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of authority deduced from Scripture and the principles laid down by the great English judges, unhesitatingly condemned the accused; but reason now dawned upon him. He looked back and saw the baselessness of the whole proceedings, and made a public statement of his errors. His diary contains many passages showing deep contrition, and ever afterward, to the end of his life, he was wont, on one day in the year, to enter into solitude, and there remain all the day long in fasting, prayer, and penitence. Chief-Justice Stoughton never yielded. To the last he lamented the "evil spirit of unbelief" which was thwarting the glorious work of freeing New England from demons. The church of Salem solemnly revoked the excommunications of the condemned and drove Mr. Parris from the pastorate. Cotton Mather passed his last years in groaning over the decline of the faith and the ingratitude of a people for whom he had done so much. Very significant is one of his complaints, since it shows the evolution of a more scientific mode of thought abroad as well as at home: he laments in his diary that English publishers gladly printed Calef's book, but would no longer publish his own, and he declares this "an attack upon the glory of the Lord." About forty years after the New England epidemic of "possession" occurred another typical series of phenomena in France. In 1727 there died at the French capital a simple and kindly ecclesiastic, the Archdeacon Paris. He had lived a pious, Christian life, and was endeared to multitudes by his charity; unfortunately, he had espoused the doctrine of Jansen on grace and free will, and, though he remained in the Gallican Church, he and those who thought like him were opposed by