[129] The following pamphlets (all in the Harvard College Library) appeared in London in 1712: (1) A Full and Impartial Account of the Discovery of Sorcery and Witchcraft, practis’d by Jane Wenham of Walkerne in Hertfordshire; (2) The Case of the Hertfordshire Witchcraft consider’d. Being an Examination of a Book, entitl’d, A Full and Impartial Account [etc.]; (3) The Impossibility of Witchcraft ... In which the Depositions against Jane Wenham ... are Confuted and Expos’d; (4) The Belief of Witchcraft Vindicated ... in Answer to a late Pamphlet, Intituled, The Impossibility of Witchcraft. By G. R. A. M.; (5) A Defense of the Proceedings against Jane Wenham. By Francis Bragge; (6) Witchcraft Farther Display’d; (7) A Full Confutation of Witchcraft: more particularly of the Depositions against Jane Wenham ... In a Letter from a Physician in Hertfordshire, to his Friend in London. The first and fifth of these pamphlets are by Bragge, a Cambridge graduate who gave evidence for the prosecution. See also Memoirs of Literature, London, 1722, IV, 357; Wright, Narratives of Sorcery and Witchcraft, II, 319 ff. Jane Wenham lived nearly twenty years after her trial; she died in 1730 (Clutterbuck, History and Antiquities of the County of Hertford, II, 461; W. B. Gerish, A Hertfordshire Witch, p. 10). [130] I refer to such remarks as the following:--“As the devil lost his empire among us in the last age, he exercised it with greater violence among the Indian Pawwaws, and our New England colonists” (Richard Gough, British Topography, 1780, II, 254, note ᵖ); “The colonists of [Massachusetts] appear to have carried with them, in an exaggerated form, the superstitious feelings with regard to witchcraft which then [at the time of the settlement] prevailed in the mother country” (Introduction to the reprint of Cotton Mather’s Wonders of the Invisible World, in the Library of Old Authors, 1862); “In the dark and dangerous forests of America the animistic instinct, the original source of the superstition, operated so powerfully in Puritan minds that Cotton Mather’s _Wonders of the Invisible World_ and the Salem persecution surpassed in credulity and malignity anything the mother country could show” (Ferris Greenslet, Joseph Glanvill, New York, 1900, pp. 150-151); “The new world, from the time of its settlement, has been a kind of health resort for the worn-out delusions of the old.... For years prior to the Salem excitement, European witchcraft had been prostrate on its dying bed, under the watchful and apprehensive eyes of religion and of law; carried over the ocean it arose to its feet, and threatened to depopulate New England” (George M. Beard, The Psychology of the Salem Witchcraft Excitement, New York, 1882, p. 1).