Did Cotton Mather Read Rabelais?

2020 ◽  
Vol 67 (1) ◽  
pp. 35-36
Author(s):  
Kevin J Hayes
Keyword(s):  
Cotton Mather

The Life and Times of Cotton Mather

1984 ◽  
Vol 71 (3) ◽  
pp. 606
Author(s):  
Charles L. Cohen ◽  
Kenneth Silverman
Keyword(s):  
Cotton Mather

Cotton Mather and Benjamin Franklin: The Price of Representative Personality

1985 ◽  
Vol 58 (3) ◽  
pp. 492
Author(s):  
Philip F. Gura ◽  
Mitchell Robert Breitweiser
Keyword(s):  
Benjamin Franklin ◽  
Cotton Mather

SOME HORRIBLE WARNINGS OUR COLONIAL CHILDREN READ ABOUT IN BOOKS

PEDIATRICS ◽  
1967 ◽  
Vol 40 (5) ◽  
pp. 874-874
Author(s):  
T. E. C.
Keyword(s):  
New England ◽  
Colonial America ◽  
Intellectual Activity ◽  
Cotton Mather

In Colonial America children read that they were born not to live but to die. This was largely due to the influence of the puritanical clergymen such as Cotton Mather, who dominated the intellectual activity of New England. Good examples of the horrible warnings children read about are the following: If by Undutifulness to your Parents you incur the Curse of God, it won't be long before you go down into obscure Darkness, even, into Utter Darkness: God has Reserv'd for you the Blackness of Darkness for ever. Though I am Young, yet I may Die And hasten to Eternity: There is a dreadful fiery Hell, Where the wicked ones must always dwell. The Lord Delights in them that speak The Words of truth; but ev'ry liar Must have his portion in the lake (of hell) That burns with brimstone and with fire.

THE TROUBLE WITH THE RISING GENERATION LIVING IN NEW ENGLAND IN 1657

PEDIATRICS ◽  
1973 ◽  
Vol 51 (1) ◽  
pp. 69-69
Author(s):  
T. E. C.
Keyword(s):  
Young People ◽  
New England ◽  
Common Good ◽  
Cotton Mather ◽  
The World

The modernity of Ezekial Rogers' remarks, although written in 1657, may surprise present day readers. In a letter to Cotton Mather, Rogers had this to say about young people: . . . I find greatest trouble and grief about the rising generation. Young people are little stirred here; but they strengthen one another in evil, by example, by counsel. Much ado have with my own family; hard to get a servant that is glad of catechising or family-duties: I had a rare blessing of servants in Yorkshire; and those that I brought over were a blessing: but the young brood doth much afflict me. Even the children of the godly here and elsewhere, make a woful (sic) proof! So that, I tremble to think, what will become of this glorious work that we have begun, when the ancient shall be gathered unto their fathers. I fear grace and blessing will die with them, if the Lord do not also show more signs of displeasure, even in our days. We grow worldly every where; methinks I see little godliness, but all in a hurry about the world; every one for himself, little care of public or common good. It hath been God's way, not to send sweeping judgments when the chief magistrates are godly and grow more so. I beseech all the Bayministers to call earnestly upon magistrates (that are often among them) tell them that their godliness will be our protection: if they fail, I shall fear some sweeping judgment shortly. The clouds seem to be gathering.1

Teil I Cotton Mather

Gebrandmarkt ◽  
2017 ◽  
pp. 22-87
Author(s):  
Ibram X. Kendi
Keyword(s):  
Cotton Mather

Cotton Mather Anguishes Over the Consequences of His Son's Inoculation Against Smallpox

PEDIATRICS ◽  
1974 ◽  
Vol 53 (5) ◽  
pp. 756-756
Author(s):  
T. E. C.
Keyword(s):  
Royal Society ◽  
New Method ◽  
Poor People ◽  
Inoculation Technique ◽  
Cotton Mather ◽  
The People ◽  
Small Pox ◽  
Contemporary Science ◽  
Historical Writings ◽  
The Town

Cotton Mather (1663-1728), usually remembered for his theological and historical writings, was also much concerned with medicine. He was interested in many aspects of contemporary science and became one of the few colonial members of the Royal Society of London. In 1721, when a smallpox epidemic hit Boston, Mather urged Boston physicians, particularly Zabdiel Boylston, to employ the inoculation technique used by the Turks as a means of preventing fatal cases of the disease. In his Diary, Mather records the anguish he suffered for having taken this stand. [May] 26 [1721]. The grievous Calamity of the Small-Pox has now entered the Town. The Practice of conveying and suffering the Small-pox by Inoculation, has never been used in America, nor indeed in our Nation, But how many Lives might be saved by it, if it were practised? . . . [June] 13. What shall I do? what shall I do, with regard unto Sammy? He comes home, when the Small-pox begins to spread in the Neighbourhood; and he is lothe to return unto Cambridge. I must earnestly look up to Heaven for Direction. . . . [July] 16. At this Time, I enjoy an unspeakable Consolation. I have instructed our Physicians in the new Method used by the Africans and Asiaticks, to prevent and abate the Dangers of the Small-Pox, and infallibly to save the Lives of those that have it wisely managed upon them. The Destroyer, being enraged at the Proposal of any Thing, that may rescue the Lives of our poor People from him, has taken a strange Possession of the People on this Occasion.

Cotton Mather and Boston's “Seafaring Tribe”

2012 ◽  
Vol 85 (2) ◽  
pp. 222-252
Author(s):  
Steven J. J. Pitt
Keyword(s):  
Cotton Mather

This essay tells the compelling story of Cotton Mather's struggle to ride the stormy waves of colonial Boston's rise as an Atlantic port by focusing his ministerial and intellectual energies on a growing and volatile seafaring population. Seafarers' reactions to his efforts produced a complex, at times paradoxical, relationship.

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