stigma was on them both." (Scarlet Letter, HAWTHORNE.)

"We are made partners in parish and village feuds. We share in the chimney corner gossip, and learn for the first time how many mean and merely human motives, whether consciously or unconsciously, gave impulse and intensity to the passions of the actors in that memorable tragedy which dealt the death blow in this country to the belief in Satanic compacts." (Among my Books—Witchcraft, p. 142, LOWELL.)

"The tragedy was at an end. It lasted about six months, from the first accusations in March until the last executions in September.... It was an epidemic of mad superstitious fear, bitterly to be regretted, and a stain upon the high civilization of the Bay Colony." (Historic Towns of New England, Salem, p. 148, LATIMER.)

What was done at Salem, when the tempest of unreason broke loose? Who were the chief actors in it? This was done. From the first accusation in March, 1692, to the last execution in September, 1692, nineteen persons were hanged and one man was pressed to death[D] (no witch was ever burned in New England), hundreds of innocent men and women were imprisoned, or fled into exile or hiding places, their homes were broken up, their estates were ruined, and their families and friends were left in sorrow, anxiety, and desolation; and all this terrorism was wrought at the instance of the chief men in the communities, the magistrates, and the ministers.

[D] Fifty-five persons suffered torture, and twenty were executed before the delusion ended. Ency. Americana (Vol. 16, "Witchcraft").

Upham in his Salem Witchcraft (Vol. II. pp. 249-250) thus pictures the situation.

"The prisons in Salem, Ipswich, Boston, and Cambridge, were crowded. All the securities of society were dissolved. Every man's life was at the mercy of every man. Fear sat on every countenance, terror and distress were in all hearts, silence pervaded the streets; all who could, quit the country; business was at a stand; a conviction sunk into the minds of men, that a dark and infernal confederacy had got foot-hold in the land, threatening to overthrow and extirpate religion and morality, and establish the kingdom of the Prince of darkness in a country which had been dedicated, by the prayers and tears and sufferings of its pious fathers, to the Church of Christ and the service and worship of the true God. The feeling, dismal and horrible indeed, became general, that the providence of God was removed from them; that Satan was let loose, and he and his confederates had free and unrestrained power to go to and fro, torturing and destroying whomever he willed."

The trials were held by a Special Court, consisting of William Stoughton, Peter Sergeant, Nath. Saltonstall, Wait Winthrop, Bartho' Gedney, John Richards, Saml. Sewall, John Hathorne, Tho. Newton, and Jonathan Corwin,—not one of them a lawyer.

Whatever his associates may have thought of their ways of doing God's service, after the tragedy was over, Sewall, one of the most zealous of the justices, made a public confession of his errors before the congregation of the Old South Church, January 14, 1697. Were the agonizing groans of poor old Giles Corey, pressed to death under planks weighted with stones, or the prayers of the saintly Burroughs ringing in his ears?

"The conduct of Judge Sewall claims our particular admiration. He observed annually in private a day of humiliation and prayer, during the remainder of his life, to keep fresh in his mind a sense of repentance and sorrow for the part he bore in the trials. On the day of the general fast, he arose in the place where he was accustomed to worship, the old South, in Boston, and in the presence of the great assembly, handed up to the pulpit a written confession, acknowledging the error into which he had been led, praying for the forgiveness of God and his people, and concluding with a request, to all the congregation to unite with him in devout supplication, that it might not bring down the displeasure of the Most High upon his country, his family, or himself. He remained standing during the public reading of the paper. This was an act of true manliness and dignity of soul." (Upham's Salem Witchcraft, Vol. II, p. 441).

Grim, stern, narrow as he was, this man in his self-judgment commands the respect of all true men.

The ministers stood with the magistrates in their delusion and intemperate zeal. Two hundred and sixteen years after the last witch was hung in Massachusetts a clearer light falls on one of the striking personalities of the time—Cotton Mather—who to a recent date has been credited with the chief responsibility for the Salem prosecutions.

Did he deserve it?

Robert Calef, in his More Wonders of the Invisible World, Bancroft in his History of the United States, and Charles W. Upham in his Salem Witchcraft, are the chief writers who have placed Mather in the foreground of those dreadful scenes, as the leading minister of the time, an active personal participant in the trials and executions, and a zealot in the maintenance of the ministerial dignity and domination.

On the other hand, the learned scholar, the late William Frederick Poole, first in the North American Review, in 1869, and again in his paper Witchcraft in Boston, in 1882, in the Memorial History of Boston, calls Calef an immature youth, and says that his obvious intent, and that of the several unknown contributors who aided him, was to malign the Boston ministers and to make a sensation.

And the late John Fiske, in his New France and New England (p. 155), holds that:

"Mather's rules (of evidence) would not have allowed a verdict of guilty simply upon the drivelling testimony of the afflicted persons, and if this wholesome caution had been observed, not a witch would ever have been hung in Salem."

What were those rules of evidence and of procedure attributed to Mather? Through the Special Court appointed to hold the witch trials, and early in its sittings, the opinions of twelve ministers of Boston and vicinity were asked as to witchcraft. Cotton Mather wrote and his associates signed an answer June 15, 1692, entitled, The Return of Several Ministers Consulted by his Excellency and the Honorable Council upon the Present Witchcrafts in Salem Village. This was the opinion of the ministers, and it is most important to note what is said in it of spectral evidence,[E] as it was upon such evidence that many convictions were had:

"1. The afflicted state of our poor neighbors that are now suffering by molestations from the Invisible World we apprehend so deplorable, that we think their condition calls for the utmost help of all persons in their several capacities.

"2. We cannot but with all thankfulness acknowledge the success which the merciful God has given unto the sedulous and assiduous endeavors of our honorable rulers to detect the abominable witchcrafts which have been committed in the country; humbly praying that the discovery of these mysterious and mischievous wickednesses may be perfected.

"3. We judge that, in the prosecution of these and all such witchcrafts there is need of a very critical and exquisite caution, lest by too much credulity for things received only upon the devil's authority, there be a door opened for a long train of miserable consequences, and Satan get an advantage over us; for we should not be ignorant of his