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

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 them were valuable and desirable. This was the case under the reign of classical mythology, and of heathen superstition in general. Those individuals who were supposed to be conversant with demons were looked upon by the credulous multitude as a highly privileged class; and they arrogated the credit of being raised to a higher sphere of knowledge than the rest of mankind.

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 in rebellion against God. This, of course, was regarded as the most flagrant of crimes, and constituted the real character of the sin denominated "witchcraft."

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 time. To do this, I must give a sketch, as condensed and brief as I can make it, of the formation and progress of opinions and notions touching the subject, until they reached their full demonstration and final explosion, in this neighborhood, at Salem Village, near the close of the seventeenth century.

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 of all ancient and primitive nations. From this the progress is plain, obvious, and immediate to the pretensions of magicians, diviners, sorcerers, conjurers, oracles, soothsayers, augurs, and the whole catalogue of those persons who professed to hold intercourse with higher and spiritual powers. There are several classes into which they may be divided.

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 with attracting and drawing off the productions of their fields into his own by the employment of certain mysterious charms. For his defence, as we are informed by Pliny, he produced his strong and well-constructed ploughs, his light and convenient spades, and his sun-burnt daughters, and pointing to them exclaimed: "Here are my charms; this is my magic; these only are the witchcraft I have used." Zoroaster, the great philosopher and astronomer of the ancient East, was charged with divination and magic, merely, it is probable, because he possessed uncommon acquirements.

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 nature, and keep it secret, was able to impose himself on the world as being allied with supernatural powers. Hence arose the whole host of diviners, astrologers, soothsayers, and oracles. After having once acquired possession of the credulous faith of the people, they could impose upon them almost without limit.

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 consisted in pretending to possess certain mysterious charms, and to do by their means, or by the co-operation of superhuman spirits, without any reference to their character as evil or good beings, what transcends the action of mere natural powers.

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 begged her to recall Samuel to life, that he might be comforted and instructed by him.

She pretended to comply with his request; but, before she could commence her usual mysterious operations, Samuel arose! and the forlorn, wretched, and heart-broken king listened to his tremendous doom, as it was uttered by the spirit of the departed prophet.

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 voice;" thus giving evidence of alarm and surprise totally different from the deportment of such pretenders on such occasions: they used rather to exhibit joy at the success of their arts, and a proud composure and dignified complacency in the control they were believed to exercise over the spirits that appeared to have obeyed their call. Sir Walter Scott took this view of the transaction. His opinion, it is true, would be considered more important in any other department than that of biblical interpretation: on all questions, however, connected with the spiritual world of fancy and with its history, he must be allowed to speak, if not with the authority, at least with the tone of a master.

This wonderful author, in the infinite profusion and variety of his productions, published a volume upon Demonology and Witchcraft: it is, of course, entertaining and instructive to all who are curious to know the capacity and to appreciate the operations of the human imagination.

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 use of mysterious charms. Many plants were considered as possessed of wonderful virtues, and there was scarcely a limit to the supposed power of those persons who knew how to use and apply them skilfully. Virgil, in his eighth eclogue, thus speaks of this species of sorcery:—

"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."

"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."

"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 of witchcraft not far from the commencement of the Christian era. It presupposes the belief of the Devil. I shall not enter upon the question, whether the Scriptures, properly interpreted, require the belief of the existence of such a being. Directing our attention solely to profane sources of information, we discover the heathen origin of the belief of the existence of the Devil in the ancient systems of oriental philosophy. Early observers of nature in the East were led to the conclusion, that the world was a divided empire, ruled by the alternate or simultaneous energy of two great antagonist principles or beings, one perfectly good, and the other perfectly bad. It was for a long time, and perhaps is at this day, a prevalent faith among Christians, that the Bible teaches a similar doctrine; that it presents, to our adoration and obedience, a being of infinite perfections in the Deity; and to our abhorrence and our fears, a being infinitely wicked, and of great power, in the Devil.

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, and in fireside tales. It afforded leading characters to the drama in the miracle plays and the moral plays, as they were called, at successive periods. It offered a ready weapon to satire, and also to defamation. Gerbert, a native of France, who was elevated to the pontificate about the close of the tenth century, under the name of Sylvester II., is eulogized by Mosheim as the first great restorer of science and literature. He was a person of an extensive and sublime genius, of wonderful attainments in learning, particularly mathematics, geometry, and arithmetic. He broke the profound sleep of the dark ages, and awakened the torpid intellect of the European nations.

His efforts in this direction roused the apprehensions and resentment of the monks; and they circulated, after Gerbert's death, and made the ignorant masses believe the story, that he had obtained his rapid promotion in the Church by the practice of the black art, which he disguised under the show of learning; that he secured the Archbishopric of Ravenna by bribery and corruption; and that, finally, he made a bargain with Satan, promising him his soul after death, on condition that he (Satan) should put forth his great influence over the cardinals in such a manner as would secure his election to the throne of St. Peter. The arrangement was carried into successful operation. Sylvester, the monks averred, consulted the Devil through the medium of a brazen head during his whole reign, and enjoyed his faithful friendship and unwavering patronage. But, when His Holiness came to die, he endeavored to defraud Satan of his rightful claim to his soul, by repenting, and acknowledging his sin. This illustrates the way in which the popular idea of the Devil was used to awaken ridicule and gratify malignity.

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 conducted solely by the aid of natural causes and laws. The people would not surrender the belief, that the results of scientific experiments, and the accuracy of predictions of physical phenomena, were secured by the assistance of supernatural beings.

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 he could to circulate and explain his own acquirements, he could not escape a papal denunciation, and two long and painful imprisonments. In 1305, Arnold de Villa Nova, a learned physician and philosopher, was burned at Padua, by order of inquisitors, on the charge of witchcraft. He was eighty years of age. Ten years afterwards, Peter Apon, also of Padua, who had made extraordinary progress in knowledge, was accused of the same crime, and condemned to death, but expired previous to the time appointed for his execution.

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 that "almost an infinite number" were burned for witchcraft in France,—a thousand in a single diocese! These sanguinary and horrible transactions were promoted and sanctioned by theological hatred and rancor. It was soon perceived that there was no kind of difficulty in clearing the Church of heretics by hanging or burning them all as witches! The imputation of witchcraft could be fixed upon any one with the greatest facility. In the earlier part of the fifteenth century, the Earl of Bedford, having taken the celebrated Joan of Arc prisoner, put her to death on this charge. She had been almost adored by the people rescued by her romantic valor, and was universally known among them by the venerable title of "Holy Maid of God;" but no difficulty was experienced in procuring evidence enough to lead her to the stake as a servant and confederate of Satan! Luther was just beginning his attack upon the papal power, and he was instantly accused of being in confederacy with the Devil.

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 King of Sweden carried four witches with him, as a part of his armament, to aid him in his wars with the Danes. In 1576, seventeen or eighteen were condemned in Essex, in England. A single judge or inquisitor, Remigius, condemned and burned nine hundred within fifteen years, from 1580 to 1595, in the single district of Lorraine; and as many more fled out of the country; whole villages were depopulated, and fifteen persons destroyed themselves rather than submit to the torture which, under the administration of this successor of Draco and rival of Jeffries, was the first step taken in the trial of an accused person. The application of the rack and other instruments of torment, in the examination of prisoners, was recommended by him in a work on witchcraft. He observes that "scarcely any one was known to be brought to repentance and confession but by these means"!

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-Talk," 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 they brought me hazel-nuts, which I put into a box, and sometimes I used to crack and eat of them. In the night-times, my gentleman, the Devil, came and got the nuts out of the box, and cracked them against one of the bedposts, making a very great noise and rumbling about my bed; but I regarded him nothing at all: when afterwards I began to slumber, then he kept such a racket and rumbling upon the chamber stairs, as if many empty barrels and hogsheads had been tumbled down."

Kepler, whose name is immortalized by being associated with the laws he discovered that regulate the orbits of the heavenly bodies, was a zealous advocate of astrology; and his great predecessor and master, the Prince of Astronomers, as he is called, Tycho Brahe, kept an idiot in his presence, fed him from his own table, with his own hand, and listened to his incoherent, unmeaning, and fatuous expressions as to a revelation from the spiritual world.

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 pray God," continues the courtly preacher, "they never practise further than upon the subject." The petition of the polite prelate appears to have been answered. The virgin queen resisted inexorably the arts of all charmers, and is thought never to have been bewitched in her life.