The Penguin Book of Witches (11 page)

And the said deponent further deposeth that within two days after speaking of the said words, being the thirtieth of October, the eldest daughter, Elizabeth, fell into extreme fits, insomuch that they could not open her mouth to give her breath to preserve her life without the help of a tap which they were enforced to use, and the younger child was in the like manner afflicted, so that they used the same also for her relief.

And further the said children being grievously afflicted would severally complain in their extremity, and also in the intervals, that Amy Duny (together with one other woman whose person and clothes they described) did thus afflict them, their apparitions appearing before them to their great terror and affrightment. And sometimes they would cry out, saying, There stands Amy Duny, and there Rose Cullender, the other person troubling them.
15

Their fits were various. Sometimes they would be lame on one side of their bodies, sometimes on the other. Sometimes a soreness over their whole bodies, so as they could endure none to touch them. At other times they would be restored to the perfect use of their limbs and deprived of their hearing, at other times of their sight, at other times of their speech sometimes by the space of one day, sometimes for two. And once they were wholly deprived of their speech for eight days together, and then restored to their speech again. At other times they would fall into swoundings, and upon the recovery to their speech they would cough extremely and bring up much phlegm, and with the same crooked pins, and one time a two-penny nail with a very broad head, which pins (amounting to forty or more), together with the two-penny nail were produced in court, with the affirmation of the said deponent that he was present when the said nail was vomited up,
16
and also most of the pins. Commonly at the end of every fit they would cast up a pin, and sometimes they would have four or five fits in one day.

In this manner the said children continued with this deponent for the space of two months, during which time in their intervals this deponent would cause them to read some chapters in the New Testament. Whereupon this deponent several times observed that they would read till they came to the name of Lord or Jesus or Christ; and then before they could pronounce either of the said words, they would suddenly fall into their fits. But when they came to the name of Satan, or Devil, they would clap their fingers upon the book, crying out, This bites, but makes me speak right well.

At such time as they be recovered out of their fits (occasioned as this deponent conceives upon their naming of Lord or Jesus or Christ), this deponent hath demanded of them, what is the cause they cannot pronounce those words. They reply and say that Amy Duny saith I must not use that name.

And further, the said children after their fits were past would tell how that Amy Duny and Rose Cullender would appear before them, holding their fists at them, threatening that if they related either what they saw or heard that they would torment them ten times more than ever they did before.

In their fits they would cry out, There stands Amy Duny, or Rose Cullender, and sometimes in one place and sometimes in another, running with great violence to the place where they fancied them to stand, striking at them as if they were present. They would appear to them sometimes spinning and sometimes reeling, or in other postures, deriding or threatening them.
17

Katherine Harrison combines elements of both typical and atypical witch cases in North America. She was unusual in that her trial occurred outside of Massachusetts. However, in other respects Katherine Harrison typified the accused witch of the time. Her encounters in her community were marked by conflict, including litigious relationships with her neighbors.
1
In the testimony below, Katherine Harrison speaks in her own defense, offering a point by point rebuttal of all the various complaints lodged against her. She even describes her neighbors’ vandalizing her property and livestock in revenge for her reputed witchery. Harrison had also been made vulnerable by the death of her husband, which left her to work her land and raise her children alone. Perhaps because the heritage of witch trials is thinner in Connecticut than Massachusetts, though found guilty, Katherine Harrison was spared execution provided she left Weyersfield, never to return.

Testimonies Against Katherine Harrison
2

These objections I humbly present against these testimonies following.

To Joan Francis’s testimony, Goodwife Harrison denies it and saith that her child by her own acknowledgment died of a pleurisy
3
and that she is prejudiced with her by reason of her denying to let her have goods of her.
4
To Mrs. Wickham’s testimony she saith that her testimony is false and that her, the said Wickham’s, putting of a child to nurse to her, since the time she saw the apparition she mentions in her testimony will evidence that she did not see any such apparition as should make her have suspicion that I was guilty of witchcraft. To Goodwife Johnson’s testimony, she saith that she is greatly prejudiced with her, the said Harrison, and that she and her husband were good friends and help to them, and besides, she saith her testimony doth not carry the face of truth with it, especially in that particular that when she covered her face with the sheet she saw them better. To Goodwife Garret’s testimony, I desire the peremptory expressions used in that testimony may be considered and compared with the said Garret’s acknowledgment before the governor and Captain Talcott and then she hopes that there will appear no weight nor much verity in that testimony. To Sarah Deming’s testimony, I acknowledge that I had discourse with her about the salt seller mentioned (but never threatened her), but as to the apparitions she mentions I know not what they mean, and the woman being since departed, I shall spare speaking what otherwise I would. To her second testimony, I do not know that it concerns me and therefore leave it.

To Michael Griswold and his wife’s testimony, this I must say, that their earnest prosecution of me at court and receiving more than twenty pounds of my estate for a slander, when I tendered to make as public satisfaction as the rule required or they could desire, to me evidenceth great prejudice, and that loving
5
commerce that was between them and us after the death of the child and their inviting my husband myself and children to the child’s burial may evidence to all that hear it that they then had no such thoughts of me, as now they have but upon what account, I know not and I do not know of any truth that is in their tests.
6

To Mary Haile’s testimony, I say there is no truth in it so far as I am mentioned in it, and I desire it may be considered how any person can affirm (that by a small firelight) they can clearly and distinctly know my head on a dog.
7
I know not the meaning of those things. Besides, I cannot but look at it as an accusation against me and I do not know that I ever was in that house but once and that was when I went to demand a debt due to me from Mrs. Dolman.

To Brace’s testimony I must say it is false and that it was neither taken before my face and so not legal. In such a case as mine, and whereas he saith he saw a calf’s head on the cart, I conclude it a lie. Possible he might see or hear of a pig’s head on the cart, for we brought a pig out of the meadow upon a cart load of corn or hay about that time.

To Elizabeth Smith’s testimony, I know nothing of truth in what she speaks of me. Besides, if it be considered what Mr. Mygatt testified in court, namely, that the reason why my master could not keep me was by reason of some disagreement between me and the widow that was then Captain Cullick’s servant, and upon that account, I went from him. Besides, Captain Cullick’s coming to visit me at Weyersfield doth speak that he did not so judge of me as she speaks.

The same answer may serve for Thomas Whaple’s testimony with this addition that the latter part of his testimony referring to Goody Greensmith, I know nothing of it.

To William Warren’s testimony, I must say I know nothing of it, only I desire it may be considered whither William Warren’s memory may not fail him in seventeen years, he being so young a lad then.
8

To Mr. Treat’s testimony, she saith that it is a real mistake and she is abused thereby, for it was not that day that Catlin came for me but the next day. That day that Mr. Treat was with me, my daughter was with me, but when Catlin came for me I was alone.

To Phillip Goff’s testimony, I know nothing of it, only indeed there was a falling out between us by reason of some slanders he had reported or raised of me and my husband about a horse.

To Richard Mountain and his daughter’s testimony, I can say I know nothing of truth in it, besides they were not taken before me, and I have to object against them, if they were present.

Elizabeth Knapp was a teenage servant in the household of Reverend Samuel Willard. In October 1671 she abruptly began to experience extreme physical fits, which soon blossomed into a full-on demonic possession. Knapp’s possession anticipates the later Salem panic in several respects, most notably in that the strange behaviors manifested in an adolescent female servant in a respected Puritan religious leader’s household. Willard approached Knapp’s possession with scientific interest, writing a detailed account of her experiences. Willard described the possession in lengthy letters to Cotton Mather, who would go on to publish the episode as part of his
Magnalia Christi Americana
(1702). An account of Knapp’s possession also appeared in Increase Mather’s
An Essay for the Recording of Illustrious Providences
(1684).

Explanations for Knapp’s behavior differ, particularly as her case does not result in accusations of witchcraft against other women in her community. In effect, she is a bewitched victim without a witch. However, like the adolescent girls in Salem a generation later, Knapp lived in a rigidly hierarchical society divided along strict lines of class and gender. With the onset of her symptoms, Knapp enjoyed a newfound ease from her labors, together with the rapt attention and sympathy of everyone in her surrounding community. Even without resorting to psychoanalytic arguments about the specific pathology of Knapp’s frame of mind or personality, a case can be made for the religious expression of extreme distress that could not be legitimately expressed in any other avenue, particularly concerning her general discontent with her labor and the state of her life.
1

As a well-known and infamous case, the Knapp possession influenced how the Salem girls were understood a generation later. Her possession did not become a legal problem because there were no accusations made of witchcraft. In the case of her possession the Devil did not act through a witch.
2

Willard’s Account of Knapp’s Possession

A brief account of a strange and unusual providence of God befallen to Elizabeth Knapp of Groton by me, Samuel Willard.

This poor and miserable object, about a fortnight before she was taken, we observed to carry herself in a strange and unwonted manner. Sometimes she would give sudden shrieks, and if we enquired a reason, would always put it off with some excuse and then would burst forth into immoderate and extravagant laughter, in such wise as sometimes she fell onto the ground with it. I myself observed oftentimes a strange change in her countenance but could not suspect the true reason but conceived she might be ill and therefore diverse times enquired how she did, and she always answered well, which made me wonder. But the tragedy began to unfold itself upon Monday, October 30, 1671, after this manner (as I received by credible information, being that day myself gone from home).

In the evening, a little before she went to bed, sitting by the fire, she cried out, “Oh, my legs!” and clapped her hand on them immediately. “Oh, my breast!” and removed her hands thither. And forthwith, “Oh, I am strangled,” and put her hands on her throat. Those that observed her could not see what to make of it, whether she was in earnest or dissembled and in this manner they left her (excepting the person that lay with her)
3
complaining of her breath being stopped. The next day she was in a strange frame (as was observed by diverse), sometimes weeping, sometimes laughing, and many foolish and apish gestures. In the evening, going into the cellar, she shrieked suddenly, and being enquired of the cause, she answered, that she saw two persons in the cellar, whereupon some went down with her to search but found none, she also looking with them. At last she turned her head and looking one way steadfastly, used the expression “What cheer, old man?” Which, they that were with her took for a fancy, and so ceased. Afterward (the same evening), the rest of the family being in bed, she was (as one lying in the room saw, and she herself also afterward related) suddenly thrown down into the midst of the floor with violence and taken with a violent fit, whereupon the whole family was raised, and with much ado was she kept out of the fire from destroying herself after which time she was followed with fits from thence till the Sabbath day, in which she was violent in bodily motions, leapings, strainings, and strange agitations, scarce to be held in bounds by the strength of 3 or 4. Violent also in roarings and screamings, representing a dark resemblance of hellish torments and frequently using in these fits diverse words, sometimes crying out, “Money, money”; sometimes “Sin and misery” with other words.

On Wednesday, being in the time of intermission questioned about the case she was in, with reference to the cause or occasion of it, she seemed to impeach one of the neighbors, a person (I doubt not) of sincere uprightness before God, as though either she or the Devil in her likeness and habit, particularly her riding hood,
4
had come down the chimney, stricken her that night she was first taken violently, which was the occasion of her being cast into the floor. Whereupon those about her sent to request the person to come to her, who coming unwittingly, was at the first assaulted by her strangely, for though her eyes were (as it were) sealed up (as they were always, or for the most part, in those fits, and so continue in them all to this day), she that knew her very touch from any other, though no voice were uttered, and discovered it evidently by her gestures, so powerful were Satan’s suggestions in her, that afterward God was pleased to vindicate the case and justify the innocent, even to remove jealousies from the spirits of the party concerned and satisfaction of the bystanders. For after she had gone to prayer with her, she confessed that she believed Satan had deluded her and hath never since complained of any such apparition or disturbance from the person. These fits continuing (though with intermission), diverse (when they had opportunity) pressed upon her to declare what might be the true and real occasion of these amazing fits. She used many tergiversations
5
and excuses, pretending she would to this and that young person, who coming, she put it off to another, till at the last, on Thursday night, she brake forth into a large confession in the presence of many, the substance whereof amounted to this much.

That the Devil had oftentimes appeared to her, presenting the treaty of a covenant, and preferring largely to her, namely, such things as suited her youthful fancy, money, silks, fine clothes, ease from labor, to show her the whole world,
6
et cetera. That it had been then 3 years since his first appearance, occasioned by her discontent. That at first his apparitions had been more rare but lately more frequent. That those few weeks that she had dwelt with us almost constant. That she seldom went out of one room into another, but he appeared to her, urging of her. And that he had presented her a book written with blood of covenants made by others with him and told her such and such (of some whereof we hope better things) had a name there. That he urged upon her constant temptations to murder her parents, her neighbors, our children, especially the youngest, tempting her to throw it into the fire, on the hearth, into the oven, and that once he put a bill hook into her hand to murder myself, persuading her I was asleep, but coming about it, she met me on the stairs at which she was affrighted. The time I remember well and observed a strange frame in her countenance and saw she endeavored to hide something, but I knew not what, neither did I at all suspect any such matter, and that often he persuaded her to make away with herself and once she was going to drown herself in the well, for, looking into it, she saw such sights as allured her,
7
and was gotten within the curb and was by God’s providence prevented. Many other like things she related, too tedious to recollect. But being pressed to declare whether she had not consented to a covenant with the Devil, she with solemn assertions denied it. She asserted that she had never so much as consented to discourse with him, nor had ever but once before that night used the expression “What cheer, old man?” And this argument she used, that the providence of God had ordered it so, that all his apparitions had been frightful to her. That this she acknowledged, which seemed contradictory, namely, that when she came to our house to school, before such time as she dwelt with us, she delayed her going home in the evening till it was dark (which we observed), upon his persuasion to have his company home, and that she could not, when he appeared, but go to him. One evident testimony whereof we can say something to, namely, the night before the Thanksgiving, October 19, she was with another maid that boarded in the house, where both of them saw the appearance of a man’s head and shoulders, with a great white neck cloth, looking in at the window, at which they came up affrighted both into the chamber where the rest of us were. They declaring the case, one of us went down to see who it might be, but she ran immediately out of the door before him, which she hath since confessed was the Devil coming to her. She also acknowledged the reason of her former sudden shriekings was from a sudden apparition, and that the Devil put these excuses into her mouth and bid her so to say and hurried her into those violent (but she saith feigned and forced) laughters. She then also complained against herself of many sins, disobedience to parents, neglect of attendance upon ordinances, attempts to murder herself and others. But this particular of a covenant she utterly disclaimed, which relation seemed fair, especially in that it was attended with bitter tears, self-condemnations, good counsels given to all about her, especially the youth then present, and an earnest desire of prayers. She sent to Lancaster for Mr. Rowlandson, who came and prayed with her and gave her serious counsels. But she was still followed, all this notwithstanding, with these fits. And in this state (coming home on Friday) I found her; but could get nothing from her. Whenever I came in her presence she fell into those fits. Concerning which fits, I find this noteworthy: she knew and understood what was spoken to her but could not answer nor use any other words but the forementioned money, et cetera as long as the fit continued. For when she came out of it, she could give a relation of all that had been spoken to her. She was demanded a reason why she used those words in her fits and signified that the Devil presented her with such things to tempt her, and with sin and misery to terrify her. She also declared that she had seen the devils in their hellish shapes, and more devils than anyone there ever saw men in the world. Many of these things I heard her declare on Saturday at night.

On the Sabbath the physician came, who judged a main point of her distemper to be natural, arising from the foulness of her stomach and corruptness of her blood, occasioning fumes in her brain and strange fancies. Whereupon (in order to further trial and administration), she was removed home, and the succeeding week she took physick and was not in such violence handled in her fits as before, but enjoyed an intermission and gave some hopes of recovery, in which intermission she was altogether senseless (as to our discovery) of her state, held under security and hardness of heart, professing she had no trouble upon her spirits, she cried Satan had left her. A solemn day was kept with her,
8
that it had then (as I apprehend) little efficacy upon her. She that day again expressed hopes that the Devil had left her, but there was little ground to think so because she remained under such extreme senselessness of her own estate. And thus she continued being exercised with some moderate fits, in which she used none of the former expressions but sometimes fainted away, sometimes used some strugglings, that not with extremity, till the Wednesday following, which day was spent in prayer with her. When her fits something more increased, and her tongue was for many hours together drawn into a semicircle up to the roof of her mouth, and not to be removed, for some tried with the fingers to do it, from thence till the Sabbath seven nights following, she continued alike, only she added to former confessions of her twice consenting to travel with the Devil in her company between Groton and Lancaster, who accompanied her in form of a black dog with eyes in his back, sometimes stopping her horse, sometimes leaping up behind, and keeping her (when she came home with company) 40 rod at least behind, leading her out of the way into a swamp, et cetera. But still no conference would she own, but urged that the Devil’s quarrel with her was because she would not seal a covenant with him, and that this was the ground of her first being taken. Besides this nothing observable came from her, only one morning she said, God is a father, the next morning, God is my father, which words (it is to be feared) were words of presumption put into her mouth by the adversary.
9

I, suspecting the truth of her former story, pressed whether she never verbally promised to covenant with him, which she stoutly denied. Only acknowledged that she had had some thoughts so to do. But on the forenamed November 26 she was again with violence and extremity seized by her fits, in such wise that 6 persons could hardly hold her, but she leaped and skipped about the house perforce roaring and yelling extremely and fetching deadly sighs, as if her heartstrings would have broken and looking with a frightful aspect to the amazement and astonishment of all the beholders, of which I was an eyewitness. The physician being then again with her consented that the distemper was diabolical, refused further to administer, advised to extraordinary fasting, whereupon some of God’s ministers were sent for. She meanwhile continued extremely tormented night and day, till Tuesday about noon, having this added on Monday and Tuesday morning that she barked like a dog and bleated like a calf, in which her organs were visibly made use of. Yea (as was carefully observed), on Monday night and Tuesday morning, whenever any came near the house, though they within heard nothing at all, that would she bark till they were come into the house. On Tuesday, about 12 of the clock, she came out of the fit, which had held her from Sabbath day about the same time, at least 48 hours, with little or no intermission, and then her speech was restored to her, and she expressed a great seeming sense of her state. Many bitter tears, sighings, sobbings, complainings she uttered, bewailing of many sins fore mentioned, begging prayers, and in the hour of prayer expressing much affection. I then pressed if there were anything behind in reference to the dealings between her and Satan, when she again professed that she had related all and declared that in those fits the Devil had assaulted her many ways, that he came down the chimney, and she essayed to escape him, but was seized upon by him, that he sat upon her breast and used many arguments with her and that he urged her at one time with persuasions and promises of ease and great matters, told her that she had done enough in what she had already confessed, she might henceforth serve him more securely. Anon told her her time was past and there was no hope unless she would serve him. And it was observed in the time of her extremity, once when a little moment’s respite was granted her of speech, she advised us to make our peace with God, and use our time better then she had done. The party advised her also to bethink herself of making her peace. She replied, “It is too late for me.” The next day was solemnized, when we had the presence of Mr. Bulkley, Mr. Rowlandson, and Mr. Estabrooke, whither coming. We found her returned to a sottish and stupid kind of frame. Much was pressed upon her, but no affection at all discovered, though she was little or nothing exercised with any fits, and her speech also continued. Though a day or two after she was melancholy and being enquired of a reason, she complained that she was grieved that so much pains were taken with her and did her no good, but this held her not long. And thus she remained till Monday, when to some neighbors there present, she related something more of the converse with the Devil, namely, that it had been 5 years or thereabouts since she first saw him, and declared methodically the sundry apparitions from time to time, till she was thus dreadfully assaulted, in which, the principal was that after many assaults, she had resolved to seal a covenant with Satan, thinking she had better do it, than be thus followed by him, that once, when she lived at Lancaster, he presented himself and desired of her blood, and she would have done it, but wanted a knife. In the parley
10
she was prevented by the providence of God interposing my father. A 2nd time in the house he met her and presented her a knife, and as she was going about it, my father stepped in again and prevented, that when she sought and enquired for the knife, it was not to be found, and that afterward she saw it sticking in the top of the barn, and some other like passages. She again owned an observable passage which she also had confessed in her first declaration, but is not there inserted, namely, that the Devil had often proffered her his service, but she accepted not, and once in ptic[?] to bring her in chips for the fire. She refused but when she came in she saw them lie by the fireside and was afraid, and this I remark, I sitting by the fire spake to her to lay them on, and she turned away in an unwonted manner. She then also declared against herself her unprofitable life she had led, and how justly God had thus permitted Satan to handle her, telling them they little knew what a sad case she was in. I after asked her concerning these passages, and she owned the truth of them and declared that now she hoped the Devil had left her, but being pressed whether there were not a covenant, she earnestly professed that by God’s goodness she had been prevented from doing that, which she of herself had been ready enough to assent to and she thanked God there was no such thing.