An apology to those critics who have complained of my not dividing my book into Chapters, is found in the foregoing passage. I tried to do it, but found it a "knotty" subject, and, like the texts Eachard speaks of, "would not easily come in pieces." With all my efforts, it could not be made to "split handsomely."

This, and all other suggestions of criticism, are gratefully received and respectfully considered. But, after all, it will not be well to establish any canons, to be, in all cases, implicitly obeyed, by all writers. Much must be left to individual judgment. Regard must be had to the nature of subjects. Instead of servile uniformity, variety and diversity must be encouraged. In this way, only, can we have a free, natural, living literature.

In passing, I would say, that in meeting the demand made upon me by the Reviewer, to rewrite the history of Salem witchcraft, I shall avail myself of the opportunity to correct the single error he has mentioned. In a re-issue of the work, I shall endeavor to make it as accurate as possible. Anything that is found to be wrong shall be rectified. The work, in the different forms in which it was published, is nearly out of print. When issued again, it will be in a less costly style and more within the reach of all. From the result of my own continued researches and the suggestions of others, I feel inclined to the opinion that no very considerable alterations will be made; and that subsequent editions, will not impair the authority or value of the work, as originally published in 1867.

In preparing the statement, now brought to a close, the only object has been to get at, and present, the real facts of history. Nothing, merely personal, affecting the writer in the North American Review or myself, can be considered as of comparative moment. Many of the expressions used by that writer, as to what I have "seen" or "read" and the like, are, it must be confessed, rather peculiar; but of very little interest to the public. Any notice, taken of them, has been incidental, and such as naturally arose in the treatment of the subject.

In parting with the reader, I venture so far further to tax his patience, as to ask to take a retrospective glance, together, over the outlines of the road we have travelled.

In connection with some preliminary observations, the first step in the argument was to show the relation of the Mathers, father and son, to the superstitions of their times culminating in the Witchcraft Delusion of 1692, and their share of responsibility therefor. The several successive stages of the discussion were as follows:—The connection of Cotton Mather with alleged cases of Witchcraft in the family of John Goodwin of Boston, in 1688; and said Goodwin's certificates disposed of: Mather's idea of Witchcraft, as a war waged by the Devil against the Church; and his use of prayer: The connection between the cases, at Boston in 1688, and at Salem in 1692: The relation of the Mathers to the Government of Massachusetts, in 1692: The arrival of Sir William Phips; the impression made upon him by those whom he first met; his letter to the Government in England: The circumstances attending the establishment of the Special Court of Oyer and Terminer, and the precipitance with which it was put into operation: Its proceedings, conducted by persons in the interest of the Mathers: Spectral Testimony; and the extent to which it was authorized by them to be received at the Trials, as affording grounds of enquiry and matter of presumption: Letter of Cotton Mather to one of the Judges: The Advice of the Ministers: Cotton Mather's probable plan for dealing with spectral evidence: His views on that subject, as gathered from his writings and declarations: The question of his connection with the Examinations before the Magistrates: His connection with the Trials and Executions: His Report of five of the Trials: His book entitled The Wonders of the Invisible World; its design; the circumstances attending its preparation for the press; and the views, feelings, and expectations of its author, exhibited in extracts from it: Increase Mather's Cases of Conscience: The suppression of the Court of Oyer and Terminer, by Sir William Phips: Cotton Mather's views subsequent to 1692, as gathered from his writings.

In traversing the field thus marked out, I submit that it has become demonstrated that, while Cotton Mather professed concurrence in the generally-received judgment of certain writers against the reception of spectral evidence, he approved of the manner in which it had been received by the Judges, at the Salem Trials, and eulogized them throughout, from the beginning to the end of the prosecution, and ever after. He vindicated, as a general principle, the admission of that species of testimony, on the ground of its being a sufficient basis of enquiry and presumption, and needing only some additional evidence,—his own Report and papers on file show how little was required—to justify conviction and execution. This has been proved, at large, by an examination of his writings and actions, and is fully admitted by him, in various forms of language, on several occasions—substantially, in his statement, that Spectral Testimony was the "chief" ground upon which "divers" were condemned and executed, and, explicitly, in his letter to Foster, in which he says that "a very great use is to be made" of it, in the manner and to the extent just mentioned; and that, when thus used, the "use for which the Great God intended it," will be made. In the same passage, he commends the Judge for having admitted it; and declares they had the divine blessing thereupon, inasmuch as "God strangely sent other convincing testimony," to corroborate, and thereby render it sufficient to convict. In his Address to the General Assembly, years afterward, he fully admits that the Judges, in 1692, whose course he applauded at the time, allowed persons to be adjudged guilty, "merely because" of Spectral Testimony.

My main purpose and duty, in preparing this article, have been to disprove the absolute and unlimited assertions made by the contributor to the North American Review, that Cotton Mather was opposed to the admission of Spectral Evidence; "denounced it as illegal, uncharitable, and cruel;" and "ever testified against it, both publicly and privately;" and that the Advice of the Ministers, drawn up by him, "was very specific in excluding Spectral Testimony."

It has been thought proper, also, to vindicate the truth of history against the statements of this Reviewer, on some other points; as, for instance, by showing that the opinion of Cotton Mather's particular responsibility for the Witchcraft Tragedy, instead of originating with me, was held at the time, at home and abroad, and has come down, through an unbroken series of the most accredited writers, to our day; and that the influence of the Mathers never recovered from the shock given it, by the catastrophe of 1692.

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