"(The persons with this maid did say that she did complain of a wolf. She further said that she saw a cat with Good at another time.)
"What clothes doth the man go in?—He goes in black clothes; a tall man, with white hair, I think.
"How doth the woman go?—In a white hood, and a black hood with a top-knot.
"Do you see who it is that torments these children now?—Yes: it is Goody Good; she hurts them in her own shape.
"Who is it that hurts them now?—I am blind now: I cannot see.
"Written by Ezekiel Cheever.
"Salem Village, March the 1st, 1692."
Another report of Tituba's examination has been preserved, and may be found in the second volume of the collection edited by Samuel G. Drake, entitled the "Witchcraft Delusion in New England." It is in the handwriting of Jonathan Corwin, very full and minute, and shows that the Indian woman was familiar with all the ridiculous and monstrous fancies then prevalent. The details of her statement cover nearly the whole ground of them. While indicating, in most respects, a mind at the lowest level of general intelligence, they give evidence of cunning and wariness in the highest degree. This document is also valuable, as it affords information about particulars, incidentally mentioned and thus rescued from oblivion, which serve to bring back the life of the past. Tituba describes the dresses of some of the witches: "A black silk hood, with a white silk hood under it, with top-knots." One of them wore "a serge coat, with a white cap." The Devil appeared "in black clothes sometimes, sometimes serge coat of other color." She speaks of the "lean-to chamber" in the parsonage, and describes an aërial night ride "up" to Thomas Putnam's. "How did you go? What did you ride upon?" asked the wondering magistrate. "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." In both reports, Tituba describes, quite graphically, the likenesses in which the Devil appeared to his confederates; but Corwin gives the details more fully than Cheever. What the latter reports of the appearances in which the Devil accompanied Osburn, the former amplifies. "The thing with two legs and wings, and a face like a woman," "turns" into a full woman. The "hairy thing" becomes "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; is about two or three feet high, and goeth upright like a man; and, last night, it stood before the fire in Mr. Parris's hall."
It is quite evident that the part played by the Indian woman on this occasion was pre-arranged. She had, from the first, been concerned with the circle of girls in their necromantic operations; and her statements show the materials out of which their ridiculous and monstrous stories were constructed. She said that there were four who "hurt the children." Upon being pressed by the magistrate to tell who they were, she named Osburn and Good, but did "not know who the others were." Two others were marked; but it was not thought best to bring them out until these three examinations had first been made to tell upon the public mind. Tituba had been apprised of Elizabeth Hubbard's story, that she had been "pinched" that morning; and, as well as "Lieutenant Fuller and others," had heard of the delirious exclamation of Thomas Putnam's sick child during the night. "Abigail Williams, that lives with her uncle Parris," had communicated to the Indian slave the story of "the woman with two legs and wings." In fact, she had been fully admitted to their councils, and made acquainted with all the stories they were to tell. But, when it became necessary to avoid specifications touching parties whose names it had been decided not to divulge at that stage of the business, the wily old servant escapes further interrogation, "I am blind now: I cannot see."
Proceedings connected with these examinations were continued several days. The result appears, in the handwriting of John Hathorne, as follows:—