The Salem Witchcraft, the Planchette Mystery, and Modern Spiritualism. Wells Samuel Roberts

Чтение книги онлайн.

СКАЧАТЬ and their fathers spoke proudly of themselves as “the farmers.” They penetrated the forest in all directions, sat down beside the streams, and plowed up such level tracts as they found open to the sunshine; so that in a few years “the Salem Farms” constituted a well-defined territory, thinly peopled, but entirely appropriated. In due course parishes were formed round the outskirts of “Salem Farms,” encroaching more or less in all directions, and reducing the area to that which was ultimately known as “Salem Village,” in which some few of the original grants of five hundred acres or less remained complete, while others were divided among families or sold. Long before the date of the Salem Tragedy, the strifes which follow upon the acquisition of land had become common, and there was much ill-blood within the bounds of the City of Peace. The independence, the mode of life, and the pride of the yeomen made them excellent citizens, however, when war broke out with the Indians or with any other foe; and the military spirit of the aristocracy was well sustained by that of the farmers.

      The dignity of the town had been early secured by the wisdom of the Company at home, which had committed to the people the government of the district in which they were placed; and every citizen felt himself, in his degree, concerned in the rule and good order of the society in which he lived; but the holders of land recognized no real equality between themselves and men of other callings, while the artisans and laborers were ambitious to obtain a place in the higher class. Artisans of every calling needed in a new society had been sent out from England by the Company; and when all the most energetic had acquired as much land as could be had in recompense for special services to the community – as so many acres for plowing up a meadow, so many for discovering minerals, so many for foiling an Indian raid, – and when the original grants had been broken up, and finally parceled out among sons and daughters, leaving no scope for new purchasers, the most ambitious of the adventurers applied for tracts in Maine, where they might play their part of First Families in a new settlement. The weaker, the more envious, the more ill-conditioned thus remained behind, to cavil at their prosperous neighbors, and spite them if they could. Here was an evident preparation for social disturbance, when opportunity for gratifying bad passions should arise.

FIRST CAUSES

      There had been a preparation for this stage in the temper with which the adventurers had arrived in the country, and the influences which at once operated upon them there. The politics and the religion in which they had grown up were gloomy and severe. Those who were not soured were sad; and, it should be remembered, they fully believed that Satan and his powers were abroad, and must be contended with daily and hourly, and in every transaction of life. In their new home they found little cheer from the sun and the common daylight; for the forest shrouded the entire land beyond the barren seashore. The special enemy, the Red Indian, always watching them and seeking his advantage of them, was not, in their view, a simple savage. Their clergy assured them that the Red Indians were worshipers and agents of Satan; and it is difficult to estimate the effect of this belief on the minds and tempers of those who were thinking of the Indians at every turn of daily life. The passion which is in the far West still spoken of as special, under the name of “Indian-hating,” is a mingled ferocity and fanaticism quite inconceivable by quiet Christians, or perhaps by any but border adventurers; and this passion, kindled by the first demonstration of hostility on the part of the Massachusetts Red Man, grew and spread incessantly under the painful early experiences of colonial life. Every man had in turn to be scout, by day and night, in the swamp and in the forest; and every woman had to be on the watch in her husband’s absence to save her babes from murderers and kidnappers. Whatever else they might want to be doing, even to supply their commonest needs, the citizens had first to station themselves within hail of each other all day, and at night to drive in their cattle among the dwellings, and keep watch by turns. Even on Sundays patrols were appointed to look to the public safety while the community were at church. The mothers carried their babes to the meeting-house, rather than venture to stay at home in the absence of husband and neighbors. One function of the Sabbath patrol indicates to us other sources of trouble. While looking for Indians, the patrol was to observe who was absent from worship, to mark what the absentees were doing, and to give information to the authorities. These patrols were chosen from the leading men of the community – the most active, vigilant, and sensible – and it is conceivable that much ill-will might have been accumulated in the hearts of not only the ne’er-do-weels, but timid and jealous and angry persons who were uneasy under this Sabbath inspection. Such ill-will had its day of triumph when the Salem Tragedy arrived at its catastrophe.

DEATH OF THE PATRIARCH

      The ordinary experience of life was singularly accelerated in that new state of society, though in the one particular of the age attained by the primitive adventurers, the community may be regarded as favored. Death made a great sweep of the patriarchs at last – shortly before the Tragedy – but an unusual proportion of elders presided over social affairs for seventy years after the date of the second charter. The chief seats in the meeting-house were filled by gray-haired men and women, rich or poor as might happen; and they were allowed to retain their places, whoever else might be shifted in the yearly “seating.” The title “Landlord” distinguished the most dignified, and the eldest of each family of the “Old Planters;” a “Goodman” and “Goodwife” (abbreviated to “Goody”) were titles of honor, as signifying heads of households. The old age of these venerable persons was carefully cherished; and when, as could not but happen, many of them departed near together, the mourning of the community was deep and bitter. Society seemed to be deprived of its parents, and in fear and grief it anticipated the impending calamity. Except in regard to these patriarchs, and their long old age, the pace of events was very rapid. Early marriages might be looked for in a society so youthful; but the rapid succession of second and subsequent marriages is a striking feature in the register. The most devoted affection seems to have had no effect in deferring a second marriage so long as a year. No time was lost in settling in life at first; families were large; and half-brothers and sisters abounded; and as they grew up they married on the portions which were given them, as a matter of course, – each having house, land, and plenishing, until at last the parents gave away all but a sufficiency for their own need or convenience, and went into the town or remained in the central mansion, turning over the land and its cares to the younger generation. When there was a failure of offspring, the practice of adoption seems to have been resorted to almost as a natural process, which, in such a state of society, it probably was.

GROWTH

      In the early days of the arts of life it is usual for the separate transactions of each day to be slow and cumbrous; but the experience of life may be rapid nevertheless. While traveling was a rough jog-trot, and forest-land took years to clear, and the harvest weeks to gather, property grew fast, marriages were precipitate and repeated, one generation trod on the heels of another, and the old folks complained that The Enemy made rapid conquest of the new territory which they had hoped he could not enter. When any work – of house-building, or harvesting, or nutting, or furnishing, or raising the wood-pile – had to be done, it was secured by assembling all the hands in the neighborhood, and turning the toil into a festive pleasure. We have all read of such “bees” in the rural districts of America down to the present day; and we can easily understand how the “goodmen” and “goodies” watched for the good and the evil which came out of such celebrations – the courtship and marriage, and the neighborly interest and good offices on the one hand, and the evil passions from disappointed hopes, envy, jealousy, tittle-tattle, rash judgment, and slander on the other. Much that was said, done, and inferred in such meetings as these found its way long afterward into the Tragedy at Salem. Mr. Upham depicts the inner side of the young social life of which the inquisitorial meeting-house and the courts were the black shadow:

      “The people of the early colonial settlements had a private and interior life, as much as we have now, and the people of all ages and countries have had. It is common to regard them in no other light than as a severe, somber, and pleasure-abhorring generation. It was not so with them altogether. They had the same nature that we have. It was not all gloom and severity. They had their recreations, amusements, gayeties, and frolics. Youth was as buoyant with hope and gladness, love as warm and tender, mirth as natural to innocence, wit as sprightly, then as now. There was as much poetry and romance; the merry laugh enlivened the newly opened fields, and rang through СКАЧАТЬ