this, but she denied it, and threatened him very much. Quickly after this, being at home on a Lord's day with the doors shut about him, he saw a black pig approach him, at which he going to kick, it vanished away. Immediately after sitting down he saw a black thing jump in at the window and come and stand before him. The body was like that of a monkey, the feet like a cock's, but the face much like that of a man.158 He being so extremely affrighted that he could not speak, this monster spoke to him and said, "I am a messenger sent unto you, for I understand that you are in some trouble of mind, and if you will be ruled by me you shall want for nothing in this world." Whereupon he endeavoured to clap his hands upon it, but he could feel no substance; and it jumped out of window again, but immediately came in by the porch (though the doors were shut) and said, "You had better take my counsel." He then struck at it with a stick, and struck only the ground and broke the stick. The arm with which he struck was presently disabled, and it vanished away. He presently went out at the back door, and spied this Bishop in her orchard going towards her house, but he had no power to set one foot forward to her; whereupon, returning into the house, he was immediately accosted by the monster he had seen before, which goblin was now going to fly at him; whereat he cried out, "The whole armour of God be between me and you!" so it sprung back and flew over the apple-tree, shaking many apples off the tree in its flying over. At its leap, it flung dirt with its feet against the stomach of the man, whereupon he was then struck dumb, and so continued for three days together.' Another witness declared in court; that, 'being in bed on the Lord's day, at night he heard a scrambling at the window; whereat he then saw Susanna Martin come in and jump down upon the floor. She took hold of this deponent's foot, and, drawing his body into a heap, she lay upon him nearly two hours, in all which time he could neither speak nor stir. At length, when he could begin to move, he laid hold on her hand, and, pulling it up to his mouth, he bit some of her fingers, as he judged into the bone; whereupon she went from the chamber down stairs out at the door,' &c.
On July 19 five women, and on August 19, six persons, were sent to the gallows, among whom was Mr. George Burroughs, minister, who had provoked his judges by questioning the very existence of witchcraft. At the last moments he so favourably impressed the assembled spectators by an eloquent address, that Dr. Mather, who was present, found it necessary to prevent the progress of a reactionary feeling by asserting that the criminal was no regularly ordained minister, and the devil has often been transformed into an angel of light. So transparently iniquitous and absurd had their mode of procedure become, that one of the subordinates in the service of the authorities, whose office it was to arrest the accused, refused to perform any longer his hateful office, and being himself denounced as an accomplice, he sought safety in flight. He was captured and executed as a recusant and wizard. Eight sorcerers suffered the extreme penalty of the law on September 22. Giles Gory, a few days before, indignantly refusing to plead, was 'pressed to death,' an accustomed mode of punishing obstinate prisoners; and in the course of this torture, it is said, when the tongue of the victim was forced from his mouth in the agony of pain, the presiding sheriff forced it back with his cane with much sang froid. At this stage in the proceedings, the magistrates considered that a justificatory memoir ought to be published for the destruction of twenty persons of both sexes, and, at the express desire of the governor, Cotton Mather drew up an Apology in the form of a treatise, 'More Wonders of the Invisible World,' in which the Salem, executions are justified by the precedent of similar and notorious instances in the mother-country, as well as by the universally accepted doctrines of various eminent authors of all ages and countries. Increase Mather, Principal of Harvard College, was also directed to solve the question whether the devil could sometimes assume the shape of a saint to effect his particular design. The reverend author resolved it affirmatively in a learned treatise, which he called (a seeming plagiarism) 'Cases of Conscience concerning Witchcraft and Evil Spirits personating Men,' an undertaking prompted by an unforeseen and disagreeable circumstance. The wife of a minister, one of the most active promoters of the prosecution, was involved in the indiscriminate charges of the informers, who were beginning to aim at more exalted prey. The minister, alarmed at the unexpected result of his own agitation, was now convinced of the falseness of the whole proceeding. It was a fortunate occurrence. From that time the executions ceased.159
The dangerously increasing class of informers who, like the 'delatores' of the early Roman Empire, made a lucrative profession by their baseness, and spared not even reluctant or recusant magistrates themselves, more than anything else, was the cause of the termination of the trials. If they would preserve their own lives, or at least their reputations, the authorities and judges found it was necessary at once to check the progress of the infection. About one hundred and fifty witches or wizards were still under arrest (two hundred more being about to be arrested), when Governor Phipps having been recalled by the Home Government, was induced by a feeling of interest or justice to release the prisoners, to the wonder and horror of the people. From this period a reaction commenced. Those who four years before originated the trials suddenly became objects of hatred or contempt. Even the clergy, who had taken a leading part in them, became unpopular. In spite of the strenuous attempts of Dr. Cotton Mather and his disciples to revive the agitation, the tide of public opinion or feeling had set the other way, and people began to acknowledge the insufficiency of the evidence and the possible innocence of the condemned. Public fasts and prayers were decreed throughout the colony. Judges and juries emulated one another in admitting a misgiving 'that we were sadly deluded and mistaken.' Dr. Mather was less fickle and less repentant. In one of his treatises on the subject, recounting some of the signs and proofs of the actual crime, he declares: 'Nor are these the tenth part of the prodigies that fell out among the inhabitants of New England. Fleshy people may burlesque these things: but when hundreds of the most solemn people, in a country where they have as much mother-wit certainly as the rest of mankind, know them to be true, nothing but the froward spirit of Sadduceeism can question them. I have not yet (he confidently asserts) mentioned so much as one thing that will not be justified, if it be required, by the oaths of more considerate persons than any that can ridicule these odd phenomena.'160
So ended the last of public and judicial persecutions of considerable extent for witchcraft in Christendom. As far as the superior intellects were concerned, philosophy could now dare to reaffirm that reason 'must be our last judge and guide in everything.' Yet Folly, like Dulness, 'born a goddess, never dies;' and many of the higher classes must have experienced some silent regrets for an exploded creed which held the reality of the constant personal interference of the demons in human affairs. The fact that the great body of the people of every country in Europe remained almost as firm believers as their ancestors down to the present age, hardly needs to be insisted on; that theirs was a living faith is evidenced in the ever-recurring popular outbreaks of superstitious ignorance, resulting both in this country and on the Continent often in the deaths of the objects of their diabolic fear.
Such arguments as those of Webster in England, of Becker and Thomasius in Germany, on the special subject of witchcraft, and the general arguments of Locke or of Bayle, could be addressed only to the few.161 Nor indeed would it be philosophical to expect that the vulgar should be able to penetrate an inveterate superstition that recently had been universally credited by the learned world.
The cessation of legal procedure against witches was negative rather than positive: the enactments in the statute-books were left unrepealed, and so seemed not to altogether discountenance a still somewhat doubtful prejudice. It was so late as in the ninth year of the reign of George II., 1736, that the Witch Act of 1604 was formally and finally repealed. By a tardy exertion of sense and justice the Legislature then enacted that, for the future, no prosecutions should be instituted on account of witchcraft, sorcery, conjuration, enchantment, &c., against any person or persons. Unfortunately for the credit of civilisation, it would be easy to enumerate a long list of illegal murders both before and since 1736. One or two of the most remarkable cases plainly evincing, as Scott thinks, that the witch-creed 'is only asleep, and might in remote corners be again awakened to deeds of blood,' are too significant not to be briefly referred
