The Witchcraft Delusion in New England: Its Rise, Progress, and Termination, (Vol 1 of 3). Calef Robert

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СКАЧАТЬ thereof: No, not so much as their Eyes are able to shed Teares (threaten and torture them as you please) while first they repent (God not permitting them to dissemble their Obstinacie in so horrible a Crime) albeit the Women-kind especially, be able otherwayes to shed Teares at every light Occasion when they will, yea, although it were dissembling like the Crocodiles."22

      Such are the chief Features of this gross Superstition, as detailed by the Writers of the Period in which it most prevailed in this Country. Scot has taken infinite Pains in collecting, from every Writer on the Subject, the minutiæ of Witchcraft, and his Book is expanded to a thick Quarto, in Consequence of his commenting at large on the Particulars which he had given in his initiatory Chapters, for the Purpose of their complete Refutation and Exposure; a Work of great Labor, and which shows, at every Step, how deeply this Credulity had been impressed on the Subjects of Elizabeth. James, on the other Hand, though a Man of considerable Erudition, and, in some respects, of shrewd, good Sense, wrote in Defence of this Folly, and, unfortunately for Truth and Humanity, the Doctrine of the Monarch was preferred to that of the Sage.

      Fortunately the Time has arrived when the Belief of a King, or that of any other titled Personage, has very little Effect in fastening upon the World at large any peculiar Opinions he may have formed upon any Subject not within the Province of Reason.

      Spiritualists and the Disciples of Mesmer have made the Discovery that Witchcraft is fully explained by one or the other of the Mysteries taught by them. How much Truth there may be in the Assertion I cannot undertake to determine. But from a very limited Acquaintance with Mysteries in general, my Opinion is that the Application of Mesmerism for the Explanation of Witchcraft, would partake very much of the Nature of applying one Absurdity to the Explanation of another.

      For the "thousand and one" Examples of Witchcraft practiced by accused Persons in New England, an almost exact Parallel may be found in Cases which had previously occurred in Old England. And, in Proportion to the Number of Inhabitants in the respective Countries, there were as many in New as in Old England who raised their Voices against Prosecutions for the supposed Crime. Hence it is very obvious that mental Darkness was as dense in Old as in New England, at the Time of the Delusions of which we are speaking.

      Superstition was then bounded only by the Limits of what was termed Civilization. The Light of Science for the last two hundred Years has considerably relieved Mankind from that deadly Incubus, and it is gratifying to believe that the March of Mind is onward and that a future of pure Light is before the World of Humanity. Like dark Spots on a Planet, some Superstitions seem almost as unaccountable, and their Removal appears about as difficult, so long have we been accustomed to tolerate them.

      As late as 1668 it was asserted by an eminent English Writer, a Member of the Royal Society,23 that "Atheism is begun in Saducism. And those that dare not bluntly say, There is NO GOD, content themselves, (for a fair Step, and Introduction) to deny there are SPIRITS, or WITCHES. Which Sort of Infidels, though they are not ordinary among the meer vulgar, yet are they numerous in a little higher Rank of Understandings. And those that know anything of the World, know, that most of the looser Gentry, and the small Pretenders to Philosophy and Wit, are generally Deriders of the Belief of Witches, and Apparitions."

      Hence there were but two Horns to the Dilemma in which every one found himself – he must believe in Witchcraft and all the other degrading Attendants on that Belief, or he must be viewed and scorned as an Atheist, and as an Unbeliever in everything that was good!

      It was difficult for People to distinguish between Miracles and Witchcraft, especially when the most learned Men,24 in Order to make the Miracle of the Ascent of the Saviour appear reasonable, argued that "He went as far towards Heaven as he could on Foot, even to the Top of Mount Olivet." And when Elijah was to fast forty Days, "that there might be no Waste of miraculous Power, God would have him eat a double Meal before entering upon the Term of fasting!" With such wretched Absurdities were the Minds of People of that Time enslaved. The Superstitions of the Greeks and Romans were not greater. And although there is a steady Progress in intellectual Improvement, and a Time is believed to be approaching when the World will be as free from the Cheats and Impostures of the present Day, as some of the present Day are of those of previous Ages; yet it is in a Measure discouraging, when we see the Thousands ensnared by such transparent Jugglery as that which has peopled the Salt Lake Regions, and drawn other Thousands in our Midst to witness Feats that never did nor never will happen, except in the deluded Brains of those who desire to be thus deluded.

      MEMOIR OF THE AUTHOR

      COTTON Mather was born in Boston, February 12th, 1662-3. In his Youth he was remarkable for his Progress in Knowledge, and soon became extensively known for his varied Acquirements. At the Age of Twelve he entered Harvard College, and graduated in due Course. He was thrice married: 1st, when in his twenty-fourth Year, to Abigail, Daughter of Col. John Phillips, of Charlestown; 2d, to Widow Elizabeth Hubbard, Daughter of Dr. John Clark; and 3d, to Lydia, Widow of Mr. John George, Daughter of the Rev. Samuel Lee, sometime of Bristol in Rhode Island. By the last Wife he had no Children, but by the others he had fifteen, nine of which were by the first.

      The Father of Mr. Mather was Dr. Increase Mather, Pastor of the North Church, of Boston, of whom the Biographer of the former remarks, that, "as President of Harvard College, by whose printed composures both Latin and English, and by whose Agency in the Courts of three Monarchs for his afflicted Country, have rendered him universally known."

      His Mother was Maria, Daughter of Mr. John Cotton of Boston, a Name as intimately associated with the History of New England as any other. And judging from the Portraits of the Grandsire and Grandson, there was a very strong Resemblance of the one to the other.

      Mr. Mather began to preach in 1680, and his first Sermon was delivered in Dorchester, on the 22d of August of that Year. In the following February he was invited to become an Assistant to his Father in the North Church in Boston, which Invitation he accepted. About two Years later he was unanimously chosen Pastor by the same Church, but was not ordained until May, 1684; his Ordination probably being deferred on Account of his Youth; being at the Time of his Ordination but twenty-one Years and three Months old. On that Occasion he received the Right Hand of Fellowship from the venerable Mr. John Eliot, of Roxbury.

      At an early Age he began to keep a Diary, and from the Passages we have from it we are convinced that its Entries were dictated by an honest Mind, and that Duplicity and evil Intentions could never find an abiding Place therein; that his sole Aim was Goodness, and a strong Desire to lead a life of Purity, is manifest throughout.

      Mr. Mather commenced Author at the Age of 23, and continued his Publications to the Year of his Decease; extending over a Period of about forty-two Years. In that Time he is said by his Biographer to have issued 383 Books; thus averaging about nine each Year. But many of his Books would in these Days be called Pamphlets, as they consisted of only a few Pages – a very few indeed containing Pages sufficient to give them the Character of a Book. A List of these 383 Works is given in his Life by his Son, but it is known to be incomplete. The List is very deficient in Respect to the Titles of the Works, also, insomuch that their Contents cannot be determined from them.

      There are several Biographies of Dr. Cotton Mather, all drawn mainly from that by his Son, Dr. Samuel Mather. An Abridgment of this was published in England in 1744, in a small 12mo, by David Jennings. Mr. Jennings was instigated to undertake the Abridgment by Dr. Isaac Watts; the latter having consulted with Mr. Mather previously, and obtained his Consent to let his Work appear in an Abridgment. In giving his Consent for the abridged Edition, he thus apologizes for the original Undertaking: "The Life of my Father, as you have it in your Hands, was a youthful Attempt;25 though I now plainly discern СКАЧАТЬ