Cotton Mather’s work On Witches is a significant historical text that provides insight into the Puritan mindset and the infamous witch hysteria that swept through colonial America, particularly during the Salem Witch Trials. Mather, a minister, prolific writer, and a socially and politically influential figure of his time, played a controversial role in the witch trials. His writings are often studied to understand the intersection of religion, superstition, and jurisprudence in early American history.

Cotton Mather

Born on February 12, 1663, in Boston, Massachusetts Bay Colony, Cotton Mather was a New England Puritan minister, prolific author, and pamphleteer. He was the son of Increase Mather, another influential Puritan minister. He was well-educated, attending Harvard College at the age of 12 and later obtaining his M.A. Mather was deeply involved in the religious and academic life of his community and was known for his advocacy of the new smallpox inoculation following an outbreak in 1721, which was controversial at the time.

Mather’s reputation as an intellectual and spiritual leader was coupled with a belief in the supernatural, including witches, which was common among people of his era. His involvement in the Salem Witch Trials through his writing and support of the judges has been a point of contention among historians.

Mather died on February 13, 1728, and was unapologetic until the end about his role in encouraging the witch trials in New England.

Book

On Witchcraft (more commonly known as Wonders of the Invisible World) is a book written by Mather. Cotton Mather was a believer in the supernatural and the existence of witchcraft. Wonders of the Invisible World was a defense of the Salem witch trials and the judges who presided over them, including his influential correspondence with one of the trial judges, John Richards. Mather’s writing was partly a reaction to criticism of the trials by another minister, Robert Calef.

In Wonders of the Invisible World, Mather presents a view of the spiritual world, including the work of angels and demons, and provides accounts of several witchcraft trials. The book is divided into several sections, including:

Enchantments Encountered, which is a general discussion of the New England afflictions and the evidence for witchcraft.

A Discourse on the Witches, which details Mather’s theological perspective on witchcraft.

Sundry Instances of Mischief, where he compiles several cases of supposed witchcraft.

A Discourse on the Power and Malice of the Devils, which speaks to the nature of evil spirits.

A Discourse on the Possessions and Distempers, which describes various supernatural phenomena.

Mather argued that the Devil was a real being with the power to influence the physical world, and that witches were individuals who had made pacts with the Devil. He believed that through these pacts, witches received powers from the Devil to harm others or to carry out evil deeds.

Mather used the Bible to support his claims, citing scriptures that he interpreted as acknowledging the existence of witchcraft and providing a divine mandate for punishing witches. He referred to texts like Exodus 22:18, “Thou shalt not suffer a witch to live,” as a clear injunction against witchcraft.

In documenting the trials, Mather detailed the symptoms and afflictions reported by the alleged victims of witchcraft. He argued that these afflictions were beyond natural explanations and therefore must be the result of supernatural influence.

Mather placed great importance on the testimonies of those who claimed to have witnessed witchcraft, as well as the confessions of those accused. He saw these as strong evidence, even though we now understand that many were made under duress or in the midst of mass hysteria.

One of the most controversial aspects of the trials was the use of spectral evidence, where victims claimed to see specters or apparitions of the accused afflicting them. Mather argued that such evidence was admissible and could be used to prove the guilt of those accused of witchcraft.

Mather suggested that the witch trials and the uncovering of witches in Salem were a part of divine providence. He believed that God was revealing the presence of evil in the community and that the trials were a means to purify and protect the community from the Devil’s influence.

Mather responded to critics of the witch trials, such as Robert Calef, who argued that the trials were unjust and the evidence was flawed. Mather attempted to dismiss these criticisms by asserting the integrity and necessity of the trials to combat the perceived witchcraft crisis.

Mather offered practical advice for protecting oneself from witchcraft. He recommended prayer, fasting, and the use of protective charms and amulets. Mather concluded the book with a call for increased vigilance and action against the forces of darkness.

Analysis

Mather’s book has been subject to significant criticism both in his time and by later historians. Critics argue that Mather’s writings contributed to the hysteria of the Salem witch trials, which resulted in the execution of 20 individuals and the imprisonment of many more. His work is often seen as a product of the superstitions and fears of his time.

Cotton Mather’s arguments in favor of the reality of witchcraft and the justness of the Salem witch trials have been heavily scrutinized and largely discredited by modern scholarship. Historians now view the trials as a tragic combination of mass hysteria, personal vendettas, and a judicial process that permitted dubious evidence, resulting in grave miscarriages of justice.

One of the most significant criticisms was Mather’s acceptance and defense of spectral evidence, which is testimony based on dreams and visions. Critics argued that this type of evidence was unreliable and could not be substantiated, making it inherently unjust to use as the basis for conviction.

Critics have argued that Mather’s beliefs were steeped in superstition rather than evidence-based reasoning. His work was seen as promoting irrational fears and contributing to a climate of hysteria.

Critics have pointed out that Mather’s theological arguments for the existence of witchcraft and the persecution of witches were flawed. His literal interpretation of biblical texts on witchcraft did not consider broader theological contexts or alternative interpretations.

Mather’s defense of the trials has been criticized for supporting practices that violated basic legal principles of evidence and fairness. The lack of proper defense, the acceptance of dubious testimony, and the presumption of guilt were all contrary to evolving legal standards.

Some contemporaries and many modern historians have suggested that Mather misinterpreted or misrepresented events and evidence to fit his narrative of demonic activity. Critics argue that what Mather attributed to supernatural causes could have been the result of social, psychological, or medical phenomena.

Ethical concerns have been raised about Mather’s apparent lack of compassion for the accused and his failure to question the justice of the proceedings more rigorously, given the extreme consequences, including the execution of many individuals.

Mather’s views came into conflict with the growing Enlightenment values of the time, which emphasized reason, skepticism towards superstition, and a more humanistic approach to justice.

The book, however, provides an important historical insight into the mindset of Puritan New England and the complex interplay of religion, superstition, and the law during a turbulent period in American colonial history.

Conclusion

On Witches is a complex and controversial work that reflects the religious and cultural beliefs of the Puritan community in colonial New England. The book provides insight into the Puritan worldview and their belief in the supernatural, but it also reflects the tensions and anxieties of the community.

Despite its controversial legacy, Wonders of the Invisible World remains a key document for understanding the cultural and social dynamics that led to the witch trials and is a notable example of early American literature.