Our Family Trouble The Story of the Bell Witch of Tennessee (2 page)

PART
2

The next utterance of any note that I remember, occurred on a Sunday night, when the voice appeared stronger, and the witch talking more freely, in fact speaking voluntarily, and appeared to be exercised over a matter that was being discussed by the family. Brother John Bell had for some time contemplated a trip to North Carolina to look after father’s share of an estate that was being wound up, and was to start next morning (Monday) on horseback, and this was the matter that interested the family and was being discussed, the long tiresome journey, his probable long absence, the situation of affairs, concerning which father was giving him instructions. Several neighbors were present, taking an interest, volunteering some good natured advice to John, when the witch put in, remonstrating against the trip, dissuading John from going, predicting bad luck, telling him that he would have a hard trip for nothing, that the estate had not been wound up and could not be for some time, and he would get no money, but return empty handed. As a further argument to dissuade John, the witch told him that an elegant young lady from Virginia was then on her way to visit friends in Robertson county, who would please him, and he could win her if he would stay; that she was wealthy, possessing forty Negroes and considerable money. John laughed at the revelation as supremely ridiculous, and left on the following morning as contemplated, and was absent six months or more, returning empty handed as predicted. Very soon after his departure, the young lady in question arrived, and left before his return, and John never met her.

The witch continued, to develop the power of articulation, talking freely, and those who engaged in conversation with the invisible persevered in plying questions to draw out an explanation of the mystery, and again the question was pressed, inquiring, “Who are you and what do you want?” and the witch replied, stating the second time, “I am a spirit who was once very happy, but have been disturbed and made unhappy.” Then followed the question, “How were you disturbed, and what makes you unhappy?” The reply to this question was, “I am the spirit of a person who was buried in the woods nearby, and the grave has been disturbed, my bones disinterred and scattered, and one of my teeth was lost under this house, and I am here looking for that tooth.”

This statement revived the memory of a circumstance that occurred some three or four years previously, and had been entirely forgotten. The farm hands while engaged in clearing a plot of land, discovered a small mound of graves, which father supposed to be an Indian burying ground, and worked around it without obliterating the marks. Several days later Corban Hall, a young man of the neighborhood, came to our place, and was told by Drew the circumstance of finding the Indian graves.  Hall thought the graves probably contained some relics which Indians commonly buried with their dead, and proposed to open one and see, to which Drew agreed, and they proceeded to disinter the bones. Finding nothing else, Hall brought the jawbone to the house, and while sitting in the passage he threw it against the

opposite wall, and the jarring knocked out a loose tooth, which dropped through a crack in the floor.

Father passed through the hall in the meanwhile, and reprimanded the boys severely for their action, and made one of the Negro men take the jawbone back, replacing all the disinterred bones, and filling in the grave. This was evidently the circumstance referred to by the “spirit,” so long forgotten, and to be reminded of the fact so mysteriously was very perplexing, and troubled father no little.  He examined the floor just where the bone dropped when it struck the wall, as the boys had left it, and there was the crack referred to, and he was pestered, and decided to take up a portion of the floor and see if the tooth could be found. The dirt underneath was raked up, sifted and thoroughly examined, but the tooth was not found. The witch then laughed at father, declaring that it was all a joke to fool “Old Jack.”

The excitement in the country increased as the phenomena developed. The fame of the witch had become widely spread, and people came from all quarters to hear the strange and unaccountable voice.  Some were detectives, confident of exposing the mystery. Various opinions were formed and expressed; some credited its own story, and believed it an Indian spirit; some thought it was an evil spirit, others declared it was witchcraft, and a few unkindly charged that it was magic art and trickery gotten up by the Bell family to draw crowds and make money. These same people had stayed as long as they wished, enjoyed father’s hospitality, and paid not a cent for it, nor did it ever cost any one a half shilling.  The house was open to everyone that came; father and mother gave them the best they had, their horses were fed, and no one allowed to go away hungry; many offered pay and urged father to receive it, insisting that he could not keep up entertaining so many without pay, but he persistently declined remuneration, and not one of the family ever received a cent for entertaining. Father regarded the phenomena as an affliction, a calamity, and such accusations were very galling, but were endured. Inquisitive people continued to exercise all of their wits in plying the witch with questions concerning, its personality or character, but elicited no further information until the question was put by James Gunn, then came the reply:  “I am the spirit of an early emigrant, who brought a large sum of money and buried my treasure for safe keeping until needed. In the meanwhile I died without divulging the secret, and I have returned in the spirit for the purpose of making known the hiding place, and I want Betsy Bell to have the money.” The spirit was then urged to tell where the money was concealed. This was refused and the secret withheld until certain pledges were made that the conditions would be complied with. The conditions were that Drew Bell and Bennett Porter would agree to exhume the money and give every dollar to Betsy, and that “Old Sugar Mouth” (Mr. James Johnson) would go with them and see that the injunction was fairly discharged, and that he should count the money and take charge of it for Betsy. The story was questioned and laughed at, and then discussed. The witch had made some remarkable revelations, and it was thought possible there might be something in it, and the proposition was acceded to. Drew and Bennett agreed to do the work, and Mr. Johnson consented to become the guardian and see that the right thing was done. The spirit then went on. to state that the money was under a large flat rock at the mouth of the spring on the southwest corner of the farm, on Red River, describing the surroundings so minutely that there could be no mistake.  Everyone was acquainted with the spring, having frequented the place, but no one could have described it so minutely, and this all tended to strengthen faith in the revelation. The spirit insisted that the committee selected should start very early the next morning at the dawn of day, lest the secret should get out, and some fiend should beat them to the place and get the money. This was also agreed to, and by the break of day next morning all hands met and proceeded to the spring. They found everything as described, the huge stone intact, and were sure they were on time. They observed that it was an excellent place for hiding money where no human being would ever dream of looking for a treasure, or care to move the great stone for any purpose, and yet susceptible of such a minute description that no one could be mistaken in the revelation. They carried along an axe and mattock, and were pretty soon at work, devising ways and means for moving the big rock, which was so firmly imbedded in the ground. It was no light job, but they cut poles, made levers and fixed prizes, after first removing much dirt from around the stone, so as to get under it.  Then Drew and Porter prized and tugged, Mr. Johnson occasionally lending a helping hand, and after a half day’s very hard work, the stone was raised and moved from its bedding, but no money appeared.  Then followed a consultation and discussion of the situation.

They reasoned that the glittering treasure was possibly sunk in the earth, and the stone imbedded over it to elude suspicion, and they decided to dig for it, and went to work in earnest, Porter digging, and Drew scratching the loosened dirt out with his hands, and so on they progressed until they had opened a hole about six feet square and nearly as many feet deep, and still no money was found.  Exhausted and very hungry, they gave up the job, returning to the house late in the afternoon much disgusted and chagrined.  That night the “spirit” appeared in great glee laughing and tantalizing the men for being so easily duped, describing everything that occurred at the spring in the most ludicrous way, telling how they tugged at the big stone, and repeating what was said by each one. Bennett Porter staved the mattock in up to the eye every pop, and oh how it made him sweat. It told how “Old Sugar Mouth” looked on prayerfully, encouraging the boys. The dirt taken out was mixed with small stones, gravel, sand, etc., leaves and sticks, all of which indicated that the earth had been removed and put back. Drew, the witch said, could handle a sight of dirt, his hands were made for that purpose, and were better than a shovel; no gold could slip through his fingers. The witch’s description of the affair kept the house in an uproar of laughter, and it was repeated with equal zest to all new comers for a month.

There were but very few churches in the country at this period of the century, nevertheless, ours was a very religious community. Most of those coming from the older States brought their religion with them, and inculcated the principle in their families. The influence of Revs. James and Thomas Gunn, Rev. Sugg Fort, Mr. James Johnson, and other good men, swayed mightily.  Every man erected an altar in his own home, and it was common for neighbors to meet during the week at one or another’s house for prayer and exhortation, and Bible study. In the absence of the preachers, Mr. James Johnson was the principal leader in these exercises, and the meetings were held alternately at his house and father’s, and occasionally at one or the other of the Gunn’s. There was no spirit of denominational jealousy existing, and all Christians mingled in these meetings like brethren of the same faith. The witch, as it accumulated force, dissembled this spirit, giving wonderful exhibitions of a thorough knowledge of the Bible and Christian faith. The voice was not confined to darkness, as were the physical demonstrations. The talking was heard in lighted rooms, as in the dark; and finally in the day at any hour. The first exhibition of a religious nature was the assimilation of Mr. James Johnson’s character and worship, repeating the song and prayer, uttering precisely the same petition made by the old gentleman the night himself and wife came for the purpose of investigation, and the impersonation of Mr. Johnson was so perfect that it appeared like himself present. It was not uncommon after this for the witch to introduce worship, by lining a hymn, as was the custom, singing it through, and then repeat Mr. Johnson’s prayer, or the petitions of some one of the ministers. It could sing any song in the hymn books of that time, and quote any passage of Scripture in the Bible from Genesis to Revelation. The propensity for religious discussion was strongly manifested, and in quoting Scripture the text was invariably correctly cited, and if any one misquoted a verse, they would be promptly corrected. It could quote Scripture as fast as it could talk, one text after another, citing the book, chapter, and number of the verse. It was a common test to open the Bible at any chapter, and call on the spirit to repeat a certain verse, and this was done accurately, as fast as the leaves were turned from one chapter of the book to another. It delighted in taking issue on religious subjects, with those well versed in Scripture, and was sure to get the best of the argument, being always quick with a passage to sustain its point. This manifest knowledge of Scripture on the part of the witch was unmistakable, and was the most mystifying of all the developments, and strangers who came from a long distance were eager to engage the seer in religious discussions, and were is often confounded; and they were no less astounded when the witch would remind them of events and circumstances in their history in a way that was marvelous. Just here one circumstance I call to mind. The discussion had turned on the command against covetousness and theft. A man, whose name I will call John, put in remarking that he did not believe there was any sin in stealing something to eat when one was reduced to hunger, and could not obtain food for his labor. Instantly the witch perniciously inquired of John “if he ate that sheepskin.” This settled John. He was dumb as an oyster, and as soon as the subject was changed he left the company, and was conspicuously absent after that. The result was the revival of an old scandal, so long past that it had been forgotten, in which John was accused of stealing a sheepskin.  This warlock was indeed a great tattler, and made mischief in the community.  Some people very much feared the garrulity of its loquacious meddling and were extremely cautious, and it was this class who the invisible delighted in torturing most. Nothing of moment occurred in the country or in any family, which was not reported by the witch at night.  The development of this characteristic led the people to inquire after the news and converse with the witch as they would with a person, very often inquiring what was then transpiring at a certain place or house in the neighborhood.  Sometimes the answer would be, “I don’t know, wait a minute and I will go and see,” and in less than five minutes it would report, and the report was generally verified.  This feature of the phenomena was discovered in this way:  Brother Jesse Bell lived within one mile of the homestead. He had been absent several days on a trip, and was expected home on a certain evening. After supper mother entered the room, inquiring if any of us knew whether Jesse had returned or not. No one had heard, or could inform her. The witch manifested much regard for mother on all occasions, and never afflicted her in any way. On this occasion it spoke promptly, saying: “Wait a minute Luce, I will go and see for you.”  Scarcely a minute had elapsed when the voice reported that Jesse was at home, describing his position, sitting at table reading by the light of a candle. The next morning Jesse came to see us, and when told the circumstance, he said it was true, and just at that time there was a distinct rap on his door, and before he could move the door opened and closed immediately.  His wife, he said, noticed it also, and asked me what caused it, and I replied that I reckoned it was the witch.  Every Sabbath service that occurred within the bounds was reported at night, the text, hymn, etc., and the preacher also criticized, and everything of peculiar note was described. The company was treated one night to a repetition of one of Rev. James Gunn’s best sermons, preached in the vicinity, the witch personating Mr. Gunn, lining the hymn, quoting his text and prayer, and preaching so much like Mr. Gunn, that it appeared the minister himself was present.