us might well stand aghast? It is the first law of sound sense and just judgment,
— servetur ad imum, Qualis ab incoepto processerit, et sibi constet;
that every character which we place on the scene of things should demean himself as his beginning promises, and preserve a consistency that, to a mind sufficiently sagacious, should almost serve us in lieu of the gift of prophecy. And how is this devil employed according to sir Matthew Hale and sir Thomas Browne? Why in proffering himself as the willing tool of the malice of two doting old women. In afflicting with fits, in causing them to vomit pins and nails, the children of the parents who had treated the old women with barbarity and cruelty. In judgment upon these women sit two men, in some respects the most enlightened of an age that produced Paradise Lost, and in confirmation of this blessed creed two women are executed in cool blood, in a country which had just achieved its liberties under the guidance and the virtues of Hampden.
What right we have in any case to take away the life of a human being already in our power, and under the forms of justice, is a problem, one of the hardest that can be proposed for the wit of man to solve. But to see some of the wisest of men, sitting in judgment upon the lives of two human creatures in consequence of the forgery and tricks of a set of malicious children, as in this case undoubtedly it was, is beyond conception deplorable. Let us think for a moment of the inexpressible evils which a man encounters when dragged from his peaceful home under a capital accusation, of his arraignment in open court, of the orderly course of the evidence, and of the sentence awarded against him, of the “damned minutes and days he counts over” from that time to his execution, of his being finally brought forth before a multitude exasperated by his supposed crimes, and his being cast out from off the earth as unworthy so much as to exist among men, and all this being wholly innocent. The consciousness of innocence a hundred fold embitters the pang. And, if these poor women were too obtuse of soul entirely to feel the pang, did that give their superiors a right to overwhelm and to crush them?
Witchcraft in Sweden.
The story of witchcraft, as it is reported to have passed in Sweden in the year 1670, and has many times been reprinted in this country, is on several accounts one of the most interesting and deplorable that has ever been recorded. The scene lies in Dalecarlia, a country for ever memorable as having witnessed some of the earliest adventures of Gustavus Vasa, his deepest humiliation, and the first commencement of his prosperous fortune. The Dalecarlians are represented to us as the simplest, the most faithful, and the bravest of the sons of men, men undebauched and unsuspicious, but who devoted themselves in the most disinterested manner for a cause that appeared to them worthy of support, the cause of liberty and independence against the cruelest of tyrants. At least such they were in 1520, one hundred and fifty years before the date of the story we are going to recount. — The site of these events was at Mohra and Elfdale in the province that has just been mentioned.
The Dalecarlians, simple and ignorant, but of exemplary integrity and honesty, who dwelt amidst impracticable mountains and spacious mines of copper and iron, were distinguished for superstition among the countries of the north, where all were superstitious. They were probably subject at intervals to the periodical visitation of alarms of witches, when whole races of men became wild with the infection without any one’s being well able to account for it.
In the year 1670, and one or two preceding years, there was a great alarm of witches in the town of Mohra. There were always two or three witches existing in some of the obscure quarters of this place. But now they increased in number, and shewed their faces with the utmost audacity. Their mode on the present occasion was to make a journey through the air to Blockula, an imaginary scene of retirement, which none but the witches and their dupes had ever seen. Here they met with feasts and various entertainments, which it seems had particular charms for the persons who partook of them. The witches used to go into a field in the environs of Mohra, and cry aloud to the devil in a peculiar sort of recitation, “Antecessor, come and carry us to Blockula!” Then appeared a multitude of strange beasts, men, spits, posts, and goats with spits run through their entrails and projecting behind that all might have room. The witches mounted these beasts of burthen or vehicles, and were conveyed through the air over high walls and mountains, and through churches and chimneys, without perceptible impediment, till they arrived at the place of their destination. Here the devil feasted them with various compounds and confections, and, having eaten to their hearts’ content, they danced, and then fought. The devil made them ride on spits, from which they were thrown; and the devil beat them with the spits, and laughed at them. He then caused them to build a house to protect them against the day of judgment, and presently overturned the walls of the house, and derided them again. All sorts of obscenities were reported to follow upon these scenes. The devil begot on the witches sons and daughters: this new generation intermarried again, and the issue of this further conjunction appears to have been toads and serpents. How all this pedigree proceeded in the two or three years in which Blockula had ever been heard of, I know not that the witches were ever called on to explain.
But what was most of all to be deplored, the devil was not content with seducing the witches to go and celebrate this infernal sabbath; he further insisted that they should bring the children of Mohra along with them. At first he was satisfied, if each witch brought one; but now he demanded that each witch should bring six or seven for her quota. How the witches managed with the minds of the children we are at a loss to guess. These poor, harmless innocents, steeped to the very lips in ignorance and superstition, were by some means kept in continual alarm by the wicked, or, to speak more truly, the insane old women, and said as their prompters said. It does not appear that the children ever left their beds, at the time they reported they had been to Blockula. Their parents watched them with fearful anxiety. At a certain time of the night the children were seized with a strange shuddering, their limbs were agitated, and their skins covered with a profuse perspiration. When they came to themselves, they related that they had been to Blockula, and the strange things they had seen, similar to what had already been described by the women. Three hundred children of various ages are said to have been seized with this epidemic.
The whole town of Mohra became subject to the infection, and were overcome with the deepest affliction. They consulted together, and drew up a petition to the royal council at Stockholm, intreating that they would discover some remedy, and that the government would interpose its authority to put an end to a calamity to which otherwise they could find no limit. The king of Sweden was at that time Charles the Eleventh, father of Charles the Twelfth, and was only fourteen years of age. His council in their wisdom deputed two commissioners to Mohra, and furnished them with powers to examine witnesses, and to take whatever proceedings they might judge necessary to put an end to so unspeakable a calamity.
They entered on the business of their commission on the thirteenth of August, the ceremony having been begun with two sermons in the great church of Mohra, in which we may be sure the damnable sin of witchcraft was fully dilated on, and concluding with prayers to Almighty God that in his mercy he would speedily bring to an end the tremendous misfortune, with which for their sins he had seen fit to afflict the poor people of Mohra. The next day they opened their commission. Seventy witches were brought before them. They were all at first stedfast in their denial, alleging that the charges were wantonly brought against them, solely from malice and ill will. But the judges were earnest in pressing them, till at length first one, and then another; burst into tears, and confessed all. Twenty-three were prevailed on thus to disburthen their consciences; but nearly the whole, as well those who owned the justice of their sentence, as those who protested their innocence to the last, were executed. Fifteen children confessed their guilt, and were also executed. Thirty-six other children (who we may infer did not confess), between the ages of nine and sixteen, were condemned to run the gauntlet, and to be whipped on their hands at the church-door every Sunday for a year together. Twenty others were whipped on their hands for three Sundays. 226
This is certainly a very deplorable scene, and is made the more
