One of the practical lessons inculcated by the history that has now been related is, that no duty is more certain, none more important, than a free and fearless expression of opinion, by all persons, on all occasions. No wise or philosophic person would think of complaining of the diversities of sentiment it is likely to develop. Such diversities are the vital principle of free communities, and the only elements of popular intelligence. If the right to utter them is asserted by all and for all, tolerance is secured, and no inconvenience results. It is probable that there were many persons here in 1692 who doubted the propriety of the proceedings at their commencement, but who were afterwards prevailed upon to fall into the current and swell the tide. If they had all discharged their duty to their country and their consciences by freely and boldly uttering their disapprobation and declaring their dissent, who can tell but that the whole tragedy might have been prevented? and, if it might, the blood of the innocent may be said, in one sense, to be upon their heads.
The leading features and most striking aspects of the witchcraft delusion have been repeated in places where witches and the interference of supernatural beings are never thought of: whenever a community gives way to its passions, and spurns the admonitions and casts off the restraints of reason, there is a delusion that can hardly be described in any other phrase. We cannot glance our eye over the face of our country without beholding such scenes: and, so long as they are exhibited; so long as we permit ourselves to invest objects of little or no real importance with such an inordinate imaginary interest that we are ready to go to every extremity rather than relinquish them; so long as we yield to the impulse of passion, and plunge into excitement, and take counsel of our feelings rather than our judgment,—we are following in the footsteps of our fanatical ancestors. It would be wiser to direct our ridicule and reproaches to the delusions of our own times than to those of a previous age; and it becomes us to treat with charity and mercy the failings of our predecessors, at least until we have ceased to imitate and repeat them.
It has been my object to collect and arrange all the materials within reach necessary to give a correct and adequate view of the passage of history related and discussed in this work, and to suggest the considerations and conclusions required by truth and justice. It is worthy of the most thoughtful contemplation. The moralist, metaphysician, and political philosopher will find few chapters of human experience more fraught with instruction, and may well ponder upon the lessons it teaches, scrutinize thoroughly all its periods, phases, and branches, analyze its causes, eliminate its elements, and mark its developments. The laws, energies, capabilities, and liabilities of our nature, as exhibited in the character of individuals and in the action of society, are remarkably illustrated. The essential facts belonging to the transaction, gathered from authentic records and reliable testimonies and traditions, have been faithfully presented. The Witchcraft Delusion of 1692, so far as I have been able to recover it from misunderstanding and oblivion, has been brought to view; and I indulge the belief, that the subject will commend itself to, and reward, the study of every meditative mind.
I know not in what better terms the discussion of this subject can be brought to a termination, than in those which express the conclusions to which one of our own most distinguished citizens was brought, after having examined the whole transaction with the eye of a lawyer and the spirit of a judge. The following is from the Centennial Discourse pronounced in Salem on the 18th of September, 1828, by the late Hon. Joseph Story, of the Supreme Court of the United States:—
"We may lament, then," says he, "the errors of the times, which led to these prosecutions. But surely our ancestors had no special reasons for shame in a belief which had the universal sanction of their own and all former ages; which counted in its train philosophers, as well as enthusiasts; which was graced by the learning of prelates, as well as by the countenance of kings; which the law supported by its mandates, and the purest judges felt no compunctions in enforcing. Let Witch Hill remain for ever memorable by this sad catastrophe, not to perpetuate our dishonor, but as an affecting, enduring proof of human infirmity; a proof that perfect justice belongs to one judgment-seat only,—that which is linked to the throne of God."
In the work which has now reached its close, many strange phases of humanity have been exposed. We have beheld, with astonishment and horror, the extent to which it is liable to be the agent and victim of delusion and ruin. Folly that cannot be exceeded; wrong, outrage, and woe, melting the heart that contemplates them; and crime, not within our power or province to measure,—have passed before us. But not the dark side only of our nature has been displayed. Manifestations of innocence, heroism, invincible devotion to truth, integrity of soul triumphing over all the terrors and horrors that can be accumulated in life and in death, Christian piety in its most heavenly radiance, have mingled in the drama, whose curtain is now to fall. Noble specimens of virtue in man and woman, old and young, have shed a light, as from above, upon its dark and melancholy scenes. Not only the sufferers, but some of those who shared the dread responsibility of the crisis, demand our commiseration, and did what they could to atone for their error.
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 rose 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.
The following passage is found in his diary, under the date of April 23, 1720, nearly thirty years afterwards. It was suggested by the perusal of Neal's "History of New England:"—
"In Dr. Neal's 'History of New England,' its nakedness is laid open in the businesses of the Quakers, Anabaptists, witchcraft. The judges' names are mentioned p. 502; my confession, p. 536, vol. ii. The good and gracious God be pleased to save New England and me, and my family!"
There never was a more striking and complete fulfilment of the apostolic assurance, that the prayer of a righteous man availeth much, than in this instance. God has been pleased, in a remarkable manner, to save and bless New England. The favor of Heaven was bestowed upon Judge Sewall during the remainder of his life. He presided for many years on the bench where he committed the error so sincerely deplored by him, and was regarded by all as a benefactor, an ornament, and a blessing to the community: while his family have enjoyed to a high degree the protection of Providence from that day to this; have adorned every profession, and every department of society; have filled with honor the most elevated stations; have graced, in successive generations, the same lofty seat their ancestor occupied; and been the objects of the confidence, respect, and love of their fellow-citizens.