The Salem Witchcraft, the Planchette Mystery, and Modern Spiritualism. Гарриет Бичер-СтоуЧитать онлайн книгу.
what we find it here if he and Dr. Holmes had never met; and, but for the presence of the Professor’s mind throughout the book, which is most fitly dedicated to him, its readers might have perceived less clearly the true direction in which to look for a solution of the mystery of the story, and its writer might have written something less significant in the place of the following paragraph:
“As showing how far the beliefs of the understanding, the perceptions of the senses, and the delusions of the imagination may be confounded, the subject belongs not only to theology and moral and political science, but to physiology, in its original and proper use, as embracing our whole nature; and the facts presented may help to conclusions relating to what is justly regarded as the great mystery of our being—the connection between the body and the mind.” (Vol. i. p. viii.)
CHARACTER OF THE EARLY SETTLEMENT.
The settlement had its birth in 1620, the date of the charter granted by James I. to “the Governor and Company of Massachusetts Bay in New England.” The first policy of the company was to attract families of good birth, position, education, and fortune, to take up considerable portions of land, introduce the best agriculture known, and facilitate the settling of the country. Hence the tone of manners, the social organization, and the prevalence of the military spirit, which the subsequent decline in the spirit of the community made it difficult for careless thinkers to understand. Not only did the wealth of this class of early settlers supply the district with roads and bridges, and clear the forest; it set up the pursuit of agriculture in the highest place, and encouraged intellectual pursuits, refined intercourse, and a loftier spirit of colonizing enterprise than can be looked for among immigrants whose energies are engrossed by the needs of the day. The mode of dress of the gentry of this class shows us something of their aspect in their new country, when prowling Indians were infesting the woods a stone’s throw from their fences, and when the rulers of the community took it in turn with all their neighbors to act as scouts against the savages. George Corwin was thus dressed:
“A wrought flowing neckcloth, a sash covered with lace, a coat with short cuffs and reaching halfway between the wrist and elbow; the skirts in plaits below; an octagon ring and cane. The last two articles are still preserved. His inventory mentions ‘a silver-laced cloth coat, a velvet ditto, a satin waistcoat embroidered with gold, a trooping scarf and silver hat-band, golden-topped and embroidered, and a silver-headed cane.’” (Vol. i. p. 98.)
This aristocratic element was in large proportion to the total number of settlers. It lifted up the next class to a position inferior only to its own by its connection with land. The farmers formed an order by themselves—not by having peculiar institutions, but through the dignity ascribed to agriculture. The yeomanry of Massachusetts hold their heads high to this day, 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