children, named Goodwin—one of whom, a girl of thirteen, had sorely tried a reverend man, less irascible than Mr. Parris, but nearly as excitable. The tricks that the little girl played the Reverend Cotton Mather, when he endeavored to exorcise the evil spirits, are precisely such as are familiar to us, in cases which are common in the practice of every physician. If we can not pretend to explain them—in the true sense of explaining—that is, referring them to an ascertained law of nature, we know what to look for under certain conditions, and are aware that it is the brain and nervous system that is implicated in these phenomena, and not the Prince of Darkness and his train. Cotton Mather had no alternative at his disposal. Satan or nothing was his only choice. He published the story, with all its absurd details; and it was read in almost every house in the Province. At Salem it wrought with fatal effect, because there was a pastor close by well qualified to make the utmost mischief out of it.

[In cases of hysteria, the phenomena are sometimes so remarkable, that one is disposed to attribute their cause to influences beyond nature.]

PARRIS AND HIS “CIRCLE.”

Mr. Parris had lived in the West Indies for some years, and had brought several slaves with him to Salem. One of these, an Indian named John, and Tituba his wife, seem to have been full of the gross superstitions of their people, and of the frame and temperament best adapted for the practices of demonology. In such a state of affairs the pastor actually formed, or allowed to be formed, a society of young girls between the ages of eight and eighteen to meet in his parsonage, strongly resembling those “circles” in the America of our time which have filled the lunatic asylums with thousands of victims of “spiritualist” visitations. It seems that these young persons were laboring under strong nervous excitement, which was encouraged rather than repressed by the means employed by their spiritual director. Instead of treating them as the subjects of morbid delusion, Mr. Parris regarded them as the victims of external diabolical influence; and this influence was, strangely enough, supposed to be exercised, on the evidence of the children themselves, by some of the most pious and respectable members of the community.

We need not describe the course of events. In the dull life of the country, the excitement of the proceedings in the “circle” was welcome, no doubt; and it was always on the increase. Whatever trickery there might be—and no doubt there was plenty; whatever excitement to hysteria, whatever actual sharpening of common faculties, it is clear that there was more; and those who have given due and dispassionate attention to the processes of mesmerism and their effects can have no difficulty in understanding the reports handed down of what these young creatures did, and said, and saw, under peculiar conditions of the nervous system. When the physicians of the district could see no explanation of the ailments of “the afflicted children” but “the evil hand,” no doubt could remain to those who consulted them of these agonies being the work of Satan. The matter was settled at once. But Satan can work only through human agents; and who were his instruments for the affliction of these children? Here was the opening through which calamity rushed in; and for half a year this favored corner of the godly land of New England was turned into a hell. The more the children were stared at and pitied, the bolder they grew in their vagaries, till at last they broke through the restraints of public worship, and talked nonsense to the minister in the pulpit, and profaned the prayers. Mr. Parris assembled all the divines he could collect at his parsonage, and made his troop go through their performances—the result of which was a general groan over the manifest presence of the Evil One, and a passionate intercession for “the afflicted children.”

[These afflicted children of Salem, in 1690, were kindred to the numerous “mediums” of 1869. In the former, ignorance ascribed their actions and revelations to the devil, who bewitched certain persons. Now, we simply have the more innocent “communications” from where and from whom you like.]

THE INQUISITIONS.—SARAH GOOD.

The first step toward relief was to learn who it was that had stricken them; and the readiest means that occurred was to ask this question of the children themselves. At first, they named no names, or what they said was not disclosed; but there was soon an end of all such delicacy. The first symptoms had occurred in November, 1691; and the first public examination of witches took place on the 1st of March following. We shall cite as few of the cases as will suffice for our purpose; for they are exceedingly painful; and there is something more instructive for us in the spectacle of the consequences, and in the suggestions of the story, than in the scenery of persecution and murder.

In the first group of accused persons was one Sarah Good, a weak, ignorant, poor, despised woman, whose equally weak and ignorant husband had forsaken her, and left her to the mercy of evil tongues. He had called her an enemy to all good, and had said that if she was not a witch, he feared she would be one shortly. Her assertions under examination were that she knew nothing about the matter; that she had hurt nobody, nor employed anybody to hurt another; that she served God; and that the God she served was He who made heaven and earth. It appears, however, that she believed in the reality of the “affliction;” for she ended by accusing a fellow-prisoner of having hurt the children. The report of the examination, noted at the time by two of the heads of the congregation, is inane and silly beyond belief; yet the celebration was unutterably solemn to the assembled crowd of fellow-worshipers; and it sealed the doom of the community, in regard to peace and good repute.