George Lyman Kittredge

“ To the contemporaries of William Stoughton and Samuel Sewall the existence of this crime was not merely an historical phenomenon, it was a fact of contemporary experience. Whoever denied the occurrence of witchcraft in the past, was an atheist; whoever refused to admit its actual possibility in the present, was either stubbornly incredulous, or destitute of the ability to draw an inference. Throughout the seventeenth century, very few persons could be found—not merely in New England, but in the whole world—who would have ventured to take so radical a position. ”

“ Professor Burr emphasises the sound and necessary distinction between witchcraft and magic. But he seems to go too far in his insistence on this distinction as vital in the history of witchcraft: “Magic itself is actual and universal. But witchcraft never was. It was but a shadow, a nightmare: the nightmare of a religion, the shadow of a dogma. Less than five centuries saw its birth, its vigor, its decay” (p. 238; p. 38 of reprint) . ”

“ To us, one who asserts the existence, or even the possibility, of the crime of witchcraft staggers under a burden of proof which he cannot conceivably support. His thesis seems to us unreasonable, abnormal, monstrous; it can scarcely be stated in intelligible terms; it savors of madness. Now, before we can do any kind of justice to our forefathers,—a matter, be it remembered, of no moment to them, for they have gone to their reward, but, I take it, of considerable importance to us,—we must empty our heads of all such rationalistic ideas. ”

“ Let us try to consider the matter, for a few minutes, unemotionally, and to that end let us pass in review a number of facts which may help us to look at the Witchcraft Delusion of 1692 in its due proportions,—not as an abnormal outbreak of fanaticism, not as an isolated tragedy, but as a mere incident, a brief and transitory episode in the biography of a terrible, but perfectly natural, superstition.
In the first place, we know that the New Englanders did not invent the belief in witchcraft. [1] It is a universally human belief. No race or nation is exempt from it. ”

“ The question is, not how Scot’s arguments affect us, but how they were likely to affect his contemporaries. Now, if the truth must be told, the Discoverie is deficient in one very important respect. It makes no satisfactory answer to the insistent questions: “What are these evil spirits of which the Bible and the philosophers tell us, and which everybody believes in, and always has believed in, from the beginning of time? And what are they about? If they are powerful and malignant, why is it not likely that the effects which everybody ascribes to them are really their work? ”

“ To like purpose are the words of the admirable Jesuit, Friedrich Spee, in the closing chapter of the most powerful and convincing protest against witch trials ever written—that chapter which the author begged every magistrate in Germany to mark and weigh, whether he read the rest of the book or not:—“Incredible are the superstition, the envy, the slanders and backbitings, the whisperings and gossip of the common people in Germany, which are neither punished by magistrates nor reproved by preachers. These are the causes that first rouse suspicion of witchcraft. ”

“ And if they are eager not only to torment but to seduce mankind, why is it not reasonable to suppose that they accomplish both ends at the same time—kill two birds with one stone—by procuring such evil effects by means of witches, or by allowing themselves to be utilized by witches as instruments of malice?” It was quite proper to ask these questions of Scot. ”

“ To us, who never think of admitting the intervention of evil spirits in the affairs of this world, the question whether there are any such spirits at all has a purely theoretical interest. Indeed, we practically deny their existence when we ignore them as we do: de non apparentibus et non existentibus eadem est lex.—But to Scot’s contemporaries, the question of the existence of evil spirits involved the whole matter in debate,—and Scot granted their existence. ”

“ The history of the Salem Witchcraft is, to all intents and purposes, the sum total of witchcraft history in the whole of Massachusetts for a century. From the settlement of the country, of course, our fathers believed in witchcraft, and cases came before the courts from time to time, but, outside of the Salem outbreak, not more than half-a-dozen executions can be shown to have occurred. It is not strange that there should have been witch trials. ”

“ The Salem outbreak was not due to Puritanism; it is not assignable to any peculiar temper on the part of our New England ancestors; it is no sign of exceptional bigotry or abnormal superstition. Our forefathers believed in witchcraft, not because they were Puritans, not because they were Colonials, not because they were New Englanders,—but because they were men of their time. They shared the feelings and beliefs of the best hearts and wisest heads of the seventeenth century. ”

“ Practically, then, the devil is non-existent. We may disregard him entirely. If Bekker’s propositions are admitted, the stately fabric of demonology and witchcraft crumbles in an instant. And nothing less drastic than such propositions will suffice to make witchcraft illogical or incredible. Bekker’s argument, we see at once, is utterly different from anything that his predecessors had attempted.
It now becomes necessary for Bekker to proceed to discuss those passages in the Bible which appear to justify the common beliefs in sorcery and witchcraft. ”

“ This belief in maleficium was once universal; it was rooted and grounded in the minds of the people before they became Christians; it is still the creed of most savages and of millions of so-called civilised men. Throughout the history of witchcraft (in whatever sense we understand that word) , it remained the ineradicable thing,—the solid foundation, unshakably established in popular belief, for whatever superstructure might be reared by the ingenuity of jurisconsults, philosophers, theologians, or inquisitors. ”

“ With facts like these in view, we can hardly regard it as an accident that the Salem witchcraft marks a time when the Colony was just emerging from a political struggle that had threatened its very existence. For several years men’s minds had been on the rack. The nervous condition of public feeling is wonderfully well depicted in a letter written in 1688 by the Rev. Joshua Moodey in Boston to Increase Mather, then in London as agent of the Colony. The Colonists are much pleased by the favor with which Mather has been received, but they distrust court promises. ”

“ Johann Wier, or Weyer (1515-1588) , deserves all the honor he has ever received. He devoted years to the study of demonology, and brought his great learning, and his vast experience as a physician, to bear on the elucidation of the whole matter. [44] He held that many of the performances generally ascribed to devils and witches were impossible, and that the witches themselves were deluded. But there is another side to the picture. Wier’s book is crammed full of what we should now-a-days regard as the grossest superstition. He credited Satan and his attendant demons with extensive powers. ”

“ The devil and the evil angels are damned in hell; they have not the power to move about in this world. The only way in which Satan is responsible for the sins which we commit is through his having brought about the fall of Adam, so that men are now depraved creatures, prone to sin. There is no place in the divine government for particular suggestions to wickedness, made from time to time, since the Fall, either by Satan himself or by any of his train. Diabolical influence upon mankind was confined to the initial temptation in Eden. ”

“ Since Adam, neither Satan nor any evil spirit has been active in this world in any manner whatever, spiritual or corporeal. God rules, and the devil is not a power to be reckoned with at all. These revolutionary propositions Bekker proves, to his own satisfaction, not only from reason, but from the Word of God. [94]
Here at last we have a rational method. Bekker is not content with half-measures; he lays the axe to the root. There is a devil, to be sure, and there are fallen angels; but neither the one nor the other can have anything to do with the life and actions of mortal men. ”

“ Beyond question, the Bible affords ample authority for belief in demoniacal possession, in necromancy, in the ability of Satan and his cohorts to cause physical phenomena, and in the power of sorcerers to work miracles. [99] True, not all the details of the witchcraft dogma rest upon Biblical authority, but enough of them do so rest to make the case of those who uphold the traditional opinion substantially unassailable, except upon the purely arbitrary assumption that all these wonders, though formerly actual, have ceased in recent times. ”

“ It is instructive to note the pains which Sir Walter Scott takes, in his Second Letter on Demonology and Witchcraft, to harmonise the Bible with his views on these subjects.
[101] To avoid all possibility of misapprehension I shall venture to express my own feelings. The two men who appeal to me most in the whole affair of witchcraft are Friedrich Spee, the Jesuit, and Balthasar Bekker, the “intolerable” pastor of Amsterdam. But what I feel, and what all of us feel, is not to the purpose. There has been too much feeling in modern discussions of witchcraft already. ”

“ Whatever magicians and witches, so-called, may think of their own performances, there is nothing in Scripture, as interpreted by this bold and expert theologian and unsurpassed dialectician, to warrant us in believing in intercourse with Satan, or in his intervention, with or without the mediation of sorcerers and witches, in human life as it is to-day. [95]
But, Bekker hastens to admit, there remains a huge mass of recent testimony which is regarded by almost everybody as sufficient to establish the existence of sorcery and witchcraft, whether such things are recognized in the Bible or not. ”

“ It is well to note that the clergymen involved in the prosecution were not New England Puritans, and that the whole affair took place just ten years after the last execution of a witch in Massachusetts. Of itself, this incident might suffice to silence those who ascribe the Salem outbreak to the influence of certain distinguished men, as well as those who maintain that the New Englanders were more superstitious than their fellow-citizens at home, that their Puritanism was somehow to blame for it, and that witchcraft was practically dead in the Mother Country when the Salem outbreak took place. ”

“ It is certain that New England scholars knew nothing about the first two Books when they were engaged in witch trials, and the last two were not published until the trials had come to an end. But this matter of dates need not be insisted on. Even if our ancestors had received advance sheets of The Enchanted World, their opinions would not, in all probability, have been in the slightest degree affected. Indeed, the reception which Bekker’s treatise met with in his own country is a plain indication of the temper of the times in this business of witchcraft. ”

“ Strictly speaking, it was not for his denial of modern witchcraft that Bekker was punished, for it is in the last two books of his treatise that he deals particularly with this subject, and these did not appear until after he had been unfrocked. Still, his Second Book, which got him into trouble, contains all the essentials. It denies the power of the devil and wicked spirits to afflict men, and holds that the demoniacs of the New Testament were neither possessed nor obsessed, but merely sufferers from disease. ”

“ Another reason for going so fully into Bekker’s arguments is that they give us an excellent chance to take up a question which is of cardinal importance in weighing the whole matter of witchcraft. I refer, of course, to the question of Biblical exegesis.
If we wish to treat our forefathers fairly, we are required to criticise the few opponents of the witch dogma in a really impartial way. We ought not to commend such portions of their argument as chance to square with our own ideas, and ignore the rest. ”

“ But, important as this fully developed system was—and true though it may be that without the schematising influence of scholastic philosophy the witch-prosecution which was epidemic in Europe from 1400 to 1700 could hardly have taken place—we should never forget that the essential element in witchcraft is maleficium—the working of harm to the bodies and goods of one’s fellow-men by means of evil spirits or of strange powers derived from intercourse with such spirits. ”

“ The existence of all these devil-worshipping neighbors was a constant reminder of the possibility of danger from witchcraft. One is surprised, therefore, to find that there was no real outbreak until so late in the century. It argues an uncommon degree of steadiness and common sense among our forefathers that they held off the explosion so long. ”

“ We have seen that all the opponents of witchcraft so far examined struggle to maintain a position that is strategically indefensible, either because they admit too much, or because they ignore certain difficulties, or because they are frankly eccentric. ”

“ There was a very special reason why troubles with the powers of darkness were to be expected in New England—a reason which does not hold good for Great Britain or, indeed, for any part of Western Europe. ”

“ Apart from the Scriptures, reason affords us no proof that there are any spirits except men’s souls. The Scriptures, however, teach that there are good angels, of whom Michael is the chief, and bad angels, whose prince is the devil. Beyond this, we learn practically nothing from the Bible with regard to a hierarchy of angels or of devils. Demoniacal possession was a natural disease: it had nothing to do with evil spirits. Such devils as are mentioned in Scripture are not said to be vassals of Satan ”

“ The position of the seventeenth century believers in witchcraft was logically and theologically stronger than that of the few persons who rejected the current belief.
6. The impulse to put a witch to death comes from the instinct of self-preservation. It is no more cruel or otherwise blameworthy, in itself, than the impulse to put a murderer to death.
7. The belief in witchcraft manifests itself, not in steady and continuous prosecution, but in sudden outbreaks occurring at irregular intervals. ”