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The Spectral “Infant Prodigy:” 163), and turned into lines in biographies such as “A terrible stutter, however, forced him to delay entering Unpacking Perceptions of the the ministry” (Walker), which is very exaggerated and Young Cotton Mather possibly entirely false. What is historically known is that Cotton Mather was ordained into the Puritan church in Dakota Helfrich 1685, and his interests were his religion, science, and the ENG 351 “invisible world” (Walker). He never achieved what his father did during his lifetime, however Cotton Mather left The recording begins and it is suddenly the year behind a more visible impression than Increase Mather: 1692. Actor Seth Gabel, cast as Reverend Cotton Mather, his writings are still referenced today in studies of the strides between the replica pews of Salem’s small-town Salem witch trials, Hannah Dustan, and the decline of church with great urgency, his black traveling cloak Puritanism. billowing with each hasty step. “Imagine, a foe you Middlekauf writes that Cotton “clearly can’t see, with the ability to appear as any one of us!” he was physically rejuvenated, as well as emotionally cries in fervor, every Puritan in the hall transfixed, staring delighted, in his work for the Lord. The groaning, on in terror. This is a scene from the recent television fasting, panting, swooning, and the joy and raptures series “Salem.” Cotton Mather looks to be in his early that enlivened his private conduct all testify to… his thirties: thin, with unkempt brown hair, a bushy beard, life of virtuous epicurism” (192). This may be one of the and bright green eyes (“PEOPLE”). He could be from the few things known for certain about Mather: he had a twenty-first century. The Mather depicted in textbooks is fervent love for his God. One could claim that he was a much less charismatic figure who wore a clerical outfit a proud and ruthless man because of his insistence on and had perfect posture, with a powder-white wig of the execution of his rival Minister George Burroughs, curly locks perched upon his egg-shaped head (Walker). despite Burroughs’ perfect recitation of the Lord’s Prayer These opposing visual portrayals of Cotton when accused of witchcraft. A real witch supposedly Mather reflect the deep chasm that runs between could not do this (Walker). One could also claim that interpretations of the man and the man himself. In the he was oppressive because of his poor account of New Yorker, Malcolm writes, “The biographer at work, Hannah Dustan’s dreadful, bloody escape from Native indeed, is like the professional burglar, breaking into Americans holding her captive. In his version, her own a house, rifling through certain drawers that he has story is overshadowed by her husband’s gallant rescue good reason to think contain the jewelry and money, of their children (Toulouse 6). These would be fair and triumphantly bearing his loot away” (86). Since assessments too, based on his approving attitude toward Mather’s death, writers have been diving into certain spectral evidence against innocent people. drawers of his writings while leaving others quite Cotton Mather has been smeared in biographies untouched, revealing a compromised interpretation of across the board. And why should he be spared his personality that verges on fictional. With the four disapproval? After all, he made the execution of at least hundred plus publications he wrote during his lifetime, twenty people possible during the infamous Salem witch one would think that today, people would have a firm trials when he authorized the use of “spectral evidence” grasp of who Cotton Mather was—beyond what he did. in the courtroom. He did warn the magistrates in Salem However, the popularized version of Cotton Mather as not to rely too heavily on this type of evidence, but the an ‘infant prodigy’ has been established and perpetuated warning fell on deaf ears (Purdy 2). A year later, he wrote by speculation, and recently has transformed. Wonders of the Invisible World in an attempt to justify To give a brief overview, Cotton Mather was the executions of Salem “witches,” but he does not born 12 February, 1663 and was the son of Increase present a very strong defense, as he simply reiterates to Mather, and the grandson of John Cotton and Richard an incredulous audience that supernatural forces were Mather. His father was an influential political figure, central to the testimony (Purdy 2). Robert Calef was reverend, and president of Harvard University, so Cotton one of those individuals not swayed by Wonders of the was not financially disadvantaged (Walker). Although Invisible World; he was a disillusioned witness to the it is often stated in biographies that Cotton entered witch trials. In response to Mather’s book of rationales, Harvard University at twelve years old, he actually he wrote More Wonders of the Invisible World, in which entered Harvard at eleven and was pulled out of the he seeks to expose the reverend as a fraud who allowed school for a few months. A violent demonstration of innocent people to die because of suspicion and hearsay. student whipping made the administration at Harvard In More Wonders of the Invisible World, Calef extremely unpopular, and fearing retribution against his shares a letter sent to him by Cotton Mather. This son, Increase removed Cotton for a time (Levin 159). letter was a personal message, arguably with the more Another misconception surrounding Cotton Mather is authentic, uncensored voice of Mather. Mather writes to his so-called speech impediment, which is referenced Calef that More Wonders “injures” him, and states that one time by Increase Mather in his journals (Levin if Calef possesses any “common civility” or “Christian

24 University of Hawai‘i at Hilo HOHONU 2017 Vol. 15 charity” at all, he will write a “truer,” “fuller” narrative Words and ways: and sometimes I suffered from them, (Calef qtg. Mather 22). Here, Mather appears to have the persecution of not only Scoffs, but Blows also, for been rather petty, commenting on Calef’s supposed my Rebukes” (Levin qtg. Mather 152). Levin mentions character flaws. He even took it a step further, including that in 1942, Katherine Porter took this statement by in his letter several eye witness accounts claiming to have Mather and transformed it into a tell-tale in an article for seen a “Margaret Rule” levitate from her bed during her Accent. She writes, “He preached little sermons… the “afflictions,” which is almost definitely impossible (Calef feebler wits of the school listened and were impressed, 22-3). Calef uses this letter in his book to demonstrate but sturdier spirits made fun of him, poked and pinched what kind of man Reverend Cotton Mather really was; him… [Increase] encouraged him in his unutterable he presents Mather’s own words. In this particular case, priggishness, and soothed his vanity” (Levin qtg. Porter Mather’s infantilism actually is showing. 153). Levin mentions another source that drew upon Calef’s account of Mather is a lot more Mather’s unpublished autobiography in 1928. This was grounded in hard fact than others. Many biographies written by Boas: “Holy children were fairly common… have been written about Cotton Mather, but few of [he was] no special prodigy of holiness… [he] began them are positive reviews, and most of them are wildly to exhort his schoolfellows to piety… for reward a inaccurate at certain points. In an article of the New just meed of blows” (Levin qtg. Boas 154). Even in England Quarterly titled “The Hazing of Cotton Mather: Middlekauff’s book, he writes: “He wrote short prayers The Creation of a Biographical Personality,” David Levin for his schoolmates—but a number of his peers… reveals those inaccuracies in Cotton Mather biographies. found this zeal cloying. His schoolmates thrashed him He states that Mather has been portrayed as historically with their fists… the ‘young prig’ got what he so richly “expendable,” a product of “sheer insanity,” or else a deserved” (194). “remarkably useful emblem of puritanical meddling, One can easily spot the dramatizations in these self-righteousness, bigotry, credulity, pedantry, and narratives, but it is not just the drama that is problematic. reaction” (Levin 147-8).What makes Cotton Mather These narratives create the image that Mather was a smart stand out among the other puritanical emblems of child who often got bullied and abused for his worship, his time? On the one hand, Levin points out that “for when this is not a known fact. Firstly, Mather mentioned our society, Mather represents a type toward which this incident as a passing thought, not something that neutrality is almost inconceivable” because of his words had a great impact on him (Levin 154). Secondly, he and actions, but on the other hand, his odd personality is well-known for his clever biblical allusions; his use is especially intriguing for biographers because he is an of the words “Rebuke” and “blows” could very easily outlier in an age of—for want of a better term—old white allude to Proverbs 9.7 and 27.5, in which the bible male Puritans (Levin 148-9). warns that those who point out wrong-doing and attempt In biographies, Cotton Mather’s childhood to bring the wicked back to God’s grace will likely be is often reconstructed using a single passage in an abused, even by close friends (Levin 155). A well-versed unpublished autobiography addressed to his son. Writers biographer would have realized this line by Mather tend to present themselves as they want readers to perceive may have been an allusion, and perhaps would have them, and Mather is no different in this autobiography. steered clear of making assumptions about a tormented Therefore after absorbing the passage, readers should childhood. However this one line has snow-balled into be tentative in assigning him a personality. One could dozens and dozens of biographies that portray Cotton examine his statements such as “your Grandfather… Mather as an ‘infant prodigy;’ a brilliant boy who was were a wise and strict parent” (Levin qtg. Mather 151), picked on in grade school, and never really acquired a which seems to indicate Cotton was understanding and thicker skin. accepted his father’s brand of parenting, something that In 2014, the invented infant prodigy “Cotton is not reflected in all depictions of him (Middlekauff Mather” was resurrected once again, in perhaps the 196). He also states “I began to pray even when I began most radical interpretation yet. “Salem” is a television to speak” and “I Read the Scripture… Fifteen chapters series wrapping up its third season on air. It is WGN and Day” (Levin qtg. Mather 152). This reveals his need America’s first original show, and its following seems to make show of his dutiful worship. He also emphasizes to have grown since the first season. Reverend Cotton his abhorrence for the sin of “idleness” which he was Mather is appropriately one of the main characters in guilty of as a child, displaying his great dislike of laziness this series, but instead of being painted as a villain, he is (Levin qtg. Mather 152). These observations are very a tragic hero—because in “Salem,” the witches Mather straightforward, however these are not generally the type chased in 1692 are real. In his bio, the character Cotton of analyses readers will find in biographies which utilize Mather is described as “driven by secret obsessions and this section of Mather’s work. desire” (“Cotton Mather”). The series details several of There is a single line in this passage that Cotton’s frequent trips to the brothels in Essex County, finds its way into many Cotton Mather biographies. a completely fictional addition that likely has the real He writes “I Rebuked my play-mates for their Wicked Cotton Mather turning in his grave. The character Cotton

25 University of Hawai‘i at Hilo HOHONU 2017 Vol. 15 also “lives under the shadow of his very famous father In conclusion, Mather been immortalized, and agonizes about living up to him” (“Cotton Mather”). and he has only achieved this immortality because his Increase Mather is transformed into a well-known witch- contradictory and rumored childish behavior have been hunter for the sake of the show, too. He says something emphasized. He has been made more interesting by to Cotton at one point that sums up their relationship the interpretations of his life and writings, and because in this series: “Imagine how proud I am to have raised of his involvement in the even more fascinating Salem a son so steadfast in his ability to consistently make the witch trials. Cotton Mather is not a man that deserves wrong decisions” (“Cotton Mather”). It is clear that in to be immortalized, by any means—as entertaining as this retelling of Cotton’s story, his father believes him to “Salem” may be to some audiences. Mather’s only real be a failure. accomplishment was killing innocent people. To quote The series also invents a past for the character Levin one last time, “Exorcising the specter of the Infant Cotton. When he was young, he apparently was tiny Prodigy may help us to confront more perceptively the and wore feminine clothing, and as an adult, he is immense difficulty of understanding and portraying this still rather scrawny (“Cotton Mather”), again harking elusive saint” (171). One could only disagree with the back to unreliable biographies. Cotton’s fake father ‘saint’ part. was very abusive when Cotton was a boy, subjecting him to psychological terror, and instilling a sense of worthlessness and paranoia that continues through his life. Cotton is also viewed as a fool, not a genius in “Salem,” although he is knowledgeable in scripture, Latin and Greek, medical science, and swordsmanship (“Cotton Mather”). “Emotionally, Cotton constantly needs reassurance and comfort, whether they come from God, from a woman or the bottom of a liquor bottle” (“Cotton Mather”). This is an ironic interpretation of the man, considering the real Cotton Mather writes in Wonders of the Invisible World: We are still happy, that I suppose there is no Land in the Universe more free from the debauching, and the debasing Vices of Ungodliness. The Body of the People are hither to disposed the Swearing, Sabbath-breaking, Whoring, Drunkenness, and the like, do not make a Gentleman, but a Monster, or a Goblin, in the vulgar estimation. (Mather 6) These vices are mentioned nowhere in Mather’s real body of works other than to mention the disgust he feels for all of them, but in this new series, he is a slave to his addictions to sex and alcohol. The “Salem” version of Cotton Mather is observably vain, ditzy, and desperate for recognition. In episode thirteen of season one, he throws an absolute fit when he learns about the death of a boy by witches, again displaying the common idea that Mather was infantile (“Salem 213”). In episode four of the same season, Cotton meets a Dr. Samuel Wainwright, who treats his research on witches like an intentional joke— until Wainwright sees the look on Cotton’s face (“Salem: 204”). Lastly, Cotton’s dramatic, immature attitude can also be seen in the tenth episode of season one, when he gets so fed up with trying to meet Salem and his father’s expectations that he walks into a lake, half-heartedly attempting to drown himself (“Scenes from Salem”). It is as if every fairly incorrect biography ever written about Mather was compiled and “Hollywood”-appropriated to create this strange and awkward television character that brings attention back to Reverend Cotton Mather and his involvement in the Salem witch trials.

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Works Cited Calef, Robert. , Display’d in Five Parts. Princess Arms, 1700. Salem University of Virginia, 2002. Benjamin Ray, ed., pp. 22-3, salem.lib.virginia.edu/speccol/calef/ calef.html. “Cotton Mather.” 2016. salem.wikia.com/wiki/Cotton_Mather Levin, David. "The Hazing of Cotton Mather: The Creation of a Biographical Personality." The New . The Inc., 1963, vol. 36, no. 2, pp. 147-56. , jstor.org/stable/363936?seq=1&cid=pdf- reference#references_tab_contents. Mather, Cotton. . 1693. pp. 6. University of Virginia, 2002. Benjamin Ray, ed., salem.lib.virginia.edu/speccol/ cmather/jpgs/0014_title2.jpg. Middlekauff, Robert. , 1596–1728. University of California Press, 1999, pp. 192-96, , cletus.uhh.hawaii.edu:2052/lib/hawaiihilo/reader.act ion?docID=10540424&page=210&ppg=210 “PEOPLE OF SALEM: Cotton Mather.” . youtube.com/watch?v=TCgV2vPIZD0. Purdy, Sean. “Conjuring History: The Many Interpretations of the Salem Witchcraft Trials.” Rivier vol. 3, no. 1, 2007, pp. 2, rivier. edu/journal/RCOAJ-Spring-2007/J90-Purdy-Salem- Trials.pdf. “Salem: 204 ‘Book of Shadows’ Cotton and Dr. Samuel Wainwright.” , youtube.com/ watch?v=azZzlvXqYuI&index= 12&list=PLXFAiOZbv uDqgaw7He8sBJoEa5KTTmHqQ. “Salem 213 ‘The Witching Hour’” Youtube, youtube. com/watch?v=FxCaAK2PSAI. “Scenes From Salem Season 1, Episode 10: The House of Pain – Clip 2.” WGN America, 2016. wgnamerica.com/series/salem/gallery/ videos. Toulouse, Teresa A. University of Pennsylvania Press, 2013, pp.6 , cletus.uhh. hawaii.edu:2052/lib/hawaiihilo/reader.action?docID =10748629&page=10&ppg=10# Walker, Rachel. “Cotton Mather.” University of Virginia, 2002. Benjamin Ray, ed., salem.lib. virginia.edu/people/c_mather.html.

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