Chapter XLVIII
Earl of Derby's Death--A Queen Enchanted--Image of a young King made for Wicked Purposes--Belgrave on Charms--Childebert's Device for detecting Witches--A Pot of Ointment--Witch Burned--Witch Ointment--Men-Wolves--Component Parts of Witch Ointment--Church Authorities' Instructions to Inquisitors--Killing by a Look or Wish--The King of Sweden and his Witches--Witches' Help in War--Witches causing a Plague--Cattle Poisoned--Various Charms--How to make Hair grow Long and Yellow--Holy Vestments--An Angel's Charm to Pope Leo--Physicians' Faith in Charms--Illusions--Inescation--Insemination--Method of discovering if one is Bewitched--Egyptian Laws--Curing the King's Evil.
Andrews, in his continuation of Henry's History of Great Britain, speaking of Ferdinand, Earl of Derby, says his death was attributed to witchcraft. No doubt the disease appeared to be peculiar. After his death a wax image with hair, in colour like that of the earl, was found in his chamber, which confirmed the suspicions entertained as to the cause of his demise. Another alleged atrocious crime was that of the wife of Marshal D'Ancre. She was beheaded for witchcraft, in so far as she had enchanted the queen, and made an image of the young king in virgin wax, and melted away one of its legs that he might become a cripple. Old Belgrave, in his Astrological Practice of Physic, observes: "Under adverse planets, and by Satan's subtlety, witches injured man and beast by making images or models of them, and pricking the likenesses with thorns, pins, or needles."
Childebert's device for detecting witches who dealt in charms, was to torture them by putting sharp instruments betwixt every nail of their fingers and toes. Judges, before whom witches were tried, were cautioned not to allow them to come near their persons nor the seat of judgment. That they might be all the more secure from witchcraft, judges kept suspended from their necks conjured salt, palm, holy herbs, and wax hallowed by the Church. To compel witches to confess their guilt, officers of justice were wont to write the seven words spoken on the cross, and cause these, with relics of saints, to be hung round the culprits' necks. When these charms were thus applied, it was impossible for witches to refrain from confessing their guilt, if at the same time they were sufficiently racked and tortured.
An incredible story is told of a gentlewoman in Lyons, who possessed a pot of ointment of such rare virtue, that the application of it to one's body proved sufficient to transport the individual, in an instant, through the air to distant towns and countries. The lady being one evening in a room with her lover, anointing herself with part of the ointment, and repeating words in an under tone, was in the twinkling of an eye carried away through the air. Her companion, though astonished and somewhat alarmed, did as he had observed his fair friend do, and presto he was conveyed away many miles to an assembly of witches. Afraid at what he beheld, he uttered a holy ejaculation. In an instant the assembly vanished, leaving him alone. He returned on foot to Lyons, and brought an accusation of witchcraft against his lover. The charge being proven, the woman, with her ointment, was consigned to the flames.
Witches and warlocks, learned in the art of transubstantiation, could by means of witch ointment turn themselves into wolves. Peter Burget and Michael Worden, having by means of such ointment turned themselves into wolves, killed and ate a large number of people. One night, when the men-wolves were out on one of their murderous expeditions, an archer shot one of them with a charmed arrow. Tracing the wounded creature to Peter's residence, the pursuers found the luckless man in bed in his natural shape, with the arrow deep in his thigh. Another man-wolf was punished by having his feet amputated, and in a moment he became a man without hands or feet.
Mountain parsley, wolves-bane, leaves of the poplar, and soot were frequently used in the preparation of witch ointment; and so were yellow water-cresses, the blood of a mouse, night-shade, oil, etc. A witch, rubbed all over with a preparation of these, could skim through the air in a moonlight night, singing, dancing, and otherwise making merry with her companions.
So generally did the belief in witchcraft, incantations, and charms prevail in the time of Pope Innocent VIII. and of Pope Julius II., that the Church authorities sent to the inquisitors the following official notice and instructions:--"It has come to our ears that many lewd persons of both kinds, as well male as female, using the company of the devils Incubus and Succubus, with incantations, charms, conjurations, etc., to destroy the births of women with child, the young of all cattle, the corn of the field, the grapes of the vines, the fruit of the trees; also men, women, and cattle of all kinds, and beasts of the field; and with their said enchantments, etc., do utterly extinguish and spoil all vineyards, orchards, meadows, pastures, grass, green corn, and ripe corn: yea, men and women themselves are by their imprecations so afflicted with external and internal pains and diseases that the births of children are but few: Our pleasure therefore is, that all impediments that may hinder the inquisitors' office be utterly removed from among the people, lest this blot of heresy proceed to poison and defile them that may yet be innocent: And therefore we ordain, by virtue of the apostolical authority, that our inquisitors may execute the office of inquisition by all tortures and afflictions, in all places, and upon all persons, what and wheresoever, as well in every place and diocese as upon any person; and that as freely as though they were named, expressed, or cited in this our commission."
Witches have confessed their power to kill a neighbour by a word, a wish, or a look.
In the wars between the kings of Denmark and Sweden, in 1563, the Danes wrote that the King of Sweden carried about with him in camp four old witches, who with their charms so affected the Danes that they were thereby unable to annoy their enemies. One of the witches, on being taken prisoner, confessed her guilt.
The West Indians, Muscovites, and Huns sought the help of witches in time of war.
A band of witches in Italy, in 1536, renewed a plague, then almost ceased, by besmearing with an ointment and a powder the posts and doors of men's houses. One of the wicked old hags having been apprehended and examined, confessed the fact. The like villany was perpetrated elsewhere about the same time. Weeping and lamentation were heard in every dwelling for fathers stricken down by death; but, strange to say, the women escaped injury. Cattle were killed through wolves' dung being hidden in stalls and among the pasture where they fed. The stench caused the animals to refrain from eating, and made them run about as if they were mad.
Witches highly prized, and frequently used in their nefarious art, the hair growing on the end of a wolf's tail, the brain of a cat, the head of a lizard, the bone of a green frog from which the flesh had been eaten by ants. One bone of a frog engendered love, while another bone caused hatred.
Garments of the dead, candles that had burned before a stiffened corpse, and needles wherewith dead bodies had been sewn in sheets, were precious in the eyes of cunning persons.
Witches and magicians had power, by means of charms, to put into the minds and consciences of men such thoughts as they pleased; and, moreover, they could induce people to disclose their heart secrets.
Maids hung up a quantity of their hair before the image of St. Urbane, trusting that by so doing their hair would grow long and yellow.
A holy vest was at times given by the Pope to a faithful son of Mother Church, to protect him from violence of every description. The manner of making a charmed waistcoat is thus explained:--On Christmas night, flax thread was spun by a virgin girl, and afterwards woven by her. After the garment was sewn by the same little hands which had spun the thread and woven the cloth, two figures in needlework were wrought on it to resemble Beelzebub and the Cross. One of these vestments gave the wearer courage in the hour of danger: witches were unable to harm him, bullets could not hit him, the sword's edge was turned aside, and the pointed spear levelled against him proved harmless.
Leo, Pope of Rome, reported that an angel delivered to him the following holy writing--a charm of inestimable value, as we shall presently learn:--"+ Jesus, + Christus, + Messias, + Soter, + Emmanuel, + Sabbath, + Adonii, + Unigenitus, + Majestas, + Paracletus, + Salvator Noster, + Agiros Iskiros, + Agios, + Adonatos, + Gasper, + Melchior, + Mattheus, + Marcus, + Lucas, + Johannes." The angel, so said Leo, directed him to take it to King Charles when he went to the battle of Roncesvalles. Moreover, the holy messenger said that whatever man or woman carried a copy of this writing, and every day said three paternosters, three aves, and one creed, would not be overcome by enemies, either bodily or ghostly; nor would the person thus protected be robbed, or slain by thieves, pestilence, thunder, or lightning; neither would he be hurt by fire or water.
By the writings of various authors, we gather that both the physician and priest placed a high value on amulets, charms, and incantations. Argerius Ferrarius, a celebrated physician, expressed the opinion that physic might benefit a patient to a certain degree, but that, to complete a cure, the application of amulets, charms, and characters was desirable. He cited many cases that came under his own observation and that of other physicians. Galen expressed the opinion that charms prevented bones sticking in people's throats.
Physicians skilled in magic applied three seeds of three-leaved grass to tertian ague, and four to a quartian. Of Homerical medicines, Argerius Ferrarius writes there are four sorts, whereof amulets, characters, and charms are three; but he commends and prefers the fourth, which, he says, consists in illusions or stratagems. He tells how Philodotus put a cap of lead upon one's head who imagined he was headless, whereby the person was freed from his delusion. Another cured a woman, under the impression that a serpent continually gnawed her entrails, by giving her a vomit, and making her believe that she vomited a little serpent.
A man who imagined that he was always burning in a fire, had his illusion dispelled by seeing fire taken out from beneath his bed. Great stress is put on the alleged fact that hiccough is cured by sudden fear or startling news, and that agues and many other diseases may be removed by excitement.
Inescation is a curious method practised for the cure of certain diseases. The cure may be effected by impregnating a proper medium or vehicle with some of the mumia or vital spirit of the patient, and giving it to an inferior animal to swallow. It is pretended that the animal unites and assimilates the mumia with itself, and imbibes its vicious qualities, and by that means restores health to the person to whom the mumia belonged.
Insemination is a cure, in certain respects, not unlike to that of inescation. It is performed by mixing the medium, impregnated with the mumia taken from the patient, with earth wherein has been sown the seed of a plant appropriate to the disease; but care must be taken to sprinkle it from time to time with water wherein the part affected had been washed. The disease, we are told, becomes less virulent as the plant grows.
By pouring molten lead into water held above a sick man, it could be discovered whether he was bewitched. If his illness arose from wicked and cruel tormentors, his image appeared in the lead; but if the disease resulted from natural causes, no distinct impression remained on the lead.
Montaigne says that it was an Egyptian law that the physician should for the first three days take charge of his patient at the patient's own peril, but afterwards at his own. He mentions that, in his time, physicians gave their pills in odd numbers, appointed remarkable days in the year for taking medicine, and gathered their simples at certain hours.
The mode of curing the King's Evil, or scrofula, by royal touch, has been so often referred to by various writers that we might well pass it without notice, were it not that our object is to bring together in these pages the many varied particulars of ancient superstition. Consequently we shall briefly describe the ceremonies gone through when sick persons were brought before the king. Let us premise, in the first place, that all parties are neither agreed as to the time nor the sovereign who first applied his royal hand to this method of healing disease. The kings of England and France long pretended to possess the power of curing scrofula by touching the sore. The right or faculty, the French people say, existed originally in their monarch; but the English nation would not admit this, and claimed the power for their king. In support of England's claim, monkish writers assert that the virtue was inherent in our kings as early as the days of Edward the Confessor. Others will have it that King Robert first exhibited the miraculous gift. Charles VIII. of France touched several persons at Rome, and cured them. At whatever time the power first manifested itself is of little importance; and through whatever royal line it descended need not trouble those alive, seeing, we are assured, the virtue perished with the last British sovereign of the House of Stuart. But, to return to the manner of curing the king's evil, we shall give, as an instance, the method pursued by Charles II. of England, Scotland, and Ireland, when healing any of his subjects:--
On 14th May 1664 a notice was given that his sacred Majesty would continue the healing of his people for the evil during the remainder of that month, and then cease doing so until Michaelmas. His Majesty sat in state in the banqueting house, and the chirurgeons led the sick to the throne; there, the invalids kneeling, the monarch stroked their bodies with his hands. The ceremony being concluded, a chaplain in attendance said, "He put his hands upon them, and healed them." These words were repeated as every one was touched. After all the diseased persons were operated on, another chaplain, kneeling, delivered gold angels, attached to white ribbons, to his Majesty, who suspended one about the neck of every one to whom his healing virtue had gone forth. Prayers being said for the sick, the ceremony concluded by his Majesty washing his hands in a basin brought to him by the lord chamberlain and comptroller of the household.
If a monarch could not be found to cure the king's evil, it might have been effected by the touch of a seventh son, between whom and his eldest brother no daughter had come to swell the family circle. And the virtue of healing by laying on of hands existed in particular noble families of untainted blood.
Chapter XLIX
Precious Stones regarded as Objects of uncommon Virtue--Extravagance in Jewellery accounted for--Significance in relation to Gems--Abraham's Precious Stones--Altars called Living Stones--The Urim and Thummim--Rod of Moses--Charmed Rings--Sacred Rings and Belts--Sacred Cairns, etc.--Destiny and Fate--The Month of one's Nativity has connection with one or other of the Precious Stones--Examples adduced--Kings of England hallowing Rings--Ring preserved in Westminster Abbey--Cramp Rings--Various Stones of great Virtue--Iona Relics--The Green Stone of Arran--A Crystal kept by ancient Priests as a Charm--A Conjuring Beryl--Prophetic Stones--The Coronation Stone or Stone of Destiny.
From an early period of history man has regarded precious stones as objects of uncommon virtue. A belief in their excellence has prevailed among Pagans, Jews, and Christians down to the present period. Extravagance in jewellery originated not so much from a love of finery as from a belief that jewels possessed efficacy or power peculiar to themselves. When we consider that every gem is supposed to be an amulet, we cannot be surprised at hearing of people in distant lands wearing jewels on their fingers and toes, on their ankles and arms, in their noses and ears, and even in their lips; nor can we be astonished at seeing in modern times the weaker sex loaded with rings, bracelets, pendants and other such articles, studded with precious stones.
As a language of flowers is known among botanists, so there is a significance in relation to gems, understood by the credulous. Every stone has its virtue, at least so we are told, as surely as every light and shadow produces its own effects. Important events connected with the lives of great men and memorable circumstances desired to be kept in remembrance, help to lend importance to sparkling gems and less ornamental stones. This will be better understood as we proceed.
Descendants of Abraham believed, as will be found under "Rise and Progress of Superstition," that their great ancestor wore, suspended from his neck, a precious stone the sight of which cured every disease. An interesting legend is also given there concerning Abraham and the stones marching, ready hewn, to find a place in the Kaaba he was about to build; of the black stone left out, which afterwards became so famous; and of the stone to which Abraham tied the beast he rode on when going to sacrifice his son. In that part of our work it will also be ascertained that altars were called living stones, from a belief that a portion of divine spirit resided in them.
Josephus and others maintain that the precious stones of Aaron's breast-plate were the Urim and Thummim, and that they discovered or predicted the issue of events to those who consulted them; and the Rabbins held that the rod of Moses consisted partly of sapphire. At page 27 it will be seen that the Greeks wore charmed rings, and at pages 7 and 58 we have stated that priests sold charms to credulous persons. At page 280 we have noticed the custom of negro children being provided with sacred rings and belts, to protect them from evil spirits. Again, when treating of magic and astrology, we pointed out that magicians supplied people with precious stones, supposed to be of immense value as amulets.
From time immemorial an opinion has obtained that there are sacred edifices, piles, cairns, and separate stones, which possess peculiar virtue. Not a few instances of these have been adduced in preceding pages; but a few more examples, we venture to say, will not be considered void of interest, more particularly if they can be connected with the destiny of man.
Every individual is supposed to be born under a particular destiny or fate (as has been over and over again stated in these pages), which it is impossible to avoid. The month of his nativity has a mysterious connection with one or other of the precious stones. This was so well understood by the ancients, that when one wished to make the object of his affections an acceptable present, a ring was given, set with the jewel by which the fate of the receiver was determined and described. For instance, we are informed by an old author, that the ring of a woman born in January should have a jacinth or garnet in it, for these stones belong to that month, and express constancy and fidelity. A list of the months and stones therewith connected, and their respective significance, is as follows:--
JANUARY--Jacinth, or Garnet--Constancy and fidelity in every engagement.
FEBRUARY--Amethyst--This month and stone preserve mortals from strong passions, and ensure them peace of mind.
MARCH--Bloodstone--Courage, and success in dangers and hazardous enterprises.
APRIL--Sapphire or Diamond--Repentance and innocence.
MAY--Emerald--Success in love.
JUNE--Agate--Long life and health.
JULY--Cornelian or Ruby--The forgetfulness or the cure of evils springing from friendship or love.
AUGUST--Sardonyx--Conjugal fidelity.
SEPTEMBER--Chrysolite--Preserves from or cures folly.
OCTOBER--Aquamarine or Opal--Misfortune and hope.
NOVEMBER--Topaz--Fidelity in friendship.
DECEMBER--Torquoise or Malachite--The most brilliant success and happiness in every circumstance of life. The torquoise has also the property of securing friendly regards, as is verified by the old saying, "He who possesses a torquoise will always be sure of friends."
Anciently, the kings of England, on Good Friday, hallowed, with great ceremony, certain rings the wearing of which was believed to prevent the falling sickness. The custom originated from a ring, long preserved in Westminster Abbey, which is reported to have been brought to King Edward by persons from Jerusalem. The rings consecrated by the sovereigns were called "cramp rings." Andrew Boorde, speaking of the cramp, says, "The King's Majesty hath great help in this matter in hallowing 'cramp rings' without money or petition."
Writing of Fladda Chuan, Martin writes: "There is a chapel in the isle, dedicated to St. Columbus. It has an altar in the east end, and therein a blue stone of a round form on it, which is always moist. It is an ordinary custom, when any of the fishermen are detained in this isle by contrary winds, to wash the blue stone with water, all round, expecting thereby to procure a favourable wind. And so great is their regard for this stone that people swear decisive oaths upon it." Martin also says it was an ancient custom among the islanders to hang a he-goat's skin to the boat's mast, in the hope of securing a favourable wind.
There was a stone in Iona, over which, if a man stretched his arm three times, he would never err in steering a vessel. In the island of Bernera there was a stone in the form of a cross, near St. Mary's Church, about five feet high, which the natives called the water cross. The old inhabitants were in the practice of erecting it when they wished rain, and of laying it flat on the ground when they desired dry weather. Martin further mentions a green stone, about the size of goose's egg, in the island of Arran, which possessed rare virtue, and was consequently handed down to posterity for many ages. By laying it on the side of a person troubled with pains in that part of his body, the patient immediately recovered, unless doomed to die. If the latter event were to happen, the stone removed of its own accord from the side; but if the patient was to recover, it rested where placed until the cure became complete. Disputed cases between the islanders were settled by oath at this stone. It possessed another virtue--causing powerful enemies to run away when it was thrown at their front. The custody of this valuable relic long remained a privilege of the Chattans.
In the Highlands of Scotland a large oval crystal--probably a Cairngorm stone--was kept by the ancient priests by which to work charms. Water poured upon it was given to the cattle, to preserve them from disease. Such charms were common in Scotland, England, and Ireland. Lilly describes a conjuring beryl or crystal. It was, he tells us, as large as an orange, and set in silver with a cross at the top, and round about it were engraved the names of the angels Raphael, Gabriel, and Uriel. A delineation of another charm is engraved in the frontispiece to Aubrey's Miscellanies. A mode of making inquiry by charms is imputed to Dr. Dee, the celebrated mathematician. The stone used by him came into the possession of Horace Walpole, and was long, if not now, in the Strawberry Hill collection. Sorcerers or magicians, says Grose, did not always employ their art to do mischief, but, on the contrary, frequently exerted it to cure diseases inflicted by witches, to discover thieves, recover stolen goods, to foretell future events, and the state of absent friends. A favourite method of consultation was this: The conjuror having repeated the necessary adjuration, and applied the proper charms, with the litany or invocation peculiar to the spirits or angels whose assistance was to be asked, the seer looked into a crystal or beryl, wherein he saw, or pretended he saw, the answers to his interrogatories, represented either by types or figures. Sometimes the spirits or angels answered audibly.
This part of our subject would be incomplete without reference to the Coronation Stone, the history of which is as interesting as it is curious. We have made mention of a stone or stones, under various names--Jacob's Pillow, Lia-Fail, Stone of Destiny, Marble Chair, Coronation Stone, etc. Writers on archæological subjects are not agreed as to whether all these are or are not different names for one and the same relic. On the whole, we are inclined to think that there was but one coronation stone, but we leave that point to be definitely settled by others. From the information before us, we assume there was but one stone, and therefore proceed on this assumption, which is supported by tradition.
The Stone of Destiny, we are told, formed Jacob's pillow on the plain of Luz, and consequently was regarded as a sacred relic by the Jews. It was carried to Egypt, thence to Spain, and from the latter country it was conveyed by Simon Breck to Ireland, where it became known as the "Lia-Fail" or "Stone of Destiny" of the Irish kings. Ireland is often, from this stone, called by the priests Innis-phail. The ancient Irish supposed that, in whatsoever country this stone remained, there one of their blood would reign. They pretended to have authentic memoirs of the stone for a period extending backwards more than two thousand years. In the practical tales of Ossian we find:
"Though the sun glitters upon the heath, I will not behold her golden rays; though the stag should start by me, Ossian will chase him no more. Although Manus should cross the ocean again to invade Albin, my sword is not victorious in the slaughter, and my fame is not celebrated by the bards. I am not invited to a feast. My kiss is scorned by the virgin. My esteem is not equal to a king's son; one day is like a year to me.
"It was the reverse in Innis-phail, also in Selma, the mansions of my mighty father: Ossian was honoured above the rest: behold the uncertainty of everything under the sun."
After the enchanted stone--for it was regarded as such--had long been kept at Tarah, it was sent to Fergus, the first actual king of Scots; and it remained in Argyle (the original seat of the Scots in Britain) until about the year 842. Three hundred and thirty years before the Christian era, Fergus was crowned and seated on the famous chair. Kenneth, the second son of Alpin, having enlarged his dominions by the conquest of the Picts, transferred the stone to Scone. As the supreme kings of Ireland and the kings of the Scots used to be inaugurated by being seated on the ancient chair before it was carried to Scone, so were the kings at Perth installed into regal office down to the time that Edward I. carried to England the sacred relic, highly prized by every Scotchman. As soon as the news of the loss spread, great concern was manifested. The death of a beloved monarch, or the loss of many battles, where brave sons and fathers had fallen, would have been as nothing compared with the national loss sustained. In fact, many in the highest circles conceived that the glory of the kingdom had departed.
It appears from a document found among the records of England, that King Edward treated the relic with great veneration. With the intention of using it for the same purposes in England as it had been used for in Scotland and Ireland, he proposed to make it a part of a throne or royal seat, and ordered his goldsmith to prepare a copper case for it. He changed his mind, and gave instructions for a wooden chair being made, and the stone inserted in the seat. Such was the estimation in which he held the stone, that he placed it in the most sacred place in England--close to the altar and shrine of St. Edward. There are reasons for concluding that Edward had intended to return the stone to Scotland, and had made arrangements to that effect in a treaty; but the citizens of London, who were anxious to retain the stone in England, remonstrated against its being restored to the legal owners, and the king complied with their wishes. This famous "Stone of Destiny," long sacred in Ireland, and on which the kings of Scotland were crowned for more than a thousand years, now forms part of the coronation chair of the kings and queens of England.
When the supreme kings of Ireland were inaugurated, in the times of heathenism, on the hill of Tarah, the stone, which was enclosed in a wooden chair, was supposed to emit a sound under the rightful heir to the throne, but to be mute under a man seeking power under false pretences. On Aidanus being elected by universal acclamation, and solemnly seated in the same chair, he was crowned by St. Columba, who with his right hand placed the diadem on the king's head, while in his left he held a trumpet or wooden tube, to announce to the assembled throng the completion of the joyful event. This tube was long preserved with great care at Dunkeld. Some suppose that the fatality long assigned to the stone was fully believed in by Kenneth, by whose orders the following couplet was carved on the chair:--
"Where'er this marble's placed, there, sure as fate, Shall be the Scottish monarch's regal seat."
Wintoun tells us that Fergus, the son of Ere,
"Braucht this stane wytht-in Scotland Fyrst quhen he came and wane that land, And fyrst it set in Ikkolmkil, And Skune thare-eftir it was braucht tyle; And there it wes syne mony day, Qhyll Edward gert have it away."
Without endorsing the opinion that Scotland and Ireland have lost their wonted power, or suffered decline through the "Prophetic or Fatal Stone" being carried away, it is an indisputable fact that in neither of these countries is there, strictly speaking, a "monarch's regal seat." The "Enchanted Stone"--the "palladium of Scottish liberty"--is certainly, as the English well know, one of the most ancient and valuable relics in Westminster Abbey.
TRIALS BY ORDEAL.
Chapter L
Trials by Ordeal resorted to in Modern and Ancient Times--Ordeal by means of Hot Iron--Plunging the Arm into Boiling Water or Oil--Walking Blindfold in Dangerous Places--Weighing a Witch--Extending the Arms before a Cross--Swallowing Consecrated Bread--Ordeal among the Hindoos--Touching a Dead Body--A Murdered Traveller--An Inquest, how conducted long ago--Dead Henry's Wounds--Sir George M'Kenzie's Opinion of Trial by Ordeal--Killing a Brother by Sorcery--Touching a Dead Body--Sir K. Digby on Trial by Ordeal.
Trial by ordeal were resorted to by many people and nations both in ancient and modern times, with the view of establishing the criminality or innocence of suspected persons. Among the ordeals may be enumerated: holding in the hand a red-hot bar of iron, plunging the arm into boiling water or oil, walking blindfold amidst burning ploughshares, passing through fires, swallowing a morsel of consecrated bread, swimming or sinking in water (or, as it was occasionally termed, weighing a witch), stretching out the arms before the cross until the sorest wearied competitor dropped his arms, and so lost his cause, and therewith perhaps his life or his estate, or it might be both.
* * * * *
A dispute occurred between the Bishop of Paris and the Abbot of St. Denis about the patronage of a monastery; and Pepin, surnamed the Short, not being able to decide such an intricate question, decreed that the matter should be settled by ordeal. Each of the disputants chose a man, and both the men appeared in a chapel, where they extended their arms in the form of a cross. Numerous spectators were present to witness the trial, and betted on the feat. The bishop's representative dropped his arms first, and thereby ruined his employer.
Warren Hastings has found, from Asiatic researches, that trial by ordeal was common among the Hindoos. He says these trials are conducted in nine ways: first, by the balance; secondly, by fire; thirdly, by water; fourthly, by poison; fifthly, by the Cósha, or water in which an idol has been washed; sixthly, by rice; seventhly, by boiling oil; eighthly, by red-hot iron; ninthly, by images.
"I. Ordeal by the balance is thus performed:--The beam having been previously adjusted, the cord fixed, and both scales made perfectly even, the person accused and a Pandit fast a whole day; then, after the accused has been bathed in sacred water, the hóma, or oblation, presented to fire, and the deities worshipped, he is carefully weighed; and, when he is taken out of the scale, the Pandits prostrate themselves, and pronounce a certain mentra or incantation, agreeably to the Sástras, and having written the substance of the accusation on a piece of paper, bind it on his head. Six minutes after, they place him again in the scale, and, if he weigh more than before, he is held guilty; if less, innocent; if exactly the same, he must be weighed a third time; when, as it is written in the Mitácsherá, there will certainly be a difference in his weight. Should the balance break down, it would be considered a proof of guilt.
"II. For the fire ordeal, an excavation, nine hands long, two spans broad, and one span deep, is made in the ground, and filled with a fire of pippal wood: into this the person accused must walk bare-footed, and, if his foot be unhurt, they hold him blameless; if burned, guilty.
"III. Water ordeal is performed by causing the person accused to stand in a sufficient depth of water, either flowing or stagnant, to reach his navel; but care must be taken that no ravenous animal be in it, and that it be not moved by much air: a Bráhman is then directed to go into the water, holding a staff in his hand, and a soldier shoots three arrows on dry ground from a bow of cane; a man is next despatched to bring the arrow which has been shot farthest, and, after he has taken it up, another is ordered to run from the edge of the water; at which instant the person accused is told to grasp the foot or the staff of the Bráhman, who stands near him in the water, and immediately to dive into it. He must remain under water till the two men who went to fetch the arrows are returned; for, if he raise his head or body above the surface before the arrows are brought back, his guilt is considered as fully proved. In the villages near Banáres, it is the practice for the person who is to be tried by this kind of ordeal to stand in water up to his navel, and then, holding the foot of a Bráhman, to dive under it as long as a man can walk fifty paces very gently; if before the man has walked thus far the accused rise above the water, he is condemned; if not, acquitted.
"IV. There are two sorts of trial by poison. First, the Pandits having performed their hóma, and the person accused his ablution, two retti's and a half, or seven barley-corns, of vishanagá, a poisonous root, or of sanc'hyá, that is, white arsenic, are mixed in eight máshas, or sixty-four retti's of clarified butter, which the accused must eat from the hand of a Bráhman: if the poison produce no visible effect, he is absolved; otherwise, condemned. Secondly, the hooded snake, called nága, is thrown into a deep earthen pot, into which is dropped a ring, a seal, or a coin; this the person accused is ordered to take out with his hand; and, if the serpent bite him, he is pronounced guilty; if not, innocent.
"V. Trial by the cósha is as follows: the accused is made to drink three draughts of the water in which the images of the sun, of Dévi, and other deities have been washed for that purpose; and if within fourteen days he has any sickness or indisposition, his crime is considered as proved.
"VI. When several persons are suspected of theft, some dry rice is weighed with the sacred stone called sálcrám; or certain slócas are read over it; after which the suspected persons are severally ordered to chew a quantity of it: as soon as they have chewed it, they are to throw it on some leaves of the pippal, or, if none be at hand, on some b'húrja patra, or bark of a tree from Népál or Cashmír. The man from whose mouth the rice comes dry or stained with blood, is holden guilty; the rest are acquitted.
"VII. The ordeal by hot oil is very simple: when it is heated sufficiently, the accused thrusts his hand into it; and, if he be not burned, is held innocent.
"VIII. In the same manner they make an iron ball, or the head of a lance, red-hot, and place it in the hands of the person accused; who, if it burn him not, is judged guiltless.
"IX. To perform the ordeal by dharmárch, which is the name of the slóca appropriated to this mode of trial, either an image named Dharma, or the Genius of Justice, is made of silver, and another, called Adharma, of clay or iron, both of which are thrown into a large earthen jar; and the accused, having thrust his hand into it, is acquitted if he bring out the silver image, but condemned if he draw forth the iron; or the figure of a deity is painted on white cloth, and another on black, the first of which they name dharma, and the second adharma: these are severally rolled up in cow-dung, and thrown into a large jar without having ever been shown to the accused; who must put his hand into the jar, and is acquitted or convicted as he draws out the figure on white or black cloth."
Touching the body of a murdered person was one way, in Scotland, England, and elsewhere, of discovering who the murderer was. The practice, we are informed, originated in Denmark. Certain gentlemen in that kingdom, being together in a house, one evening fell out among themselves, and from words came to blows. Unfortunately the candles went out during the fray, and before lights could be procured one of the gentlemen was stabbed. The murderer was unknown. Christernus II., then king, to find out the murderer, caused all who were present at the brawl to stand around the dead body, and commanded that one after the other should lay his right hand on the dead man's breast, and swear that he had not committed the foul deed. The gentlemen complied; and no sign appeared to indicate the guilt of any of them, until the king's pursuivant kissed the feet of the corpse, and laid his hand on the breast. As soon as he did so, the blood gushed out in great abundance from the wound and nostrils. Thus condemned, the pursuivant confessed his guilt. By the king's sentence, the criminal was beheaded. Hence arose the practice, which was long common in many places, of finding out unknown murders. In most cases the murderer was discovered by the corpse bleeding the instant the bloodstained hand was placed on the cold inanimate clay, but at times the sign was given by the dead man opening his eyes on the slayer approaching the corpse.
A traveller was found murdered on a highway in Denmark; and because the slayer was unknown, the magistrates of the place caused one of the hands of him that was slain to be cut off, and hung up by a string at the top of a room in the town prison. About ten years after the crime was committed, the murderer happened to enter the apartment; and as soon as he did so, the dry withered hand began to drop blood on a table below it. The gaoler, beholding this, detained the man and called in the magistrates, who extracted from him a confession of his guilt.
In Herefordshire, in the time of Charles I., Johan Norkett, wife of Arthur Norkett, was found dead. At first it was thought she had committed suicide, but afterwards circumstances transpired which led to the belief that the unfortunate woman did not lay violent hands upon herself. A jury was summoned, and, after deliberation, the coroner directed that the body, which had been buried for a month, should be exhumed, and four suspected persons brought to touch the corpse. The persons being afterwards brought to trial at the assizes, an old minister swore that, the body being taken out of the grave and laid on the grass, the accused were required to touch it. On laying their hands on the brow, which before was of a livid and carrion colour, it began to have a dew or gentle sweat upon it, which increased by degrees until the sweat ran down the face. The brow then turned to a lifelike and flesh colour, and the dead woman opened one of her eyes and shut it again, and this opening the eye was done three times. She likewise thrust out the ring or marriage finger three times, and the finger dropped blood on the grass. Another clergyman corroborated the statement of the first witness. Sir Nicholas Hyde threw doubt on the correctness of the evidence, but the jury found three of the prisoners guilty of murder, and two of them were executed; the third being a woman, escaped with her life.
The popular superstition that the wounds of a murdered person would bleed afresh when touched by the murderer, is thus referred to by Shakspeare:
"Dead Henry's wounds Open their congealed mouths, and bleed afresh;"
And Dryden says:
"If the vile actors of the heinous deed Near the dead body happily be brought, Oft hath been proved the breathless corpse will bleed."
That murder might be discovered in the way referred to, was generally believed in Scotland in the seventeenth century. Sir George Mackenzie, when conducting the prosecution in the trial of Philip Stansfield, said: "That divine power which makes the blood circulate during life, has oft-times, in all nations, opened a passage to it after death upon such occasions, but most in this case; for after the wounds had been sewed up, and the body designedly shaken up and down, and, which is most wonderful, after the body had been buried for several days, which naturally occasions the blood to congeal, upon Philip touching it, the blood darted and sprang out, to the great astonishment of the chirurgeons themselves, who were desired to watch this event; whereupon Philip, astonished more than they, threw down the body, and became so faint that they were forced to give him a cordial."
In the middle of the seventeenth century, Christina Wilson was accused, in one of the supreme courts of Scotland, of having killed her brother by sorcery. On being suspected of the crime by the minister and others, she was brought in to touch the corpse. At the first sight of the dead body, she prayed that He who made the sun to shine on their house would bring the murder to light, and immediately thereafter she touched the corpse. It bled, though it did not do so before when touched by others. Of course this was held sufficient proof against the unfortunate woman, and she suffered according to her supposed guilt.
In another case a man was condemned on similar evidence for the murder of his father; but the prisoner insisted that the bleeding was owing to an incision made on the body, and not to his presence. The defence was disregarded; but this need not be a matter of surprise, when such men as Sir K. Digby and Sir George Mackenzie took it for granted that the corpse of a murdered person would bleed on being touched by the murderer. He (Sir K. Digby) says in his Religio Medica: "And to this cause, peradventure, may be ascribed the strange effect which is frequently seen in England, when, at the approach of the murderer, the slain body suddenly bleedeth afresh: for certainly the souls of them that are treacherously murdered by surprise leave their bodies with extreme unwillingness, and with vehement indignation against them that forced them to so unprovided and abhorred a passage. The soul then, to wreak its evil talent against the hated murderer, and to draw a just and desired revenge upon his head, would do all it can to manifest the author of the fact. To speak it cannot, for in itself it wanteth organs of voice, and those it is parted from are now grown too heavy, and are too benumbed for it to give motion unto; yet some change it desireth to make in the body, which it hath so vehement inclination to, and therefore it is the aptest for it to work upon. It must then endeavour to cause a motion in the sublimest and most fluid parts (and consequently the most moveable ones) of it. This can be nothing but the blood, which, being violently moved, must needs gush out at those places where it findeth issues."
The swallowing of a piece of barley bread, over which mass had been performed, was not unfrequent in trials of ordeal. If the suspected person swallowed the bread without injury, he was declared innocent; but if the bread choked him in the attempt to swallow it, then was he considered to be guilty. At times cheese was given with the bread; but when that was done, it was essential to supply ewe-milk cheese made in the month of May.
Chapter LI
A Popular Story--Ordeal of Red-hot Iron--Ordeal by Boiling Water--Theatberge, wife of Lothaire, accused of Incest--Purgation by Cold Water--Forbes's Memoirs--Ordeals by Boiling Oil--Trial by Wager of Battle--When Trial by Wager of Battle ceased--Trial by Jury--Combats in Germany--Bier placed near the Combatants--Court of King's Bench deciding the Legality of Trial by Battle--Sir Walter Scott's Illustrations of Superstition and Trial by Battle in Olden Times.
A popular story is told of Emma, mother of Edward the Confessor, being accused of too great familiarity with the Bishop of Leicester. To justify herself, she demanded the ordeal of red-hot iron. Her demand was complied with, and she passed barefooted and blindfolded over nine red-hot ploughshares without touching them. Her innocence was thereby held to be proved.
Nobles and great persons who submitted to ordeal by water were purged by boiling water, but the populace had to undergo the cold-water test.
Theatberge, wife of Lothaire of France, having been accused of incest, certain bishops were consulted as to the manner of establishing her guilt or innocence; and they concluded that recourse should be had to proof by boiling water. She was ordered to plunge her hand into a basin of boiling water, and take out a ring put therein. In place of complying, she availed herself of a privilege the law allowed--to find a substitute. He whom she chose produced the ring without injuring his hand, in spite of the fire under the caldron being so intense that the water boiled over.
In the trial or purgation by cold water, the accused, after prayers and other ceremonies, was cast into deep water, swaddled or tied in such a manner as to make it impossible for him or her to swim. If the accused sank, he or she was held criminal, and allowed to drown. If the person floated, it was regarded as a proof of innocence, and the lucky one was drawn out of the water to be set free.
Mr. Forbes, in his Oriental Memoirs, says that, among the curious circumstances connected with his administration of justice at Dheeborg, he was sometimes obliged to determine causes by ordeal trial. In one instance a man was accused of stealing a child wearing many jewels. Circumstances were against him, on which he demanded trial by ordeal. Mr. Forbes was at first averse to adopt such a measure, but, at the request of the Hindoo arbitrators, who sat on the carpet of justice, and especially at the request of the child's parents, he consented. A vessel full of boiling oil was brought into the durbar, and, after a short ceremony by the Brahmins, the accused person, without showing any anxiety, plunged his hand to the bottom and took out a small silver coin. He did not appear to have sustained any hurt, or to suffer the least pain. The suspected person's innocence being thus established in the eyes of the arbitrators and parents, he was set free.
Another instance of trial by ordeal is mentioned by Mr. Forbes. The coolies of a village in the northern part of Guzerat were accused of having seized and imprisoned a Bohra, and, of extorting a bond from him for 450 rupees. The chief, a Khemaria coolie, named Wagajee, denied the charge, and, for proof of his innocence and that of his people, offered to submit to trial by any kind of ordeal. The Bohra agreed to this mode of proof, and it was determined that the coolie should immerse his hand in a vessel of boiling oil. A large copper-pot full of oil was put on a fire in the market place, and a pair of blacksmith's bellows applied to blow the fire until the oil became very hot. A rupee was then thrown into the pot. The accused, when requested, came forward, stripped himself, said his prayers, and protested his innocence. He resisted every attempt to dissuade him from the trial. A crowd of people, impressed with the awfulness of such an immediate appeal to the deity, prayed devoutly that, if he were not guilty, he might pass through the test unhurt. Wagajee walked up to the boiling oil, dipped his hand into it, and laid hold of the rupee. He then held up his hand, that the spectators might satisfy themselves of his veracity. His hand appeared as if it had been merely put into cold oil. All parties were satisfied, and Wagajee was dismissed with the present of a new turban.
Trial by ordeal was introduced into England by the Saxons. Under the English laws, a prisoner might choose whether he would be tried by ordeal or by jury. Trial by ordeal was abolished in this country in the year 1218.
Trial by or wager of battle may be mentioned as a form of superstition which remained as a legal way of deciding criminal cases down to the time of George III.
In 1817 a young man, charged with murdering his sweetheart in England, claimed the right to have his case decided by wager of battle: the court admitted the claim, but he whose right it was to accept the challenge refused to fight, and so the accused escaped punishment. This led to the law, which allowed trial by battle, being repealed in 1819.
Before commencing the fight, the combatants were compelled to swear that neither of them would resort to sorcery or witchcraft. If the accused were slain, the judges regarded the fatal deed as proof of his guilt. If overpowered, but not killed, he was adjudged guilty, and sentenced to be immediately executed. Women, priests, infants, men sixty years of age, or lame or blind, had it in their option to refuse wager of battle, and were entitled to demand trial by jury.
An old author says: "If two neighbours dispute respecting the boundaries of their possessions, let a piece of turf of the contested land be dug up by the judge, and brought by him into the court, and the two parties shall touch it with the points of their swords, calling on the Most High to witness their claims. After this let them combat, and let victory prove who is right and who is wrong."
Sir Walter Scott gives a good illustration of the superstition of olden times, and of trial by battle, in Ivanhoe. We are told that after Ivanhoe was wounded at the tournament, Rebecca, the Jewess, lost no time in causing the patient to be removed to her father's dwelling, and with her own hands bound up his wounds. The Jews, both male and female, possessed and practised the medical science; and the monarchs and powerful barons of the time, says the novelist, frequently, when wounded or in sickness, committed themselves as patients to the charge of an experienced person among the despised people. A general belief prevailed among Christians that the Jewish rabbins were acquainted with the occult sciences, and particularly with the cabalistical art. The rabbins did not disavow such acquaintance with supernatural arts. Rebecca's knowledge of the healing art had been acquired under an aged Jewess, the daughter of a celebrated doctor. Miriam fell a sacrifice to the fanaticism of the times, but her secrets had survived in her apt pupil. The wounded knight, as might be expected, recovered under the medical treatment of Rebecca. For this she was accused of working cures by words, sigils, and other cabalistical mysteries.
"Nay, reverend and brave knight," answered Isaac, Rebecca's father, in reply to Beaumanoir, who brought the charge against the Jewess, "but in chief measure by a balsam of marvellous virtue;" and in reply to another question, Isaac reluctantly told that Rebecca had obtained her secret from Miriam, whom the Grand Master designated a witch and enchantress, whose body had been burned at a stake, and her ashes scattered to the four winds. "The laws of England," exclaimed Beaumanoir, "permit and enjoin each judge to execute justice within his own jurisdiction. The most petty baron may arrest, try, and condemn a witch found within his own domain.... The witch shall be taken out of the land, and the wickedness thereof shall be forgiven. Prepare the castle-hall for the trial of the sorceress."
Poor Rebecca was brought before the Grand Master, charged with various crimes. "We have," said the Master, "summoned to our presence a Jewish woman, by name Rebecca, daughter of York--a woman infamous for sortileges and for witcheries; whereby she hath maddened the blood, and besotted the brain, not of a churl, but of a knight--not of a secular knight, but of one devoted to the service of the holy temple--not of a knight champion, but of a preceptor.... By means of charms and of spells, Satan had obtained dominion over the knight, perchance because he cast his eyes too lightly upon a damsel's beauty."
Witnesses being invited by the Grand Master, forward came a once bedridden man, whom the prisoner had restored to the perfect use of his limbs by a miraculous balsam. Unwillingly he testified to Rebecca curing him, giving him a pot of spicy smelling ointment, and supplying him with money to pay his expenses to his father's house, whither he wished to repair. Other witnesses deponed that Rebecca muttered to herself in an unknown tongue, that the songs she sang were peculiarly sweet, that her garments were of a strange mystic form, and that she had rings with cabalistic devices. A soldier testified that he had seen her cure a wounded man in a mysterious way. He said she made certain signs upon the wound, and repeated words he understood not. The result, he declared, was that the iron head of a cross-bow bolt disengaged itself from the wound, the bleeding was staunched, the wound closed, and the seemingly dying man was within a quarter of an hour walking upon the ramparts. Another soldier deponed that he had seen Rebecca perch herself upon a high turret, and there take the form of a white swan, under which appearance she flitted three times round the castle of Torquailstone. Again she settled on the turret, and once more assumed her womanly form. The evidence was considered more than enough to condemn the unhappy Jewess; and in a solemn tone the Grand Master demanded what she had to say against sentence of condemnation being pronounced against her. Rebecca knew the law; she maintained her innocence, claimed the privilege of trial by combat, and offered to appear by a champion.
Brian de Bois-Gilbert was appointed to do battle on behalf of himself and the order of knights to which he belonged; and the day came when the die would be cast that was to decide the fate of Rebecca. At the castle of Templestowe everything was prepared by the prosecutor for the combat, but for poor Rebecca no champion appeared. Near the lists was a pile of faggots so arranged around a stake as to leave a space for the accused to enter within the fatal circle, chained by fetters, in order to be ready for the fiery punishment. At the hour appointed for the champions to meet, the large bell of St. Michael tolled mournfully, the drawbridge fell, the gates opened, and a knight, bearing a great standard, sallied forth from the castle, preceded by six trumpeters, and followed by the knights preceptors, the Grand Master coming behind. Then came Brian de Bois-Gilbert, armed cap-à-pie, accompanied by two godfathers and many squires and pages. After these followed a guard of warders, with the trembling Jewess, stripped of all her ornaments, lest there should be among them amulets, which Satan was supposed to bestow upon his victims, to deprive them of the power of confession, even when under torture. While the Grand Master took his exalted seat, the unfortunate culprit was conducted to the black chair, near the ready prepared pile. Everything being arranged, a loud and long flourish of trumpets announced that the proceedings of the court were to begin. Brian de Bois-Gilbert stood ready for the combat, but a champion was still wanting for the appellant. Lest Jew or Pagan should charge the court with injustice, the Grand Master declared his readiness to wait till the shadows were in the west, to see if a champion would appear for the culprit. But the general belief prevailed that no one would stand up for her; and the craven knights whispered to each other, when the day was far gone, that the time had come for declaring the pledge of Rebecca forfeited. At this instant, a knight, urging his horse forward, appeared on the plain advancing towards the lists. A hundred voices exclaimed, "A champion! a champion!" Yes, it was a champion, the renowned Wilfred of Ivanhoe. "Rebecca," said he, riding up to the black chair, "dost thou accept me for thy champion?" The answer was in the affirmative. Little time was now lost; the champions confronted each other. Trumpets sounded, and the knights charged in full career. The wearied horse of Ivanhoe, and its no less exhausted rider, went down, as all had expected, before the well-aimed lance and vigorous steed of the Templar. This result all had foreseen; but although the spear of Ivanhoe did but lightly touch the shield of Bois-Gilbert, that combatant reeled in his saddle, lost his stirrups, and fell in the lists. Ivanhoe, extricating himself from his fallen horse, was soon on foot, hastening to mend his fortune by the sword; but his antagonist rose not. Wilfred, placing his foot on his opponent's breast, and the sword's point to his throat, commanded him to yield, or die on the spot. Bois-Gilbert returned no answer. The fallen knight was unhelmed. His eyes were closed--he was dead, supposed to have died a victim to the violence of his own passions. When the first moments of surprise were over, the Grand Master pronounced the maiden free and guiltless.
The conclusion of this story is touching in the extreme. Soon after this Ivanhoe and the Lady Ravena were married. On the second morning after the nuptials, Rebecca waited on the Lady of Ivanhoe, and presented her with a small silver casket containing jewels of great value; and leaving a message to her champion, who never ceased to remember her, she hastened away to other lands, to tend the sick, feed the hungry, and relieve the distressed.
CURSES AND EVIL WISHES.
Chapter LII
Curses, Excommunication, and Anathemas--Diræ, the Executioners of Vengeance--Curses and Anathemas not confined to the Vulgar--Excommunication generally accompanied by Anathema--Excommunicated Persons lost their Civil Rights--Heretics forfeited their Lives--Interment of Excommunicated Persons--Excommunication among the Hebrews--Different Degrees of Excommunication--Solemn Curses pronounced against Impenitent Persons--Stone laid on an Accursed Person's Coffin--Last Degree of Excommunication sometimes followed by Banishment or Death--Form of Excommunication used by Ezra and Nehemiah when they cursed the Samaritans--Death upon the Cross, Sawing asunder, and other Punishments--Mode of Punishment among the Romans, Greeks, and Persians--The Greek Church annually excommunicated Roman Catholics--The Druids resorted to Excommunication--Whole Families excommunicated with Horrible Ceremonies and Dreadful Imprecations--Bishops excommunicating Rats, Mice, Caterpillars, and other Insects and Vermin--The Pope's Claim--Napoleon I. excommunicated--Victor Emmanuel excommunicated--Effects of Excommunication--The Inquisition and its Terrible Doings--The Pope's Fearful Curse--Mr. Donald Cargill excommunicating the King and Nobles--Indulgences, Pardons, and Penance.
Curses, excommunication, and anathemas have often been followed by sad consequences; but whether arising directly or indirectly from the denunciations, we do not say. Ancient nations had their goddesses Diræ, who were supposed to be the executioners of vengeance. They were called Furies on earth, and Eumenides in hell. These goddesses were invoked with prayers and charms. Curses and anathemas were not in former ages confined to the vulgar classes of persons, such as in the present time. Imprecations were hurled out by the priest and prophet, by the educated and uneducated, by professed Christian laymen, by the heathen, by the wandering gipsies, and the croaking crones.
Excommunication is generally accompanied by anathema, or ecclesiastical curse, and punishment, whereby a heretic is not only cut off from the society of the faithful, but is consigned to Satan, that condign punishment may follow. Sixty penalties have been reckoned as accruing upon excommunication. Major excommunication separates or cuts off the delinquent from all communion and fellowship with society--disables him from defending his civil rights. In more than one kingdom, a person who is not absolved from his excommunication in a year's time is deemed a heretic; and we know the punishment dealt out to such persons. Even in our own country, before the time of Charles II., a heretic forfeited his life, and generally expiated his guilt at the stake.
By law, an excommunicated person was not allowed to be interred according to the ordinary form and rites of burial, but the body was flung into a pit, or covered with a heap of stones called imblocare corpus. There was a time when the people believed that the bodies of excommunicated persons not absolved did not rot, but remained entire for ages, a horrible spectacle to posterity. This is attested by Matthew Paris and other writers. The Greeks, till recently, entertained the same opinion.
In the Hebrew republic the punishment of excommunication was devised by courts of justice, and inflicted by public sentence upon the offenders. There were three degrees of excommunication among the Jews: the first was a casting out of the synagogue, and implied a separation from all commerce and society, either with man or woman, for the distance of four cubits; also from eating or drinking with any one; from shaving, washing, or the like, according to the pleasure of the judge and the seriousness of the offence. It was in force for thirty days, unless there was repentance expressed and forgiven.
If the sinner remained impenitent longer than thirty days, he was sentenced to more severe punishment, with the addition of a solemn curse. This is supposed to be the same as delivering over to Satan. The offence was published in the synagogue, and, at the time of the publication of the curse, candles were lighted, and when it was extended they were extinguished, as a sign that the excommunicate was deprived of the light of heaven. His goods were confiscated; his male children were not permitted to be circumcised. If he died without repentance, a stone, according to judicial sentence, was cast upon his coffin or bier, to show that he deserved to be stoned. He was not mourned for with solemn lamentation, nor followed to the grave, nor buried with common burial.
The last degree of excommunication was anathematising, which was inflicted when the offender had often refused to comply with the sentence of court, and was followed by corporal punishment, and often with banishment or death. Drusius gives a form of excommunication which, the Jews say, was used by Ezra and Nehemiah against the Samaritans, in this manner:--The whole congregation was assembled in the Temple, and there were brought three hundred priests, three hundred boys, three hundred trumpets, and three hundred books of the law, and the Levites, singing, cursed the Samaritans by all forms of excommunication, particularly with the curse of the superior house of judgment, and with the curse of the inferior house of judgment. At the same time it was commanded that no Israelite should partake of a Samaritan's food. Hence arose the saying in reference to the breaker of this commandment: "He who eats a Samaritan's bread is as he who eats swine's flesh." Moreover, it was decreed that the excommunicate should have no part in the resurrection of the dead.
There were other punishments introduced among the Hebrews in later times of their government, which were borrowed from other nations. These were principally, death upon the cross, sawing asunder, condemnation to fight with wild beasts, the wheel, drowning in the sea, beating to death with cudgels, and boating. The first and third punishments were properly Roman inflictions; the second was likewise used by the Romans, but whether it was originally taken from them is doubtful; the fourth and sixth were Grecian penalties; the fifth was, in substance, in use among the Hebrews, Greeks, and Romans, but in the manner of drowning they differed, for the Hebrews tied a mill-stone about the culprit's neck; the last punishment was derived from the Persians, and is thus described:--The condemned person was laid upon his back in a boat, with his hands tied to the sides thereof; another boat was put over him, covering all his body except the head. In this posture the unhappy person was fed with milk and honey till the worms ate his very bowels, and thereby ended his days in extreme pain.
Every year the Greek Church, at Constantinople, pronounces excommunication against the Roman Catholic Church. Heathens as well as Christians resorted to excommunication. The Druids made use of excommunication against rebels, and interdicted the communication of their mysteries to such as refused to submit to their judgments.
In the Christian Church, excommunication has been practised in all ages, and ecclesiastics have had continual recourse to it as one of their spiritual weapons. Not only have they excommunicated individuals, but whole families and provinces have come under their law, with horrible ceremonies and dreadful imprecations. Even kings have not escaped the Church's maledictions. Fevret, writing of excommunications in the Romish Church, says that lighted torches were at times thrown on the ground, with curses and anathemas, and then trampled out while bells were rung. This is somewhat similar to part of the ceremony of excommunication by bell, book, and candle, to be afterwards more particularly described.
There are instances of bishops excommunicating caterpillars and other insects; and Fevret gives instances of excommunications going out against rats and mice. It sometimes happened that popes and churches excommunicated one another, each cutting off the other from the communication of the faithful, and delivering over the anathematised person or church to the devil. In 850 the synod of Pavia resolved that all who refused to submit to the discipline of the Church should be anathematised, and cut off from every Christian hope and consolation.
For fifteen centuries the Pope has claimed the power of disposing of men's souls as seems best to him. Whom he blesses, he says, are blessed; and whom he curses, he would make us believe, are cursed. He arrogates to himself the authority of holding the keys of heaven and hell.
In 1809 the Pope excommunicated Napoleon I., and in 1860 his Holiness excommunicated Victor Emmanuel, king of Italy--sentences which implied spiritual condemnation, and deprivation of earthly power. The subjects of an excommunicated king were freed from allegiance to their sovereign. It is supposed the Pope's power extends so far that he may pronounce excommunication against the dead, even to the debarring of deceased persons from being cleansed from their sins in purgatory, and the consigning of them to the place of eternal punishment.
Terror and amazement followed the footsteps of the inquisitionists. They proceeded with the greatest secrecy and silence. When a heretic was seized, the world abandoned him; his nearest friends durst not say a word in his defence. The heretical criminals were generally arrested in the stillness of night, examined, tortured, and, unless they recanted, condemned and executed without seeing or knowing who were their accusers. Usually the accused persons were tortured until they condemned themselves; and although witnesses were sometimes examined, the form of procedure was a mockery of justice.
As a convincing proof of how dreadful the Romish Church's anathemas are, we give the Pope's fearful curse, taken from a form of excommunication copied from the "Leger Book" of the church of Rochester, long in the custody of the dean and chapter there:--
"By the authority of God Almighty, the Father, Son, and Holy Ghost, and of the holy canons, and of the undefiled Virgin Mary, the mother and patroness of our Saviour, and of all the celestial virtues, angels, archangels, thrones, dominions, powers, cherubims and seraphims, and of the holy patriarchs, prophets, and of all the apostles and evangelists, and of the holy innocents who in the sight of the Holy Lamb are found worthy to sing the new song, of the holy martyrs and holy confessors, and of the holy virgins, and of all the saints, and together with all the holy and elect of God: we excommunicate and anathematise him or them, malefactor or malefactors, and from the threshold of the holy church of God Almighty we sequester them, that he or they may be tormented, disposed and delivered over with Dathan and Abiram, with those who say to the Lord God, Depart from us, we desire not Thy ways. And as fire is quenched with water, so let the light of him or them be put out for evermore, unless it shall repent him or them, and they make satisfaction. Amen. May the Father who created man, curse him or them. May the Son, who suffered for us, curse him or them. May the Holy Ghost, who was given to us in baptism, curse him or them. May the holy cross of Christ, for our salvation triumphing over his enemies, ascend and curse him or them. May the eternal and holy Virgin Mary, mother of God, curse him or them. May St. Michael, the advocate of holy souls, curse him or them. May all the angels and archangels, principalities and powers, and all the heavenly host, curse him or them. May the laudable number of patriarchs and prophets curse him or them. May St. John, the chief forerunner and baptist of Christ, curse him or them. May St. Peter and St. Paul, and St. Andrew, and all other Christ's apostles, together with the rest of his disciples and evangelists, who by their preaching converted the universal world, curse him or them. May the holy and wonderful company of martyrs and confessors, who by their holy works are found pleasing to God Almighty, curse him or them. May the holy choir of the holy virgins, who for the honour of Christ have despised the things of this world, curse him or them. May all the saints, who from the beginning of the world to everlasting ages are found to be the beloved of God, curse him or them. May the heavens and the earth, and all the holy things remaining thereon, curse him or them. May he or they be cursed wherever he or they be, whether in their house, or in their field, or in the highway, or in the path, or in the wood, or in the water, or in the church. May he or they be cursed in living, in dying, in eating, in drinking, in being hungry, in being thirsty, in fasting, in sleeping, in slumbering, in waking, in walking, in standing, in sitting, in lying, in working, in resting, in * * * * in * * * * and in blood-letting. May he or they be cursed in all the faculties of their body. May he or they be cursed inwardly and outwardly. May he or they be cursed in the hair of his or their head. May he or they be cursed in his or their brain. May he or they be cursed in the top of his or their head, in their temples, in their foreheads, in their ears, in their eyebrows, in their cheeks, in their jaw-bones, in their nostrils, in their teeth or grinders, in their lips, in their throat, in their shoulders, in their wrists, in their arms, in their hands, in their fingers, in their breast, in their heart, and in the interior parts to the very stomach, in their veins, in their groin, in their thighs, in their genitals, in the hips, in the knees, in the legs, in the feet, in the joints, and in the nails. May he or they be cursed in all their joints, from the top of the head to the sole of the foot. May there not be any soundness in him or them. May the Son of the Living God, with all the glory of His Majesty, curse him or them; and may heaven, with all the powers which move therein, rise against him or them, to damn him or them, unless he or they shall repent, or that he or they shall make satisfaction. Amen, Amen. So be it."
The superstition connected with excommunication was not confined to the churches and nations already mentioned. It extended to the Reformed Churches, and indeed this form of superstition lingers among them still. A most enthusiastic Reformer (the Rev. Donald Cargill), eminent in his day for piety and learning, who suffered martyrdom in 1681, scrupled not, a year before his death, to excommunicate at Torwood, Stirlingshire, several of the most notable and violent persecutors of the time--the King, the Dukes of York, Monmouth, Lauderdale, and Rothes, Sir George Mackenzie, and Sir Thomas Dalzell. If Mr. Cargill did not curse others whom he thought had done him and the cause of truth wrong, he predicted that evil would befall them; and what he foretold came to pass. He told James Irvine of Bonshaw, who apprehended him shortly before his execution, that his persecutor would not long escape a just judgment, not far from the place the arrest was made. This prediction was verified; for soon after Irvine had received 5000 merks as a reward for apprehending Mr. Cargill, he was killed in a duel near Lanark. One John Nesbet mockingly said one day to Mr. Cargill, "Will you not give us a word?" The reverend divine looked on the man with concern, while he said, "Wicked, poor man, mock not; ere you die you shall desire one word, but shall not have it." Soon after, this man was struck dumb, and died in great terror. When Rothes, one of those whom Mr. Cargill excommunicated, threatened him with torture and a violent death, he said, "Forbear to threaten me; for, die what death I may, your eyes shall not see it." This prophecy also came to pass. Rothes died, as is well known, a few hours before the condemned divine and his fellow-martyrs suffered the last penalty of man's law--death temporal.
One can easily imagine the terror into which a weak-minded person would be cast by having the Pope's dire curses pronounced against him, were it not known that he who is authorised to fulminate the ecclesiastical censure and bans, may, for a moderate pecuniary consideration, or by a mortification of the flesh, or good works, have the woes pronounced against him mitigated, if not entirely removed. Indulgences have been purchasable since the early centuries for this world, and for the remission of suffering in purgatory as well. Those most acquainted with the holy places in Rome are best able to make known the facilities with which indulgences are obtained. There is scarcely a church or a station, a convent or a holy place, neither is there hardly a service or a ceremony, which has not its own peculiar indulgences. Indulgences for hundreds of years may be secured by the exercises of a single day. The holy stairs, wherever they are situated, said to have belonged to the palace of Pontius Pilate, consisting of twenty-eight steps, possess peculiar virtue. Leo IV. conceded nine years' indulgence for each step ascended by a devotee on his bare knees. Thus, he who reaches the highest step secures an indulgence of two hundred and fifty-two years, whether he remains here, or finds himself in purgatory. Whoever kisses a cross at one end of the Colosseum of Rome, acquires an indulgence of one year and forty days; and there is a wooden cross in the centre of the arena, which secures an indulgence of two hundred days to every one who kisses it.
Leo XII. conceded for ever an indulgence of forty years and one thousand six hundred days, applicable also to the dead, for every time a faithful believer visits, during Lent, the churches where there are prescribed stations. He also conceded a plenary indulgence to all who have made such visits three times in three distinct days. For the information of all good Catholics, a carefully prepared index has been drawn up, showing the churches and stations which should be visited, together with the most effectual times of repairing thither. In conclusion, we give the following examples, to illustrate the system of procuring indulgences by pilgrimage to sacred places:--
Thus a visit "on January 1 to a station at S. Marie, in Transtevere, secures an indulgence of 30 years and 1200 days."
"On Ash Wednesday, to S. Tabina, an indulgence of 15 years and 600 days.
"On the following Thursday, to S. Georgio, in Velabro, an indulgence of 10 years and 400 days.
"On the fourth Sunday in Lent, to S. Croce, an indulgence of 15 years and 600 days.
"On Palm Sunday, to S. Giovanni, in the Laterno, an indulgence of 25 years and 1000 days.
"On holy Thursday, to S. Giovanni, a plenary indulgence.
"On holy Friday, to S. Croce, an indulgence of 30 years and 1200 days.
"On Easter Sunday, to S. Marie Maggiore, a plenary indulgence.
"On Easter Monday, to S. Pietro, in Vaticano, an indulgence of 30 years and 1200 days.
"On Thursday, Ascension-day, to S. Pietro, a plenary indulgence.
"On Wednesday, to Pietro Vaticano, an indulgence of 30 years and 1200 days."
Chapter LIII
St. Adelbert's Curse a Charm against Thieves--Complexion of Blackamoors attributed to a Curse of Noah--False Accusation, and its Results--Preservation of Children--A Joyful Mother--Ancestors of the Whelphs and Guelphs of Germany--An Interesting Legend--A Curse turned into a Blessing--A Gipsy's Curse--A Cruel Father and Husband--Morrar-na-Shean's Despair--Bitter Grief--Restoration of Three Daughters--A Grateful Father--Ancestors of the Sinclairs of Caithness, and of the noble family of Keith--The Curse of Moy--A Cruel Chieftain of Clan Chattan--A Lady's Dilemma--A Father yielding up his Life--Swearing by the Hand of a Bride--Grant of Glenmorriston waiting his Doom--Death of a Father and Lover--An Imprisoned Maiden--Maledictions and Prediction--Lady leaping from a Lofty Tower into a Lake beneath--The Monroes of Foulis--Foraying Expedition--An Unreasonable Request--End of a Relentless Tyrant--Prediction fulfilled.
St. Adelbert's curse was a charm against thieves. It was full of cursing against dishonest persons, and prayers that they might have their share with Dathan and Abiram, whom the earth swallowed up, and have their part with Judas. Thieves were to be cursed in their houses, fields, and everywhere; they were to be denied Christian burial; yea, the very ground in which they rested was to be cursed. Their bodies, in all their separate parts, and their children, were damned; and as Lucifer was expelled out of heaven, and Adam and Eve driven from Paradise, so they were sought to be expelled from the light of day. The terrible curse was pronounced with bell, book, and candle; and concluded with this fearful denunciation: "And as the candle, which is thrown out of my hand here, is put out, so let their works and their souls be quenched in the stench of hell-fire, except they restore that which they have stolen; and let every one say, Amen."
Perhaps few are aware that the dark complexion of the blackamoors is attributed to a curse of Noah; but as that statement has been disputed, we shall pass it without further notice.
Irmentrude, a German countess, accused a noble lady of adultery because she had three children at one birth, saying that she deserved to be tied up in a sack and thrown into the sea. Next year the countess herself was delivered of more sons at a birth than the lady had brought forth. Touched with remorse for the hard saying she had uttered against her neighbour, she concluded it was a just punishment inflicted; but being anxious to conceal the most extraordinary result, she sent a maid to drown all the children except one--a son--to heir his father's estate. Fate so determined that her husband, the earl, met the young woman as she was going to consign the young inoffensive infants to a watery grave. On asking what was in her lap, she answered that she was going to drown some whelps. The earl being a great hunter, and consequently fond of dogs, demanded to see the whelps, that he might judge whether they should be destroyed. To his astonishment, he found children in place of young dogs, all living, well-proportioned, and beautiful, but small. From the maid he learned the whole truth; whereupon he enjoined her to silence, and caused the infants to be carried to one of his tenants to be brought up. When they became of age, they were sent for to his house, after being dressed like their brother, who had been cared for by the mother. As soon as the countess cast her eyes on her offspring she knew them, and wept in a state between shame and joy. From those children descended the family of the Whelphs or Guelphs, long renowned in Germany.
An interesting legend is current in the north of Scotland, of a curse being turned into a blessing. It is said that Lochmore Castle, in the parish of Halkirk and county of Caithness, was built and inhabited by a person called Morrar-na-Shean, which signifies, Lord of the Game or Venison, because he was a great sportsman. He was very anxious to have a son to inherit his estates, but his hopes in this respect were blasted by the curse of a wandering gipsy. It appears that the gipsy was one day near Lochmore Castle, with a pretty little dark-haired swarthy-complexioned boy, her son, when she encountered Morrar-na-Shean in a towering passion--a state of mind in which he was often to be found. He ordered her and her "beggar bastard brat" to be off, or he would shoot them. The woman, instead of running away with her child or imploring mercy, knelt down and cursed him, and praying at the same time that he might never have an heir to carry down his name to posterity. However far the fortunes of Morrar-na-Shean's family were affected by the gipsy's curses and prayers, it is impossible to say; but this much is true, he never had a son. His lady had a daughter, at which he was greatly disappointed; she had a second daughter, at which he exhibited marked signs of displeasure; and in course of time a third daughter was born to the churlish parent. Disappointed and enraged at not having a son, he abused the mother and daughters to such an extent that the unhappy lady, for the sake of peace, and to save the lives of her children, sent them away privately, to be brought up by friends. They grew up beautiful and accomplished young ladies, while at the time their cruel father thought they were dead. Morrar-na-Shean, after the lapse of years, despaired of having any children to survive him, and therefore gave himself up to grief. In bitterness of soul, he wished that he had now even one of the little girls he spurned as if she were not his own flesh and blood. His lady, finding his mind so much changed, embraced a favourable opportunity of presenting him with his three daughters. Immediately, on seeing them, he was overcome by tender affection, evoked by the charms of three blooming girls he was privileged to call daughters. He lived to be grateful that fortune had so willed it that his estates would not be in the possession of one child, but would be claimed by three children whom he dearly loved. The daughters were soon disposed of in marriage--the eldest to a gentleman named Sinclair, an ancestor of the well and favourably known Caithness-shire family of that name; the second to a gentleman named Keith, whose descendants have long borne an honourable name in Scotland; and the third, to a nobleman, the scions of whose house have carved out for themselves niches in the temple of fame.
"The curse of Moy" was a fearfully realised one. On the larger of two small islands at Loch Moy (a beautiful lake, twelve miles from Inverness), may be seen the ruins of an ancient castle. Centuries ago a noble edifice stood where those decayed buildings are, occupied by a cruel chieftain of Clan Chattan. He and his followers had an encounter with another Highland chieftain and his retainers from Glenmorriston, when the latter chief, his fair daughter Margaret, and her lover Allan, the young heir of Alvie, were taken prisoners, and carried to Castle Moy. While the captured chieftain and Allan were immured in the dungeon, Margaret was conveyed to a feast in the hall, thence she was transferred to an apartment in the tower, where the chief of Clan Chattan (who, it should be remarked, was a rejected suitor of Margaret) tried to induce her to become his bride. To all his entreaties she turned a deaf ear, preferring to remain true to her youthful Allan. She pleaded earnestly for her father and lover's lives, and, after many entreaties and tears, succeeded so far as to obtain a promise that only one of them would die. She was permitted to make choice of the one she wished liberated, but was warned that by so doing she sealed the doom of the other captive.
As might be expected, the lady sank fainting on the floor, where she lay, more like one dead than alive, until rude attendants, desirous to please their lord, raised her up and hurried her into the presence of her father and lover, for whose sakes she would have willingly laid down her life if it could have saved theirs. With sobbing and tears, she made known the resolution of the hard-hearted revengeful monster, into whose power destiny had placed them. While the broken-hearted Margaret's eyes were now fixed on her lover's manly figure, and then on the bowed form of her aged father, and before she could really understand the full extent of responsibility that rested on her, she was embraced by her father, who took her hand and that of Allan, and joined them together, beseeching them to live and remember him when he was no more. He then made Allan swear by the hand of his bride that he would avenge his death, and so leave no stain on their honour or names. Girding himself up like a man of courage, he sent this message to the tyrant chief: "The Grant of Glenmorriston waits his doom."
Enraged at the turn of events, the chieftain, in violation of his promise to the maiden, determined that Allan should not survive to stand between him and the union of Margaret. Sad forebodings filled her mind during the succeeding night. Silent and alone she sat until break of day, when she was aroused by the shrill pibroch, heavy footsteps, and the clank of arms. A silent prayer went up for the soul of her parent, who, she rightly judged, was suffering the last pangs of death. How it was she could not tell, but something whispered to her that Allan too was passing into the land of spirits.
She had not long to wait, though the time seemed to her like an age, before the chieftain of Moy appeared before her, and commanded her to come forth to see the youth of her choice. More dead than alive, she staggered into the open air, to behold the lifeless forms of both her father and Allan. In derision, the monster asked what she thought now of her beardless boy, and said, "That is the way I tame haughty maids." Again she was conveyed to her lonely room in the castle tower to spend the night in solitude, and again the daylight broke in through the small window of her strongly-guarded prison. She heeded not the sun, nor the singing of birds as they warbled their matin songs--no, sorrow lay too heavy near her heart. None can ever tell the grief she endured in the dark watches of the lonely night, or when relief came; but come it did. Nature took its own way of causing the unhappy lady to forget her sadness of heart--reason left its seat, and the orphaned Margaret, instead of grieving over the past, was found singing as sweetly as if she were a bride in a peaceful bower. Now and again the shrill clear voice in song ceased, and then she talked (so the attendants said) to the unseen spirits of those dear to her, whose bodies were still suspended over the castle gate.
The fierce chieftain approached her again with overtures of love, offering her his hand, titles, and estates. To avoid his unholy embrace, she, without waiting to deign a reply, sprang past him with an agility which appeared superhuman, and rushed to the ramparts, that were skirted by the blue waters beneath; then, turning round to the chief of Clan Chattan, she uttered dreadful maledictions against him, ending with the prediction that he would die a bloody death, leaving neither wife nor child behind. Having said this, she leaped from the giddy height into the lake below, in whose waves she preferred to take refuge rather than yield to the tyrant's solicitations. As far as can be ascertained, the wicked Macintosh repented not of his deeds, but continued to conduct himself in a tyrannical manner to all weaker than himself. At last a day of reckoning came--the day when Lady Margaret's curse was to alight upon the head of the murderer of her father and lover. In the summer of 1378, a short time after these deeds of darkness happened, the Monroes of Foulis were returning from a foraying expedition, and asked permission from the chief of Clan Chattan to pass through his country for half the booty they had with them. Macintosh demanded the whole spoil; but, his unreasonable request being refused, a sanguinary conflict ensued, in which the Clan Chattan chief was slain. The victorious Monroes then hastened to the castle of Moy, and put the whole of the inmates to the sword. Thus perished a relentless tyrant, leaving no fond wife to mourn his fate, nor any offspring to carry his name down to posterity. Thereby was fulfilled the prediction of Lady Margaret, whose bones still rest at the bottom of Loch Moy.
DREAMS AND VISIONS OF THE NIGHT.
Chapter LIV
The Gift or Art of interpreting Dreams--Official Interpreters of Dreams--Sleep, how portrayed--Goddess of Dreams--Greeks soliciting the Inspiration of Dreams--Xenophon on Sleep--Prophetic Power of the Dying--Æsculapius's Discoveries in Dreams--Code of Menu--The Soma-drink--Josephus as a Seer--Dreadful Proposal by Josephus--His Fortunate Escape--An Eastern Conjurer--Reading a Sealed Letter--A Sultan warned of his Death in a Dream--Alexander's Death foretold in a Dream--Records of Dreams in Westminster Abbey--Lord Falkland's Dream--Rev. John Brown's Opinions--Early Christian Faith in Visions and Dreams--Death of a Friend foretold--The Devil's Sonata--Marriage of Queen Mary--Fatality of the Stuart Family--Death of Henry IV. of France.
The gift or art of interpreting dreams originated, at least so it is said, among the Chaldeans and Egyptians. From them it spread to other nations; and in course of time official or public interpreters of dreams were appointed. The sacred pages supply instances of good and bad men having glimpses of futurity through dreams; and profane history makes us acquainted with innumerable cases of curious revelations being made to men while they slept.
Among the ancients sleep was portrayed as a female with black unfolded wings, having in her left hand a white child, the image of sleep, and in her right hand a black child, the image of death. An author has described sleep as the "rest of the spirits, dreaming their tremulous motion;" another writer speaks of sleep as "the reality of another existence;" while a third says, "all men, whilst awake, are in one common world, but that each, when asleep, is in a world of his own." It is of dreams, however, we are writing, and therefore cannot enter into the deep philosophy of sleep.
The Romans worshipped Brizo, the goddess of dreams, and the Greeks were accustomed, in cases of great emergency, to solicit the inspiration of dreams, by performing religious rites, and lying on the reeking skins of oxen or goats offered in sacrifice. Pliny and others attached great importance to dreams. Xenophon remarks that in sleep the souls of men appear to be more unfettered and divine than when the eyes are not closed in slumber, and are enabled to look into futurity. Another writer observes that in sleep the soul holds converse with the Deity, and perceives future events. Socrates, Cicero, and Arian express belief in the prophetic powers occasionally manifested by the dying. Posidonius relates the story of a dying Rhodian predicting which out of six persons would die first, second, etc.; and the prophecy was verified. Hippocrates and Galen put faith in the prophetic character of dreams. Origen tells us that Æsculapius discovered means of cure through dreams, probably brought about by artificial means.
In the code of Menu there are passages showing various modes of producing the ecstatic states, such as through the influence of the sun and moon, by sacrifice, music, liquids, and solid ingredients. The Soma-drink was taken as a sacrament. In connection with human sacrifices, this beverage was sometimes prepared with magical ceremonies and incantations. It was supposed to be capable of producing visions in sleep, when revelations were made of what was passing in the inferior and superior worlds.
Josephus, like many other eminent men, possessed the faculty of predicting future events. Josephus, having fought with great courage against the Romans, refused to surrender to them until after the capture of Jatapat, when he began to reflect on the dreams he had had. In these, both the misfortunes of the Jews and the triumph of the Romans were revealed. When the determination of Josephus to yield became known, his companions in misfortune declared they would rather die than surrender. So exasperated were they, that they proposed to immolate him, and then destroy themselves. Their swords were drawn to kill their leader, when he suggested that they should terminate their lives by a reciprocal death--that the lot should determine successively who should give and who should receive death, until all were slain, and thus avoid the reproach of having laid violent hands on themselves. This suggestion was agreed to. The lots were drawn, and all perished except Josephus and one of his companions. Josephus predicted the good fortune of Vespasian and Titus, and the short life of their predecessors.
In an Eastern tale we are informed of a conjurer who had the reputation of possessing the faculty of reading the contents of sealed letters. Being called into the presence of his prince, he was asked whether he would undertake to inform him of the contents of a despatch he had received by a courier. "Yes," replied the conjuror, "to-morrow morning." The despatch remained sealed in the prince's possession until the following morning, when the conjuror gave the correct contents of the despatch. In explanation, the cunning man said, on going to bed, he excited in himself a strong desire to read the letter, that he then fell asleep, and in a dream he became acquainted with the whole document.
We are told of an old Sultan who was warned of his death in a dream. He thought he saw the great prophet Mohammed snatching the Alcoran out of his hand and taking his coat-of-arms from him by force, and striking him down with so great violence that he could not rise. The astrologers also foretold him that he would never see the feast of Ramazan, because the star that presided at his birth was much obscured in its conjunction with the planet that was then predominant. They affirmed that he would die soon. His dream, and the astrologers' predictions, were not long of being verified. The Sultan's death was accompanied with great ignominy.
From Aristotle we learn that the death of Alexander was foretold in a dream; and so was that of Cæsar. In Westminster Abbey are singular records of the dreams of Edward the Confessor, and of instances of faith in visions.
Lord Falkland's dream, the night before the battle of Newbury, in which he was slain, in the year 1643, has often been referred to by persons who believe in dreams. James Montgomery, the poet, has in touching lines assisted to keep the dream from being forgotten.
In more modern times, good men, whom we might suppose to be free from the trammels of superstition, have to some extent directed their course in life according to the interpretation of their dreams. The Rev. John Brown, author of the Dictionary of the Holy Bible, writing of dreams, says: "It is like they often begin from some outward sensation of the body, in which spirits, good and bad, have no inconsiderable influence."
In visions and dreams the persecution of the early Christians was made known to many believers. Other important events were also predicted, and preceded by strange phenomena. But for dreams, not a few celebrated men who played important parts in national affairs would have been entrapped, and turned aside from their purposes.
A gentleman holding a good position in society was awakened by his wife one night, who told him she had had a most unpleasant dream. She thought that a friend, who was in the East India Company's service, had been killed in a duel. She described the place where the duel was fought, and where the dead body lay. Her husband endeavoured to quiet her fears, and characterised the dream as an absurdity, produced by a disturbed imagination. A few months after, the melancholy news reached this country that the Indian friend had fought a duel, been killed on the spot, and his body carried to a shed such as the lady had seen in her dream.
Fastini, a celebrated musician, dreamed one night that he had made a compact with the devil, who promised to be at his service on all occasions. He imagined that he presented the devil with his violin, in order to discover what kind of a musician he was. To Fastini's great astonishment, Satan, as he thought, played a solo of singular beauty, which he executed with such superior taste and precision, that it surpassed all the music he had ever heard or conceived. Fastini awoke greatly excited, and, taking his violin, composed a piece that excelled all his other works. He called it the "Devil's Sonata."
Before the marriage of the young Queen of Scotland with the Dauphin of France, many had strange dreams and visions. Prodigious signs were also observed in her native country. A comet shone for three months; rivers dried up in winter, and in summer swelled so high that cattle were carried away, and villages suddenly destroyed. Whales of enormous size were cast ashore in the Firth of Forth; hailstones as large as pigeons' eggs fell in various parts, destroying the crops; and, still more strange and alarming, a fiery dragon was seen flying low over the earth, vomiting forth fire, which endangered houses and farmyards.
The dire fatality that attended the Royal Stuarts did not surprise those who attended to warnings through dreams, signs, and omens. Few royal families were more unhappy than the Stuarts. James I., after having been eighteen years a prisoner in England, was, together with his queen, assassinated by his subjects; James II. was, in the twenty-ninth year of his age, killed while fighting against England; James III. was imprisoned by his subjects, and afterwards killed in battle by rebels; James IV. perished in a battle which was lost; Mary Stuart was driven from her throne, became a fugitive in Scotland, and, after languishing for years in prison, was condemned by English judges and beheaded; James VI. of Scotland and I. of England, her son, died at his palace at Theobalds, not without strong suspicion of being poisoned; Charles I. was betrayed by his own subjects, and, in terms of a sentence by English judges, lost his life on the scaffold; James VII. of Scotland and II. of England was driven from his kingdoms, and, to fill the cup of bitterness to the brim, the birth of his son, as legitimate heir, was disputed. The misfortunes of Prince Charles are too well known to require us to do anything more than refer to them. In his attempt to regain the throne of his ancestors, he was driven to such a strait that he was compelled, after many of his supporters had been put to death, to escape for his life under the guidance of a woman--Flora Macdonald, renowned in history.
A few days before the death of Henry IV. of France, his queen had two strange dreams. She thought all the jewels in her crown were changed into pearls--a dream that much disturbed her, as pearls were understood to signify tears. On the following night she had another dream which caused her greater uneasiness--that the king was stabbed in one of his sides. The king, as well as the queen, had presentiments that a sad calamity was about to happen them. On the day before his Majesty was killed he was very uneasy, and said something sat heavy on his heart. Before entering the coach in which he was assassinated, he took a tender farewell of the queen, kissing her thrice, and pressing her close to his breast. For a time he hesitated whether he would go out or not; but all at once he resumed his wonted courage, forbade the guards to follow him out of the Louvre, and drove away in an open carriage. The fates were against his Majesty: the fiat had gone forth, and that day the hand of a regicide plunged a knife into the sovereign's body, exactly as the queen had seen in her midnight vision.
Chapter LV
Dreaming Dictionaries--Dreaming of an Anchor--Sick Persons' Dreams--Coloured and Rich Raiment--Dreaming of Fruit--Funerals, Hearses, Graves--Dreams sometimes to be read contrariwise--Seeing Candles in the Visions of Night, what they foretell--Darkness and Gloom--Jewellery, Gold, and Silver--Losing and finding Property--Dreaming of Fowls and Eggs--Flying--Bagpipes, Dancing, and Banquets--Dogs, Cocks, Cattle, Horses, and Sheep--Cakes, Corn, Milk, and Cream--Dreams of Carrying and of being Carried--Being hurt by Cats or by any description of Vermin--Angels, Spirits, and Children--Clergymen and Churches--A Broken Watch or Clock--Clouds--Falling from a High Place--Flowers and Fruit--Sailors' Dreams--Running Streams and Still Water--Swimming--Ploughed Ground and Green Fields--Presents--Glass--Dreaming of Hair--Fire, Cold, a Tooth, Kisses, and Knives--Leaping, Climbing a Hill, and Writing--Clean and Dirty Linen--The Sun, Moon, and Stars, Rainbow, Snow, Thunder, and Lightning.
If dreaming dictionaries can be relied on, people may discover by their thoughts in sleep when they are to be prosperous or unlucky; when they are to have joy or sorrow; when they are to be successful in love and war; and when they may expect friends to guard them against enemies. To dream of an anchor is good; it gives hope of good fortune. If a sick person dream of white clothing, he may look for protracted indisposition, if not death; but black apparel denotes speedy recovery. It is not good to dream of raiment of many colours. To dream of being richly arrayed is good, but to see tattered clothing in the visions of the night forebodes evil. It is good to dream of good ripe fruit, but sour fruit signifies encounters with bitter enemies. Sweet apples indicate faithfulness in a sweetheart, whereas unripe cherries foretell vexation and disappointment to lovers. Good figs are signs of prosperity. Gooseberries indicate to husband or wife many children. Grapes foretell to the spinster a cheerful husband, and much happiness in all her life. Dreaming of melons, mulberries, or nuts, gives promise of riches, success in love, and harmony. It is also good to dream of peaches, pears, raspberries, and strawberries; but if oranges, plums, tamarinds, or walnuts are seen in the visions of night, losses and crosses may be looked for.
To dream of a funeral denotes marriage, good fortune, and happiness. If a maiden see a hearse in her sleep, she may expect a rich husband. If a grave appear to one in his dreams, sickness and disappointment may be expected, unless the dreamer imagines he is rising out of it. In that case, success may be looked for. On the other hand, to dream of being married is anything but favourable. Such a dream is indicative of approaching disappointments, loss of property, and death. The force of this seeming contradiction is to be explained by the acknowledged fact that dreams are in many instances to be read contrariwise. To dream of being burned is a sure sign of coming danger. To see a candle extinguished foretells sickness; but the appearance of a bright burning one betokens rejoicing. To the unmarried, burning candles show speedy marriage. Dreams of darkness foreshadow loss of property and friends; but if the dreamer in his sleep emerge from the gloom into light, he may expect that he will rise above his difficulties, and become richer and happier. To dream that a friend is dead betokens hasty news, but not of an unpleasant nature. It is fortunate to dream of jewellery. If a young lady see herself decked with chains of gold and precious stones, she may be certain a suitable husband will soon be hers. Precious stones give promise of many children to the married. If pure gold be dreamed of, success in business may be expected; but it is unlucky to dream of silver. To dream of the latter metal denotes attacks by bitter enemies and false friends. Small silver coins indicate poverty, and large ones give warning of early misery. It is more lucky to dream of receiving than of giving away money. If one dream of losing money, he will undoubtedly meet with disappointment before he goes much further in his journey of life. To dream of losing a purse has the same meaning attached to it as the loss of money has; and the finding of a purse may be read as the picking up of cash. To dream of having a ring on one's finger is good; but to dream of losing a ring is unfavourable. If a married woman lose her marriage ring, or dream that she has lost it, she may expect her husband will die soon. If a betrothed maiden lose or dream of losing her engagement ring, she may look for her lover deserting her and marrying another.
Dreams of hens and chickens are warnings of coming dangers. If one see in his or her dream an eagle soaring high, prosperity and honour are near. To lovers this bird is one of good omen, foretelling rich and good mates. To dream of geese is also favourable; but the person who sees in a vision an owl, had better prepare for sickness and poverty, and look for attacks from enemies. A young man who dreams of a peacock may be sure of getting a beautiful wife; and a maid who fancies in her sleep that this beautiful bird is coming towards her, may be certain that the fates are to provide her with a rich good-looking husband. To dream of swans denotes success to the business man, lovers to the unmarried, and peace and plenty to the married. If swallows are dreamt of, good news may be expected from afar, and prosperity looked for. To dream of selling eggs for gold is good, but to dream of selling them for silver betokens indifferent success in business, love, and war. To dream of buying eggs indicates the gathering of great riches. If a dreamer supposes that he is flying, he should prepare himself for a long journey. This dream indicates to lovers a happy termination to all their wishes, and to the married it denotes abundance and many children.
To dream of bagpipes signifies contention and trouble. To dream of dancing or of being at a ball or banquet, foretells preferment, joyful news; and, in particular, such a dream foretells prosperity in love.
Barking dogs, crowing cocks, bellowing bulls, are unlucky to dream of; but it indicates coming prosperity and happiness to dream of faithful dogs, horses, cows, and fleecy sheep. But look out for loss of goods if you see shorn sheep, and make up your mind to encounter danger if you suppose in your sleep that you are falling off a horse.
Cakes signify joy and plenty, corn in great store, riches and contentment, but grain in small quantities denotes scarcity. Milk or cream thrown or spilt on one's garments is favourable. To dream of selling milk denotes crosses in love; to dream of drinking milk betokens joyful news; and to dream of milking kine shows success in love to the faithful milk-maids. If a maid dream that she is engaged in a dairy, she may be certain that her lover will turn out to be an industrious, prudent husband. But if the farmer dream that he is assisting in the dairy, he may look out for bad crops, and disease among his cattle. If one dream he is being carried, he may expect to require early help of some kind or other. If he dream of carrying another, he may depend upon it, that before many days pass he will be called upon to give the loan of money, sign a bill, or give away property that will not be returned. If one dream of being hurt by a cat, or by any description of vermin, he has good reason to fear he will be overcome by enemies; but if he suppose in sleep that he drove away or killed the creature, he will triumph over his foes. If a squirrel be seen in a dream, the dreamer may rest satisfied some one is endeavouring to injure his reputation; and to a lover it is a warning of a busy and dangerous rival. To dream of angels speaking to you is of good signification; and to think that you see them flying above your head intimates joy. To dream of the devil or of evil spirits, denotes danger from secret and open enemies. If a lover dream of one of these evil beings, it indicates the existence of a powerful rival.
If a poor person dream of children, he or she may expect to become rich. If a childless spouse see in a dream children running round the fireside, there is reason to fear the little prattlers will never be there in reality. It is unlucky to dream that a girl has a beard, or that a boy is grey-headed. It is unlucky to dream of a minister, but it is not an evil sign for one to suppose he is worshipping in church. If you dream that a watch or clock falls or is broken, be sure danger is near.
Black clouds, seen in dreams, presage evil; white clouds denote prosperity; clouds drifting high in air indicate that the dreamer is going to travel, or that long absent friends are to return. To dream of red clouds foretells contention and strife. To dream of fighting or quarrelling should put one on his guard against the deceitfulness of his own heart and the hatred of enemies. If the dreamer suppose himself injured in a quarrel, he will be unable to escape humiliation and shame. To dream of falling from a high place betokens loss of substance and reputation. To dream of withered lilies, damaged violets, and crosses, betokens evil. It is not good for sick people to dream of withered roses; parsley foreshadows death to the sick. It is lucky to dream you see yourself gathering flowers fresh in colour and sweet in perfume. To dream of walking in a flower garden portends elevation in fortune and success in love; and to dream of being in an orchard where there is abundance of sweet and ripe fruit, gives true promise of riches.
If a sailor dream of seeing a dolphin, he will be sure to lose his lady-love; but if he dream that he is drowning, he may expect good luck to attend him. It indicates success in love and business for one to dream of catching fish. To dream of a rapid stream, is a certain warning of coming opposition in every business and undertaking. If one in sleep see a clear sheet of water, good fortune will certainly follow. This dream promises good alike to lovers and men of business. It indicates a smooth passage for one to dream of a calm bright sea; but disappointments and trouble are foreshadowed when a stormy ocean appears to the sleeper. Floating with the head under water foretells great affliction, but swimming buoyantly in clean water shows that the dreamer will rise above difficulties. If a person in business dream of drinking water, loss of goods may be expected; and if a lover dream of tasting water, whether from the sluggish river or from the clear gushing stream, he or she may look for grief and loss of friends.
To dream of ploughed ground forebodes death of a near relative, and to dream of green fields betokens happiness and prosperity. If a person dream of receiving a present, you may be sure fortune is about to show her favours in a peculiarly marked manner. To dream of glass is a sign of danger and the inconstancy of friends. The lady who dreams of combing her hair, has reason to believe her lover will prove true. If one's hair appear long in the dreams of the night, friends full of affection will cling round the dreamer; but if the hair be short and seem to be falling off, it is unlucky. If one dream of seeing a house on fire, he may be sure of receiving hasty news.
When one dreams of being cold or naked, he is threatened with sickness and poverty. It is good to dream of seeing the portraits of friends. One who dreams of losing a tooth, may look for death among his friends. It is good to dream of giving or receiving kisses--it denotes friendship, good health, and earthly prosperity. If one dream of knives or any other description of sharp weapons, he may look for strife. Difficulties await every one who dreams of leaping over a fence or of climbing a hill. It is lucky to dream of writing or receiving letters. Clean linen seen in sleep foretells gladness of heart and faithfulness of friends; but dirty linen denotes disappointment and distress. None could wish a better dream than that in which is seen the clear sun, the rising moon, or the bright stars, for each and all of these denote riches, joy, good news, and constant friends; but it is ominous to dream of a clouded sun, a waning moon, or a pale star.
The rainbow denotes early news of a pleasant nature: probably requiring the dreamer to travel. If an unmarried man dream of snow, he may depend upon it that he will before long lead a bride to the hymeneal altar; and to a young woman it promises an honourable husband and great riches. To the business man, snow seen in a dream foretells success in his undertakings. It is good to dream of thunder and lightning, in whatever state one is placed. He who dreams of these may expect good news from afar, and increase of goods.
LAWS AGAINST AND TRIALS OF WITCHES.
Chapter LVI
Witchcraft treated with great Severity--Cutting out the Tongue--Laws of Æthelstane--Witchcraft in England--Royal Writers--Sir Edward Cole's Opinion--Statute of Elizabeth against Sorcerers--Law of Mary Queen of Scotland against Witches--Law against Witches abolished--Sir George Mackenzie on Witchcraft--William Forbes on the same--Extracts from Forbes's Institute of the Law of Scotland--Sir Matthew Hale a Believer in Witchcraft--Trial of Rose Cullender and Ann Duny--General Belief in the Existence of Witches--Punishment of Witches, by whom first countenanced--Pope John's Bull--Bishop Jewell--Lord Bacon and the Law against Witches--Fearful Slaughter of supposed Witches--Malleus Maleficarum, or Hammer for Witches--The last Persons executed in Scotland and England for Witchcraft--First German Printers condemned to be burned as Sorcerers--Reginald Scot on the Fables of Witchcraft--Mr. E. Chambers's Views on Witchcraft.
Witchcraft--the nature and theory of which will appear as we proceed--was treated with great severity in early times. In 840 a law was enacted in Scotland, making the punishment of witchcraft no less than the cutting out of the tongue; and, by the laws of Æthelstane in 928, witchcraft in England was made a capital crime. Witches were punished in the reign of Edward III.; and it suited the sanguinary temperament of Henry VIII., as well as the pedantry of other royal writers, to give written descriptions of this crime. Edicts were promulgated against prophets, sorcerers, feeders of evil spirits, charmers, and provokers of unlawful love. Sir Edward Cole thought it would have been "a great defect in government to have suffered such devilish abominations to pass with impunity."
By a statute of Elizabeth, passed in 1562, against sorcerers, it was ordained that for a first offence the punishment was to be restricted to standing in the pillory; for second and subsequent offences, severer inflictions were to follow. Barrington estimates that in the two hundred years during which the greatest severity against supposed witches prevailed in England, thirty thousand judicial murders were committed, under the guise of legal punishments for such imaginary crimes.
A year later (1563) it was considered advisable by Queen Mary of Scotland and her Parliament to pass an Act, having for its object the punishment of persons guilty of any of the crimes under consideration. The Act sets forth:--
"For-sa-meikle as the Queenis Majestie and the three Estaites of this present parliament being informed of the heavie and abominable superstition used be divers of the lieges of this realm, be using of witchcraft, sorcerie, and necromancie, and credence given thereto in times by-gane, against the laws of God: And for avoyding and away putting of all sik vaine superstition in times to cum: It is statute and ordained by the Queen's Majestie, and the three Estaites foresaid, that na maner of person nor persons of quhat-sum-ever estaite, degree, or condition they be of, take upon hand in onie times hereafter to use onie maner of witch-craftes, sorcerie, or necromancie, nor give themselves furth to have onie sik craft or knawledge thereof, their-throw abusand the people: Nor that na persoun seik onie helpe, response, or consultation at onie sik users or abusers foresaidis of witch-craftes, sorceries, or necromancie, under the paine of death, alsweill to be execute against the user, abuser, as the seiker of the response or consultation. And this to be put to execution be the justice, schireffis, stewards, baillies, lords of regalities, and royalties, their deputes, and uthers or ordinar judges competent within this realme, with all rigour, having power to execute the samin."
James VI. of Scotland and I. of England decreed that any one who should use, practise, or exercise any invocation, or consult or covenant with, entertain or employ, feed, or reward any evil or wicked spirit, to or for any purpose, or take up any dead body, should, on being convicted thereof, suffer death.
The laws against witchcraft remained in force, and were executed with severity, for a long time. During the continuance of the Long Parliament alone, three thousand unhappy persons were sacrificed because of their supposed connection with witchcraft. But by the Act 9 George II. cap. 5 it is ordained that no prosecution, suit, or proceeding shall be commenced or carried on against any person for witchcraft, sorcery, enchantment, or conjuration, nor shall any one charge another with any such offence, in any court whatever. But if any person shall pretend to exercise or use any kind of witchcraft, sorcery, enchantment, or conjuration, or undertake to tell fortunes; or pretend, from his skill or knowledge in any occult or crafty science, to discover where or in what manner any goods supposed to have been stolen or lost may be found: every person so offending, being convicted on indictment or information, shall suffer imprisonment for a year, and once in every quarter of the said year, in some market town of the county, upon the market day there, stand openly in the pillory for one hour, and also (if the court by which such judgment shall be given shall think fit) be obliged to give sureties for his good behaviour, in such sum, and for such time, as the said court shall judge proper, according to the circumstances of the offence, and in such case shall be further imprisoned until such sureties shall be given.
Sir George M'Kenzie, the distinguished Scotch lawyer, thought there was such a craft as witchcraft; and so did William Forbes, a member of the Faculty of Advocates, a professor of law in the University of Glasgow, and author of several works of considerable merit. The following extracts from Forbes's Institute of the Law of Scotland prove to some extent what was the legal creed in Scotland last century in regard to witches:--
"Witchcraft is that black art whereby strange and wonderful things are wrought by a power derived from the devil. It goes under several names, taken from particular effects and ways of its operation: As those of magic, because it is a knowledge of more than is lawful to be known; divination, from a revealing of things past, present, or to come; enchantment, from a working by charms or ceremonious rites; sorcery, from the casting of lots to bring hidden things to light; necromancy, from the calling up and consulting the devil, in form of some dead person; fascination, from the hurting creatures by envious looks, and eye-biting, or by words, etc. Those who practise this art are, in like manner, termed witches, magicians, diviners, enchanters, sorcerers, necromancers, fascinaters. Which names, given for different causes to the devil's disciples, are, for the most part, promiscuously used to signify any person who, by covenant with Satan, and his assistance, doth work strange things, because of the affinity of all their operations, which have the same general foundation and tendency.
"An express covenant is entered into betwixt a witch and the devil appearing in some visible shape, whereby the former renounces his God and baptism, engaging to serve the devil, and do all the mischief he can, as occasion offers, and leaves soul and body to his disposal after death. The devil, on his part, articles with such proselytes concerning the shape he is to appear to them in, and the services they are to expect from him, upon the performance of certain charms or ceremonious rites. To some he gives certain spirits or imps to correspond with, and serve them as their familiars, known by them by some odd names, to which they answer when called. These imps are said to be kept in pots or other vessels that stink detestably. This league is made verbally if the party cannot write; and such as can write sign a written covenant with their blood. On the meaner proselytes the devil fixes, in some secret part of their bodies, a mark, as his seal to know his own by, which is like a flea-bite or blue spot, and sometimes resembles a little teat; and the part so stamped doth ever after remain insensible, and doth not bleed, though never so much nipped, or pricked, by thrusting a pin, awl, or bodkin into it. But if the covenanter be one of the better rank, the devil only draws blood of the party, or touches him or her in some part of the body, without any visible mark remaining.
"A tacit covenant with Satan is understood to be entered into by those who knowingly use the superstitious rites or ceremonies observed by witches, or unlawful means to bring anything about which they know to be ineffectual in themselves without the devil's concurrence.
"Witches used to be distinguished into good and bad witches. The bad witch, commonly called the black witch, or binding witch, is one who, by a league with the devil, is assisted by him to work mischief. The good witch is he or she who useth diabolical means to do good--as to heal persons, loose or undo enchantments, and to discover who are bewitched, and by whom. But this term of a good witch is very improper, for all who have commerce with Satan are certainly bad.
"Some works of witches are really what they seem to be; others are mere diabolical juggling, or a delusion of the eyes of spectators with some strange sleight of Satan. (To which last I may refer their imaginary passing through shut doors, and transforming themselves and others into the shape of cats, dogs, hares, and other creatures.) Some of their actions respect themselves, and their behaviour towards their infernal master; such as their coming to appointed meetings called their Sabbaths, where they pay homage to him, and are taught to act all manner of wickedness, and give an account of their horrid past proceedings. Witches are chiefly employed in plain mischief, by hurting persons or their goods, or by bringing some actual evil or calamity upon them. But they sometimes work mischief under a pretence or colour of doing good--as when they cure diseases, loose enchantments, and discover other witches. All their designs are brought about by charms, or ceremonious rites instituted by the devil, which are in themselves of no efficacy, and serve only as signals and watchwords to admonish Satan, as it were, when, where, and upon whom to do mischief, or perform cures, according to his compact with the witches."
"Under necromancy," says Mr. Forbes, "are comprehended chiromancy, predictions, and responses by the sieve and the shear, and all other hellish arts of divination. It hath been sustained to bring in a woman guilty of witchcraft, that she threatened to do some mischief to a person who immediately or not long after suffered a grievous harm in his body or goods, by sorcery or witchcraft, without any apparent or natural cause, though the manner or enchantment used to work such mischief was not particularly expressed, and the threat was only general, and did not specify the ill turn to be done, in respect the means used by witches are best known to themselves. Some relevant articles of witchcraft are founded upon events having no necessary dependence on the means used by the person accused: as that a man on whom a woman had laid a grievous sickness by her sorcery was relieved thereof by her taking him by the hand, and the moving of her lips; or that a woman came several times into a house when the doors and windows were all fast locked and shut at night, combed her hair the last night, and laid her hand upon a nurse's breast, upon which a child then sucking her died within half-an-hour--because injuries done by witches are not occasioned by any inherent virtue or efficacy in the means used by them, but only by the devil's influence; and that there is no natural cause for the mischief done, is the reason of ascribing it to witchcraft. Where one is indicted for being in league with the devil, and exercising acts of witchcraft, it sufficeth to prove that the indictee was in confederacy with that evil spirit, and did such things; but in the trial of one indicted for bewitching any person, two things are to be proved, viz. that such a person is bewitched, and that the indictee is the witch."
Mr. Forbes says that symptoms of witchcraft are: "When learned and skilful physicians find the patient's trouble doth not proceed from any bodily distemper or natural causes; when he is exceedingly tormented at the saying of prayers and graces, or reading of the Bible; when in his fits he tells truly many things past and future, which in an ordinary way he could not know; and when things are done with respect to him by some invisible hand working in a manner that cannot be understood. Other proofs are such as when one cannot shed tears, and cannot say the Lord's Prayer. And other presumptions," he proceeds, "are inferred from the drawing of blood of the suspected person, or the putting of something under a threshold where he or she goes in, or under a stool where the suspected person sits, or causes him or her to come into a room where those afflicted with witchcraft are, and touch them; or trying if the suspected person will sink or swim when put tied into the water; the burning of cakes wherein are the afflicted persons' urine, or the burning of clothes in which such persons lie."
The learned professor thought that witchcraft might be proved by witnesses who have heard the accused person invoking the devil for help, or seen the suspected party entertaining a familiar spirit and feeding it in any form or likeness, conjuring to raise storms, showing in a glass or show-stone the faces of absent persons. His opinion was that it was competent to receive as evidence the dying testimonies of penitent witches concerning others informed against by them, as proof of witchcraft was difficult to obtain; and the more secret acts--meeting of witches in the night-time to adore their infernal master, and hatch their mischievous projects when other people are asleep, or when they themselves are invisible--cannot be otherwise proved than by such as are privy thereto.
Sir Matthew Hale, the astute lawyer and judge, was a believer in witchcraft, and entertained views on this subject similar to those of Mr. Forbes, as will appear from the following particulars of the trial of Rose Cullender and Ann Duny in 1664. These women were accused before Sir Matthew Hale of various acts of witchcraft--such as tormenting children by means of devilish devices, upsetting carts, killing horses, breeding vermin, etc., through diabolical means. At the trial, evidence was given by Anne Durent, that William Durent, her son (one of the children bewitched) had strange and sad fits, caused by Duny giving the child suck. A wise man (Dr. Jacob) advised her to hang up the child's blanket in the chimney corner all day, and at night, when she went to put the child to bed, if she found anything in the blanket, to throw the thing, whether apparently animate or inanimate, into the fire. The blanket was hung up and shaken according to instructions, when, behold, a large toad fell on the hearth-stone. The creature was thrown into the fire, and exploded like a gun. Next day a friend of Duny's told deponent that a certain old woman was severely burned. On hearing this, deponent went to the old woman's house, and found her grievously scorched. Duny (for it was she who was in this sad condition) told the witness, that because of the evil she did to her, she (Duny) would see much evil befall the Durent family. Deponent further stated that her daughter, Elizabeth Durent, about ten years of age, was afflicted like her other child, and in her fits complained of Ann Duny tormenting her. Duny had (so said the witness) predicted that the child named would not live long, and within three days the child died. Deponent also testified that Duny had, while in a rage, said that she (the witness) would yet be going with crutches--a prophecy followed by deponent becoming so lame in both her legs, that she could not walk without being supported by sticks. "And, indeed," said she, exhibiting a pair of crutches in the witness-box, "I could not come into court without them."
After lengthened and curious evidence touching the charges against the prisoners for bewitching the children, named in the indictment, Dr. Brown, a gentleman of great learning, expressed his opinion that the children were bewitched. He said that in Denmark there had been a great discovery of witches, who used the very same way of afflicting people, viz. by conveying pins and nails into them in a mysterious way. His opinion was that the devil, in witchcraft, did work upon the bodies of men and women, and afflict them with such distempers as their bodies were most subject to.
John Sloan testified that, while bringing home three carts of hay, one of the carts accidentally damaged the window of Rose Cullender's house, and that she, in consequence of this mishap, uttered violent threats against him. The other two carts passed her house safely several times that day, but the cart which damaged the window was two or three times overturned. Once, when taking the unlucky vehicle through a gate, it stuck fast, though nothing could be seen that prevented it from being drawn along easily. After great trouble, the cart was brought home, but, there again, fresh difficulties had to be encountered: the vehicle could not be taken to the place where it was intended to be unloaded; and, what most frightened the witness and those aiding him was, that every one who approached the cart to render any assistance on that eventful day, came away with his nose bleeding.
Robert Sherringhame swore that Rose Cullender, taking offence at him, threatened him and his horses with injury, and in a short time many of his horses and cattle died. Following these misfortunes, he became lame, and was so tormented with lice that he could not get them removed until he burned two suits of clothes.
Richard Spencer testified that he had heard Ann Duny say that the devil would not let her rest until she took her revenge upon Cornelius Sandswell.
The judge told the jury that they were to inquire, first, whether the several acts of witchcraft mentioned in the indictment had been committed; and, secondly, if they had, it was for them to say whether the prisoners were the guilty persons. The jurors, he said, could not doubt that there were such creatures as witches; for history affirmed it, and the wisdom of all nations had provided laws against such persons. He prayed that the hearts of the jury might be directed in the mighty thing they had in hand; for to condemn the innocent and let the guilty go free were alike an abomination. The jury brought in a verdict of guilty. The judge then passed sentence of death against the culprits, and they were executed.
A general belief in the existence of witches prevailed in every country, and stringent measures were adopted for their extirpation. If the punishment of witchcraft was not at first countenanced by the Church, the clergy subsequently, and for centuries, played a prominent part in the detection and condemnation of the so-called witches. Pope John stated in a bull of 1317 that several of his courtiers and his physician had given themselves up to superstition, and that their rings and mirrors contained evil spirits. Pope Innocent VIII. issued a bull against witchcraft in 1484. Thousands of innocent persons were burned, and others killed by the tests applied to them. Twenty-seven articles were issued in France in the fourteenth century against sorcery, the use of images, and the invocation of evil spirits. Many Templars were burned in Paris for witchcraft in 1309.
Referring to witches and sorcerers, Bishop Jewell, when preaching before his sovereign in 1598, said: "Witches and sorcerers, within the last four years, are marvellously increased within your Grace's realm. Your Grace's subjects pine away, even unto the death; their colour fadeth--their flesh rotteth--their speech is benumbed--their senses are bereft. I pray they may never practise further than upon your Majesty's subjects." Mr. Glanvil, chaplain to Charles II., was of opinion that "the disbeliever in witchcraft must believe the devil gratis;" and Wesley said that "giving up witchcraft was, in fact, giving up the Bible." The learned Lord Bacon, Lord Coke, and twelve bishops had a voice in the legislation of the country when the act of James I. of England against witchcraft became law.
Five hundred witches were burned at Geneva during three months of 1515. In the diocese of Como, one thousand were burned within one year. Nine hundred were burned in Lorraine in a period of fifteen years. Hundreds perished at Wurzburg in a few years; and upwards of one hundred thousand were executed in Germany, for which country the malleus maleficarum, or hammer for witches (drawn out by a clergyman and two inquisitors appointed by Innocent VIII.), was principally intended. In Poland and America, witches, or supposed witches, were also put to death by fire and water. Persecutions against witches raged with great fury in America in 1648-49. In New England, in 1692, nine persons were hanged by the Puritans for witchcraft. Under pressure, fifty persons there confessed themselves to be witches. Italy, Spain, and Portugal had their victims too. At one period the execution of witches exceeded those in England, though the number put to death in the latter country was truly appalling. In 1646 two hundred persons were tried and executed for witchcraft at the Sussex and Essex assizes. The last persons put to death for witchcraft in England were, some say, in 1664, while others assert the last victims suffered in 1682. The latest instance of a witch being executed in Scotland was in 1722, when the supposed offender was burned at Loth, or Dornoch, Sutherlandshire, by order of the sheriff of that county. In more recent times than several of the dates to which we have referred, discoveries, which might have been easily understood, gave rise to the supposition that the actors were in compact with the devil. On the first occasion of the German printers carrying their books to France, the ingenious inventors of printing were condemned to be burned alive as sorcerers--a sentence that would have been executed had those discoverers of a useful art not saved themselves by flight.
Reginald Scot, taking an enlightened view of superstition, says, "The fables of witchcraft have taken so fast hold of and deep root in the heart of man, that few endure the hand of correction without attributing the chastisement to the influence of witches. Such superstitious people," he says, "are persuaded that neither hail nor snow, thunder nor lightning, rain nor tempestuous winds, come from the higher powers, but are raised by the power of witches and conjurors. If a clap of thunder or a gale of wind be heard, the timid people ring bells, cry out to burn the witches, or else they burn consecrated things, hoping thereby to drive the devil out of the air."
Mr. E. Chambers did not think the art of witchcraft was carried on by or through intercourse with the devil or spirits (though he did not dispute there were such beings), but by or through philosophical means, altogether different from the operations supposed necessary to enable witches and wizards to perform actions not easily comprehended by the uninitiated.
Chapter LVII
Witch-finders--Disasters ascribed to Witches--Witch-marks--Witches Familiars--Preparing a Witch for Judicial Examination--John Kinnaird--Patrick Watson and his Wife pricked--Confession of Guilt--The Devil's Sabbaths--Sumptuous Entertainments and Grandeur at Satan's Feasts--Repulsive Acts there also--Feasts ended at Cock-crowing--Transformation--A Woman weighing only Four Ounces--A Witch-finder sent from Scotland to Newcastle at the request of the Authorities--Complaints against Witches demanded--Deception discovered--Trying Witches in Northumberland County--Escape of the Witch-finder from Justice--Hopkins's Methods of detecting Witches--Zeal of the Clergy in Scotland in condemning Witches--Witch burned within the Sea-mark--Extracts from Kirk-session Records of Perth relative to Witchcraft--Witches at Kirkcaldy--A Clerical Witch-finder.
Every town and county had its witch-finder, whose duty it was to detect and bring to trial all those tainted with witchcraft or sorcery. Considering that almost every accident which happened was attributed to sorcery, the duties of the witch-finder were most important. According to his diligence so was the safety of persons and property. Hail-storms, destructive floods, dangerous fires, disease among cattle, and domestic afflictions were all ascribed to witchcraft. A mole or wart discovered on any part of an old woman's body was thought to be a witch-mark. If a suspected witch did not shed tears, it was presumptive evidence of guilt; if she kept a black cat, it was taken for a familiar; and all these circumstances together were regarded as infallible signs of her evil nature. An expert witch-finder knew all the wiles and arts of his profession. To prepare the suspected witch for judicial examination, a particular diet was sometimes given her, to counteract the unguents she had anointed herself with, to make non-effective the preparations of belladonna, aconite, parsley, and other ingredients she had swallowed, and to render of no effect the charmed cocks' combs and rams' kidneys partaken of by her.
John Kinnaird, a witch-finder, some hundreds of years past, brought many witches to justice in his time. In 1649 he pricked Patrick Watson, of West Fenton, and Minie Haliburton his wife, and found the devil's mark on the husband's back, and the same evil one's impress on the wife's neck. Though the operator thrust his sharp instrument deep into the spots, no pain was felt, nor did blood flow. These results proved that the accused husband and wife were in league with Satan; and Minie, seeing it was useless to deny her guilt, admitted the crime.
Under judicial examination, witches have confessed to having met the devil at his Sabbaths, the meetings always taking place near a cross road, upon a dreary moor, or beside a lake or stagnant pool, on Wednesday and Friday nights. At the meetings children were presented, so they said, to Satan. At these gatherings sorcerers were supplied with exquisite meat and drink, served in vessels of gold and silver; and at other times with cooked toads, unbaptised children, and the flesh of malefactors cut down from gibbets. Toads, having the rank of witches' familiars, appeared at the meetings, dressed in gay attire, and wearing small silver bells round their necks, or attached to their feet. At cock-crow Satan disappeared under the earth, and the witches flew through the air to their respective homes. That witches could transform themselves into hares, wolves, and other animals, nearly all the accused women readily admitted.
In the year 1728 a witch-finder discovered that a stout tall woman, suspected of sorcery, did not weigh more than four ounces. This was enough to make out a case against her; and not only against her, but against several confederates, and they were all burned in terms of law.
On account of a petition presented by the inhabitants of Newcastle to the authorities, in the year 1649, concerning the evil consequences of witchcraft, the magistrates sent two of their officers to Scotland to secure the services of a celebrated witch-finder, famous for detecting witches by means of pricking them with sharp instruments. The cunning man agreed to go with them to Newcastle to try such suspected persons as might be brought to him, at the rate of twenty shillings for every woman found guilty. When the officers brought the witch-finder to town, the magistrates sent their bellman through the streets to invite the inhabitants who had complaints to make against witches to make them without delay, that they (the witches) might be tried by the person appointed. Thirty women were brought to the town hall, and had pins thrust into their flesh, and most of them were found guilty. The witch-finder informed Lieutenant-Colonel Hobson that he knew whether women were witches or no by their looks. On a good-looking woman being brought to the finder, the gallant colonel thought it was unnecessary to try her, but the canny Scotchman knew better, and therefore submitted her to his infallible test. Having put a pin into her side, he marked her down a witch of the devil. The colonel, not satisfied that the woman was guilty, remonstrated, and then the witch-finder confessed he was in error. The highly-favoured damsel was therefore liberated; but as no champion appeared for the poor old withered hags, they suffered the pains of law.
Having rid Newcastle of witches, the witch-finder was summoned to Northumberland county to try women there for sixty shillings each. For some fault or crime connected with the discharge of his official duties, he was apprehended, and put under bond to appear at the sessions to answer such charges as might be brought against him. He escaped to Scotland, where he was made prisoner, indicted, and condemned for villany, exercised on the north side of the Tweed, in connection with witch-finding. He confessed that he had been instrumental in bringing to an untimely end above two hundred and twenty women in England and Scotland.
Matthew Hopkins, who regularly went on circuit in England to detect witches for a long period subsequent to the year 1644, applied the usual tests, such as finding witch-marks, thrusting sharp instruments into the bodies of suspected persons, dragging them through deep water while they were wrapped in sheets, with their great toes and thumbs tied together, keeping his victims awake sometimes as long as forty-eight hours to make them confess, ascertaining whether they could repeat the Lord's Prayer, or shed tears.
The clergy of Scotland lent themselves to witch-finding with a zeal truly marvellous. They, in General Assembly, passed five condemnatory acts against witchcraft between the years 1640 and 1649. Kirk-sessions throughout the land outvied each other in their efforts to bring suspected witches to trial, and to counteract the dark deeds of Satan.
The Rev. John Scott, one of the Established Church ministers of Perth from 1762 to 1806, author of the History of the Earls of Gowrie and other works, left several folio manuscript volumes of extracts from the kirk-session records of Perth; and from these we make the following abbreviated selections in support of what is here stated:--
"On 16th April 1582 the kirk-session (which for some time was designated the 'Assembly') ordained their box-master to give the witch in the Tolbooth eight doits (eight twelfths of a penny sterling) in the day."
"In November 1589 a day was assigned to certain honest neighbours of Tirseppie to be present and to declare whether it was true that Guddal, spouse to Richard Watson, was a witch, as John Watson alleged, or what evil likelihood they saw in her. Walter Watson, John Watson, George Scott, and James Scott, on being severally examined by the kirk-session, declared that they never saw such things of her whereby they might suspect her of witchcraft, but that she was an honest poor woman, who wrought honestly for her living, without whose help her husband, Richard Watson, would have been dead, as he was an aged man. Therefore the minister and elders ordained the act of slander to be put in execution against John Watson, and Helen Watson his daughter."
"In November 1597 the kirk-session ordained the magistrates of Perth to travel with his Majesty to obtain a commission to execute Janet Robertson, sorceress, who had long been detained in ward."
"The kirk-session, on 30th May 1615, requested the bailies to ward Marion Murdoch, complained upon for witchcraft, ay and until she was tried thereanent."
"On the 4th day of May 1618, conform to citation, Isabella Garry, servitrix, and Margaret Lamb, daughter-in-law to George Thompson, appeared before the session, and were asked if they had been at the well in the bank of Huntingtower the previous Sabbath, and if they drank thereof, and if they had left anything at it. They answered that they had been at it and drank thereof, and that each of them had left a pin thereat. This was found to be a point of idolatry. Their case was continued until some other young women, who were with them, should be summoned to appear before the church court." [Though it does not clearly appear what object the young women had in view in drinking the Huntingtower well water, and putting pins therein, we presume they simply did what maidens of the present time do, namely, go to a spring supposed to possess peculiar charms (as the Ruthven or Huntingtower well was believed to have), drink of its water, and each throw a pin into the well, under the conviction that every one would get the wish uppermost in her heart fulfilled--generally the securing of a husband before the year was ended.]
"On the 3rd August 1619, Alexander Peebles, a burgess of Perth, appeared before the session, and took exception to the doctrine delivered by Mr. John Guthrie, minister, on the previous Sabbath afternoon; and alleged that the minister had slandered him and his house by accusing him of sorcery, and turning the riddle. The minister and session certified in one voice that the doctrine was general, and necessarily followed on the text from which Mr. Guthrie was preaching. Peebles would have been censured had not Mr. Guthrie interceded for him. Mr. Guthrie, however, brought upon himself further annoyance, in consequence of accusing other members of his congregation of witchcraft and sorcery. On the 13th of the next month Mr. Guthrie complained to his session, of Thomas Young uttering speeches against him and his ministry, and of refusing to discharge the civil duty of saluting him when they met on the causeway. The members of session were highly offended that any member of the church should have so far misregarded his pastor and provoked him to ire, and therefore ordered him to be cited to appear before them the following day. Conform to citation, Thomas Young appeared, who being accused of uttering speeches against and misbehaving himself towards Mr. Guthrie, the delinquent boldly answered that it was not the duty of the pastor to charge his people with witchcraft, sorcery, and turning of the riddle. Witnesses were examined against Thomas, who, before the court rose, confessed his error, and said he was extremely sorry for offending his minister in word or deed. Mr. Guthrie then admonished Thomas, and craved the magistrates (who were present) and the session to inflict no punishment on the said Thomas, but to pass over his offences--a request that was granted."
"On 10th May 1626 Bessie Wright was accused before the presbytery of Perth of witchcraft, curing sick folks, and frequenting the town of Perth after having been banished from the burgh, and forbidden to exercise her healing art. The moderator and brethren ordained that she should be prohibited from performing any cure, under pain of incarceration. It was likewise ordained that the minister of Perth should make intimation on the following Sabbath, that because the said Bessie was under suspicion of witchcraft in curing diseased persons by unlawful means, none would resort to her for advice, under pain of the kirk's censures."
"Conform to citation, Robert Thomson, maltman, compeared before the kirk-session on 30th December 1634, for causing a bairn of his to be taken to the mill of Balhousie and put into the flappers thereof, when the mill was going, to be charmed, which, it was alleged, was a lesson of Satan. He answered that he knew not of the circumstance until the child was brought home." [The offence being considered an odious one, the session resolved to take the advice of the presbytery how to proceed, but we are not informed how the matter terminated.]
Lilias Adie, a Fife witch, obtained power from Satan to assist her and her friends, and to ruin her enemies. Like many other witches, she regularly attended the witch Sabbaths. How long she might have remained alive to strike terror into the hearts of the Torryburn people, none can tell, had not their worthy pastor, the Rev. Allan Logan, come to the rescue. Mr. Logan, report says, knew as well as any living man how to detect a witch. When "fencing" the sacramental table, he would look around him with his keen piercing eye, and call aloud, "You witch, begone from the holy communion table." The searching look and commanding voice made more than one woman retire from among the worthy communicants. Mr. Logan was well supported by a zealous kirk-session. This being so, Lilias Adie had little chance of escape. She and other suspected witches were submitted to a series of examinations and tests, which ended in her being burned within the sea-mark on the Fife coast.
From the ancient records of the kirk-session of Kirkcaldy, it seems that numerous reputed witches were burned in that town in the seventeenth century. In the year 1633 two witches were burned; the cost of their execution, including the price of tar barrels, and tow for tying the unfortunate beings at the stake, amounted to £2, 17s. 6d. Scots. One half of the sum was borne by the kirk-session, and the other half by the town. In the year 1649 a woman was burned on the estate of Burncastle, and the cost of watching her thirty days and of supplying fuel amounted to £92, 14s. Scots, a goodly sum in those days; but as £27, found in the possession of the reputed witch, was taken to assist in defraying the expenses of her judicial murder, the burden did not fall very heavy, after all, on the public.
Chapter LVIII
Hiring a Witch to detect a Witch--Clerical Witch-finders--Agnew, the sturdy Beggar--His Diabolical Doings--Missiles thrown by Unseen Hands--Working Instruments destroyed--A Distressed Family--Minister's Remonstrance and Advice--Fresh Afflictions--House set on Fire--Prayer and Fasting resorted to--Meeting of Presbytery for Prayer on account of the Evil Doings of Satan and his Wicked Emissaries--Spirits Speaking--Minister's Reply--Fiend not put to Silence by Prayer--Application to the Synod for Advice--Solemn Humiliation ordained by the Synod--Annoyance continued--Beggar suspected, and hanged for Blasphemy--Bargarran Witches--An Esquire's Daughter bewitched--Physicians puzzled--Great Consternation in the Country--Parish Minister praying for the Afflicted Child--Other Ministers' Visits to Bargarran--Presbytery ordering Days of Humiliation--Effect of Fasting and Prayer--Recourse to the Law--Catherine Campbell imprisoned--Girl's continued Affliction--Representation to His Majesty's Privy Council--Commission appointed to inquire into the case--Proceedings of the Commission--Trial of Witches--Specious Pleading--Condemnation and Execution.
In the middle of the seventeenth century the mania against witches and warlocks became so prevalent, that almost every individual was affected therewith. If a child was sick, if a family became unfortunate, if cattle died, if boats were upset or ships lost, or if accidents of any description, even to the breaking of a plough, happened, the evils were attributed to witches or warlocks. If in any such misfortune the assistance of a professional witch-finder could not be secured, one witch was hired to detect the other witch, or more probably the gang of witches, who had occasioned the mischief. Again, in the event of the hired witch (it was seldom the professional witch-finder, provided with his instruments of torture, failed) not succeeding, the clergyman's assistance was sought; and if the witches and devil proved too many or strong for him, the presbytery, synod, and even the assembly, had to be appealed to. The following is a case in point:--
In October 1654 Alexander Agnew, a sturdy beggar, threatened hurt to Gilbert Campbell's household because he did not receive so good an alms as he demanded. The vagabond, by diabolical means, brought about a variety of annoyances and losses that came nigh to ruin the family. Gilbert Campbell was often hindered in business, through his working instruments being destroyed in a way he could not account for. In November, matters became extremely dangerous. At that time the devil, we are informed, came with new and extraordinary assaults, by throwing stones in through the doors and windows and chimney-head of this devil-besetted dwelling. Providentially no one was injured in person. Next, chests and trunks were opened, and the contents thrown about in all directions. Working implements were secretly carried away, and concealed in holes or other places where they were not likely to be found. Wearing apparel, blankets, sheets, curtains, and other soft goods were cut in pieces. To so great a strait was the family reduced, that the members thereof were compelled to leave their house. Nor was this all: Campbell himself was forced to abandon his employment.
The minister, hearing that the house was shut up, remonstrated against such a proceeding. He recommended that the devil should be withstood to the face. Acting on the good clergyman's advice, all the members of that afflicted household returned. Fresh disturbances broke out. The house was set on fire, and would have been reduced to ashes had not willing neighbours extinguished the flames. As the evil went on, prayer and fasting were resorted to, apparently unmixed with faith, for again the house was set on fire. The presbytery met at the house for solemn devotion, but their prayers were as ineffectual as those of the people who had conducted the religious services on previous occasions. Indeed things became worse. Not only were petty acts of mischief perpetrated, but strange voices were heard, without it being known whence they proceeded. The minister, accompanied by gentlemen of good position, went again to the house to pray with and for Mr. Campbell and his family. After prayer, they all heard a voice speaking out of the ground, asking if they desired to know anything of certain witches who were named. Gilbert Campbell informed the company that one of the witches mentioned was dead. The devil then answered, "It is true she is dead, yet her spirit is living in this world." The minister replied, "We are not to receive any information from thee, Satan; thou art but seeking to seduce this family."
All the people went again to pray, still the devil was not put to silence; the foul fiend demanded a spade to dig a grave, in which he might rest in peace. Advised by the clergyman, Mr. Campbell answered, "Not so much as a straw shall be given thee, though that would put thee to rest." A loud noise was heard, and a naked hand and an arm from the elbow were seen beating on the floor so terribly that the house shook, during which the voice called several times, "I will send my father among you." Night being now far spent, all the strangers went home except the minister, who stayed with the family to protect them. Notwithstanding his presence, and many prayers, the devil roared frightfully, his voice sounding like that of a lion. The very food the family partook of was bewitched: it did not supply them with nourishment, nor satisfy their hunger, even for a moment.
Mr. Campbell resolved to apply to the synod for advice as to whether he should remain in his house. When the subject came before that reverend body, the fathers and brethren thought fit to ordain a solemn humiliation to be observed through all the synodic bounds, with the view of turning away the affliction that distressed the poor family. Notwithstanding everything that could be done, the annoyance continued for a whole year. It was never discovered who was the instigator of the mischief, although strong suspicion rested on the sturdy beggar, who, we may observe in conclusion, was hanged, some time afterwards, for blasphemy.
Tales of the Bargarran witches are widely known in Scotland. In their time they created no small stir and alarm among laymen, in the church, and at the law courts. In the year 1696, Christina Shaw, eleven years of age, daughter of John Shaw, Esquire, of Bargarran, Renfrewshire, gave offence to a servant maid named Catherine Campbell, who wished the girl's soul might soon be in the place of torment. It was feared the offended damsel would seek revenge, and what followed convinced those cognisant of the facts that their fears were well founded.
Soon after this the girl had severe fits and strange visions; and, in a most unaccountable manner, she vomited or put out of her mouth unclean hay, wild fowls' feathers, gravel stones, nut-galls, candle-grease, egg-shells, and other substances, which she nor any other person could tell whence they had come. For a long time she was afflicted in a most mysterious manner. Her parents were distressed, and her physicians perplexed. Change of air did her good, but as soon as she returned to Bargarran her trouble recommenced. By-and-bye it became evident her affliction did not proceed from ordinary infirmity, but from the diabolical machinations of Satan and his emissaries--certain well-known witches in the neighbourhood, one being the offended Catherine Campbell. So convinced was the unfortunate sufferer of her ills being caused by human beings acting in a mysterious manner, that she frequently exclaimed that Catherine Campbell and others, whom she named, were cutting her sides and other parts of her body.
Great consternation prevailed in the country. The parish minister, like a good pious pastor, prayed with and for the child. Clergymen from adjoining parishes visited Bargarran, and witnessed Catherine Shaw's sufferings. The presbytery appointed days of humiliation on account of what left no doubt in the minds of divines that the girl was bewitched. Fasting and prayer seemed to have an alleviating tendency, yet they did not prevent the evil continuing in a mitigated form. Recourse was therefore had to the law. Mr. Shaw, the girl's father, applied to the sheriff-depute; and that officer, in what he considered a proper discharge of his duty, imprisoned Catherine Campbell.
This judicial proceeding had the effect of securing relief for the afflicted girl for a time, but her enemies were not all confined nor rendered harmless, for she declared she heard now and again tormentors, whom she repeatedly named, whispering among themselves that they were, by desire of the devil, to carry her away. And it was supposed she would have been conveyed away from her friends, had not the minister prayed for her at the time the witches were about to carry their diabolical intentions into operation.
The lamentable case of the afflicted family being represented to his Majesty's Privy Council, a commission was, worthily and piously it is said, appointed to inquire into the case. By warrant of this commission, certain suspected persons were apprehended. Alexander Anderson, represented as an ignorant irreligious fellow; Elizabeth Anderson, his daughter; and Jean Fulton, grandmother of the said Elizabeth Anderson, were secured. Elizabeth Anderson, on being severely interrogated, declared she had frequently seen the devil, in the likeness of a little black man, in the company of her grandmother. She also confessed that she herself had been at several meetings with the devil and witches; and she declared her father and a Highlandman in the neighbourhood, along with others, were active agents in tormenting Christina Shaw.
A quorum of the commissioners met at Bargarran; and the persons accused by Elizabeth Anderson to have been at the meetings with the devil, and to have been active instruments of Christina Shaw's trouble--viz. Alexander Anderson, Agnes Naismith, Margaret Fulton, James Lindsay, John Lindsay, and Catherine Campbell--were (except John Lindsay, not then in custody) confronted with the afflicted damsel before Lord Blantyre and other commissioners, together with ministers of the gospel and non-clerical gentlemen of note, and charged by her as her tormentors; and they (the persons in custody) having severally touched her, she was at each of their touches seized with grievous fits.
About this time Thomas Lindsay, a boy twelve years of age, was apprehended on presumption of complicity in witchcraft, he having said, before credible witnesses, that the devil was his father, and that if he pleased he could fly like a crow. Sometimes, he said, he could cause a plough to stand, and the horses break the yoke, on his pronouncing a few strange words and turning himself withershinns. Though at first he denied his guilt, yet he afterwards confessed he had a compact with the devil, and that he had been at several meetings with Satan and witches. His brother James, he said, was also present. James Lindsay was therefore apprehended, and identified by Christina Shaw as one of her tormentors. He too confessed to be guilty of Satanic acts.
Next day Margaret Lang, and her daughter Martha Semple, being accused by Christina Shaw of having been also active in tormenting her, came of their own accord to Bargarran House, and before they approached the girl she said she was now bound up, and could not accuse Margaret Lang to her face. Subsequently she named Lang and her daughter as two of her tormentors.
The commissioners had several conferences, and in their presence many suspected witches were shown to the girl at Bargarran. At these conferences strange things transpired, all tending to prove a most diabolical plot to punish the girl for her insult to Catherine Campbell. This was not all: the inquiry brought to light various other acts of witchcraft, mischief, and even murder, perpetrated by the devil and those in league with him. In due course the suspected persons were arraigned before the judges and jury; and able arguments, according to the light of those times, were entered into. An outline of the specious pleading of the advocate who conducted the prosecution is given, as an example of the manner in which convictions against suspected witches were obtained two hundred years ago.
"Good men of inquest," he said, "you having sitten above twenty hours in overhearing the probation, we shall not detain you with summing up in particular, but shall only suggest some things, whereof it is fit you take special notice. 1st, The nature of your own power, and the management thereof. 2dly, The object of this power which lies before you, wherein you are to consider, in the first place, whether or not there has been witchcraft in the malefices libelled? and, in the next case, whether or not these panels are the witches?
"As to your power, it is certain that you are both judges and witnesses, by the opinion of our lawyers and custom; therefore you are called out of the neighbourhood, as presumed best to know the quality of the panels, and the notoriety of their guilt or innocence....
"We are not to press you with the ordinary severity of threatening an assize of error, in case you should absolve; but wholly leave you to the conduct of God and your own conscience....
"As to the probation itself, you see that it is divided in three parts, viz. the extraordinariness of the malefices; the probability of the concurring adminicles; and the clearness of the positive probation.
"As to the first part, the malefices, or corpora delicti, are proven by unexceptionable witnesses to have fallen out in such an odd and extraordinary manner, that it points out some other causes than the ordinary course of nature to have produced these effects.
"For clearing of this, particularly in relation to the torments of Bargarran's daughter, you may consider not only the extraordinary things that could not proceed from a natural disease, which lie proven before you, but also several other matters of fact, which is notour, have been seen by some of yourselves, and lie here in a journal of her sufferings; every article whereof is attested by the subscriptions of persons of entire credit, before the honourable commissioners appointed by his Majesty's Privy Council, for making inquiry thereanent.
"This girl's throwing out of hairs, pins, and coals of greater heat than that of her body or blood; as also so dry that they appeared not to have come out of her stomach; nor had she any press of vomiting at the time; that she declared the same to have been put into her mouth by her tormentors--is deponed by Dr. Brisbane, in his opinion, not to proceed from a natural cause....
"She told that her tormentors were giving her a glass of sack, an orange peel, etc., and accordingly she was seen to move her lips, and to have an orange peel betwixt her teeth, though there was no visible hand that could have done it.
"She advertised beforehand that one of her tormentors was to be at the door at a particular hour, and that another of them was in the kitchen before any did tell her thereof; which accordingly fell out....
"When her glove fell down from her, at a time when several persons were about her, it was lifted again by a hand invisible to them.
"She was not only transported through the hall and down stairs without perceiving her feet to touch the ground, but also was hurried in a flight up stairs; and when a minister endeavoured to retain her, he found a sensible weight, besides her own strength, drawing her from him.
"She was most vehemently distorted upon attempting to tell, or even write, the names of her tormentors....
"She foretold that her tormentors had concerted to throw her into a fit (whereof they did premonish, of design to fright her to renounce her baptism by the terror) at a certain hour, and had left one of their number to execute it; according whereunto there was a woman with a red coat seen under a tree in the orchard, and the torment was brought on at the time appointed....
"She cried out at a time that her thigh was hurt; and one of the company having searched her pocket, found a knife, but unfolded; however, having folded up the same, and put it in a second time, she cries of new; and, upon the second search, it (though secured by the spring) is found open, to the great wonder of beholders; since they did watch that no visible thing could have possibly opened it.
"She told of a charm under the bed; and accordingly it was found in the shape of an egg, which melted away on being put in the fire....
"The story anent her telling that the commissioners, though at three miles distance, had granted a warrant to the sheriff to apprehend one of her tormentors; her telling so perfect an account of the sheriff and of Mr. Guthrie, who was with him, while her eyes were tied and fast; her being in excessive torments (as she foretold) till that person was apprehended, and immediately thereupon, though at many miles distance, her telling that her tormentors were now taken, betwixt twelve and one o'clock in the morning; and the sheriff, when he returned, did declare the seizure to have been made about that time--is so notour, and so well attested, that we need only to put you in mind thereof.
"Her falling into fits upon the sight or touch of her tormentors, was no effect of imagination; for she was fully hoodwinked with a cloak, so as she saw nobody whatsoever; yet, upon the approach of her tormentor, she immediately fell down as dead, whereas she remained no ways startled upon the touch of any other: which experiments were tried for ascertaining this means of discovery.
"Finally, she is naturally sagacious and observant, and discovered her integrity in face of court.... She showed her firmness against the temptations of becoming a witch; particularly against the last assault of Satan; wherein he persuaded her at least to go to their meetings, and she answered that she would not follow such a base fallen creature; and he rejoining that she would go to hell, however, for her other sins; and she answering that he was a liar from the beginning, and the blood of Jesus would cleanse her from all iniquity: whereupon he disappeared, and she perfectly recovered upon the Sabbath thereafter; was a happy end put to this fearful tragedy of witchcraft, and confirms to conviction the reality of it.
"As to the murdering of the children, and the minister libelled: you may observe several extraordinary things appearing in them; particularly, the witnesses depone, the minister to have been in excessive torments, and of an unusual colour, to have been of sound judgment; and yet he did tell of several women being about him, and that he heard the noise of the door opening, when none else did hear it. The children were well at night, and found dead in the morning, with a little blood on their noses, and blaes at the roots of their ears; which were obvious symptoms of strangling....
"The second part of the probation consists of several adminicles, proven by unsuspected witnesses, which lead us to suspect those panels to be witches, as so many lines drawn from a circumference to a centre, and as an avenue to the positive probation thereafter adduced; and these either strike at the whole panels in general, or some of them in particular....
"You see that none of them doth shed tears; nor were they ever discovered to do it since their imprisonment, notwithstanding their frequent howlings....
"In particular, you see how Katharine Campbell was provoked by this girl's discovering her theft; whereupon she has brought in the rest of her confederates to act the mischiefs; how Campbell did curse and imprecate in a terrible manner; how she staid out of her bed at night, and was frequently drowsy in the morning....
"Margaret Lang, that great impostor, has been a great masterpiece of the devil: she has confessed unnatural lust, which is known to some of your number; she sat near the door where the charm of hair was found, which the girl declared did keep up her tongue; and upon burning thereof, it was loosed. The girl fell in fits upon her approach; she has notable marks; particularly one, which the confessants declared she lately received; and, by inspection, it appears to be recent. When she came from her private conversation (no doubt with the devil) she raged as if she had been possessed, and could not but declare that she expected a violent death. She looked in the face of James Millar's child, and asked her age, whereupon that child sickened the same night, and named Margaret Lang on her death-bed. It appears she was ready to show to Janet Laird a sight of her mother, who had been three years dead....
"Margaret Fulton was reputed a witch, has the mark of it, and acknowledged, in presence of her husband, that she made use of a charm, which appeared full of small stones and blood; that her husband had brought her back from the fairies....
"As to the Lindsays, they all have the mark, and were all of a long time reputed to be witches. John Lindsay, in Barlock, was accidentally discovered by the girl's taking a fit upon his coming to the house. John and James Lindsay were dilated by a confessing witch in anno 1687, which confession is publicly read before you, and there was money given to the sheriff-depute for delaying of the pursuit. James Lindsay appeared to William Semple suddenly, and flew about like a fowl for an opportunity to strike him....
"It is true, some of these indications may be in one, and others of them in another, either from nature or accident, and yet that person not be a witch; but it was never heard nor read that all these indications, which are so many discoveries by providence, of a crime that might otherwise remain in the dark, did ever concur in one and the same individual person that was innocent....
"As to the third part of the probation, we remit the positive depositions of the confessants, and against whom they do concur, wholly to your own perusal or examination; only you would be pleased to notice, 1st, Something which do very much sustain the credibility of their testimonies, arising from their examination in court. 2dly, We shall explain to you the import of the word Nota, which is added to the interlocutor of the judges admitting these last witnesses.
"First, Elizabeth Anderson is of sufficient age, being seventeen; but so young and pointed, that her deposition appears not affected by melancholy: she accused her father to his face, when he was a-dying in the prison, as now there are two of her aunts in the panel, which certainly must proceed from the strength of truth, since even Dives retained a natural affection to his relations; she went on foot to the meetings with her father, except only that the devil transported them over the water Clyde; which was easy to the prince of the air, who does far greater things by his hurricanes....
"James Lindsay, it is true, is of less import; yet, by his weeping when he came in, and was admonished of the greatness of his guilt, it appears that he had a sense of it.... He does not file the panels all at random, but tells what occurred to his senses.
"Janet and Margaret Rodgers are instances of a singular providence; for they did confess, the same morning that the court did last sit, of their own proper motive, their being neither ministers nor judges beside them at the time....
"It is true, there are some few of the adminicles that are proven only by one witness; but as to this you may consider, 1st, That a witness deponing de facto proprio, is in law more credited than any other single witness. And this is the present case as to some of the adminicles. 2dly, The antecedent concomitant, and subsequent circumstances of fact, do sustain the testimony and make the semi-plenary probation to become full. But 3dly, The other adminicles, undoubtedly proven by concurring witnesses, are per se sufficient; and therefore you saw us, at the desire of the judges, forbear to call the far greatest part of our witnesses....
"We shall therefore leave you with this conclusion, that as you ought to beware of condemning the innocent, and ought to incline to the safest side; so, if these panels be proven legally guilty, then quoad bygones, your eye ought not to spare them, nor ought you to suffer a witch to live; and as to the future, you in doing otherwise would be accessory to all the blasphemies, apostasies, murders, tortures, and seductions whereof these enemies of heaven and earth shall thereafter be guilty, when they have got out. So that the question seems simply to come to this, Whether, upon your oath de fideli, you can swear that the panels, notwithstanding of all that is proven against them, are not guilty of witchcraft; in the determination whereof, we pray God may direct you in the right course."
The jury, after being enclosed nearly six hours, found the libel proven.
It only remains to be stated that the accused suffered the extreme penalty of the law, not for crimes committed, but on account of the superstition and ferocity of the period.
Chapter LIX
Victims of Superstition--History of Lady Glammis--Her Trial for causing the Death of her Husband and attempting to poison the King--Found Guilty, and Burned--Lady Fowlis an intended Victim--Hector Munro tried for Sorcery--Making an Image of the young Lady of Balnagowan--Elf Arrows--Consulting Egyptians--Trial and Acquittal of Lady Fowlis--Her Accomplices not so Fortunate--Hector Munro's connection with Witches--Charge against Sir John Colquhoun and Thomas Carlips for consulting with Necromancers--Love Philters and Enchanted Tokens--Eloping with a Sister-in-law--Bewitching Sir George Maxwell--A Dumb Girl detecting Witches--Witch-marks discovered before the Sheriff of Renfrewshire--Strange Confessions--Commission appointed by the Privy Council to try Witches--Witches ordered to be Burned--Alison Pearson's Intercourse with Fairies--Another Witch Story.
After witchcraft became unpopular, persons of youth, beauty, and rank, as well as people of old age, poverty, and deformity, often fell victims to superstition. The history of Lady Glammis is a painful one, exhibiting the gross darkness and ferocity of her time. Being beautiful, and in good position, her hand was sought by noblemen whose name and fame did, in some respects, honour to their country. As Lady Glammis could have only one husband at a time, she was compelled to reject proposals made to her by members of first-class families--a necessity that was not looked at in its proper light; for her refusals, both when she was a maid and widow, to enter into matrimonial alliance with the heads of noble houses, raised formidable enemies against her. Her influence at court was great; but this did not save her from being accused of witchcraft. The fair popular lady was tried in a criminal court for procuring the death of her husband by intoxication, or unholy drugging; for a design to poison the king; and for notorious witchcraft. She was found guilty, and burned.
Lady Fowlis was another intended noble victim. She and her step-son, Hector Munro, were tried, in 1590, for witchcraft, incantation, sorcery, and poisoning. The charges against the lady were the diabolical acts of making two images of clay, the one representing the young lady of Balnagowan, and the other personating Robert Munro (both of whom, it was alleged, stood in her way of advancement in life), which figures two notorious witches put up in a room, and shot at with elf arrows. As these operations did not terminate the existence of the intended victims, an attempt was made to poison them; but for a time this also proved unsuccessful. At length the young lady of Balnagowan tasted her sister-in-law's infernal potion, whereby she contracted an incurable disease. Disappointed at the draught not immediately proving fatal, Lady Fowlis sent far and wide for gipsies and witches, to consult with them as to what was best to be done. More clay images were made, and shot at with elf arrows. She was tried by a jury, composed chiefly of the Fowlis dependants, who acquitted her.
Several of her witch accomplices were not so fortunate; they suffered the extreme penalty of the law. It was proved on trial, that Hector Munro had communed with three witches, in 1588, for the recovery of his eldest brother, Robert, who was dangerously ill. The witches "pollit the hair of Robert Munro, and plet the naillis of his fingers and taes;" but the charms were ineffectual, and Robert died. Hector, the panel, was unwell, and pronounced by women of skill to be incurable unless the chief man of his blood, George Munro of Abisdale, Lady Catherine's eldest son, should die for him. All things being ready, George was sent for to see his sick friend. When he came, a spell was applied, according to the directions of his foster-mother and certain witches. A grave was made between two manors, and at night the sick man was laid in the grave, where he rested until one of the witches consulted the devil as to what should be done next. The invalid was covered over with turf, while another witch, with a young boy in her hand, ran the breadth of nine rigs, coming back to the grave and asking who was her choice? The response came that Hector was to live and George to die for him. The ceremony being gone through three times, all the parties present, except the devil in bodily shape, returned home. Hector, like his step-mother, escaped punishment, though the evidence against him was lengthy and weighty.
In 1633 Sir John Colquhoun of Luss, and Thomas Carlips, a German servant in his employment, were charged with consulting necromancers and sorcerers, and with incest, contrary to the Act of Parliament 9 Queen Mary, and of an Act of James VI. Colquhoun was married to Lady Lilias Grahame, the Earl of Montrose's eldest daughter. The Earl being dead, Lady Colquhoun brought home Lady Catherine, her second sister (a beautiful young woman), to reside with her and Sir John. Colquhoun, fascinated with his sister-in-law's charms, made love to her, but, meeting with no encouragement from the young lady, he consulted with Carlips (a necromancer) and with several witches and sorcerers as to the best way of making her return his affection. They gave her philters and enchanted love tokens, including a jewel of gold set with rubies and diamonds. The enchanted jewel proved effectual: Lady Catherine's scruples were overcome, and she and Sir John eloped, making their way to London, whither they were accompanied by Carlips. Sir John and Carlips, though indicted, failed to answer the charge, and they were therefore declared rebels, and "put to the horn."
A singular account is given of the bewitching of Sir George Maxwell, who died in 1677. The story is founded on information supplied by his son. It appears that Sir George Maxwell, being in Glasgow on the 14th October 1676, was suddenly seized at night with a hot and fiery disease. He hastened home, fearing the worst; and it was well he did so, for he was long confined to bed of a painful disorder, that would not yield to his skilful physician's treatment. It happened about this time that a young dumb girl, a stranger, appeared in Polloktown. She came occasionally to Sir George's house, soliciting assistance. Observing the gentleman's state, she seemed much troubled, and, by signs, signified to his daughters that a woman had pricked Sir George's sides. The girl subsequently pointed out Janet Mathie as the person who had done the mischief. As suggested by the girl, Mathie's house was searched for a wax image, supposed to have been used as an instrument to torture the unfortunate gentleman. True enough, a wax image was found, with two pins stuck in it. Mathie was therefore apprehended, and committed to prison. In presence of the Sheriff of Renfrewshire, she was searched for insensible marks by competent inspectors, who found many devil's marks.
Sir George recovered slightly, but on the 4th January he became so poorly that his friends despaired of his life. Meantime, again acting on the dumb girl's suggestion, the house in which John Stewart (Janet Mathie's eldest son) resided was searched, and a clay image, having three pins stuck in it, lay in the bed where he slept. Stewart, and one of his little sisters, aged fourteen years, were instantly arrested. Being pressed to tell the truth, the girl apprehended told that the image had been made by her brother, Bessie Weir, Margery Craig, and Margaret Jackson, in presence of a black man, whom she understood to be the devil. Sir George, curiously enough, recovered after the second discovery of an image, the same as he had done at the finding of the former figure. John Stewart remained obstinate until his body was searched for insensible marks. These being discovered in great numbers, so confounded the man that he admitted his compact with Satan. In a judicial declaration he confessed his accomplices were his sister and the other women named. On further examination the girl admitted that she, as well as her mother and brother, had a paction with Satan.
Lord Ross and the Earl of Dundonald granted a warrant for the apprehension of Bessie Weir, Margaret Jackson, and Margery Craig. Margaret Jackson, who had reached the age of eighty years, like her accomplices, had many devil's marks on her person. She confessed being accessory to the making of images, with the intention of depriving Sir George Maxwell of life.
On the 17th January a third image was found under Janet Mathie's prison bed in Paisley, concerning which the dumb girl had given information; but it appeared to be the picture of a woman. The supposition seemed to be that it represented a lady belonging to the Pollok family; for against the whole household Mathie had taken an inveterate grudge.
The Lords of His Majesty's Privy Council, being informed of what had been done, granted a commission to Sir Patrick Gauston of Gauston, James Brisbane of Bishopton, Sir John Shaw, younger, of Greenock, John Anderson, younger, of Dovehill, and John Preston, advocate, with Lord George Ross as assessor, to try the persons in custody. The Commission held its first court in Paisley on 27th January 1677. Annabil Stewart, the girl of fourteen years, when brought before the court for the crime of witchcraft, stated that, in the previous harvest, the devil, like a black man, came to her mother's house and requested the declarant to give herself up to him, under pretence that if she did so she would never want. Enticed by her mother and Bessie Weir, she put her hand to the crown of her head, and the other to the sole of her foot, and swore that she yielded herself up to his Satanic majesty. She declared that she had a spirit that attended her, known to herself and the other witches by the name of Enippa. Declared further, that all the other witches had wicked spirits that assisted them in their evil deeds. She told who were present when the several images were made. One of the figures was put on a spit, and turned before the fire. As it went round, each and all of them kept repeating Sir George Maxwell, Sir George Maxwell. One night, she said, she saw her brother John Stewart with a black man with cloven feet.
In a second declaration John Stewart confessed that he, Bessie Weir, Margaret Jackson, and Margery Craig had a meeting with the devil on the night of 3rd January, when he, at the request of Satan, renounced his baptism. He was induced, he said, to do this, by the devil promising that he should not want any pleasure, or fail to see revenge on those who did him wrong. That evening, effigies of clay were made for taking away the life of Sir George Maxwell. John observed, when the devil was moulding the image, that his hands were bluish, and that there were handcuffs on his wrists.
Margaret Jackson, in her confession, admitted she was present at the making of an effigy and of a picture formed in Janet Mathie's house, and that they were made as instruments for taking away Sir George Maxwell's life. Admitted further, that, forty years before her apprehension, she had given herself from the crown of the head to the sole of the feet to the devil. These declarations were subscribed by Robert Park, notary-public.
All the accused persons, except Annabil, were found guilty, and ordered, together with effigies they had prepared for Sir George's destruction, to be burned. Annabil seriously admonished her mother to confess before she suffered; but nothing, we are informed, would move the obdurate and hardened old witch--so she perished, denying her guilt.
In the case of Alison Pearson, who suffered for witchcraft in Scotland in 1586, several strange revelations were made. She had had a stroke of paralysis, which so affected her that at times she suffered severely. She was a reputed witch, averred to have done serious mischief to her neighbours. For this reason, she was indicted for holding communication with demons. She admitted having intercourse with the Queen of Elfland and the good neighbours. When she fell into a trance, which happened often, she saw her cousin, William Sympsoune, of Stirling (who had been conveyed away to the hills by the fairies), from whom she received a salve that could cure every disease; and from this ointment the Archbishop of St. Andrews confessed he derived benefit. In an indictment framed against her, it was set forth that she, being in Grangemuir, lay down sick, and that there came a man to her, clad in green, who said, if she would be faithful to him, he would do her much good; but she, being afraid, cried out, and he went away; that he appeared to her another time, accompanied by many men and women, making merry with good cheer and music; that she was carried away by them; and that, when she revealed anything, one of the folk chastised her so unmercifully as to leave ugly marks and take away the power from one of her sides. In her declaration she stated she saw the good neighbours (fairies) making their salves, with pans and fires, from herbs gathered under certain planets, and on particular days before the sun rose. Among other revelations, she stated that her cousin, William Sympsoune, appeared to her in the shape of a fairy, and bade her sign herself with the cross, to prevent her being carried to Elfland; for it was dangerous to go there, as one-tenth of the witches were annually conveyed thence to the place of everlasting torment.
Another witch story. One night a gentleman in the west, riding home, was suddenly stopped by an unseen hand seizing his horse's bridle rein. Having a sword, he first struck at one side of his horse's head, and then at the other. The animal, now unrestrained, galloped home, when, on putting the horse into the stable, the gentleman found a hand cut off at the wrist, hanging to the bridle reins. Suspecting he had been waylaid by Janet Wood (a reputed witch in the neighbourhood), he called on her next day, and found her in bed. She complained of being ill. After conversing with her for a short time, he rose to take his leave, and held out his hand to shake hands with her. She offered him her left hand; but he refused to take it, saying it was unfriendly to use the left hand for such a friendly purpose. After a good deal of hesitation, she admitted that she had lost her right hand in an encounter she had the previous night when out on witch business. The gentleman produced the hand, and, on it being compared with her stump, it fitted exactly. The question then came to be, how the stroke took effect, for no ordinary sword could have injured the witch; and it turned out that it had been charmed by the owner's grandmother, a sensible old woman.
Chapter LX
Edinburgh and Leith Witches--Black Catalogue--Witches Burned and Drowned--James VI. and the Witches--Complaint to the Scottish Privy Council of Barbarous Conduct--Relics of Superstition--Images found at Arthur Seat--Witch-finders in Edinburgh and Leith--Royal Commission to Magistrates and Ministers to search for and put Witches to Death--Wife of a Judge in Edinburgh meeting a Witch's Fate--Repeal of the Laws against Witchcraft--Opposition to Acts being Repealed--Judge of the Supreme Courts of Scotland against a Change of the Law--Witches in Edinburgh and Leith in the Sixteenth Century--James Reid--Agnes Finnie, the Potter-row Witch--Alexander Hamilton, the Warlock--The Devil and Hamilton burning a Provost's Mill--Janet Barker curing a Bewitched Man--Margaret Hutchison, a habit-and-repute Witch--Young Laird of Duddingston--Major Weir and his Magical Staff--A Magical Distaff--Agnes Williamson, a Haddingtonshire Witch--Elizabeth Bathgate of Eyemouth--Isabella Young of Eastbarns burned at the Castlehill.
Against Edinburgh and Leith stands a black catalogue of judicial murders of supposed witches and warlocks. At the Cross, Gallow Lee, between Edinburgh and Leith, and on the sands of the latter town, unknown numbers of unhappy creatures, male and female, were executed in a most barbarous manner, for the imaginary crime of witchcraft. Nearly all the victims were first tortured to make them confess, and afterwards some of them were worried, and then burned; others were hanged at the Cross, Gallow Lee; and not a few supposed witches were fastened to a stake on South Leith sands, and allowed to remain there until the tide terminated their miseries.
Of James VI., and the witches who persecuted him, we have treated in chapter XXIV.; but it may be further mentioned that in his time an unprecedented number of reputed witches were put to death in Edinburgh. His brutish judges displayed unwonted activity in bringing men and women to an untimely end, because they knew their zeal brought them into royal favour. A time, however, came when the nation could no longer suffer the barbarities of bygone periods to be continued. Accordingly, in 1608 a complaint was made to the Scottish Privy Council against persons in power for so torturing the hapless women that they died amid smoke and flame, blaspheming the Most High, and uttering imprecations against their fellow-creatures.
In the Antiquarian Museum of Edinburgh are a few relics of superstitious times. They consist of small figures, representing human beings, which were found in the crevice of a rock at Arthur Seat, and are, no doubt, figures formed for magical purposes. In the Museum are also to be seen implements of torture, to be more particularly noticed in chapter LXIII. Edinburgh and Leith, like every large town, had professional witch-finders. Royal commissions were issued to magistrates and ministers of the Church, giving them power to search for, torture, and put to death, either by fire or water, every one guilty of witchcraft. Rich and poor were suspected. Even nobles were accused of witchcraft; and the wife of a senator of the College of Justice, in Edinburgh, did not escape a witch's fate. As indicative of the belief in witchcraft in high quarters about the middle of last century, we find that, when the Bill for the repeal of the Act against witches was introduced into Parliament, in 1735, it was opposed by persons from whom better sense might have been expected. Notably among them is named a judge of our Supreme Law Court in Scotland. Let us look back, however, to years antecedent to 1735, and see how it fared with witches in Edinburgh and elsewhere.
Near the latter end of the sixteenth century, Janet Stewart, belonging to Edinburgh, Christian Levingstone, Bessie Aitken, residing in Leith, and Christina Sadler of Blackhouse, were noted witches, who did much mischief to persons and property.
James Reid was instructed by the devil how to heal infirm people by the application of silk-laces, south-running water, and grease. He cured Sarah Borthwick by giving her south-running water from the Schriff-breyis well, and casting salt and wheat about her.
Agnes Finnie, an indweller in the Potter-row, Edinburgh, was indicted before a judge and a jury, on twenty articles of indictment, charging her with witchcraft and sorcery. The libel set forth that she had been guilty of laying on and taking off grievous sickness and diseases from people. Under one count it was set forth that Finnie having had a difference in June preceding with Christina Dickson, the accused, in great wrath, uttered these words, "The devil ride about the town with you and yours," and that shortly thereafter the said Christina's daughter, in her return from Dalkeith to Edinburgh, fell and broke her leg, which was caused, if the libel was truly drawn up, by the devilish threats and sorceries of the said Agnes Finnie. By way of aggravation of her crimes, it was stated she had confessed, at her first examination before the South-west Kirk-session of Edinburgh, that she had been commonly called a rank witch. She was convicted of nearly all the charges brought against her, and suffered accordingly.
Alexander Hamilton, a warlock, was indicted for sorcery. He was enticed away by the devil (so the complainant made it appear), in the likeness of a black man, to Kingstoun Hills, East Lothian. In consideration of the poor man renouncing his baptism, and promising to obey his Satanic master, that grim contractor, on his part, engaged that the accused should never want. The panel thereafter often called Satan up by means of beating the ground three times with a fir-stick; and he answered to the summons, sometimes like a corbie, and sometimes like a cat or dog. By the devil's assistance, Hamilton injured those who hurt him. In particular, he burned Provost Cockburn's mill, full of corn, by pulling out three stalks of corn from the Provost's stacks, and burning them at Gairnetoune Hill. From the indictment it would appear the devil instructed him how to prepare an ointment from the oil of spikenard and heart's grease, to cure diseases. A lady of rank having offended him, he and two witches, in Salton Wood, raised the devil, who appearing, gave him the "bottom of blue due," and bade him lay it at the lady's door, and that the panel, having disposed of the "bottom of blue due," as directed, the lady and her eldest daughter died soon thereafter. All the charges being solemnly admitted by the criminal, he was worried at a stake and burned.
Janet Barker, a servant, confessed to the magistrates and ministers of Edinburgh that she had cured a young man who had been bewitched, by giving him a waistcoat she had received from the devil; and by placing under a door a black card which she had also obtained from Satan.
Margaret Hutchison was found guilty, in 1661, of being habit-and-repute a witch--a supposed fact spoken to by the young laird of Duddingston; and of putting a disease on her servant maid, and thereafter removing it to a cat, soon after found dead near the servant's bed.
Major Weir, who ended this life, or rather whose existence was ended, in Edinburgh in the year 1670, was an enchanter who performed many unaccountable actions in his day. According to the statement of his sister, his whole magical power proceeded from a staff he possessed. The major's sister had at the same time a distaff which often spun yarn for her without any one handling it. At night she left the distaff empty, and in the morning it was full.
In the year 1662 Agnes Williamson, residing at Samuelston, Haddingtonshire, was indicted for witchcraft. She was charged, inter alia, with taking the strength out of her neighbour's meal by her enchantments; with raising a whirlwind, and thereby throwing her neighbour Carfrae into the water, where he saw her and other witches swimming about; with telling a neighbour that Carfrae would lose five hundred merks, and, by her sorcery, setting fire to his malt kiln; with renouncing her baptism, and taking the new name of "Nannie Luckfoot." The jury brought in a verdict of guilty as to her being habit-and-repute a witch, but they acquitted her of all the other charges.
In the beginning of the seventeenth century Elizabeth Bathgate, spouse of Alexander Pae, maltman in Eyemouth, was prosecuted at the instance of the Lord Advocate for sorcery. The charges exhibited against her were eighteen in number, from which the following are selected:--
"Causing the death of George Sprot's child by giving it an enchanted egg. Throwing the said George Sprot into extreme poverty by her sorcery. Making a horse sweat to death through the same means, and killing an ox by dancing on the rigging of the byre in which the animal stood. Using conjurations and running withershinns in the mill of Eyemouth. Standing bare-legged in her 'sark-vallie-coat,' at twelve o'clock at night, conferring with the devil, who was dressed in green clothes. Receiving a horse shoe from the devil, and laying it in a secret part of the door, that all her business in-doors might prosper. Casting away and sinking George Huldie's ship with several persons therein."
After a long trial, she was acquitted.
In the year 1629 Isabella Young, spouse of George Smith, portioner, Eastbarns, was indicted for witchcraft and sorcery. There were many acts of witchcraft and sorcery libelled against her, extending over a period of many years. The Lords of Justiciary, before whom the trial took place, found her guilty, and sentenced her to be worried at a stake, and thereafter burned to ashes on the Castle Hill.
Chapter LXI
The Demon of Jedburgh--Recruiting Sergeant--Captain Douglas--An Apparition--Witch Shot in the form of a Cat--Isobel Gowdie, an Auldearne Witch--Sabbath Meetings with Satan--Poor Farmer Breadley--Disinterring Unbaptised Children--Strange Mixture--Singularly-constructed Plough--An equally singular Team--Attempt to shoot a Minister--Bessie Hay's Attempt to slay Harie Forbes--The Borrowstounness Witches--Their Trial and Sentence--A Pittenweem Witch--An Unearthly Horse--Merciful View of a Witch's Case--A Perthshire Witch--Water of Ruthven Well--A Changeling.
"The demon of Jedburgh" caused considerable annoyance in 1752. In that year Captain Archibald Douglas was on recruiting service in the town of Jedburgh. He had a sergeant under him, who asked permission to change his quarters, on account of the house in which he resided being haunted by a spirit of frightful form. The captain laughed at the inferior officer, and ordered him to stay in the lodgings appointed him.
At their next meeting the sergeant declared he had again seen an apparition, which threatened his life. Moved by a dream and the sergeant's statements, Captain Douglas resolved to inquire into the matters that so disturbed the non-commissioned officer. The latter told his superior that during the night a frightful spectre stood by his bed-side, that it changed into the shape of a black cat, jumped out at the window, and flew over the church steeple. Moreover, the sergeant informed the captain that he had learned the landlady was a witch, and the landlord possessed the faculty of second sight.
At night Captain Douglas accompanied the sergeant, and lay down beside him, leaving his sword and firearms near them. At midnight the captain was wakened by a noise, and, on looking up, observed a large black cat flying through the window. Presently the captain fired his pistol at the creature, and shot away one of its ears. Next morning the commissioned officer stepped into the kitchen to see what was going on there, when in came the landlady, and swooned away in a pool of blood. On removing her head-dress, he discovered a pistol-shot wound on one side of her face, and observed that one of her ears was gone. The officer swore he would bring her before the magistrates to have her tried as a witch. She and her husband entreated him to refrain from giving information to the authorities, and he, like a generous man, promised to keep silence, on the condition that they would abandon their wicked ways.
Isobel Gowdie, one of the Auldearne witches, was baptised by the devil, with whom she had many "Sabbath meetings." She and other witches appropriated Farmer Breadley's corn to themselves, and left him nothing but weeds. To secure the grain, they at one time disinterred an unbaptised infant, which, together with parings of their nails, ears of corn, and colewort leaves, they chopped and mixed together. At another time, to accomplish a similar object, a plough, having a colter and sock of rams' horns, was prepared, and a yoke of toads, instead of oxen, with dog-grass traces, made to draw it twice round the farmer's fields. The agricultural implement was held by the devil, and John Young, a warlock, goaded the team, while a band of witches followed, beseeching the ploughman to do his work effectually.
An attempt was made by the gang of witches to which Isobel Gowdie belonged, to shoot Harie Forbes, the minister of Auldearne, with elf arrows, shaped by the devil, and sharpened by his imps. Notwithstanding all this, the arrows missed the mark. Charms and incantations were next resorted to with the view of depriving the parish of a good useful parson, who had been instrumental, both in and out of the pulpit, in making Satan tremble. The flesh and gall of a toad, a hare's liver, barley grains, nail parings, mashed in water, were put into a bag. Bessie Hay, a celebrated witch, being intimate with Mr. Forbes, went into his room to slay him with the compound, but the good man was proof against infernal acts, and so escaped injury.
Certain witches--Annaple Thomson, Margaret Pringle, Margaret Hamiltown, relict of James Pollwart, William Craw, Bessie Wicker, and Margaret Hamilton, relict of Thomas Mitchell, sadly tormented Borrowstounness and other parts of Linlithgowshire, in the seventeenth century. Having entered into a paction with Satan, they did divers acts of wickedness, for which they were tried before Commissioners of Justiciary, specially appointed for the purpose by the Lords of His Majesty's Council. The indictment charged that:
"Ye, and ilk ane of you, are indytted and accused, that where, notwithstanding, be the law of God, particularly sett down in the 20 chapter of Leviticus, and eighteen chap. of Dewtronomie, and be the lawes and actes of parliament of this kingdome, and constant practiq thereof; particularlie be 73 act, 9 parliament, Q. Marie, the cryme of witchcraft is declared to be ane horreid, abominable, and capitall cryme, punishable with the paines of death and confiscatiown of moveables; never the less it is of veritie, that you have committed, and ar gwyltie of the said cryme of witchcraft, in swa far ye have entered in pactiown with the devill, the enemie of your salvatiown, and have renownced your baptizme, and have given your selffes, both soulles and bodies, to the devill, and have bein severall meetings with the devill, and wyth swndrie witches in diverse places: and particularlie, ye the said Annaple Thomsone had a metting with the devill the tyme of your weidowhood, before yow was married to your last husband, in your cwming betwixt Linlithgow and Borrowstownes, where the devill, in the lykness of ane black man, told yow that yow wis ane poore puddled bodie, and had ane evill lyiff, and difficultie to win throw the world; and promesed, iff ye wald followe him, and go alongst with him, yow should never want, but have ane better lyiff: and, abowt fyve wekes therefter, the devill appeired to yow when yow wis goeing to the coal-hill abowt sevin o'clock in the morning. Having renewed his former tentatiown, yow did condeschend thereto, and declared yowrselff content to follow him, and becwm his servant: and ye, and each persone of yow, wis at several mettings with the devill in the linkes of Borrowstownes, and in the howss of yow Bessie Vickar, and ye did eatt and drink with the devill, and with ane another, and with witches in hir howss in the night tyme; and the devill and the said Wm. Craw browght the ale which ye drank, extending to abowt sevin gallons, from the howss of Elizabeth Hamilton; and yow the said Annaple had ane other metting abowt fyve wekes ago, when yow wis goeing to the coal-hill of Grange, and he invitted yow to go alongest, and drink with him in the Grange pannes. And yow the said Margaret Pringil have bein ane witch thir many yeeres bygane; hath renownced yowr baptizme, and becwm the devill's servant, and promised to follow him; and he tuik you by the right hand, whereby it was, for eight days, grevowslie pained; but having it twitched of new againe, it imediatelie becam haill. And yow the said Margaret Hamiltown has bein the devill's servant these eight or nyne yeeres bygane; and he appered and conversed with yow at the toun-well at Borrowstownes, and several tymes in yowr awin howss, and drank several choppens of ale with yow; and the devill gave yow ane fyve merk piece of gold, whilk a lyttill efter becam ane sklaitt stane. And yow the said Margaret Hamiltown, relict of James Pullwart, has bein ane witch, and the devill's servant thertie yeeres since, hath renwncid yowr baptizme, as said is. And ye, and ilk ane of yow, wis at ane metting with the devill and wther 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 endeavored to have destroyed Andrew Mitchell, sone to John Mitchell, elder in Dean of Kinneil."
Then followed the order and warrant for burning the witches named in the indictment, couched and signed as follows:--
"Forsameikle as Annabil Thomson widdow in Borrowstownes, Margaret Prinkle relict of John Campbell ther, Margaret Hamiltown relict of James Pollwart ther, William Craw indweller ther, Bessie Wicker relict of James Pennie ther, and Margaret Hamiltown relict of Thomas Mitchell ther, prisoners in the tolbuith of Borrowstownes, are found guiltie be ane assyse, of the abominable cryme of witchcraft committed be them in manner mentioned in their dittayes, and are decerned and adjudged be us under subscryvers (commissioners of justiciary speciallie appoynted to this effect) to be taken to the west end of Borrowstownes, the ordinar place of execution ther, upon Tuesday the twentie-third day of December current, betwixt two and four o'cloack in the efternoon, and there be wirried at a steack till they be dead, and thereafter to have their bodies burnt to ashes. These therefoir require and command the baylie principal off the regalitie of Borrowstownes, and his deputts, to see the said sentence and doom put to dew execution in all poynts, as yes will be answerable. Given under our hands at Borrowstownes the nynteenth day of December 1679 years,
"W. DUNDAS. "RICH. ELPHENSTONE. "WA. SANDILANDS. "J. CORNWALL. "J. HAMILTON."
Beatrix Laing, a Pittenweem witch, became a most resentful woman. Because a young lad refused to give her a few nails, she, by means of putting burning coals and water into a wooden vessel, cast a grievous sickness on the young man, which made him swell prodigiously. For this she was cast into prison, pricked, and kept without sleep for five nights and days, to make her confess her dealings in charms and witchcraft generally. After considerable delay, a confession of guilt was extracted from the woman. Among other things, she told of a big black horse that had come to her with five packs of wool. Beatrix gave the animal to her husband, but the good man soon desired to get rid of the beast. It did not look like any other horse he had ever seen; neither whip nor stick would drive it away. Under the peculiar circumstances, the poor man consulted his wife as to what was best to be done. Long deliberation was uncalled for. "Go," said Beatrix, "cast his bridle on his neck, and you will get rid of him." The docile and alarmed husband did as instructed; and lo, the black horse flew off with a great noise. Repeated attempts were made by the magistrates of Pittenweem to induce the Privy Council to bring Beatrix to trial. The Earl of Balcarres and Lord Anstruther, members of the Council, looked on her as a dreamer, and obtained her discharge after five months incarceration. This act of clemency filled the Pittenweem people with rage: they drove her from home and habitation. Hungry and cold, she wandered about for many days, till death ended her sufferings.
A Perthshire witch cured little children by various charms. A cake made of meal obtained from nine several women was an infallible medicine, when eaten by a little sufferer; and a decoction of certain herbs, infused in water from the well of Ruthven, carried by one going to and returning from the spring, silently and alone, was an invaluable preparation. A neighbour, named John Gow, had a changeling left in his house in place of a beautiful infant, belonging to him, stolen by the fairies. The sickly-looking creature proved a source of great annoyance to him and his spouse, but, thanks to a witch, it was got rid of: a dose of her medicine administered to the disguised fairy proved sufficient to despatch it to fairyland, or to some other unknown place.