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."