Fall River

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This episode contains descriptions of sexual assault. Please use discretion.

In 1833, a woman named Catherine Williams was beginning to work on a new book. She was a poet.

She would write about the American Revolutionary War, and she was a biographer who became very, very respected and well-known. This is author Kate Winkler Dawson.

Catherine Williams was from a well-known family. Her grandfather had been the Attorney General of Rhode Island.
She'd started making a living from writing five years earlier.

She'd published her first book when she was in her 40s. She was successful enough to support her daughter by herself.

Catherine had divorced her husband a few years earlier.

And so for a woman, I cannot stress this enough, for a woman to file for divorce in the 1820s, especially a woman with a one-year-old baby, and for it to be granted, he must have been a really bad person.

So it was almost like an act of God to get that.

She wrote that her ex-husband had deceived her, and that while they were married, quote, his social character was fast deteriorating. although he never was implicated in the commission of any crime.

By 1833, she'd written four books. But this book was going to be different than anything she'd written before.

It was about a woman named Sarah Cornell from Fall River, a town on the border between Rhode Island and Massachusetts. She'd been found dead about six months earlier.

Her death was all over the newspapers, and people everywhere in New England were talking about the case.

Catherine overheard people criticizing Sarah Cornell, saying things like, no matter who killed her, such a person were better out of the world than in it.

Someone else called her a drab and didn't think it was worth having a trial over her death.

But Catherine thought there was more to say about the case. She wrote that it wasn't fair for people to talk about Sarah Cornell when, quote, she cannot answer them back again.

So this was a story she was passionate about, and I think she saw an awful lot of herself in Sarah Cornell.

Before Sarah Cornell came to Fall River, she'd lived all over New England. She had to move a lot to find work.

She'd started working as a teenager after her father had abandoned their family.

And Sarah, at a very young age, decided to become a tailor, an apprentice. And so she was trained very well in tailoring dresses and suits.

And she was, you know, somebody who actually had a lot of great skills. And she left very early.

This is the time period, 1820s to 1830s, where there were factories popping up, mills popping up all across the East Coast in New England.

And so she, with these skills, was able, like a lot of women, to move from mill and factory and kind of explore up and down the coast, which was very new for women in the country in general.

This was kind of the first first taste of independence for a lot of them. And so Sarah went from place to place exploring different areas.
She was able to travel by herself.

If she didn't like a factory, she could quit and move to another one. Her mother had called her, quote, a moving planet.

What was the work like in these textile mills? Hard. Very, very difficult.
There's all these newspaper articles about fires where the doors had been locked to prevent thieves from coming in.

And so women had to jump out of windows. And there are women and girls losing fingers and limbs and looms.
They were paid half as much as men, but there weren't a lot of job options for women.

Factory work paid more than what they could earn on their family farms.

Kate Dawson says that the factory owners liked hiring young women because they were considered more obedient than men.

I think that the mill and owners and the factory owners really enjoyed employing young women.

They were sort of used to being under their family's thumb already and they weren't out getting drunk at night. You know, they were very dutiful.

There was a bell that would send them off to the factories in the morning and then a bell to go to church and then, you know, to come home. And so it was very regimented.

And I think there were very, very very high expectations that even though these women were able to have a lot of independence manage their own money at the same time they were certainly expected to have decorum to not go walk around the block with a young man unless they were really officially courting and so there were an awful lot of rules for girls who were and women who were being offered an awful lot of freedom at the same time.

Once

she started working working in the factories and moving up and down, would she see her family often?

No, and I think that she was unmoored from her family. Sometimes she would go a long time without receiving any letters from them.

When you read the letters that she wrote her sister and her mother and her brother-in-law, they're pretty painful because she'll say, I haven't heard from you all in months.

I want to try to come back to Providence or Connecticut at one point.

And sometimes she wouldn't receive a response. In 1822, when Sarah was 19 years old, she was in Providence visiting her mother and sister.
It was the first time she'd seen them in years.

And she was excited to be in a big city with fancier shops. When she belonged to two different churches, she gave quite a bit of her money from the factories to these churches.

And so she didn't have a lot of extra spending money. And so she had never really been able to have nice things.

And so she was in Providence and kind of going in and out of clothing stores and fell in love with some material and a dress. And she ended up shoplifting.
The shop owner saw her and chased after her.

He found Sarah at her family's house. And she was caught and had kind of an extreme reaction, which I would say is just pure nerves.

She would cry and then she would laugh and the shopkeepers kind of finally let her go. But then Sarah bought silk on credit at another store and never came back to pay for it.

The store owner found her two months later in another town.

From another store, she stole a shawl and bonnet.

At the time, shoplifting was a felony. Convicted shoplifters sometimes face the death penalty.
This really cemented her as

a criminal, and this followed her from place to place. You know, I think, oh, New England, it's so large, but everybody knew everything.

And especially in these factory communities, being somebody who was caught shoplifting a couple of different times, what that means, one time's a mistake, multiple times is compulsive.

And that was a really big deal in New England at a time period when, you know, a man's handshake is indicative of his character. You know, if he made a promise, he made a promise.

And sort of that spills over into all of society. And the perception of Sarah was: if she were this petty thief, then she was a criminal in general.

And a wayward woman who, you know, would sleep around, do improper things, maybe be lazy at work.

There was one instance where her loom accidentally broke, and she was just scared to death of that because there was so much more scrutiny on her than on anywhere else.

If you make one mistake, it just dooms you. And that's what happened.

I'm Phoebe Judge. This is criminal.

What is her relationship like with the church at this point?

Sarah was able to choose what church she would belong to, which, of course, you would have, you know, gone with whatever church your family was with.

And so there were a lot of choices that could be made. She was raised in a Congregationalist church, you know, mainstream Protestant, what you would imagine,

which would be, you know, brick and mortar church and,

you know, a minister who had been formally trained. And that was the expectation of, I think, the majority of the people in New England, sort of those Puritan values, very conservative.

But there was this also, there were a couple of

other denominations that were popping up and this wild one called Methodists, which everybody, every time I say that, nobody believes me.

But, you know, Methodism had only been in the United States for 50 years. John Wesley had come.
And this really began as

an appeal to workers in England who felt like they were left behind by the Church of England. And so when the Methodists came to the United States, the same thing happened.

So the Methodists would have these massive tent revivals, which I joke is like the burning man man of religious ceremonies and

festivals. I mean, they would go on for days.
They were very exciting,

evangelical, I would say. Certainly a lot of passion, a lot of good-looking young ministers.

And so it's no surprise that a lot of these, what they would call factory girls, were attracted to the Methodist church.

Sarah wrote to her family after she was baptized in the Methodist Church. She said, quote,

God in mercy has shown me the depravity of my own wicked heart. Sarah also wrote, I want you should forgive me.

So

she fell in love with the Methodist Church. She really did.

She was God-fearing. She

was very proud to be a Christian. She gave a lot of money.
She was dutiful. And, you know, she was respected in churches until they found out about her background.

After she'd been caught shoplifting, Sarah was forced to leave Providence. Eventually, she moved to Fall River in the fall of 1832.

She rented a room in a boarding house.

And so there would be a matron kind of in charge and would provide her meals and, you know, of course, receive rent, but someone who kind of would keep an eye on these young women and their morals.

And of course, the matrons would not allow men to spend the night. And so Sarah was working for a factory.

She was going to different meetings. She mentions going to a tent revival in Cape Cod.
And so she seemed to be doing fairly well.

Two months later, she was dead.

We'll be right back.

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Very early on the morning of December 21st, 1832, a farmer named John Durfee took his horses out in Fall River and he saw something strange.

He sees a figure who appears to be kind of hovering above the ground just slightly. As he approaches, he realizes it's a woman.

He gets off his cart and runs over and he sees that it's a woman dressed in a winter flock, you know, and has a bonnet on. And she

has a noose around her neck, which is attached to one of his haystack poles, which is a very large pole that helps sort of stabilize these massive bales of hay.

And her knees are almost touching the ground. She's clearly deceased.
And he screams for help immediately. Someone went to get a doctor in town, a man named Thomas Wilbur.

He was Sarah's personal physician who she had visited in about within the three or four months of her death. So he gets up and he goes and he sees, once he reaches there, his,

you know, patient who is dead. And he said, this is, I know who this is.
She's Sarah Maria Cornell.

The coroner called for a preliminary jury to determine the cause of Sarah's death. These were not people who

who had to have any kind of medical expertise. Their job was to essentially decide if this was murder or suicide or accident.
And so, this group of men shows up and

they pretty quickly believe that this was a suicide.

And they make a pretty rash decision and decide to go ahead and bury her the next day and have a very quick funeral because there was no other reason for them to think this was murder or anything else.

Two of John Durfee's sisters and some of the women from town helped prepare Sarah's body for burial.

So, you know, they took all of her clothes off and saw grass stains on her legs. It looks like a lot of defensive wounds.
She definitely had been in some sort of altercation, physical altercation.

She had thumbprints and large handprints on her body.

And,

you know, one of the women there, who was a more sort of broad woman who had large hands, said this was certainly a man because these are, you know, bigger handprints than mine, even, and lots of bruises that they described as very dark bruises.

At first, the women didn't tell anyone else about what they'd seen.

One of the women asked John Durfee if he could get Sarah Cornell's trunk from the boarding house where she lived so they could find clothes to bury her in.

When he brought the trunk back, he'd found some of Sarah's letters inside.

There was one she'd written to her minister. And then there were three letters addressed to Sarah.
They were unsigned. The letters very clearly pointed her to meet with a mystery person.

One read, write me some time and place where I shall see you. Write soon.
Say nothing to no one. Yours in haste.

Sarah Cornell was buried on John Durfee's land on December 22nd, 1832.

That morning, Sarah's letters had been read into evidence at a second meeting of the coroner's jury.

This time, they formally ruled that Sarah's death was a suicide.

But there was one letter they weren't shown, from Sarah herself.

It was written in pencil and signed SMC.

It's this note that says, if I am to go missing, please inquire of Reverend Ephraim Avery, who was a minister at the Methodist church where she had once attended.

The letter had been found in a hat box in Sarah's trunk by John Durfee's sisters. And so, you know, I think this was alarming to the women.
And then they ended up showing the note to John Durfee.

He became very alarmed. The day after Sarah's funeral, John Durfee talked to a neighbor who'd found something near the haystack where Sarah had been.
It was a piece of broken comb.

John Durfey had found a similar piece when he had found Sarah's body.

He brought it to the woman who ran the boarding house where Sarah had lived. She told him it belonged to Sarah.
She recognized it because Sarah had recently taken it to the jeweler to be fixed.

Two neighbors told John Durfey They'd seen a strange man while they were out working the night Sarah had died.

They told him that some of the twine they were using to tie burlap sacks together was missing. It was the same kind of twine that had been used for Sarah Cornell's noose.

John Durfey went to visit the coroner and told him that he thought the coroner's jury had been wrong.

The coroner agreed. He called for a new jury, and he asked to dig up Sarah Cornell's body.

At the second coroner's jury, two doctors examined the body, her own doctor, Thomas Wilbur, and another man named Dr. Hooper.

And they do a proper examination with these two doctors, as well as this group of men who are completely uncomfortable with the whole thing.

And they take all of her clothing off of her, and they start to examine her and see, of course, the violence that the women had described, made notes of it. Sarah had been pregnant.

They estimated she was about four months along.

Dr. Wilbur knew who the father was.

At one of her appointments, Sarah had told him she'd gotten pregnant because Ephraim Avery had raped her. Reverend Ephraim Avery from the infamous note, please inquire of Reverend Ephraim Avery.

And so, of course, this was their immediate suspect.

On December 24th, the coroner's jury decided on a new verdict. They wrote that Sarah Cornell had been strangled, and quote, from strong circumstantial evidence, Ephraim K.

Avery was principal or accessory in her death.

But Ephraim Avery had disappeared.

In 1833, Ephraim Avery was 33 years old. He was married with four children.
He'd become a minister about 10 years earlier.

When he went missing, a sheriff asked his deputy to look into him.

The deputy learned that Ephraim Avery had friends in New Hampshire. There was one woman in particular who'd almost been kicked out of her church until Ephraim Avery had stepped in.

The deputy visited the woman. When he arrived at her home, he noticed she went into one room of the house that was totally dark.

He followed her and found Ephraim Avery.

He had grown a beard. He had been gone for, I think it was a few weeks, and they were hiding him.
When you have somebody who's a member of your church who needs help, that's what you're going to do.

And the deputy sheriff said he was polite and he came back willingly and just asked for a shave. Ephraim Avery was charged with the murder of Sarah Cornell.

Catherine Williams, who at this point had written a few books, began attending the trial.

She really despised the Methodists. She always had.
She thought they were lower than the low and pandering to the lowest common denominator.

She'd attended a Methodist tent revival in Rhode Island about 10 years earlier.

She wrote in her journal that she saw people convulsing and that the services were so chaotic that she could hear people from the inn where she was staying.

Catherine described people speaking in tongues, laying on the ground, writhing around.

And there was a lot of, I guess, passion. And so I think when you combine that with good-looking men who were relatively young, they did not have to be educated, particularly.

And I don't mean with schooling, I mean in the Bible. They just had to have the Spirit, the Holy Spirit.

And so I think that created almost a fervor following for these ministers of people who would just, you know, can you imagine being in

a church meeting, like a traditional congregational church meeting for three or four days? And that's what happened with the Methodists. It was so much fun for a lot of these people.

So I think it created a lot of personal relationships.

To be frank, there was a lot of sex. So it was very different.
And I think there was already a big chasm between, I would say, you know, the traditional mainstream Protestants and the Methodists.

And, you know, Methodist ministers, because they were literally circuit riders, I mean, they would ride out west to try to recruit people.

They were seen as sort of interlopers and trash and, and, um, and they were a threat. They were growing very quickly.

And so you have now turned a murder victim and a murder suspect into avatars for a giant clash between the established and very powerful mainstream Protestants versus,

you know, the Methodists who were growing and had quite a lot of money, too.

Catherine wrote that she saw an army of preachers arrive at the courthouse to watch the trial.

When Ephraim Avery was brought out, she described him as middle-aged and tall.

She said his face, quote, might have passed for good looking, had he not a certain iron look and a most unpleasant stare of the eyes.

How is Ephraim Avery described at trial by the prosecution? Oh, sleazy. And,

you know, one of the swarmy Methodist ministers,

you know, a man who was a predator, I think. And

really,

what the prosecutor was trying to lean on was physical evidence more than anything else. But Ephraim Avery,

once you get into the trial, he had no real alibi. He went on like what I describe as a walkabout where nobody knew where he was.
And

the prosecutor just said, this is a joke. He doesn't have an alibi.

The defense brought in six doctors to testify about whether it was possible for Sarah to have hung herself or not.

Ephraim Avery's lawyers argued that Sarah was depressed and suicidal in December. But her landlady said that Sarah seemed cheerful in the days before she died.

One of the women Sarah worked with at the textile mill said that she remembered Sarah had left early on December 20th. She said she was going to meet someone.

And what do we learn at the trial about how Sarah Cornell and Ephraim Avery know each other?

Well, Sarah's version through her letters, thank goodness she wrote such, you know, long, beautiful, wonderful letters to her family. So we have her voice.
Sarah's version is that she had seen Avery

preach at a tent revival. And in

one of the towns where he lived, she was looking for work and she told her family she ended up working for him. She was supposed to be a helper for his wife.

If you believe Ephraim Avery, he said, she never worked for me.

She knocked on the door. My wife answered, took one look at her and said no.

Sarah continued working in textile mills and factories. She tried to attend church, but she was kicked out of Ephraim Avery's church in Lowell, Massachusetts.

So he said, because of your reputation, he said, I don't want you to be a member of my church. And

what you could do if you were kicked out by a church, by one

church in a certain town, you could go to another town and join another Methodist church, but you needed to have what was called a certificate of good standing.

A certificate of good standing was a letter written by a clergy member that vouched for you as a good person and, quote, worthy of joining another Methodist church as a member.

And Ephraim Avery had refused to do that. He wouldn't give her a certificate of good standing.
And so, you know, she was, of course, very upset about that.

And it made her, again, already unmoored from her family. She then becomes unmoored from the Methodist church.
She's kind of going from place to place, and it becomes very difficult for her.

Catherine Williams wrote that for Sarah, to be out of the pale of the church was to be excluded from salvation.

What Avery had said is, I will give you a certificate of good standing if you write down all your sins, everything that you've ever done wrong. Write them down, give them to me,

and,

you know, I'll forgive all of this.

Sarah wrote to Ephraim Avery,

I will confess all if I can only be continued in the church.

Sarah detailed everything she'd done wrong, writing to him multiple times, but he never answered, and he refused to vouch for her. He did the opposite.

He told one minister that Sarah was guilty of theft, lying, and fornication. He wrote to another, quote, we should all of us here be opposed to her joining anywhere.

But that summer, she decided to attend a tent revival in Thompson, Connecticut, and she saw Ephraim Avery there.

Sarah's sister and brother-in-law said that Sarah had told them she spoke to Ephraim Avery about what she'd written to him, her list of sins. She asked for the letters back.

He says, let's go into the woods. And she does.
And in a letter to her sister and her brother-in-law, she details sexual assault. She was very, very upset,

morose, depressed. And he is still in a position of power over her.

And so when she returns home, she tells her sister and her brother-in-law what happened. And she says, oh no, I think I'm pregnant.
She missed her period.

Ephraim Avery's lawyer argued that Sarah could have been pregnant before the Thompson camp tent revival.

Catherine Williams wrote about this part of the trial as

a long and most indecent examination and discussion of Sarah Cornell's menstrual cycle.

The prosecutor asked Sarah's sister, Lucretia, for evidence of Sarah being unwell as females are, referring to her having her period.

Her sister testified that she knew Sarah wasn't pregnant before the revival because she'd done her laundry.

Ephraim Avery's defense attorney tried to suggest that other people were the father, including a cart driver who'd brought her to the revival.

One of the defense's witnesses tried to discredit Sarah by claiming she was in love with her sister's husband.

But Lucretia stood by her sister.

She and her husband had convinced Sarah to speak with a lawyer for advice on compelling Ephraim Avery to take responsibility.

And actually, an attorney who was a member of the Methodist church, who her brother-in-law introduced her to, said, you need to move to the state where he is to make sure you can file what you need to file.

So Sarah Cornell moved to Fall River. It was across the bay from where Ephraim Avery lived.
So it, to me, was such a pivotal, incredible decision for her to say, You are responsible for this,

and I am going to keep this baby. She had already worked out how much daycare would be while she was at the factory, and she essentially was going to say, You're responsible for taking care of us.

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The prosecution in Ephraim Avery's trial called a total of 68 witnesses over six days.

Many of them said they'd seen a man who looked like Ephraim Avery around Fall River on December 20th, 1832.

He was a little distinct looking. He was very tall and thin, and he liked to wear kind of a certain tall hat.
And he, you know, he was,

he stood out, but nobody could say this was definitely Ephraim Avery mailing a letter or wandering around here. The prosecution and defense had interviewed over 100 people to fill the jury.

Catherine Williams wrote that so strong was the presumption of the prisoner's guilt that it seemed almost impossible to find a man who had not made up his mind.

Before the trial, some people in Fall River had started investigating Ephraim Avery.

They called themselves the Fall River Committee. They brought anything they found to the prosecution.

Ephraim Avery's defense team were all Methodists and had been hired by the Methodist Church. One of them was a former U.S.
Senator.

The defense attorneys called over 150 witnesses. This took more than two weeks to get through their testimony.

Catherine Williams wrote that many of the witnesses' testimony was, quote, entirely irrelevant to the case.

These were people who I think Sarah thought were her friends.

And when the trial begins and these character witnesses come up, it is a parade of women who Sarah was close to because they all worked together and in very difficult conditions.

They lived together, they ate together. And these women all sit on the stand and just decimate her character.

And from what I've read, this is for me the most blatant and really the first instance of I've read of victim shaming in a trial that was high profile like this. I mean they shamed.

They said she was a terrible person, that she was crazy, she had venereal diseases, that she was erratic, she was threatening to take her own life and frame Ephraim Avery in the process.

One person testified that Sarah had gotten pregnant almost 10 years earlier. The prosecution said that there was no evidence that was true.

Another man said he thought she was irrational.

When asked what he meant, he said, because her eyes looked red.

A doctor testified that Sarah had come in to be treated for an STD and then refused to pay him.

The witnesses told stories about her in a confusing way. They weren't called up in order of where or when they'd known Sarah.

They alleged she'd done and said things at the same time in different places.

Catherine Williams observed all of this in the courtroom. She wrote, we know she could not have been sinning and playing the hypocrite in four different places at once.

On June 2nd, 1833, the jury found Ephraim Avery not guilty. He was acquitted

and he was acquitted, I think rightly so.

They just in that time period did not, in 1833, they did not have enough physical evidence to to tie him there to that scene so there were a lot of holes in the case he was acquitted it caused outrage in the community um the he that there was so much at stake the factory owners were congregationalists you know if if

This man were allowed to walk free after sexually assaulting and murdering one of their workers who they were tasked with protecting, then why would any family send their daughter to work in these factories?

They're not safe. The owners aren't protecting them.
And then, of course, the Methodist Church had so much to lose.

You know, if one of our ministers is convicted, then that would be awful for the Methodist Church, who was just trying to avoid being tarred and feathered as they pushed west.

Three days after the trial ended, the Methodist Church held their own review of Ephraim Avery's case and declared him innocent of murder and, quote, improper connection.

Ephraim Avery returned to preaching in Bristol. Some people didn't want him there.
And hundreds of outsiders started to come to his services. They'd read about him and Sarah Cornell in the newspapers.

He didn't like the attention.

That year, the town of Fall River burned an effigy of Ephraim Avery

four times.

Eventually, he and his family moved to Ohio. He became a farmer.

Catherine Williams published her book shortly after the trial. It was called, Fall River, an authentic narrative.

She interviewed Sarah's friends and family and witnesses and doctors and found that many of the claims made during the trial, for instance, about Sarah seeing a doctor for an STD, were wrong.

She'd gone to see that doctor about a cold, and he'd tried to assault her.

Catherine wrote at the end of the book, if Fall River was once an object of interest to the traveler, it is doubly so now.

For months, it formed the entire topic of conversation in every steamboat that plied the river.

When Catherine's book was published, it was some of the only writing about the murder trial that was about Sarah Cornell and not Ephraim Avery.

There was nothing else like this, not even remotely like this. And, you know, I'm a connoisseur of very, very old, old old books and stories.
And

she had written a book that was a couple hundred pages that read like a novel, but had really good reporting. And it was the first narrative, non-fiction, true crime book, which was a big deal.

And the book was well read,

but beyond biased. I mean, just...
I couldn't call it good journalism. Kate says that Catherine Williams didn't come to write about Sarah completely on her own.

She says it's likely Catherine was approached about the case by someone who was anti-Methodist and a factory owner.

Perhaps someone worried about how Sarah Cornell's death could impact the factories, where a lot of young women like Sarah worked.

And the reason that we think that is several things. She had an incredible access to the factories where Sarah worked.
She was able to talk to the workers who were willing to talk to her.

She had stories from people who Sarah lived with. She had exclusive letters that I don't even know if the prosecutor had of Sarah's letters to her family.

She just had access that there is absolutely no way anybody else would have access to unless they had been given a lot of permission from the people who own these factories.

Scholars have said Catherine writes about Sarah with an almost maternal bond.

The book sold so well, the publisher ordered a second printing.

In 1838, Nathaniel Hawthorne was taking a walk in his hometown of Salem, Massachusetts for his birthday on July 4th.

There were booths selling food set up in the town common, along with some traveling exhibits.

One of them was a display of wax figures. In his journal, he wrote that it featured a collection of pirates, murderers, and the like in wax.

And there is a depiction of Sarah at a desk, I believe, and Ephraim Avery in wax hovering over her.

In his journal, Hawthorne describes this scene with the two of them as if you as the reader or whoever would know exactly who these two people are.

And he says, you know, Ephraim Avery hovering like a vulture,

you know, as usual, the despicable Ephraim Avery.

He wrote in his journal that Ephraim Avery's figure was, quote, an ugly devil, said to be a good likeness.

The year before, Nathaniel Hawthorne had published a collection of short stories. He had trouble making money off his writing.

In 1849, he started working on a book about a woman who's known to be good at sewing and very charitable,

who has an affair with a minister. She becomes pregnant and is publicly condemned for adultery.

He He published The Scarlet Letter in 1850, 18 years after Sarah Cornell's death.

So, when you then read The Scarlet Letter and read Hester Prynn and see the parallels between Sarah Maria Cornell and Hester Prynn, it seems really clear that

she was at least a very large inspiration, if not the main inspiration, for the Scarlet Letter.

Kate Winkler Dawson wrote a book about Sarah Cornell called The Sinners All Bow.

She ends the book with a quote from Sarah:

I have enough of the good things of this life.

I brought nothing into this world, and I expect to carry nothing out.

A stranger and a pilgrim here.

Criminal is created by Lauren Spohr and me. Nadia Wilson is our senior producer.
Katie Bishop is our supervising producer.

Our producers are Susanna Robertson, Jackie Sujiko, Lily Clark, Lena Sillison, and Megan Kinnane.

This episode was mixed by Michael Rayfield. Our show is engineered by Veronica Simonetti.
Julian Alexander makes original illustrations for each episode of Criminal.

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