The Salem Witchcraft, the Planchette Mystery, and Modern Spiritualism

[The reviewer appears to be a half believer in Phrenology, and yet unwilling to acknowledge his indebtedness to its teachers for the light he has received in the organization and phenomena of the brain.]

WILLIAM PENN AS A PRECEDENT

There had been misery enough caused by persecutions for witchcraft within living memory to have warned Mr. Parris, one would think, how he carried down his people into those troubled waters again; but at that time such trials were regarded by society as trials for murder are by us, and not as anything surprising except from the degree of wickedness. William Penn presided at the trial of two Swedish women in Philadelphia for this gravest of crimes; and it was only by the accident of a legal informality that they escaped, the case being regarded with about the same feeling as we experienced a year or two ago when the murderess of infants, Charlotte Winsor, was saved from hanging by a doubt of the law. If the crime spread – as it usually did – the municipal governments issued an order for a day of fasting and humiliation, “in consideration of the extent to which Satan prevails amongst us in respect of witchcraft.” Among the prosecutions which followed on such observances there was one here and there which turned out, too late, to have been a mistake. This kind of discovery might be made an occasion for more fasting and humiliation; but it seems to have had no effect in inducing caution or suggesting self-distrust. Mr. Parris and his partisans must have been aware that on occasion of the last great spread of witchcraft, the magistrates and the General Court had set aside the verdict of the jury in one case of wrongful accusation, and that there were other instances in which the general heart and conscience were cruelly wounded and oppressed, under the conviction that the wisest and saintliest woman in the community had been made away with by malice, at least as much as mistaken zeal.

The wife of one of the most honored and prominent citizens of Boston, and the sister of the Deputy Governor of Massachusetts, Mrs. Hibbins, might have been supposed safe from the gallows, while she walked in uprightness, and all holiness and gentleness of living. But her husband died; and the pack of fanatics sprang upon her, and tore her to pieces – name and fame, fortune, life, and everything. She was hanged in 1656, and the farmers of Salem Village and their pastor were old enough to know, in Mr. Parris’ time, how the “famous Mr. Norton,” an eminent pastor, “once said at his own table” – before clergymen and elders – “that one of their magistrates’ wives was hanged for a witch, only for having more wit than her neighbors;” and to be aware that in Boston “a deep feeling of resentment” against her persecutors rankled in the minds of some of her citizens; and that they afterward “observed solemn marks of Providence set upon those who were very forward to condemn her.” The story of Mrs. Hibbins, as told in the book before us, with the brief and simple comment of her own pleading in court, and the codicil to her will, is so piteous and so fearful, that it is difficult to imagine how any clergyman could countenance a similar procedure before the memory of the execution had died out, and could be supported in his course by officers of his church, and at length by the leading clergy of the district, the magistrates, the physicians, “and devout women not a few.”

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

PHENOMENA OF WITCHERY

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

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

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

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

PARRIS AND HIS “CIRCLE.”

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

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

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

THE INQUISITIONS. – SARAH GOOD

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

In the first group of accused persons was one Sarah Good, a weak, ignorant, poor, despised woman, whose equally weak and ignorant husband had forsaken her, and left her to the mercy of evil tongues. He had called her an enemy to all good, and had said that if she was not a witch, he feared she would be one shortly. Her assertions under examination were that she knew nothing about the matter; that she had hurt nobody, nor employed anybody to hurt another; that she served God; and that the God she served was He who made heaven and earth. It appears, however, that she believed in the reality of the “affliction;” for she ended by accusing a fellow-prisoner of having hurt the children. The report of the examination, noted at the time by two of the heads of the congregation, is inane and silly beyond belief; yet the celebration was unutterably solemn to the assembled crowd of fellow-worshipers; and it sealed the doom of the community, in regard to peace and good repute.

A CHILD WITCH

Mrs. Good was carried to jail. Not long after her little daughter Dorcas, aged four years, was apprehended at the suit of the brothers Putnam, chief citizens of Salem. There was plenty of testimony produced of bitings and chokings and pinchings inflicted by this infant; and she was committed to prison, and probably, as Mr. Upham says, fettered with the same chains which bound her mother. Nothing short of chains could keep witches from flying away; and they were chained at the cost of the state, when they could not pay for their own irons. As these poor creatures were friendless and poverty-stricken, it is some comfort to find the jailer charging for “two blankets for Sarah Good’s child,” costing ten shillings.

What became of little Dorcas, with her healthy looks and natural childlike spirits, noticed by her accusers, we do not learn. Her mother lay in chains till the 29th of June, when she was brought out to receive sentence. She was hanged on the 19th of July, after having relieved her heart by vehement speech of some of the passion which weighed upon it. She does not seem to have been capable of much thought. One of the accusers was convicted of a flagrant lie, in the act of giving testimony: but the narrator, Hutchinson, while giving the fact, treats it as of no consequence, because Sir Matthew Hale and the jury of his court were satisfied with the condemnation of a witch under precisely the same circumstances. The parting glimpse we have of this first victim is dismally true on the face of it. It is most characteristic.

“Sarah Good appears to have been an unfortunate woman, having been subject to poverty, and consequent sadness and melancholy. But she was not wholly broken in spirit. Mr. Noyes, at the time of her execution, urged her very strenuously to confess. Among other things, he told her ‘she was a witch, and that she knew she was a witch.’ She was conscious of her innocence, and felt that she was oppressed, outraged, trampled upon, and about to be murdered, under the forms of law; and her indignation was roused against her persecutors. She could not bear in silence the cruel aspersion; and although she was about to be launched into eternity, the torrent of her feelings could not be restrained, but burst upon the head of him who uttered the false accusation. ‘You are a liar,’ said she. ‘I am no more a witch than you are a wizard; and if you take away my life, God will give you blood to drink.’ Hutchinson says that, in his day, there was a tradition among the people of Salem, and it has descended to the present time, that the manner of Mr. Noyes’ death strangely verified the prediction thus wrung from the incensed spirit of the dying woman. He was exceedingly corpulent, of a plethoric habit, and died of an internal hemorrhage, bleeding profusely at the mouth.” (Vol. ii. p. 269.)

When she had been in her grave nearly twenty years, her representatives – little Dorcas perhaps for one – were presented with thirty pounds sterling, as a grant from the Crown, as compensation for the mistake of hanging her without reason and against evidence.

THE TOWNE SISTERS

In the early part of the century, a devout family named Towne were living at Great Yarmouth, in the English county of Norfolk. About the time of the King’s execution they emigrated to Massachusetts. William Towne and his wife carried with them two daughters; and another daughter and a son were born to them afterward in Salem. The three daughters were baptized at long intervals, and the eldest, Rebecca, must have been at least twenty years older than Sarah, and a dozen or more years older than Mary. A sketch of the fate of these three sisters contains within it the history of a century.

On the map which Mr. Upham presents us with, one of the most conspicuous estates is an inclosure of 300 acres, which had a significant story of its own – too long for us to enter upon. We need only say that there had been many strifes about this property – fights about boundaries, and stripping of timber, and a series of lawsuits. Yet, from 1678 onward, the actual residents in the mansion had lived in peace, taking no notice of wrangles which did not, under the conditions of purchase, affect them, but only the former proprietor. The frontispiece of Mr. Upham’s book shows us what the mansion of an opulent landowner was like in the early days of the colony. It is the portrait of the house in which the eldest daughter of William Towne was living at the date of the Salem Tragedy.

Rebecca, then the aged wife of Francis Nurse, was a great-grandmother, and between seventy and eighty years of age. No old age could have had a more lovely aspect than hers. Her husband was, as he had always been, devoted to her, and the estate was a colony of sons and daughters, and their wives and husbands; for ‘Landlord Nurse’ had divided his land between his four sons and three sons-in-law, and had built homesteads for them all as they married and settled. Mrs. Nurse was in full activity of faculty, except being somewhat deaf from age; and her health was good, except for certain infirmities of long standing, which it required the zeal and the malice of such a divine as Mr. Parris to convert into “devil’s marks.” As for her repute in the society of which she was the honored head, we learn what it was by the testimony supplied by forty persons – neighbors and householders – who were inquired of in regard to their opinion of her in the day of her sore trial. Some of them had known her above forty years; they had seen her bring up a large family in uprightness; they had remarked the beauty of her Christian profession and conduct; and had never heard or observed any evil of her. This was Rebecca, the eldest.

The next, Mary, was now fifty-eight years old, the wife of “Goodman Easty,” the owner of a large farm. She had seven children, and was living in ease and welfare of every sort when overtaken by the same calamity as her sister Nurse. Sarah, the youngest, had married twice. Her present husband was Peter Cloyse, whose name occurs in the parish records, and in various depositions which show that he was a prominent citizen. When Mr. Parris was publicly complaining of neglect in respect of firewood for the parsonage, and of lukewarmness on the part of the hearers of his services, “Landlord Nurse” was a member of the committee who had to deal with him; and his relatives were probably among the majority who were longing for Mr. Parris’ apparently inevitable departure. In these circumstances, it was not altogether surprising that “the afflicted children” trained in the parsonage parlor, ventured, after their first successes, to name the honored “Goody Nurse” as one of the allies lately acquired by Satan. They saw her here, there, everywhere, when she was sitting quietly at home; they saw her biting the black servants, choking, pinching, pricking women and children; and if she was examined, devil’s marks would doubtless be found upon her. She was examined by a jury of her own sex. Neither the testimony of her sisters and daughters as to her infirmities, nor the disgust of decent neighbors, nor the commonest suggestions of reason and feeling, availed to save her from the injury of being reported to have what the witnesses were looking for.

We have a glimpse of her in her home when the first conception of her impending fate opened upon her. Four esteemed persons, one of whom was her brother-in-law, Mr. Cloyse, made the following deposition, in the prospect of the victim being dragged before the public:

“We whose names are underwritten being desired to go to Goodman Nurse, his house, to speak with his wife, and to tell her that several of the afflicted persons mentioned her; and accordingly we went, and we found her in a weak and low condition in body as she told us, and had been sick almost a week. And we asked how it was otherwise with her; and she said she blessed God for it, she had more of his presence in this sickness than sometimes she have had, but not so much as she desired; but she would, with the Apostle, press forward to the mark; and many other places of Scripture to the like purpose. And then of her own accord she began to speak of the affliction that was among them, and in particular of Mr. Parris his family, and how she was grieved for them, though she had not been to see them, by reason of fits that she formerly used to have; for people said it was awful to behold: but she pitied them with all her heart, and went to God for them. But she said she heard that there was persons spoke of that were as innocent as she was, she believed; and after much to this purpose, we told her we heard that she was spoken of also. ‘Well,’ she said, ‘if it be so, the will of the Lord be done:’ she sat still awhile being as it were amazed; and then she said, ‘Well, as to this thing I am as innocent as the child unborn; but surely,’ she said, ‘what sin hath God found out in me unrepented of, that he should lay such an affliction upon me in my old age?’ and, according to our best observation, we could not discern that she knew what we came for before we told her.

    ISRAEL PORTER, DANIEL ANDREW,
    ELIZABETH PORTER, PETER CLOYSE.”

On the 22d of March she was brought into the thronged meeting-house to be accused before the magistrates, and to answer as she best could. We must pass over those painful pages, where nonsense, spasms of hysteria, new and strange to their worships, cunning, cruelty, blasphemy, indecency, turned the house of prayer into a hell for the time. The aged woman could explain nothing. She simply asserted her innocence, and supposed that some evil spirit was at work. One thing more she could do – she could endure with calmness malice and injustice which are too much for our composure at a distance of nearly two centuries. She felt the animus of her enemies, and she pointed out how they perverted whatever she said; but no impatient word escaped her. She was evidently as perplexed as anybody present. When weary and disheartened, and worn out with the noise and the numbers and the hysterics of the “afflicted,” her head drooped on one shoulder. Immediately all the “afflicted” had twisted necks, and rude hands seized her head to set it upright, “lest other necks should be broken by her ill offices.” Everything went against her, and the result was what had been hoped by the agitators. The venerable matron was carried to jail and put in irons.

DEPOSITIONS OF PARRIS AND HIS TOOLS

Now Mr. Parris’ time had arrived, and he broadly accused her of murder, employing for the purpose a fitting instrument – Mrs. Ann Putnam, the mother of one of the afflicted children, and herself of highly nervous temperament, undisciplined mind, and absolute devotedness to her pastor. Her deposition, preceded by a short one of Mr. Parris, will show the quality of the evidence on which judicial murder was inflicted:

“Mr. Parris gave in a deposition against her; from which it appears, that, a certain person being sick, Mercy Lewis was sent for. She was struck dumb on entering the chamber. She was asked to hold up her hand if she saw any of the witches afflicting the patient. Presently she held up her hand, then fell into a trance; and after a while, coming to herself, said that she saw the spectre of Goody Nurse and Goody Carrier having hold of the head of the sick man. Mr. Parris swore to this statement with the utmost confidence in Mercy’s declarations.” (Vol. ii. p. 275.)

“The deposition of Ann Putnam, the wife of Thomas Putnam, aged about thirty years, who testifieth and saith, that on March 18, 1692, I being wearied out in helping to tend my poor afflicted child and maid, about the middle of the afternoon I lay me down on the bed to take a little rest; and immediately I was almost pressed and choked to death, that had it not been for the mercy of a gracious God and the help of those that were with me, I could not have lived many moments; and presently I saw the apparition of Martha Corey, who did torture me so as I can not express, ready to tear me all to pieces, and then departed from me a little while; but, before I could recover strength or well take breath, the apparition of Martha Corey fell upon me again with dreadful tortures, and hellish temptation to go along with her. And she also brought to me a little red book in her hand, and a black pen, urging me vehemently to write in her book; and several times that day she did most grievously torture me, almost ready to kill me. And on the 19th of March, Martha Corey again appeared to me; and also Rebecca Nurse, the wife of Francis Nurse, Sr.; and they both did torture me a great many times this day, with such tortures as no tongue can express, because I would not yield to their hellish temptations, that, had I not been upheld by an Almighty arm, I could not have lived while night. The 20th of March, being Sabbath-day, I had a great deal of respite between my fits. 21st of March being the day of the examination of Martha Corey, I had not many fits, though I was very weak; my strength being, as I thought, almost gone; but, on 22d of March, 1692, the apparition of Rebecca Nurse did again set upon me in a most dreadful manner, very early in the morning, as soon as it was well light. And now she appeared to me only in her shift, and brought a little red book in her hand, urging me vehemently to write in her book; and, because I would not yield to her hellish temptations, she threatened to tear my soul out of my body, blasphemously denying the blessed God, and the power of the Lord Jesus Christ to save my soul; and denying several places of Scripture, which I told her of, to repel her hellish temptations. And for near two hours together, at this time, the apparition of Rebecca Nurse did tempt and torture me, and also the greater part of this day, with but very little respite. 23d of March, am again afflicted by the apparitions of Rebecca Nurse and Martha Corey, but chiefly by Rebecca Nurse. 24th of March, being the day of the examination of Rebecca Nurse, I was several times afflicted in the morning by the apparition of Rebecca Nurse, but most dreadfully tortured by her in the time of her examination, insomuch that the honored magistrates gave my husband leave to carry me out of the meeting-house; and, as soon as I was carried out of the meeting-house doors, it pleased Almighty God, for his free grace and mercy’s sake, to deliver me out of the paws of those roaring lions, and jaws of those tearing bears, that, ever since that time, they have not had power so to afflict me until this May 31, 1692. At the same moment that I was hearing my evidence read by the honored magistrates, to take my oath, I was again re-assaulted and tortured by my before-mentioned tormentor, Rebecca Nurse.” “The testimony of Ann Putnam, Jr., witnesseth and saith, that, being in the room where her mother was afflicted, she saw Martha Corey, Sarah Cloyse, and Rebecca Nurse, or their apparitions, upon her mother.”

“Mrs. Ann Putnam made another deposition under oath at the same trial, which shows that she was determined to overwhelm the prisoner by the multitude of her charges. She says that Rebecca Nurse’s apparition declared to her that ‘she had killed Benjamin Houlton, John Fuller, and Rebecca Shepherd;’ and that she and her sister Cloyse, and Edward Bishop’s wife, had killed young John Putnam’s child; and she further deposed as followeth: ‘Immediately there did appear to me six children in winding-sheets, which called me aunt, which did most grievously affright me; and they told me that they were my sister Baker’s children of Boston; and that Goody Nurse, and Mistress Corey of Charlestown, and an old deaf woman at Boston, had murdered them, and charged me to go and tell these things to the magistrates, or else they would tear me to pieces, for their blood did cry for vengeance. Also there appeared to me my own sister Bayley and three of her children in winding-sheets, and told me that Goody Nurse had murdered them.’” (Vol. ii. p. 278.)

All the efforts made to procure testimony against the venerable gentlewoman’s character issued in a charge that she had so “railed at” a neighbor for allowing his pigs to get into her field that, some short time after, early in the morning, he had a sort of fit in his own entry, and languished in health from that day, and died in a fit at the end of the summer. “He departed this life by a cruel death,” murdered by Goody Nurse. The jury did not consider this ground enough for hanging the old lady, who had been the ornament of their church and the glory of their village and its society. Their verdict was “Not Guilty.” Not for a moment, however, could the prisoner and her family hope that their trial was over. The outside crowd clamored; the “afflicted” howled and struggled; one judge declared himself dissatisfied; another promised to have her indicted anew; and the Chief Justice pointed out a phrase of the prisoner’s which might be made to signify that she was one of the accused gang in guilt, as well as in jeopardy. It might really seem as if the authorities were all driveling together, when we see the ingenuity and persistence with which they discussed those three words, “of our company.” Her remonstrance ought to have moved them:

“I intended no otherwise than as they were prisoners with us, and therefore did then, and yet do, judge them not legal evidence against their fellow-prisoners. And I being something hard of hearing and full of grief, none informing me how the Court took up my words, therefore had no opportunity to declare what I intended when I said they were of our company.” (Vol. ii. p. 285.)

The foreman of the jury would have taken the favorable view of this matter, and have allowed full consideration, while other jurymen were eager to recall the mistake of their verdict; but the prisoner’s silence, from failing to hear when she was expected to explain, turned the foreman against her, and caused him to declare, “whereupon these words were to me a principal evidence against her.” Still, it seemed too monstrous to hang her. After her condemnation, the Governor reprieved her; probably on the ground of the illegality of setting aside the first verdict of the jury, in the absence of any new evidence. But the outcry against mercy was so fierce that the Governor withdrew his reprieve.

GOODY NURSE’S EXCOMMUNICATION

On the next Sunday there was a scene in the church, the record of which was afterward annotated by the church members in a spirit of grief and humiliation. After sacrament the elders propounded to the church, and the congregation unanimously agreed, that Sister Nurse, being convicted as a witch by the court, should be excommunicated in the afternoon of the same day. The place was thronged; the reverend elders were in the pulpit; the deacons presided below; the sheriff and his officers brought in the witch, and led her up the broad aisle, her chains clanking as she moved. As she stood in the middle of the aisle, the Reverend Mr. Noyes pronounced her sentence of expulsion from the Church on earth, and from all hope of salvation hereafter. As she had given her soul to Satan, she was delivered over to him for ever. She was aware that every eye regarded her with horror and hate, unapproached under any other circumstances; but it appears that she was able to sustain it. She was still calm and at peace on that day, and during the fortnight of final waiting. When the time came, she traversed the streets of Salem between houses in which she had been an honored guest, and surrounded by well-known faces; and then there was the hard task, for her aged limbs, of climbing the rocky and steep path on Witches’ Hill to the place where the gibbets stood in a row, and the hangman was waiting for her, and for Sarah Good, and several more of whom Salem chose to be rid that day. It was the 19th of July, 1692. The bodies were put out of the way on the hill, like so many dead dogs; but this one did not remain there long. By pious hands it was – nobody knew when – brought home to the domestic cemetery, where the next generation pointed out the grave, next to her husband’s, and surrounded by those of her children. As for her repute, Hutchinson, the historian, tells us that even excommunication could not permanently disgrace her. “Her life and conversation had been such, that the remembrance thereof, in a short time after, wiped off all the reproach occasioned by the civil or ecclesiastical sentence against her.” (Vol. ii. p. 292.)

[Great God! and is this the road our ancestors had to travel in their pilgrimage in quest of freedom and Christianity? Are these the fruits of the misunderstood doctrine of total depravity?]

Thus much comfort her husband had till he died in 1695. In a little while none of his eight children remained unmarried, and he wound up his affairs. He gave over the homestead to his son Samuel, and divided all he had among the others, reserving only a mare and her saddle, some favorite articles of furniture, and £14 a year, with a right to call on his children for any further amount that might be needful. He made no will, and his children made no difficulties, but tended his latter days, and laid him in his own ground, when at seventy-seven years old he died.

In 1711, the authorities of the Province, sanctioned by the Council of Queen Anne, proposed such reparation as their heart and conscience suggested. They made a grant to the representatives of Rebecca Nurse of £25! In the following year something better was done, on the petition of the son Samuel who inhabited the homestead. A church meeting was called; the facts of the excommunication of twenty years before were recited, and a reversal was proposed, “the General Court having taken off the attainder, and the testimony on which she was convicted being not now so satisfactory to ourselves and others as it was generally in that hour of darkness and temptation.” The remorseful congregation blotted out the record in the church book, “humbly requesting that the merciful God would pardon whatsoever sin, error, or mistake was in the application of that censure, and of the whole affair, through our merciful High Priest, who knoweth how to have compassion on the ignorant, and those that are out of the way.” (Vol. ii. p. 483.)

MARY EASTY

Such was the fate of Rebecca, the eldest of the three sisters. Mary, the next – once her playmate on the sands of Yarmouth, in the old country – was her companion to the last, in love and destiny. Mrs. Easty was arrested, with many other accused persons, on the 21st of April, while her sister was in jail in irons. The testimony against her was a mere repetition of the charges of torturing, strangling, pricking, and pinching Mr. Parris’ young friends, and rendering them dumb, or blind, or amazed. Mrs. Easty was evidently so astonished and perplexed by the assertions of the children, that the magistrates inquired of the voluble witnesses whether they might not be mistaken. As they were positive, and Mrs. Easty could say only that she supposed it was “a bad spirit,” but did not know “whether it was witchcraft or not,” there was nothing to be done but to send her to prison and put her in irons. The next we hear of her is, that on the 18th of May she was free. The authorities, it seems, would not detain her on such evidence as was offered. She was at large for two days, and no more. The convulsions and tortures of the children returned instantly, on the news being told of Goody Easty being abroad again; and the ministers, and elders, and deacons, and all the zealous antagonists of Satan went to work so vigorously to get up a fresh case, that they bore down all before them. Mercy Lewis was so near death under the hands of Mrs. Easty’s apparition that she was crying out “Dear Lord! receive my soul!” and thus there was clearly no time to be lost; and this choking and convulsion, says an eminent citizen, acting as a witness, “occurred very often until such time as we understood Mary Easty was laid in irons.”

There she was lying when her sister Nurse was tried, excommunicated, and executed; and to the agony of all this was added the arrest of her sister Sarah, Mrs. Cloyse. But she had such strength as kept her serene up to the moment of her death on the gibbet on the 22d of September following. We would fain give, if we had room, the petition of the two sisters, Mrs. Easty and Mrs. Cloyse, to the court, when their trial was pending; but we can make room only for the last clause of its reasoning and remonstrance.

“Thirdly, that the testimony of witches, or such as are afflicted as is supposed by witches, may not be improved to condemn us without other legal evidence concurring. We hope the honored Court and jury will be so tender of the lives of such as we are, who have for many years lived under the unblemished reputation of Christianity, as not to condemn them without a fair and equal hearing of what may be said for us as well as against us. And your poor suppliants shall be bound always to pray, etc.” (Vol. ii. p. 326.)