Kitabı oku: «Salem Witchcraft and Cotton Mather: A Reply», sayfa 11
Thomas Carrier, her husband, had, a year or two before, been involved in a controversy about the boundaries of his lands, in which hard words had passed. The energy of character, so strikingly displayed by his wife, at her Examination, rendered her liable to incur animosities, in the course of a neighborhood feud. The whole force of angry superstition had been arrayed against her; and she became the object of scandal, in the form it then was made to assume, the imputation of being a witch. Her Minister, Mr. Dane, in a strong and bold letter, in defence of his parishioners, many of whom had been accused, says: "There was a suspicion of Goodwife Carrier among some of us, before she was apprehended, I know." He avers that he had lived above forty years in Andover, and had been much conversant with the people, "at their habitations;" that, hearing that some of his people were inclined to indulge in superstitions stories, and give heed to tales of the kind, he preached a Sermon against all such things; and that, since that time, he knew of no person that countenanced practices of the kind; concluding his statement in these words: "So far as I had the understanding of any thing amongst us, do declare, that I believe the reports have been scandalous and unjust, neither will bear the light."
Atrocious as were the outrages connected with the prosecutions, in 1692, none, it appears to me, equalled those committed in the case of Martha Carrier. The Magistrates who sat and listened, with wondering awe, to such evidence from a little child against her mother, in the presence of that mother, must have been bereft, by the baleful superstitions of the hour, of all natural sensibility. They countenanced a violation of reason, common sense, and the instincts of humanity, too horrible to be thought of.
The unhappy mother felt it in the deep recesses of her strong nature. That trait, in the female and maternal heart, which, when developed, assumes a heroic aspect, was brought out in terrific power. She looked to the Magistrates, after the accusing girls had charged her with having "killed thirteen at Andover," with a stern bravery to which those dignitaries had not been accustomed, and rebuked them: "It is a shameful thing, that you should mind those folks that are out of their wits;" and then, turning to the accusers, said, "You lie, and I am wronged." This woman, like all the rest, met her fate with a demeanor that left no room for malice to utter a word of disparagement, protesting her innocence. Mather witnessed her execution; and in a memorandum to the report, written in the professed character of an historian, having great compassion for "surviving relatives," calls her a "rampant hag."
Bringing young children to swear away the life of their mother, was probably felt by the Judges to be too great a shock upon natural sensibilities to be risked again, and they were not produced at the trial; but Mather, notwithstanding, had no reluctance to publish the substance of their testimony, as what they would have sworn to if called upon; and says they were not put upon the stand, because there was evidence "enough" without them.
Such were the reports of those of the trials, which had then taken place, selected by Mather to be put into the Wonders of the Invisible World, and thus to be "boxed about,"—to adopt the Reviewer's interpretation—to strike down the "Spectre of Sadduceeism," that is, to extirpate and bring to an end all doubts about witchcraft and all attempts to stop the prosecutions.
This book was written while the proceedings at Salem were at their height, during the very month in which sixteen persons had been sentenced to death and eight executed, evidently, from its whole tenor, and as the Reviewer admits, for the purpose of silencing objectors and doubters, Sadducees and Witch-advocates, before the meeting of the Court, by adjournment, in the first week of November, to continue—as the Ministers, in their Advice, expressed it—their "sedulous and assiduous endeavours to defeat the abominable witchcrafts which have been committed in the country."
Little did those concerned, in keeping up the delusion and prolonging the scenes in the Salem Court-house and on Witch-hill, dream that the curtain was so soon to fall upon the horrid tragedy and confound him who combined, in his own person, the functions of Governor, Commander-in-chief, President of the Council, Legislative leader of the General Court, and Chief-justice of the Special Court, and all his aiders and abettors, lay and clerical.
XII
"WONDERS OF THE INVISIBLE WORLD," CONTINUED. PASSAGES FROM IT. "CASES OF CONSCIENCE." INCREASE MATHER
In addition to the reports of the trials of the five "Malefactors," as Mather calls them, the Wonders of the Invisible World contains much matter that helps us to ascertain the real opinions, at the time, of its author, to which justice to him, and to all, requires me to risk attention. The passages, to be quoted, will occupy some room; but they will repay the reading, in the light they shed upon the manner in which such subjects were treated in the most accredited literature, and infused into the public mind, at that day. The style of Cotton Mather, while open to the criticisms generally made, is lively and attractive; and, for its ingenuity of expression and frequent felicity of illustration, often quite refreshing.
The work was written under a sense of the necessity of maintaining the position into which the Government of the Province had been led, by so suddenly and rashly organizing the Special Court and putting it upon its bloody work, at Salem; and this could only be done by renewing and fortifying the popular conviction, that such proceedings were necessary, and ought to be vigorously prosecuted, and all Sadduceeism, or opposition to them, put down. It was especially necessary to reconcile, or obscure into indistinctness, certain conflicting theories that had more or less currency. "I do not believe," says Mather, "that the progress of Witchcraft among us, is all the plot which the Devil is managing in the Witchcraft now upon us. It is judged that the Devil raised the storm, whereof we read in the eighth Chapter of Matthew, on purpose to overset the little vessel wherein the disciples of our Lord were embarked with him. And it may be feared that, in the Horrible Tempest which is now upon ourselves, the design of the Devil is to sink that happy Settlement of Government, wherewith Almighty God has graciously inclined their Majesties to favor us."—Wonders, p. 10.
He then proceeds to compliment Sir William Phips, alluding to his "continually venturing his all," that is, in looking after affairs and fighting Indians in the eastern parts; to applaud Stoughton as "admirably accomplished" for his place; and continues as follows: "Our Councellours are some of our most eminent persons, and as loyal to the Crown, as hearty lovers of their country. Our Constitution also is attended with singular privileges. All which things are by the Devil exceedingly envied unto us. And the Devil will doubtless take this occasion for the raising of such complaints and clamors, as may be of pernicious consequence unto some part of our present Settlement, if he can so far impose. But that, which most of all threatens us, in our present circumstances, is the misunderstandings, and so, the animosities, whereinto the Witchcraft, now raging, has enchanted us. The embroiling, first, of our Spirits, and then, of our affairs." "I am sure, we shall be worse than brutes, if we fly upon one another, at a time when the floods of Belial are upon us." "The Devil has made us like a troubled sea, and the mire and mud begins now also to heave up apace. Even good and wise men suffer themselves to fall into their paroxysms, and the shake which the Devil is now giving us, fetches up the dirt which before lay still at the bottom of our sinful hearts. If we allow the mad dogs of Hell to poison us by biting us, we shall imagine that we see nothing but such things about us, and like such things, fly upon all that we see."
After deprecating the animosities and clamors that were threatening to drive himself and his friends from power, he makes a strenuous appeal to persevere in the witchcraft prosecutions.
"We are to unite in our endeavours to deliver our distressed neighbors from the horrible annoyances and molestations wherewith a dreadful witchcraft is now persecuting of them. To have an hand in any thing that may stifle or obstruct a regular detection of that witchcraft, is what we may well with an holy fear avoid. Their Majesties good subjects must not every day be torn to pieces by horrid witches, and those bloody felons be left wholly unprosecuted. The witchcraft is a business that will not be shammed, without plunging us into sore plagues, and of long continuance. But then we are to unite in such methods for this deliverance, as may be unquestionably safe, lest the latter end be worse than the beginning. And here, what shall I say? I will venture to say thus much. That we are safe, when we make just as much use of all advice from the invisible world, as God sends it for. It is a safe principle, that when God Almighty permits any spirits, from the unseen regions, to visit us with surprising informations, there is then something to be enquired after; we are then to enquire of one another, what cause there is for such things? The peculiar government of God, over the unbodied Intelligences, is a sufficient foundation for this principle. When there has been a murder committed, an apparition of the slain party accusing of any man, although such apparitions have oftener spoke true than false, is not enough to convict the man as guilty of that murder; but yet it is a sufficient occasion for Magistrates to make a particular enquiry whether such a man have afforded any ground for such an accusation."—Page 13.
He goes on to apply this principle to the spectres of accused persons, seen by the "afflicted," as constituting sufficient ground to institute proceedings against the persons thus accused. After modifying, apparently, this position, although in language so obscure as to leave his meaning quite uncertain, he says: "I was going to make one venture more; that is, to offer some safe rules, for the finding out of the witches, which are to this day our accursed troublers: but this were a venture too presumptuous and Icarian for me to make. I leave that unto those Excellent and Judicious persons with whom I am not worthy to be numbered: All that I shall do, shall be to lay before my readers, a brief synopsis of what has been written on that subject, by a Triumvirate of as eminent persons as have ever handled it."—Page 14.
From neither of them, Perkins, Gaule and Bernard, as he cites them, can specific authority be obtained for the admission of spectral testimony, as offered by accusing witnesses, not themselves confessing witches. The third Rule, attributed to Perkins, and the fifth of Bernard, apply to persons confessing the crime of witchcraft, and, after confession, giving evidence affecting another person—the former considering such evidence "not sufficient for condemnation, but a fit presumption to cause a strait examination;" the latter treating it as sufficient to convict a fellow witch, that is, another person also accused of being in "league with the Devil." Bernard specifies, as the kind of evidence, sufficient for conviction, such witnesses might give: "If they can make good the truth of their witness and give sufficient proof of it; as that they have seen them with their Spirits, or that they have received Spirits from them, or that they can tell when they used witchery-tricks to do harm, or that they told them what harm they had done, or that they can show the mark upon them, or that they have been together in those meetings, or such like."
Mather remarks, in connection with his synopsis of these Rules: "They are considerable things, which I have thus related." Those I have particularly noticed were enough to let in a large part of the evidence given at the Salem trials—in many respects, the most effective and formidable part—striking the Jury and Court, as well as the people, with an "awe," which rendered no other evidence necessary to overwhelm the mind and secure conviction. The Prisoners themselves were amazed and astounded by it. Mr. Hale, in his account of the proceedings, says: "When George Burroughs was tried, seven or eight of the confessors, severally called, said, they knew the said Burroughs; and saw him at a Witch-meeting at the Village; and heard him exhort the company to pull down the Kingdom of God and set up the Kingdom of the Devil. He denied all, yet said he justified the Judges and Jury in condemning him; because there were so many positive witnesses against him; but said he died by false witnesses." Mr. Hale proceeds to mention this fact: "I seriously spake to one that witnessed (of his exhorting at the Witch-meeting at the Village) saying to her; 'You are one that bring this man to death: if you have charged any thing upon him that is not true, recall it before it be too late, while he is alive.' She answered me, she had nothing to charge herself with, upon that account."
Mather omits this circumstance in copying Mr. Hale's narrative. It has always been a mystery, what led the "accusing girls" to cry out, as they afterwards did, against Mr. Hale's wife. Perhaps this expostulation with one of their witnesses, awakened their suspicions. They always struck at every one who appeared to be wavering, or in the least disposed to question the correctness of what was going on. The statement of Mr. Hale shows how effectual and destructive the evidence, authorized by Bernard's book, was; and it also proves how unjust, to the Judges and Magistrates, is the charge made upon them by the Reviewer, that they disregarded and violated the advice of the Ministers. In admitting a species of evidence, wholly spectral, which was fatal, more than any other, to the Prisoners, they followed a rule laid down by the very authors whose "directions" the Ministers, in their Advice, written by "Mr. Mather the younger," enjoined upon them to follow. It is noticeable, by the way, that, in that document, they left Gaule out of the "triumvirate;" Mather finding nothing in his book to justify the admission of spectral testimony.
He urges the force of the evidence, from confessions, with all possible earnestness.
"One would think all the rules of understanding human affairs are at an end, if after so many most voluntary harmonious confessions, made by intelligent persons, of all ages, in sundry towns, at several times, we must not believe the main strokes, wherein those confessions all agree."—Page 8.
He continues to press the point thus: "If the Devils now can strike the minds of men with any poisons of so fine a composition and operation, that scores of innocent people shall unite, in confessions of a crime, which we see actually committed, it is a thing prodigious, beyond the wonders of the former ages; and it threatens no less than a sort of a dissolution upon the world. Now, by these confessions, it is agreed, that the Devil has made a dreadful knot of witches in the country, and by the help of witches has dreadfully increased that knot; that these witches have driven a trade of commissioning their confederate spirits, to do all sorts of mischiefs to the neighbors, whereupon there have ensued such mischievous consequences upon the bodies and estates of the neighborhood, as could not otherwise be accounted for; yea, that at prodigious Witch-meetings the wretches have proceeded so far as to concert and consult the methods of rooting out the Christian religion from this country, and setting up, instead of it, perhaps a more gross Diabolism, than ever the world saw before. And yet it will be a thing little short of miracle, if, in so spread a business as this, the Devil should not get in some of his juggles, to confound the discovery of all the rest."
In the last sentence of the foregoing passage, we see an idea, which Mather expressed in several instances. It amounts to this. Suppose the Devil does "sometimes" make use of the spectre of an innocent person—he does it for the purpose of destroying our faith in that kind of evidence, and leading us to throw it all out, thereby "confounding the discovery" of those cases in which, as ordinarily, he makes use of the spectres of his guilty confederates, and, in effect, sheltering "all the rest," that is, the whole body of those who are the willing and covenanted subjects of his diabolical kingdom, from detection. He says: "The witches have not only intimated, but some of them acknowledged, that they have plotted the representations of innocent persons to cover and shelter themselves in their witchcrafts."
He further suggests—for no other purpose, it would seem, than to reconcile us to the use of such evidence, even though, it may, in "rare and extraordinary" instances, bear against innocent persons, scarcely, however, to be apprehended, "when matters come before civil judicature"—that it may be the divine will, that, occasionally, an innocent person may be cut off: "Who of us can exactly state how far our God may, for our chastisement, permit the Devil to proceed in such an abuse?" He then alludes to the meeting of Ministers, under his father's auspices, at Cambridge, on the first of August; quotes with approval, the result of his "Discourse," then held; and immediately proceeds: "It is rare and extraordinary, for an honest Naboth to have his life itself sworn away by two children of Belial, and yet no infringement hereby made on the Rectoral Righteousness of our eternal Sovereign, whose judgments are a great deep, and who gives none account of his matters."—Page 9.
The amount of all this is, that it is so rare and extraordinary for the Devil to assume the spectral shape of an innocent person, that it is best, "when," as his expression is, in another place, "the public safety makes an exigency," to receive and act upon such evidence, even if it should lead to the conviction of an innocent person—a thing so seldom liable to occur, and, indeed, barely possible. The procedure would be but carrying out the divine "permission," and a fulfilment of "the Rectoral Righteousness" of Him, whose councils are a great deep, not to be accounted for to, or by, us.
In summing up what the witches had been doing at Salem Village, during the preceding Summer, Mather says: "The Devil, exhibiting himself ordinarily as a small black man, has decoyed a fearful knot of proud, froward, ignorant, envious and malicious creatures to list themselves in his horrid service by entering their names in a book, by him tendered unto them." "That they, each of them, have, their spectres or Devils, commissioned by them, and representing them, to be the engines of their malice." He enumerates, as facts, all the statements of the "afflicted" witnesses and confessing witches, as to the horrible and monstrous things perpetrated by the spectres of the accused parties; and he applauds the Court, testifying to the successful and beneficial issue of its proceedings. "Our honorable Judges have used, as Judges have heretofore done, the spectral evidence, to introduce their further enquiries into the lives of the persons accused; and they have, thereupon, by the wonderful Providence of God, been so strengthened with other evidences, that some of the Witch-gang have been fairly executed."—Pages 41, 43.
The language of Cotton Mather, as applied to those who had suffered, as witches, "a fearful knot of proud, froward, ignorant, envious and malicious creatures—a Witch-gang,"—is rather hard, as coming from a Minister who, as the Reviewer asserts, had officiated in their death scenes, witnessed their devout and Christian expressions and deportment, and been their comforter, consoler, counsellor and friend.
The dissatisfaction that pervaded the public mind, about the time of the last executions at Salem, which Phips describes, was so serious, that both the Mathers were called in to allay it. The father also, at the request of the Ministers, wrote a book, entitled, Cases of Conscience, concerning Evil Spirits, personating men, Witchcrafts, &c., the general drift of which is against spectral evidence. He says: "Spectres are Devils, in the shape of persons, either living or dead." Speaking of bewitched persons, he says: "What they affirm, concerning others, is not to be taken for evidence. Whence had they this supernatural sight? It must needs be either from Heaven or from Hell. If from Heaven (as Elisha's servant and Balaam's ass could discern Angels) let their testimony be received. But if they had this knowledge from Hell, though there may possibly be truth in what they affirm, they are not legal witnesses: for the Law of God allows of no revelation from any other Spirit but himself. Isa., viii., 19. It is a sin against God, to make use of the Devil's help to know that which cannot be otherwise known; and I testify against it, as a great transgression, which may justly provoke the Holy One of Israel, to let loose Devils on the whole land. Luke, iv., 38."
After referring to a couple of writers on the subject, the very next sentence is this: "Although the Devil's accusations may be so far regarded as to cause an enquiry into the truth of things, Job, i., 11, 12, and ii., 5, 6; yet not so as to be an evidence or ground of conviction."
It appears therefore, that Increase Mather, while writing with much force and apparent vehemence against spectral evidence, still in reality countenanced its introduction, as a basis of "enquiry into the truth of things," preliminary to other evidence. This was, after all, to use the form of thought of these writers, letting the Devil into the case; and that was enough, from the nature of things, in the then state of wild superstition and the blind delusions of the popular mind, to give to spectral evidence the controlling sway it had in the Salem trials, and would necessarily have, every where, when introduced at all.
In a Postscript to Cases of Conscience, Increase Mather says that he hears that "some have taken up a notion," that there was something contradictory between his views and those of his son, set forth in the Wonders of the Invisible World. "Tis strange that such imaginations should enter into the minds of men." He goes on to say he had read and approved of his son's book, before it was printed; and falls back, as both of them always did, when pressed, upon the Advice of the Ministers, of the fifteenth of June, in which, he says, they concurred.
There can be no manner of doubt that the "strange" opinion did prevail, at the time, and has ever since, that the father and son did entertain very different sentiments about the Salem proceedings. The precise form of that difference is not easily ascertained. The feelings, so natural and proper, on both sides, belonging to the relation they sustained to each other, led them to preserve an appearance of harmony, especially in whatever was committed to the press. Then, again, the views they each entertained were in themselves so inconsistent, that it was not difficult to persuade themselves that they were substantially similar. There was much in the father, for the son to revere: there was much in the son, for the father to admire. Besides, the habitual style in which they and the Ministers of that day indulged, of saying and unsaying, on the same page—putting a proposition and then linking to it a countervailing one—covered their tracks to each other and to themselves. This is their apology; and none of them needs it more than Cotton Mather. He was singularly blind to logical sequence. With wonderful power over language, he often seems not to appreciate the import of what he is saying; and to this defect, it is agreeable to think, much, if not all, that has the aspect of a want of fairness and even truthfulness, in his writings may be attributed.
As associate Ministers of the same congregation, it was desirable for the Mathers to avoid being drawn into a conflicting attitude, on any matter of importance. Drake, however, in his History of Boston, (p. 545) says that there was supposed, at the formation of the New North Church, in that place, in 1712, to have been a jealousy between them. There were, indeed, many points of dissimilarity, as well as of similarity, in their culture, experience, manners, and ways; and men conversant with them, at the time, may have noticed a difference in their judgments and expressions, relating to the witchcraft affair, of which no knowledge has come to us, except the fact, that it was so understood at the time.
Cotton Mather brought all his ability to bear in preparing the Wonders of the Invisible World. It is marked throughout by his peculiar genius, and constructed with great ingenuity and elaboration; but it was "water spilt on the ground." So far as the end, for which it was designed, is regarded, it died before it saw the light.
