Witchcraft in old and New England / by George Lyman Kittredge.

  • George Lyman Kittredge
Date:
1929
Catalogue details

Licence: In copyright

Credit: Witchcraft in old and New England / by George Lyman Kittredge. Source: Wellcome Collection.

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    creatures. A less zeal in a city or kingdom hath been the overture of defec¬ tion or revolution, and if these women had been acquitted, it was thought that the country people would have committed some disorder.1 This was a case in which it seems clear that the judges would have preferred a verdict of “not guilty” if they had been left to themselves. Another striking example is that of Jane Wenham, who was condemned to death for witchcraft in 1712. Her trial is not¬ able for its recent date. By that time there was much in¬ credulity on the subject in the minds of educated men. Chief Justice Powell, who presided, made open fun of the evidence and summed up strongly in the defendant’s favor, but in vain. He was obliged to sentence the woman to death and to content himself with procuring her pardon from the crown.2 Nor was it until 1736 that the English and Scottish statutes against witchcraft were repealed. In considering the tena¬ city of the popular belief on this subject, we should never forget that the essence of witchcraft is malejicium. The hatred and terror which a witch evokes is due to her will and her power to inflict bodily injury. Compacts with the devil, the suckling of imps, the violation of graves, the abomina¬ tions of the Witches’ Sabbath — these are mere incidentals, the paraphernalia of the art. They aggravate the offence, to be sure, and proof that a woman is implicated in such horrors may send her to the scaffold or the stake. But, in the last analysis, every witch is prosecuted, not because she amuses herself with riding a broomstick or because she has taken a fiend for a lover: she is hunted down like a wolf because she is an enemy to mankind. Her heart is full of malignity. For a harsh word, or the refusal of a bit of bread, she becomes your mortal foe. And her revenge is out of all proportion to the affront, for she is in league with spirits of evil who are almost infinite in strength. She sends blight upon your crops, the rot upon your sheep, the murrain on your cattle; your house takes fire; your ship is cast away. She visits you and your family with strange wasting diseases — with palsy, with con¬ sumption, with raging fever, with madness, with death. Witch-trials are not prompted by theological hair-splitting, by systems of devil-lore, by the text, “Thou shalt not suffer a witch to live.” These all come after the fact. It is self-
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