PREFACE. (continued 3)

Jonet Watson was one of the first to make her confession. She said that in April last, bypast or thereby, she being at the burial of Lady Dalhousie, a rix dollar was given to Jean Bughane, to be divided among a certain number of poor folk, whereof she was one. But Jean ran away with the money, so poor Jonet got none of it: whereat being very grieved and angry, when she came to her own house she wished to be revenged on Jean, and at the wish appeared the devil in the likeness of a pretty boy in green clothes, and asked: “what ailed her, and what revenge would she have?” He then gave her his mark and left her under the form of a black dog, and for three days after she had a gnat constantly with her, and one morning when she was changing her linen it sat down upon her shoulder, where she had one of her marks. Also about the time of last Baal-fyre night (the beginning of May) she was at a meeting in Newton-dein, where was the devil dressed in green clothes, with a black hat on his head. And here she denied Christ, and took upon herself to be his servant, he laying his hand on her head, and receiving from her “all that was under his hand,” when he gave her the name of “weill-dancing Jonet,” and she and a few more danced like Tam o’ Shanter’s hags, and probably tired the devil out.

Beatrice Leslie[48] was a witch too, and Agnes, wife of William Young, gave her some wholesome advice and honest reproof on the matter, whereby Beatrice was offended, and gave her a terrible look; and that very night William Young awakened out of his sleep all in terror and dismay, crying out that Beatrice, with a number of cats, was devouring him. Beatrice had a cat which two coal-heaving damsels killed by letting some coals fall on it, afterwards adding to their offence by throwing away her coal-basket. So Beatrice cursed them, and told them “they should see an ill sight before eight days were past:” as it fell out, for according to her threatening they were both killed in the coal-pit, though no one else was hurt; and when she was brought to see and touch the corpses, the one bled at the nose and the other at the ear, thus proving her guilt beyond the possibility of denial. Also she helped Alexander Wilson’s wife in child-bed, by cantrips and unholy sleights; sticking a bare knife betwixt the bed and the straw, sprinkling salt about the bed, and saying, “Lord, let never ane worse wight waken thee, nor hes laid thee downe,” with other villanies, unwholesome to honest folk; so Beatrice Leslie saw the sun for the last time between the cord and the flames.

THE LANTHORNE AND THE BAHR-RECHT.[49]

Christian Wilson, alias the Lanthorne, which name she had gotten from the devil at the time of her baptism, was too famous in her generation. She lived near her brother Alexander, and there was notorious ill blood between them, perhaps because of her notorious evil proceedings. One evening Alexander was found dead in his own house, naked, with his face torn and cut, but without a spot of blood anywhere. Yet a “greate lumpe of fleisch” had been cut out of his cheek more cleanly than any ordinary razor could have cut either flesh or cheese. Christian bore herself strangely. She expressed no sorrow, perhaps because she felt none, and absolutely refused to see or touch the corpse according to the fashion of the honest and the orthodox of the time. This refusal did her much harm in men’s minds, for was it not very evident that she was afraid of the bier-law, or bahr-recht, which, in 1661, when all this took place, was such a useful agent of the police, and helped so powerfully to the discovery of murder? The bailies and ministers heard the rumours affecting her, and commanded her to be brought into the house to touch the corpse, as the rest had done. “She came trembling all the way to the house, but she refused to come nigh the corpse, or to touch it, saying that ‘she never touched a dead corpse in her life.’” The neighbours did not allow of her plea, and dragged her to the murdered man, that she might touch it softly. She went forward to do so. “But before shoe did it, the Sone being shyning in at the howse, shoe exprest herselfe thus, humbly desyring that, ‘as the Lord made the Sone to shine and give light into that howse, that also he would give light to discovering of that murder!’ And with these words shoe tuitching the wound of the dead man verie softlie, it being whyte and cleane, without any spot of blood or the lyke, yet immediately, while her fingers was upon it, the blood rushed owt of it, to the greate admiratioune of all the behoulders, who tooke it for discoverie of the murder according to her own prayers.” Another charge, no less grave than that of murder, was, that William Richardson, having felled one of her hens with a stone, she frowned on him threateningly, and said he should never throw another stone. And he never did; for immediately he fell into ane “franicie” and madness, took to his bed, and died in a few days, all the time of his sickness crying out against Cristiane Wilson, who, he said, was tormenting him in the likeness of a grey cat. After his death his nephew teased the witch by calling her “The Lanthorne,” which every one knew to be her devil-name; but Cristiane threatened him, and said that “if he did not hold his peace she would make him die by the same death as his uncle,” which was proof sufficient of the truth of the grey cat and her guilty sorcery. This was the same Cristiane Wilson who, when she was being carried off to Nidrie, there to be confronted with another witch, was suddenly lifted off the pillion by a furious blast of wind, which she got the devil to raise in the hope of her rescue. But though she was blown into the stream, she swam lightly as a witch should and as only a witch could, and her jailers fished her out again, to secure her better for the future. As the sky was cloudless when the blast arose, and as no storm followed after, there was no possibility of doubting the Satanic origin of that mighty puff of wind. Besides, did not Jennot Cock, another confessing witch, say to John Stevin, when he told her that Cristiane was to be carried to Nidrie to-morrow, “Will not yow think it a sport, if the deivill raise a whirrell of wind, and tak her away from among yow by the gette (way) to-morrow?” This and that together made the thing certain; and the fall of the poor wretch was included in the dittay as one of the counts against her, proving her witchcraft.

Witch-finding now increased rapidly in Scotland. No fewer than fourteen special commissions were issued for the sole purpose of trying witches for the sederunt of November the 7th, 1661; and on the 23rd of January, 1662, fourteen more were made out. It was the popular amusement of the day, and no one or two men then living could have turned the tide in favour of these poor persecuted creatures. Even Sir George Mackenzie, that “noble wit of Scotland,” failed to make any reasonable impression on the besotted public, though his pleadings and writings got him into immense disfavour with the religious part of the community, and caused him to be ranked as an atheist and Sadducee, and classed with the Pilates and Judases of history. Though it had been the Bull of Pope Innocent VIII. in 1484, which had first stirred up the zeal of the godly against witchcraft, and written that terrible text, “Thou shalt not suffer a witch to live,” in still more terrible characters of blood and suffering, yet Calvinistic Scotland soon outstripped even the superstitious Papacy in her frantic piety, and poured out a sea of innocent blood which will stain her pages with an ineffaceable stain, for ever and for ever. Yet she was nearly a hundred years behind Rome in her zeal, for it was not till June, 1563, that she made the subject matter for legislation at all, and then the Estates[50] enacted “that ‘nae person take upon hand to use any manner of witchcrafts, sorcery, or necromancy, nor give themselves furth to have ony sic craft or knowledge thereof therethrough abusing the people;’ also, that ‘nae person seek ony help, response, or consultation, at ony sic users or abusers of witchcrafts ... under pain of death.’ This is the statute under which all the subsequent witch trials took place.” But bad as it was under the Presbyterians and the Elders, it is true that under the Restoration the witch persecutions in Scotland were even more excessive than during the reign of the Covenanters, and that the return of Charles II. brought satisfaction and pleasure to the younger women only of his dominions, but nothing save torture to the old, the poor, and the despised. Ray says that about a hundred and twenty witches suffered in the year 1661, the year after the Restoration had brought joy and gladness to all loyal hearts; so that it mattered little whether Puritan or Cavalier, Presbyterian or Episcopalian, had the upper hand. Superstition was the greatest lord of all, and a slavish adherence to a few words fettered men down hopelessly to ignorance and wickedness.

At this time (1661) John Kincaid and John Dick were the most notorious prickers; and they let no one escape whom they had the chance of hurting. One John Hay, an old man of sixty, and of untarnished reputation, fell into Dick’s hands, accused of sorcery by “a distracted woman,” whose words were not worth the wind that wafted them. But Dick shaved him, and pricked him, and tortured him in all allowable ways, then sent him off to Edinburgh, two hundred miles away, to be locked up in the Tolbooth, pending further proceedings. The case against him was too slight for even those times to entertain, and he was liberated on his own petition, and a few testimonials: but John Dick was not reproved, nor was his zeal thought extreme or passionate.

MISCELLANEOUS.

Margaret Bryson[51] quarrelled with her husband about the selling of a cow; she went to the house-door, “and there did imprecate that God or the devil might take her from her husband;” which naturally ended in the devil’s appearing and forcing her into the covenant with him that had its final expression at the stake.

Margaret Hutchison was a witch, too. She laid on Henry Balfour the pains of a child-bed woman, and caused such a universal swelling of his body that he died thereof; and she threatened John Boost for calling her a witch, and threw a piece of raw flesh against his house, which the very dogs and cats would not eat; and she sent a plague of cats to John Bell’s house, and tormented him and his wife by appearing at their hearth-side at night, combing her hair: so Margaret Hutchison was no better than she should be, and the world was well rid of her.

Isabel Ramsey for her part was convicted of taking sixpence from the devil, and entering into a long chat with him upon sundry local matters; and, indeed, she herself confessed that he gave her a dollar, which turned into a sklaitt stane: for nothing that the devil did for these witches ever turned to good, so that one is more surprised at their stupidity than offended by their guilt.

Jennet Cock[52] had an ill name, past all forbearance or overlooking. She was never easy unless she was after some evil, and the world must positively be quit of her. She bewitched William Scott’s bonny bay horse, worth pounds and pounds of money, and made him mad; and she told a brute who beat her that he should live to be hanged, which not very unlikely prediction was fulfilled; and she kept company with the devil on terms that no honest woman should endure; and she and Jean Dickson, another witch, cured a neighbour’s child by cutting off a dog’s head, with which they played some devilish cantrip that healed the bairn; and she it was who made that speech concerning Christiane Wilson and the gaff of wind; so Jennet Cock was adjudged dangerous to be at large, and was put into prison, there to await her trial. And she was tried, but, strange to say, acquitted of the charges brought against her; she was not let loose though, but kept still in durance till a fresh case could be completed against her. Jennet Cock was rather notorious for her evil eye and power of overlooking, and in her dittay is thus charged:—“There being an outcast betwixt yow and Jeane Forrest, because schoe had called yow a witch, yow came to the said Jeane, her landlord’s house, where she was with some nyghboures, desyreing to make aggriement betwixt yow. Ye malitiouslie and bitterlie girneing and gnashing your teeth, and beating your hands upon your knies, said, ‘O them that called me a witch! O them that called me a witch!’ And at that tyme, the said Jeane Forrest, her chylde being in good health, on the morne the chylde, by your sorceries and witchcraft dyed; and the mother, at the chylde’s departour, called out with a loud voyce upone her nighbours, saying, ‘Alace! that ever I had adoe with that witch Janet Cock, for shoe has been at my bed syd all this night standing, and I could not get red of her: and behold the fruit of it—my chylde is dead!’” This deposition was made September 10, 1661, and surely Jennet Cock never escaped the consequences of such a cantrip as this!

Marion Grinlaw[53] and Jean Howison, “the survivors of ten women and a man who had been imprisoned at Musselburgh,” petitioned the Council for their release. “Some of the rest died of cold and hunger. They themselves had lain in durance forty weeks, and were now in a state of extreme misery, although nothing could be brought against them. Margaret Carvie and Barbara Horniman, of Falkland, had in like manner been imprisoned at the instance of the magistrates and parish minister, had lain six weeks in jail, subjected to a great deal of torture by one who takes upon him the trial of witches by pricking; and so great was their sufferings that life was become a burden to them, notwithstanding that they declared their innocence, and nothing to the contrary had been shown. The Council ordered all these women to be liberated:” which was a marvellous outstep of humanity, and one for which its previous acts could hardly have prepared us. The next year it seems to have had a small side-blow of rationality. It had become sensible of the vile inhumanity of John Kincaid, and threw the wretch into prison, then issued a proclamation repudiating the seizure of suspected persons, which had been made illegally, unauthorizedly, and out of only envy and covetousness. Nevertheless, it took care to issue twelve fresh commissions for trying witches, immediately after; being chiefly anxious to keep all the business in its own hands, and shut the door against any outside free lances. John Kincaid lay for nine weeks in jail, then was liberated only on condition that he would prick no more without warrant. He sent up a whining petition, setting forth that he was an old man, and if confined longer might be brought to mortal sickness; so to avert this terrible catastrophe, the old sinner had his liberty given to him again: he ought to have had instead the doom of the murderer for blood-money!

CLOWTS AND THE SERPENT.[54]

In the parish of Innerkip, on March 4, 1662, Marie Lamont, a “young Woman of the adge of Eighteen Yeares,” offered herself for voluntary confession. She said that five years ago Kattrein Scot taught her to take kyes’ milk. She told her to go out in misty mornings with a hair rope (harrie tedder), which she was to draw over the mouth of a mug, saying, “In God’s name, God send us milk, God sent it, and mickle of it.” By which means she and Kattrein got much of their neighbours’ milk which they made into butter and cheese. Also she said, that two years and a half since, the devil came to them at Kattrein Scot’s house, where many of them were present, and gave them all wine to drink and wheat bread to eat, and they danced and were very merry, the devil shaking hands with them, and she delivering herself over to him in baptism. And at her baptism she was given the name of “Clowts,” and bid to call the devil “Serpent.” Further, “Shee confessed that at that sam tym the devil nipit her upon the right syd, qlk was very painful for a tym, but yairefter he straikit it with his hand, and healed it; this she confesses to be his mark.” At a certain meeting which she spoke of, when she and the rest went to raise storms to hinder the Killing fishery, the devil came to them in the likeness of a brown dog, but she and Kattrein were as cats, and in this form they ran into Allan Orr’s house and took a bite of a herring lying in a barrel. They then put it back again, and Allan Orr’s wife, afterwards finishing the herring, took heavy disease, and died. The reason of this malicious act was, that Allan Orr had put Margaret Holm (one of the cats) out of her house, and this was the manner in which she chose to be revenged—“threitening in wrath, that he and his wife sould not be long together.” Many other things did she confess: one of which was how the devil once “convoyed her home in the dawing; and when shee was com near the house wherein she was a servant, her master saw a waff of him as he went away from her.” Another time she and some other witches met at the back gate of Ardgowand, where his Cloutieship appeared in the likeness of a black man with cloven feet, directing them to take white sand and cast it about the gates of Ardgowand, and about the minister’s house; and while they were about the business he turned them into the likeness of cats, by shaking his hands above them. And at another time they went to cast the longston into the sea, to cause storms and shipwrecks, and the devil kissed them as they went away, apparently better pleased than ordinarily with his Clowts and Kats. All these things did poor Marie Lamont, aged eighteen, confess to the minister and Laird of Innerkip; and they, not knowing the virtue of purgatives and port wine, nor understanding the value of rest and silence, took the poor young soul at her word, and found her guilty of all the crimes and follies with which a diseased body, and a mind overset and charged, had prompted her to accuse herself.

And now we come to

THE WITCHES OF AULDEARNE:[55]

and Isobell Gowdie’s marvellous confessions: still in A.D. 1662. Isobell was neither pricked nor tortured before she entered on her singular history of circumstantial lies. She was probably a mere lunatic, whose ravings ran in the popular groove, and who was not so much deceiving, as self-deceived by insanity. The assize which tried her was composed of highly respectable people, and she seems to have been only encouraged to rave, not forced to lie. She began by stating that one day, fifteen years ago, as she was going between “the towns” or farmsteads of Drumdewin and the Heads, she met the devil, who spoke to her and invited her to meet him that night at the parish church of Auldearne. She promised that she would, and accordingly she went, and he baptized her by the name of “Janet,” and accepted her service. Margaret Brodie held her while she denied her Christian baptism; and then the devil marked her on the shoulder, sucking out the blood which he “spouted” into his hand, then sprinkled it on her head, saying, “I baptize thee, Janet, in my own name!” But first he had put one hand on the crown of her head, and the other on the soles of her feet, while she made over to him all that lay betwixt, giving herself body and soul into his keeping. He was in the Reader’s desk while all this took place, appearing as a “mickle, black, hairy man” reading out of a black book; so Isobell was henceforth Janet in the witch world, and was one of the most devoted of her covin; for they were divided into covins or bands, she said, and placed under the leadership of proper officers. John Young was the officer of her covin, and the number composing it was thirteen. She and others of her band took Breadley’s corn from off his land. They took an unchristened child which they had raised out of its grave, parings of their nails, ears of all sorts of grain, and cole-wort leaves, all chopped very fine and small, and mixed up well together; and this charm they buried on his land, whereby they got all the strength of his corn and goods to themselves, and parted them among the covin. Another time they yoked a plough of paddocks (toads). The devil held it, and John Young drove it: it was drawn by toads instead of oxen, the traces were of quickens (dog-grass), the coulter was a riglen’s horn (ram’s horn), so was the sock; and they went two several times about the field, all the covin following and praying to the devil to give them the fruit of that land, and that only thistles and briars might grow on it for the master’s use. So Breadley had trouble enough to work his land, and when it was worked he got no good out of it, but only weeds and thorns, while the covin made their bread of his labour.

When asked how she and her sister witches managed to leave their husbands o’ nights, she said that, when it was their Sabbath nights, they used to put besoms or three-legged stools in bed beside their husbands; so that if these deluded men should wake before their return, they might believe they had their wives safe as usual. The besoms and three-legged stools took the right form of the women, and prevented a too early discovery. To go to these Sabbaths they put a straw between their feet, crying “Horse and Hattock in the Devil’s name!” and then they would fly away, just as straws in the wind. Any kind of straw would do, and they who saw them floating about in the whirlwind, and did not sanctify themselves, could be shot dead at the witches’ pleasure, and their bodies remained with them as horses, and small as straws.

These night meetings always ended with a supper; the Maiden of the Covin being placed next to the devil, as he was partial to young, plump, blooming witches, and did not care much for the “rigwoodie hags,” save to beat and belabour them. And after they had gotten their meat they would say as a grace—

And when supper was done, each witch would look steadily upon their “grisly” president and say, bowing low, “We thank thee, our Lord, for this!” But it was not much to thank him for in general; for the old adage seems to have been pretty nearly kept to, and the cooks, at least, not to speak of the meat, to be of the very lowest description. The poor witches never got more from the devil than what they might have had at home; which was one more added to the many proofs that the mind cannot travel beyond its own sphere of knowledge, and that even hallucinations are bounded by experience, and clairvoyance by the past actual vision.

Then Isobell went to the Downie Hills, to see the gude wichtis who had wrought Bessie Dunlop and Alesoun Peirsoun such sad mishap. The hill side opened and she went in. Here she got meat more than she could eat, which was a rare thing for her to do in those days, and seemed to her one of the most noticeable things of the visit. The Queen of Faerie was bravely clothed in white linen, and white and brown clothes, but she was nothing like the glorious creature who bewitched Thomas of Ercildoun with her winsom looks and golden hair; and the king was a braw man, well favoured and broad faced; just an ordinary man and woman of the better classes, buxom, brave, and comely, as Isobell Gowdie and her like would naturally take to be the ultimate perfection of humanity. But it was not all sunshine and delight even in the hill of Faerie, for there were “elf bullis rowting and skoylling” up and down, which frightened poor Isobell, as well as her auditory: for here she was interrupted and bidden on another track. She then went on to say that when they took away any cow’s milk they did so by twining and platting a rope the wrong way and in the devil’s name, drawing the tether in between the cow’s hinder feet, and out between her fore feet. The only way to get back the milk was to cut the rope. When they took away the strength of any one’s ale in favour of themselves or others, they used to take a little quantity out of each barrel, in the devil’s name (they never forgot this formula), and then put it into the ale they wished to strengthen; and no one had power to keep their ale from them, save those who had well sanctified the brewing. Also she and others made a clay picture of a little child, which was to represent all the male children of the Laird of Parkis. John Taylor brought home the clay in his “plaid newk” (corner), his wife brake it very small like meal, and sifted it, and poured water in among it in the devil’s name, and worked it about like rye porridge (“vrought it werie sore, lyk rye-bowt”) and made it into a picture of the Laird of Parkis’ son. “It haid all the pairtis and merkis of a child, such as heid, eyes, nose, handis, foot, mowth, and little lippes. It wanted no mark of a child; and the handis of it folded down by its sydes.” This precious image, which was like a lump of dough or a skinned sucking pig, was put to the fire till it shrivelled and became red as a coal; they put it to the fire every other day, and by the wicked power enclosed in this charm all the male children of the Laird of Parkis would suffer, unless it were broken up. She and the rest went in and out their neighbours’ houses, sometimes as jackdaws, sometimes as hares, cats, &c., and ate and drank of the best; and they took away the virtue of all things left “unsained;” and each had their own powers. “Bot,” said Isobell, sorrowfully, “now I haw no power at all.” In another confession she told all about her Covin. There were thirteen in each, and every person had a nickname, and a spirit to wait on her. She could not remember the names of all, but she gave what she could. Swein clothed in grass green waited on Margaret Wilson, called Pickle-nearest-the-wind: Rorie in yellow waited on Bessie Wilson, or Throw-the-corn-yard: the Roaring Lion in seagreen waited on Isobell Nichol, or Bessie Rule: Mak Hector, a young-like devil, clothed in grass green, was appropriated by Jean Martin, daughter to Margaret Wilson (Pickle-nearest-the-wind), the Maiden of the Covin and called Over-the-Dyke-with-it; this name given to her because the devil always takes the maiden in his hand next him, and when he would leap they both cry out, “Over the dyke with it!” Robert the Rule in sad dun, a commander of the spirits, waited on Margaret Brodie, Thief-of-hell-wait-upon-herself: he waited also on Bessie Wilson, otherwise Throw-the-corn-yard: Isobell’s own spirit was the Red Riever, and he was ever clothed in black: the eighth spirit was Robert the Jakes, aged, and clothed in dun, “ane glaiked gowked spirit,” and he waited on Bessie Hay, otherwise Able-and-Stout: the ninth was Laing, serving Elspet Nishie, re-named Bessie Bauld; the tenth was Thomas, a faerie:—but there Isobell’s questioners stopped her, afraid to hear aught of the “guide wychtis,” who might be then among them, injuring those who offended them to death. So no more information was given of the spirits of the Covin. She then told them that to raise a wind they took a rag of cloth which they wetted, then knocked on a stone with a beetle (a flat piece of wood) saying thrice—

When the wind was to be laid, they dried the rag, and said thrice—

And if the wind would not cease the instant after they said this, they called to their spirit: “Thieffe! thieffe! conjure the wind and caws it to lye!” As for elf-arrow heads, the devil shapes them with his own hand, and then delivers them to elf boys who sharpen and trim them with a thing like a packing-needle: and when Isobell was in elf-land she saw the boys sharpening and trimming them. Those who trimmed them, she said, are little ones, hollow and hump-backed, and speak gruffly like. When the devil gave the arrows to the witches he used to say—

And when the witches shoot them, which they do by “spanging” them from their thumb nails, they say—

Isobell had great talent for rhymes. She told the court how, when the witches wanted to transform themselves into the shape of hare or cat, they said thrice over—always thrice—

Once Isobell said this rhyme, when Patrik Papley’s servants were going to labour. They had their dogs with them, and the dogs hunted her—she in the form of a hare. Very hard pressed, and weary, she had just time to run to her own house, get behind the chest, and repeat—

Else the dogs would have worried her, and posterity have lost her confessions. Many other doggrels did Isobell teach her judges; but they were all of the same character as those already given: scanty rhymes in the devil’s name, when they were not actual paraphrases of the mass book. Some were for healing and some for striking; some in the name of God and all the saints, others in the devil’s name, boldly and nakedly used; but both equally damnable in the eyes of the judges, and equally worthy of death. The elf-arrows spoken of before were of great use. The devil gave them to his covin and they shot men and women dead, right and left. Sometimes they missed, as when Isobell shot at the Laird of Park as he was crossing the burn, and missed, for which Bessie Hay gave her a great cuff: also Margaret Brodie, when she shot at Mr. Harie Forbes, the minister at Auldearne, he being by the standing stanes; whereupon she asked if she should shoot again, but the devil answered, “Not! for we wold nocht get his lyf at that tym.” Finding the elf-arrows useless against Mr. Harie Forbes, they tried charms and incantations once when he was sick. They made a bag, into which they put the flesh, entrails, and gall of a toad, a hare’s liver, barley grains, nail pairings, and bits of rag, steeping all in water, while Satan stood over them, saying—and they repeating after him—

When they said these words they were all on their knees with their hair about their shoulders and eyes, holding up their hands to the devil, beseeching him to destroy Mr. Harry; and then it was decided to go into his chamber and swing the bag over him. Bessie Hay—Able-and-Stout—undertook this office, and she went to his room, being intimate with him, the bag in her hands and her mind set on slaying him by its means; but there were some worthy persons with him at the time, so Bessie did no harm, only swung a few drops on him which did not kill him. They had a hard taskmaster in the devil—Black Johnnie, as they used to call him among themselves. But he used to overhear them, and would suddenly appear in the midst of them, saying, “I ken weill anewgh what ye wer saying of me,” and then would beat and buffet them sore. He was always beating them, specially if they were absent from any of the meetings, or if they forgot anything he had told them to do. Alexander Elder was being continually thrashed. He was very soft and could never defend himself in the least, but would cry and scream when the devil scourged him. The women had more pluck. Margaret Wilson—Pickle-nearest-the-wind—would defend herself finely, throwing up her hands to keep the strokes from her; and Bessie Wilson—Throw-the-corn-yard—“would speak crusty with her tongue and would be belling against him soundly.” He used to beat them all up and down with scourges and sharp cords, they like naked ghosts crying, “Pity! pity! mercy! mercy, our Lord!” But he would have neither pity nor mercy, but would grin at them like a dog, and as if he would swallow them up. He would give them most beautiful money, at least to look at; but in four-and-twenty hours it would be all gone, or changed to mere dirt and rubbish. The devil wore sometimes boots and sometimes shoes, but ever his feet were cloven, and ever his colour black. This, with some small variations, was the sum of what Isobell Gowdie confessed in her four depositions taken between the 13th of April and 27th of May in the year of grace 1662.

Janet Braidhead, spous to John Taylor, followed next. Her first confession, made on the 14th of April, set forth how that she had known nothing of witchcraft until her husband and his mother, Elspeth Nishie, had taught her; her first lesson from them being the making of some “drugs” which were to charm away the fruit and corn, and kill the cattle, of one John Hay in the Mure. After that, she was taken to the kirk at Auldearne, where her husband presented her for the devil’s baptism and marking, which were done in the usual manner. She also gave evidence of the clay picture which was to destroy all the male children of the Laird of Park; and she gave a long list of the frequenters of the Sabbaths, including some of the most respectable inhabitants of the place; and in many other things she confirmed Isobell Gowdie’s depositions, specially in all regarding the devil and the unequivocal nature of their connection with him, which was put into plain and unmistakable language enough.

We are not told the ultimate fate of Isobell Gowdie and Janet Braidhead, but they had confessed enough to burn half Scotland, and it is not likely that they escaped the doom assigned to their order.

THE SECRET SINS OF MAJOR WEIR.[57]

On the 4th of April, 1670, one Major Thomas Weir, an old man of seventy, expiated his crimes on the Gallowlie of Edinburgh. A bad man, surely; a canting, loose-lived hypocrite, who made his puritanism the cloak for his secret crimes, serving sin with his body in daily and most detestable service, while his lips spoke only of zeal to God and the soul’s devoutest exercise. Still, it was a terrible fate for nothing more heinous than an unclean life; a purification by fire in truth, but not for the sanctification of souls. Perhaps he would have got off altogether, had he not been charged with witchcraft. Incest and the foulest vices were bad enough, but witchcraft was worse. Yet no intelligible charge of sorcery was brought against this man save the fact that he got the love of all manner of women, poor and old though he was; and the testimony of a frightened woman who gave a rambling account of shapes, and lights, and women, all gathered down in Stinking-close, near to where the major lived; all of which were, of course, phantoms, spectres, or devils, conjured up by his magical and devilish arts. This, and the frantic saying of his poor old sister, when she heard of his death, that if they had burnt his staff they had destroyed his power, formed about the sum of the witchcraft evidence against him. He was arrested on his own confession. Unable to bear the weight of his secret vices, he gave himself up to the authorities, who at first were disposed to think him mad, but who afterwards, reporting him sane and collected enough, set him on his trial. After he had once spoken he would say no more, would make no defence and no further confession: he would not pray, he would not appeal to God. Like a beast he had lived, like a beast he would die, and “since he was going to the devil,” he said, “he did not wish to anger him.” He would have no paltering with an outraged God by the way; so the fire and the faggot came as the culmination of a life which in its mildest phase was infamous, but which belonged to no lawful tribunal of man to punish.

If he died sullenly and in mute and dumb despair, his sister’s anguish found wild and desperate expression. She told her judges all about her horrible life with him, and how he had been long given up to sorcery and magic, as well as to things not now to be mentioned; and how his power lay in that staff of his which had been burnt along with him. That thornwood staff, with its crooked head and carved figures like satyrs running through, seems to have heavily burdened the poor creature’s mind, for she told her judges that when she wished to plague her brother she would hide it, and give it back to him only when he threatened to reveal her nameless infamy if she did not restore it. On the morning of her execution she said that she would expiate the most shameful life that had ever been lived by dying the most shameful death; but no one knew exactly what she meant. When she came to the place of execution—she was mercifully hung—she began to talk wildly of the Broken Covenant, and exhort the people back to their old faith, and then she attempted to throw off all her clothes that she might die “naked and ashamed.” This was the lowest depth of degradation of which her crazed old brain could conceive, and was what she meant in the morning when alluding to the manner of her death. The executioner had to struggle mightily with her before he was able to overmaster her, she smiting him on the cheek the while; but at last he flung her “open-faced” on the ground, and threw some linen cloths over her; but “her hands not being tyed when she was throwen over, she laboured to recover hirselfe, and put in her head betwixt two of the steps of the leather, and keiped that powster for a tyme, till she was put from itt.” It is curious to mark the little bit of sanity in all this mournful lunacy, when the familiar things of life were spoken of. She had always been a great spinner, and the fame now went abroad that the devil had helped her in this. Asked if it was not so, she at the first denied disdainfully; use only and industry, she said, had made her so deft at her work, and the devil had done nothing for her; but afterwards she maundered off into some nonsense about her yarn, and how her distaff was often found full when she had left it empty; and how the weaver could never weave the thread spun from this yarn, which, of course, was “devil’s dust” of the true kind. She was mad enough, the wretched being, and could not fail to trip if stones were laid in her path. But her first instincts respecting her every-day occupation were right, and are singularly illustrative of some of the phenomena of madness, and of how intimately with one’s life is interwoven common sense, even in the fibres of a diseased brain. She said further that she was persuaded “her mother was a witch, for the secretest thing that either I myself or any of the family could do, when once a mark appeared upon her brow, she could tell it them, though done at a great distance! Being demanded what sort of a mark it was, she answered, ‘I have some such like mark myself when I please, on my forehead.’ Whereupon she offered to uncover her head for visible satisfaction; the minister refusing to behold it, and forbidding any discovery, was earnestly requested by some spectators to allow the freedom: he yielded. She put back her head-dress, and, seeming to frown, there was an exact horse-shoe, shaped for nails, in her wrinkles—terrible enough, I assure you, to the stoutest beholder.” Her further confessions were curious, involving, as they did, a visit from a tall woman who had one child at her back and one or two at her feet; and who came to her, wanting her to speak to the Queen of Fairy, and to strike and do battle with the said queen on her behalf. The next day came “ane little woman,” with a piece of a tree, or the root of some herb, and she told her that so long as she kept the same she should do well, and should attain all she might desire. So she spun at her yarn, and found more yarn on the “pirn” than she thought to find; which frightened her. This took place when she “keeped a school at Dalkeith, and teached childering.” She also rambled on about a fiery chariot in which she and her brother had paid visits, and of his mysterious visitors and his thornwood staff; and when nothing more was to be got out of her she was hung, and the world was all the cleaner for the loss of so much folly and wickedness from out the general mass.

THE DUMB GIRL OF POLLOK.[58]

On the 14th of October, Sir George Maxwell, of Pollok, and his household were much agitated and disturbed. He had been taken suddenly and dangerously ill, with pains which read like the pains of pleurisy; and though he got partially well, had still some awkward symptoms remaining. A young deaf and dumb girl, of unknown origin, signified that “there is a woman whose son has broke his fruit yeard that did prick him in the side.” This was found to mean that Jennet Mathie, relict of John Stewart, under-miller in Schaw Mill, had formed a wax picture with pins in its side, which “Dumby” said was to be found in her house in a hole behind the fire, and which she further offered to bring to them at Pollok, provided certain two of the men servants might accompany her to protect her. The young daughters of Sir George did not believe the story, but the two servants, Laurence Pollok and Andrew Martine, professed themselves converts, and insisted on seeing the thing to an end. So they went to Jennet’s house, and into the kitchen, all standing on the floor near the fire; “when little Dumby comes quickly by, slips her hand into a hole behind the fire, and puts into Andrew Martine’s hand, beneath his cloak, a wax picture with two pins in it,” that in the right side very long, and that in the left shorter: which corresponded with the severity of the laird’s pains. The picture was brought to Sir George; so was Jennet Mathie, who was apprehended on the spot and whom Sir George then sent to prison. When questioned, she denied all knowledge of the picture or the pins, and said it was the work of the dumb girl; but on its being shown that her son Hugh had once robbed Sir George’s orchard—which was what Dumby meant by “broke his fruit yeard”—and that Sir George, when told that he was no longer in Pollokland, but had gone to Darnlie, had said, “I hope my fingers may be long enough to reach him in Darnlie”—these circumstances were held quite sufficient evidence that the Stewart family would do the laird all the mischief they could. The prosecution wanted no stronger proof, and the affair went on.

Jennet was obstinate, and would confess nothing; upon which they searched her and found the devil’s mark. After this, Sir George got better for a short space, but soon the pains returned, and then the dumb girl said that John Stewart, Jennet’s eldest son, had made another clay image, four days since, and that it was now in his house beneath the bolster among the bed straw. So she and the servants went there again, and sure enough they found it; but as it was only lately made, it was soft and broke in their hands. John said simply he did not know who had put it there; but he and his young sister Annabel were apprehended: and the next day Annabel confessed.

She said, that on the 4th of January last past, while the clay picture was being formed, a black gentleman had come into her mother’s house, accompanied by Bessie Weir, Marjorie Craig, Margaret Jackson, and her own brother John. When confronted with John she wavered, but John was no nearer release for that. He was searched, and many marks were found on him; and when found the spell of silence was broken, and he confessed his paction with the devil as openly as his sister, giving up as their accomplices the same women as those she had named. Of these, Margaret Jackson, aged fourscore or so, was the only one to confess; but as she had many witch marks she could not hope for mercy, so might as well make a clean breast of it at once. On the 17th of January a portion of clay was found under Jennet Mathie’s bolster, in her prison at Paisley. This time it was a woman’s portrait, for Sir George had recovered by now, and the witches were against the whole family equally. On the 27th Annabel made a fuller deposition. She said that last harvest the devil, as a black man, had come to her mother’s house, and required her, the deponent, to give herself to him; promising that she should want for nothing good if she did. She, being enticed by her mother and Bessie Weir, did as was desired—putting one hand on the crown of her head, and another on the soles of her feet, and giving over to him all that lay between; whereupon her mother promised her a new coat, and the devil made her officer at their several meetings. He gave her, too, such a nip on the arm that she was sore for half an hour after, and gave her a new name—Annippy, or an Ape according to Law. Her mother’s devil-name was Lands-lady; Bessie Weir was called Sopha; Marjorie Craig was Rigeru; Margaret Jackson Locas; John Stewart, Jonas; and they were all present at the making of the clay image which was to doom Sir George to death. They made it of clay, then bound it on a spit and turned it before the fire, “Sopha” crying “Sir George Maxwell! Sir George Maxwell!” which was repeated by them all. Another time, she said, there was a meeting, when the devil was dressed in “black cloathes and a blew band, and white hand cuffs, with hoggers on his feet, and that his feet were cloven.” The black man stuck the pins into the picture, and his name was Ejoall, or J. Jewell. For the devil delighted in giving himself various names, as when he caused himself to be called Peter Drysdale, by Catherine Sands and Laurie Moir, and Peter Saleway by others.

John now followed suit. He confessed to his own baptism; to the hoggers on the black man’s legs, who had no shoes, and spoke in a voice hollow and ghousty; to the making the clay image; and to his new name of Jonas. On the 15th of February, 1677, John Stewart, Annabel Stewart, and Margaret Jackson all adhered to these depositions, but Jennet and Bessie and Margerie denied them. Jennet’s feet were fixed in stocks, so that she might not do violence to her own life: and one day her gaoler declared that he had found her bolster, which the night before was laid at least six yards from the stocks, now placed beneath her; the stocks being so heavy that two of the strongest men in the country could hardly have carried them six yards. He asked her “how she had win to the bolster,” and she answered that she had crept along the floor of the room, dragging the stocks with her. Before the court she said that she had got one foot out of the hole, and had drawn the stocks with her, “a thing altogether impossible.” Then John and Annabel exhorted their mother to confess, reminding her of all the meetings which she had had with the devil in her own house, and that “a summer’s day would not be sufficient to relate what passages had been between the devil and her.” But Jennet Mathie was a stern, brave, high-hearted Scotch woman, and would not seal her sorrow with a lie. “Nothing could prevail with her obdured and hardened heart,” so she and all, save young Annabel, were burnt; and when she was bound to the stake, the spectators saw after a while a black, pitchy ball foam out of her mouth, which, after the fire was kindled, grew to the size of a walnut, and flew out into sparks like squibs. This was the devil leaving her. As for Bessie Weir, or Sopha, the devil left her when she was executed, in the form of a raven; for so he owned and dishonoured his chosen ones.

“The dumbe girl, Jennet Douglas, now speaks well, and knows Latine, which she never learned, and discovers things past!” says Sinclair. But she still followed her old trade. She had mesmeric visions, and was evidently a “sensitive;” and some of the people believed in her, as inspired and divine, and some came, perhaps mockingly, to test her. But they generally got the worst off, and were glad to leave her alone again. One woman came and asked her “‘how she came to the knowledge of so many things,’ but the young wench shifted her, by asking the woman’s name. She told her name. Says the other, ‘Are there any other in Glasgow of that name?’ ‘No!’ sayes the woman. ‘Then,’ said the girle, ‘you are a witch!’ Says the other, ‘Then are you a devil!’ The girl answers ‘The devil doth not reveal witches; but I know you to be one, and I know your practices too.’ On which the poor woman ran away in great confusion;” as, indeed, she might—such an accusation as this being quite sufficient to sign her death-warrant. To another woman who came to see and question her, she said the same thing; taking her arm, and showing the landlord a secret mark which she told him the woman had got from the devil. “The poor woman much ashamed ran home, and a little while after she came out and told her neighbours that what Jennet Douglas had said of her was true, and earnestly entreated that they might show so much to the magistrates, that she might be apprehended, otherwise the devil says she will make me kill myself.” The neighbours were wise enough to think her mad, as she was, and took her home; but the next day she was found drowned in the Clyde; fear and despair had killed her before the stake-wood had had time to root and ripen. The dumb girl herself was afterwards carried before the great council at Edinburgh, imprisoned, scourged through the town, and then banished to “some forraigne Plantation,” whence she reappears no more to vex her generation. God forgive her! She has passed long years ago to her account, and may her guilty soul be saved, and all its burning blood-stains cleansed and assoilzed!

LIZZIE MUDIE AND HER VICTIMS.[59]

The year after Sir George Maxwell’s affair there was another case at Haddington which gave full employment to the authorities. Margaret Kirkwood, a woman of some means, hanged herself one Sunday morning during church time. Her servant, Lizzie Mudie, who was at kirk like a good Christian, suddenly called out, to the great disturbance of the congregation. She began repeating all the numbers—one, two, three, four, &c.—till she came to fifty-nine; then she stopped and cried, “The turn is done!” When it was afterwards found that Margaret Kirkwood had hung herself just about that moment, and that her age was fifty-nine, Lizzie Mudie was taken up and searched. She was found a witch by her marks, and soon after confessed, delating five women and one man as her accomplices. But the five women and the one man were obstinate, and would not say that they were guilty, though they were pricked and searched and marks found on them. Lord Fountainhall was present at the searching of the man, and he gives an account of it: “I did see the man’s body searched and pricked in two sundry places, one at the ribs and the other at his shoulder. He seemed to find no pain, but no blood followed. The marks were blewish, very small, and had no protuberancy above the skin. The pricker said there were three sorts of witches’ marks: the horn mark, it was very hard; the breiff mark, it was very little; and the feeling mark, in which they had sense and pain.” “I remained very dissatisfied with this way of trial,” says my Lord farther on, “as most fallacious; and the fellow could give me no account of the principles of his art, but seemed to be a drunken, foolish rogue.” One of Lizzie Mudie’s five victims was an old woman of eighty, named Marion Phinn, who had always borne a good character, “never being stained with the least ignominy, far less with the abominable crime of witchcraft.” But though she petitioned the council to free her on her own caution, she was kept hand-fast and foot-bound in gaol, being far too dangerous in the helplessness and feebleness of her eighty years to be let out with the chance of bewitching mankind to death. This she could do, and work all other miracles; but she could not help herself to sunlight and liberty.

BRAVE OLD KATHERINE LIDDELL.[60]

In 1678 two old women of Prestonpans were burnt. They made a voluntary confession, and accused a few more of their craft. These in their turn accusing others, in a very short time seventeen unhappy creatures were collected together, all charged with the sin of witchcraft, intercommuning with the devil, voluntary transformation into ravens, cats, crows, &c., with all the other stock pieces of the hallucination. The judges seemed inclined to favour them, and Sir John Clerk of Pennycuik, when desired to sit on the commission appointed to try the seven given up by the parish of Loanhead, declined, “alleging drily that he did not feel himself warlock (that is, conjuror) enough to be judge upon such an inquisition.” These poor creatures had deep sleeps, during which no pinching would awake them; but though the judges saw them when in these sleeps, and heard their confessions as to where they had been and what they had been doing during the time, they were regarded as diabolical trances, and dealt with accordingly. Nine of the East Lothian women were burnt, and the “seven of Loanhead were reserved for future procedure.” Among the accused was one Katherine Liddell, a strong-minded, stout-hearted, old widow, who feared no man, spoke her mind freely, and had a body with nerves like cart ropes and muscles of iron. The bailie of Prestonpans, John Rutherford, had caused her to be seized in the late panic, and, though there was nothing against her, he had her pricked in various parts of her body “to the great effusion of her blood, and whereby her skin is raised and her body highly swelled, and she is in danger of life.” A drummer, two salt-makers, and others, assisted him in this torture; for John Kincaid had found zealous followers: and any man with a peculiar temperament, and a heart hardened by superstition against suffering, might take on himself the office of pricker to his own soul’s satisfaction, and the torture and murder of his fellow-creatures. Katherine Liddell, besides being actively tortured, was kept without sleep for six days and nights, but the stout old woman would confess nothing. On the contrary, she presented a petition to the Council, charging John Rutherford and the rest with “defamation, false imprisonment, and open and manifest oppression,” and demanded vengeance and restitution in loud and vigorous terms. The Council, unaccustomed to this sort of thing, and used only to victims as tame as they were considered powerful, soon released her, dropping her like hot iron, and condemning Rutherford and his associates as too hasty and ill-advised: then, somewhat further redeemed themselves by an unusual act of justice and common sense, in sentencing David Cowan, “pricker”—the one who had been the most active of her tormentors—to be confined during pleasure in the Tolbooth.

Katherine Liddell did not do much good to her afflicted sisterhood, though she had helped herself: for that same year, in August,[61] “the devil had a great meeting of witches in Loudian, where, among others, was a warlock who formerly had been admitted to the ministrie in the Presbyterian tymes, and when the bishops came in conformed with them.” This warlock minister was Mr. Gideon Penman, minister of Crighton, and a man of notoriously loose life; but whether he carried his defiance of good so far as to dance with the hags at the Sabbath, and “beat up those that were slow,” and preach damnable doctrines and blasphemous travesties of the Christian faith in the devil’s services, or whether he was only an immoral man—better out of the ministry than in it—remains for each reader’s private judgment to determine. Ten of the accused stoutly affirmed that Mr. Gideon Penman was their devil’s parson; but as he as stoutly denied it, he was liberated on his own security, while nine out of the ten were condemned to be strangled and burnt, which was done accordingly. They gave some curious details, as, that, when they renounced their baptism and gave themselves over to Satan by laying one hand on their head and the other on their feet he kissed them, and that he was cold to the touch, and his breath like a damp air; that he scourged them oft, and was a most “wicked and barbarous master;” and that when he administered the sacrament to them the bread was like wafers, and the drink like blood or black moss-water: that he transformed them to the likeness of bees, and crows, and ravens, when they flew about from place to place as he ordered.

THE DEVIL IN HIS CUPS.[62]

On December 19, 1679, the parish of Borrowstonness was again in an uproar concerning the evil doings of witches and wizards, the chief of whom was Annaple Thomson, once a widow, but now a wife. She was charged with having one day met the devil on her way between Linlithgow and Borrowstonness, when he “in the lyknes of ane black man told yow that yow wis ane poore puddled bodie, and had ane evill lyiff, and difficultie to win throw the warld; and promised that iff ye wald followe him, and go alongst with him, yow should never want, but have ane better lyiff; and abowt fyve wekes therafter, the Devill appeired to yow, when yow wis goeing to the coal-hill, about sevin o’clock in the morning. Having renewed his former tentatiowne yow did condescend thereto, and declared yowrselff content to follow him, and becwm his servant;”—which was bad of Annaple Thomson, and sure to bring her to ineffectual grief. Then some others, men and women both, were further informed of their misdeeds. They were told that “ye, and each person of yow, wis at several mettings with the Devill in the linkes of Borrowstownes, and in the howse of yow, Bessie Vickar, and ye did eatt and drinke with the Devill, and with on another, and with witches in hir howss in the nycht tyme; and the Devill and the said William Craw browght the ale which ye drank, extending to about sevin gallons, from the howss of Elisabeth Hamilton.” So did the rest. Margaret Pringle, whose right wrist the devil had grievously pained, “but having it twitched of new againe, it immediatelie becam haill;” Margaret Hamilton, with whom the devil had at sundry times “drank several choppens of ale with yow,” when they met at the town-well at Borrowstonness and talked together like two old gossips; also, another Margaret Hamilton, relict of James Pullwart, with whom the devil conversed in the likeness of a black man, but afterwards removed from her as a dog—they all committed abominable sins with the devil, and entertained him familiarly like any other cummer. And were they not all at the meeting with the “Devill and other witches at the croce of Murestaine,” above Kinneil, upon “the threttin of October last, where yow all danced, and the Devill acted the pyiper, and where yow endevored to have destroyed Andrew Mitchell, sone to John Mitchell, elder in Dean of Kinneil?” The case was considered clear enough for all rational men in Borrowstonness; so Annabel Thomson, Margaret Pringle, the two Margaret Hamiltons, William Craw, and Bessie Vickar, were “found guiltie be ane assyse of the abominable cryme of Witchcraft,” and were ordered to be taken to the west end of Borrowstonness, “the ordinar place of execution,” betwixt two and four in the afternoon, and “there be wirried at a steack till they be dead, and thereafter to have their bodies burnt to ashes.”

THE GHOST OF THE BLACK-BROWED MAID.[63]

If bodies were safe after death, characters were not. Isabel Heriot was maid of all work to the minister at Preston. “She was of a low Stature, small and slender of Body, of a Black Complexion. Her Head stood somewhat awry upon her Neck. She was of a droll and jeering Humour, and would have spoken to Persons of Honour with great Confidence.” After some short time of service, her master the minister began to dislike her, because she was not eager in her religious duties; so he discharged her: and in 1680 she died—and “about the time of her death her face became extreamly black.” Two or three nights after her burial, one Isabel Murray saw her, in her white grave-clothes, walk from the chapel to the minister’s louping-on stone (horse-block). Here she halted, leaning her elbow on the stone, then went in at the back gate, and so towards the stable. A few nights after this stones were flung at the minister’s house, over the roof, and in at the doors and windows; but they fell softly for the most part, and did no especial damage. Yet one night, just as the minister was coming in at the hall door, a great stone was flung after him, which hit the door very smartly and marked it. Isabel Murray was also hit with stones, and the serving-man who looked to the horses was gripped at the heel by something which made him cry out lustily. So it went on. Stones and clods, and lighted coals, and even an old horse-comb long since lost, were perpetually flying about, and only by severe prayer was the minister able to lay the devil who molested them.

Soon Isabel Murray reappeared with a fresh set of circumstances concerning the ghost of her namesake Isabel Heriot, the maid of all work. She said that as she was coming from church between sermons, to visit her house and kailyard for fear some vagrant cows might have got over the dyke—which were very likely of the true Maclarty type—on going down her own yard, which was next to the minister’s, she saw again the apparition of Isabel Heriot, as she was when laid in her coffin. “Never was an egg liker to another than this Apparition was like to her, as to her Face, her Stature, her Motion, her Tongue, and Behaviour; her face was black like the mouten soot, the very colour which her face had when she died.” The ghost was walking under the fruit-trees, and over the beds where the seeds had been sown, bending her body downwards, as if she had been seeking somewhat off the ground, and saying, “A stane! a stane!” Her lap was full of stones; as some people supposed the stones she cast in the night-time; and these stones she threw down, as if to harbour them, at a bush-root in the garden. Isobel Murray, nothing daunted, goes up to her.

“Wow!” says she, “what’s thou doing here, Isabel Heriot? I charge thee by the law thou lives on to tell me.”

Says the ghost, “I am come again because I wronged my master when I was his servant. For it was I that stealed his Shekel (this was a Jewish shekel of gold which, with some other things, had been stolen from him several years before), which I hid under the Hearthstone in the Kitching, and then when I flited took it into the Cannongate, and did offer to sell it to a French Woman who lodged where I served, who askt where I got it. I told her I found it between Leith and Edinburgh.” Then she went on to make further confession. Having fyled herself for a thief she went on to show how she had been also a witch. “One night,” says the ghost, “I was riding home late from the Town, and near the Head of Fanside Brae, the Horse stumbled, and I said, The Devil raise thee; whereupon the Foul Thief appeared presently to me, and threatened me, if I would not grant to destroy my Master the Minister, he would throw me into a deep hole (which I suppose is yet remaining); or if I could not get power over my master, I should strive to destroy the Shoolmaster.”

“It was very remarkable,” says George Sinclair, as a kind of commentary, “that one of the minister’s servant-women had given to the schoolmaster’s servant-woman some Linnings to make clean, among which there was a Cross cloth of strong Linning, which could never be found, though diligent search was made for it, till one morning the Master awakening found it bound round about his Night Cap, which bred admiration both to himself and his Wife. No more skaith was the Devil or the Witches able to do him. What way this was done, or for what end it cannot be well known: but it is somewhat probable that they designed to strangle and destroy him in the night time, which is their usual time in working and doing of mischief. This happened about the time (I suppose) that the Devil had charged Isabel Heriot to destroy this honest man. Yet within two days a young child of his, of a year old, fell sick, which was quickly pulled away by death, none knowing the cause or nature of the disease.”

Isabel Murray went on to say, that furthermore the ghost confessed to her, that she, Isabel Heriot, when in life, had met the devil a second time at Elfiston Mill, near to Ormiston: and she told what foulness the devil did to her. Also, one night as she was coming home from Haddington Market with some horse-corn, she met the devil at Knock-hills, and he bade her destroy Thomas Anderson, who was riding with her. When she refused he threw all the horse-corn off the horse. “This Thomas Anderson was a Christian man,” and when Murray told her tale “well remembered that Isabel had got up the next morning timeously,” and brought home her oats which had lain in the road all the night. She said too that she had cheated her master whenever she went to the market to buy oats, charging him more than they cost—not an unusual practice with servants at market anywhere; and she told Isabel Murray that the stone cast at her was not for herself but for her goodman, who had once flung her, the ghost, into the jawhole, and abused her. At this point Murray said she began to be frightened, and ran home in all haste. So Isabel Heriot’s character was settled for ever, and her neighbours only thought the judgment came too late.

THE SUCCUBUS.[64]

William Barton, a loose-lived man of notoriously strong passions, was apprehended for witchcraft. His confession included the not very frequent Scottish element of a Succubus—a demon under the form of a beautiful woman who beguiled him, and to whom he made himself over for love and gold. She baptized him under the name of John Baptist, gave him her mark, and fifteen pounds Scots in good gold as Tocher-money; and then they parted. When he had gone but a little way she called him back and gave him a mark to spend at the Ferry, desiring him to keep the fifteen pounds safe and unbroken. At this point in his confession the poor wretch was weary, and asked leave to go to sleep; which, for a wonderful stretch of humanity, the judges granted. Suddenly he awakened with a loud laugh. The magistrates asked why he laughed?—and he said that during his sleep the devil had come to him, very angry at his confession, and bidding him deny all when he awoke, “for he should be his Warrand.” After this he became “obdured,” and would never confess anything again; the devil persuading him that no man should take his life. And even when they told him that the stake was set up and the fire built round, he only answered, “he cared not for all that, for,” said he, “I shal not die this day.” How should he if no man was to kill him? Upon this the executioner came into the prison, but fell stone dead as he crossed the threshold. Hastily the magistrates offered a reward to the executioner’s wife if she would undertake her husband’s office, and strangle the poor mad fellow before he was burnt; which she agreed to do, for all that she was in great pain and grief, clapping her hands and crying, “Dool for this parting my dear burd Andrew Martin!” When the warlock heard that a woman was to put him to death, he fell into a passion of crying, saying that the devil had deceived him, and “let no man ever trust his promises again!”

Barton’s wife was imprisoned with him. On her side she declared that she had never known her husband to be a warlock; he on his that he had never known her to be a witch: but presently the mask fell off, and she confessed. She said that malice against one of her neighbours had driven her to give herself over to the devil, that he had baptized her by the name of Margaratus, and taken her to be very near to him; a great deal too near for even a virtuous woman’s thoughts. When asked if she had found pleasure in his society, she answered, “Never much.” But one night, going to a witches’ dance upon Pentland Hills, he went before them all in the likeness of a rough tanny dog, playing on a pair of pipes. The spring he played, said she, was “The silly bit chicken, gar cast it a pickle, and it will grow mickle;” and coming down the hill they had the best sport of all: the devil carried the candle and his tail went, “ey wig wag, wig wag!” Margaratus was burnt with her husband.

THE ISLAND WITCHES.

The Orkney and Shetland islanders were rich in witchcraft superstitions. They had all the Norwegian beliefs in fullest, ripest quality, and held to everything that had been handed down to them from Harald Harfagre and his followers. Kelpies and trows, and brownies and trolls, which somehow or other went out with taxation and agriculture, peopled every stream and every meadow, and witches were as many as there were men who loved nature, or women who had a faculty for healing and the instinct of making pets. Somewhere about the middle of the seventeenth century a woman was adjudged a witch because she was seen going from Hilswick to Brecon with a couple of familiars in the form of black crows or corbies, which hopped on each side of her, all the way. Which thing, not being in the honest nature of these fowls to do, she was strangled and burnt. But most frequently the imp took the form of a cat or dog; sometimes of a respectable human being; as was the case about seventy years ago, when it was notorious that the devil, as a good braw countryman, helped a warlock’s wife to delve while her husband was engaged at the Haaf. According to the same authority too,[65] not longer ago than this time, when the devil dug like any navvy, a woman of the parish of Dunrossness was known to have a deadly enmity against a boat’s crew that had set off from the Haaf. The day was cloudless, but the woman was a witch, and storms were as easy for her to raise as to blow a kiss from the hand. She took a wooden basin, called a cap, and set it afloat in a tub of water; then, as if to disarm suspicion, went about her household work, chanting softly to herself an old Norse ditty. After she had sung a verse or two she sent her little child to look at the tub, and see whether the cap was whummilled (turned upside down) or no. The child said the water was stirring but the bowl was afloat. The woman went on singing a little louder; and presently sent the child again to see how matters stood. This time the child said there was a strange swell in the water, but the cap still floated. The woman then sang more loud and fierce; and again she sent. The child came back saying the waters were strangely troubled, and the cap was whummilled. Then she cried out, “The turn is done!” and left off singing. On the same day came word that a fishing yawl had been lost in the Roust, and all on board drowned. The same story is told of some women in the island of Fetlar, who, when a boat’s crew had perished in the Bay of Funzie, were found sitting round a well, muttering mysterious words over a wooden bowl supernaturally agitated. The whole thing, as Hibbert says, forcibly reminds one of the old Norse superstition of the Quern Song.

It was no unusual thing for men and women of otherwise peaceable and cleanly life to tamper with the elements in those dim and distant days. Even seventy years ago a man named John Sutherland of Papa Stour was in the habit of getting a fair wind for weather-bound vessels: and the Knoll of Kibister, in the island of Bressay, now called Luggie’s Knowe,[66] testifies by its name to the skill and sorrowful fate of a well-known wizard of the seventeenth century. There on that steep hill used Luggie to live, and in the stormiest weather managed somehow always to have his bit of fresh fish: angling with the most perfect success, even when the boats could not come into the bay. When out at sea Luggie had nothing to do but cast out his lines to have as plentiful a dinner as he could desire. “He would out of Neptune’s lowest kitchen, bring cleverly up fish well-boiled and roasted;” but strange and mischancy as the art was, his companions got accustomed to it, “and would by a natural courage make a merry meal thereof, not doubting who was cook.” But Luggie’s cleverness proved fatal to him. Men were not even adept fishers in those days without danger, and jealousy and fear helped to swell the reputation of his natural skill into supernatural power: so he was tried for a sorcerer, and burnt at a stake at Scalloway. We need hardly wonder at the fate of poor Luggie, considering the times. If it were possible to hang two women on the 26th of January, 1681—actually to hang them in the sight of God and this loving pitiful human world, “for calling kings and bishops perjured bloody men,”[67] we need not wonder to what lengths superstition in any of its other forms was carried. We have made a stride since then, with seven-leagued boots winged at the heels.

A family of bright young sons[68] lived on one of the Shetland islands. A certain Norwegian lady had reason to think herself slighted by one of them, and she swore she would have her revenge. The sons were about to cross a voe or ferry; but one was to take his shelty, while the rest were to go by the boat. Mysteriously the shelty was found to have been loosed from its tether, and was gone; so all the heirs male of the race were under the necessity of going by the boat across the voe. It was the close of day—-a mild windless evening: not a ripple was on the water, not a cloud in the sky; and no one on either bank heard a cry or saw the waters stir. But the youths never returned home. When they were searched for the next day they could nowhere be found: only the boat drifting to the shore, unharmed and unsteered. When the deed was done the shelty was brought back to its tether as mysteriously as it had been taken away.

Trials and executions still went on; some at Dumfries, and some at Coldingham[69] where Margaret Polwart was publicly rebuked for using charms and incantations to recover her sick child whom “that thief Christian Happer had wronged.” But as a neighbour told her very wisely, “They that chant cannot charm, or they that lay on cannot take off the disease, or they that do wrong to any one, cannot recover them,” so what was the good of all her notorious cantrips with Jean Hart and Alison Nisbet—the last of such evil fame that she had lately been scratched for a witch—that is, had blood drawn above her breath? Margaret Polwart might be thankful that she got off with only a rebuke for using charms in place of drugs, and consorting with witches to undo witches’ work. In 1696, Janet Widdrow and Isobel Cochrane were brought to trial, but not burnt for the present; but two poor creatures, M‘Rorie and M‘Quicken, did not escape: nor some others, of no special dramatic interest.

And now we come to that marvellous piece of disease and imposture combined, the notorious case of “Bargarran’s Daughter.”

THE RENFREWSHIRE WITCHES.[70]

Christian Shaw, Bargarran’s daughter, was a little girl of about eleven years of age, “of a lively character and well inclined.” On the 17th of August, 1696, she saw the woman servant, Katherine Campbell, steal a drink of milk from the can, whereupon she threatened to tell her mother; but Campbell, “being a young woman of a proud and revengeful temper, and much addicted to cursing and swearing upon any light occasion,” turned against her vehemently, wishing “that the Devil might harle her soul through hell,” and cursing her with violent imprecations. Five days after this, Agnes Naismith, an old woman of bad fame, came into the courtyard, and asked Christian how old she was, and how she did, inquiring also after the health of other members of the family. Christian gave her a pert answer, and there the matter ended; but the next night the young girl was taken with fits, and the first act of the long and mournful tragedy began. In her fits she cried out against Katherine Campbell and Agnes Naismith, saying they were cutting her side and otherwise tormenting her; then she struggled as with an unseen enemy, and her body was, now bowed stiff and rigid, resting in an arch on her head and her heels alone, and now shaken with such a strange motion of rising and falling, as it had been a pair of bellows; her tongue was drawn into her throat, and even the great Dr. Brisbane of Glasgow himself was puzzled by what name to call her passion, for she began to vomit strange things, which she said the witches, her tormentors, forced upon her—such as crooked pins, small fowl bones, sticks of candle fir, filthy hay, gravel stones, lumps of candle-grease, and egg-shells. And still she cried out against Katherine Campbell and Agnes Naismith; holding long conversations with the former, whom she affirmed to be sitting close by when she was perhaps many miles away, and arguing with her out of the Bible: exhorting her to repent of her sins with more unction than logical clearness of reasoning. Agnes Naismith she took somewhat into favour again; for the poor old woman, having been brought by the parents into the chamber where she lay, and having prayed for her a little simple prayer very heartily, the afflicted damsel condescended to exempt her from further persecution for the moment, saying that she was now her defender and did protect her from the fury of the rest. For the crafty child had seen too well how her first venture had sped not to venture on a broader cast. One day being in her fits she made a grip with her hands as if to catch something, then exclaimed that J. P. was then tormenting her, and that she had got a grip of his jerkin which was “duddie” (tattered) at the elbows; and immediately her mother and aunt heard the tearing of cloth, and the girl showed them in her hands two pieces of red cloth newly torn, where never a bit of red cloth had been before. Then she went off into a swoon or “swerf,” and lay as if dead a considerable time. These fits continued with more or less severity far into the winter of the next year, and with ever new victims claimed by her as her tormentors. Now it was Elizabeth Anderson; now James and Thomas Lindsay—the latter a young lad of eleven, “the gley’d or squint-eyed elf,” as she called him; now “the scabbed-faced lass,” who came to the door to ask alms; and now the weary old Highland body, begging for a night’s lodging; then Alexander Anderson, father of Elizabeth; and Jean Fulton, the grandmother; and then Margaret Lang—Pincht Margaret as she was called—“a Name given her by the Devil, from a Pincht Cross cloath, ordinarily worn on her Brow;” and her daughter, Martha Semple. Of the twenty-one people accused by this wicked girl, Margaret Lang and her daughter were the most remarkable—the one for her courage, her fine character and powerful mind, the other for her youth, her beauty, and child-like innocence of nature. When she heard that she was accused, Margaret—who had been advised to get out of the way for a time, but who had answered disdainfully, “Let them quake that dread and fear that need, but I will not gang”—went up straight to Bargarran house, and passing into the chamber where Christian lay, put her arms round her and spoke to her soothingly, saying, “The Lord bless thee and ding the devil frae thee!” She then asked her pointedly if she had ever seen her among her tormentors?—to which the girl said. “No, but she had seen her daughter Martha.” Afterwards she retracted this admission and said that Margaret had really afflicted her, but that she was under a spell when asked and could not confess. Martha could not take things so gently. “She was as well-Favoured and Gentill a Lass as you’l look on, and about 17 or 18 years of Age,” says an old authority in an anonymous letter written to a couple of initials. Poor Martha! her youth and beauty and passionate distress moved even the bigoted wretches who condemned her; but their compassion led to nothing pitiful or merciful, and the poor, bright, beautiful girl passed into the awful doom of the rest. Then the authorities “questioned” the witches; they were pricked, according to custom and the national law; and “There was not any of them, save Margaret Fulton, but marks were found on them, which were altogether insensible. That a Needle of 3 Inches length was frequently put in without their knowledge, nor would any Blood come from these places.” Elizabeth Anderson, a girl of seventeen, a beggar, James Lindsay, of fourteen, and gley’d Thomas, his brother, not yet twelve—who for a halfpenny would turn himself widershins and stop a plough at a word—were found willing and able to confess. Elizabeth Anderson was especially determined that things should not be lost for the want of finding. She said that about twenty days ago her father had told her to go with him to Bargarran’s yard, somewhere about noon, where they met a black man with a bonnet on his head, and a band round his neck, whom her father and Agnes Naismith, then present, told her was the devil: that certain people, named, were also in their company; that their discourse was all of Christian Shaw, then lying sick, “whose Life they all promis’d to take away by the stopping of her Breath;” that they all danced in the yard; that her father “Discharged her to tell anything she saw, or she would be Torn in Pieces: and that she was more Affraied of the forsaid persons than she was of the Devil.” This confession was made on the 5th of February, 1697. A few days later her imagination was more lively. About seven years ago, she said, as she was playing round the door of her grandmother, Jean Fulton’s, house, she saw “ane black grim man” go into the house to her grandmother, where he abode for a while talking. Jean bade her take the gentleman by the hand, and he would give her “ane Bony Black, new Coat; which accordingly she did.” But his hand was cold and she was afeard: and then he vanished away. The same thing happened once again, when the black gentleman and her grandmother fell a-talking together by “rounding in other’s ears,” but the girl understood not what they said. This time she would not touch his hand for all his promises of bran new clothes; so “the gentleman went away in a flight,” and she saw him no more for long after. The next time was when her father “desired her to go with him through the Country and seek their Meat; to which she replyed she need not seek her Meat, seeing she might have Work:” but her father prevailed, and took her to a moor where above twenty people were assembled; whose names she gives in a formidable muster. Now the devil tempted her anew with meat and clothes, but she would not consent; so he and her father stepped aside and conferred together. Their meeting this day was for the destruction of a certain minister’s child, which they were to effect by means of a wax picture and pins. Another time it was for the destruction of another minister’s child by the same means, and she heard Margaret Rodger say, “Stay a little, till I stop ane Pin in the Heart of it:” which accordingly she did. This time her father took her on his back over the water to Kilpatrick in a Flight, saying Mount and Fly. She was with the witch crew when they drowned Brighouse by upsetting his boat, and when they strangled a child with a sea napkin: after which they all danced with the devil “in ane black Coat, ane Blew Bonnet, ane Blew Band,” who played the pipes for them, and gave them each a piece of an unchristened bairn’s liver to eat, so that they should never confess if apprehended. With other abominations too foul to be repeated.

The same day, February 18th, James Lindsay, the elder of the two brothers, confessed. Jean Fulton was his grandmother too, and he said that one day, when she met him, she took his little round hat and plack from him. Being loath to part with the same, he ran after her crying for them: which she refusing, he called her an old witch, and ran away. Whereupon she threatened him. Eight days after this, as he was begging through the country near Inchannan where she lived, he met her again; and this time she had with her “ane black grim man with black cloaths, ane black Hat and blew Band,” who offered his hand, which James took and which he found cold as it gript him straitly. The gentleman asked if he would serve him for a Bonny black coat and a black hat, and several other things, to which he replied “Yes, I’ll do’t.” He then went to all the meetings, and saw all the people and did all the things that Elizabeth had spoken of; even to strangling Montgomerie’s bairn with a sea napkin at twelve o’clock at night, while the servant girl was watching by the cradle. Young Thomas the gley’d followed next, confessing to just the same things, even to the liver of the “uncrissened bairn,” which all eat save Elizabeth and their two selves: a slip-by that accounted for their confessions. And now justice had a good handful to begin with, so the work of accusation went briskly forward. Bargarran’s daughter still continued bringing out crooked pins and stones and all sorts of unmentionable filth from her mouth, and still went on quarrelling with the devil whom she called an old sow, and holding conversations with the apparitions of her tormentors, still mixed up fraud with epilepsy, and lies and craft and wicked guile with hysteria, till the witch-fires were fairly lighted, and seven of the poor wretches “done to death.” Among whom brave Margaret and her beautiful child held the most prominent place. Never for a moment did Margaret Lang lose her courage or self-possession. Seeing a farmer whom she knew, among the crowd assembled round the gallows, she called out to him bitterly, “that he would now thrive like a green bay-tree, for there would be no innocent blood shed that day;” but what she meant for irony the people took for confession. When she was burned, the answer of a spectator to one who asked if the execution was over, showed what feeling they had about her: “There’s ane o’ the witches in hell, an’ the rest ’ill shune follow!” said he contentedly. Another man, whose stick was taken to push back the legs of the poor wretches as they were thrust out of the flames, when it was returned to him, flung it into the flames, saying, “I’ll tak nae stick hame wi’ me to nay hous that has touched a witch.” When all was over and the sacrifice was complete, Bargarran’s daughter declared herself satisfied and cured; no more “bumbees” came to pinch her—no more charms of balls of hair or waxen eggs were laid beneath her bed—no more apparitions thronged to vex her, nor had she fits or tossings, foamings or strange swellings as of old; the devil left off tempting her with promises of a fine gentleman for a husband; the witches no longer allured her by phantom aprons filled with phantom almonds; the Lord “helped the poor daft child,” as Mrs. M. had prayed, though she was scarce worth the helping, and the world was oppressed with her lies no more. But the blood of the murdered innocent lay red on the ground, and cried aloud to heaven for vengeance against the murderers. The case of Bargarran’s daughter has been always accepted as one of the most puzzling on record; but when may not mankind be puzzled if they have but sufficient credulity? Subtract from this account the possible and the certain—the possible frauds and the certain lies—and what is left? A diseased girl, hysterical and epileptic, full of hallucinations and pretended fancies, with a certain quickness of hand which the tremendous gullibility of her auditory rendered yet more facile—unscrupulous, mendacious; the only thing surprising in the whole matter was that there was not one man of sufficient coolness of judgment, or quickness of perception, to see through the imposture and set his grip on it ere it passed. Dickie and Mitchell, who a few years back visited the house where all this took place, found a slit or hole in the wooden partition between her bedroom and the room next it; a slit, evidently made purposely, and not a natural defect in the wood, and so placed that when the bed was made up (the bed of richly-carved oak yet stands or stood there) it could not be seen by any one in the room. This little fact seems to speak volumes, and to help materially towards establishing the questions of fraud and connivance. The remote sequel is the only consoling feature in the case. From being the most notorious impostor and the most cruel, false, and deadly persecutor of her time, Bargarran’s daughter, as Mrs. Miller, became one of the best and most famous spinners of fine and delicate thread. She caused certain machinery to be brought from Holland, and wrought at her spinning wheel with all the intelligence and zeal that, earlier, had been so miserably employed to the ruin and destruction of her fellow-creatures. It is to be hoped that the coolness and reflection of maturity gave her grace to repent of the sins of her girlhood, and that after-penitence wiped out the terrible stains of youthful lying and murder.