Part 20

"_Q._ But what did they say unto you? _A._ They told me serve him, and that was a good way. That was the black dog. I told him I was afraid. He told me he would be worse then to me."

Her dog could talk. She and the court obviously understood the dog to be the same being, essentially, as the "one like a man." For,--

"_Q._ What did you say to him, then, after that? _A._ I answer I will serve you no longer. He told me he would do me hurt then."

Can any one doubt that she conceived herself to be speaking to the same being, though in dog form, that she had yielded to before in form like a man? There is no indication that she had _previously_ served a dog, and yet she says to this one, I will serve you _no longer_.

"_Q._ What other creatures have you seen? _A._ A bird. _Q._ What bird? _A._ A little yellow bird. _Q._ Where does it keep? _A._ With the man, who hath pretty things more besides. _Q._ What other pretty things? _A._ He hath not showed them unto me, but he said he would show them to me to-morrow, and told me if I would serve him, I should have the bird. _Q._ What other creatures did you see? _A._ I saw two cats, one red, another black, as big as a little dog. _Q._ What did these cats do? _A._ I don't know. I have seen them two times. _Q._ What did they say? _A._ They say serve them. _Q._ When did you see them? _A._ I saw them last night. _Q._ Did they do any hurt to you or threaten you? _A._ They did scratch me. _Q._ When? _A._ After prayer; and scratched me because I would not serve her. And when they went away _I could not see_, but they stood by the fire. _Q._ What service do they expect from you? _A._ They say more hurt to the children. _Q._ How did you pinch them when you hurt them? _A._ The other pull me and haul me to pinch the child, and I am very sorry for it."

The cats also as well as the dog spoke and commanded her obedience. She saw these the night before her examination. "When they went away," she says, "I could not see." Those words may admit of two distinct and different meanings. First, that the cats disappeared without her being able to notice their exit; or, second, that before they went she became spiritually blind--"could not longer see" clairvoyantly. In a subsequent statement she pleads a sudden obscuration of her internal vision. All clairvoyants are subject to sudden interruptions of their spiritual power to see.

She was pulled and hauled by "the other" with a view to force her to "pinch the child." Here again her obvious conviction was that the "other" was essentially more than mere brute. She did not think a cat pulled and hauled her, but meant that when the cats visited her, the "something like a man"--"the other"--was also present, and urged her on to mischief.

"_Q._ What made you hold your arm when you were searched? What had you there? _A._ I had nothing. _Q._ Do not those cats suck you? _A._ No, never yet. I would not let them. But they had almost thrust me into the fire. _Q._ How do you hurt those that you pinch? Do you get those cats, or other things, to do it for you? Tell us how it is done. _A._ _The man sends the cats to me, and bids me pinch them_; and I think I went once to Mr. Griggs's, and have pinched her this day in the morning. The man brought Mr. Griggs's maid to me, and made me pinch her."

By "the man" she obviously meant her frequent spirit visitor. He it was who brought the cats to her, and made her pinch them, and by so doing pinch the "maid," who physically was miles distant. Such is her statement. An inference from it is, that properties from Elizabeth Hubbard,--the maid in question,--who was among the afflicted ones, and was a member of _the circle_, were drawn out from her by "the man," and made component parts of apparitional cats formed by the man's thought and will powers, which seeming cats, being pinched by Tituba's spirit fingers, the Hubbard girl, some of whose properties were used for constructing those apparitional cats, felt the pinchings, first in her spirit, and thence in her flesh, though her body was two or three miles distant from the pincher. In that mode "the man" commanded the use of some properties in Tituba, by which he produced torture in a mediumistic physical organism then being far away. Another mode of spirit operation is indicated. Tituba confessed to a dim consciousness that once, by some process, her spirit-self had been got over to Dr. Griggs's, and pinched the maid at her home. Again, she believed that the same maid had been brought to her (Tituba's) abode and pinched there. Also it will be seen a little further on, that, Tituba being charged with having been over at the maid's home on a specified day, denied having been there at that particular time, but admitted that her apparition might, unconsciously to herself, have been seen there then, for she says, "may be send something like me."

We enter a distinct protest against stigmatizing such testimony as "incoherent nonsense." In response to a command to tell _how_ the mysterious inflictions were brought about, this untaught, ignorant woman, calmly and with much distinctness, indicated four or five modes by which psychologic forces were brought to bear upon mediumistic subjects. She had seen the processes, and, in her simple way, told what she had learned by personal observation and experience; and thus she helps us, at this day, to fathom and expound the mysteries of witchcraft more effectually than do all her cotemporaries. Notwithstanding her limited command of language, her statements were about as distinct and instructive as any one then could have made upon such a topic; but the devil-warped public mind of that day was unable to see the literal import of her testimony, or to turn her knowledge to good account.

Two other women, Sarah Good and Sarah Osburn, names previously mentioned, were, on the same March 1, 1692, under examination as co-operators with Tituba in practicing witchcraft.

"_Q._ Did you ever go with these women? _A._ They are very strong, and pull me, and make me go with them. _Q._ Where did you go? _A._ Up to Mr. Putnam's, and make me hurt the child. _Q._ Who did make you go? _A._ A man that is very strong, and these two women, Good and Osburn; but I am sorry. _Q._ How did you go? What do you ride upon? _A._ I ride upon a stick or pole, and Good and Osburn behind me; we ride taking hold of one another; don't know _how_ we go, for I saw no trees nor path, but was presently there when we were up."

The child above referred to was Ann Putnam, daughter, twelve years old, of Thomas and Ann Putnam, who resided from two to three miles north-west from the parsonage. This girl, Ann, was one of the excessively bewitched; that is, was one of the most impressible and mediumistic members of _The Circle_. Tituba and her two fellow-prisoners had, either all as spirits, or she as a conscious spirit and the other two as apparitions, visited that child at her home; and, according to her own apprehension, the three women all mounted one pole, rose up into the air, and were forthwith at Mr. Putnam's, having noticed neither path nor trees on the way. No reader will apprehend that Tituba's physical body then left the house of Mr. Parris and went off two miles or more, on a winter's night, to Mr. (Thomas) Putnam's house. She says that they were "presently [instantly] there." It was only her spirit form--_thought_ form--that went riding upon a pole above all woods and paths. But why to Thomas Putnam's? Probably because his wife and his daughter, as subsequent events showed, were both intensely mediumistic or susceptible to influence by _thought_ beings; they were persons upon whom such beings could work efficiently; and that was the special reason, probably, for a visit to them. "The man" may well be presumed to have possessed perceptive powers that could determine with much accuracy what persons in all the region round about possessed the constitutional properties and the surroundings which would permit them to become pliable and serviceable implements in executing any scheme he had devised. Subsequent events proved that he selected and used such as enabled him, through intense human agony and bloodshed, to break in pieces and abolish a most cramping and enslaving creed devil-ward, which, like a horrid and disabling nightmare, had for centuries been depressing and agonizing all Christendom. Whatever was his design, his selection of instrumentalities facilitated the out-working of a broad and happy emancipation from vast mental evil. It abolished prosecutions for witchcraft throughout both America and Europe.

The ostensible object of that mental journey was to hurt the child. Such was the man's apparent intention. That man was "very strong," and he accomplished his purpose. Ann was hurt. His will-power was such, that, having once got hold of the elements of three susceptible and ignorant women, they were completely under his control. Tituba, who seems to have been always a _conscious_ medium, yielded perforce to him. Her own selfhood fought against his cruelties, and she felt sorry for what she was forced to do. When under examination she made free confession of her involuntary participation in the tormenting invasions upon innocent girls, thus unwittingly jeopardizing her own life. She seems to have been frank and truthful.

"_Q._ How long since you began to pinch Mr. Parris's children? _A._ I did not pinch them at first, but they made me afterward. _Q._ Have you seen Good and Osburn ride upon a pole? _A._ Yes; and have held fast by me; I was not at Mr. Griggs's but once; but it may be send something like me; neither would I have gone, but they tell me they will hurt me."

Her statement that "it may be send something like me," shows her belief, and probably her knowledge, that her "very strong" "something like a man" was able to produce the apparition of a mediumistic person even where such person had no consciousness of being present. Spirits, in modern times, often produce such effects, and show thereby that Tituba's comprehension of the case may have been in harmony with the nature of things, and strictly correct. She repeats again that her participation in the affairs was forced--that others made her pinch.

"_Tituba._ Last night they tell me I must kill somebody with a knife. _Q._ Who were they that told you so? _A._ Sarah Good and Osburn, and they would have had me kill Thomas Putnam's child last night. (The child also affirmed that at the same time they would have had her cut off her own head; for if she would not, they told her Tituba would cut it off. And then she complained at the same time of a knife cutting her. When her master hath asked her (Tituba?) about these things, she saith they will not let her tell, but tell her if she tells, her head shall be cut off.) _Q._ Who tells you so? _A._ The man, Good, and Osburn's wife. (Goody Good came to her last night when her master was at prayer, and would not let her hear, and she could not hear a good while.) Good hath one of those birds, the yellow-bird, and would have given me it, but I would not have it. And in prayer-time she stopped my ears, and would not let me hear. _Q._ What should you have done with it? _A._ Give it to the children, which yellow-bird hath been several times seen by the children. I saw Sarah Good have it on her hand when she came to her when Mr. Parris was at prayer. I saw the bird suck Good between the fore-finger and long-finger upon the right hand."

Those statements relating to the use of the knife, apparently _volunteered_ by Tituba and confirmed by the child, are quite suggestive. Assuming that there was present with them some powerful male spirit bent upon forceful action, and who, through Tituba and other impressibles, had obtained some palpable hold upon certain human forms and the affairs of external life, it was in his power to excite in the minds of any and all who had then been brought into rapport with himself, such ideas as those relating to the knife, and also to make the psychologized girl experience the sensation of being actually cut by it. Such would now be deemed an easy feat by any fair psychologist, either in the gross form or out of it, provided he had a favorable subject on whom to operate.

The same spirit, too, drawing elements from Mrs. Good, and using them, could make Tituba feel as though Mrs. Good was by her side and making her suddenly deaf in prayer-time, even though it was the male spirit himself who then closed her ears.

Evidences of mediumistic capabilities in either the afflicted or the afflicters are worthy of distinct observation, and therefore we draw attention to the statement that the yellow-bird "hath been several times seen _by the children_." Therefore the sufferers were clairvoyants, as well as the accused.

"_Q._ Did you never practice witchcraft in your own country? _A._ No; never before now."

That answer renders it probable that previous to the winter then passing she had never been conscious of the presence of spirits, or of conversations with or subjection to them. She, perhaps, reveals a lurking suspicion that her experiences of late might be witchcrafts. But her notions as to what constituted that might well, if not necessarily, be very different from those existing in the more unfolded and logical minds of her master and her examiners, who made the chief essence of it consist in a compact made with a Majestic and Malignant Devil--such a devil as would differ very widely in appearance from Tituba's "_man_." She freely described the unsought presence of a spirit-man with her on sundry occasions; also her talks with him, and forced service under him. This essentially was only disclosure of the fact that her own organism and temperaments were such and so conditioned that disembodied intelligences could sometimes be seen and heard by her, and could force her to be their tool. Her witchcraft was devoid of voluntary compact to serve an evil one; devoid of evil intent in its practice. If she confessed herself to be a witch, it was only a kindly and loving one, desiring to be truthful and good, and inflicting hurt only when forced to it. She confessed only to clairvoyance, clairaudience, and weakness of her own will-powers.

"_Q._ Did you see them do it now while you are examining (being examined)? _A._ No, I did not see them. But I saw them hurt at other times. I saw Good have a cat beside the yellow-bird which was with her."

Obviously some contortions, antics, or sufferings which the afflicted girls, who were present at the examination, had just experienced or were then manifesting, led to the question, "Did you see them do it now?" Here again appears the assumption of the court that Tituba might be gifted with powers or faculties which would enable her to discern animate and designing workers who were invisible by external optics. Her inner sight was closed then, but at some other times had been open.

"_Q._ What hath Osburn got to go with her? _A._ A thing; I don't know what it is. I can't name it. I don't know how it looks. She hath two of them. One of them hath wings, and two legs, and a head like a woman. The children saw the same but yesterday, which afterward turned into a woman. _Q._ What is the other thing that Goody Osburn hath? _A._ A thing all over hairy; all the face hairy, and a long nose, and I don't know how to tell how the face looks; with two legs; it goeth upright, and is about two or three foot high, and goeth upright like a man; and last night it stood before the fire, in Mr. Parris's hall."

The obscurity of this description is fully paralleled by the prophet Ezekiel, who, in presenting the beings seen in the first of his "visions of God," uses the following language, in chap. i.: "They had the likeness of a man, and every one had four faces, and every one had four wings; and their feet were straight feet; and the sole of their feet was like the sole of a calf's foot; and they sparkled like the color of burnished brass. And they had the hands of a man under their wings on their four sides; and they four had their faces and their wings; and their wings were joined one to another; and they turned not when they went; they went every one straight forward; as for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side; and they four had the face of an ox on the left side; they four also had the face of an eagle." This quotation from the Bible hints with much distinctness that inherent difficulties may beset any clairvoyant who undertakes to set forth in our language, which was formed for description of material objects, some things which are occasionally perceived by the spiritual senses. Where the prophet was so vague and mystical we may pardon the ignorant slave if she failed to be very lucid, and if one suspects her of attempting to put forth nothing but fiction, because she was so obscure, how can he consistently withhold similar suspicions in relation to the prophet?

We will pass to the children's credit the fact that they also saw Osburn's ungainly and hairy attendant.

"_Q._ Who was that appeared to Hubbard as she was going from Proctor's? _A._ It was Sarah Good, and I saw her send the wolf to her."

Facts are transpiring in the present age which indicate with much distinctness that a spirit can present the semblance of a spirit-beast or other spirit-object to the vision of many clairvoyants at the same time, and also that he can, if he so elect, psychologize simultaneously all clairvoyants with whom he is in rapport, and cause them all to believe that they see any beast or object which his mind merely conceives of with distinctness. Therefore sight of a wolf by the mediumistic Hubbard girl, and Tituba's perception of the same proceeding from mediumistic Sarah Good, could all be produced by the mere volition of that "something like a man," provided only that he was then in rapport with all of those three sensitive ones.

"_Q._ What clothes doth the man appear unto you in? _A._ Black clothes sometimes; sometimes serge coat of other color; a tall man with white hair, I think. _Q._ What apparel do the women wear? _A._ I don't know what color. _Q._ What kind of clothes hath she? _A._ Black silk hood with white silk hood under it, with top-knots; which woman I know not, but have seen her in Boston when I lived there. _Q._ What clothes the little woman? _A._ Serge coat, with a white cap, as I think. (The children having fits at this very time, she was asked who hurt them. She answers, Goody Good; and the children affirmed the same. But Hubbard being taken in an extreme fit, after [ward] she (Tituba) was asked who hurt her (Hubbard), and she said she could not tell, but said they blinded her and would not let her see; and after that was once or twice taken dumb herself.")

That account of the clothes described the usual costumes of the time. We are glad to hear her say, "A tall man, with white hair, I think." That is her description of the "something like a man," and "the man" who has been so demonstrative. A tall man with white hair, need not be a very frightful object, and we can readily conceive that such a mind as Tituba's might be perfectly calm and self-possessed in his presence, and never imagine that abler minds might confound such a one with the devil. She never calls him the devil. The fact that she was made dumb two or three times, gives her case some resemblance to those of Ezekiel and Zacharias. Her ears, as before stated, had been stopped by Good, as she supposed, one evening during prayer-time. Thus we find her organs of sense subject to just such control as invisible intelligent operators exercised over prophetic or mediumistic ones of old, and such as spirits exercise over many mortal forms to-day. Her clairvoyance was obscured, perhaps, by "the man" when she was asked who was hurting the Hubbard girl, and replied that they blinded her now.

_Second Examination, March 2, 1692._

"_Q._ What covenant did you make with that man that came to you? What did he tell you?"

The first of those two questions was the crucial one at a trial for witchcraft. Had she made a _covenant_ with the devil, or any devotee of his? That was the main point to be determined. If she had, she was a witch, according to the prevalent creed; if she had not, she might be innocent of witchcraft. But seemingly the court could not wait for an answer, because, in the same breath, it asked, What did your visitant tell you?

"_A._ He tell me he God, and I must believe him and serve him six years, and he would give me many fine things. _Q._ How long ago was this? _A._ About six weeks and a little more; Friday night before Abigail was ill."

That last answer is very instructive. It fixes the exact time when one of the children in Mr. Parris's family was first attacked. For this second day's examination was held on Wednesday, March 2. It will appear from the above and future answers that the specters first attacked the children on a Wednesday evening, just six weeks before this 2d of March. The man appeared to and talked with Tituba on the Friday evening before that Wednesday in January.

The testimony, therefore, takes us back to January 20th as the commencement of overt manifestation of spirit infliction of sufferings there. Five days further back, i. e., the evening of January 15, is apparently the date of "the man's" first recognized appearance. Therefore, until better information is obtained, we shall regard that as the date of the primal advent of the genuine author of witchcraft at Salem Village, whom we deem to have been also its regulator through its heart-rending unfoldings.