by Walter Scott
About 1634 a boy called Edmund Robinson, whose father, a very poor man, dwelt in Pendle Forest, the scene of the alleged witching, declared that while gathering bullees (wild plums, perhaps) in one of the glades of the forest, he saw two greyhounds, which he imagined to belong to gentlemen in that neighbourhood. The boy reported that, seeing nobody following them, he proposed to have a course; but though a hare was started, the dogs refused to run. On this, young Robinson was about to punish them with a switch, when one Dame Dickenson, a neighbour's wife, started up instead of the one greyhound; a little boy instead of the other. The witness averred that Mother Dickenson offered him money to conceal what he had seen, which he refused, saying "Nay, thou art a witch." Apparently she was determined he should have full evidence of the truth of what he said, for, like the Magician Queen in the Arabian Tales, she pulled out of her pocket a bridle and shook it over the head of the boy who had so lately represented the other greyhound. He was directly changed into a horse; Mother Dickenson mounted, and took Robinson before her. They then rode to a large house or barn called Hourstoun, into which Edmund Robinson entered with others. He there saw six or seven persons pulling at halters, from which, as they pulled them, meat ready dressed came flying in quantities, together with lumps of butter, porringers of milk, and whatever else might, in the boy's fancy, complete a rustic feast. He declared that while engaged in the charm they made such ugly faces and looked so fiendish that he was frightened. There was more to the same purpose—as the boy's having seen one of these hags sitting half-way up his father's chimney, and some such goodly matter. But it ended in near a score of persons being committed to prison; and the consequence was that young Robinson was carried from church to church in the neighbourhood, that he might recognise the faces of any persons he had seen at the rendezvous of witches. Old Robinson, who had been an evidence against the former witches in 1613, went along with his son, and knew, doubtless, how to make his journey profitable; and his son probably took care to recognise none who might make a handsome consideration. "This boy," says Webster, "was brought into the church at Kildwick, a parish church, where I, being then curate there, was preaching at the time, to look about him, which made some little disturbance for the time." After prayers Mr. Webster sought and found the boy, and two very unlikely persons, who, says he, "did conduct him and manage the business: I did desire some discourse with the boy in private, but that they utterly denied. In the presence of a great many many people I took the boy near me and said, 'Good boy, tell me truly and in earnest, didst thou hear and see such strange things of the motions of the witches as many do report that thou didst relate, or did not some person teach thee to say such things of thyself?' But the two men did pluck the boy from me, and said he had been examined by two able justices of peace, and they never asked him such a question. To whom I replied, 'The persons accused had the more wrong.'" The boy afterwards acknowledged, in his more advanced years, that he was instructed and suborned to swear these things against the accused persons by his father and others, and was heard often to confess that on the day which he pretended to see the said witches at the house or barn, he was gathering plums in a neighbour's orchard.[56]
There was now approaching a time when the law against witchcraft, sufficiently bloody in itself, was to be pushed to more violent extremities than the quiet scepticism of the Church of England clergy gave way to. The great Civil War had been preceded and anticipated by the fierce disputes of the ecclesiastical parties. The rash and ill-judged attempt to enforce upon the Scottish a compliance with the government and ceremonies of the High Church divines, and the severe prosecutions in the Star Chamber and Prerogative Courts, had given the Presbyterian system for a season a great degree of popularity in England; and as the King's party declined during the Civil War, and the state of church-government was altered, the influence of the Calvinistic divines increased. With much strict morality and pure practice of religion, it is to be regretted these were still marked by unhesitating belief in the existence of sorcery, and a keen desire to extend and enforce the legal penalties against it. Wier has considered the clergy of every sect as being too eager in this species of persecution: Ad gravem hanc impietatem, connivent theologi plerique omnes. But it is not to be denied that the Presbyterian ecclesiastics who, in Scotland, were often appointed by the Privy Council Commissioners for the trial of witchcraft, evinced a very extraordinary degree of credulity in such cases, and that the temporary superiority of the same sect in England was marked by enormous cruelties of this kind. To this general error we must impute the misfortune that good men, such as Calamy and Baxter, should have countenanced or defended such proceedings as those of the impudent and cruel wretch called Matthew Hopkins, who, in those unsettled times, when men did what seemed good in their own eyes, assumed the title of Witchfinder General, and, travelling through the counties of Essex, Sussex, Norfolk, and Huntingdon, pretended to discover witches, superintending their examination by the most unheard-of tortures, and compelling forlorn and miserable wretches to admit and confess matters equally absurd and impossible; the issue of which was the forfeiture of their lives. Before examining these cases more minutely, I will quote Baxter's own words; for no one can have less desire to wrong a devout and conscientious man, such as that divine most unquestionably was, though borne aside on this occasion by prejudice and credulity.
"The hanging of a great number of witches in 1645 and 1646 is famously known. Mr. Calamy went along with the judges on the circuit to hear their confessions, and see there was no fraud or wrong done them. I spoke with many understanding, pious, learned, and credible persons that lived in the counties, and some that went to them in the prisons, and heard their sad confessions. Among the rest an old reading parson, named Lowis, not far from Framlingham, was one that was hanged, who confessed that he had two imps, and that one of them was always putting him upon doing mischief; and he, being near the sea, as he saw a ship under sail, it moved him to send it to sink the ship; and he consented, and saw the ship sink before them." Mr. Baxter passes on to another story of a mother who gave her child an imp like a mole, and told her to keep it in a can near the fire, and she would never want; and more such stuff as nursery-maids tell froward children to keep them quiet.
It is remarkable that in this passage Baxter names the Witchfinder General rather slightly as "one Hopkins," and without doing him the justice due to one who had discovered more than one hundred witches, and brought them to confessions, which that good man received as indubitable. Perhaps the learned divine was one of those who believed that the Witchfinder General had cheated the devil out of a certain memorandum-book, in which Satan, for the benefit of his memory certainly, had entered all the witches' names in England, and that Hopkins availed himself of this record.[57]
It may be noticed that times of misrule and violence seem to create individuals fitted to take advantage from them, and having a character suited to the seasons which raise them into notice and action; just as a blight on any tree or vegetable calls to life a peculiar insect to feed upon and enjoy the decay which it has produced. A monster like Hopkins could only have existed during the confusion of civil dissension. He was perhaps a native of Manningtree, in Essex; at any rate, he resided there in the year 1644, when an epidemic outcry of witchcraft arose in that town. Upon this occasion he had made himself busy, and, affecting more zeal and knowledge than other men, learned his trade of a witchfinder, as he pretends, from experiment. He was afterwards permitted to perform it as a legal profession, and moved from one place to another, with an assistant named Sterne, and a female. In his defence against an accusation of fleecing the country, he declares his regular charge was twenty shillings a town, including charges of living and journeying thither and back again with his assistants. He also affirms that he went nowhere unless called and invited. His principal mode of discovery was to strip the accused persons naked, and thrust pins into various parts of their body, to discover the witch's mark, which was supposed to be inflicted by the d
evil as a sign of his sovereignty, and at which she was also said to suckle her imps. He also practised and stoutly defended the trial by swimming, when the suspected person was wrapped in a sheet, having the great toes and thumbs tied together, and so dragged through a pond or river. If she sank, it was received in favour of the accused; but if the body floated (which must have occurred ten times for once, if it was placed with care on the surface of the water), the accused was condemned, on the principle of King James, who, in treating of this mode of trial, lays down that, as witches have renounced their baptism, so it is just that the element through which the holy rite is enforced should reject them, which is a figure of speech, and no argument. It was Hopkins's custom to keep the poor wretches waking, in order to prevent them from having encouragement from the devil, and, doubiless, to put infirm, terrified, overwatched persons in the next state to absolute madness; and for the same purpose they were dragged about by their keepers till extreme weariness and the pain of blistered feet might form additional inducements to confession. Hopkins confesses these last practices of keeping the accused persons waking, and forcing them to walk for the same purpose, had been originally used by him. But as his tract is a professed answer to charges of cruelty and oppression, he affirms that both practices were then disused, and that they had not of late been resorted to.
The boast of the English nation is a manly independence and common-sense, which will not long permit the license of tyranny or oppression on the meanest and most obscure sufferers. Many clergymen and gentlemen made head against the practices of this cruel oppressor of the defenceless, and it required courage to do so when such an unscrupulous villain had so much interest.
Mr. Gaul, a clergyman, of Houghton, in Huntingdonshire, had the courage to appear in print on the weaker side; and Hopkins, in consequence, assumed the assurance to write to some functionaries of the place the following letter, which is an admirable medley of impudence, bullying, and cowardice:—
"My service to your worship presented.—I have this day received a letter to come to a town called Great Houghton to search for evil-disposed persons called witches (though I hear your minister is far against us, through ignorance). I intend to come, God willing, the sooner to hear his singular judgment in the behalf of such parties. I have known a minister in Suffolk as much against this discovery in a pulpit, and forced to recant it by the Committee[58] in the same place. I much marvel such evil men should have any (much more any of the clergy, who should daily speak terror to convince such offenders) stand up to take their parts against such as are complainants for the king, and sufferers themselves, with their families and estates. I intend to give your town a visit suddenly. I will come to Kimbolton this week, and it will be ten to one but I will come to your town first; but I would certainly know before whether your town affords many sticklers for such cattle, or is willing to give and allow us good welcome and entertainment, as others where I have been, else I shall waive your shire (not as yet beginning in any part of it myself), and betake me to such places where I do and may punish (not only) without control, but with thanks and recompense. So I humbly take my leave, and rest your servant to be commanded,
"MATTHEW HOPKINS."
The sensible and courageous Mr. Gaul describes the tortures employed by this fellow as equal to any practised in the Inquisition. "Having taken the suspected witch, she is placed in the middle of a room, upon a stool or table, cross-legged, or in some other uneasy posture, to which, if she submits not, she is then bound with cords; there she is watched and kept without meat or sleep for four-and-twenty hours, for, they say, they shall within that time see her imp come and suck. A little hole is likewise made in the door for the imps to come in at; and lest they should come in some less discernible shape, they that watch are taught to be ever and anon sweeping the room, and if they see any spiders or flies, to kill them; and if they cannot kill them, they may be sure they are their imps."
If torture of this kind was applied to the Reverend Mr. Lewis, whose death is too slightly announced by Mr. Baxter, we can conceive him, or any man, to have indeed become so weary of his life as to acknowledge that, by means of his imps, he sunk a vessel, without any purpose of gratification to be procured to himself by such iniquity. But in another cause a judge would have demanded some proof of the corpus delecti, some evidence of a vessel being lost at the period, whence coming and whither bound; in short, something to establish that the whole story was not the idle imagination of a man who might have been entirely deranged, and certainly was so at the time he made the admission. John Lewis was presented to the vicarage of Brandiston, near Framlington, in Suffolk, 6th May, 1596, where he lived about fifty years, till executed as a wizard on such evidence as we have seen. Notwithstanding the story of his alleged confession, he defended himself courageously at his trial, and was probably condemned rather as a royalist and malignant than for any other cause. He showed at the execution considerable energy, and to secure that the funeral service of the church should be said over his body, he read it aloud for himself while on the road to the gibbet.
We have seen that in 1647 Hopkins's tone became lowered, and he began to disavow some of the cruelties he had formerly practised. About the same time a miserable old woman had fallen into the cruel hands of this miscreant near Hoxne, a village in Suffolk, and had confessed all the usual enormities, after being without food or rest a sufficient time. "Her imp," she said, "was called Nan." A gentleman in the neighbourhood, whose widow survived to authenticate the story, was so indignant that he went to the house, took the woman out of such inhuman hands, dismissed the witchfinders, and after due food and rest the poor old woman could recollect nothing of the confession, but that she gave a favourite pullet the name of Nan. For this Dr. Hutchison may be referred to, who quotes a letter from the relict of the humane gentleman.
In the year 1645 a Commission of Parliament was sent down, comprehending two clergymen in esteem with the leading party, one of whom, Mr. Fairclough of Kellar, preached before the rest on the subject of witchcraft; and after this appearance of enquiry the inquisitions and executions went on as before. But the popular indignation was so strongly excited against Hopkins, that some gentlemen seized on him, and put him to his own favourite experiment of swimming, on which, as he happened to float, he stood convicted of witchcraft, and so the country was rid of him. Whether he was drowned outright or not does not exactly appear, but he has had the honour to be commemorated by the author of Hudibras:—
"Hath not this present Parliament
A leiger to the devil sent,
Fully empower'd to treat about
Finding revolted witches out?
And has he not within a year
Hang'd threescore of them in one shire?
Some only for not being drown'd,
And some for sitting above ground
Whole days and nights upon their breeches,
And feeling pain, were hang'd for witches.
And some for putting knavish tricks
Upon green geese or turkey chicks;
Or pigs that suddenly deceased
Of griefs unnatural, as he guess'd,
Who proved himself at length a witch,
And made a rod for his own breech." [59]
The understanding reader will easily conceive that this alteration of the current in favour of those who disapproved of witch-prosecutions, must have received encouragement from some quarter of weight and influence; yet it may sound strangely enough that this spirit of lenity should have been the result of the peculiar principles of those sectarians of all denominations, classed in general as Independents, who, though they had originally courted the Presbyterians as the more numerous and prevailing party, had at length shaken themselves loose of that connexion, and finally combated with and overcome them. The Independents were distinguished by the wildest license in their religious tenets, mixed with much that was nonsensical and mystical. They disowned even the title of a regular clergy, and allowed the preaching of any o
ne who could draw together a congregation that would support him, or who was willing, without recompense, to minister to the spiritual necessities of his hearers. Although such laxity of discipline afforded scope to the wildest enthusiasm, and room for all possible varieties of doctrine, it had, on the other hand, this inestimable recommendation, that it contributed to a degree of general toleration which was at that time unknown to any other Christian establishment. The very genius of a religion which admitted of the subdivision of sects ad infinitum, excluded a legal prosecution of any one of these for heresy or apostasy. If there had even existed a sect of Manichæans, who made it their practice to adore the Evil Principle, it may be doubted whether the other sectaries would have accounted them absolute outcasts from the pale of the church; and, fortunately, the same sentiment induced them to regard with horror the prosecutions against witchcraft. Thus the Independents, when, under Cromwell, they attained a supremacy over the Presbyterians, who to a certain point had been their allies, were disposed to counteract the violence of such proceedings under pretence of witchcraft, as had been driven forward by the wretched Hopkins, in Essex, Norfolk, and Suffolk, for three or four years previous to 1647.
The return of Charles II. to his crown and kingdom, served in some measure to restrain the general and wholesale manner in which the laws against witchcraft had been administered during the warmth of the Civil War. The statute of the 1st of King James, nevertheless, yet subsisted; nor is it in the least likely, considering the character of the prince, that he, to save the lives of a few old men or women, would have run the risk of incurring the odium of encouraging or sparing a crime still held in horror by a great part of his subjects. The statute, however, was generally administered by wise and skilful judges, and the accused had such a chance of escape as the rigour of the absurd law permitted.
