evidence to prove his absolute
statement, nor even to countenance the idea; but, as is his custom, he
transforms a conjecture into an established fact. On a bare surmise, he
builds an argument, and treats the whole, basis and superstructure, as
History. To show, more particularly, how he thus _makes History_, I must
follow this matter up a little further. Brattle, in his _Account of the
Witchcraft in the County of Essex, 1692_, has this paragraph, after
stating that the persons executed "went out of the world, not only with
as great protestations, but also with as great shows, of innocency, as
men could do:" "They protested their innocency as in the presence of the
great God, whom forthwith they were to appear before: they wished, and
declared their wish, that their blood might be the last innocent blood
shed upon that account. With great affection, they entreated Mr. C. M.
to pray with them: they prayed that God would discover what witchcrafts
were among us: they forgave their accusers: they spake without
reflection on Jury and Judges, for bringing them in guilty and
condemning them: [they prayed earnestly for pardon for all _other_ sins,
and for an interest in the precious blood of our dear Redeemer:] and
seemed to be very sincere, upright, and sensible of their circumstances
on all accounts; especially Proctor and Willard, whose whole management
of themselves, from the Jail to the Gallows, [and whilst at the
Gallows,] was very affecting and melting to the hearts of some
considerable spectators, whom I could mention to you:--[but they are
executed and so I leave them.]"--_Massachusetts Historical Collections_,
I., v., 68.

The Reviewer cites this paragraph, omitting the clauses I have placed
within brackets, _without any indication of the omissions_. The first of
the omitted clauses is a dying declaration of the innocence of the
sufferers, as to the crime alleged. The second proves that they "managed
themselves" after, as well as before, reaching the Gallows, and to their
dying moment--seeming to preclude the idea that their exercises of
prayer and preparation were directed or guided by any spiritual adviser.
The last is an emphatic and natural expression of Brattle's feelings and
judgment on the occasion.

The Reviewer follows his citation, thus: "Mr. Brattle mentions no other
person than Mr. C. M. as the comforter and friend of the sufferers,
especially Proctor and Willard." "In the above statement we trace the
ch