MASSACHUSETTS, U. S.
We now commence some detail of the witch persecution from 1645 to the 2d charter, 1692, there stood upon the statute book the old Cottonian law of 1645, against witchcraft, a false recognition, by the highest authority of the devil’s power to appear in the colony; nay, by strange construction it was made an act of conjuration, a summons to come forth, and which he was well pleased to obey. Within one year after the statute recognition of witchcraft, in the jurisdiction, a case occurred. It was in Springfield upon the Connecticut river, and in the family of the Rev. Mr. Moxam. Two of his children betook themselves to extreme oddities in speech and behavior, and it was readily supposed they were bewitched, but there was no proof to fix the sorcery upon any one, until three or four years afterwards, when an old woman of settled witch reputation, upon close examination was said to have confessed her guilt, and here the matter rested. The case of Mrs. Margaret Jones of Charlestown was fatal. She was reputed a witch of such extraordinary malignity, that her touch would produce blindness, sickness at the stomach and violent pains, and in 1648 she was tried and executed. In disgust and distress, her husband went on board a vessel to leave the country, and then the vessel began to rock as if it would upset, and so continued for twelve hours. Upon this the enemies of Jones procured a warrant of arrest from the Governor and assistants, then sitting at Boston; and when he was imprisoned, the vessel became quiet. There were on board this vessel at the time as she lay in Charles River, eighty horses, shipped for Barbadoes, and this was the witchcraft that rocked the vessel; and as we hear no more of Jones, no doubt the assistants saw the error and released him. In 1652, the year that old Massasoit and the Rev. John Cotton died there was another case at Springfield. Hugh Parsons was indicted for witchcraft. The jury found him guilty; but the magistrates who tried the cause would not agree to it and under a law of 1651, it was carried to the general court, where the man was discharged.
The next, was the case of the widow Hibbins, whom Gov. Endicot and the assistants hung for witchcraft May 27, 1656. Her husband was a rich Boston merchant, and an assistant when the law against witchcraft was passed, and thus he qualified his enemies in the devil’s name, to put a halter about his wife’s neck. She was a haughty dame and was not, they thought, sufficiently humbled by her husband’s great loss of property in later life, and she came under church discipline and censure. But this only inflamed her hot temper, and a witch prosecution could alone reduce her to reason. At her trial it was proved, that having once seen two persons in the street talking, she said she knew it was about her, and unhappily she guessed right. This turned the case against her, and she thus lost her life. At her trial they searched her body for the devil’s mark as they did the Quaker maidens, Mary Fisher and her friends in less than two months after; but none were found. Before execution Mrs. Hibbons made her will, and therein begged her friends to respect her body, and give it a Christian burial. But the whole colony rang with her story. It was exceedingly alarming to the rulers that Satan should presume so high as an assistant’s widow, and for more than thirty years there were no witch executions here, although there were many supposed cases of the offence.
In 1662 witchcraft passed over to Connecticut. In Hartford at that time, there was imprisoned as a witch, a Mrs. Greensmith and the peculiar art that was used to entrap and convict her deserves our notice. In the same place there lived a girl whom they called Ann Cole, and much admired for her beauty and ingenuity. She understood the Dutch and French languages, rare attainments then, but which of themselves would hardly excite suspicion to her prejudice, even in the realm of blue laws. But she possessed in addition to these, the power of ventriloquism in a high degree, and all combined, came very near to her own undoing; indeed they quite undid old Mrs. Greensmith. Ann Cole at first only amused herself with the little ones of her own family, and when she practiced the deceptive art in the Dutch language, the unearthly jargon seeming to came from no visible object, it afforded her great amusement to see the terrified urchins gather round the very cause of their alarm for protection. Success tempted her on, and she began to amuse herself with her neighbors. When they came in and were seated perhaps the chair would seem to compliment them with “how do you do?” and if they started up in surprise, “pray keep your seat,” would follow in a low coaxing tone; and then the house cat seated in Ann’s lap would sing melodiously. But although the facetious maiden never suffered these pastimes to pass without explanation, yet some doubted, and eyed her with jealousy and circulated strange stories, and before she had thought of consequences, rumor had declared her a sort of Magdalene, and that her demons talked to each other, in a strange variety of languages. These reports excited the attention of two clergymen of the place and they obtained Miss Ann’s consent to approach her so near when a conference of her spirits took place, as to hear and write down the particulars; and herein commenced the only veritable witchcraft of the case; for Ann Cole’s ventriloquism or the listening ministers, feigned the supposed demons to converse with Mrs. Greensmith as one in league with them to do mischief, a foul slander in either case, and which cost the poor woman her life. The clergyman then repaired to prison, they said the accused was much agitated upon learning the discovery they had made, and by sharp interrogatories was made to confess her familiarity with the devil. She had not signed his book, or made a covenant with him, but at the then coming Christmas, she was to be ready for a high frolic and then all was to have been finished. Strange hymenials for a woman of seventy-five and the mother of ten sons and daughters and abundance of grandchildren; and it does not even appear that she was a widow. However the poor woman was hung without scruple, or space for repentance, and without apparent pity for her future state; or whether in her execution they were doing the devil a good or ill service.
In October 1671 a demon, it was said entered into Elizabeth Knapp, an unmarried girl of Groton, and he caused her alternately to weep and laugh, and then in great agitation to call out money, money, like a modern paper banker.—On the 17th of December following, this demon began again to speak in the young woman and to utter horrid railings against the minister of the town, but without harm to his character, as the people would not believe him. He next made Elizabeth accuse the minister’s wife as the cause of all her woes; but in this also he obtained no credit; for the pious woman, after prayers with her accuser made her confess the slander; and the devil had to shift his quarters, for he can never do his business unless he can maintain some reputation. In 1679 a demon probably the same infested a house in Newbury. Sticks and stones were thrown at the family, by an invisible hand: and a staff which hung against the wall, began to swing of its own accord; and then leaped down and danced on the hearth, and when they seized it to burn, it could hardly be held on the fire.—So a dish, when the owner of the house was writing, leaped into the pail and threw water on his work. At length the terrified family cried to God for help; and then the demons were heard to say mournfully that they had no more power, and soon departed.
In 1682 one Desborough of Hartford was possessed of a chest of clothes, claimed by his neighbor, but which he would not give up. Soon after many stones, and corn cobs, were thrown at him by an invisible hand. They came in at the doors of the house, and through the windows and sometimes even down the chimney. At length fires were set on his lands which did him much damage. Whereupon he gave up the clothes and his vexations ceased.
So about the same time, a Quaker at Portsmouth, withheld from an old woman of his town, a lot of land which she claimed as her own; and stones soon began to be thrown at his house by an invisible hand. When they were picked up, it was said they were found hot, and smelt of brimstone, by which it was readily known from whence they came. Upon this the subdued and terrified Quaker settled with the woman and his troubles ceased. Both these cases are recorded as examples of witchcraft. Yet to us they seem to be those where claimants of property, seek other remedies than courts of law. But among these examples there is recorded one tale of horror. It appears that at Hartford, and about the time of Ann Cole’s case, one Mary Johnson a young girl in her minority, was indicted and tried by the supreme court for familiarity with the devil! The jury returned her guilty; and that mainly upon her alleged confessions. I will transcribe a portion of Cotton Mather’s history of this case. “The girl said that her first familiarity with the devil began in her discontent, and by her often saying the devil take this and that, and sometimes wishing the devil would do this or that for her, until at last the devil did appear and tendered her what services might best content her. Then if her master blamed her for not carrying out the ashes, the devil would come and clear the hearth for her. So when she was sent to drive the hogs out of the corn field, the devil would so chase and frighten them as to make her laugh most merrily. She further confessed that she had murdered a child and committed uncleanness with both men and devils;” and it was for an illicit intercourse with the latter, that the Connecticut govenor hung this young woman.
After her sentence the Rev. Mr. Stone of Hartford, visited her in prison and as he verily thought was successful in turning her heart towards the true God. So that when led out to execution she expressed a humble hope in the mercies of redemption; and died much to the satisfaction of those gathered round the gallows. In this black transaction who does not see the full success of some vile seducer of female virtue, in an apparent legalized destruction of his victim. Yet it is called a case of lamentable witchcraft. So it was with those who slew the innocent. In 1685 or 6 a book was published at Boston with the approbation of the ministers and magistrates. It recited the cases I have named with many others and contained various arguments to fortify their credulity. The Rev. Cotton Mather of Boston, a man of great influence in church and state was the author; though he at the time withheld his name. He was then a young minister of about five and twenty, the son of Mr. Increase Mather then president of Cambridge college,—a position then of greater civil and church power than any other in the land; he was also the grandson of the great John Cotton. Mather’s opinions and turn of thought were in harmony with those who then ruled in Massachusetts, and we thus consider him.
This book produced the notorious witch case of the Godwins, of which he also published an account commencing thus. “Haec ipse miserima vidi.” John Godwin was a Boston merchant, a character of the first respectability, and he sat under the teachings of Mather himself. A poor Irish woman called Glover, with her daughter lived near him. The young Glover often served in Godwin’s family, and on a certain time being accused by his eldest daughter of some little theft, she cast back a denial and abuse for the accusation. The mother came up also and defended her child, and her passion and wild Irish accent, so terified the little Godwin that she was thrown into hystericks, and they were kept up from day to day. Her case excited great commiseration in the neighborhood and the physicians who were called in, being puzzled, pronounced it a “preternatural visitation;” a very significant phrase, by which all understood that the little maid was bewitched. Next her little sister, and two brothers seeing what was going on, had fits also and were afflicted by the invisibles. They declared they were pinched and pricked by some one whom they knew not, and then at times they would seem deaf, dumb and blind; and sometimes their mouths would be forced wide open and then suddenly brought together with great violence, to the great hazard of their tongues.
Stoughton and Dudley, both first charter rulers, were now also supreme judges, lately commissioned by Sir Edmund; and these at the solicitation of Mather and others, ventured to arraign and to try Mistress Glover for witch practices on the Godwin family. But she was a stranger to the language and too ignorant to understand legal proceedings, and when asked to plead to her indictment, her answer was unintelligible. The court then swore an interpreter, and he soon confessed himself puzzled declaring that he believed some other witch, or the devil himself had confounded her language, lest she should tell tales. Then they searched Glover’s house and some rag babies were found stuffed with goats hair. We must know that the woman was a Catholic and sold toys.