curred. The petitions of such heirs, duly approved and admitted, are found in Woodward's "Records of Salem Witchcraft," and are valuable as testimony to the characters of the accused, apart from the impossible crime with which they were charged.
Judge Sewall, on the day of the general fast, arose in the old South Church in Boston and sent up to the pulpit a written confession of his error. This scene Whittier describes in the lines beginning, "Touching and sad a tale is told." To the day of his death this conscientious man set apart one day of every year for humiliation and prayer on account of the part he had taken.
The clergy of Salem and vicinity in the beginning fostered the delusion. Mr. Parris and Mr. Noyes, especially the former, must be classed with those representatives of any religion, true or false, who will stop at nothing to destroy those whose orthodoxy they doubt, or whose persons or characters they dislike.
There is evidence that many of the clergy of Massachusetts disapproved the proceedings, but because of the sentiments of the ruling civil authorities of Massachusetts were not able to exert a restraining influence. In a petition drawn up by the opponents of Mr. Parris in Salem Village, they say that the reason they would not hold communion with him is "his declared and published sentiments referring to our molestations from the invisible world: differing from the opinion of the generality of orthodox ministers of this whole country." This was under date of April 21, 1693.
The terrible consequences of the belief forced the issue upon mind and heart; common sense and common humanity reasserted themselves. The horrid fiction was cast off; some denying the reality of witchcraft, others admitting it possible in the abstract, but affirming that it was impossible to prove it. As soon as the prosecutions ceased there was no further
