She was a large fleshy woman, weighing over two hundred pounds, and was headstrong and very exacting in her dealings with men. She was exceedingly jealous of her rights, not always knowing what they were, conceiving the idea that everybody was trying to beat her out of something. Her tongue was fearful. She did not hesitate to tackle any man who came under the ban of her displeasure, with a scourge of epithets. This, however, was tolerated as a weakness, and excited the sympathy of the better class, who humored her whims, but no one cared to encounter her organ of articulation when she was in a bad humor, and especially the ladies, who were generally afraid of her, and could not endure her methods and dominating spirit. The superstitious believed that she was a witch, and this conjecture was strengthened by her habit of begging a brass pin from every woman she met, which trifle was supposed to give her power over the donor, and some ladies were careful to put their pins far away when "Old Kate" came in sight. Notwithstanding Mrs. Batts was around every few days, traveling her circuit once a week, trading and gossiping, the superstitious were careful to keep their apprehensions concealed from her. They were all smiles and joy, and spared no opportunity to make "Aunt Kate" happy in everything but one - and were exceedingly regretful that there was not a pin on the place.
Mrs. Batts kept her Negro women employed mostly at spinning, weaving cotton, flax and wool, making jeans, linsey, linen, etc., and knitting stockings after night until late bed time, and always had something to sell, and would buy all the surplus wool rolls and other raw material wanted in her business, and this furnished her an excuse for visiting regularly over the neighborhood. Mrs. Batts was very aristocratic in her own conceit, believing that her property entitled her to move in the highest circle of society, and she put on extraordinary airs and used high sounding bombastic words, assimilating, as she thought, aristocracy, which subjected her to much ridicule and made her the laughing stock of the community. Moreover, she was anxious to give her timid boy, Calvin, a matrimonial boost, and never hesitated to invade the society of young people, who were amused by her quaint remarks. The girls, however, dreaded her presence in mixed company, lest she should unwittingly say something to cause a blush. However she never neglected to put in a word for her noble boy, who resembled a bean pole. "Girls, keep your eyes on Calvin; he's all warp and no filling, but he'll weave a yard wide" - referring to her own large proportions.
Mrs. Batts kept an old gray horse expressly for the saddle. Old Gray was saddled every morning as regular as the sun shone, though Aunt Kate was never known to ride. She invariably walked, carrying a copperas riding skirt on her left arm, two little Negro boys walking by her side, and Phillis, her waiting maid, in front leading the old gray horse. This caravan was known as "Kate Batts' troop." No difference where she went, if entering the finest parlor in the country, Aunt Kate would habitually spread the copperas skirt over the seat offered her, and set on it. With all of these peculiarities and eccentricities, "Sister Kate" was an enthusiastic Christian, always expatiating on the Scripture and the goodness of God, and would have her share of rejoicing in every meeting, and it never required an excess of spiritual animation to warm her up to business. She was a member of Red River Church and a regular attendant, always late, but in time to get happy before the meeting closed.
On one occasion, Rev. Thomas Felts was conducting a revival meeting, which had been in progress several days, and a deep religious feeling had been awakened, the house being crowded every day with anxious people. Just as Parson Felts had concluded a rousing sermon awakening sinners to repentance, and called the mourners to the front, and the whole audience engaged in singing rapturous praise and transporting melody, the Batts’ troop arrived. Phillis observed "Old Missus" had already caught the spirit and was filling up on glory, hurriedly hitched Old Gray and made a rush for the house. The meeting had reached its highest tension, the house was packed, and the congregation on foot singing with the spirit.
The interest centered around Joe Edwards, who was down on his all fours at the mourner's bench, supplicating and praying manfully. Joe Edwards was a good citizen, but a desperately wicked and undone sinner, and everybody was anxious to have him converted. Especially were his religious friends in deep sympathy, sharing the burden of sorrow he was trying to throw off, as he seemed to be almost at the point of trusting, and the brethren had gathered around, instructing and urging him on. Just at this critical moment Sister Batts rushed in, and elbowing her way into the circle, she deliberately spread her copperas riding skirt all over Joe Edwards and sat down on him. The poor man did not know what had happened; he felt that he was in the throes of the last desperate struggle with Satan and that the devil was on top. He shouted and yelled the louder, “Oh I am sinking, sinking. Oh take my burden Jesus and make the devil turn me loose or I will go down, down, and be lost forever in torment. Oh save me, save me, blessed Lord."
A good brother invited Sister Batts to another seat, but she politely declined with a flourish of big words, as was her custom when putting on dignified airs. "No I thank you; this is so consoling to my disposition that I feel amply corrugated.'' "But," insisted the good deacon, "you are crowding the mourner." "Oh that don't disburse my perspicuity; I'm a very plain woman and do love to homigate near the altar whar th'r Lord am making confugation among th'r sinners." "But, Sister Batts, the man is suffocating," still interposed the deacon. Yes, bless Jesus, let him suffocate; he's getting closer to th'r Lord," exclaimed Sister Batts.
The situation had now become serious. The whole house had caught on, and was bursting with tittering laughter. Sister Batts felt the foundation beneath her giving away, and was caught by two brethren just as she threw up her hands, in time to prevent a still more ludicrous scene. Joe Edwards rose up shouting joyously for his deliverance, as if some unknown spirit had snatched him from the vasty deep. Sister Batts clasped her hands and shouted, "Bless th’r Lord, bless my soul, Jesus am so good to devolve His poor critters from the consternation of Satan's mighty dexterity." The affair had reached such a comical and extremely ludicrous stage, that the audience could no longer restrain its resistibility to a simper, and many left the house hurriedly for au outdoor open air free laugh. This ended the service, breaking up the meeting. The preacher could do nothing but dismiss the remainder of the congregation, who were suffering from a suppressed tittering sensation, holding their sides out of respect for the minister and religion.
Phillis was a strong believer in “Ole Missus.” Describing the incident she said: "I neber seed Satan whipped outen er meetin so quick in all'er my bawn days. Sooner an Ole Missus sot down on dat man de devil tuck out under der flo an de man hollered glory, glory, lemme up, lemme up. Ole Miss paid no tention tu enybody. She sat dar, an menced gittin happy herself, an all de folks in de house menced shoutin'. De man he got so full of glory he ware gwinter git up anyhow an menced drawing hiz hine legs up sorter like er cow, an den drapped back, kase Ole Miss ware still dar, an she want’er gwineter git up tell ole Satan wuz mashed clean outen him. Hit made Mister Joe Edwards sweat like er hoss, but he am got mighty good ligion now, dat will last him tell der next meetin.”
As soon as the loquacious visitor developed the propensity for articulation, people became importunate in their entreaties, begging the mysterious voice to disclose its character, nature, who or what it was, and what its mission, to which importunities various answers were given, but no explanation that seemed to satisfy the anxious curiosity. Finally Rev. James Gunn undertook in a conversation with the gnome to draw out the information. The goblin declared that it could not trifle with a preacher or tell Brother Gunn a lie, and if he must know the truth, it was nothing more nor less than old Kate Batts’ witch, and was determined to haunt and torment old Jack Bell as long as he lived.
This announcement seemed to fit the case precisely and satisfy a certain element to a fraction. Less superstitious and more considerate persons did not expect the witch to divulge the truth, and of course did not believe a word concerning Mrs. Batts' agenc
y in the matter; that was impossible. But the explanation pleased those, who wanted it so. It served for a brand new and most startling sensation in the mysterious developments, and all tongues were set to wagging. Men and women looked aghast, and said that was just what they had believed all the while. Various suspicious circumstances were recalled to confirm the witch's statement. The most inconvertible evidence was that a certain girl in the vicinity was given the task of churning, and after working the dasher diligently for two hours without reward, and no signs of butter coming, she declared that old Kate Batts had bewitched the milk and she was determined to burn her. Carrying out this decision, she stuck an iron poker in the fire, and after it had come to a white heat, she soused the iron into the milk, setting the churn away; then making some excuse for the visit, she called on Aunt Kate to ascertain the result of her experiment, and found Mrs. Baits sitting in the corner nursing a burnt hand, which had been badly blistered through a mistake in taking the poker by the hot end that morning.
Another circumstance, Mrs. Batts had been heard to speak harshly of John Bell in regard to a transaction she had with him years back when he first moved to the settlement, declaring that she would get even with him. Mrs. Batts was not in the habit of saying many good things about any one, unless she got the best end of a bargain in her dealings, but it is most probable that the old transaction referred to had been for gotten by both parties until brought out by the witch, and John Bell hardly believed Mrs. Batts capable or culpable in the mystery. However, many were satisfied with the explanation, and from this time on the witch was called "Kate," and to this name the incomprehensible voice was always pleased to answer. But there was music in the breeze when this new sensation reached the ears of Mrs. Batts. Her eyes flashed fire, and her tongue was let loose at both ends, rolling off epithets like streaks of lightning. She kept every path in the neighborhood hot for a month trying to find the “corrigendum who dared to splavicate her character with the spirifications of John Bell's witch. She would show him the perspicuity in the constipation of the law.” Sister Batts, how ever, never found the author of her discomfiture. The corrigendum was a shapeless, invisible, irresponsible thing, and not subject to the law.
Chapter 7
Witchcraft of the Bible
Opinions of Rev. John Wesley, Dr. Clark, and other Distinguished Divines and Commentators
The writer has no theory to present regarding the Bell Witch phenomena, nor has he any opinion to advance concerning witchcraft, sorcery, spiritualism or psychology in any form, but prefers quoting from Scripture, and the reasoning of distinguished men, learned in theology, and experienced in psychical research. He frankly confesses his ignorance of such matters, and the total lack of both inclination and ability to enter into the investigation of the fathomless subject. Having known the history of the Bell Witch from a boy's earliest recollections, and now having collected and compiled the testimony, he is convinced by the overwhelming evidence, that the circumstances detailed by Williams Bell, and supported by others, as unreasonable as they may appear, are literally true - such things did happen, but no further can we venture.
Knowing the character of the men and women who testify to these things, no one can disbelieve them, or believe that they would have willfully misrepresented the facts; nor can it reasonably be said that so many reputable witnesses had fallen into an abnormal state of mind, and were so easily deceived in all of their rigid investigations. A man may be arraigned for trial on the charge of murder, the court and jury knowing nothing about the facts and circumstances, but they are bound by both physical and moral law to believe and find the man guilty on the testimony of reputable witnesses, detailing the facts and circumstances, and yet may form no opinion or idea as to the state of mind or cause that prompted the prisoner to commit the murder. So it is in this instance; the testimony is convincing of the truth of the wonderful phenomena, at John Bell's, but the motive or cause is beyond our comprehension, and to this extent the facts must be accepted. It would be a shameful display of one's ignorance to deny on general principles the existence of the thing or fact, in the face of such evidence, because he did not witness it, and cannot comprehend it. Might as well the jury, after hearing the evidence, discharge the prisoner on the grounds that they did not see the act committed, and could not believe the man guilty of a deed so atrocious.
The writer, however, wishes to present every phase of the Bell Witch phenomena, together with some quotations from the Bible on which many people in all ages have based their superstition; also the reasoning of some spiritually enlightened and successful ministers of Christ's doctrine, and opinions on ancient witchcraft as presented by the Bible, together with the ideas of modern spiritualism, for the benefit of those who are dis posed to investigate. Christianity of the present day has generally abandoned the doctrine of "ministering spirits" as a faith leading up to a danger line where there can be no distinction between that and modern spiritualism. Dr. Bond, a distinguished Methodist divine and editor, who has most forcibly combated the faith on the grounds that, that which cannot be explained is not to be believed, and for the best reason that many deeply pious minds have become involved in confusion and error in trying to exercise this discriminating faith, and he argues that all premonitions, omens and spectral appearances are a common phenomena of disordered senses, and that the doctrine of the spirit world is unscriptural and dangerous in the extreme, and that theologians have no right to say that the spirits of the dead live about us, and commune with us, and minister to us.
Notwithstanding all such arguments and the efforts to put away superstition, to ridicule and laugh it out of existence, there is scarcely any one who is free from every form of superstition. Certainly the Christian world gets its superstition from the Bible, if it is not innate, and it is very hard to discard, and still accept all other things that the Book teaches as divine revelation. There are but few people, however, who are willing to admit their superstition, lest they be laughed at and characterized as weak-minded, crazy, etc. Even Dr. Clark, the great John Wesley, the founder of Methodism, and many other distin guished writers and commentators, have not escaped this criticism. Mr. Wesley, however, was bold in speaking his sentiments and rather boasted of his belief in witchcraft. He wrote and spoke about the Epworth ghost that haunted the family some thirty years.
Rev. L. Tyerman, in his Life and Times of Wesley, says Wesley has been censured and ridiculed for this credulity. Did Wesley deserve this? The reader must not forget the undeniable, though mysterious, supernatural noises in .the Epworth rectory. He must also bear in mind that one of the most striking features in Wesley's religious character was his deep rooted, intense, powerful and impelling convic tions of the dread realities of an unseen world. This great conviction took possession of the man, he loved it, cherished it, tried to instill it into all of his helpers, all of his people, and without it he would never have undertaken the Herculean labor, and endured the almost unparalleled opprobrium that he did. Besides his own justification of himself is more easily sneered at than answered. He (Wesley) writes:
"With my last breath, will I bear my testimony against giving up to infidels one great proof of the invisible world; I mean, that of witchcraft and apparitions, confirmed by the testimony of all ages. The English in general, and indeed, most of the men of learning in Europe, have given up all accounts of witches and apparitions as mere old wives’ fables. I am sorry for it, and I willingly take this opportunity of entering my solemn protest against this violent compliment, which so many that believe the Bible pay to those who do not believe it. I owe them no such service.
I take knowledge these are at the bottom of the out cry which has been raised, and with such insolence spread throughout the nation in direct opposition not only to the Bible, but to the suffrage of the wisest and best of men in all ages and nations. They well know (whether Christians know or not) that the giving up of Witchcraft is in effect giving up the Bible; and they know, on the other hand, that if but one acco
unt of the intercourse of men with separ ate spirits be admitted their whole castle in the air: deism, atheism, materialism - falls to the ground. I know no reason, therefore, why we should suffer even this weapon to be wrested out of our hands. Indeed, there are numerous arguments besides this, which abundantly confute their vain imaginations. But we need not be hooted out of one; neither reason nor religion requires this. One of the capital objections to all of these accounts is, ‘Did you ever see an apparition yourself?’ No, nor did I ever see a murder; yet I believe there is such a thing. The testimony of unexceptionable witnesses fully convince me both of the one and the other."
Was Mr. Wesley right or not? John Wesley was perhaps the greatest evangelist the world has produced since the days of Paul, and now after more than one hundred years can we, judging from his wonderful work, deny that the spirit of God, and even ministering angels as he claimed, attended him in his mighty spread of the gospel? Was any living man ever endowed with such a wonderful capacity for traveling, preaching and writing, under so many hardships and privations? And does it not appear that he was inspired and guided by the same power that sup ported Paul? The infidel may find some way of denying this, but the Christian believer, hardly.
The Bell Witch Hauntings (An Authenticated History of the Famous Bell Witch: A True Story) Page 5