Salem Witchcraft, Volumes I and II With an Account of...

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 The new record specifies some few, but not all, of the votes that were rescinded because it was adjudged that they had not rightfully passed, or been correctly stated.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, besides being in itself irrational and absurd. It may cover up the details of wrong and folly; but it leaves an unlimited range to the most unfriendly conjecture. We are compelled to imagine what we ought to be allowed to know; and, in many particulars, our fancies may be worse than the facts. But later times, and public bodies of greater pretensions than "the inhabitants of Salem Village," have attempted, and succeeded in perpetrating, this outrage upon history. In trying to conceal their errors, men have sometimes destroyed the means of their vindication. This may be the case with the story that is to be told of "Salem Witchcraft." It has been the case in reference to wider fields of history. The Parliamentary journals and other public records of the period of the Commonwealth and the Protectorate were suppressed by the infatuated stupidity of the Government of the Restoration. They foolishly imagined that they were hiding the shame, while they were obscuring the glory, of their country. Every Englishman, every intelligent man, now knows, that, during that very period, all that has made England great was done.

The seeds of her naval and maritime prosperity were planted: and she was pushed at once by wise measures of policy, internal and external; by legislation developing her resources and invigorating the power of her people; by a decisive and comprehensive diplomacy that commanded the respect of foreign courts, and secured to her a controlling influence upon the traffic of the world; by developments of her military genius under the greatest of all the great generals of modern times; and by naval achievements that snatched into her hands the balancing trident of the seas,—to the place she still holds (how much longer she may hold it remains to be seen) as the leading power of the world. If she has to relinquish that position, it will only be to a power that is true to the spirit, and is not ashamed of the name, of a republic. The nation that fully develops the policy which pervaded the records of the English Commonwealth will be the leader of the world. The suppression of those records has not suppressed the spirit of popular liberty, or the progress of mankind in the path of reform, freedom, equal rights, and a true civilization. It has only cast a shadow, which can never wholly be dispelled, over what otherwise would have been the brightest page in the annals of a great people.

We depend for our knowledge of the steps by which England then made a most wonderful stride to prosperity and power, not upon official and authoritative records, but upon the desultory and sometimes merely gossiping memoirs of particular persons, and such other miscellaneous materials as can be picked up. The only consequence of an attempt to extinguish the memory of republicans, radicals, reformers, and regicides has been, that the history of England's true glory can never be adequately written.

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 should be loath to advise our brethren to proceed." This, in connection with the other sentence I have quoted from their communication recommending them "to desist at present" from urging it, was fatal to the immediate movement in his favor; and, not seeing any prospect of their "spirits becoming better quieted and composed," and weary of the attempt to bring them to any comfortable degree of unanimity, Mr. Lawson threw up his connection with them, and removed back to Boston. We shall meet him again; but it is well to despatch at this point what is to be said of his character and history.

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. A specimen is given among the autographs. His chirography is easy, free, graceful, clear, and clean. It unites with wonderful taste the highest degrees of simplicity and ornament. Each style is used, and both are blended, as occasion required. During his ministry, the trouble about the old record-book occurred. The first four pages of the new book are in his handwriting. The ink has somewhat faded; the paper has become discolored, and, around the margins and at the bottom of the leaves, lamentably worn and broken. The first page exhibits Lawson's penmanship in its various styles.

It is artistically executed in several sizes of letters, appropriate to the position of the clauses and the import and weight of the matter. In each there is an elegant combination of ornament and simplicity. His chirography was often had in requisition; and papers, evidently from his pen, are on file in various cases, occurring in court at the time, in which his friends were interested.

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 name to important papers, or in brief entries of record. The specimen I give is from a receipt in the parish-book, which Thomas Putnam, as clerk, made oath in court, that Parris wrote and signed in his presence. His notes of examinations of persons charged with witchcraft by the committing magistrate, many of which are preserved, are in his smallest hand, very minute, but always legible. In his church-records he uses sometimes a medium hand, and sometimes the smallest. The autographs of Townsend Bishop and Thomas Putnam show the handwriting that seems to have prevailed among well-educated people in England at the time of the first settlement of this country. There was often a profusion of flourishes that obscured the letters. The initial capitals were quite complicated and very curious. The signature of Thomas Putnam, Jr., exhibits his excellent handwriting.

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 meagre and fragmentary, is for the most part made by others. This is much to be regretted, as the interval covers the very period of our history. His time, probably, was taken up, and his mind wholly engrossed, by an unhappy family difficulty, in which, during that period, he was involved. Thomas Putnam Sr. died, as has been stated, in 1686. It was thought, by the children of his first wife, that the influence of the second wife had been unduly exercised over him, in his last years, so as to induce him to make a will giving to her, and her only child by him, Joseph, a very unfair proportion of his estate. It was felt by them to be so unjust that they attempted to break the will. The management of the case was confided to Sergeant Thomas Putnam, as the eldest son of the family; and the affair, it may be supposed, absorbed his thoughts to such a degree as to render it necessary for him to abandon his services as clerk of the parish. The attempt to set aside the will failed. The circumstances connected with the subject disturbed very seriously—perhaps permanently—the happiness of the whole family, and may have contributed to create the morbid excitement which afterwards was so fearfully displayed by the wife of the younger Thomas.

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 pen on a leaf of one of the two folio volumes of John Quick's "Synodicon in Gallia Reformata," in the possession of a gentleman in this country, Henry M. Dexter, who says it is evidently Quick's autograph. It is in these words: "For my reverend and dear brother, Mr. Lawson, minister of the gospel, and pastor of the church of Scituate, in the province of Massachusetts in New England; from the publisher, John Quick, honoris et amoris ergo, Aug. 6, 1693." In 1696, Mr. Lawson went over to England, merely for a short visit, as his people supposed. They heard from him no more. He never asked a dismission, or communicated with them in any way. In 1698, an ecclesiastical council declared them free to settle another minister, which they did in due time. He was, no doubt, alive and in London when, in 1704, his famous Salem Village sermon was reprinted there. But this is the last glimpse we have of him. An inscrutable mystery covers the rest of his history. His manner of leaving the Scituate parish shows him to have been an eccentric person, leaves an unfavorable impression of his character, and is as inexplicable as the only other reference to him that has thus far been found.

Calamy, in his "Continuation of the Account of Ejected Ministers," published in 1727, has a notice of Thomas Lawson, whom he describes as minister of Denton in the county of Norfolk, educated at Katherine Hall in Cambridge, and afterwards chosen "to a fellowship in St. John's. He was a man of parts, but had no good utterance. He was the father of the unhappy Mr. Deodat Lawson, who came hither from New England." With all his abilities, learning, and eloquence, he disappears, after the re-publication of his Salem Village sermon in London, in the dark, impenetrable cloud of this expression, "the unhappy Mr. Deodat Lawson." Of the melancholy fate implied in the language of Calamy, I have not been able to obtain the slightest information.

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 had always been a church-member; and, to the day of his death, church and prayer meetings were more frequently held at his house than in any other. He was a rough man, but he was no hypocrite. He was in the front of every encounter; but he was tolerant, too, of difference of opinion.

When, at one time, the contests of the Village were at their height, and two committees were raised representing the two conflicting parties, he was at the head of one, and his eldest son (Jonathan) of the other. Their opposition does not seem to have alienated them. While I have found it necessary to hold him up, in some of his actions, for condemnation, there were many good points about him; although he was not the sort of man that would be likely, in our times, to be selected to execute the functions of a Sunday-school teacher.

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-house, had no patience with their perpetual wranglings. He fenced up his lands around the meeting-house 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 as showing, to how late a period the inhabitants of this neighborhood were exposed to Indian attacks, and what means of defence were resorted to by the Village worshippers. The document manifests the contempt in which he held the complainants, and it was all the satisfaction they got.

"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,

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 drawn to a commercial life. He was engaged in the West-India business, and probably lived at Barbadoes. After a while, he abandoned commerce, and prepared himself for the ministry. There was at this time, and long subsequently, a very particular mercantile connection between Salem and Barbadoes. The former husband of the wife of Thomas Putnam, Sr.,—Nathaniel Veren,—as has been stated, had property in that island, and was more or less acquainted with its people. Perhaps it was through this channel that the thoughts of the people of the Village were turned towards Mr. Parris. From a deposition made by him a few years afterwards in a suit at law between him and his parishioners, we learn some interesting facts relating to the negotiations that led to his settlement.

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 settling a new minister, to bury their past animosities, and forget their grievances; and there is every reason to believe, if Mr. Parris had promptly closed with their terms, he might have enjoyed a peaceful ministry, and a happy oblivion have covered for ever his name and the history of the village. But he withheld response to the call. The people were impatient, and felt that the golden opportunity might be lost, and the old feuds revive. On the 10th of December, another committee was raised, consisting of Lieutenant Nathaniel Putnam, Sergeant Fuller, Mr. Joshua Rea, Sr., and Sergeant Ingersoll, as "messengers, to know whether Mr. Parris would accept of office." His answer was, "the work was weighty; they should know in due time." They were thus kept in suspense during the whole winter, getting no reply from him. On the 29th of April, 1689, "Deacons Nathaniel Ingersoll and Edward Putnam, Daniel Rea, Thomas Fuller, Jr., and John Tarbell, came to Mr. Parris from the meeting-house," where there had been a general meeting of the inhabitants, and said, "Being the aged men had had the matter of Mr. Parris's settlement so long in hand, and effected nothing, they were desirous to try what the younger could do." Deacon Ingersoll was about fifty-five years of age; but his spirit and character kept him in sympathy with the progressive impulses of younger men.

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.

Seventh, contributions each sabbath in papers; and only such as are in papers, and dwelling within our bounds, to be accounted a part of the sixty pounds. Eighth, as God shall please to bless the place so as to be able to rise higher than the sixty pounds, that then a proportionable increase be made. If God shall please, for our sins, to diminish the substance of said place, I will endeavor accordingly to bear such losses, by proportionable abatements of such as shall reasonably desire it."

A contribution-box was either handed around by the deacons, before the congregation was dismissed, or attached permanently near the porch or door. Rate-payers 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 added to culture, would increase in substance: if so, his annual stipend would increase. If the place should decline, he was to abate the tax of individuals, if desired by them personally, so far as he should judge their petition to that effect reasonable. If "strangers' money," or contributions from "outsiders," were not to go to make up his sixty pounds, it was quite probable that it would come into his pocket as an extra allowance, or perquisite.

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-house 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:—