Common fairness asks all men to regard any speaker’s account of himself as true, until some reason appears for distrusting him. No word or deed ascribed to this pretty black boy, who said he was not Satan, renders the accuracy of his statement doubtful. Distrust of him, if it spring up, will probably be the offspring of prejudices, combined with ignorance of spirit methods of opening ways to reach man’s cognizance, and win him to seek communings with his preceding kindred who possess more experience and consequent greater wisdom than pertains to any dwellers in mortal forms. Our incrustations of ignorance and prejudice withstand every gentle appliance, and yield only to sledge-hammer blows.
Sensations, conditions, and various powers attendant on Elizabeth Knap were emphatically extraordinary. Detailed journalistic account of them having come down from a sagacious, cautious, truthful, and cultured man—from one of the eminently trustworthy men of his generation—demands credence. He says the strength of her body was “beyond the force of dissimulation;” that “six persons could hardly hold her;” and that “the actings were contrary to those of convulsions.”
Another point is, that through the eleven weeks of such rough exploits, “she did not waste in body or strength.” Cotton Mather speaks of some who were so preserved through similarly tortured states, that, “at the end of one month’s wretchedness, they were as able still to undergo another.” Similar preservation of flesh and strength, amid fastings and most excessive activity, are frequent experiences to-day with the highly mediumistic, especially in the earlier stages of their dominations by invisibles.
Speech came from her without motion of her vocal organs. That much may pertain to simple ventriloquence; but Mr. Willard says also that “we observed, when the voice spoke, her throat was swelled formidably, at least as big as one’s fist.” Ventriloquence has not usually such an adjunct as that. Moreover, the minister was convinced that the utterings were prompted by other will than hers.
This girl’s experience abounds in evidences that her spirit faculties of perception were so freed from hamperings by the outer body, that she could consciously see, hear, and converse with spirits, and that her physical system was subject to control by them for speech in varied forms and modes, and for strange and violent action by her limbs.
In parts of the narrative which we have not copied, it appears that accusation came from her lips that Mr. Willard himself and some other godly ones in his parish were her tormentors. This was saying to Samuel in most startling manner, as one of old did to David, “Thou art the man;” for at that day faith was common that the devil had not power to accuse a godly person, could not indeed accuse any others than guilty ones of being contributors to outworkings of witchcraft. If the announcement was true, Mr. Willard and other good ones, according to the faith of some at that day, were covenanters with the devil. It was a fearful moment when such accusation of the good clergyman fell upon his ears from the lips of his tortured pupil. His resort, and that of another accused one, was to prayer; and we can readily fancy that petitions heavenward then rose up from the lowest depths of true and earnest souls, and went forth, in the girl’s presence, with such psychologizing power as loosened the hold of any spirit possessing her form, and allowed her to regain full possession and control of all her normal powers.
This subject of spirit control retained consciousness during her entrancements, or during the times when her body was subject to a will not her own, as many mediums do at this day. Consequently she would possess more or less knowledge of whatever was said or done by her organs and limbs, whoever controlled them. Being young, she could scarcely be competent to make, and keep in remembrance, the broad severance of her individual responsibility for what was done by others and what by herself, through use of her own physical faculties. It was natural—almost necessary—that she should become self-condemnatory for having had done through her what gave distress and anguish to her friends, even though she had lent no voluntary aid to the deeds, nor had power to prevent their being enacted.
We presume her statement was true that Mr. Willard and the others then accused were, though unconsciously, made to be contributors of aid to the controllers of his pupil; true that she felt the workings of emanations from them. Twenty years afterward an “afflicted” one in Salem Village began to cry out upon this same man as being one of her afflicters. And why? Because, probably, of constitutional properties in him which spirits could avail themselves of as helps for entrancing or controlling mediumistic persons. The laws which governed detection of tormentors of the bewitched will come under more extended consideration in subsequent parts of our work. Results indicate that Samuel Willard’s system possessed either material or psychic properties, or both, which exposed him to accusation of bewitching some sensitives, whose perceptive powers could trace back to their source any mesmerizing forces that entered into and acted efficiently upon their own systems.
In his usual temper and judgment witchward, Hutchinson pronounced the sufferings of Elizabeth Knap “fraud, imposture, and ventriloquism”! Shade of Samuel Willard! How look you now, and how shall we mortals look upon the man, who, ninety years after your day, casting a glance backward into the darkened chambers of the long past, perceived yourself to have been a credulous dolt and simpleton, unable, by eleven weeks’ close study and vigilant watch, to determine that the source of marvelous phenomena manifested in your own domicile, before your own attentive eyes, was exclusively mundane? From looking at the occurrences, as they lay dormant and half buried under the dust which ninety full years had been throwing over them, Hutchinson saw at a glance that they were nothing but frauds, impostures, and ventriloquism. You, Rev. Sir, at first doubted their supermundane source, but study of and deliberate reflection upon them for weeks satisfied you that your doubts were untenable; you obviously was devoid of such credulity as enabled Hutchinson to very promptly obtain conviction that your Elizabeth was but an actor of fraud and imposture. Alas for your sagacity, Samuel Willard!
Upham makes no account of either Ann Cole or Elizabeth Knap, though these were decidedly the best American prototypes of the magic-taught girls in Salem Village, whose schemings and exploits he dwells upon at great length. He claims that the witchcraft generators and enactors there studied, schemed, and practiced in concert at “a circle,” and thus learned how, and by what means, to originate and perform it. All known circumstances conspire to indicate that neither Ann Cole nor Elizabeth Knap had either visible teachers or co-operators in their marvelous operations. Therefore, had the historian adduced those two cases—these good exemplars of the performers at Salem—perhaps he would have been asked who trained the isolated performers twenty and thirty years before a necromantic seminary had been founded, at which the arts of magic, necromancy, and Spiritualism could be taught and learned. Was there anywhere a prior institution of that kind? If not, then we ask, was any circle kindred to that at Salem an essential—a sine qua non—to acquiring competency for skillful practice of witchcraft? or of acts called witchcraft of old? May not natural endowments sometimes be ample qualification for admitting the evolvement through one’s form of very great marvels? If not, the sporadic performances at Hartford and Groton are troublesome to account for.