On Witchcraft

When reading the excerpts selected in Cotton Mather’s On Witchcraft, it becomes truly apparent just how many dimensions of New England-Puritan society Mather wishes to expose. Rather than dismissing his “transgressing” constituents further into the pits of hell or thrusting the more dedicated servants of God upon some type of pedestal of morality, he seems to try to shed light upon all citizens involved in his society’s struggle amid Christian ethics and susceptible vulnerability in addition to the effect that evil, or more specifically, Satan has on this vulnerability. He approaches not simply the inconclusively erroneous outcome that follows the subjection to Satan and his way but he sympathizes with the state of his manipulated comrades likewise, admitting that the work of Satan is truly an art-form. “Things by Diabolick Aids which they procure by the use of those wicked Forms and Arts, that the Devil imparted unto his Confederates.” (p. 19) His bewitchment is “Interwoven” and sewn into the subconscious, “Enchanting”, blinding the insensible, “Magical Tricks”, deceiving those who seek production of the work of some form of morality. The effort of the devil is more or less admirable is this sense; while his consequence on Mather’s community is imposing, infectious, and intrusive, how he managed to transmit his prey proves to be noteworthy. Ultimately, by deconstructing and exposing the methods of the Devil, through this subtle acknowledgement of why some of his neighbors indulge in his ways, Mather addresses his opposition with open eyes and an open heart which proves to strengthen his arguments.
Mather draws a fine distinction in this piece, clarifying who the true enemy is in this predicament: not simply Satan himself but the inability to defy the wiles of the Satanist effect. In an attempt to salvage some shred of morality in a civilization torn between the almost blind allegiance to either God or Satan, Mather proves to be devoted to acknowledging the inevitability of the human influence on each of these allegiances. “The Witches have not only imitated, but some of them acknowledge that they have plotted the Representations of innocent persons, to cover and shelter themselves in their Witchcrafts. Now, although our good God has hithero generally preserved us from the abuse therein designed by the Devils’ for us, yet who of us can exactly state How far our God for our Chastisement permit the Devil to proceed in such Abuse?” (p. 18) It is how his society responds to the pitfalls of evil, Satan, or what-have-you that proves to be most problematic. Not just with the sinners, but with how those who stand unwavering with their Puritan background respond to these sinners.
Given the stakes, it seems imperative in times of such blatant wrongdoing to seek the source of such actions, such ideologies. It seems to be of the utmost importance to recognize why the opposition of “evil” was trounced by action that, when taken in retrospect, proved to be no less than barbaric.

In one historical account referenced in a work by Marion L. Starkey promptly entitled "The Devil Massachusetts" he illustrates first hand accounts of the life and death of one Giles Cory. Cory was one of few who refused to stand trial and face false accusations of witchcraft. The penalty for refusing to stand for trial was death by pressing under heavy stones. It was a punishment never before seen--or ever again inflicted--in the colony of Massachusetts. On Monday, September 19, Corey was stripped naked, a board placed upon his chest, and then--while his neighbors watched--heavy stones and rocks were piled on the board. Corey pleaded to have more weight added, so that his death might come quickly.

Samuel Sewall reported Corey's death: "About noon, at Salem, Giles Corey was press'd to death for standing mute.” (Starkey, 223) Robert Calef, in his report of the event, added a gruesome detail: Giles's "tongue being prest out of his mouth, the Sheriff with his cane forced it in again, when he was dying." (Starkey, 232) Judge Jonathan Corwin ordered Corey buried in an unmarked grave on Gallows Hill.

Corey is often seen as a martyr who "gave back fortitude and courage ratherthan spite and bewilderment." His very public death played a role in building public opposition to the witchcraft trials.

If we address such dilemmas at its root, we can then truly begin to see signs of progress as we try to weed them out so to speak. Even as Mather recognizes its “deep Root” and hot it “fill(ed) the land”, it appears to be crucial that the mindset needed to alleviate these evils is one that is both focused on fixing the problem, while also admitting to why, perhaps, such evil can be provoked in the first place. On Witchcraft is a work devoted to the problems that faced his society, but more how these problems seemed to fit within the answer to each or these problems methodically. “The Devil has made us like a Troubled Sea, and the Mire and Mud begins now also to heave up apace. Even Good and Wise Men suffer themselves to fall into their Paroxysms; and the Shake which the Devil is now giving us, fetches up the Dirt which before lay still at the Bottom of our sinful Hearts.” (p. 21) But as he elaborates on this concept, he reflects that, yes, grime, infectiousness, wrongdoing, temptation, filth etc lies right in the middle of our faces daily, and that these are burdens we must face regularly. Yet, ultimately, we should have to face them daily, for these burdens are precisely what reinforce our ability to look beyond the filth, in our definitive pursuit of peace and happiness. It is only when we address these burdens with fear or with resistance when we truly fail to overcome.