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'sInstitute 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 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'sInstitute 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."
"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'sInstitute of the Law of Scotlandprove 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 thoseof 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."
"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 thoseof 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., throughdiabolical 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 wayof 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 thatthere 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, andtwelve 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 themalleus 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 hadthose 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.
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.
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 renderof 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 withwitch-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 theHistory of the Earls of Gowrieand 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.]
"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 waswell 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.
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.
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 theassembly, 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 religiousservices 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 poorfamily. 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 andfor 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; andthe 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 strangethings 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.