Witchcraft of New England Explained by Modern Spiritualism

Robert Calef, called a merchant of the town, either listened to statements or received written ones, made by other persons who had been present with Mather around this afflicted girl at her home during some scenes which the latter had described, or he was himself a witness there. From data early obtained he furnished a version of the case which disparaged the minister's account, and questioned the propriety of some of his proceedings. Calef's was in itself a rather meager production, not putting forth the whole or even the main facts in the case, but indicating that in this, that, and the other particular, Mather had misstated or overstated, and that some of his own acts might be indelicate or improper. This production so incensed Mather that he openly pronounced Calef "the worst of liars," threatened him with prosecution for slander, and actually commenced legal proceedings against him.In a subsequent letter, September 29, Calef respectfully asked Mather for a personal interview in the presence of two witnesses, in order that they might discuss and explain. Mather intimated willingness to comply with the request, but dallied, till Calef, November 24, sent a second letter, in which, rising at once above the comparatively trifling question whether himself or Mather had furnished the more accurate and better report, he grappled with fundamental questions pertaining to the devil, witchcrafts, and possession, and set forth distinctly some points which, in his judgment, needed discussion then; for on them he dissented from Mather, and probably from a majority of the people amid whom he was living. In much of that letter, Calef, or whoever composed it, manifested discriminating intellect, clear perception of his points, firm will, together with strong desire and purpose to labor earnestly for acquisition of knowledge by which either to convince himself that his own positions were unsound, or to better qualify himself to reform some prevalent faiths and practices. The Bible was his magazine, and implements, weapons, or stores from any other source he deemed it unlawful to use for defining, detecting, or punishing witchcraft. Bowing to the Scriptures in unquestioning submission, he took them as guide and authority. In the outset, frankly and definitely stating his own belief, he, in an apparently manly way, sought manly discussion.