I shall now detail an impartial history of the memorable trials and executions for supposed witchcraft at Salem, in 1692. A controversy respecting the settlement of a minister had subsisted in Salem for some time prior to this melancholy catastrophe. They had also recently been deprived by death of several of their most distinguished and influential characters, who had been considered as the fathers and governors of the town for half a century. Unfortunately, two or three ministers in the town, and several in the vicinity, were, with a large proportion of the inhabitants, bigoted and superstitious believers in the doctrine of witchcraft, and they aggravated the general prejudice and fanaticism. From preconceived opinions and strong prejudices, it was scarcely possible that the trials should be impartially conducted. It seemed not to be recollected, that in the trials of witches no other evidence should be received than in the trials of murderers and other criminals; and that no convictions should be made, but through the most substantial human testimony, rejecting all diabolical or witch evidence, which can, on no principle, be deemed legal in any case. In the language of the late Dr Bentley, in his History of Salem, ‘The spark fell upon inflammable matter, and behold, how great a matter a little fire kindleth.’ But it would be unjust not to make due allowance for the times in which they lived, and the melancholy delusions which prevailed from the war of prejudice, and the slavish effects of the most imbecile apprehensions. These errors, like those of a thousand years ago, are equally opposed to the progress of knowledge, and to a pious confidence in the wisdom and goodness of an Almighty Providence. The authorities from which the following history is derived, are, Hutchinson’s History of Massachusetts, Dr Cotton Mather’s Magnalia, Wonders of the Invisible World, by the same author, Historical Collections, and More Wonders of the Invisible World, by R. Calef, of Boston, published in 1700.

In a letter of Thomas Brattle, F.R.S., dated October 8, 1692, published in the Collections of the Massachusetts Historical Society, we have the following account.

‘As to the method which the Salem justices do take in their examinations, it is truly this; a warrant being issued out to apprehend the persons that are charged and complained of by the afflicted children as they are called, said persons are brought before the justices, the afflicted being present. The justices ask the apprehended why they afflict those poor children, to which the apprehended answer, they do not afflict them. The justices order the apprehended to look upon the said children, which, accordingly, they do; and at the time of that look (I dare not say by that look, as the Salem gentlemen do) the afflicted are cast into a fit. The apprehended are then blinded and ordered to touch the afflicted; and at that touch, though not by that touch (as above) the afflicted do ordinarily come out of their fits. The afflicted persons then declare and affirm, that the apprehended have afflicted them; upon which the apprehended persons, though of never so good repute, are forthwith committed to prison on suspicion for witchcraft.’—‘Such was the excess of their stupidity, that to the most dubious crime in the world, they joined the most uncertain proofs.’—‘A person ought to have been a magician to be able to clear himself from the imputation of magic.’

The first instance of reputed witchcraft in the town of Salem, took place in the family of Mr Parris, minister of Salem, and very soon after, one or two in the neighborhood were afflicted in a similar manner, and a day of prayer was kept on the occasion. The persons who complained of being afflicted, were a daughter and a niece of Mr Parris, girls of ten or eleven years of age; and these were soon followed by two other girls. They made similar complaints, and exhibited antic gestures and tricks, similar to those of Goodwin’s children, two or three years before. The physician, unable to account for the complaint, pronounced them bewitched. They named several women whose spectres they saw in their fits, tormenting them, and in particular Tituba, an Indian woman belonging to Mr Parris’s family. She had been trying some experiments, which she pretended to be used in her own country, in order to find out the witch; upon this, the children cried out against the poor Indian as appearing to them, pinching, pricking, and tormenting them, and they fell into fits. Tituba acknowledged that she had learned how to find out a witch, but denied that she was one herself. Several private fasts were kept at the minister’s house, and several more public by the whole village, and then a general fast through the colony. This probably had a tendency to bring the afflicted into notice; which, with the pity and compassion of those who visited them, encouraged and confirmed them in their designs, and increased their numbers. Tituba, as she said, being beat and threatened by her master to make her confess, and to accuse her sister witches, as he termed them, did confess that the devil urged her to sign a book, which he presented, and also to work mischief with the children, and she was sent to jail. The children complained, likewise, of Sarah Good, who had long been counted a melancholy or distracted woman, and also Sarah Osborn, an old bedridden woman, both of whom being examined by two Salem magistrates, were committed to jail for trial. About three weeks after, two other women of good character, and church members, Corey and Nurse, were complained of and brought to their examination, when these children fell into fits, and the mother of one of them joined with the children and complained of Nurse as tormenting her, and made most terrible shrieks, to the amazement of all the neighborhood. The old women denied everything charged against them, but were sent to prison; and such was the infatuation, that a child of Sarah Good, about four or five years old, was committed also, charged with being a witch and of biting some of the afflicted, who showed the print of small teeth on their arms; and all that the child looked upon, it is said, fell down in fits, complaining that they were in torment. Elizabeth Proctor, being accused and brought to examination, her husband, as every kind husband would have done, accompanied her to her examination; but it cost the poor man his life. Some of the afflicted cried out against him, also, and they both were committed to prison. Instead, says Governor Hutchinson, of suspecting and sifting the witnesses, and suffering them to be cross-examined, the authorities, to say no more, were imprudent in making use of leading questions, and thereby putting words into their mouths, or suffering others to do it. Mr Parris was over-officious; most of the examinations, although in the presence of one or more of the magistrates, were taken by him. They allowed of such as the following trivial replies to their examining questions. John the Indian. ‘She hurt me, she choked me, and brought the book a great many times. She took hold of my throat, to stop my breath. She pinched and bit me till the blood came. I saw the witches eat and drink at such a place, and they said it was their sacrament; they said it was our blood, and they had it twice that day.’ Upon such kind of evidence, persons of blameless character were committed to prison; and, such was the dreadful infatuation, that the life of no person was secure. The most effectual way to prevent an accusation was to become the accuser; and accordingly the number of the afflicted increased every day, and the number of the accused in proportion; who, in general perished in their innocence. More than a hundred women, many of them of fair characters and of the most reputable families, in the towns of Salem, Beverly, Andover, Billerica, &c., were apprehended, examined, and generally committed to prison. Goodwife[A] Corey, as she was called, was examined before the magistrates, in the meeting-house in the village; the novelty of the case produced a throng of spectators. Mr Noyes, one of the ministers of Salem, began by prayer. Several children and women were present, that pretended to be bewitched by her, and the most of them accused her of biting, pinching, and strangling, and said that they did, in their fits, see her likeness coming to them, and bringing a book for them to sign. She was accused by them, that the black man, meaning the devil, whispered to her now while she was on her examination. The unfortunate woman could only deny all that was laid to her charge, and she was committed to jail. A miserable negro slave was accused by some of the girls, but on examination she extricated herself by her native cunning. Question to Candy. ‘Are you a witch?’ Answer. ‘Candy no witch in her country. Candy’s mother no witch. Candy no witch, Barbadoes. This country, mistress give Candy witch.’ ‘Did your mistress make you a witch in this country?’ ‘Yes, in this country mistress give Candy witch.’ ‘What did your mistress do to make you a witch?’ ‘Mistress bring book, and pen, and ink, make Candy write in it.’ From this testimony, Mrs Haskins, the mistress, had no other way to save her life but to make confession.

In April, 1692, there was a public hearing and examination before six magistrates and several ministers. The afflicted complained against many with hideous clamors and screechings. On their examinations, besides the experiment of the afflicted falling down at the sight of the accused, they were required to repeat the Lord’s Prayer, which it was supposed a real witch could not do. When Sir William Phipps entered upon the office of Governor, in May, 1692, he ordered the witches to be put in chains; upon that it was said the afflicted persons were free from their torments. In May, Mrs Carey, of Charlestown, was examined and committed. Her husband published the following facts.

‘Having for some days heard that my wife was accused of witchcraft, and being much disturbed at it, we went to Salem by advice to see if the afflicted knew her. The prisoners were called in before the justices, singly, and as they entered were cried out against by the afflicted girls. The prisoners were placed about seven or eight feet from the justices, and the accusers between the justices and the prisoners. The prisoners were ordered to stand directly before the justices with an officer appointed to hold each hand lest they should therewith afflict the girls; and the prisoners’ eyes must be constantly fixed on the justices; for if they looked on the afflicted, they would either fall into these fits, or cry out of being hurt by them; after examination of the prisoners, who it was that afflicted these girls, &c., they put them upon saying the Lord’s Prayer as a trial of their guilt. When the afflicted seemed to be out of their fits, they would look stedfastly on some one person, and not speak, and then the justices said they were struck dumb, and after a little time they would speak again; then the justices said to the accusers, which of you will go and touch the prisoner at the bar? Then the most courageous would venture, but before they made three steps would fall on the floor as if in a fit. The justices then ordered that they should be taken up and carried to the prisoner, that she might touch them, and as soon as this was done the justices would say they are all well, before I could discern any alteration, but the justices seemed to understand the manner of the strange juggle. Two of the accusers who pretended to be bewitched, were Abigail Williams, niece of Mr Parris, aged eleven or twelve years, and Indian John, the husband of Tituba, who was now in jail. This fellow had himself been accused of witchcraft, but had now become an accuser for his own safety. He showed several old scars which he said were the effects of witchcraft, but more likely of the lash. On inquiry who they would accuse as the cause of their sufferings, they cried out Carey, and immediately a warrant was sent by the justices to bring my wife before them. Her chief accusers were two girls; my wife declared to the justices that she never had any knowledge of them before that day. She was obliged to stand with her arms extended. I requested that I might hold one of her hands, but it was denied me. She then desired that I would wipe the tears and the sweat from her face and that she might lean herself on me as she was faint; but justice Hathorn said she had strength enough to torment those persons, and she should have strength enough to stand. I remonstrated against such cruel treatment, but was commanded to be silent, or I should be turned out of the room. Indian John was now called in to be one of the accusers; he fell down and tumbled about like a brute, but said nothing. The justices asked the girls who afflicted the Indian; they answered she, (meaning my wife); the justices ordered her to touch him in order to his cure; but her head must be turned another way, lest instead of curing, she should make him worse by looking on him; her hand was guided to take hold of his, but the Indian seized hold of her hand, and pulled her down on the floor, in a violent manner; then his hand was taken off, and her hand put on his, and the cure was quickly wrought. My wife, after being thus cruelly treated, was put into prison, and the jailor was ordered to put irons on her legs which weighed about eight pounds. These chains, with her other afflictions, soon produced convulsion fits, so that I was apprehensive she would have died that night. I intreated that the irons might be removed, but in vain. I now attended the trials at Salem, and finding that spectre evidence, together with idle or malicious stories, was received against the lives of innocent people, I trembled for the fate of my wife; as the same evidence that would serve for one would serve for all. In this awful situation, I thought myself justifiable in devising some means of escape; and this, through the goodness of God, was effected. We were pursued as far as Rhode Island, but we reached New York in safety, where we were kindly received by Governor Fletcher. To speak of the treatment of the prisoners and the inhumanity shown them at their executions, is more than any sober Christian can endure. Those that suffered, being many of them church members, and most of them of blameless conversation.—Jonathan Carey.’

Captain John Alden, of Boston, mariner, was sent for by the magistrates of Salem, upon the accusation of several poor, distracted, or possessed creatures, or witches. On his examination, these wretches began their juggling tricks, falling down, crying out, and staring in the faces of people; the magistrates demanded of them several times who it was of all the people in the room, that hurt them; one of the accusers pointed several times to one Captain Hill, but said nothing, till a man standing behind her to hold her up, stooped down to her ear, when she immediately cried out, Alden, Alden afflicted her. Being asked if she had ever seen Alden, she answered no, but she said the man told her so. Alden was then committed to custody, and his sword taken from him, for they said he afflicted them with his sword. He was next sent for to the meeting-house, by the magistrates, and was ordered to stand on a chair to the open view of all the assembly. The accusers cried out that Alden pinched them when he stood on the chair; and one of the magistrates bid the marshal hold open his hands, that he might not pinch those creatures. Mr Gidney, one of the justices, bid Captain Alden confess, and give glory to God. He replied, he hoped he should always give glory to God, but never would gratify the devil. He asked them why they should think that he should come to that village to afflict persons that he had never seen before; and appealed to all present and challenged any one to produce a charge against his character. Mr Gidney said he had known him many years, and had been to sea with him, and always believed him to be an honest man; but now he saw cause to alter his opinion. Alden asked Gidney what reason could be given why his looking upon him did not strike him down as well as the miserable accusers; but no reason could be given. He assured Gidney that a lying spirit was in his accusers, and that there was not a word of truth in all they said of him. Alden, however, was committed to jail where he continued fifteen weeks, when he made his escape. At the examinations, and at other times, it was usual for the accusers to tell of the black man, or of a spectre, as being then on the table; the people present would strike with swords or sticks at those places. One justice broke his cane at this exercise; and sometimes the accusers would say they struck the spectre; and it was even reported that several of the accused women were hurt and wounded thereby, though at home at the same time.

In June and July, the court of Oyer and Terminer proceeded on trials and condemnations, and six miserable creatures were executed, protesting their innocence.

At the trial of Sarah Good, one of the afflicted girls fell into a fit, and after coming out of it, she cried out against the prisoner for stabbing her in the breast while in court, and actually produced a piece of the blade of the knife which she said was used and broken in doing it. Upon this, a young man was called to prove the imposition. He produced a haft and part of the blade, which the court, having viewed and compared, found to be the same; and the young man affirmed, that yesterday he happened to break that knife, and that he cast away the upper part in the presence of the person who now produced it. The girl was cautioned by the court not to tell any more lies, but was still employed to give evidence against the prisoners whose lives were in her hands.

Mr Noyes, the minister, urged Sarah Good to confess, saying he knew she was a witch, and she knew she was a witch; to which she replied, ‘You are a liar. I am no more a witch than you are a wizard.’ At the trial of Rebecca Nurse it was remarkable that the jury brought her in not guilty; immediately all the accusers in the court, and soon after all the afflicted out of court, made a hideous outcry, to the amazement of the court and spectators. The court having expressed some dissatisfaction, the jury were induced to go out again to consider better one expression of hers when before the court. They now brought her in guilty, and she was condemned. After her condemnation, she was by Mr Noyes of Salem, excommunicated and given to the devil. The governor, however, saw cause to grant a reprieve, upon which, when known, the accusers renewed their dismal outcries against her, insomuch that the governor was by some Salem gentlemen prevailed with to recall the reprieve, and she was executed with the rest. The testimonials of her Christian behaviour, both in the course of her life, and at her death, are numerous and highly satisfactory. Mary Easty, her sister, was also condemned. She was of a serious and religious character, and before her execution she presented a petition to the court and the reverend ministers at Salem, protesting her innocence before God. She petitioned, not for her own life, for she knew she must die; but most earnestly prayed, that if possible, no more innocent blood might be shed. By her own innocence she said she knew the court was in the wrong way, and humbly begged that their honors would examine the confessing witches, being confident that many of them had belied themselves and others. They had accused her and others, she said, of having made a league with the devil, which she and they most positively denied. ‘The Lord alone, who is the searcher of all hearts, knows that as I shall answer it at the tribunal seat, that I know nothing of witchcraft, therefore I cannot, I dare not, belie my own soul by confessing.’ She intreats their honors not to deny the humble petition of a poor, dying, innocent person, and prays that the Lord will give a blessing to their endeavors that no more innocent blood be shed. These two women were among the eight who were executed together, when the Rev. Mr Noyes, turning towards the bodies, said, what a sad thing it is to see eight firebrands of hell hanging there!!

John Proctor, while confined in prison, complained that two young men were compelled to a confession by being tied neck and heels till the blood was ready to burst out of their noses. They then confessed that one had been a wizard a month, and the other five weeks, and that their mother had made them so when she had been confined in jail without seeing them for nine weeks. He adds, ‘My son, William Proctor, when he was examined, because he would not confess that he was guilty, they tied him up neck and heels till the blood gushed out of his nose.’ At a court held in Salem, April, 1692, by the honorable Thomas Danforth, deputy governor, Elizabeth Proctor was tried for witchcraft. The witnesses were Indian John, husband to Tituba, and three or four girls who pretended to be afflicted by the said Proctor. The questions by the court, and the answers of the witnesses, were exceedingly futile and whimsical; but they exhibited their antic gestures and fits, which they pretended were caused by the presence of the prisoner at the bar. The court then put the question thus—‘Elizabeth Proctor, you understand whereof you are charged, viz. to be guilty of sundry acts of witchcraft: what say you to it?’ ‘Speak the truth as you will answer it before God another day. What do you say, Goody Proctor, to these things?’ ‘I take God in heaven to be my witness, that I know nothing of it, no more than a child.’ Proctor, the husband, being present in court, the afflicted girls cried out against him, saying he was a wizard, and again exhibited their tricks and fits. The question was put by the court, ‘Who hurts you?’ Answer. ‘Goodman Proctor, and his wife too.’ By the court. ‘What do you say, Goodman Proctor, to these things?’ ‘I know not, I am entirely innocent.’ It is no less painful than astonishing to add that by such miserable evidence, Proctor and his wife were both condemned and executed. Proctor earnestly entreated that he might be allowed a few days to prepare himself for death, and at his execution he desired in the most affecting manner that Mr Noyes would pray with, and for him; but his request was cruelly denied him, because he would not confess himself to be a wizard.

August 19th, 1692, five persons were executed, all protesting their innocence in the firmest manner. One of this number was Mr George Burroughs, who had been a preacher several years before at Salem village, where there had been some misunderstanding between him and the people; afterwards he became a preacher at Wells. It was alleged against Mr Burroughs, that he had been seen to perform feats of strength exceeding the natural powers of man. He had lifted a barrel of molasses or cider from a canoe, and carried it to the shore. He would, with one hand, extend a heavy musket of six or seven feet barrel, at arm’s length. In addition to these charges, it was urged by the writers of that day, as a principal part of the evidence, that seven or eight of the confessing witches witnessed against him. But it will appear from the examinations by the court, that their evidence was drawn from them. For example. Question to Mary Lacey. ‘Was there not a man among you at your meetings?’ ‘None but the devil.’ ‘Your mother and grandmother say there was a minister there; did you not see men there?’ ‘There was a minister there, and I think he is now in prison.’ ‘Was there not one Mr Burroughs there?’ ‘Yes.’—Question to another witness. ‘Were there not two ministers there?’ ‘I heard Sarah Good talk of a minister or two, one of them is he that has been to the eastward; his name is Burroughs.’ Margaret Jacobs had been brought to accuse herself of being a witch, and then to charge Burroughs the minister, and her own grandfather, but afterwards being struck with horror, she chose to lose her own life rather than persist in her confession. She begged forgiveness of Burroughs before his execution, who is said to have freely forgiven her; and to have prayed with, and for her. She also recanted all she had said against her grandfather, but all in vain as to his life. Some of the accusers asserted that Burroughs often attended the witch or devil’s sacrament. Some testified, that, in their torments, Burroughs tempted them to go to a sacrament; and he would, with the sound of a trumpet, summon other witches; who, quickly after the sound, would come from all quarters unto the rendezvous. Numerous other charges, equally frivolous, were brought against this unfortunate minister, as stated by Dr Cotton Mather; among others, his venomous bites, leaving the prints of his teeth upon the flesh, which would compare precisely with his set of teeth. It is seldom that a man, 80 years of age, can boast a good set of teeth, and some said that he had not one in his head, and could be no other than imaginary teeth, but these could answer their purpose. Burroughs had been twice married, and it was reported of him, perhaps truly, that he had treated his wives unkindly.

‘Several of the bewitched,’ adds Dr Cotton Mather, ‘gave in their testimony that they had been troubled with the apparitions of two women, who said they were Burroughs’ two wives, and that he had been the death of them, and that the magistrates must be told of it, before whom, if Burroughs upon his trial denied it, they did not know but they should appear against him in court. Burroughs being now on trial, one of the bewitched persons was cast into horror at the ghosts of the two deceased wives, then appearing before him, and crying for vengeance against him. But he, though much appalled, utterly denied that he discerned anything of it: nor was this,’ adds Dr Mather, ‘any part of his conviction.’ [B] It was testified by some of the witnesses, that the prisoner had been at witch meetings with them; and that he was the person who had seduced them into the snares of witchcraft; that he promised them fine clothes for doing it; that he brought puppets to them, and thorns to stick into those puppets, for the afflicting of other people; and that he exhorted them with the rest of the crew to bewitch all Salem village, but be sure to do it gradually, if they would prevail in what they did. It was testified of one Ruck, brother-in-law to the prisoner, that himself and sister, with Burroughs, going out two or three miles to gather strawberries, Ruck, with his sister, rode home very moderately with Burroughs on foot in company. Burroughs stepped aside into the bushes, whereupon they halted and holloed for him. He not answering, they proceeded homewards with a quickened pace, and yet, when they were got near home, to their astonishment they found him on foot with them, having a basket of strawberries. Burroughs then fell to chiding his wife for speaking to her brother of him on the road; which, when they wondered at, he said he knew their thoughts. Ruck being startled at that, intimated that the devil himself, did not know so far. Burroughs answered, ‘My God makes known your thoughts unto me.’ The prisoner at the bar had nothing to answer unto what was thus witnessed against him, that was worth considering. ‘But the court began to think,’ says Dr Mather, ‘that he then stepped aside only that by the assistance of the black man he might put on his invisibility, and in that fascinating mist, gratify his own jealous humor to hear what they said of him.’ This is paying no great compliment to the philosophical character of the court. Burroughs was, however, condemned, and was carried in rags in a cart through the streets of Salem, to his execution; and his body was dragged by the rope over the ground, and buried among some rocks, one hand and part of the face left uncovered. When on the ladder, he repeated the Lord’s Prayer; probably because it was the popular opinion, that a wizard is deprived of the power of doing it, and he also protested against the injustice of his sufferings with such awful solemnity, as to affect the spectators to tears, and it was by some apprehended that the populace would have prevented the execution. He suffered this ignominious death at the age of about 80 years, with fervent prayers that the dreadful delusion might cease. As soon as he was turned off, Dr Cotton Mather, being mounted, addressed himself to the people, declaring that Burroughs was not an ordained minister, and that there was the fullest proof of his guilt. Dr Increase Mather, equally credulous in these things with his son, in his “Cases of Conscience,” affirms, that he was present at the trial of Burroughs, and had he been one of his judges, he could not have acquitted him. ‘For several persons did on oath testify, that they saw him do such things as no man that has not a devil to be his familiar, could perform.’

John Willard was another who suffered about the same time. He had been employed in looking up witches, but at last refusing to fetch in more, as he deemed it unjust, he was accused. He at first made his escape to a distance of forty miles, but was overtaken and condemned. Giles Corey, aged about 80 years, was brought to trial, but refused to plead, being unwilling to be tried by a jury that cleared no one; he was therefore pressed to death. When in the agonies of death, the victim thrust out his tongue, and the officer pushed it into his mouth with his cane. This was the first, and I believe the only one, who was pressed to death in New England, though there had been examples of it in Old England. Corey’s wife suffered at the gallows, where she made an eminent prayer.

September 22d, eight were executed, the horse carrying them together in a cart to the gallows, failed for a short time, and the accusers said the devil hindered it; but it may be asked, if he had power to arrest the cart for a moment, why not stop it altogether, and prevent the executions? But they shew no signs of confidence or hope in his power to save them. One Wardwell, having formerly confessed himself guilty and afterwards denied it, was brought upon his trial. His former confession and spectre evidence were adduced against him; but his own wife and daughter accused him and saved themselves. ‘There are,’ says Hutchinson, ‘many instances of children accusing their parents, and some, of parents accusing their children. This is the only instance of a wife or husband accusing one the other, and surely this instance ought not to have been suffered. I shudder while I relate it.’ Besides these irregularities, there were others in the course of these trials. At the execution of Wardwell, while he was speaking to the people, protesting his innocence, the executioner being at the same time smoking his pipe, the smoke coming in his face interrupted his discourse, the accusers said the devil hindered him with smoke.

Mrs English was a woman of superior mind, and an excellent education; but was thought not to be very condescending or charitable to the poor; and by some of them she was accused of witchcraft. The officer read to her the warrant in the evening, and guards were placed round her house. In the morning, after attending the devotions of the family, she kissed her children with great composure, proposed her plan of education, and took leave of them, and told the officer she was ready to die, being confident that would be her fate. After being examined, she was by indulgence committed to custody in a public house, where her husband frequently visited her, and this occasioned an accusation against him. Being a man of large property, a merchant in Salem, and having considerable influence, he fortunately obtained permission to be confined with his wife in a prison in Boston, till the time of trial. Here their friends found means to effect their escape, and they fled to New York, where they were received with friendly attention by Governor Fletcher. In the winter following, Mr English sent generous supplies to the suffering poor at Salem; but on his return after the storm had subsided, he found his house plundered, and his property so reduced, that from an estate valued at £1500, he realized only about £300.

In July, one Goody Foster was examined before four justices. She had confessed many things of herself, but her daughter now confessed others in which she was concerned. She was told that her daughter was with her when she rode on the stick, and was with her at the witch meetings, and was asked how long her daughter had been engaged with her. She replied that she had no knowledge of it at all. She was then told that one of the afflicted persons said, that Goody Carryer’s shape told her that Goody Foster had made her daughter a witch about thirteen years ago. She replied that she knew no more about her daughter’s being a witch, than what day she should die. If I knew anything more I would speak it to the utmost. The daughter being called in, and asked whether she had any discourse with her mother while riding on the stick, replied, I think not a word. Next comes the important question by the magistrate, ‘Who rid foremost on that stick to the village?’ ‘I suppose my mother.’ The mother replied, ‘no, Goody Carryer was foremost.’ It might be supposed that it was time for the magistrates to stop; but they proceed to question the daughter. ‘How many years since they were baptized, who baptized them, and how?’ ‘Three or four years I suppose; the old serpent dipped their heads in the water, saying they were his, and that he had power over them forever and ever.’ ‘How many were baptized that day, and who were they?’ ‘I think there were six, some of the chiefs, they were of the higher powers.’ The old woman’s grandaughter, M. Lacey, was now called in, and instantly M. Warren fell into a violent fit, but was soon restored when Lacey laid her hand on her arm. Question by the justices. ‘How dare you come in here and bring the devil with you to afflict these poor creatures; which way do you do it?’ ‘I cannot tell. If my mother made me a witch I did not know it.’ She was now directed to look on M. Warren in a friendly way, without injuring her; but in doing so she struck her down with her eyes. Being asked if she would now acknowledge herself to be a witch, she said yes. Being asked how long, she said she had not been a witch above a week. The devil appeared to her in the shape of a horse, bidding her worship him, and fear nothing, and he would not bring her out, but he has proved a liar from the beginning. The questions being still put to her, she again said, she had been a witch but a little more than a week; but at another time she replied, that the devil appeared to her a little more than a year ago for the first time.

Among other persons accused of witchcraft, was Mrs Hale, whose husband, the minister of Beverly, had been very active in these prosecutions; this was a stroke which the good man was not prepared to receive. Being fully satisfied of his wife’s innocence, the question was now suggested and controverted, whether the devil could afflict in a good person’s shape, taking it for granted, that the minister’s wife was a good person. The accusation of Mrs Hale, and some others of respectable character, brought them to believe that the devil could so manage matters as that the afflicted person should think he did. This affair effected a considerable alteration in the sentiments and conduct of Mr Hale. He became much more moderate and rational in his views of witchcraft. In the midst of their distress and confusion, the clergymen of the town and vicinity held a consultation by request of the governor and council, upon the state of things as they stood; particularly, to consider the question, whether Satan may not appear in the shape of an innocent and pious, as well as of a nocent and wicked person, to afflict such as suffer by diabolical molestation? They reported, among other things, as their opinion, ‘That presumptions, whereupon persons may be committed, and much more, convictions, as being guilty of witchcraft, ought certainly to be more considerable than barely the accused person’s being represented by a spectre unto the afflicted; inasmuch as it is an undoubted and notorious thing, that a demon may by God’s permission appear even to ill purposes, in the shape of an innocent, yea, of a virtuous man. Nor can we esteem alterations made in the sufferers by a look or touch of the accused, to be an infallible evidence of guilt, but frequently liable to be abused by the devil’s legerdemain.’

Among the confessing witches were D. Falkner, a child of ten years, A. Falkner, of eight, and S. Carryer, between seven and eight. Sarah Carryer’s confession. It was asked by the magistrates. ‘How long hast thou been a witch?’ ‘Ever since I was six years old.’ ‘How old are you now?’ ‘Near eight years old; brother Richard says I shall be eight years old next November.’ ‘Who made you a witch?’ ‘My mother. She made me set my hand to a book. I touched it with my fingers, and the book was red, the paper was white.’ Being questioned she said she never had seen the black man, the place where she did it was in a pasture, and her aunt T. and her cousins were there. They promised to give her a black dog, but the dog never came to her. ‘But you said you saw a cat once, what did that say to you?’ ‘It said it would tear me in pieces if I would not set my hand to the book.’ She said her mother baptized her, and the devil or black man was not there as she saw. She said she afflicted people by pinching them, she had no puppets, her mother carried her to afflict. ‘How did your mother carry you when she was in prison?’ ‘She came like a black cat.’ ‘How did you know it was your mother?’ ‘The cat told me she was my mother.’ This poor child’s mother was then under sentence of death, and the mother of the other two children was in prison also, and was soon after tried and condemned.

The following is among the affecting instances of confessors retracting their confessions.

The humble declaration of Margaret Jacobs unto the honored court now sitting at Salem, showeth, ‘That whereas your poor and humble declarant, being closely confined in Salem jail, for the crime of witchcraft, which crime, thanks be to the Lord, I am altogether ignorant of, as will appear at the great day of judgment. May it please the honored court, I was cried out upon by some of the possessed persons, as afflicting them; whereupon I was brought to my examination, which persons at the sight of me fell down, which did very much startle and affright me. The Lord above knows I knew nothing in the least degree who afflicted them; they told me without doubt I did, or they would not fall down at seeing me; they told me if I would not confess, I should be put down into the dungeon, and would be hanged; but if I would confess I should have my life spared; the which did so affright me, that to save my life, I did make the confession, which confession, may it please the honored court, is altogether false and untrue. The very first night after, I was in such horror of conscience that I could not sleep, for fear the devil would carry me away for telling such horrid lies. I was, may it please the honored court, sworn to my confession, as I understand since, but at that time I was ignorant of it, not knowing what an oath did mean. The Lord, I hope, in whom I trust, out of the abundance of his mercy, will forgive me my false forswearing myself. What I said was altogether false against my grandfather and Mr Burroughs, which I did to save my life and to have my liberty; but the Lord charging it to my conscience, made me in so much horror, that I could not contain myself before I had denied my confession; choosing rather death with a quiet conscience, than to live in such horror. And now, may it please your honors, I leave it to your pious and judicious discretion, to take pity and compassion on my young and tender years, to act and to do with me as the Lord and your honors shall see good; having no friend but the Lord to plead my cause, not being guilty in the least measure of the crime of witchcraft, nor any other sin that deserves death from the hands of man.’

The horrid scourge of witchcraft was, by means of the imprudence, or rather the folly, of an individual, extended to the town of Andover. One Joseph Ballard, of that town, sent to Salem for some of the accusers who pretended to have the spectral sight to tell him who afflicted his wife, who was then sick of a fever. Soon after this, fifty persons at Andover were accused of witchcraft, many of whom were among the most reputable families. Here the nonsensical stories of riding on poles through the air, were circulated. Many parents believed their children to be witches, and many husbands their wives, &c.

The following is the grand jury’s bill against Mary Osgood.

‘The jurors for our sovereign Lord and Lady the King and Queen present, that Mary Osgood, wife of Captain Joseph Osgood, of Andover, in the county of Essex, about eleven years ago, wickedly, maliciously, and feloniously, a covenant with the devil did make, and signed the devil’s book, and took the devil to be her God, and consented to serve and worship him, and was baptized by the devil, and renounced her former christian baptism, and promised to be the devil’s, both body and soul, forever, and to serve him; by which diabolical covenant by her made with the devil, she, the said Mary Osgood, is become a detestable witch, against the peace of our sovereign Lord and Lady the King and Queen, their crown and dignity, and the laws in that case made and provided.’

The foregoing bill was grounded principally on her own confession, the purport of which is as follows.—That about eleven years ago, when she was in a melancholy state, upon a certain time while walking in her orchard, she saw the appearance of a cat at the end of her house, which she supposed was a real cat, about this time she made a covenant with the devil, &c. She said further, that about two years agone, she was carried through the air in company with three others, whom she named, to five mile pond, where she was baptized by the devil, and was transported back again through the air in the same manner in which she went, and believes they were carried on a pole. She confesses that she had afflicted three persons, and that she did it by pinching her bed clothes, and giving consent the devil should do it in her shape, and that the devil could not do it without her consent. When in court, she afflicted several persons, as they pretended, and they were as usual restored by her touching their hands. It was not long after, that the said Mary Osgood, with five other women, who had, when in danger, confessed themselves guilty, retraced their confessions, stating that ‘they were blind-folded, and their hands were laid on the afflicted persons who fell into fits; others when they felt our hands, said they were well, and that we were guilty of afflicting them, whereupon we were committed to prison. By reason of that sudden surprisal, knowing ourselves perfectly innocent, we were exceedingly astonished and amazed, consternated and afflicted out of our reason. Our nearest and dearest friends and relations, seeing our awful situation, entreated us to make confession, as the only way to save our lives. They, out of tender love and pity, persuaded us to make such confession, telling us we were witches, they knew it, and we knew it, and they knew that we knew it, which made us think it was really so. Our understanding and reasoning faculties almost gone, we were incapable of judging of our condition. Some time after, when we had been better composed, they telling us what we had confessed, we did profess we were innocent, of such things.’ The testimonials to these persons’ characters, says Governor Hutchinson, by the principal inhabitants of Andover, will outweigh the credulity of the justices who committed, or of the grand jury which found bills against them. Fiftythree reputable inhabitants of Andover, addressed the court, held at Salem, stating that ‘they are women of whom we can truly give this character and commendation, that they have not only lived among us so inoffensively as not to give the least occasion to suspect them of witchcraft, but by their sober, godly, and exemplary lives and conversation, have obtained a good report in the place, where they have been well esteemed and approved in the church, of which they are members.’

One Dudley Bradstreet, a justice of peace in Andover, having himself committed thirty or forty persons to prison for supposed witchcraft, himself and wife were both accused, and they were obliged to flee for their lives. The accusers reported, that Mr Bradstreet had killed nine persons, for they saw the ghosts of murdered persons hover over those that had killed them. A dog being afflicted at Salem, those that had the spectral sight said, that J. Bradstreet, brother of the justice, afflicted the dog and then rode upon him. He also was glad to make his escape, and the dog was killed. Another dog was said to afflict others, and they fell into fits when the dog looked on them, and he was killed. At length a worthy gentleman of Boston, being accused by some of those at Andover, sent a writ to arrest the accusers in a thousand pound action, for defamation. From that time the accusations at Andover generally ceased, to the unspeakable joy of the inhabitants.

This tremendous storm continued sixteen months in Salem, in which was displayed a great want of sober wisdom in some, and of moral honesty in others, while a spirit of superstitious persecution, almost without a parallel, generally prevailed. Nineteen innocent persons were hanged, one pressed to death, and eight more condemned; and about fifty confessed themselves witches, of which not one was executed. Above one hundred and fifty were in prison, and above two hundred more, being accused, it was thought proper to put a stop to further prosecutions. The persons in the prisons were set at liberty, and those who had fled returned home in peace. Experience showed that the more were apprehended, the more were afflicted by Satan, and the number of confessors increasing, increased the number of the accused; and the executing of some made way for the apprehension of others, till the numbers became actually alarming to the public, and it was feared that Salem had involved some innocent persons, as all the nineteen denied the crime to their death.

The late Dr Bentley of Salem, in his History of that town, published in the Historical Society’s Collections, observes, that ‘the scene was like a torrent, sudden, irresistible, and momentary. They who thought they saw the delusion, did not expose it, and they who were deluded were terrified into distraction. For a time no life was safe. On the trials, children below twelve years of age obtained a hearing before magistrates. Indians came and related their own knowledge of invisible beings. Tender females told every fright, but not one man of reputation ventured to offer a single report, or to oppose openly the overwhelming torrent. Nothing could be more ridiculous than a mere narrative of the evidence. It would be an affront to the sober world. The terror was so great, that at the hazard of life, they who were charged with guilt confessed it, and the confessions blinded the judges. The public clamors urged them on, and the novelty of the calamity deprived them of all ability to investigate its true causes, till nineteen innocent persons were made victims to the public credulity.’ ‘From March to August, 1692,’ says Dr Bentley, ‘was the most distressing time Salem ever knew; business was interrupted, the town deserted, terror was in every countenance, and distress in every heart. Every place was the subject of some direful tale, fear haunted every street, melancholy dwelt in silence in every place after the sun retired. The population was diminished, business could not, for some time, recover its former channels, and the innocent suffered with the guilty. But as soon as the judges ceased to condemn, the people ceased to accuse. Terror at the violence and the guilt of the proceedings, succeeded instantly to the conviction of blind zeal, and what every man had encouraged, all now professed to abhor. Every expression of sorrow was found in Salem. The church erased all the ignominy they had attached to the dead, by recording a most humble acknowledgment of their error. But a diminished population, the injury done to religion, and the distress of the aggrieved, were seen and felt with the greatest sorrow.’

I quote the following from Judge Story’s Centennial Discourse.

‘The whole of these proceedings exhibit melancholy proofs of the effects of superstition in darkening the mind, and steeling the heart against the dictates of humanity. Indeed nothing has ever been found more vindictive and cruel than fanaticism, acting under the influence of preternatural terror, and assuming to punish offences created by its own gloomy reveries. Under such circumstances it becomes itself the very demon whose agency it seeks to destroy. It loses sight of all the common principles of reason and evidence. It sees nothing around it but victims for sacrifice. It hears nothing but the voice of its own vengeance. It believes nothing but what is monstrous and incredible. It conjures up every phantom of superstition, and shapes it to the living form of its own passions and frenzies. In short, insanity could hardly devise more refinements in barbarity, or profligacy execute them with more malignant coolness. In the wretched butcheries of these times, (for so they in fact were,) in which law and reason were equally set at defiance, we have shocking instances of unnatural conduct. We find parents accusing their children, children their parents, and wives their husbands, of a crime, which must bring them to the scaffold. We find innocent persons, misled by the hope of pardon, or wrought up to frenzy by the pretended sufferings of others, freely accusing themselves of the same crime. We find gross perjury practised to procure condemnations, sometimes for self protection, and sometimes from utter recklessness of consequences. We find even religion itself made an instrument of vengeance. We find ministers of the gospel and judges of the land, stimulating the work of persecution, until at last in its progress its desolations reached their own firesides.’

There are not wanting, Hutchinson observes, those who are willing to suppose the accusers to have been under bodily disorders, which affected their imaginations. This is kind and charitable, but seems to be winking the truth out of sight. A little attention must force conviction, that the whole was a scene of fraud and imposture, commenced by young girls, who at first, perhaps, thought of nothing more than exciting an interest in their sufferings, and continued by adult persons, who were afraid of being accused themselves. Rather than confess their fraud, they permitted the lives of so many innocent persons to be sacrificed. None of the pretended afflicted were ever brought upon trial for their fraud; some of them proved profligate persons, abandoned to all vice, others passed their days in obscurity and contempt.

In December, 1696, there was a proclamation for a fast, in which there was this clause, ‘That God would shew us what we know not, and help us wherein we have done amiss, referring to the late tragedy raised among them by Satan and his instruments, through the awful judgment of God.’ On the day of the fast, at the South meeting-house in Boston, Judge Sewall, who had sat on the bench at the trials, delivered in a paper to be read publicly, and he stood up while it was reading. It expressed in a very humble manner, that he was apprehensive he might have fallen into some error in the trials at Salem, and praying that the guilt of such miscarriages may not be imputed either to the country in general, or to him or his family in particular, and asking forgiveness of God and man. The Chief Justice, Mr Stoughton, being informed of this action of one of his brethren, observed for himself, that when he sat in judgment, he had the fear of God before his eyes, and gave his opinion according to the best of his understanding; and although it might appear afterwards that he had been in an error, yet he saw no necessity of a public acknowledgment of it.

Twelve men who had served as jurors in court at Salem, in 1692, published a recantation of their sentiments, and an apology for their doings on the trials; stating that they were incapable of understanding, nor able to withstand the mysterious delusions of the powers of darkness, and the prince of the air, but for want of knowledge and information from others, took up such evidence against the accused as, on further consideration and better information, they justly fear they have been instrumental with others, though ignorantly and unwittingly, to bring upon themselves the guilt of innocent blood, &c. They express a deep sense of sorrow for their errors in acting on such evidence to the condemnation of persons, declaring with deep humility that they were deluded and mistaken, for which they are much distressed and disquieted in mind. They humbly beg forgiveness of God, and praying that they may be considered candidly and aright by the surviving sufferers, acknowledging themselves under the power of strong and general delusion. They again ask forgiveness of all whom they may have offended, declaring they would not do such things again for the whole world.

As this great calamity began in the house of Mr Parris, and he had been a witness and very zealous prosecutor of the supposed offenders, many of his church withdrew from his communion, and in April, 1693, they drew up articles against him. ‘They charge the said Parris of teaching such dangerous errors, and preaching such scandalous immoralities as ought to discharge any man, though ever so gifted otherwise, from the work of the ministry. Particularly, in his oath against the lives of several, wherein he swears, that the prisoners with their looks knock down those pretended sufferers. We humbly conceive, that he who swears to more than he is certain of, is equally guilty of perjury with him that swears to what is false.’

They were so settled in their aversion, that they continued their persecutions for three or four years; and in July, 1697, they presented a remonstrance to arbitration, in which they accuse him of ‘believing the devil’s accusations, and readily departing from all charity to persons, though of blameless and godly lives, upon such suggestions against them; his promoting such accusations, as also his partiality in stifling the accusations of some, and vigilantly promoting others. His applying to those who have a familiar spirit to know who afflicted the people; which we consider as an implicit denying the providence of God, which alone we believe can send afflictions, or cause devils to afflict the people. By these practices and principles, Mr Parris hath been the beginner and procurer of the sorest afflictions, not to this village only, but this whole country, that did ever befall them.’ Mr Parris did at length acknowledge his errors, but the people would not be satisfied till he was entirely dismissed.

At the period when the prosecutions for witchcraft were conducted at Salem, Sir William Phipps was governor of the Colony. He was a native of New England, of obscure origin, and very illiterate. His title and his affluence were acquired by fortuitous circumstances, not from any meritorious or honorable achievements. Mr Phipps had, by some means, obtained information that a Spanish ship loaded with gold and silver, had been wrecked on the coast of La Plata, many years before, and he resolved on a bold effort to possess himself of the booty. For the purpose of procuring assistance in the enterprise, he performed a voyage to England, where he obtained partners and associates, and from thence he proceeded to La Plata, in 1687. He was so fortunate as to discover the hulk, from which he recovered gold and silver to the amount of £300,000, his own share being £16,000. Having returned to England, and being introduced to men of rank and influence, he received from King James the Second, the honor of knighthood, and was commissioned as Governor of his native Colony. But, though a man of piety and integrity, he was not qualified to support the dignity of the office to which he had the honor of being promoted.

Sir William was a firm believer in witchcraft, and among the first acts of his authority, was an order for chaining the witches; stupidly believing that if the body was chained, the wicked spirit within could exert no power. But before the close of the tragedies, in which his excellency was so zealous an actor, his own wife, was by some of the complainants, accused of being a witch; but through favor to the governor’s lady, she escaped without chains or halter.

It appears that Dr Cotton Mather was one of the leading champions in the persecution of witches. In October, 1692, at the desire of the governor, he published an account of the trials of seven of those who had been condemned and executed, in which he states that the court grounded their proceedings chiefly on the laws of England, and precedents found in books from thence. In his preface he has this passage. ‘If in the midst of the many dissatisfactions among us, the publication of these trials may promote a pious thankfulness unto God for justice being so far executed among us, I shall rejoice that God is glorified; and pray that no wrong steps of ours may ever sully any of his glorious works.’ But it should be remembered that no condemnation can receive the sanction of justice nor the countenance of Christians, unless the party is fairly convicted by full and substantial human evidence. It is a most extraordinary circumstance that the rulers and judges, and the eminent divines of that day, should overlook the reasonable maxim in the Jewish constitution, that every word or thing admitted for evidence in the decision shall be established by the concurrence of what cometh from the mouth of two or three credible witnesses. ‘So you will not pollute with blood the land in which you dwell.’—‘And if a false witness rise up against a man, and accuse him of any crime, the two men before whom is the controversy, shall stand before the Lord, and before the priests, and before the judges, who may be in those days. And when the judges have made a strict examination, if the false witness hath testified falsehoods, and risen up against his brother; you shall do to him as he wickedly thought to do to his brother.’[C] It is melancholy to reflect that no instance can be found on record of a false witness against the innocent victims at Salem having been brought to merited punishment.

[C] Numbers, xxxv. 30. Deut. xvii. 6, and xix. 15. Back