Cotton Mather - Salem Witch Trials of 1692, The Mather Influence

Salem Witch Trials of 1692, The Mather Influence

Mather's contemporary critic, Robert Calef, considered him responsible for laying the very groundwork that inspired the trials at Salem, pg. 152:

"Mr Cotton Mather was the most active and forward of any Minister in the Country in those matters ], taking home one of the Children, and managing such intrigues with that Child, and after printing such an account of the whole, in his Memorable Provinces, as conduced much to the kindling of those Flames, that in Sir Williams time threatened the devouring of this Country."

The historian Charles Upham, writing in 1869 says that both Mathers "are answerable... more that almost any other... for the opinions of their time. It was indeed a superstitious age, but made much more so by their operations, influence, and writings, beginning with Increase Mather's movement at the assembly of Ministers in 1681 and ending with Cotton Mather's dealings with the Goodwin children, and the account thereof which he printed and circulated far and wide." Upham refers to the afflicted in Salem as the "imitators" of the Goodwin children.

Mather was influential in the construction of the court for the trials from the beginning. Sir William Phips, governor of the newly chartered Province of Massachusetts Bay, appointed his lieutenant governor, William Stoughton, as head of a special witchcraft tribunal and then as chief justice of the colonial courts, where he presided over the witch trials. According to Bancroft, Mather had been influential in gaining politically unpopular Stoughton his appointment as lieutenant governor under Phips by appealing to his politically powerful father, Increase Mather. “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.” Apparently Mather saw in Stoughton an ally for church-related matters. Bancroft quotes Mather’s reaction to Stoughton's appointment as follows:

“The time for a favor is come,” exulted Cotton Mather; “Yea, the set time is come.

Mather claims he did not attend the trials in Salem (though his father attended the trial of George Burroughs). Two contemporaries -- Thomas Brattle and Robert Calef—place him at executions (see below). Mather began to publicize and celebrate the trials well before they were put to an end: "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). He calls himself a historian not an advocate, but writes in such a way that clearly presumes the guilt of the accused and adding insults e.g. calling Martha Carrier a rampant hag (Wonders of the Invisible World).