Were the external senses of a whole community so disordered that the character and dimensions of sensible acts were grossly misapprehended? No. The circumstances amid which the early colonists lived, were certainly as well fitted to sharpen, discipline, and give reliability to the external senses as those which wait upon their descendants in the present century. Whatever eyes saw, ears heard, or touch felt in 1648, was reported to the mind then as accurately as the same senses can report to-day. Witchcraft phenomena were not the fictions of deluded senses.
Did that delusion dominate those mental faculties which clothe in words and report what the senses had learned, and derange them so effectually that they would put forth even under oath distorting and exaggerated accounts of facts which the senses had witnessed? We think not. Distrust of the truthfulness and discrimination of ancient unknown witnesses, founded mainly upon the marvelousness of facts they swore to knowledge of, is not a basis that either candor or justice can deem sufficient to sustain a charge that their testimony was misleading. Wherein lurks anything which indicates that the witnesses in this case stated anything that was not substantially true? If anywhere, it is probably in modern incredulity that spirits ever colabor with or act upon men. If the time shall come—and there now exist signs that it is near—when the cultured world shall learn that science has been unwittingly generating delusion by failing to detect and regard the existence of certain occult agents and forces which play important parts in scenes of nature and human society, then a greatly modified opinion concerning the truth of testimony evoked in witchcraft times may prevail throughout the enlightened world. The signs of to-day make it prudent, kind, and just to conceive that ancient witnesses were quite as truthful and discriminating as modern elucidators of remote transactions have generally been.
Were the faculties of jurors and judges for comprehending the accuracy, force, and tendency of testimony, and for logically deducing conclusions from proved facts, so deluded as that the whole court, without a misgiving, convicted either on false testimony or illogically? Candor must hesitate to say yes—especially in a case where such a man as Governor Winthrop sat upon the bench. He and his associates in the court may have been as free from any delusion that impaired or perverted their powers of discrimination, or for logical inferences from facts, as any court that has adjudicated since their day. The absolute cruelty and injustice of their verdict and sentence, however, do indicate delusion of some faculties; but not of the senses; not of the capacities to speak truth, and “nothing but the truth;” not of the capacities to sift evidence and to reason logically—not of these.
Their faculties for receiving, containing, holding on to, and obeying an inherited Faith were the deluded ones. In common with all Christendom the convictors of witches had been deluded into adoption, or at least retention, of a woful creed concerning the devil. At that time public sentiment in most countries on the continent of Europe, and also in both Old and New England, demanded rigid enforcement of all laws which that false, mischief-working creed had engendered and recorded in statute-books. Such laws were plain and imperative; both jurors and judges, suppressing sentiment, must yield to logic—must convict and sentence. By no other course could they be true to their convictions of duty toward society around them, or toward God on high. Yes; an imported monastic-born FAITH, unnatural, erroneous, and more than barbarous, deluded kind and good men to feel that they must suppress sympathy, ignore their tender impulses, benumb their hearts, and, whither God’s voice was believed to call, go forward in stern, agonizing resolve to thrust a devil-helped worker, however good and estimable in outward seeming, to where the wicked one could do them and theirs no mischief through that mortal ally. Such was the logical and stern demand of the old deluding and heart-curbing creed.
Do we wonder in our day how such monstrous faith could ever have obtained and kept both an abiding hold and controlling authority in any clear head that was joined to a kindly heart? Seeds of faith get lodgment in the human brain while it is yet too young to understand or even try to test the nature and quality of what falls upon it. Whatever the church and public believe, and have believed through a long past, is ever dropping its own seed into opening minds, which forthwith germinates therein. This sends its roots deep into virgin soil, grows with vigor there, and becomes fruitful of the same old faith during that very early portion of life in which the infantile questioning, analyzing, and reasoning faculties are scarce able to doubt the soundness or excellence of what thence has grown and matured in close alliance with themselves. Faith’s right and fitness to define duty, and the child’s obligation to execute its requirements, are usually conceded by all the other faculties. The truer and better the man, the more surely will he carry out his faith to its logical demands, even though, Abraham like, he have to lay his dearest on the altar of sacrifice, to lift the knife, and nerve himself to plunge it into his own child’s heart, unless some voice from on high, more potent than previous faith, shall bid him hold. Few other than strong men and true, conscious of being soldiers in heaven’s army, would march resolutely to the Devil’s living and shotted guns, purposing to destroy them; for their destruction was instinct with, and inseparable from, anguish to Christian neighbors and friends. Extremists alone would do that. None midway between vile demons and men of high faith in God would voluntarily meet that ordeal.
We do not regard all the active prosecutors and convictors of witches as having been actuated by well-defined faiths and high principles. When popular furor sets strongly in any direction, the thoughtless, the unprincipled, the cruel, the malicious, join in the rush, and some such often become conspicuous and heartless agents in confounding confusion and in executing public decrees. Still, nearly all eminent men of both Europe and America—the leading divines, jurists, and civilians, the men of culture and of influence—believed that witchcraft and the witchcraft devil existed, and that witches should be detected and punished by the processes and laws then deemed applicable in such cases. Therefore, the mass of the people, however ignorant, thoughtless, or rash, when detecting and punishing witches, were only hastening to effect by rough processes and expeditiously, no more than the learned, more orderly, and patient would have felt constrained to accomplish, in the end, from a firm conviction of duty. Good faith and conscientious regard for the public weal actuated and sustained all those “solid men of Boston” and its vicinity, who were the real bones, sinews, and muscles which brought the devil’s seeming helper to the gallows.
Whether this impressible and unfolded woman was literally aided in any of her marvelous operations by invisible intelligences may be debatable. It is possible that forces subject to no will but her own, and not even to that at all times, may have passed from her into other persons, which relieved some and agonized others extensively. Medication of her simples may have been mainly their natural absorption of elements residing in her system, or which were naturally attracted into and through that peculiar system. Her correct perceptions of the future action of remedies prescribed by either herself or others, and of the future course and result of diseases, may have been obtained by her own inner faculties when partially and transiently disentangled from her outer ones, and sensing in knowledge from the hidden realm of causes. So too she may have been at times so nearly a freed spirit, that she could by her own perceptives accurately sense coming events, and hear the words of far distant speakers. We refrain from denying the possibility that such auras resided in, emanated from, and surrounded her body, that a spirit child coming within them was by natural impersonal forces there rendered visible to external optics. It is possible there was no phenomenon in this case that must be called spiritual, excepting the mere advent of the child—not its visibility, but its advent. If the child was there, then a spirit was there, and it was a case of Spiritualism. All this is possible; but we ask whether it is probable that all works seeming to be hers were produced by blind natural forces and her own will and powers solely? To this our own answer is an emphatic NO. The presence of the child gives force to that response. If one spirit came to her, others could have come.
The old records are nearly or quite devoid of information relating to the intelligence, character, and social position of Margaret Jones. She was wife of Thomas Jones, who, soon after her execution, took passage on board a vessel for Barbadoes. We have met with no indication that they had children—with nothing which alludes to his age, occupation, or standing in society. We find her a practicer of the healing art; but at what age, or amid what worldly circumstances, is all unknown.
Bunker Hill and its circumjacent slopes and lowlands have close connection with the earlier stages of two American conflicts for freedom. There lived, and from thence was taken to prison and the gallows, the first American martyr in a war whose end, obtained forty-four years later at Salem Village, was Christendom’s mental emancipation from deluding and dwarfing bondage to a more than savage creed. True, the aggressive hosts—the prosecutors for witchcraft—were ignorant and unsuspicious of the far-reaching purposes of the divinity that shaped their ends, that beheld and ruled over their blind violence, and made them, all unconsciously and undesignedly, mortally rend a monster-creed whose demands they were slavishly and blindly complying with, and thus, without knowledge of it on their part, procuring for themselves, their children, and all future Christians, new freedom and new incentives for independent speculations and conclusions regarding all matters both demonological and theological. A nightmare of centuries was thrown off from disturbed and horrified Christendom at Salem, and each cramped sufferer could thenceforth draw breath more freely, and commence processes of recuperation and expansion.
The case of Margaret Jones is isolated. It has no traceable connection with any kindred one which either preceded or followed it. Still its origin was in the abiding-place of forces and operators acting invisibly upon the external world, and amidst which all genuine witchcraft, miracle, and Spiritualism have been born.