it is to the syllogism, as thus misapplied and misunderstood by the schoolmen, not as designed and used by Aristotle, that the remarks in the text are intended to apply.
* The manner in which Dr. Mather brings forward this affair shows how loose and inaccurate he was in his description of events. It also illustrates the tendency of the times to exaggerate, or to paint in the highest colors, whatever was susceptible of being represented as miraculous. There is no reason, however, to doubt that the facts took place substantially as described in the text. The reader is referred, on this on all points connected with our early history, to Mr. Savage's instructive, elaborate, and entertaining edition of Winthrop "New England."
* It is much to be regretted, that Farmer, after having written with such admirable success upon the temptation, the demoniacs, miracles, and the worship of human spirits, did not live to accomplish his original design, by giving the world a complete discussion and elucidation of the Scripture doctrine of the Devil.
Our fathers were justified in feeling that this was the sense of their responsibility entertained by all learned men and true Christians in the Old World; and they were ready to meet and discharge it faithfully and manfully. They were told, and they believed, that it had fallen to their lot to be the champions of the cross of Christ against the power of the Devil. They felt, as I have said, that they were fighting him in his last stronghold, and they were determined to "tie him up" for ever.
This is the true and just explanation of their general policy of administration, in other matters, as well as in the witchcraft prosecutions.
The conclusion to which we are brought, by a review of the seventeenth century up to the period when the prosecutions took place here, is, that the witchcraft delusion pervaded the whole civilized world and every profession and department of society. It received the sanction of all the learned and distinguished English judges who flourished within the century, from Sir Edward Coke to Sir Matthew Hale. It was countenanced by the greatest philosophers and physicians, and was embraced by men of the highest genius and accomplishments, even by Lord Bacon himself. It was established by the convocation of bishops, and preached by the clergy. Dr. Henry More, of Christ's College, Cambridge, in addition to his admirable poetical and philosophical works, wrote volumes to defend it. It
The works on demonology, the legal proceedings in prosecutions, and the phraseology of the people, gave more or less definite form to certain prominent points which may be summarily noticed. Several terms and expressions were employed to characterize persons supposed to be conversant with supernatural and magic art; such as diviner, enchanter, charmer, conjurer, necromancer, fortune-teller, soothsayer, augur, and sorcerer. These words are sometimes used as more or less synonymous, although, strictly speaking, they have meanings quite distinct. But none of them convey the idea attached to the name of witch. It was sometimes especially used to signify a female, while wizard was exclusively applied to a male. The distinction was not, however, often attempted to be made; the former title being prevailingly applied to either sex. A witch was regarded as a person who had made an actual, deliberate, formal compact with Satan, by which it was agreed that she should become his faithful subject, and do all in her power to aid him in his rebellion against God and his warfare against the gospel and church of Christ; and, in consideration of such allegiance and service, Satan, on his part, agreed to exercise his supernatural powers in her favor, and communicate to her those powers, in a greater or less
The existence of this compact was supposed to confer great additional power on the Devil, as well as on his new subject; for the doctrine seems to have pervailed, that, for him to act with effect upon men, the intervention, instrumentality, and co-operation of human beings was necessary; and almost unlimited potency was ascribed to the combined exertions of Satan and those persons in league with him. A witch was believed to have the power, through her compact with the Devil, of afflicting, distressing, and rending whomsoever she would. She could cause them to pine away, throw them into the most frightful convulsions, choke, bruise, pierce, and craze them, subjecting them to every description of pain, disease, and torture, and even to death itself. She was believed to possess the faculty of being present, in her shape or apparition, at a different place, at any distance whatever, from that which her actual body occupied. Indeed, an indefinite amount of supernatural ability, and a boundless freedom and variety of methods for its exercise, were supposed to result from the diabolical compact. Those upon whom she thus exercised her malignant and mysterious energies were said to be bewitched.
Beside these infernal powers, the alliance with Satan was believed to confer knowledge such as no other mortal possessed. The witch could perform the same
When we consider that these opinions were not merely prevalent among the common people, but sanctioned by learning and philosophy, science and jurisprudence; that they possessed an authority, which but few ventured to question and had been firmly established by the convictions of centuries, -- none can be surprised at the alarm it created, when the belief became current, that there were those in the community, and even in the churches, who had actually entered into this dark confederacy against God and heaven, religion and virtue; and that individuals were beginning to suffer from their diabolical power. It cannot be considered strange, that men looked with more than common horror upon persons against whom what was regarded as overwhelming evidence was borne of having engaged in this conspiracy with all that was evil, and this treason against all that was good.
Elaborate works, scientific, philosophical, and judicial in their pretensions and reputation, -- to some of which reference has been made, -- defined and particularized
It was believed that the Devil affixed his mark to the bodies of those in alliance with him, and that the point where this mark was made became callous and dead. The law provided, specifically, the means of detecting and identifying this sign. It required that the prisoner should be subjected to the scrutiny of a jury of the same sex, who would make a minute inspection of the body, shaving the head and handling every part. They would pierce it with pins; and if, as might have been expected, particularly in aged persons, any spot could be found insensible to the torture, or any excrescence, induration, or fixed discoloration, it was looked upon as visible evidence and demonstration of guilt. A physician or "chirurgeon" was required to be present at these examinations. In conducting them, there was liability to great roughness and unfeeling recklessness of treatment; and the whole procedure was barbarous and shocking to every just and delicate sensibility. There is reason to believe, that, in the trials here, there was more considerateness, humanity, and regard to a sense of decent propriety, than in similar proceedings in other countries, so far as this branch of the investigation is regarded.
Another accredited field of evidence, recognized in the books and in legal proceedings, was as follows: It was believed, that, when witches found it inconvenient from any cause to execute their infernal designs upon
If any thing strange or remarkable could be discovered in the persons, histories, or deportment of accused persons, the usage of the tribunals, and the books of authority on the subject, allowed it to be brought in
A witch was believed to have the power of operating upon her victims, at any distance, by the instrumentality of puppets. She would procure or make an object like a doll, or a figure of some animal, -- any little bunch of cloth or bundle of rags would answer the purpose. She would will the puppet to represent the person whom she proposed to torment or afflict; and then whatever she did to the puppet would be suffered by the party it represented at any distance, however remote. A pin stuck into the puppet would pierce the flesh of the person whom she wished to afflict, and produce the appropriate sensations of pain. So would a pinch, or a blow, or any kind of violence. When any one was arrested on the charge of witchcraft, a search was immediately made for puppets from garret to cellar; and if any thing could be found that might possibly be imagined to possess that character, -- any remnant of flannel or linen wrapped up, the foot of an old stocking, or a cushion of any kind, particularly if there were any pins in it, -- it was considered as weighty and quite decisive evidence against the accused party.
A writer, in a recent number of the "North
"The sorcerer, by charms, magic songs, magic feats, and the beating of his drum, had power over the spirits, and those occult influences inherent in animals and inanimate things. He could call to him the souls of his enemies. They appeared before him in the form of stones. He chopped and bruised them with his hatchet; blood and flesh issued forth; and the intended victim, however distant, languished and died. Like the sorcerer of the middle ages, he made images of those he wished to destroy, and, muttering incantations, punctured them with an awl; whereupon the persons represented sickened and pined away."
It was a received opinion, accredited and acted upon in courts, that a person in confederacy with the Evil One could not weep. Those accused of this crime, both in Europe and America, were, in many instances, of an age and condition which rendered it impossible for them, however innocent, to escape the effect of this test. A decrepit, emaciated person, shrivelled and desiccated by age, was placed at the bar: and if she could not weep on the spot; if, in consequence of her withered frame, her amazement and indignation at the false and malignant charges by which she was circumvented, her exhausted sensibility, her sullen despair, the hopeless horror of her situation, or, from what often was found to be the effect of the treatment such persons received, a high-toned consciousness of innocence, and a brave defiance and stern condemnation of her maligners and persecutors; if, from any cause,
King James explains the circumstance, that witches could not weep, in rather a curious manner: --
"For as, in a secret murther, if the dead carkasse bee at any time thereafter handled by the murtherer it will gush out of bloud, as if the bloud were crying to the heaven for revenge of the murtherer, God having appointed that secret supernaturall signe for triall of that secret unnaturall crime; so it appeares that God hath appointed (for a supernaturall signe of the monstrous impietie of witches), that the water shall refuse to receive them in her bosome that have shaken off them the sacred water of baptisme, and wilfully refused the benefite thereof: no, not so much as their eyes are able to shed teares (threaten and torture them as ye please), while first they repent (God not permitting them to dissemble their obstinacie in so horrible a crime), albeit the woman kind especially be able otherwise to shed teares at every light occasion when they will, -- yea, although it were dissemblingly like the crocodiles."
Reginald Scott, in introducing a Romish form of adjuration, makes the following excellent remarks on the trial by tears: --
"But alas that teares should be thought sufficient to excuse or condemn in so great a cause, and so weightie a triall! I am sure that the worst sort of the children of Israel wept bitterlie; yea, if there were any witches at all in Israel, they wept. For it is written, that all the children
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of Israel wept. Finallie, if there be any witches in hell, I am sure they weepe; for there is weeping and wailing and gnashing of teeth. But God knoweth many an honest matron cannot sometimes in the heaviness of her heart shed teares; the which oftentimes are more readie and common with crafty queans and strumpets than with sober women. For we read of two kinds of teares in a woman's eie; the one of true greefe, and the other of deceipt. And it is written, that `Dediscere flere foeminam est mendacium;' which argueth that they lie, which saie that wicked women cannot weepe. But let these tormentors take heed, that the teares in this case which runne down the widowe's cheeks, with their crie, spoken of by Jesus Sirach, be not heard above. But, lo, what learned, godlie and lawful meanes these Popish Inquisitors have invented for the triall of true or false teares: --`I conjure thee, by the amorous tears which Jesus Christ, our Saviour, shed upon the crosse for the salvation of the world; and by the most earnest and burning teares of his mother, the most glorious Virgine Marie, sprinkled upon his wounds late in the evening; and by all the teares which everie saint and elect vessell of God hath poured out heere in the world, and from whose eies he hath wiped awaie all teares, -- that, if thou be without fault, thou maist poure downe teares aboundantlie; and, if thou be guiltie, that thou weep in no wise. In the name of the Father, of the Sonne, and of the Holie Ghost. Amen.'
"The more you conjure, the lesse she weepeth."
A distinction was made between black and white witches. The former were those who had leagued with Satan for the purpose of doing injury to others,
"Hail to thee, holy herb,
Growing in the ground;
On the Mount of Calvarie,
First wert thou found;
Thou art good for many a grief,
And healest many a wound:
In the name of sweet Jesu,
I lift thee from the ground."
Then there was the evidence of ocular fascination. The accused and the accusers were brought into the presence of the examining magistrate, and the supposed witch was ordered to look upon the afflicted persons; instantly upon coming within the glance of her eye, they would scream out, and fall down as in a fit. It was thought that an invisible and impalpable fluid darted from the eye of the witch, and penetrated the brain of the bewitched. By bringing the witch so
"They look so thin,
Their bones are barely covered with their skin.
What magic has bewitched the woolly dams?
And what ill eyes beheld the tender lambs?"
Witchcraft, in all ages and countries, was recognized as a reality, just as much as any of the facts of nature, or incidents to which mankind is liable. By the laws of all nations, Catholic and Protestant alike, in the old country and in the new, it was treated as a capital offence, and classed with murder and other highest crimes, although regarded as of a deeper dye and blacker character than them all. Indictments and trials of persons accused of it were not, therefore,
William Penn presided, in his judicial character, at the trial of two Swedish women for witchcraft; the grand jury, acting under instructions from him, having found bills against them. They were saved, not in consequence of any peculiar reluctance to proceed against them arising out of the nature of the alleged crime, but only from some technical defect in the indictment. If it had not been for this accidental circumstance, as the annalist of Philadelphia suggests, scenes similar to those subsequently occurring in Salem Village might have darkened the history of the Quakers, Swedes, Germans, and Dutch, who dwelt in the City of Brotherly Love and the adjacent colonies. There had been trials and executions for witchcraft in other parts of New England, and excitements had obtained more or less currency in reference to the assaults of the powers of darkness upon human affairs. These incidents prepared the way for the delusion in Salem, and
Winthrop, in his "Journal," gives an account of the execution of Margaret Jones, of Charlestown, who had been tried and condemned by the Court of Assistants.
"This Court, being desirous that the same course which hath been taken in England for the discovery of witches, by watching, may also be taken here, with the witch now in question, and therefore do order that a strict watch be set about her every night, and that her husband be confined to a private room, and watched also."
Margaret Jones was executed in Boston on the 15th of June. Hutchinson refers to the statement made by Johnson, in the "Wonder-working Providence," that "more than one or two in Springfield, in 1645, were suspected of witchcraft; that much diligence was used, both for the finding them and for the Lord's assisting them against their witchery; yet have they, as is supposed, bewitched not a few persons, among whom two of the reverend elder's children." Johnson loose and immethodical narrative covers the period from 1645 till toward the end of 1651; and Hutchinson was probably misled in supposing that the Springfield cases occurred as early as 1645. The Massachusetts colonial records, under the date of May 8, 1651, have this entry: --
"The Court, understanding that Mary Parsons, now in prison, accused for a witch, is likely, through weakness, to die before trial, if it be deferred, do order, that, on the morrow, by eight o'clock in the morning, she be brought before and tried by the General Court, the rather that Mr. Pinchon may be present to give his testimony in the case."
Mr. Pinchon was probably able to stay a few days longer. She was not brought to trial before the Court until the 13th, under which date is the following: --
"Mary Parsons, wife of Hugh Parsons, of Springfield, being committed to prison for suspicion of witchcraft, as also for murdering her own child, was this day called forth, and indicted for witchcraft. `By the name of Mary Parsons, you are here, before the General Court, charged, in the name of this Commonwealth, that, not having the fear of God before your eyes nor in your heart, being seduced by the Devil, and yielding to his malicious motion, about the end of February last, at Springfield, to have familiarity, or consulted with, a familiar spirit, making a covenant with him; and have used divers devilish practices by witchcraft, to the hurt of the persons of Martha and Rebecca Moxon, against the word of God and the laws of this jurisdiction, long since made and published.' To which indictment she pleaded `Not guilty.' All evidences brought in against her being heard and examined, the Court found the evidences were not sufficient to prove her a witch, and therefore she was cleared in that respect.
"At the same time, she was indicted for murdering her child. `By the name of Mary Parsons, you are here, before the General Court, charged, in the name of this Commonwealth,
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that, not having the fear of God before your eyes nor in your heart, being seduced by the Devil, and yielding to his instigations and the wickedness of your own heart, about the beginning of March last, in Springfield, in or near your own house, did wilfully and most wickedly murder your own child, against the word of God and the laws of this jurisdiction, long since made and published.' To which she acknowledged herself guilty."The Court, finding her guilty of murder by her own confession, &c., proceeded to judgment: `You shall be carried from this place to the place from whence you came, and from thence to the place of execution, and there hang till you be dead."'
Under the same date -- May 13 -- is an order of the Court appointing a day of humiliation "throughout our jurisdiction in all the churches," in consideration, among other things, of the extent to which "Satan prevails amongst us in respect of witchcrafts."
The colonial records, under date of May 31, 1652, recite the facts, that Hugh Parsons, of Springfield, had been tried before the Court of Assistants -- held at Boston, May 12, 1652 -- for witchcraft; that the case was transferred to a "jury of trials," which found him guilty. The magistrates not consenting to the verdict of the jury, the case came legally to the General Court, which body decided that "he was not legally guilty of witchcraft, and so not to die by law."
When these citations are collated and examined, and it is remembered that Mr. Moxon was the "reverend elder" of the church at Springfield, it cannot be doubted
These instances show, that, at that time, the General Court exercised consideration and discrimination in the treatment of questions of this kind brought before it.
Hutchinson, on the authority of Hale, says that a woman at Dorchester, and another at Cambridge, were executed, not far from this time, for witchcraft; and that they asserted their innocence with their dying breath. He also says, that, in 1650, "a poor wretch, -- Mary Oliver, -- probably weary of her life from the general reputation of being a witch, after long examination, was brought to a confession of her guilt; but I do not find that she was executed."
In 1656, a very remarkable case occurred. William Hibbins was a merchant in Boston, and one of the most prominent and honored citizens of Massachusetts. He was admitted a freeman in 1640; was deputy in the
"The magistrates not receiving the verdict of the jury in Mrs. Hibbins her case, having been on trial for witchcraft, it came and fell, of course, to the General Court. Mrs. Ann Hibbins was called forth, appeared at the bar, the indictment against her was read; to which she answered, `Not guilty,' and was willing to be tried by God and this Court. The evidence against her was read, the parties witnessing being present, her answers considered on; and the whole Court, being met together, by their vote, determined that Mrs. Ann Hibbins is guilty of witchcraft, according to the bill of indictment found against her by the jury of life and death. The Governor, in open Court, pronounced sentence accordingly; declaring she was to go from the bar to the place from whence she came, and from thence to the place of execution, and there to hang till she was dead.
"It is ordered, that warrant shall issue out from the secretary to the marshal general, for the execution of Mrs. Hibbins,
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on the fifth day next come fortnight, presently after the lecture at Boston, being the 19th of June next; the marshal general taking with him a sufficient guard."
Mrs. Hibbins is stated to have been a sister of Richard Bellingham, at that very time deputy-governor, and always regarded as one of the chief men in the country. Strange to say, very little notice appears to have been taken of this event, beyond the immediate locality; but what little has come down to us indicates that it was a case of outrageous folly and barbarity, justly reflecting infamy upon the community at the time. Hutchinson, who wrote a hundred years after the event, and evidently had no other foundation for his opinion than vague conjectural tradition, gives the following explanation of the proceedings against her: "Losses, in the latter part of her husband's life, had reduced his estate, and increased the natural crabbedness of his wife's temper, which made her turbulent and quarrelsome, and brought her under church censures, and at length rendered her so odious to her neighbors as to cause some of them to accuse her of witchcraft."
While this is hardly worthy of being considered a sufficient explanation of the matter, -- it being beyond belief, that, even at that time, a person could be condemned and executed merely on account of a "crabbed temper," -- it is not consistent with the facts, as made known to us from the record-offices. She could not have been so reduced in circumstances as to produce such extraordinary effects upon her character, for she
The only clue we have to the kind of evidence bearing upon the charge of witchcraft that brought this recently bereaved widow to so cruel and shameful a death, is in a letter, written by a clergyman in Jamaica to Increase Mather in 1684, in which he says, "You may remember what I have sometimes told you your famous Mr. Norton once said at his own table, -- before Mr. Wilson, the pastor, elder Penn, and myself and wife, &c., who had the honor to be his guests, -- that one of your magistrate's wives, as I remember, was hanged for a witch only for having more wit than her neighbors. It was his very expression; she having, as he explained it, unhappily guessed that two of her persecutors, whom she saw talking in the street, were talking of her, which, proving true, cost her her life, notwithstanding all he could do to the contrary, as he himself told us." Nothing was more natural than for her to suppose, knowing the parties, witnessing their
It is quite evident that means were used to get up a violent popular excitement against her, which became so formidable as to silence every voice that dared to speak in her favor. Joshua Scottow, a citizen of great respectability and a selectman, ventured to give evidence in her favor, counter, in its bearings, to some testimony against her; and he was dealt with very severely, and compelled to write an humble apology to the Court, to disavow all friendly interest in Mrs. Hibbins, and to pray "that the sword of justice may be drawn forth against all wickedness." He says, "I am cordially sorry that any thing from me, either by word or writing, should give offence to the honored Court, my dear brethren in the church, or any others."
Hutchinson states that there were, however, some persons then in Boston, who denounced the proceedings against Mrs. Hibbins, and regarded her, not merely as a persecuted woman, but as "a saint;" that a deep feeling of resentment against her persecutors long
The whole tone and manner of these instruments give evidence, that she had a mind capable of rising above the power of wrong, suffering, and death itself. They show a spirit calm and serene. The disposition of her property indicates good sense, good feeling, and business faculties suitable to the occasion. In the
When married to Mr. Hibbins, she was a widow, named Moore. There were no children by her last marriage, -- certainly none living at the time of her death. There were three sons by her former marriage, -- John, Joseph, and Jonathan. These were all in England; but the youngest, hearing of her situation, embarked for America. When she wrote the codicil, -- three days before her execution, -- she added, at the end, having apparently just heard of his coming, "I give my son Jonathan twenty pounds, over and above what I have already given him, towards his pains and charge in coming to see me, which shall be first paid out of my estate." There is reason to cherish the belief that he reached her in the short interval between the date of the codicil and her death, from the tenor of the following postscript, written and signed on the morning of her execution: "My further mind and will is, out of my sense of the more than ordinary affection and pains of my son Jonathan in the times of my distress, I give him, as a further legacy, ten pounds." The will was proved in Court, July 2, 1656. The will and codicil speak of her "farms at Muddy River;" and
Hutchinson mentions a case of witchcraft in Hartford, in 1662, where some women were accused, and, after being proceeded against until they were confounded and bewildered, one of them made the most preposterous confessions, which ought to have satisfied every one that her reason was overthrown; three of them were condemned, and one, certainly, -- probably all, -- executed. In 1669, he says that Susanna Martin, of Salisbury, -- whom we shall meet again, -- was bound over to the Court on the same charge, "but escaped at that time." Another case is mentioned by him as having occurred, in 1671, at Groton, in which the party confessed, and thereby avoided condemnation. In 1673, a case occurred at Hampton; but the jury, although, as they said, there was strong ground of suspicion, returned a verdict of "Not guilty;" the evidence not being deemed quite sufficient. There were several other cases, about this time, in which some persons were severely handled in consequence of being reputed witches; and others suffered, as they imagined, "under an evil hand."
In this immediate neighborhood, there had been several attempts, previous to the delusion at Salem Village in 1692, to get up witchcraft prosecutions,
In September, 1652, the following presentment was made by the grand jury: --
"We present John Bradstreet, of Rowley, for suspicion of having familiarity with the Devil. He said he read in a book of magic, and that he heard a voice asking him what work he had for him. He answered, `Go make a bridge of sand over the sea; go make a ladder of sand up to heaven, and go to God, and come down no more.'
"Witness hereof,
Francis Parat and his wife, of Rowley."Witness,
William Bartholomew, of Ipswich."
On the 28th of that month, the jury at Ipswich, "upon examination of the case, found he had told a lie, which was a second, being convicted once before. The Court sets a fine of twenty shillings, or else to be whipped."
Bradstreet was probably in the habit of romancing, and it was wisely oncluded not to take a more serious view of his offences.
In 1658, a singular case of this kind occurred in Essex County. The following papers relating to it illustrate the sentiments and forms of thought prevalent at that time, and give an insight of the state of society in some particulars: --
"To the Honored Court to be holden at Ipswich, this twelfth month, '58 or '59.
"
Honored Gentlemen, -- Whereas divers of esteem with us, and as we hear in other places also, have for
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some time suffered losses in their estates, and some affliction in their bodies also, -- which, as they suppose, doth not arise from any natural cause, or any neglect in themselves, but rather from some ill-disposed person, -- that, upon differences had betwixt themselves and one John Godfrey, resident at Andover or elsewhere at his pleasure, we whose names are underwritten do make bold to sue by way of request to this honored court, that you, in your wisdom, will be pleased, if you see cause for it, to call him in question, and to hear, at present or at some after sessions, what may be said in this respect."
James Davis, Sr., in the behalf of his sonEphraim Davis.
John Haseldin, andJane his wife.
Abraham Whitaker, for his ox and other things.
Ephraim Davis, in the behalf of himself."
The petitioners mention in brief some instances in confirmation of their complaint. There are several depositions. That of Charles Browne and wife says: --
"About six or seven years since, in the meeting-house of Rowley, being in the gallery in the first seat, there was one in the second seat which he doth, to his best remembrance, think and believe it was John Godfrey. This deponent did see him, yawning, open his mouth; and, while he so yawned, this deponent did see a small teat under his tongue. And, further, this deponent saith that John Godfrey was in this deponent's house about three years since. Speaking about the power of witches, he the said Godfrey spoke, that, if witches were not kindly entertained, the Devil will appear unto them, and ask them if they were grieved or vexed with anybody, and ask them what he should do for them; and, if
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they would not give them beer or victuals, they might let all the beer run out of the cellar; and, if they looked steadfastly upon any creature, it would die; and, if it were hard to some witches to take away life, either of man or beast, yet, when they once begin it, then it is easy to them."
The depositions in this case are presented as they are in the originals on file, leaving in blank such words or parts of words as have been worn off. They are given in full.
"
The Deposition of Isabel Holdred, who testifieth that John Godfree came to the house of Henry Blazdall, where her husband and herself were, and demanded a debt of her husband, and said a warrant was out, and Goodman Lord was suddenly to come. John Godfree asked if we would not pay him. The deponent answered, `Yes, to-night or to, if we had it; for I believe we shall not.... we are in thy debt.' John Godfree answered, `That is a bitter word;'.... said, `I must begin, and must send Goodman Lord.' The deponent answered, `.... when thou wilt. I fear thee not, nor all the devils in hell!' And, further, this deponent testifieth, that, two days after this, she was taken with those strange fits, with which she was tormented a fortnight together, night and day. And several apparitions appeared to the deponent in the night. The first night, a humble-bee, the next night a bear, appeared, which grinned the teeth and shook the claw: `Thou sayest thou art not afraid. Thou thinkest Harry Blazdall's house will save thee.' The deponent answered, `I hope the Lord Jesus Christ will save me.' The apparition then spake: `Thou sayst thou art not afraid of all the devils in hell; but I will
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have thy heart's blood within a few hours!' The next was the apparition of a great snake, at which the deponent was exceedingly affrighted, and skipt to Nathan Gold, who was in the opposite chimney-corner, and caught hold of the hair of his head; and her speech was taken away for the space of half an hour. The next night appeared a great horse; and, Thomas Hayne being there, the deponent told him of it, and showed him where. The said Tho. Hayne took a stick, and struck at the place where the apparition was; and his stroke glanced by the side of it, and it went under the table. And he went to strike again; then the apparition fled to the.... and made it shake, and went away. And, about a week after, the deponent.... son were at the door of Nathan Gold, and heard a rushing on the.... The deponent said to her son, `Yonder is a beast.' He answered, `'Tis one of Goodman Cobbye's black oxen;' and it came toward them, and came within.... yards of them. The deponent her heart began to ache, for it seemed to have great eyes; and spoke to the boy, `Let's go in.' But suddenly the ox beat her up against the wall, and struck her down; and she was much hurt by it, not being able to rise up. But some others carried me into the house, all my face being bloody, being much bruised. The boy was much affrighted a long time after; and, for the space of two hours, he was in a sweat that one might have washed hands on his hair. Further this deponent affirmeth, that she hath been often troubled with.... black cat sometimes appearing in the house, and sometimes in the night.... bed, and lay on her, and sometimes stroking her face. The cat seemed.... thrice as big as an ordinary cat.""
Thomas Hayne testifieth, that, being with Goodwife Holdridge, she told me that she saw a great horse, and
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showed me where it stood. I then took a stick, and struck on the place, but felt nothing; and I heard the door shake, and Good. H. said it was gone out at the door. Immediately after, she was taken with extremity of fear and pain, so that she presently fell into a sweat, and I thought she would swoon. She trembled and shook like a leaf."
Thomas Hayne.""
Nathan Gould being with Goodwife Holgreg one night, there appeared a great snake, as she said, with open mouth; and she, being weak, -- hardly able to go alone, -- yet then ran and laid hold of Nathan Gould by the head, and could not speak for the space of half an hour."
Nathan Gould.""
William Osgood testifieth, that, in the yeare '40, in the month of August, -- he being then building a barn for Mr. Spencer, -- John Godfree being then Mr. Spencer's herdsman, he on an evening came to the frame, where divers men were at work, and said that he had gotten a new master against the time he had done keeping cows. The said William Osgood asked him who it was. He answered, he knew not. He again asked him where he dwelt. He answered, he knew not. He asked him what his name was. He answered, he knew not. He then said to him, `How, then, wilt thou go to him when thy time is out?' He said, `The man will come and fetch me then.' I asked him, `Hast thou made an absolute bargain?' He answered that a covenant was made, and he had set his hand to it. He then asked of him whether he had not a counter covenant. Godfree answered, `No.' W. O. said, `What a mad fellow art thou to make a covenant in this manner!' He said, `He's an honest man.' -- `How knowest thou?' said W. O. J. Godfree answered. `He looks like one.' W. O. then
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answered, `I am persuaded thou hast made a covenant with the Devil.' He then skipped about, and said, `I profess, I profess!'
William Osgood."
The proceedings against Godfrey were carried up to other tribunals, as appears by a record of the County Court at Salem, 28th of June, 1659: --
"John Godfrey stands bound in one hundred pound bond to the treasurer of this county for his appearance at a General Court, or Court of Assistants, when he shall be legally summonsed thereunto."
What action, if any, was had by either of these high courts, I have found no information. But he must have come off unscathed; for, soon after, he commenced actions in the County Court for defamation against his accusers, with the following results: --
"John Godfery plt. agst. Will. Simonds & [unclear: ] his son dfts. in an action of slander that the said [unclear: ] son to Will. Simons, hath don him in his name, Charging him to be a witch, the jury find for the plt. 2d damage & cost of Court 29sh., yet notwithstanding doe conceiue, that by the testmonyes he is rendred suspicious."
"John Godfery plt. agst. Jonathan Singletary defendt. in an action of Slander & Defamation for calling him witch & said is this witch on this side Boston Gallows yet, the attachmt. & other evidences were read, committed to the Jury & are on file. The Jury found for the plt. a publique acknowledgmt, at Haverhill within a month that he hath done the plt. wrong in his words or 10sh damage & costs of Court £2-16-0."
In the trial of the case between Godfrey and Singletary, the latter attempted to prove the truth of his allegations against the former, by giving the following piece of testimony, which, while it failed to convince the jury, is worth preserving, from the inherent interest of some of its details: --
"Date the fourteenth the twelfth month, '62. --
The Deposition of Jonathan Singletary, aged about 23, who testifieth that I, being in the prison at Ipswich this night last past between nine and ten of the clock at night, after the bell had rung, I being set in a corner of the prison, upon a sudden I heard a great noise as if many cats had been climbing up the prison walls, and skipping into the house at the windows, and jumping about the chamber; and a noise as if boards' ends or stools had been thrown about, and men walking in the chambers, and a crackling and shaking as if the house would have fallen upon me. I seeing this, and considering what I knew by a young man that kept at my house last Indian Harvest, and, upon some difference with John Godfre, he was presently several nights in a strange manner troubled, and complaining as he did, and upon consideration of this and other things that I knew by him, I was at present something affrighted; yet considering what I had lately heard made out by Mr. Mitchel at Cambridge, that there is more good in God than there is evil in sin, and that although God is the greatest good, and sin the greatest evil, yet the first Being of evil cannot weane the scales or overpower the first Being of good: so considering that the author of good was of greater power than the author of evil, God was pleased of his goodness to keep me from being out of measure frighted. So this noise abovesaid
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held as I suppose about a quarter of an hour, and then ceased: and presently I heard the bolt of the door shoot or go back as perfectly, to my thinking, as I did the next morning when the keeper came to unlock it; and I could not see the door open, but I saw John Godfre stand within the door and said, `Jonathan, Jonathan.' So I, looking on him, said, `What have you to do with me?' He said, `I come to see you: are you weary of your place yet?' I answered, `I take no delight in being here, but I will be out as soon as I can.' He said, `If you will pay me in corn, you shall come out.' I answered, `No: if that had been my intent, I would have paid the marshal, and never have come hither.' He, knocking of his fist at me in a kind of a threatening way, said he would make me weary of my part, and so went away, I knew not how nor which way; and, as I was walking about in the prison, I tripped upon a stone with my heel, and took it up in my hand, thinking that if he came again I would strike at him. So, as I was walking about, he called at the window, `Jonathan,' said he, `if you will pay me corn, I will give you two years day, and we will come to an agreement;' I answered him saying, `Why do you come dissembling and playing the Devil's part here? Your nature is nothing but envy and malice, which you will vent, though to your own loss; and you seek peace with no man.' -- `I do not dissemble,' said he: `I will give you my hand upon it, I am in earnest.' So he put his hand in at the window, and I took hold of it with my left hand, and pulled him to me; and with the stone in my right hand I thought I struck him, and went to recover my hand to strike again, and his hand was gone, and I would have struck, but there was nothing to strike: and how he went away I know not; for I could
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neither feel when his hand went out of mine, nor see which way he went."
It can hardly be doubted, that Singletary's story was the result of the workings of an excited imagination, in wild and frightful dreams under the spasms of nightmare. We shall meet similar phenomena, when we come to the testimony in the trials of 1692.
Godfrey was a most eccentric character. He courted and challenged the imputation of witchcraft, and took delight in playing upon the credulity of his neighbors, enjoying the exhibition of their amazement, horror, and consternation. He was a person of much notoriety, had more lawsuits, it is probable, than any other man in the colony, and in one instance came under the criminal jurisdiction for familiarity with other than immaterial spirits; for we find, by the record of Sept. 25, 1666, that John Godfrey was "fined for being drunk."
I have allowed so much space to the foregoing documents, because they show the fancies which, fermenting in the public mind, and inflamed by the prevalent literature, theology, and philosophy, came to a head thirty years afterwards; and because they prove that in 1660 a conviction for witchcraft could not be obtained in this county. The evidence against none of the convicts in 1692, throwing out of view the statements and actings of the "afflicted children," was half so strong as that against Godfrey. Short work would have been made with him then.
There is one particularly interesting item in Singletary
In November, 1669, there was a prosecution of "Goody Burt," a widow, concerning whom the most marvellous stories were told. The principal witness against her was Philip Reed, a physician, who on oath declared his belief that "no natural cause" could produce such effects as were wrought by Goody Burt upon persons whom she afflicted. Her range of operations seems to have been confined to Marblehead, Lynn, Salem, and the vicinity: as nothing more was ever heard of the case, another evidence is afforded, that an Essex jury, notwithstanding this positive opinion of a doctor, was not ready to convict on the charge of witchcraft. This same Philip Reed tried very hard to prosecute proceedings, eleven years afterwards, against Margaret Gifford as a witch. But she failed to appear, and no effort is recorded as having been made to apprehend her.
In 1673, Eunice Cole, of Hampton, was tried before a county court, at Salisbury, on the charge of witchcraft; and she was committed to jail, in Boston, for
At a County Court, held at Salem, Nov. 24, 1674, a case was brought up, of which the following is all we know: --
"Christopher Browne having reported that he had been treating or discoursing with one whom he apprehended to be the Devil, which came like a gentleman, in order to his binding himself to be a servant to him, upon his examination, his discourse seeming inconsistent with truth, &c., the Court, giving him good counsel and caution, for the present dismiss him."
It would have been well if the action of this Court had been followed as an authoritative precedent.
In the year 1679, the house of William Morse, of Newbury, was, for more than two months, infested in a most strange and vexatious manner. The affair was brought into court, where it played a conspicuous part, and was near reaching a tragical conclusion. The history of the proceedings in reference to it is very curious.
Mr. John Woodbridge, of Newbury, had been for some time an associate county judge, and was commissioned to administer oaths and join persons in marriage. The following is a record of what occurred
"Dec. 3, 1679. -- Caleb Powell, being complained of for suspicion of working with the Devil to the molesting of William Morse and his family, was by warrant directed to the constable brought in by him. The accusation and testimonies were read, and the complaint respited till the Monday following.
"Dec. 8, 1679. -- Caleb Powell appeared according to order, and further testimony produced against him by William Morse, which being read and considered, it was determined that the said William Morse should prosecute the case against said Powell at the County Court to be held at Ipswich the last Tuesday in March ensuing; and, in order hereunto, William Morse acknowledgeth himself indebted to the Treasurer of the County of Essex the full sum of twenty pounds. The condition of this obligation is, that the said William Morse shall prosecute his complaint against Caleb Powell at that Court.
Caleb Powell was delivered as a prisoner to the constable till he could find security of twenty pounds for the answering of the said complaint, or else he was to be carried to prison. Jo:
Woodbridge, Commissioner."
Powell was accordingly brought before the Court at Ipswich, March 30, 1680, under an indictment for witchcraft. Before giving the substance of the evidence adduced on this occasion, it will be well to mention the manner in which he got into the case as
New-England navigators, at that time and long afterwards, sailed almost wholly by the stars; and Powell probably had often related his own skill, which, as mate of a vessel, he would have been likely to acquire, in calculating his position, rate of sailing, and distances, on the boundless and trackless ocean, by his knowledge and observations of the heavenly bodies. He had said, perhaps, that, by gazing among the stars, he could, at any hour of the night, however long or far he had been tossed and driven on the ocean, tell exactly where his vessel was. Hence the charge of being an astrologist. Probably, like other sailors, Powell may have indulged in "long yarns" to the country people, of the wonders he had seen, "some in one country, and some in another." It is not unlikely, that, in foreign ports, he had witnessed exhibitions of necromancy and mesmerism, which, in various forms and under different names,
"
The Testimony of William Morse: which saith, together with his wife, aged both about sixty-five years: that, Thursday night, being the twenty-seventh day of November, we heard a great noise without, round the house, of knocking the boards of the house, and, as we conceived, throwing of stones against the house. Whereupon myself and wife looked out and saw nobody, and the boy all this time with us; but we had stones and sticks thrown at us, that we were forced to retire into the house again. Afterwards we went to bed, and the boy with us; and then the like noise was upon the roof of the house."2. The same night about midnight, the door being locked when we went to bed, we heard a great hog in the house grunt and make a noise, as we thought willing to get out; and, that we might not be disturbed in our sleep, I rose to let him out, and I found a hog in the house and the door unlocked: the door was firmly locked when we went to bed.
"3. The next morning, a stick of links hanging in the chimney, they were thrown out of their place, and we
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hanged them up again, and they were thrown down again, and some into the fire."4. The night following, I had a great awl lying in the window, the which awl we saw fall down out of the chimney into the ashes by the fire.
"5. After this, I bid the boy put the same awl into the cupboard, which we saw done, and the door shut to: this same awl came presently down the chimney again in our sight, and I took it up myself. Again, the same night, we saw a little Indian basket, that was in the loft before, come down the chimney again. And I took the same basket, and put a piece of brick into it, and the basket with the brick was gone, and came down again the third time with the brick in it, and went up again the fourth time, and came down again without the brick; and the brick came down again a little after.
"6. The next day, being Saturday, stones, sticks, and pieces of bricks came down, so that we could not quietly dress our breakfast; and sticks of fire also came down at the same time.
"7. That day in the afternoon, my thread four times taken away, and came down the chimney; again, my awl and gimlet, wanting, came down the chimney; again, my leather, taken away, came down the chimney; again, my nails, being in the cover of a firkin, taken away, came down the chimney. Again, the same night, the door being locked, a little before day, hearing a hog in the house, I rose, and saw the hog to be mine: I let him out.
"8. The next day being sabbath-day, many stones and sticks and pieces of bricks came down the chimney: on the Monday, Mr. Richardson and my brother being there, the frame of my cowhouse they saw very firm. I sent my boy
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out to scare the fowls from my hog's meat: he went to the cowhouse, and it fell down, my boy crying with the hurt of the fall. In the afternoon, the pots hanging over the fire did dash so vehemently one against the other, we set down one that they might not dash to pieces. I saw the andiron leap into the pot, and dance and leap out, and again leap in and dance and leap out again, and leap on a table and there abide, and my wife saw the andiron on the table: also I saw the pot turn itself over, and throw down all the water. Again, we saw a tray with wool leap up and down, and throw the wool out, and so many times, and saw nobody meddle with it. Again, a tub his hoop fly off of itself and the tub turn over, and nobody near it. Again, the woollen wheel turned upside down, and stood up on its end, and a spade set on it; Steph. Greenleafe saw it, and myself and my wife. Again, my rope-tools fell down upon the ground before my boy could take them, being sent for them; and the same thing of nails tumbled down from the loft into the ground, and nobody near. Again, my wife and boy making the bed, the chest did open and shut: the bed-clothes could not be made to lie on the bed, but fly off again."Again, Caleb Powell came in, and, being affected to see our trouble, did promise me and my wife, that, if we would be willing to let him keep the boy, we should see ourselves that we should be never disturbed while he was gone with him: he had the boy, and had been quiet ever since.
"
Tho. Rogers andGeorge Hardy, being at William Morse his house, affirm that the earth in the chimney-corner moved, and scattered on them; that Tho. Rogers was hit with somewhat, Hardy with an iron ladle as is supposed. Somewhat hit William Morse a great blow, but it was so swift that they could not certainly tell what it was; but,
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looking down after they heard the noise, they saw a shoe. The boy was in the corner at the first, afterwards in the house."Mr.
Richardson on Saturday testifieth that a board flew against his chair, and he heard a noise in another room, which he supposed in all reason to be diabolical."
John Dole saw a pine stick of candlewood to fall down, a stone, a firebrand; and these things he saw not what way they came, till they fell down by him."The same affirmed by John Tucker: the boy was in one corner, whom they saw and observed all the while, and saw no motion in him.
"
Elizabeth Titcomb affirmeth that Powell said that he could find the witch by his learning, if he had another scholar with him: this she saith were his expressions, to the best of her memory."
Jo. Tucker affirmeth that Powell said to him, he saw the boy throw the shoe while he was at prayer."
Jo. Emerson affirmeth that Powell said he was brought up under Norwood; and it was judged by the people there, that Norwood studied the black art."
A further Testimony of William Morse and his Wife. -- We saw a keeler of bread turn over against me, and struck me, not any being near it, and so overturned. I saw a chair standing in the house, and not anybody near: it did often bow towards me, and so rise up again. My wife also being in the chamber, the chamber-door did violently fly together, not anybody being near it. My wife, going to make a bed, it did move to and fro, not anybody being near it. I also saw an iron wedge and spade was flying out of the chamber on my wife, and did not strike her. My wife going into the cellar, a drum, standing in the house, did roll
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over the door of the cellar; and, being taken up again, the door did violently fly down again. My barn-doors four times unpinned, I know not how. I, going to shut my barn-door, looking for the pin, -- the boy being with me, as I did judge, -- the pin, coming down out of the air, did fall down near to me. Again, Caleb Powell came in, as beforesaid, and, seeing our spirits very low by the sence of our great affliction, began to bemoan our condition, and said that he was troubled for our afflictions, and said that he had eyed this boy, and drawed near to us with great compassion: `Poor old man, poor old woman! this boy is the occasion of your grief; for he hath done these things, and hath caused his good old grandmother to be counted a witch.' `Then,' said I, `how can all these things be done by him?' Said he, `Although he may not have done all, yet most of them; for this boy is a young rogue, a vile rogue: I have watched him, and see him do things as to come up and down.' Caleb Powell also said he had understanding in astrology and astronomy, and knew the working of spirits, some in one country, and some in another; and, looking on the boy, said, `You young rogue, to begin so soon. Goodman Morse, if you be willing to let me have this boy, I will undertake you shall be free from any trouble of this kind while he is with me.' I was very unwilling at the first, and my wife; but, by often urging me, till he told me whither, and what employment and company, he should go, I did consent to it, and this was before Jo. Badger came; and we have been freed from any trouble of this kind ever since that promise, made on Monday night last, to this time, being Friday in the afternoon. Then we heard a great noise in the other room, oftentimes, but, looking after it, could not see any thing; but, afterwards looking into the room, we saw a board hanged to the press. Then
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we, being by the fire, sitting in a chair, my chair often would not stand still, but ready to throw me backward oftentimes. Afterward, my cap almost taken off my head three times. Again, a great blow on my poll, and my cat did leap from me into the chimney corner. Presently after, this cat was thrown at my wife. We saw the cat to be ours: we put her out of the house, and shut the door. Presently, the cat was throwed into the house. We went to go to bed. Suddenly, -- my wife being with me in bed, the lamp-light by our side, -- my cat again throwed at us five times, jumping away presently into the floor; and, one of those times, a red waistcoat throwed on the bed, and the cat wrapped up in it. Again, the lamp, standing by us on the chest, we said it should stand and burn out; but presently was beaten down, and all the oil shed, and we left in the dark. Again, a great voice, a great while, very dreadful. Again, in the morning, a great stone, being six-pound weight, did remove from place to place, -- we saw it, -- two spoons throwed off the table, and presently the table throwed down. And, being minded to write, my inkhorn was hid from me, which I found, covered with a rag, and my pen quite gone. I made a new pen; and, while I was writing, one ear of corn hit me in the face, and fire, sticks, and stones throwed at me, and my pen brought to me. While I was writing with my new pen, my inkhorn taken away: and, not knowing how to write any more, we looked under the table, and there found him; and so I was able to write again. Again, my wife her hat taken from her head, sitting by the fire by me, the table almost thrown down. Again, my spectacles thrown from the table, and thrown almost into the fire by me, and my wife and the boy. Again, my book of all my accounts thrown into the fire, and had been burnt presently, if I had not taken it up. Again,
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boards taken off a tub, and set upright by themselves; and my paper, do what I could, hardly keep it while I was writing this relation, and things thrown at me while a-writing. Presently, before I could dry my writing, a mormouth hat rubbed along it; but I held so fast that it did blot but some of it. My wife and I, being much afraid that I should not preserve it for public use, did think best to lay it in the Bible, and it lay safe that night. Again, the next, I would lay it there again; but, in the morning, it was not there to be found, the bag hanged down empty; but, after, was found in a box alone. Again, while I was writing this morning, I was forced to forbear writing any more, I was so disturbed with so many things constantly thrown at me."This relation brought in Dec. 8.
"I,
Anthony Morse, occasionally being at my brother Morse's house, my brother showed me a piece of a brick which had several times come down the chimney. I sitting in the corner, I took the piece of brick in my hand. Within a little space of time, the piece of brick was gone from me, I knew not by what means. Quickly after, the piece of brick came down the chimney. Also, in the chimney I saw a hammer on the ground: there being no person near the hammer, it was suddenly gone, by what means I know not. But, within a little space after, the hammer came down the chimney. And, within a little space of time after that, came a piece of wood down the chimney, about a foot long; and, within a little after that, came down a firebrand, the fire being out. This was about ten days ago."
John Badger affirmeth, that, being at William Morse his house, and heard Caleb Powell say that he thought by astrology, and I think he said by astronomy too, with it, he could find out whether or no there were diabolical means
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used about the said Morse his trouble, and that the said Caleb said he thought to try to find it out."
The Deposition of Mary Tucker, aged about twenty. -- She remembered that Caleb Powell came into her house, and said to this purpose: That he, coming to William Morse his house, and the old man, being at prayer, he thought not fit to go in, but looked in at the window; and he said he had broken the enchantment; for he saw the boy play tricks while he was at prayer, and mentioned some, and, among the rest, that he saw him to fling the shoe at the said Morse's head."Taken on oath, March 29, 1680, before me,
"
Jo: Woodbridge, Commissioner."Mary Richardson confirmed the truth of the above written testimony, on oath, at the same time."
There seem to have been several hearings before Commissioner Woodbridge. The boy had returned to his grandparents before the last deposition of William Morse, and his audacious operations were persisted in to the last. The final decision of the Court was as follows: --
"Upon the hearing the complaint brought to this Court against Caleb Powell for suspicion of working by the Devil to the molesting of the family of William Morse of Newbury, though this court cannot find any evident ground of proceeding further against the said Caleb Powell, yet we determine that he hath given such ground of suspicion of his so dealing that we cannot so acquit him, but that he justly deserves to bear his own share and the costs of the prosecution of the complaint.
"Referred to Mr. Woodbridge to examine and determine the charges."
The entry of this sentence, in the records of the County Court, is as follows; the clerk strangely mistaking the name of the party: --
"The Court held at Ipswich, the 30th of March, 1680.
"In the case of