Cotton Mather: The First American Evangelical, Enemy of Spider-Man, or a Power Pop Band? (Part One)

Cotton Mather was born on February 12, 1663, in Boston, Massachusetts, to Increase Mather and Maria Cotton. His father was a prominent Puritan minister, and his maternal grandfather, John Cotton, was also a notable clergyman, deeply influencing Cotton’s future path. Mather entered Harvard College at the age of 12 and graduated in 1678. He initially aimed to follow in his father’s footsteps as a minister and succeeded,

despite a speech impediment that he worked diligently to overcome. Cotton Mather married three times. His first wife, Abigail Phillips, bore him nine children, but only two survived him. After Abigail’s death in 1702, he married Elizabeth Hubbard, who passed away in 1713. Mather’s third marriage to Lydia Lee lasted until his death. Despite personal tragedies, including the loss of his children, Mather remained a deeply religious and prolific writer. The Revolt of 1689 saw Boston citizens overthrow the Dominion of New England, led by Sir Edmund Andros.

Mather supported this revolt, which restored local control and increased the power of clergy like himself. His father, Increase Mather, was in England at the time, lobbying for a new charter for the colony, which eventually resulted in a more moderate government than the theocracy many Puritans had hoped for. In 1688, Mather became involved in the case of the Goodwin children in Boston, who exhibited strange behaviors and accused a local woman, Mary Glover, of witchcraft. Mather wrote about this case in “Memorable Providences, Relating to Witchcrafts and Possessions,” which influenced the Salem witch trials.

Mather’s writings, including “Wonders of the Invisible World,” provided theological justification for the witch hunts. He believed in the presence of the devil in New England and supported the trials as a necessary means to cleanse the community. During the trials, Mather maintained correspondence with the judges, advising caution but ultimately supporting the prosecutions. However, as the trials progressed and the number of accusations grew, he began to express doubts about the reliance on spectral evidence, which was pivotal in many convictions.

After the Salem witch trials ended, Mather faced criticism for his role. He attempted to distance himself from the most extreme aspects and advocated for fasting and repentance. Despite his efforts, his reputation suffered, and he became a controversial figure. Mather was a prolific writer, with over 400 works, including “Magnalia Christi Americana,” a comprehensive ecclesiastical history of New England. His writings covered various subjects, from theology and history to science and medicine,

reflecting his wide-ranging interests and intellectual rigor. Mather had a contentious relationship with Joseph Dudley, governor of Massachusetts, whom he accused of undermining the Puritan theocracy. Their rivalry exemplified the broader struggle between theocratic and secular governance in New England. Mather’s relationship with Harvard was complex. Though a graduate, he criticized the institution for what he saw as its drift from strict Puritanism.

In response, he supported the founding of Yale University, hoping it would better adhere to Puritan ideals. In 1721, a smallpox epidemic hit Boston. Mather advocated for inoculation, a controversial practice at the time, based on information he received from his slave, Onesimus, and European reports. The debate over inoculation was fierce. Many, including prominent physicians, opposed it, arguing it was unsafe and interfered with divine providence.

Boston’s medical community, led by Dr. William Douglass, was skeptical and resistant, fearing the procedure was too risky and unproven. Some Puritans viewed inoculation as an attempt to thwart God’s will, believing that suffering from disease was part of divine judgment. Despite opposition, Mather, with the support of physician Zabdiel Boylston, conducted successful inoculations, demonstrating its efficacy and helping to mitigate the epidemic’s impact. Mather’s advocacy for inoculation marked a significant contribution to public health, although it did not gain widespread acceptance until much later.

His efforts laid the groundwork for future medical practices. Mather was an early member of the Royal Society of London and corresponded with European scientists. His interest in natural philosophy and science was evident in his writings on various topics, including the natural world and medicine.

Mather owned slaves and believed in the institution of slavery, yet he also advocated for the spiritual education of enslaved people. His views on race were complex and reflected the tensions and contradictions of his time. Mather preached against piracy, condemning it as a sin and calling for the punishment of pirates.

His sermons were part of broader efforts to combat piracy, which was a significant issue in the Atlantic world during his lifetime. Cotton Mather died on February 13, 1728, in Boston. He was buried in Copp’s Hill Burying Ground, leaving behind a legacy as one of the most influential and controversial figures in early American history.