The True Story vs. Myth of Witchcraft. William Godwin

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The True Story vs. Myth of Witchcraft - William Godwin


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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

      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.

      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 to. In 1712 Jane Wenham, a poor woman belonging to the village of Walkern, in the county of Hertford, was solemnly found guilty by the jury on the evidence of sixteen witnesses, of whom three were clergymen; Judge Powell presiding. She was condemned to death as a witch in the usual manner; but was reprieved on the representation of the judge. She had been commonly known in the neighbourhood of her home as a malicious witch, who took great pleasure in afflicting farmers' cattle and in effecting similar mischief. The incumbent of Walkern, the Rev. Mr. Gardiner, fully shared the prejudice of his parishioners; and, far from attempting to dispel, he entirely concurred with, their suspicions. A warrant was obtained from the magistrate, Sir Henry Chauncy, for the arrest of the accused: and she was brought before that local official; depositions were taken, and she was searched for 'marks.' The vicar of Ardley, a neighbouring village, tested her guilt or innocence with the Lord's Prayer, which was repeated incorrectly: by threats and other means he forced the confession that she was indeed an agent of the devil, and had had intercourse with him.


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