A friend of a number of the judges charged with hearing the Salem witch trials, Mather admitted the use of
spectral evidence, (compare "The Devil in New England") but warned that, though it might serve as evidence to begin investigations, it should not be heard in court as evidence to decide a case. Despite this, he later wrote in defense of those conducting the trials, stating:
- "If in the midst of the many Dissatisfaction among us, the publication of these Trials may promote such a pious Thankfulness unto God, for Justice being so far executed among us, I shall Re-joyce that God is Glorified..." --Wonders of the Invisible World.
New Englanders perceived themselves abnormally susceptible to the Devil’s influence in the 17th century. The idea that New Englanders now occupied the Devil’s land established this fear. In their mind it would only be natural for the Devil to fight back against the pious invaders. Cotton Mather shared this general concern; and combined with New England’s lack of piety, Mather feared divine retribution. English writers, who shared Mather’s fears, cited evidence of divine actions to restore the flock.
In 1681 a conference of ministers met to discuss how to rectify the lack of faith. In an effort to combat the lack of piety, Cotton Mather considered it his duty to observe and record illustrious providences. Cotton Mather’s first action related to the Salem Witch Trials was the publication of his 1684 essay
Illustrious Providences. Mather, being an ecclesiastical man, believed in the spiritual side of the world and attempted to prove its existence with stories of sea rescues, strange apparitions and witchcraft. Mather aimed to combat materialism in New England.
Such was the social climate of New England when the Goodwin children received a strange illness. Mather, seeing an opportunity to explore the spiritual world, attempted to treat the children with fasting and prayer. After treating the children of the Goodwin family, Mather wrote
Memorable Providences, a detailed account of the illness. In January 1692 Abigail Williams and Betty Parris had a similar illness to the Goodwin children; and Mather emerged as an important figure in the Salem Witch trials. Even though Mather never presided in the jury, he exhibited great influence over the witch trials. On May 31, 1692, Mather sent a letter
Return of the Several Ministers, to the trial. This article advised the judges to limit the use of Spectral evidence, and recommended the release of confessed criminals.
Wonders of the Invisible World, describing the Salem Witch Trials, is one of Cotton Mather's best-known books, and the witch trials themselves are what Mather is well known for. One of the main reasons that Mather wrote about the witch trials was that he believed it would "encourage a spiritual awakening in the face of widespread religious complacency" (Hovey 532).
Mather as a negative influence on the trials
Critics of Cotton Mather assert that he caused the trials because of his 1688 publication
Remarkable Providences, and attempted to revive the trial with his 1692 book
Wonders of the Invisible World, and in general encouraged witch hunting zeal. Others have stated, “His own reputation for veracity on the reality of witchcraft prayed, "for a good issue.” Charles Upham mentions Mather called accused witch Martha Carrier a rampant hag. The critical evidence of Mather’s zealous behavior comes later, during the trial execution of George Burroughs {Harvard Class of 1670}. Upham gives the Robert Calef account of the execution of Mr. Burroughs; it is this:
Mr. Burroughs was carried in a cart with others, through the streets of Salem, to execution. When he was upon the ladder, he made a speech for the clearing of his innocency, with such solemn and serious expressions as were to the admiration of all present. His prayer (which he concluded by repeating the Lord’s Prayer) was so well worded, and uttered with such composedness as such fervency of spirit, as was very affecting, and drew tears from many, so that if seemed to some that the spectators would hinder the execution. The accusers said the black man stood and dictated to him. As soon as he was turned off, Mr. Cotton Mather, being mounted upon a horse, addressed himself to the people, partly to declare that he (Mr. Burroughs) was no ordained minister, partly to possess the people of his guilt, saying that the devil often had been transformed into the angel of lightWhen he [Mr. Burroughs] was cut down, he was dragged by a halter to a hole, or grave, between the rocks, about two feet deep; his shirt and breeches being pulled off, and an old pair of trousers of one executed put on his lower parts: he was so put in, together with Willard and Carrier, that one of his hands, and his chin, and a foot of one of them, was left uncovered.
The second issue with Cotton Mather was his influence in construction of the court for the trials. Bancroft quotes Mather as having said: “Intercession had been made by Cotton Mather for the advancement of William Stoughton, a man of cold affections, proud, self-willed and covetous of distinction.” Later, referring to the placement of William Stoughton on the trial, which Bancroft noted was against the popular sentiment of the town, Bancroft referred to a statement in Mather’s diary; that statement is quoted here:
“The time for a favor is come,” exulted Cotton Mather; “Yea, the set time is come. Instead of my being a made a sacrifice to wicked rulers, my father-in-law, with several related to me, and several brethren of my own church, are among the council. The Governor of the province is not my enemy, but one of my dearest friends.”
Bancroft also noted that Mather considered witches "among the poor, and vile, and ragged beggars upon Earth," and Bancroft asserts that Mather considered the people against the witch trials to be witch advocates.
Mather as a positive influence on the trials
Chadwick Hansen’s
Witchcraft at Salem, published in 1969, defined Mather as a positive influence on the Salem Trials. Hansen considered Mather's handling of the Goodwin Children to be sane and temperate. Hansen also noted that Mather was more concerned with helping the affected children than witch-hunting. Mather treated the affected children through prayer and fasting.
Mather also tried to convert accused witch Goodwife Glover after she was accused of practicing witchcraft on the Goodwin children. Most interestingly, and out of character with the previous depictions of Mather, was Mather’s decision not to tell the community of the others whom Goodwife Clover claimed practiced witch craft. One must wonder if Mather desired an opportunity to promote his church through the fear of witchcraft, why he did not use the opportunity presented by the Goodwin family. Lastly, Hansen claimed Mather acted as a moderating influence in the trials by opposing the death penalty for lesser criminals, such as Tituba and Dorcas Good. Hansen also notes that the negative impressions of Cotton Mather stem from his defense of the trials in
Wonders of the Invisible World. Mather became the chief defender of the trial, which diminished accounts of his earlier actions as a moderate influence.
Some historians who have examined the life of Cotton Mather after Chadwick Hansen’s book share his view of Cotton Mather. For instance, Bernard Rosenthal noted that Mather often gets portrayed as the rabid witch hunter. Rosenthal also described Mather’s guilt about his inability to restrain the judges during the trial. Larry Gregg highlights Mather’s sympathy for the possessed, when Mather stated, “the devil have sometimes represented the shapes of persons not only innocent, but also the very virtuous.” And John Demos considered Mather a moderating influence on the trial.
Post-trial
After the trial, Cotton Mather was unrepentant for his role. Of the principal actors in the trial, only Cotton Mather and William Stoughton never admitted any guilt. Indeed, in the years after the trial Mather became an increasingly vehement defender of the trial. At the request of then Lt.-Gov. William Stoughton, Mather wrote
Wonders of the Invisible World in 1693. The book contained a few of Mather’s sermons, the conditions of the colony and a description of witch trials in Europe. Mather also contradicted his own advice, which he himself had given in
Return of the Several Ministers, by defending the use of spectral evidence.
Wonders of the Invisible World appeared at the same time as Increase Mather’s
Case of Conscience, a book critical of the trials. Upon reading
Wonders of the Invisible World, Increase Mather publicly burned the book in Harvard Yard. Also, Boston merchant Robert Calef began what became an eight-year campaign of attacks on Cotton Mather.
The last event in Cotton Mather's involvement with witchcraft was his attempt to cure Mercy Short and Margaret Rule. Mather later wrote
A Brand Pluck’d Out of the Burning and
Another Brand Pluckt Out of the Burning about curing the women.