Account of reputed Witches, of this and subsequent periods, at Lynn and some other places—inexcusable severity of their sufferings—brutality of their persecutors—barbaric stupidity and infatuated credulity of the people and their rulers.
The existence of witches was formerly a part of the creed of the good people of Lynn, as well as of the rest of their countrymen. It was not a mere mental error, which would have made it, at least in a great measure, harmless, but it was a practical error of a most horrid nature, for it issued in the persecution and murder of not a few wretched, friendless, and innocent beings, who were no more in league with satan and the powers of darkness than their persecutors and judges, or even half so much. These legal murders were once very common in this country, even since the reformation: so that many hundreds, if not thousands of them have been perpetrated under the sanction of our protestant government, and in the sacred name of justice, and of our sovereign lord the king. This town, as was before observed, is among the places where this innocent blood has been spilt, and where the names of law, justice, and royalty, have been shamefully prostituted to justify those foul and murderous deeds. We shall now proceed to give a sketch of the part which our townsmen of other times appear to have taken in this detestable business.
Section I.
A sketch of the history of the prosecution and murder of divers poor harmless creatures, falsely denominated witches, at Lynn, in the sixteenth and seventeenth centuries.
Before the reformation, and since in popish countries, the cognizance of reputed witches, and suppression of what is called witchcraft, pertained to the inquisitors. Luiz de Paramo, a Spanish inquisitor, who wrote a most curious book in defence of the holy office, [720] declares that in the course of 150 years, (from 1485, if we are not mistaken) the inquisition had burnt 30,000 witches, which he evidently thought a most meritorious deed, for which the pious actors were entitled to the gratitude and veneration of posterity, and himself, who had been very active in the same way, to the praise of having deserved well of his country and of all Christendom.
After the reformation, the business, in these kingdoms, was taken up by such zealous protestants (conformists and nonconformists) whose spirit pretty much resembled that of the Spanish Inquisitors, and who appear to have been equally unchristianlike. Their zeal against what they called witchcraft was unbounded; and whenever they could fix that stigma upon any one, he could have little chance of escaping with his life. This country has therefore been highly infamous for the punishments inflicted, and the barbarities exercised upon those hapless beings whom our ignorant, superstitious, and savage ancestors used to brand with the odious names of witches and wizards. We might well be called to blush for those execrable deeds of our forefathers, if there were not others belonging to ourselves which no less loudly call for blushing.
Lancashire, it seems, has been noted for its reputed witches, and so has Warboys and other places in Huntingdonshire. Nor has this town been unproductive of persons who bore the same name, or had the hard fate of lying under the same imputation.—The first of these, that has fallen within the knowledge of the present writer, was Margaret Read, who is said to have been burnt here for witchcraft, in 1590.—Poor creature! She was certainly murdered! by the magistrates! by what was called the law of the land, and in the venerable and sacred name of justice! Such acts, however, have been but too common in all ages, in all countries, and even in what are called protestant states. England was then such a state, but that did not always secure the people from injustice and oppression, or prevent in all instances the rulers and magistrates from shedding innocent blood.
About eight years after, that is, in 1598, one Elizabeth Housegoe was executed here on the same account: but whether she was put to death by burning, or by hanging, does not appear. Whichever it was, it was a most horrid and detestable deed, and would lead one to shudder at the barbarous character of our ancestors, but for certain existing circumstances, which seem too clearly to indicate that we are not yet got so far beyond them in civilization and humanity as we are apt sometimes to conceive. Our boasted superiority in those respects over all modern nations, may also be suspected to be much less real than imaginary.
Mary Smith is the next name that occurs among this description of hapless sufferers at Lynn. She is said to have been burnt [723a] here, on the 12th. of January 1616, for witchcraft, which she was accused of having practised upon divers persons by means of a vocal contract with the devil. The poor creature, who no doubt was insane, acknowledged the truth of these foolish accusations; which acknowledgement, probably, formed the chief, if not the only proof of her guilt: and Alexander Roberts, styling himself preacher of God’s Word at King’s Linne, in the same year published a treatise on Witchcraft, in which the story of this Mary Smith, this pitiable victim of the stupid ignorance and savage superstition of our ancestors, is related. [723b]
While their hands were still red and poluted with the innocent blood of this poor defenceless woman, our magistrates went about establishing a Library in the town, which seems indeed to have been very much wanted among them: and we have already given them credit for that undertaking. But its inconsistency with the other part of their conduct is so manifest and glaring (especially if we join with it their laudable feast of reconciliation,) that one is apt to wonder that they should be capable of acting such different parts, or of being the performers of actions so totally dissimilar and heterogeneous. It must however be owned that the inconsistencies of the human character are sometimes very strange, unaccountable, and surprising.