barrels of metal and barrels of molasses out of a canoe alone; and that, putting his fingers into a barrel of molasses, full within a finger's length, according to custom, he carried it several paces. And that he put his finger into the muzzle of a gun which was more than five foot in the barrel, and lifted up the butt end thereof, lock, stock and all, without any visible help to raise it. It was also testified that, being abroad with his wife and his wife's brother, he occasionally stayed behind, letting his wife and her brother walk forward; but, suddenly coming up with them, he was angry with his wife for what discourse had passed betwixt her and her brother. They wondering how he should know it, he said: "I know your thoughts," at which expression they, being amazed, asked him how he could do that, he said: "My God whom I serve makes known your thoughts to me."

Some affirmed that there were some hundreds of the society of witches, considerable companies of whom were affirmed to muster in arms by beat of drum. In time of examinations and trials, they declared that such a man was wont to call them together from all quarters to witch-meetings, with the sound of a diabolical trumpet.

Being brought to see the prisoners at the bar, upon their trials, they swore, in open court, that they had oftentimes seen them at witch meetings, "where was feasting, dancing and jollity, as also at devil sacraments, and particularly that they saw such a man amongst the accursed crew, and affirming that he did minister the sacrament of Satan to them, encouraging them to go on in their way, and that they should certainly prevail. They said, also, that such a woman was a deacon and served in distributing the diabolical element. They affirmed that there were great numbers of the witches."

With such sentiments as these prevailing, it is not at all remarkable that the alleged witches were treated with continual and conspicuous-brutality. One old lady of sixty, named Sarah Osburn, was hounded to death for being a witch. The poor old lady, who was in fairly good circumstances, and appears to have been of good character, was put upon her trial for witchcraft. For three days, more or less ridiculous testimony was given against her, and a number of little children, who had evidently been carefully coached, stated upon the stand that Mrs. Osburn had bewitched them. She was called upon by the court to confess, which she declined to do, stating that she was rather a victim than a criminal. She was sent to jail, and treated with so much brutality that she died before it was possible to execute her in the regulation manner.

Bridget Bishop was another of the numerous victims. The usual charges were brought against her, and she was speedily condemned to death. Before the sentence was executed, the custom of taking council with the local clergy was followed. These good men, while they counseled caution in accepting testimony, humbly recommended the government to the speedy and vigorous prosecution of such as "had rendered themselves obnoxious by infringing the wholesome statutes of the English Nation for the detection of witchcraft." Following this recommendation, double and treble hangings took place, and there was enough brutality to appease the appetite of the most vindictive and malicious.

Perhaps the most extraordinary record of witchcraft persecution at the end of the Seventeenth Century was that of Giles Corey and his wife Martha. The singular feature of the case is, that the husband had been one of the most enthusiastic declaimers against the unholy crime of witchcraft, while his good wife had been rather disposed to ridicule the idea, and to condemn the prosecutions as persecutions. She did her best to prevent Giles from attending trials, and one of the most serious charges against her was that on one occasion she hid the family saddle, so as to prevent her lord and master from riding to one of the examinations.

This attempt to assert woman's rights two hundred years ago was resented very bitterly, and two enthusiastic witch-hunters were sent to her house to entrap her into a confession. On the way they made inquiries, which resulted in their being able to patch up a charge against the woman for walking in ghostly attire during the night. When the detectives called at the house she told them she knew the object of their visit, but that she was no witch, and did not believe there was such a thing. The mere fact of her knowing the object of their visit was regarded as conclusive evidence against her, although a fair-minded person would naturally suggest that, in view of local sentiment, her guess was a very easy one. The poor woman was immediately arrested and placed on trial. Several little children were examined, and these shouted out in the witness-stand, that when the afflicted woman bit her lip in her grief, they were seized with bodily pains, which continued until she loosened her teeth. The chronicles of the court tell us, with much solemnity, that when the woman's hands were tied her victims did not suffer, but the moment the cords were removed they had fits.

Even her husband was called as a witness against her. His evidence does not appear to have been very important or relevant. But another witness, a Mrs. Pope, who appears to have been an expert in these matters, and to have been called at nearly every trial, took off her shoe in court and threw it at the prisoner's head, an act of indecorum which was condoned on the ground of the evident sincerity of the culprit. The poor woman was condemned, as a matter of course, and when she was removed to jail, a deputation from the church of which she was a member called upon her and excommunicated her. She mounted the ladder which led to the gallows with much dignity, and died without any attempt to prolong her life by a confession.

The fate of her husband was still more terrible. Notwithstanding his zeal, and the fact that he had given evidence against his own wife, he was arrested, charged with a similar offense. Whether hypnotic influences were exerted, or whether the examining justices merely imagined things against the prisoner, cannot be known at this time. The court records, however, state that while the witnesses were on the stand, they were so badly afflicted with fits and hurts, that the prisoner's hands had to be tied before they could continue their testimony. Unlike his wife, the poor man did not deny the existence of witchcraft, and merely whined out, in reply to the magistrate's censure, that he was a poor creature and could not help it. The evidence against him was very slight, indeed, and he was remanded to jail, where he lay unmolested, and apparently forgotten, for five or six months.

He was then excommunicated by his church, and brought before the court again. Sojourn in jail seems to have made the old man stubborn, for when he was once more confronted by his persecutors he declined to plead, on the ground that there was no charge against him. An old obsolete English law was revived against him, and the terrible sentence was pronounced that for standing mute he be remanded to the prison from whence he came and put into a low, dark chamber. There he was to be laid on his back, on the bare floor, without clothing. As great a weight of iron as he could bear was to be placed upon his body, and there to remain. The first day he was to have three morsels of bread, and on the second day three draughts of water, to be selected from the nearest pool that could be found. Thus was the diet to be alternated, day by day, until he either answered his accusation or died.

On September 19th, 1692, death came as a happy relief to the miserable man, who had begged the sheriff to add greater weights so as to expedite the end. This is the only case on record of a man having been "pressed to death" in New England for refusing to plead, or for any other offense. There are a few cases on record where this inhuman law was enforced previously in England, but it was always regarded as a relic of mediaeval barbarity, and the fact that it was revived in