demons and men of high faith in God would voluntarily meet that ordeal. We do not regard _all_ the active prosecutors and convictors of witches as having been actuated by well-defined faiths and high principles. When popular furor sets strongly in any direction, the thoughtless, the unprincipled, the cruel, the malicious, join in the rush, and some such often become conspicuous and heartless agents in confounding confusion and in executing public decrees. Still, nearly all eminent men of both Europe and America--the leading divines, jurists, and civilians, the men of culture and of influence--believed that witchcraft and the witchcraft devil existed, and that witches should be detected and punished by the processes and laws then deemed applicable in such cases. Therefore, the mass of the people, however ignorant, thoughtless, or rash, when detecting and punishing witches, were only hastening to effect by rough processes and expeditiously, no more than the learned, more orderly, and patient would have felt constrained to accomplish, in the end, from a firm conviction of duty. Good faith and conscientious regard for the public weal actuated and sustained all those "solid men of Boston" and its vicinity, who were the real bones, sinews, and muscles which brought the devil's seeming helper to the gallows. Whether this impressible and unfolded woman was literally aided in any of her marvelous operations by invisible _intelligences_ may be debatable. It is possible that forces subject to no will but her own, and not even to that at all times, may have passed from her into other persons, which relieved some and agonized others extensively. Medication of her simples may have been mainly their natural absorption of elements residing in her system, or which were naturally attracted into and through that peculiar system. Her correct perceptions of the future action of remedies prescribed by either herself or others, and of the future course and result of diseases, may have been obtained by her own inner faculties when partially and transiently disentangled from her outer ones, and sensing in knowledge from the hidden realm of causes. So too she may have been at times so nearly a freed spirit, that she could by her own perceptives accurately sense coming events, and hear the words of far distant speakers. We refrain from denying the possibility that such auras resided in, emanated from, and surrounded her body, that a spirit child coming within them was by natural impersonal forces there rendered visible to external optics. It is possible there was no phenomenon in this case that must be called _spiritual_, excepting the mere _advent_ of the child--not its visibility, but its _advent_. If the child was there, then a spirit was there, and it was a case of Spiritualism. All this is possible; but we ask whether it is probable that all works seeming to be hers were produced by blind natural forces and her own will and powers solely? To this our