{"product_id":"the-penguin-book-of-witches-isbn-9780143106180","title":"The Penguin Book of Witches","description":"\u003cb\u003eChilling real-life accounts of witches, from medieval Europe through colonial America, compiled by the \u003ci\u003eNew York Times \u003c\/i\u003ebestselling author of \u003ci\u003eThe Physick Book of Deliverance Dane \u003c\/i\u003eand \u003ci\u003eThe Daughters of Temperance Hobbs\u003c\/i\u003e\u003c\/b\u003e\u003cbr\u003e\u003cbr\u003eFrom  a manual for witch hunters written by King James himself in 1597, to  court documents from the Salem witch trials of 1692, to newspaper  coverage of a woman stoned to death on the streets of Philadelphia while  the Continental Congress met, \u003ci\u003eThe Penguin Book of Witches\u003c\/i\u003e is a  treasury of historical accounts of accused witches that sheds light on  the reality behind the legends. Bringing to life stories like that of  Eunice Cole, tried for attacking a teenage girl with a rock and buried  with a stake through her heart; Jane Jacobs, a Bostonian so often  accused of witchcraft that she took her tormentors to court on charges  of slander; and Increase Mather, an exorcism-performing minister famed  for his knowledge of witches, this volume provides a unique tour through  the darkest history of English and North American witchcraft.\u003cbr\u003e\u003cbr\u003eFor more than seventy years, Penguin has been the leading publisher of classic literature in the English-speaking world. With more than 1,700 titles, Penguin Classics represents a global bookshelf of the best works throughout history and across genres and disciplines. Readers trust the series to provide authoritative texts enhanced by introductions and notes by distinguished scholars and contemporary authors, as well as up-to-date translations by award-winning translators.\u003cb\u003eNew Atlantic Indie bestseller\u003c\/b\u003e\u003cbr\u003e\u003cbr\u003e“Haunting . . . Erudite, insightful, and resonant . . . There are unsettling, inescapable parallels to the recent police violence in Ferguson, Mo. . . . \u003ci\u003eThe Penguin Book of Witches\u003c\/i\u003e . . . provides invaluable historical context, and makes fascinating reading about a past that all too well illuminates the present.” —\u003cb\u003eNPR.org\u003c\/b\u003e\u003cbr\u003e\u003cbr\u003e “Katherine Howe’s new book recalls a time when witchcraft wasn’t just a crime, it was enough to get you killed.” —\u003cb\u003eNPR’s \u003ci\u003eWeekend Edition Sunday\u003c\/i\u003e\u003c\/b\u003e\u003cbr\u003e\u003cbr\u003e “A fascinating selection of historical accounts.” —\u003cb\u003e\u003ci\u003eThe Washington Post\u003c\/i\u003e\u003c\/b\u003e\u003cbr\u003e\u003cbr\u003e “People have never been as interested to hear about a book I was reading as they were when I spent a few weeks in October carrying around \u003ci\u003eThe Penguin Book of Witches.\u003c\/i\u003e . . . Ben Franklin was alive and you could still be publicly stoned to death in Philly for being a witch. Crazy. This book is a good gift to give to single women you know.” —\u003cb\u003eCaity Weaver, \u003ci\u003eGawker, \u003c\/i\u003e“The Best Things We Read in 2014”\u003c\/b\u003e\u003cbr\u003e\u003cbr\u003e “I am just glad there is now, in this world, a book with the title \u003ci\u003eThe Penguin Book of Witches\u003c\/i\u003e, because, really, how cool is that.” —\u003cb\u003eJohn Scalzi, \u003ci\u003eNew York Times\u003c\/i\u003e bestselling and Hugo Award–winning author\u003c\/b\u003e\u003cbr\u003e\u003cbr\u003e “Invaluable . . . A fine compendium.” —\u003cb\u003e\u003ci\u003eThe Independent\u003c\/i\u003e\u003c\/b\u003e\u003cbr\u003e\u003cbr\u003e “An excellent read . . . Fascinating and completely different from [other] books on witchcraft . . . A sobering look at what fear and instability can do to communities through the demonization of anyone thought of as different. You will close the book with a broader understanding of what we are capable of doing to each other.” —\u003cb\u003e\u003ci\u003eNerdist\u003c\/i\u003e\u003c\/b\u003e\u003cbr\u003e  \u003cbr\u003e “A cornucopia of fascinating and often unsettling texts . . . Deftly curated and exhaustively annotated . . . [Along with] Howe’s engaging, thorough, and thoughtful annotations . . . the excerpts . . . are fascinating windows into early ideas about gender, class, and social roles.” —\u003cb\u003e\u003ci\u003eRefinery 29\u003c\/i\u003e\u003c\/b\u003e\u003cbr\u003e\u003cbr\u003e “Fascinating and insightful. With her usual skill, Katherine Howe navigates the winding path leading to Salem’s hysteria and beyond. A must-read for anyone who wants to know not only what happened but also how and why.” —\u003cb\u003eBrunonia Barry, \u003ci\u003eNew York Times \u003c\/i\u003ebestselling author of \u003ci\u003eThe Lace Reader\u003c\/i\u003e\u003c\/b\u003e\u003cbr\u003e\u003cbr\u003e “This comprehensive collection of carefully selected documents and published primary materials, coupled with judicious and informative introductions, will help modern readers understand the seemingly inexplicable and persistent popular phenomenon of belief in witchcraft from the seventeenth century into more modern times.” —\u003cb\u003eMary Beth Norton, author of \u003ci\u003eIn the Devil’s Snare\u003c\/i\u003e\u003c\/b\u003e\u003cbr\u003e\u003cbr\u003e “An informative and engaging series of texts that Katherine Howe introduces in a crisp and well-informed manner. The chronological breadth is unusual, but it allows us to grasp more fully the continuities that mark the history of witch-hunting on both sides of the Atlantic.” \u003cb\u003e—\u003cb\u003eDavid D. Hall, Harvard Divinity School\u003c\/b\u003e\u003c\/b\u003e\u003cbr\u003e\u003cbr\u003e “With insightful notations . . . this superbly edited and annotated work provides in-depth material for those interested in the origins of witchcraft persecution in America.” —\u003cb\u003e\u003ci\u003eLibrary Journal\u003c\/i\u003e\u003c\/b\u003e\u003cb\u003eKatherine Howe \u003c\/b\u003e(editor), the direct descendant of three accused Salem witches, is the \u003ci\u003eNew York Times \u003c\/i\u003ebestselling author of the novels \u003ci\u003eThe Physick Book of Deliverance Dane\u003c\/i\u003e, \u003ci\u003eThe Daughters of Temperance Hobbs, \u003c\/i\u003eand \u003ci\u003eThe House of Velvet and\u003c\/i\u003e \u003ci\u003eGlass, \u003c\/i\u003eas well as the young adult novels \u003ci\u003eConversion\u003c\/i\u003e and\u003ci\u003e The Appearance of Annie van Sinderen.\u003c\/i\u003e She lives with her family in New England and New York City.\u003cp\u003e\u003cu\u003eContents\u003c\/u\u003e\u003cbr\u003e \u003cb\u003e\u003cbr\u003e English Antecedents\u003cbr\u003e\u003cbr\u003e \u003c\/b\u003e   •  Witches in the Bible\u003cbr\u003e    •  Trial of Ursula Kemp, St. Osyth, England, 1582 \u003cbr\u003e    •  Reginald Scot, \u003ci\u003eThe Discouerie of Witchcraft\u003c\/i\u003e, 1584 \u003cbr\u003e    •  George Gifford, \u003ci\u003eA Dialogue Concerning Witches and Witchcraftes\u003c\/i\u003e, 1593 \u003cbr\u003e    •  King James I, \u003ci\u003eDaemonologie\u003c\/i\u003e, 1597 \u003cbr\u003e    •  William Perkins, \u003ci\u003eA Discourse of the Damned Art of Witchcraft\u003c\/i\u003e, 1608 \u003cbr\u003e\u003cbr\u003e \u003cb\u003eThe Early Colonies\u003c\/b\u003e\u003cbr\u003e\u003cbr\u003e    •  Joan Wright, Chesapeake Region, Virginia, 1626 \u003cbr\u003e    •  Jane James, Marblehead, Massachusetts, 1646 \u003cbr\u003e    •  Margaret Jones, Charlestown, Massachusetts, 1648 \u003cbr\u003e    •  Ralph and Mary Hall, Setauket, New York, 1665 \u003cbr\u003e    •  Eunice Cole, Hampton, Massachusetts, Later New Hampshire, 1647–1680 \u003cbr\u003e    •  Mary Philips, Cambridge, Massachusetts, 1659 \u003cbr\u003e    •  John Godfrey, Haverhill, Massachusetts, 1659–1665 \u003cbr\u003e    •  Rebecca and Nathaniel Greensmith, Hartford, Connecticut, 1662 \u003cbr\u003e    •  \u003ci\u003eA Tryal of Witches\u003c\/i\u003e, Bury St. Edmunds, England, 1662 \u003cbr\u003e    •  Katherine Harrison, Weyersfield, Connecticut, \u003cbr\u003e    •  and Westchester, New York, 1669 \u003cbr\u003e    •  Possession of Elizabeth Knapp, Groton, Massachusetts, 1671–1672 \u003cbr\u003e    •  Rebecca Fowler, Calvert County, Maryland, 1685 \u003cbr\u003e    •  Goodwife Glover, Boston, Massachusetts, 1688\u003cbr\u003e  \u003cbr\u003e \u003cb\u003eSalem\u003c\/b\u003e\u003cbr\u003e  \u003cbr\u003e    •  Warrant for the Apprehension of Sarah Good, and Officer’s Return, Monday, February 29, 1692 \u003cbr\u003e    •  Warrant for the Apprehension of Sarah Osburn and Tituba, and Officer’s Return \u003cbr\u003e    •  Examinations of Sarah Good, Sarah Osburn, and Tituba, Tuesday, March 1, 1692 \u003cbr\u003e    •  Two Examinations of Tituba, as Recorded by Jonathan Corwin \u003cbr\u003e    •  The Suspicion of Martha Cory, Monday, March 21, 1692 \u003cbr\u003e    •  The Accusation of Rebecca Nurse \u003cbr\u003e    •  Warrant for the Apprehension of Rachel Clinton, with Summons for Witnesses, and Officer’s Return, Tuesday, March 29, 1692 \u003cbr\u003e    •  Deposition of Thomas Knowlton Jr. Versus Rachel Clinton \u003cbr\u003e    •  Bridget Bishop, Tuesday, April 19, 1692 \u003cbr\u003e    •  The Notorious Giles Cory \u003cbr\u003e    •  Examinations of Abigail Hobbs in Prison, Wednesday, April 20, 1692 \u003cbr\u003e    •  Susannah Martin and Her Poor Reputation \u003cbr\u003e    •  Statement of Elizabeth Hubbard Versus \u003cbr\u003e    •  George Burroughs, Monday, May 9, 1692 \u003cbr\u003e    •  Establishing the Court of Oyer and Terminer for Suffolk, Essex, and Middlesex Counties, Friday, May 27, 1692 \u003cbr\u003e    •  Martha Carrier, Queen of Hell \u003cbr\u003e    •  Statement of Sarah Ingersoll and Ann Andrews Regarding Sarah Churchill, June 1, 1692\u003cbr\u003e  \u003cbr\u003e \u003cb\u003eAfter Salem\u003c\/b\u003e\u003cbr\u003e  \u003cbr\u003e    •  The Apology of Samuel Sewall, January 14, 1697 \u003cbr\u003e    •  The Apology of the Salem Jury, 1697 \u003cbr\u003e    •  Robert Calef, \u003ci\u003eMore Wonders of the Invisible World\u003c\/i\u003e, 1700 \u003cbr\u003e    •  A Case of Poisoning in Albany, New York, 1700 \u003cbr\u003e    •  John Hale, \u003ci\u003eA Modest Enquiry into the Nature of Witchcraft\u003c\/i\u003e, 1702 \u003cbr\u003e    •  The Trial of Grace Sherwood, Princess Anne County, Virginia, 1705–1706 \u003cbr\u003e    •  Mob Justice in the South, 1712 \u003cbr\u003e    •  Littleton, Massachusetts, 1720 \u003cbr\u003e    •  Boston, Massachusetts, 1728 \u003cbr\u003e    •  New York, New York, 1737 \u003cbr\u003e    •  New York, New York, 1741 \u003cbr\u003e    •  Philadelphia, Pennsylvania, 1787 \u003cbr\u003e    •  Moll Pitcher, Lynn, Massachusetts, 1738–1813 \u003c\/p\u003e\u003cp\u003e\u003cbr\u003e ***This excerpt is from an advance uncorrected proof.***\u003cbr\u003e\u003cbr\u003e Copyright  © 2014 Katherine Howe \u003cbr\u003e\u003cbr\u003e \u003cbr\u003e \u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/p\u003e\u003cp\u003e\u003cbr\u003e Marblehead, Massachusetts, is a bedroom community in suburban Boston, a comfortable seaside enclave of historic houses. It has good public schools, intermittent bus service, and a weekly newspaper that is read mainly for the juicy names-naming police log. It is not the sort of place where one would expect to find a witch.\u003c\/p\u003e\u003cp\u003eBut a witch did live there, though she is not buried there. Wilmot Redd, or sometimes Reed, was one of the more than one hundred people who was accused during the Salem witch crisis of 1692, and, like the other condemned witches, her body was thrown into a shallow ditch at the base of a rocky ledge to the west of Salem Town after being cut down from the gallows. At that time, the area at the foot of the hill where the gallows stood was flooded with brackish water at high tide, and so Wilmot Redd, after resting uneasily in the rocky earth of coastal Essex County, was most likely carried out to sea. Today the ditch she was thrown into is hidden under a pharmacy parking lot.\u003c\/p\u003e\u003cp\u003eRedd, like the other North American witches who have left impressions—sometimes lasting, sometimes glancing—in the historical record, presents something of a conundrum. How can the English colonists who settled North America, who were relatively literate compared with their European cousins, who were reasonably thoughtful and self-examining, who lived in tightly interconnected communities dependent on collective effort for success, have believed in witches? And not just believed in witches, but also put them to death? The historical fact of witchcraft weighs uneasily in our current culture, particularly given how much symbolic, nation-building weight the colonists are required to bear in the realms of popular history.\u003c\/p\u003e\u003cp\u003eHistories of witchcraft have often revealed more about the time in which the historian was writing than about witchcraft itself. Within each all-encompassing theory of witchcraft in the English Atlantic world came a new set of contemporary biases and prerogatives, obscuring the fact that, to the individual living in the early modern world, from the sixteenth through the middle part of the eighteenth centuries, witchcraft was a legitimate, but dangerous, category for explaining reality. Witchcraft intersected, contained, and sometimes overwrote other important social questions—most notably of gender, class, inequality, and religion—but to treat it merely as a proxy for those other ideas, because those other ideas have persisted into our own time while witchcraft has not, strips away the explanatory power that witchcraft held for the people who were touched by it. An idea, even today, does not have to be empirically verifiable for it to matter.\u003c\/p\u003e\u003cp\u003eA surer way to access the meaning and function of witchcraft in the early modern world is to peel back the layers of popular myth and academic historiography and to look with fresh eyes at the primary sources. What ultimately emerges is a complicated picture. The witch appears first, in biblical terms, as the Other, as that which is not doctrinaire. Witchcraft is less a set of defined practices than a representation of the oppositional, as the intentional thwarting of the machinery of power, whether that power lies with the church, with the king, or with the dominant cultural group. Under the heavy guidance of English theologians, witches and witchcraft assume a set of identifiable principles and practices, though those practices remain distilled from oppositional definitions. Witches pervert the generative properties of womanhood in their suckling of imps and their copulations with devils; they subvert the church’s authority by turning Christian rituals on end; and they undermine class hierarchy by claiming unearned power for themselves.\u003c\/p\u003e\u003cp\u003eThe English abstraction of who a witch is, and what she is likely to do, travels with the colonists to North America. While primarily a Puritan phenomenon on North American shores, witchcraft penetrates deeper into colonial life than might initially be suspected. The majority of witch trials were held in New England, though the cultural content of witchcraft finds expression throughout the colonies, and in ongoing dialogue with England. The use of English precedent as template and justification for the conduct of the Salem trials underscores the fact that Salem, rather than being an aberration, was instead the most intense, and perhaps the most defining, expression of North American religious, cultural, and legal thought.\u003c\/p\u003e\u003cp\u003eWhereas nineteenth-century historians treated colonial-era belief in witchcraft as a faintly embarrassing holdover of medieval thought that was quickly purged, the belief in and pursuit of witches must instead be seen as a central concept informing a shifting North American identity. Even after Salem forever changed the way that witchcraft would (and, soon enough, would not) be prosecuted, belief in witchcraft persisted well into the Enlightenment. Witches served as both literal and figurative scapegoats for frontier communities under profound economic, religious, and political pressure. The figure of the witch, the idea of the witch, and the need to flush her out of her hiding place and into the light served as a binding agent among fragile communities that were subject to waves of arrival and departure, living with uncertain rights in unsecured territories. The witch—ever the embodiment of the oppositional— served a vital role in the formation of what would eventually be a new united nation. That’s one of the reasons that she and the events of Salem persist in our political discourse and in our popular culture. We need her in order to know who we are \u003ci\u003enot\u003c\/i\u003e so that we can begin to imagine who we are.\u003cbr\u003e\u003cbr\u003e This book argues for witchcraft’s presence in the mainstream of thought in colonial North American culture, extending beyond passing fits of unreason or hysteria. Belief in witchcraft was not an anomalous throwback to late medieval thought by provincial colonists, nor was it an embarrassing blip in an otherwise steady march to an idealized nationhood. It was not a disease. It was not a superstition. Witchcraft’s presence or absence was constitutive to the colonial order. It was a touchstone that reinforced what was normal and what was aberrant. For upper echelons of society—in the world of the Protestant church and the court system—prosecution of witchcraft allowed for the consolidation of power and the enforcement of religious and social norms. For common people, belief in witchcraft explained away quotidian unfairness and misfortune. These two circles of belief intersected in the bodies of individuals, usually women, who were out of step with their society, and who were thought to have pledged themselves to the Devil in exchange for the power to work their will through invisible means.\u003cbr\u003e\u003cbr\u003e \u003ci\u003eThe Penguin Book of Witches is\u003c\/i\u003e an annotated volume of primary source documents about witchcraft in English North America that is designed for readers interested in learning about the reality behind the fiction. Its goal is to assemble a broad array of sources, chosen for their representative value as well as their narrative power, which, taken as a whole, will leave a reader with a solid command of the meaning of witchcraft in early American life. The first chapter focuses on the legal and cultural beliefs about witchcraft in precolonial England, as the region that made the greatest contribution to the beliefs about witchcraft in colonial North America. The second chapter presents selected records of witchcraft cases from North America before the Salem panic, from the earliest hints of witch suspicion to the first confirmed witch trial in Massachusetts. This chapter does not limit its scope to New England, also looking at the few witch trials outside the Puritan settlements of northern Massachusetts. The third chapter focuses on the unique events of Salem, which, in addition to being the most infamous North American witch trial, was also the most widespread, and the most deadly. The final chapter investigates witchcraft after Salem, when witchcraft was decriminalized but remained an enduring part of American culture. Witchcraft did not vanish from North American consciousness in a sudden burst of reason and Enlightenment. It persisted as a shadowy reminder of an intellectual world that had faded but had never fully disappeared.\u003c\/p\u003e\u003cp\u003eWitchcraft continues to fascinate us today, a fact evidenced by the ongoing popularity of witches in fiction, tourism, history, popular religion, and historical writing. Much of what we think we know about witchcraft is actually cribbed from popular culture. When we talk about witches, we imagine a Halloween stereotype of a woman with a pointy hat, broom, and cat, blended with the magic-using housewife of \u003ci\u003eBewitched\u003c\/i\u003e, who could wiggle her nose to make a pot roast. But the real witches of early modern England and North America are not cackling cartoon characters in pointy hats. The reality of witchcraft in English North America is much more fascinating—and terrifying.\u003cbr\u003e\u003cbr\u003e On a chilly spring day not too long ago, I lined up with my gossiping neighbors outside a modest antique house in Marblehead, Massachusetts, that dated from the late 1600s. The occupant had lived there her entire life and had lately passed away. The line was for admission to a tag sale to dispose of the belongings the occupant’s family didn’t want. Inside, the house was tiny—possibly eight hundred square feet—its walls stained with tobacco smoke, every corner crammed with the flotsam of a long and often difficult life within view of the sea. For extra space, the occupant had expanded into her unfinished basement, where one corner had been set up for sewing projects, another for laundry. One wall was filled, somewhat unnervingly, with shelves of homemade dolls. A far wall held a small spice rack of herbs next to several photographs of women pasted up, at first glance, at random.\u003c\/p\u003e\u003cp\u003eOr not at random. The photographs were arrayed around a cutout of the earth from a science magazine. On closer inspection, the pictures of women seemed to be generations of the former occupant’s family. Next to the altar—for that is what the wall of devotional pictures proved to be—stood a bookshelf packed with well-thumbed texts about witchcraft, mostly of the contemporary post–New Age variety that dated back to the 1970s. The neighbors rooted through her belongings, bartering for candlesticks, haggling over Federal-style end tables, unaware that a witch had been living next door for three decades.\u003c\/p\u003e\u003cp\u003eI took home her dusty mantel clock, a simple table that became my desk, and the well-loved witchcraft books. But my real joy lay in knowing that my neighbor had found a connection to history that was meaningful to her, and from which she drew empowerment. Even after witchcraft disappeared as a deadly legal problem, the belief in witchcraft persists, continuing to do its cultural work, hiding in plain sight in the staid bedroom communities of Boston.\u003c\/p\u003e\u003cp\u003e- Katherine Howe\u003c\/p\u003e\u003cp\u003e\u003cb\u003eTWO EXAMINATIONS OF TITUBA, AS RECORDED BY JONATHAN CORWIN\u003c\/b\u003e\u003c\/p\u003e\u003cp\u003e\u003ci\u003eIf the expansion of the Salem witch trials was ignited by Tituba’s confession, then we must ask her reason for confessing and condemning these other women. It is tempting to say that Tituba confessed to save herself, but when she did, she did not know that she would be spared because of it. Usually in an early modern witch trial, if one confessed it would only hurry one to the gallows, as was the case with Ursula Kemp one hundred years before. It has been argued that Parris beat Tituba’s confession out of her; the descriptions of her body, when it was examined looking for her witch’s teat, also include evidence of bruising. We may never fully understand why she confessed. She was a slave and a woman in a rigidly hierarchal society. Her questioning was leading at best and aggressive at worst. Tituba confessed for the same reason that people confess to crimes they did not commit today—because she had been hounded into it by people in a position of power.\u003c\/i\u003e\u003c\/p\u003e\u003cp\u003e\u003ci\u003eWhat we can understand is how she confessed, which may tell us something about why. Tituba’s confession displays a deep knowledge of English witchcraft: the covenanting with the Devil, the spirit familiars in the forms of animals, riding on a stick to the Sabbath, and sending out a spirit to do harm (often against children) are wholly consistent with English thinking about witchcraft. These details are perfectly consistent with English witchcraft manuals—too consistent. For someone who could not read (Tituba made her mark rather than sign her name) this kind of knowledge could only have come from someone else. Such details about witchcraft were scholastic, rather than common folk knowledge. These details coming from the mouth of an illiterate slave from Barbados strongly suggests coercion both in the act of the confession, as well as instruction in what specifically to say.\u003c\/i\u003e\u003c\/p\u003e\u003cp\u003e\u003cbr\u003e The First Examination of Tituba\u003c\/p\u003e\u003cp\u003e\u003cbr\u003e Tituba the Indian Woman’s Examination, March 1, 1691\/2\u003c\/p\u003e\u003cp\u003e[Q]: Why do you hurt these poor children? What harm have they done unto you?\u003cbr\u003e [A]: They do no harm to me. I no hurt them at all.\u003cbr\u003e [Q]: Why have you done it?\u003cbr\u003e [A]: I have done nothing. I can’t tell when the Devil works.\u003cbr\u003e [Q]: What, doth the Devil tell you that he hurts them?\u003cbr\u003e [A]: No. He tells me nothing.\u003cbr\u003e [Q]: Do you never see something appear in some shape?\u003cbr\u003e [A]: No. Never see anything.\u003cbr\u003e [Q]: What familiarity have you with the Devil, or what is it that you converse withal? Tell the truth. Who it is that hurts them?\u003cbr\u003e [A]: The Devil for aught I know.\u003cbr\u003e [Q]: What appearance or how doth he appear when he hurts them? With what shape or what is he like that hurts them?\u003cbr\u003e [A]: Like a man. I think yesterday I being in the lentoe chamber I saw a thing like a man, that told me serve him and I told him no, I would not do such thing.\u003cbr\u003e \u003ci\u003eShe charges Goody Osburn and Sarah Good as those that hurt the children, and would have had her do it. She saith she hath seen four, two of which she knew not. She saw them last night as she was washing the room.\u003c\/i\u003e\u003cbr\u003e [A]: They told me hurt the children and would have had me go to Boston. There was five of them with the man. They told me if I would not go and hurt them they would do so to me. At first I did agree with them but afterward I told them I do so no more.\u003cbr\u003e [Q]: Would they have had you hurt the children the last night?\u003cbr\u003e [A]: Yes, but I was sorry and I said I would do so no more, but told I would fear God.\u003cbr\u003e [Q]: But why [scored out] did not you do so before?\u003cbr\u003e [A]: Why, they tell me I had done so before and therefore I must go on. These were the four women and the man, but she knew none but Osburn and Good; only the others were of Boston.\u003cbr\u003e [Q]: At first being with them, what then appeared to you? What was it like that got you to do it?\u003cbr\u003e [A]: One like a man just as I was going to sleep came to me. This was when the children was first hurt. He said he would kill the children and she would never be well and he said if I would not serve him, he would do so to me.\u003cbr\u003e [Q]: Is that the same man that appeared before to you? That appeared the last night and told you this?\u003cbr\u003e [A]: Yes.\u003cbr\u003e [Q]: What other likenesses besides a man hath appeared to you?\u003cbr\u003e [A]: Sometimes like a hog. Sometimes like a great black dog. Four times.\u003cbr\u003e [Q]: But what d [torn] they say unto you?\u003cbr\u003e [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 than to me.\u003cbr\u003e [Q]: What did you say to him then after that?\u003cbr\u003e [A]: I answered, I will serve you no longer. He told me he would do me hurt then.\u003cbr\u003e [Q]: What other creatures have you seen?\u003cbr\u003e [A]: A bird.\u003cbr\u003e [Q]: What bird?\u003cbr\u003e [A]: A little yellow bird.\u003cbr\u003e [Q]: Where doth it keep?\u003cbr\u003e [A]: With the man who hath pretty things here besides.\u003cbr\u003e [Q]: What other pretty things?\u003cbr\u003e [A]: He hath not showed them yet unto me, but he said he would show them me tomorrow, and he told me if I would serve him, I should have the bird.\u003cbr\u003e [Q]: What other creatures did you see?\u003cbr\u003e [A]: I saw two cats, one red, another black as big as a little dog.\u003cbr\u003e [Q]: What did these cats do?\u003cbr\u003e [A]: I don’t know. I have seen them two times.\u003cbr\u003e [Q]: What did they say?\u003cbr\u003e [A]: They say serve them.\u003cbr\u003e [Q]: When did you see them?\u003cbr\u003e [A]: I saw them last night.\u003cbr\u003e [Q]: Did they do any hurt to you or threaten you?\u003cbr\u003e [A]: They did scratch me.\u003cbr\u003e [Q]: When?\u003cbr\u003e [A]: After prayer, and scratched me because I would not serve them and when they went away, I could not see. But they stood before the fire.\u003cbr\u003e [Q]: What service do they expect from you?\u003cbr\u003e [A]: They say more hurt to the children.\u003cbr\u003e [Q]: How did you pinch them when you hurt them?\u003cbr\u003e [A]: The other pull me and haul me to pinch the child and I am very sorry for it.\u003cbr\u003e [Q]: What made you hold your arm when you were searched? What had you there?\u003cbr\u003e [A]: I had nothing.\u003cbr\u003e [Q]: Do not those cats suck you?\u003cbr\u003e [A]: No, never yet. I would not let them, but they had almost thrust me into the fire.\u003cbr\u003e [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 is it done?\u003cbr\u003e [A]: The man sends the cats to me and bids me pinch them and I think I went over 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.\u003cbr\u003e [Q]: Did you ever go with these women?\u003cbr\u003e [A]: They are very strong and pull me and make me go with them.\u003cbr\u003e [Q]: Where did you go?\u003cbr\u003e [A]: Up to Mr. Putnam’s and make me hurt the child.\u003cbr\u003e [Q]: Who did make you go?\u003cbr\u003e [A]: A man that is very strong and these two women, Good and Osburn. But I am sorry.\u003cbr\u003e [Q]: How did you go? What do you ride upon?\u003cbr\u003e [A]: I rid upon a stick or pole and Good and Osburn behind me. We ride taking hold of one another and don’t know how we go for I saw no trees nor path, but was presently there, when we were up.\u003cbr\u003e [Q]: How long since you began to pinch Mr. Parris’s children?\u003c\/p\u003e\u003cp\u003e[A]: I did not pinch them at the first, but he made me afterward.\u003c\/p\u003e\u003cp\u003e[Q]: Have you seen Good and Osburn ride upon a pole?\u003cbr\u003e [A]: Yes and have held fast by me. I was not at Mr. Griggs’s but once, but it maybe sent something like me, neither would I have gone, but that they tell me they will hurt me. Last night they tell me I must kill somebody with the knife.\u003cbr\u003e [Q]: Who were they that told you so?\u003cbr\u003e [A]: Sarah Good and Osburn and they would have had me kill Thomas Putnam’s child last night.\u003cbr\u003e \u003ci\u003eThe child also affirmed that at the same time they would have had her cut her own throat [scored out from “her”] of her own head for if she would not they told her Tituba would cut it off and complained at the same time of a knife cutting of her when her master hath asked her about these thing[torn] she saith they will not let her tell, but tell her if she tells her head shall be cut off.\u003c\/i\u003e\u003cbr\u003e [Q]: Who [torn] you so?\u003cbr\u003e [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 these 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.\u003cbr\u003e [Q]: What should you have done with it?\u003cbr\u003e [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 forefinger and long finger upon the right hand.\u003cbr\u003e [Q]: Did you never practice witchcraft in your own country?\u003cbr\u003e [A]: No. Never before now.\u003cbr\u003e [Q]: Did you [lost] see them do it now while you are examining?\u003cbr\u003e [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.\u003cbr\u003e [Q]: What hath Osburn got to go with her?\u003cbr\u003e [A]: Something. 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.\u003cbr\u003e \u003ci\u003eThe children saw the same but yesterday which afterward turned into a woman.\u003c\/i\u003e\u003cbr\u003e [Q]: What is the other thing that Goody Osburn hath?\u003cbr\u003e [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.\u003cbr\u003e [Q]: Who was that appeared like a wolf to Hubbard as she was going from proctures?\u003cbr\u003e [A]: It was Sarah Good and I saw her send the wolf to her.\u003cbr\u003e [Q]: What clothes doth the man appear unto you in?\u003cbr\u003e [A]: Black clothes sometimes, sometimes serge coat or other color, a tall man with white hair, I think.\u003cbr\u003e [Q]: What apparel do the women wear?\u003cbr\u003e [A]: I don’t know what color.\u003cbr\u003e [Q]: What kind of clothes hath she?\u003cbr\u003e [A]: A black silk hood with a white silk hood under it with topknots. Which woman I know not but have seen her in Boston when I lived there.\u003cbr\u003e [Q]: What clothes the little woman?\u003cbr\u003e [A]: A serge coat with a white cap, as I think.\u003cbr\u003e\u003cbr\u003e \u003ci\u003eThe children having fits at this very time, she was asked who hurt them. She answered Goody Good and the children affirmed the same, but Hubbard being taken in an extreme fit after she was asked who hurt her and she said she could not tell, but said they blinded her and would not let her see and after that was once or\u003c\/i\u003e\u003c\/p\u003e","brand":"Penguin Classics","offers":[{"title":"Default Title","offer_id":46303046598885,"sku":"NP9780143106180","price":18.0,"currency_code":"USD","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/1842\/7735\/files\/9780143106180.jpg?v=1767740910","url":"https:\/\/k12savings.com\/products\/the-penguin-book-of-witches-isbn-9780143106180","provider":"K12savings","version":"1.0","type":"link"}