Salem Witchcraft and Cotton Mather: A Reply. Charles Wentworth Upham
stories as could be raked up. In the eighth volume of the Fourth Series of the Collections of the Massachusetts Historical Society, consisting of The Mather Papers, the responses of several of his correspondents may be seen. [Pp. 285, 360, 361, 367, 466, 475, 555, 612.] He pursued this business with an industrious and pertinacious zeal, which nothing could slacken. After the rest of the world had been shocked out of such mischievous nonsense, by the horrid results at Salem, on the fifth of March, 1694, as President of Harvard College, he issued a Circular to "The Reverend Ministers of the Gospel, in the several Churches in New England," signed by himself and seven others, members of the Corporation of that institution, urging it, as the special duty of Ministers of the Gospel, to obtain and preserve knowledge of notable occurrences, described under the general head of "Remarkables," and classified as follows:
"The things to be esteemed memorable are, especially, all unusual accidents, in the heaven, or earth, or water; all wonderful deliverances of the distressed; mercies to the godly; judgments to the wicked; and more glorious fulfilments of either the promises or the threatenings, in the Scriptures of truth; with apparitions, possessions, inchantments, and all extraordinary things wherein the existence and agency of the invisible world is more sensibly demonstrated."—Magnalia Christi Americana. Edit. London, 1702. Book VI., p. 1.
All communications, in answer to this missive were to be addressed to the "President and Fellows" of Harvard College.
The first article is as follows: "To observe and record the more illustrious discoveries of the Divine Providence, in the government of the world, is a design so holy, so useful, so justly approved, that the too general neglect of it in the Churches of God, is as justly to be lamented." It is important to consider this language in connection with that used by Cotton Mather, in opening the Sixth Book of the Magnalia: "To regard the illustrious displays of that Providence, wherewith our Lord Christ governs the world, is a work than which there is none more needful or useful for a Christian; to record them is a work than which none more proper for a Minister; and perhaps the great Governor of the world will ordinarily do the most notable things for those who are most ready to take a wise notice of what he does. Unaccountable, therefore, and inexcusable, is the sleepiness, even upon the most of good men throughout the world, which indisposes them to observe and, much more, to preserve, the remarkable dispensations of Divine Providence, towards themselves or others. Nevertheless there have been raised up, now and then, those persons, who have rendered themselves worthy of everlasting remembrance, by their wakeful zeal to have the memorable providences of God remembered through all generations."
These passages from the Mathers, father and son, embrace, in their bearings, a period, eleven years before and two years after the Delusion of 1692. They show that the Clergy, generally, were indifferent to the subject, and required to be aroused from "neglect" and "sleepiness," touching the duty of flooding the public mind with stories of "wonders" and "remarkables;" and that the agency of the Mathers, in giving currency, by means of their ministry and influence, to such ideas, was peculiar and pre-eminent. However innocent and excusable their motives may have been, the laws of cause and effect remained unbroken; and the result of their actions are, with truth and justice, attributable to them—not necessarily, I repeat, to impeach their honesty and integrity, but their wisdom, taste, judgment, and common sense. Human responsibility is not to be set aside, nor avoided, merely and wholly by good intent. It involves a solemn and fearful obligation to the use of reason, caution, cool deliberation, circumspection, and a most careful calculation of consequences. Error, if innocent and honest, is not punishable by divine, and ought not to be by human, law. It is covered by the mercy of God, and must not be pursued by the animosity of men. But it is, nevertheless, a thing to be dreaded and to be guarded against, with the utmost vigilance. Throughout the melancholy annals of the Church and the world, it has been the fountain of innumerable woes, spreading baleful influences through society, paralysing the energies of reason and conscience, dimming, all but extinguishing, the light of religion, convulsing nations, and desolating the earth. It is the duty of historians to trace it to its source; and, by depicting faithfully the causes that have led to it, prevent its recurrence. With these views, I feel bound, distinctly, to state that the impression given to the popular sentiments of the period, to which I am referring, by certain leading minds, led to, was the efficient cause of, and, in this sense, may be said to have originated, the awful superstitions long prevalent in the old world and the new, and reaching a final catastrophe in 1692; and among these leading minds, aggravating and intensifying, by their writings, this most baleful form of the superstition of the age, Increase and Cotton Mather stand most conspicuous.
This opinion was entertained, at the time, by impartial observers. Francis Hutchinson, D.D., "Chaplain in ordinary to his Majesty, and Minister of St. James's Parish, in St. Edmund's Bury," in the life-time of both the Mathers, published, in London, an Historical Essay concerning Witchcraft, dedicated to the "Lord Chief-justice of England, the Lord Chief-justice of Common Pleas, and the Lord Chief Baron of Exchequer." In a Chapter on The Witchcraft in Salem, Boston, and Andover, in New England, he attributes it, as will be seen in the course of this article, to the influence of the writings of the Mathers.
In the Preface to the London edition of Cotton Mather's Memorable Providences, written by Richard Baxter, in 1690, he ascribes this same prominence to the works of the Mathers. While expressing the great value he attached to writings about Witchcraft, and the importance, in his view, of that department of literature which relates stories about diabolical agency, possessions, apparitions, and the like, he says, "Mr. Increase Mather hath already published many such histories of things done in New England; and this great instance published by his son"—that is, the account of the Goodwin children—"cometh with such full convincing evidence, that he must be a very obdurate Sadducee that will not believe it. And his two Sermons, adjoined, are excellently fitted to the subject and this blinded generation, and to the use of us all, that are not past our warfare with Devils." One of the Sermons, which Baxter commends, is on The Power and Malice of Devils, and opens with the declaration, that "there is a combination of Devils, which our air is filled withal:" the other is on Witchcraft. Both are replete with the most exciting and vehement enforcements of the superstitions of that age, relating to the Devil and his confederates.
My first position, then, in contravention of that taken by the Reviewer in the North American, is that, by stimulating the Clergy over the whole country, to collect and circulate all sorts of marvelous and supposed preternatural occurrences, by giving this direction to the preaching and literature of the times, these two active, zealous, learned, and able Divines, Increase and Cotton Mather, considering the influence they naturally were able to exercise, are, particularly the latter, justly chargeable with, and may be said to have brought about, the extraordinary outbreaks of credulous fanaticism, exhibited in the cases of the Goodwin family and of "the afflicted children," at Salem Village. Robert Calef, writing to the Ministers of the country, March 18, 1694, says: "I having had, not only occasion, but renewed provocation, to take a view of the mysterious doctrines, which have of late been so much contested among us, could not meet with any that had spoken more, or more plainly, the sense of those doctrines" [relating to the Witchcraft] "than the Reverend Mr. Cotton Mather, but how clearly and consistent, either with himself or the truth, I meddle not now to say, but cannot but suppose his strenuous and zealous asserting his opinions has been one cause of the dismal convulsions, we have here lately fallen into."—More Wonders of the Invisible World, by Robert Calef, Merchant of Boston, in New England. Edit. London, 1700, p. 33.
The papers that remain, connected with the Witchcraft Examinations and Trials, at Salem, show the extent to which currency had been given, in the popular mind, to such marvelous and prodigious things as the Mathers had been so long endeavoring to collect and circulate; particularly in the interior, rural settlements. The solemn solitudes of the woods were filled with ghosts, hobgoblins, spectres, evil spirits, and the infernal Prince of them all. Every pathway was infested with their flitting shapes and footprints; and around every hearth-stone, shuddering circles, drawing closer together as the darkness of night thickened and their imaginations became more awed and frightened, listened to tales of diabolical operations: the same effects, in somewhat different forms, pervaded the seaboard settlements and larger towns.
Besides such frightful fancies, other most unhappy influences flowed from the prevalence of the style of literature