Lives of the Necromancers, Part XIV: Witch Trials in Sweden and Salem
Godwin takes us from Sweden to Massachusetts to conclude his discussion of the persecutionists. Modern technologies call his conclusions into question.
Congratulations, patient reader! You have made it through to the end of our series and the conclusion to Godwin’s now revived Lives of the Necromancers. For our finale, we travel from Sweden in 1670 to Puritan New England a generation later. In our detour to Sweden, Godwin details the history of County Dalecarlia which today borders Norway in the central part of the country. Godwin assures us that the locals were your perfectly average sort of common folk, minding their own affairs, living and letting live. When a small coven of “witches” began expanding their numbers in the town of Mohra in 1670, however, it sent the locals into a frenzy. The obviously troubled “witches” supposedly engaged in a variety of satanic festivities, dining with the devil himself on occasion. The devil commanded his witch envoys at Mohra to confiscate children from the village to expand the ranks of his followers. Hundreds of children fell ill with similar symptoms and “The whole town of Mohra became subject to the infection.” The town petitioned the king for powers of inquiry into the matter and Charles XI established the necessary court. Godwin reports that the number of witches in Mohra rose from the original “two or three witches existing in some of the obscure quarters of this place” to seventy now tried by the court. Every single witch—including those who confessed and begged mercy—was executed. The court then turned on the children who confessed involvement in the witches’ plot: Swedish authorities executed fifteen children and condemned fifty-six others to torture as retribution.
From Sweden, we shift to the infamous witch trials in Salem, Massachusetts in 1692. Godwin’s theory of the Salem trials is representative of scholarly thought for quite some time: they were largely the result of a combination of personal animus, avarice, and cruelty within a deeply occultist culture. The Puritans were terribly fussy and moralizing people, by and large, and their history of Indian extermination and the destruction of alternative cultures in New England reflect their mystical worldview. True-believer Puritans saw Satan and his minions behind every tree and in the eyes of every person not Elect. They preached a creed of humility and righteousness so self-assured that it easily translated into frenzied witch hunting. In fact, as we noted in our last number, many copies of Matthew Hopkins’ The Discovery of Witches rested (no doubt with well-worn pages) on saints’ bookshelves. Once the first baseless accusations flew, the flood was unstoppable. As Godwin writes, “The accusations were of the most vulgar and contemptible sort, invisible pinchings and blows, fits, with the blastings and mortality of cattle, and wains stuck fast in the ground, or losing their wheels.” The supposed victims claimed that spectral forces which only the accuser could see terrorized them and vandalized their property. On the basis of such outlandish testimony, New England courts executed nineteen witches and subjected many repented convicts to purifying torture. One thing only ended the feverish trials: accusers gradually turned on the affluent and influential after using up the easier targets of marginalized and poor women. Once the Massachusetts Bay elite felt their interests were also seriously threatened by the hysteric outbreak, they reasserted control over the courts and ended the trials.
Finally, our author concludes that enough is enough with the witches already!—We are so fortunate as to live in an age in which necromancers possess no supernatural powers nor do they have the ability to exploit significant portions of the population. Rather, knowledge and science have advanced so far that we see through any potential threat these individuals pose and indeed have even come to pity the occultist and his decidedly strange persona. Therefore, Godwin finishes, let us bask in the learning of our age, never forgetting the ignorant depths to which humans can plunge, forever “harassed with imaginary terrors, and haunted by suggestions.” Despite Godwin’s optimism, though, modern readers may leave this volume uncomfortably aware that we, too, have our true believers, necromancers, and persecutionists—they are the technocrats, the statist-futurists, the millennial and post-millennial pietists, the delusional post-Soviet socialists, the corporatists, professional academia (itself a monopolistic and calcifying living fossil from the medieval period); they are the constant doom-sayers, and the hordes of political hucksters worshipping at the altar of Keynesian calculationism, the protectionists, and the cultural mytho-nationalists (to name a few). Humanity’s raw intelligence has indeed increased dramatically from the ancient era to the present—especially so in the years since Godwin’s death—but true progress remains unevenly distributed.
Lives of the Necromancers: Or an Account of the Most Eminent Persons in Successive Ages, Who Have Claimed for Themselves, or to Whom Has Been Imputed by Others, the Exercise of Magical Power (Excerpts)
By William Godwin. London: Frederick J. Mason, 1834.
Sanguinary Proceedings against Witchcraft.
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…
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.
This is certainly a very deplorable scene, and is made the more so by the previous character which history has impressed on us, of the simplicity, integrity, and generous love of liberty of the Dalecarlians. For the children and their parents we can feel nothing but unmingled pity. The case of the witches is different. That three hundred children should have been made the victims of this imaginary witchcraft is doubtless a grievous calamity. And that a number of women should have been found so depraved and so barbarous, as by their incessant suggestions to have practised on the minds of these children, so as to have robbed them of sober sense, to have frightened them into fits and disease, and made them believe the most odious impossibilities, argued a most degenerate character, and well merited severe reprobation, but not death. Add to which, many of these women may be believed innocent, otherwise a great majority of those who were executed, would not have died protesting their entire freedom from what was imputed to them. Some of the parents no doubt, from folly and ill judgment, aided the alienation of mind in their children which they afterwards so deeply deplored, and gratified their senseless aversion to the old women, when they were themselves in many cases more the real authors of the evil than those who suffered.
Witchcraft in New England.
As a story of witchcraft, without any poetry in it, without any thing to amuse the imagination, or interest the fancy, but hard, prosy, and accompanied with all that is wretched, pitiful and withering, perhaps the well known story of the New England witchcraft surpasses every thing else upon record. The New Englanders were at this time, towards the close of the seventeenth century, rigorous Calvinists, with long sermons and tedious monotonous prayers, with hell before them for ever on one side, and a tyrannical, sour and austere God on the other, jealous of an arbitrary sovereignty, who hath “mercy on whom he will have mercy, and whom he will he hardeneth.” These men, with long and melancholy faces, with a drawling and sanctified tone, and a carriage that would “at once make the most severely disposed merry, and the most cheerful spectators sad,” constituted nearly the entire population of the province of Massachusetts Bay.
The prosecutions for witchcraft continued with little intermission principally at Salem, during the greater part of the year 1692. The accusations were of the most vulgar and contemptible sort, invisible pinchings and blows, fits, with the blastings and mortality of cattle, and wains stuck fast in the ground, or losing their wheels. A conspicuous feature in nearly the whole of these stories was what they named the “spectral sight;” in other words, that the profligate accusers first feigned for the most part the injuries they received, and next saw the figures and action of the persons who inflicted them, when they were invisible to every one else. Hence the miserable prosecutors gained the power of gratifying the wantonness of their malice, by pretending that they suffered by the hand of any one whose name first presented itself, or against whom they bore an ill will. The persons so charged, though unseen by any but the accuser, and who in their corporal presence were at a distance of miles, and were doubtless wholly unconscious of the mischief that was hatching against them, were immediately taken up, and cast into prison. And what was more monstrous and incredible, there stood at the bar the prisoner on trial for his life, while the witnesses were permitted to swear that his spectre had haunted them, and afflicted them with all manner of injuries. That the poor prosecuted wretch stood astonished at what was alleged against him, was utterly overwhelmed with the charges, and knew not what to answer, was all of it interpreted as so many presumptions of his guilt. Ignorant as they were, they were unhappy and unskilful in their defence; and, if they spoke of the devil, as was but natural, it was instantly caught at as a proof how familiar they were with the fiend that had seduced them to their damnation.
The first specimen of this sort of accusation in the present instance was given by one Paris, minister of a church at Salem, in the end of the year 1691, who had two daughters, one nine years old, the other eleven, that were afflicted with fits and convulsions. The first person fixed on as the mysterious author of what was seen, was Tituba, a female slave in the family, and she was harassed by her master into a confession of unlawful practices and spells. The girls then fixed on Sarah Good, a female known to be the victim of a morbid melancholy, and Osborne, a poor man that had for a considerable time been bed-rid, as persons whose spectres had perpetually haunted and tormented them: and Good was twelve months after hanged on this accusation.
A person, who was one of the first to fall under the imputation, was one George Burroughs, also a minister of Salem. He had, it seems, buried two wives, both of whom the busy gossips said he had used ill in their life-time, and consequently, it was whispered, had murdered them. This man was accustomed foolishly to vaunt that he knew what people said of him in his absence; and this was brought as a proof that he dealt with the devil. Two women, who were witnesses against him, interrupted their testimony with exclaiming that they saw the ghosts of the murdered wives present (who had promised them they would come), though no one else in the court saw them; and this was taken in evidence. Burroughs conducted himself in a very injudicious way on his trial; but, when he came to be hanged, made so impressive a speech on the ladder, with fervent protestations of innocence, as melted many of the spectators into tears.
The nature of accusations of this sort is ever found to operate like an epidemic. Fits and convulsions are communicated from one subject to another. The “spectral sight,” as it was called, is obviously a theme for the vanity of ignorance…When too such things are talked of, when the devil and spirits of hell are made familiar conversation, when stories of this sort are among the daily news, and one person and another, who had a little before nothing extraordinary about them, become subjects of wonder, these topics enter into the thoughts of many, sleeping and waking: “their young men see visions, and their old men dream dreams.”
In such a town as Salem, the second in point of importance in the colony, such accusations spread with wonderful rapidity. Many were seized with fits, exhibited frightful contortions of their limbs and features, and became a fearful spectacle to the bystander. They were asked to assign the cause of all this; and they supposed, or pretended to suppose, some neighbour, already solitary and afflicted, and on that account in ill odour with the townspeople, scowling upon, threatening, and tormenting them. Presently persons, specially gifted with the “spectral sight,” formed a class by themselves, and were sent about at the public expence from place to place, that they might see what no one else could see. The prisons were filled with the persons accused. The utmost horror was entertained, as of a calamity which in such a degree had never visited that part of the world. It happened, most unfortunately, that Baxter’s Certainty of the World of Spirits had been published but the year before, and a number of copies had been sent out to New England. There seemed a strange coincidence and sympathy between vital Christianity in its most honourable sense, and the fear of the devil, who appeared to be “come down unto them, with great wrath.” Mr. Increase Mather, and Mr. Cotton Mather, his son, two clergymen of highest reputation in the neighbourhood, by the solemnity and awe with which they treated the subject, and the earnestness and zeal which they displayed, gave a sanction to the lowest superstition and virulence of the ignorant.
All the forms of justice were brought forward on this occasion. There was no lack of judges, and grand juries, and petty juries, and executioners, and still less of prosecutors and witnesses. The first person that was hanged was on the tenth of June, five more on the nineteenth of July, five on the nineteenth of August, and eight on the twenty-second of September. Multitudes confessed that they were witches; for this appeared the only way for the accused to save their lives. Husbands and children fell down on their knees, and implored their wives and mothers to own their guilt. Many were tortured by being tied neck and heels together, till they confessed whatever was suggested to them. It is remarkable however that not one persisted in her confession at the place of execution…
The whole of this dreadful tragedy was kept together by a thread. The spectre-seers for a considerable time prudently restricted their accusations to persons of ill repute, or otherwise of no consequence in the community. By and by however they lost sight of this caution, and pretended they saw the figures of some persons well connected, and of unquestioned honour and reputation, engaged in acts of witchcraft. Immediately the whole fell through in a moment. The leading inhabitants presently saw how unsafe it would be to trust their reputations and their lives to the mercy of these profligate accusers. Of fifty-six bills of indictment that were offered to the grand-jury on the third of January, 1693, twenty-six only were found true bills, and thirty thrown out. On the twenty-six bills that were found, three persons only were pronounced guilty by the petty jury, and these three received their pardon from the government. The prisons were thrown open; fifty confessed witches, together with two hundred persons imprisoned on suspicion, were set at liberty, and no more accusations were heard of. The “afflicted,” as they were technically termed, recovered their health; the “spectral sight” was universally scouted; and men began to wonder how they could ever have been the victims of so horrible a delusion.
The volume of records of supposed necromancy and witchcraft is sufficiently copious, without its being in any way necessary to trace it through its latest relics and fragments. Superstition is so congenial to the mind of man, that, even in the early years of the author of the present volume, scarcely a village was unfurnished with an old man or woman who laboured under an ill repute on this score; and I doubt not many remain to this very day. I remember, when a child, that I had an old woman pointed out to me by an ignorant servant-maid, as being unquestionably possessed of the ominous gift of the “evil eye,” and that my impulse was to remove myself as quickly as might be from the range of her observation.
But witchcraft, as it appears to me, is by no means so desirable a subject as to make one unwilling to drop it. It has its uses. It is perhaps right that we should be somewhat acquainted with this repulsive chapter in the annals of human nature…But I feel no propensity to linger in these dreary abodes, and would rather make a speedy exchange for the dwellings of healthfulness and a certain hilarity. We will therefore with the reader’s permission at length shut the book, and say, “Lo, it is enough.”
There is no time perhaps at which we can more fairly quit the subject, than when the more enlightened governments of Europe have called for the code of their laws, and have obliterated the statute which annexed the penalty of death to this imaginary crime.
So early as the year 1672, Louis XIV promulgated an order of the council of state, forbidding the tribunals from proceeding to judgment in cases where the accusation was of sorcery only.
In England we paid a much later tribute to the progress of illumination and knowledge; and it was not till the year 1736 that a statute was passed, repealing the law made in the first year of James I, and enacting that no capital prosecution should for the future take place for conjuration, sorcery and enchantment, but restricting the punishment of persons pretending to tell fortunes and discover stolen goods by witchcraft, to that appertaining to a misdemeanour.
As long as death could by law be awarded against those who were charged with a commerce with evil spirits, and by their means inflicting mischief on their species, it is a subject not unworthy of grave argument and true philanthropy, to endeavour to detect the fallacy of such pretences, and expose the incalculable evils and the dreadful tragedies that have grown out of accusations and prosecutions for such imaginary crimes. But the effect of perpetuating the silly and superstitious tales that have survived this mortal blow, is exactly opposite. It only serves to keep alive the lingering folly of imbecile minds, and still to feed with pestiferous clouds the thoughts of the ignorant. Let us rather hail with heart-felt gladness the light which has, though late, broken in upon us, and weep over the calamity of our forefathers, who, in addition to the inevitable ills of our sublunary state, were harassed with imaginary terrors, and haunted by suggestions…