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This would also explain why the torment continued even after the supposed witch had been put to death. When the oldest girl was outside of the house, she stopped her act until she realized she would be found out, "But on the Twentieth of November in the Fore-noon, she cry'd out, "Ah, They have found me out! I thought it would be so!" And immediately she fell into her fits again," (Mathers 1689:8). Additionally, there are some elements that can actually be described as medical issues, or symptoms of a real physical ailment. The symptoms resembled medical conditions, "the poor child became variously indisposed in her health, an visited with strange Fits, beyond those that attend an Epilepsy or a Catalepsy," (Mathers 2). These symptoms can be associated with seizure disorders or other physical ailments. The immense physical pain seemed to be constant, which could be reminiscent of fibromyalgia. Moreover, the children were afflicted by great pains that all resembled one another's, "the children were tormented just in the same...
A disease or illness would produce this similarities of symptoms. Finally, there are elements which also point to psychological constructions of this supposed witchcraft. This could be a case of schizophrenia, for the children heard voices ad had hallucinations; "wherewith she suddenly gave her self a stroke on the Neck, but complained, it would not cut. When she had rode a minute or two or three, shee'd pretend to be at a Rendezvous with Them, that were Her Company; there shee'd maintain a Discourse with them, and asking many Questions concerning her self," (11). Additionally, the laundry woman was Irish; thus, the entire episode could be a xenophobic reaction of the town to an established outsider. Was this case a testament of real possession, or was it just "a Story all made up of Wonders?" (Mathers 1689: 16).
References
Mathers, Cotton. (1689). Memorable provinces, relating to witchcraft and possessions.
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