Cotton Mather
Cotton Mather was an extremely powerful male priest. During the time period of the Salem Witch Trials men were seen as the ones with authority, and being a priest made Cotton the communities backbone. Cotton was a significant person in the origin of the Salem Witch Trials, and condemned many of the allegedly accused witches. He was highly educated and came from a very famous line of priests and ministers. Cottons status and gender earned him a huge role in the Salem Witch Trials.
The journal article “Chapter 1: Cotton Mather” was written by Reuben Paul. This article explains how Cotton Mather was one of the most influential Puritans of his day (Reuben 1). Another major article called “Salem Witch Trials in 1692” written by Douglas O. Linder explains how smart Mather truly was. He graduated from Harvard and followed in his father’s footsteps and became a priest. He published a book called Remarkable Provinces, which shows his experience with the possessed children of the Goodwin family of Boston (Linder 1). He observed the eldest of the children, Martha, who was thirteen years old and had to live with him so he could get a more concentrated study of witchcraft. This book and Mather’s theatrical account of the Goodwin children led to the first accusation and outcry of witchcraft in Salem. Cotton being a male priest gave him an extremely loud and respected voice in the community, and this factor helped people listen to him. “Religion was the glue that held Massachusetts together…the minister was the communities leading citizen and primary source of inspiration and learning” (Foulds 123). This quote was from the book Death in Salem written by Diane E. Foulds and shows how priests were very important to the community, and had a firm voice and held a highly respected position. Rachel Walker from the University of Virginia talks about Mather and his high social status in her article called “Cotton Mather”. Mather’s special interest in witchcraft and social status won him the favor of the judges and ministers in Salem (Walker 1-2).
Walker argued that Mather’s status as an author made his views seem accurate to the judges, and took his advice. He convinced the judges that the devil could be in anyone, especially young innocent girls, and they should not be easily deceived. This idea made the ministers and judges think that if any young girl acted out of the ordinary then they were convicted or tried for using witchcraft. Mather’s also told the judiciary system of Salem that if the girls could recite the Lords Prayer then the devil was no inside them and they were not witches. (Walker 2). “His message was unmistakable: Witches were a pernicious threat, but they would inevitable be unmasked and destroyed” (Foulds 151). This quote shows just how serious Mather was about cleansing the witches out of Salem, and he would abuse his power and gender role to get it done. Cotton manipulated the courts and they listened to him just because he was a powerful, rich, male priest.
Walker expressed that the courts said that Mather was also encouraging the “use of spectral evidence," and they interpreted this as consent for the trials to go on (Walker 2). “He had chronicled the Salem Witch Trails in a book titled Wonders of the Invisible World, which defended the courts actions” (Foulds 154). Walker showed that Mather’s hand was far in the trails, especially in the accusation of Salem’s past minister George Burroughs. Burroughs perfectly recited the Lords Prayer at his trial after being accused of using witchcraft, yet Mather’s still saw him as a witch and had him hanged (Walker 2). People went along with him even though they knew he was wrong because of the gender roles during thi. The men had the authority and people did not dare go against what the priest said.
Mather gained his fame and status because of his gender and practice. Without these things Cotton Mather would have just been an ordinary person, and wouldn't have gained such power that created an atmosphere that led to the Salem Witch Trials.
Demos, John. “The Invisible World: Witchcraft, Magic, and Religion.” Life, Liberty and
The Pursuit of Happiness, Yale University. Yale University, 22 Jan 2009. Web. 09
April. 2014. http://www.yale.edu/glc/aces2/events.htm (primary source)
Foulds, Diane E. “The Clergy.” Death in Salem: The Private Lives Behind the 1692
Witch Hunt. Ed. Julie Marsh. Guilford: Globe Pequot Press, 2010. 123-154. Print.
Linder, Douglas O. “Salem Witch Trials 1692.” Famous American Trials. University of
Missouri-Kansas City School of Law, September 2009. Web. 08 April. 2014.
Reuben, Paul P. “Chapter 1:Cotton Mather.” PAL: Perspectives in American Literature-A
Research and Reference Guide. 01 October 2001. Web. 08 April. 2014.
Walker, Rachel. “Cotton Mather.” Salem Witch Trials Documentary Archive and
Transcription Project. The University of Virginia, 2001. Web. 08 April. 2014.
The journal article “Chapter 1: Cotton Mather” was written by Reuben Paul. This article explains how Cotton Mather was one of the most influential Puritans of his day (Reuben 1). Another major article called “Salem Witch Trials in 1692” written by Douglas O. Linder explains how smart Mather truly was. He graduated from Harvard and followed in his father’s footsteps and became a priest. He published a book called Remarkable Provinces, which shows his experience with the possessed children of the Goodwin family of Boston (Linder 1). He observed the eldest of the children, Martha, who was thirteen years old and had to live with him so he could get a more concentrated study of witchcraft. This book and Mather’s theatrical account of the Goodwin children led to the first accusation and outcry of witchcraft in Salem. Cotton being a male priest gave him an extremely loud and respected voice in the community, and this factor helped people listen to him. “Religion was the glue that held Massachusetts together…the minister was the communities leading citizen and primary source of inspiration and learning” (Foulds 123). This quote was from the book Death in Salem written by Diane E. Foulds and shows how priests were very important to the community, and had a firm voice and held a highly respected position. Rachel Walker from the University of Virginia talks about Mather and his high social status in her article called “Cotton Mather”. Mather’s special interest in witchcraft and social status won him the favor of the judges and ministers in Salem (Walker 1-2).
Walker argued that Mather’s status as an author made his views seem accurate to the judges, and took his advice. He convinced the judges that the devil could be in anyone, especially young innocent girls, and they should not be easily deceived. This idea made the ministers and judges think that if any young girl acted out of the ordinary then they were convicted or tried for using witchcraft. Mather’s also told the judiciary system of Salem that if the girls could recite the Lords Prayer then the devil was no inside them and they were not witches. (Walker 2). “His message was unmistakable: Witches were a pernicious threat, but they would inevitable be unmasked and destroyed” (Foulds 151). This quote shows just how serious Mather was about cleansing the witches out of Salem, and he would abuse his power and gender role to get it done. Cotton manipulated the courts and they listened to him just because he was a powerful, rich, male priest.
Walker expressed that the courts said that Mather was also encouraging the “use of spectral evidence," and they interpreted this as consent for the trials to go on (Walker 2). “He had chronicled the Salem Witch Trails in a book titled Wonders of the Invisible World, which defended the courts actions” (Foulds 154). Walker showed that Mather’s hand was far in the trails, especially in the accusation of Salem’s past minister George Burroughs. Burroughs perfectly recited the Lords Prayer at his trial after being accused of using witchcraft, yet Mather’s still saw him as a witch and had him hanged (Walker 2). People went along with him even though they knew he was wrong because of the gender roles during thi. The men had the authority and people did not dare go against what the priest said.
Mather gained his fame and status because of his gender and practice. Without these things Cotton Mather would have just been an ordinary person, and wouldn't have gained such power that created an atmosphere that led to the Salem Witch Trials.
Demos, John. “The Invisible World: Witchcraft, Magic, and Religion.” Life, Liberty and
The Pursuit of Happiness, Yale University. Yale University, 22 Jan 2009. Web. 09
April. 2014. http://www.yale.edu/glc/aces2/events.htm (primary source)
Foulds, Diane E. “The Clergy.” Death in Salem: The Private Lives Behind the 1692
Witch Hunt. Ed. Julie Marsh. Guilford: Globe Pequot Press, 2010. 123-154. Print.
Linder, Douglas O. “Salem Witch Trials 1692.” Famous American Trials. University of
Missouri-Kansas City School of Law, September 2009. Web. 08 April. 2014.
Reuben, Paul P. “Chapter 1:Cotton Mather.” PAL: Perspectives in American Literature-A
Research and Reference Guide. 01 October 2001. Web. 08 April. 2014.
Walker, Rachel. “Cotton Mather.” Salem Witch Trials Documentary Archive and
Transcription Project. The University of Virginia, 2001. Web. 08 April. 2014.