Volume 1 — THE LANCASHIRE WITCHES.

—BEN JONSON.

"When I consider whether there are such persons as witches, my mind is divided: I believe, in general, that there is such a thing as witchcraft, but can give no credit to any particular instance of it."—ADDISON.

The term witchcraft, says the historian of Whalley, is now "transferred to a gentler species of fascination, which my fair countrywomen still continue to exert in full force, without any apprehension of the county magistrates, or even of the king in council."

Far different was the application in days of old. The common parish witch is thus described by a contemporary writer, as an old woman "with a wrinkled face, a furred brow, a hairy lip, a gobber tooth, a squint eye, a squeaking voice, or a scolding tongue; having a rugged coat on her back, a skull-cap on her head, a spindle in her hand, and a dog or cat by her side." Such was the witch of real life when this superstition was so prevalent in our own neighbourhood, and even throughout England. From the beginning of the reign of James the First to the concluding part of the reign of James the Second, it may be considered as having attained the zenith of its popularity. "Witchcraft and kingcraft both came in with the Stuarts and went out with them." It was as if his infernal majesty had taken a lesson from his sacred majesty, and issued a book of sports for his loyal subjects. "The Revolution put to rights the faith of the country as well as its constitution." "The laws were more liberally interpreted and rationally administered. The trade of witch-finding ceased to be reputable or profitable;" and that silly compilation, the "Demonology" of James, which, with the severe laws enacted against witchcraft by Henry the Eighth and Elizabeth, had conjured up more witches and familiars than they could quell, was consigned to the book-worm and the dust. It is said in the Arabian tales, that Solomon sent out of his kingdom all the demons that he could lay his hands on, packed them up in a brazen vessel, and cast them into the sea. But James, "our English Solomon," "imported by his book all that were flying about Europe, to plague the country, which was sufficiently plagued already in such a sovereign." This sapient ruler, who, it is said, "taught divinity like a king, and made laws like a priest," in the first year of his reign made it felony to suckle imps, &c. This statute, which was repealed March 24th, 1736, describes offences declared felonious, thus:—

"One that shall use, practise, or exercise any invocation or conjuration of any evil or wicked spirit, or consult, covenant with, entertain or employ, feed or reward, any evil or wicked spirit, to or for any intent or purpose; or take up any dead man, woman, or child, out of his, her, or their grave, or any other place where the dead body resteth; or the skin, bone, or other part of any dead person, to be employed or used in any manner of witchcraft, sorcery, charm, or enchantment; or shall practise or exercise any witchcraft, &c., whereby any person shall be killed, destroyed, wasted, consumed, pined, or lamed in his or her body, or any part thereof: such offenders, duly and lawfully convicted and attainted, shall suffer death."

As might be expected, witchcraft so increased in consequence of these denunciations, that, "in the course of fifty years following the passing of this act, besides a great number of single indictments and executions, fifteen were brought to trial at Lancaster in 1612, and twelve condemned; in 1622, six were tried at York; 1634, seventeen condemned at Lancaster; 1644, sixteen were executed at Yarmouth; 1645, fifteen condemned at Chelmsford, and hanged; in the same and following year, about forty at Bury in Suffolk; twenty more in the county, and many in Huntingdon; and (according to the estimate of Ady) some thousands were burned in Scotland."

Popular hatred rendered the existence of a reputed witch so miserable, that persons bearing that stigma often courted death in despair, confessing to crimes which they had never committed, for the purpose of ridding themselves of persecution.

"One of the latest convictions was that of Amy Duny and Rose Cullender, before Sir Matthew Hale at Bury, in 1664. They were executed, and died maintaining their innocence." Their execution was a foul blot upon his name, as it is scarcely to be doubted but that they were the victims of imposture. It was clearly ascertained by experiments in the judge's presence, that the children who pretended to be bewitched, when their eyes were covered, played off their fits and contortions at the touch of some other person, mistaking it for that of the accused, yet "he charged the jury without summing up the evidence, dwelling only upon the certainty of the fact that there were witches, for which he appealed to the Scriptures, and, as he said, to 'the wisdom of all nations;' and the jury having convicted, the next morning left them for execution."

But we proceed with a few explanatory notices respecting that portion of the history of this superstition, which will be found interwoven with the traditionary matter in our text.

A number of persons, inhabitants of Pendle Forest, were apprehended in the year 1633, upon the evidence of Edmund Robinson, a boy about eleven years old, who deposed before two of his Majesty's justices at Padiham, that on All-Saints'-day he was getting "bulloes," when he saw two greyhounds—a black one and a brown one—come running over the field towards him. When they came nigh they fawned on him, and he supposed they belonged to some of the neighbours. He expected presently that some one would follow; but seeing no one, he took them by a string which they had tied to their collars, and thought he would hunt with them. Presently a hare sprang up near to him, and he cried "Loo, loo," but the dogs would not run. Whereupon he grew angry, and tied them to a bush for the purpose of chastising them, but instead of the black greyhound he now beheld a woman, the wife of one Dickisson, a neighbour; the other was transformed into a little boy. At this sight he was much afraid, and would have fled; but the woman stayed him and offered him a piece of silver like a shilling if he would hold his peace. But he refused the bribe; whereupon she pulled out a bridle and threw it over the little boy's head, who was her familiar, and immediately he became a white horse. The witch then took the deponent before her, and away they galloped to a place called Malkin Tower, by the Hoarstones at Pendle. He there beheld many persons appear in like fashion; and a great feast was prepared, which he saw, and was invited to partake, but he refused. Spying an opportunity, he stole away, and ran towards home. But some of the company pursued him until he came to a narrow place called "the Boggard-hole," where he met two horsemen; seeing which, his tormentors left off following him. He further said, that on a certain day he saw a neighbour's wife, of the name of Loynd, sitting upon a cross piece of wood within the chimney of his father's dwelling-house. He called to her, saying, "Come down, thou Loynd wife," and immediately she went up out of sight. Likewise upon the evening of All-Saints before-named, his father sent him to seal up the kine, when, coming through a certain field, he met a boy who began to quarrel with him, and they fought until his face and ears were bloody. Looking down, he saw the boy had cloven feet, and away he ran. It was now nearly dark; but he descried at a distance a light like a lantern. Thinking this was carried by some of his friends, he made all haste towards it, and saw a woman standing on a bridge, whom he knew to be Loynd's wife; turning from her he again met with the boy, who gave him a heavy blow on the back, after which he escaped. On being asked the names of the women he saw at the feast, he mentioned seventeen persons, all of whom were committed to Lancaster for trial. They were found guilty, and sentenced to be executed. The judge, however, respited them, and reported the case to the king in council.

The celebrated John Webster, author of The Discovery of Pretended Witchcraft, afterwards took this young witch-finder in hand. He says:—

"This said boy was brought into the church at Kildwick (in Craven), a large parish church, where I, being curate there, was preaching in the afternoon, and was set upon a stall to look about him, which moved some little disturbance in the congregation for a while. After prayers, I, inquiring what the matter was, the people told me it was the boy that discovered witches; upon which I went to the house where he was to stay all night, where I found him, and two very unlikely persons that did conduct him, and manage the business.

"I desired to have some discourse with the boy in private; but that they utterly refused. Then, in the presence of a great many people, I took the boy near me, and said, 'Good boy, tell me truly and in earnest, didst thou see and hear such strange things of the meeting of witches as is reported by many that thou didst relate?'—But the two men, not giving the boy leave to answer, did pluck him from me, and said he had been examined by two able justices of the peace, and they did never ask him such a question. To whom I replied, the persons accused had the more wrong. As the laws of England, and the opinions of mankind then stood, a mad dog in the midst of a congregation would not have been more dangerous than this wicked and mischievous boy, who, looking around him, could, according to his own caprice, put any one or more of the people in peril of tortures or of death."

Four of the accused only were sent to London, and examined by the king in person. In the end they were set at liberty, but not from the sagacity of the examiners,—the boy Robinson having confessed that he was suborned to give false evidence against them. One of these poor creatures, strange to say, had confessed the crime with which she was charged. In the Bodl. Lib. Dods. MSS. v.61, p.47, is the confession itself, wherein she gives a circumstantial and minute account of the transactions which took place between her and a familiar whom she calls Mamilian, describing the meetings, feasts, and all the usual routine of witchery and possession.—(See Whitaker's Whalley.)