SALEM WITCHCRAFT AND COTTON MATHER. A REPLY.

In the first place, I venture to say that it can admit of no doubt, that Increase Mather and his son, Cotton Mather, did more than any other persons to aggravate the tendency of that age to the result reached in the Witchcraft Delusion of 1692. The latter, in the beginning of the Sixth Book of the Magnalia Christi Americana, refers to an attempt made, about the year 1658, 'among some divines of no little figure throughout England and Ireland, for the faithful registering of remarkable providences. But, alas,' he says, 'it came to nothing that was remarkable. The like holy design,' he continues, 'was, by the Reverend Increase Mather, proposed among the divines of New England, in the year 1681, at a general meeting of them; who thereupon desired him to begin and publish an Essay; which he did in a little while; but there-withal declared that he did it only as a specimen of a larger volume, in hopes that this work being set on foot, posterity would go on with it.'

This is very interesting. He's laying the blame for the witchcraft persecutions, trials and deaths in the U.S. directly on Cotton and Increase Mather.

Cotton Mather did go on with it, immediately upon his entrance to the ministry; and by their preaching, publications, correspondence at home and abroad, and the influence of their learning, talents, industry, and zeal in the work, these two men promoted the prevalence of a passion for the marvelous and monstrous, and what was deemed preternatural, infernal, and diabolical, throughout the whole mass of the people, in England as well as America. The public mind became infatuated and, drugged with credulity and superstition, was prepared to receive every impulse of blind fanaticism. The stories, thus collected and put everywhere in circulation, were of a nature to terrify the imagination, fill the mind with horrible apprehensions, degrade the general intelligence and taste, and dethrone the reason. They darken and dishonor the literature of that period. The effects of such publications were naturally developed in widespread delusions and universal credulity. They penetrated the whole body of society, and reached all the inhabitants and families of the land, in the towns and remotest settlements. In this way, the Mathers, particularly the younger, made themselves responsible for the diseased and bewildered state of the public mind, in reference in supernatural and diabolical agencies, which came to a head in the Witchcraft Delusion. I do not say that they were culpable. Undoubtedly they thought they were doing God service. But the influence they exercised, in this direction, remains none the less an historical fact.

Interestingly, he's noting the power of the mass media to sway the opinions of the general public, long before propaganda became a purposeful tool.

Increase Mather applied himself, without delay, to the prosecution of the design he had proposed, by writing to persons in all parts of the country, particularly clergymen, to procure, for publication, as many marvelous stories as could be raked up. 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:

So Increase kept pushing things even after the trials were over and done. He established a list of things that he wanted records kept of.

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.'

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.

This is very interesting. Apparently most of the clergy of the time, in the colonies, were not really that terribly interested in searching out specific examples of the work of evil in their own communities. Generalizations were better to rely on.