at most in any one part of the country, and intelligence of the trials spread slowly, no great excitement arose until 1692.
In view of the preceding history, the events in Salem, Salem Village, and vicinity might have been expected in any community in New England where many social feuds existed, and where strong superstition, great energy, and force of will, with an entire want of discretion, were united in the character of the minister of the parish. All these conditions existed in Salem Village, where the epidemic originated.
Upham, in "Salem Witchcraft," has portrayed in a graphic and convincing manner the influence of local feuds upon the investigation of charges. But if the people of New England had not believed in the reality of witchcraft, and if their laws had not decreed the penalty of death against those convicted of practising it, personal, social, and ecclesiastical animosities could not have caused such terrible deeds.
Salem witchcraft thus arose: The Rev. Mr. Parris, minister of the church in Salem Village, had formerly lived in the West Indies, and brought a few negro slaves back with him. These slaves talked with the children of the neighborhood, some of whom could not read, while the others had but little to read. In the winter of 1691-92 they formed a kind of circle which met at Mr. Parris's house, probably unknown to him, to practise palmistry and fortune-telling, and learn what they could of magic and necromancy. This circle consisted of two or three negro slaves; Elizabeth, daughter of Mr. Parris, aged nine; his niece Abigail Williams, eleven; Ann Putnam, twelve (Upham says that the last-named was the leading agent in all the mischief that followed); Mary Walcot, seventeen; Mercy Lewis, seventeen (she was one of the worst, and fairly reveled in murder and mis-
