* A belief in witchcraft, or the direct agency of evil spirits through human instrumentality, was prevalent among all classes of Europe toward the close of the seventeenth century, and this superstition had a strong hold upon the metaphysical Puritans in America. A statute, enacted in the reign of Henry VIII., made it a capital offense for a person to practice the arts of witchcraft. The first James was a firm believer in witchcraft and sanctioned some severe laws against its practitioners. Pretenders, called Witch-detectors, arose, and, during the commonwealth, traveled from county to county, in England, making accusations, in consequence of which many persons suffered death. The "Fundamentals" of Massachusetts contained a capital law against such offenses, founded upon the Scripture injunction, "Thou shalt not suffer a witch to live."—Exodus, xxii., 18. Increase Mather, father of the celebrated Cotton Mather, in a work called "Remarkable Providences," enumerated all the supposed cases of witchcraft that had occurred in New England. The high standing of the author turned public attention to the subject, and it was not long before a real witch was discovered in the person of an old woman at Newbury, whose house was alleged to be haunted. This was in 1686, and from that time until 1693, when King William's veto on the Witchcraft Act prevented any further trials, and all accused persons were released, the colonies were greatly agitated. Chief-justice Hale had given the weight of his opinion in England in favor of the delusion, and the Mathers, father and son, of Boston, eminent for their piety and learning, had written, and preached, and talked, and acted much under the belief in the reality of witchcraft. Cotton Mather published a book in 1692, called the "Wonders of the Invisible World," giving a full account of all the cases and trials, and stimulating the authorities to further proceedings. The delusion was now at its height, and no class of society was exempt from suspicion. The wife of Hale, minister of Beverly, was accused, at the very time when he was most active against others, and almost every ill-favored old woman was regarded as a servant of the devil. A son of Governor Bradstrcet was accused, and had to flee for his life; and even Lady Phipps, the wife of the Admiral Sir William, the newly-appointed Governor of Massachusetts, was suspected. When royal authority broke the spell, practical witchcraft ceased to act, and the people of Massachusetts recovered their senses. Mather, in his "Magnalia," confessed that things were carried a little too far in Salem, but never positively renounced his belief in the reality of witchcraft. His credulity had been thoroughly exposed by a writer named Calef, who addressed a series of letters to the Boston ministers on the subject. At first Mather sneered at him as a "weaver who pretended to be a merchant but Calef laid his truths and sarcasms so strongly over the shoulders of Mather, that the latter called him a "coal from hell," to blacken his character, and afterward commenced a prosecution against him for slander. The mischief wrought by this delusion was wide-spread and terrible. Society was paralyzed with alarm; evil spirits were thought to overshadow the land; every nervous influence, even every ordinary symptom of disease, was ascribed to demoniac power. When the royal veto arrived, twenty persons had been executed, among whom was a minister of Danvers named George Burroughs; fifty-five had been tortured or terrified into a confession of witchcraft, one hundred and fifty were in prison, and two hundred more had been accused.
** John Quincy Adams.
Religious Character of the Puritans.—Mildness of their Laws.—The representative System.—Influx of Immigrants
elements remained but wine and bread; they invoked no saints; they raised no altar; they adored no crucifix; they kissed no book; they asked no absolution; they paid no tithes; they saw in the priest nothing more than a man; ordination was no more than an approbation of the officers, which might be expressed by the brethren as well as by the ministers; the church, as a place of worship, was to them but a meeting-house; they dug no grave in consecrated earth; unlike their posterity, they married without a minister, and buried their dead without a prayer. Witchcraft had not been made the subject of skeptical consideration, and, in the years in which Scotland sacrificed hecatombs to the delusion, there were but three victims in New England.
Rigorous in their moral and religious code, the Puritans were mild in their legislation upon other subjects. For many crimes the death penalty was abolished, and the punishment for theft, burglary, and highway robbery was more mild than our laws inflict. Divorce from bed and board was recognized by their laws as a barely possible event, but, during the first fifty years after the founding of New England, no record of such an occurrence is given. * Adultery was punished by death, the wife and paramour both suffering for the crime; while the girl whom youth and affection betrayed was censured, but pitied and forgiven, and the seducer was compelled to marry his victim. Domestic discipline was highly valued, and the undutiful child and faithless parent were alike punished. Honest men were not imprisoned for debt until 1654; cruelty to animals was a civil offense, punishable by fine. The people, united in endurance of hardships during the first years of settlement, were equally united when prosperity blessed them. They were rich in affection for one another, and all around them were objects of love. Their land had become a paradise of beauty and repose, and, even when the fires of persecution went out in England, none could be tempted to return thither, for they had found a better heritage. Their morals were pure, and an old writer said, "As Ireland will not brook venomous beasts, so will not that land vile livers." Drunkenness was almost unknown, and universal health prevailed. The average duration of life in New England, as compared with Europe, was doubled, and no less than four in nineteen of all that were born attained the age of seventy years. Many lived beyond the age of ninety, and a man one hundred years old when our Revolution broke out was not considered a wonder of longevity.
Such were the people who fostered the living principles of our independence—the parents of nearly one third of the present white population of the United States. Within the first fifteen years—and there was never afterward any considerable increase from England—there came over twenty-one thousand two hundred souls. Their descendants are now not far from four millions. Each family has multiplied, on the average, to one thousand souls. To New York and Ohio, where they constitute half the population, they have carried the Puritan system of free schools, and their example is spreading it throughout the civilized world. **
In 1634 the colony had become so populous that it was found inconvenient for all the freemen to assemble in one place to transact business. By the general consent of the towns, the representative system was introduced, and to twenty-four representatives was delegated the power granted to the whole body of freemen by charter. The appellation of general court was also applied to the representatives. It was about this time that Hugh Peters, afterward Cromwell's secretary, and Henry Vane, afterward Sir Henry Vane, who was made governor, came to the colony, with a great number of immigrants. It was about this time, also, that Roger Williams occasioned disturbances, and was banished. These circumstances will be noticed hereafter.
In 1637 the Pequot war ensued; and about 1640, persecutions having ceased in England, emigration to the colonies also ceased. The Confederation was effected in 1643. From that time the permanent prosperity of the colonies may be dated. *** Their commerce, which
* Trumbull's History of Connecticut, i., 283; Bancroft's United States, i., 465.
** Bancroft, i., 467-8.