CHAPTER LXIII.

Witchcraft in Aberdeen—Dean of Guild rewarded for his Diligence in burning Witches—Trial of Thomas Leyis for Witchcraft—Found Guilty—Expense of burning Thomas Leyis—Expense of burning Janet Wischert and Isobel Cocker—The Marquis of Huntly's Desire to punish Witches—Action of the Presbytery anent Witches—Helen Fraser—Man under the Protection of the Fairy Queen—Janet Wischert causing a Man to melt away like a Candle—Ruining a Man and his Wife—Margaret Clark's Power—Strathdown Witches—Merry Wives—Transforming Besoms into the Likeness of Women—Riding on Brooms—Crossing the Spey in Riddles—Disappearance of Witches—Madge M'Donald of Tomintoul—Witches' Pool—A Mountain Tale—Girl controlling the Elements—Witch Burned—Caithness Witches—Margaret Olson, one of the Evil Sisterhood—Investigation by the Sheriff—Margaret Nin-Gilbert—Helen Andrew—Shetland Witches—An Orkney Lady—Mary Lamont of Innerkip.

Judging from the number of persons burned for alleged supernatural acts in Aberdeen—sometimes as many as twenty-three in a year—that city must have been a hotbed of witches. To hunt down witches there, and to bring them to the stake, met with general approval. Men in public office, noble lords, ecclesiastics, and the common people joined in the hunt, with results truly appalling.Under date 21st September 1597, the provost, bailies, and council showed their appreciation of the diligence of William Dunn in the discharge of his duties as dean of guild; and "besides, of his extraordinary pains in the burning of a great number of witches, and four pirates, and bigging of the port on the brig of Dee."

They "theirfor, in recompens of his extraordinarie panis, and in satisfaction theirof (not to induce any preparative to deanes of guild to crave a recompence heirafter), but to incurage ithers to travel also diligentlie in the discharge of thair office, grantit and assignit to him the sum of £47, 3s. 4d. owin be him of the rest of his account of the unlawis of the persons convict for slaying of black fische, and dischargit him theirof be their presentis for ever."

Thomas Leyis, a stabler in Aberdeen, fell a victim to the over-zeal of his fellow-citizens at this time, the chief of whom was, no doubt, the indefatigable dean of guild. Leyis appeared before the Court of Justiciary held in the tolbooth of Aberdeen, to answer to the undermentioned charges:—

"Imprimis, upon Hallowein last bypast, at twelff houris at even or thairby, thow, the said Thomas Leyis, accompaneit with umquhil Janett Wischert, Isobel Coker, Isobel Monteithe, Kathren Mitchell, relict of umquhil Charles Dun, litster, sorceraris and witches, with ane gryt number of ither witches, cam to the mercat and fish cross of Aberdene, under the conduct and gyding of the dewill, present with you all in company, playing before you on his kynd of instruments. Ye all dansit about baythe the said crosse and the meill mercate ane lang space of tym; in the quhilk dewill's dans thow, the said Thomas, was foremost and led the ring, and dang the said Kathren Mitchell, because she spoilt your dans, and ran nocht sa fast about as the rest. Testifeit be the said Kathren Mitchell, quha was present with thee at the tym foresaid, dansin with the dewill."Secundus, the said Thomas Leyis is accusit as a common notorious witche, in using of witchcraft and sorcerie these dyvers years bygane."The haill assis, in ane voce for the maist pairt (except thrie), convicts and fyllis Thomas Leyis in the first poynt, that he was the ringleader of the dans on Hallowein last night about the croce, and in either speciall poynts, and as a notorious witche be oppen voce and common fame." [Thomas was burned.]

"Secundus, the said Thomas Leyis is accusit as a common notorious witche, in using of witchcraft and sorcerie these dyvers years bygane.

"The haill assis, in ane voce for the maist pairt (except thrie), convicts and fyllis Thomas Leyis in the first poynt, that he was the ringleader of the dans on Hallowein last night about the croce, and in either speciall poynts, and as a notorious witche be oppen voce and common fame." [Thomas was burned.]

The following figures show the expenses incurred in burning the said unfortunate man:

"Item, for peattis, tar barrellis, fir, and coallis, to burn the said Thomas, and to Jon Justice for his fie in executing him

£2 13 4"

EXPENSES OF BURNING JANET WISCHERT AND ISOBEL COCKERIN ABERDEEN:

"Item, for twenty loads of peattis to burn them

£2 0 0

Item, for ane boll of coillis

1 4 0

Item, for four tar barrellis

1 6 8

Item, for fir and win barrellis

0 16 8

Item, for a staik, and dressing of it

0 16 0

Item, for four fadomes of towis

4 0 0

Item, for careing the peattis, coallis, and barrellis to the hill

0 13 4

Item, to Jon Justice for their execution

0 13 4"

Another instance of the Aberdonian zeal for the punishment of witches appears on 6th January 1603. A minute of the presbytery says:

"The quhilk day, anent the desyre of the Marques of Huntlie desyring the presbyterie to tak tryell of the witches, and consultares with them, and to send to his Lordship the delatioun, with the names of sic as were maist meitt to pass upon the assyse and tryell of them. The presbyterie, for obedience heirto, ordanit every minister within their precinct to tak ane subtill and privie inquisition therein—viz. ilk minister, with tua of his elderis that fearis God and are maist zealous of his glorie, at ilk particular kirk respective, tak the aithes of the inhabitants within their charge, quhat they know of witches and consultaris with them, and wreitt their depositions, and return the same to the presbyterie, with the names of sic as are metest to be assyssours to them, that the same may be sent to the Marques with all hastie expedition, conform to the desyre of his Lordship's lettre, and his Lordship may charge them."

Helen Fraser, an Aberdeen witch, caused Robert Merchant, a married man, to fall in love with Isobel Bruce, a widow—an unholy affection that continued to the day Fraser was burned.

Andrew Man, an old Aberdonian, considered himselfunder the protection of the fairy queen, who imparted to him a knowledge of all things, and gave him the gift of healing every disease except one—the "stand deid"—the nature of which is unknown to us. By putting a patient nine times through a hank of unwashed yarn, and a cat as often through it in the opposite direction, he cast the disease on the cat, and thereby cured the invalid.

Janet Wischert, the expense of whose execution has been given, was a prominent witch in the north. She caused a man to melt away like a burning candle; she ruined a husband and his wife, by causing them to put nine grains of wheat in the corners of their house; she raised a wind, by putting a piece of live coal at two doors, whereby she was enabled to winnow some corn for herself, when none of her neighbours could winnow for want of wind.

Margaret Clark had the power of transferring pains from one person to another. She gave a valuable charm to a widow in search of a second husband. It was to be worn round her neck until she saw the man she loved best. When she met him she was to rub her face with the enchanted ornament, which would prove sufficient to induce the loved one to return the affection. Of the success of this scheme there is not sufficient proof; but there can be no doubt that, by means of charms, she (Clark) made a cruel husband leave off beating his wife. Clark was accustomed to attend a convention of twenty thousand witches, presided over by Satan, at Athole.

Strathdown, a wild romantic place in the north Highlands of Scotland, has long been celebrated for its witches, warlocks, ghosts, and fairies. An excellent story is told of two witches in that strath, who performed extraordinary feats through Satanic power.

An honest hard-working farmer there was constantly in great poverty. His cattle died, his sheep were worried, his ploughs broken, and his carts often overturned. Everythinghe did proved unprofitable. His cows' milk was bewitched; the cream would not turn into butter, the hens laid few eggs, and the chickens never throve. These misfortunes happened because he and his wife disregarded the traditions of their native country. How could they and theirs thrive? There was not an old horse-shoe nailed to one of their doors; no rowan tree lay above either door or window lintel; and the cattle were permitted to feed on the hill-side, without red thread tied round their tails. In short, the married couple lived as if no witches nor evil beings were among the glens and mountains, and as if they did not require to evoke the aid of the wise men and women in their parish.

The farmer had two neighbours, by no means noted for industry; still they throve. Their wives were comely happy creatures, beloved by close companions and friends. On one occasion, when the unfortunate farmer's wife was complaining to the other two farmers' wives, they told her that if she would take their advice she would become prosperous like them. She consented to follow their counsel. The first thing the witches did (for, as the sequel will show, they were witches deeply learned in Satan's wicked ways) was to impose on the novice a vow of secrecy; then to direct her, when going to bed, to take with her the besom, and, when her husband was asleep, to rise and come to them, leaving the besom beside him, and it would assume her appearance, so that he could not miss her.

The poor man's wife, having done as directed, hurried out to join her companions, whom she found ready to start on a journey. They had torches to light them on their way, brooms to ride on through the air, and riddles to ferry them over the rapid running Spey; for they had a meeting that night, on the north side of this river, with kindred spirits and the ruler of darkness. Every one of the three women bestrode a broom, and away they wentover mountain and glen. A few minutes brought them to the Spey, where they alighted in safety. The experienced witches at once launched their riddles to cross the water; but the third woman hesitated to trust herself in the open agricultural implement. Impatient at delay, her companions urged her to follow them. Never did lover seem more anxious to meet lover than those two witches were to join the beings on the other side, engaged in mirth and revelry. At the foot of a mountain near by (on the top of which the ancient inhabitants of the north used to worship the sun and fire) orgies were being carried on, while the top seemed to be in flames. Sweet music saluted the ear, and a savoury smell arose from a huge table, on which were spread a thousand dishes. A tall man with swarthy complexion, as if he had come from a warm clime, stood to welcome all comers; and truly there were many hastening to the revel. Women flew as swiftly as if they were crows, and crossed the river as readily in their riddles as if they were mermaids. The novice became greatly alarmed, and crossed herself repeatedly. Just as the wicked witches reached the middle of the stream, she exclaimed, "Holy Mother, confound them!" The words had scarcely escaped from her lips, before the lights were extinguished and horrid yells of despair sounded far and near.

Left alone in such a fearful place, the poor woman began to think what she could do. Remembering her distance from home, she felt at first inclined to bestride a broom and fly back; but second thoughts brought to mind the fate of her two unfortunate companions, whom she believed were drowned. Resolved to walk, or rather run, back to her abode before morning dawn, she went forward over moorland wilds, staying not, nor even looking behind, until she entered her own house and barred the door. Husband and besom occupied the bed as on the previous night. Removing thelatter, she quietly took its place, but not to sleep; for her nervous system had received a severe shock—indeed so much so, that for more than a week she did not rise.

Meantime the two lost women were missed; and the inhabitants far and near turned out to search for them. Every effort to discover them, dead or alive, proved unsuccessful.

When ordinary efforts to find the women failed, the disconsolate husbands sought the advice of Madge Macdonald, the wise woman of Tomintoul. This important person told the husbands there was a person not far away who could tell about the women's disappearance, and that if she did not speak out, she (Madge Macdonald) would see what could be done. Madge commenced muttering to herself, "East, west, south, north; east, west, south, north." This she said several times, and then followed a long pause. A new idea seemed to strike her; and she abruptly asked the farmers if either or both missed any of their besoms or riddles. They had not; but, search being made, sure enough, each husband missed a besom and a riddle. "So I thought," said Madge at their next interview; and then added, "Look for your wives in the Spey." No time was lost in following the woman's advice. A search was made from the source of the Spey to the ocean, without any trace of the bodies being obtained; but, most extraordinary, the riddles were found near the "Witches' Pool," a deep part of the river, known by this name to the present day.

A startling mountain tale is given of a girl who could control the elements by means of magical power. The story runs thus:—A little girl, walking with her father on his land, heard him complain of drought and want of rain. "Why, father," said the child, "I can make it rain or hail when and where I list." He asked from whom she had obtained such power. She replied, from her mother, who had forbidden her to divulge the secret. In violation, however, of a solemn promise, she said her mother hadcommitted her to a master that did everything she desired. "Why, then," said her father, "make it rain, but only on one field." So she went to a stream, threw up water in her master's name, and presently it rained. Proceeding further, she made it hail on another field, when no hail fell elsewhere. Hereupon the father accused his wife of witchcraft, caused her to be burned, and of new had his child christened.

Witchcraft continued in all its phases in the first quarter of the eighteenth century. In the year 1718 the Caithness witches were particularly active. Margaret Olson, one of the evil sisterhood, tormented William Montgomerie, a mason at Scrabster, and his family. She became displeased at him in consequence of his coming into possession of a property from which she had been expelled. To work out her evil design, she and certain associates transformed themselves into the form of cats. One night there appeared in Montgomerie's house no fewer than eight cats, not mewing nor caterwauling, but speaking with human voices. As this kind of annoyance could not be endured, the mason boldly attacked them with a sword, and so seriously cut one of the feline crew that it appeared to be dead. Mangled, and seemingly lifeless, the carcass was cast into the open air. Next morning it could not be seen. A few nights afterwards the cats or fiends appeared again in full force, less one, and attacked a servant-man as he lay in bed. Montgomerie rushed to the rescue, thrust a dirk through the body of one of the intruders, beat it on the head with an axe, and threw the dead-like cat out before the door, as he had done with its former companion. Next day it could not be found. Rumour, with its thousand tongues, spread the report that Margaret Nin-Gilbert, a confederate of Olson, was one of the cats which had been seemingly killed. Proof was adduced that one of Margaret's neighbours saw her at her own door drop one of her legs, black and putrefied.The Sheriff-depute of Caithness-shire ordered her to be apprehended, and, when judicially interrogated, she confessed being the devil's servant. She also admitted it was she who, in the similitude of a cat, had been thrust through with a dirk and smashed by William Montgomerie. She did not attempt to deny that the neighbour who saw her leg falling off spoke the truth. She delated four women of evil repute, two of whom were Margaret Olson and Helen Andrew, the latter being the witch cut with a sword when appearing like a cat to Montgomerie. Poor Helen's injuries proved fatal; for she died, when thrown out, like a lifeless quadruped; and Nin-Gilbert soon followed her companion in sin to the grave, her broken gangrened leg having brought about her demise. Several years afterwards (1722), as seen in page491, or, as Sheriff Barclay says, in 1727, the law was for the last time put into execution against a reputed witch in Great Britain, viz. in the county of Sutherland, a northern shire of Scotland.

Dunrossness had a witch in the middle of the seventeenth century that plagued the Shetlanders. A boat's crew having given her offence, she determined to procure their untimely end. To accomplish her diabolical purpose, she put a wooden cap into a tub of water, and then began to sing (presumably to the devil), in order that a storm might be raised, and the fishermen at sea drowned. As she sang, the water in the tub became greatly troubled, and ultimately it was so exceedingly agitated that the cap turned upside down. As the cap toppled over she exclaimed, "The turn's done." A few hours afterwards, word reached Dunrossness that the fishermen against whom she entertained the grudge were drowned.

In the beginning of the seventeenth century a cunning woman in Shetland succeeded, through diabolical art, in transferring a sore disease, which afflicted her husband, to the body of a neighbour.

An old Orkney lady removed diseases by pulling mill-foilin a particular way, repeating a few Latin words—sometimes benedictions, but more frequently maledictions—and performing certain mysterious operations at the marches of two estates.

Mary Lamont, eighteen years of age, residing at Innerkip in the year 1662, had power, like the girl mentioned in page535, to control the elements. She could raise storms, and, if a tempest was desired in the Clyde or at sea, she only required to throw small charmed stones into the flowing tide. Then there were plenty of ships lost and men drowned. She and her diabolical companions not unfrequently made their power felt at Campbeltown, now famous for its whisky, and at the Mull of Kintyre, where many a sailor has perished on its dangerous shore, amidst the raging of the sea and roaring of the storm.

Neither Police nor Medical Men much required in Olden Times—Instruments of Torture—Torture declared Illegal—Case of John Felton—Berkly Witch—Attempt on the Life of Edward II.—Master John of Nottingham—Escape of Coventry Necromancers from Justice—Ursley KempealiasGray—Annis Herd's Imps—Paying Blackmail to Witches—The Rutland Family bewitched—Witchcraft of a Mother and her two Daughters—A Pendle Witch—Strange Narrative—Essex Witches—Witches of Northamptonshire—Bullet-proof Witch—Drawing Blood above the Temples—Anne Bodenham foretelling how a Law-plea would be decided—Strange Proceedings—Discovering Concealed Poison—Performing Spirits—Ride to London through the Air—Anne Bodenham dying Impenitent.

Our forefathers did not so much require a detective police force nor medical men as we do. If thefts were committed, or persons became sick, cunning men or uncanny women were sent for. As rule, the offencesor diseases were traced to witches or other missionaries of Satan. A suspected person received neither justice nor mercy at the hands of judges and juries. Instruments of torture were applied to wring out false self-accusations against the unhappy individual under trial. Thumbkins, or thumb-screws, were tightened on the hands; boots with wedges were put on the feet; and the flesh was torn with red-hot pincers. These and other instruments were used to make persons speak; and again, when one spoke too much, or said what became unpleasant, a gag secured silence. In addition to the torture inflicted by such articles as we have enumerated, suspected criminals were not unfrequently put in the stocks and jugs, whipped at a "cart tail," made to stand bare-headed and bare-footed before the public, or exposed in sackcloth at a church door or the market cross, to be gazed at, laughed at, and sometimes to be pelted by onlookers, rendered cruel and superstitious by their rulers and spiritual advisers.

All things have an end. Examinations by torture were declared illegal in this country in 1628, yet, notwithstanding such a declaration, examinations under torment were resorted to in 1640. As an instance of the danger of torturing a criminal, not to speak of its inhumanity, we notice the case of John Felton, accused of assaulting the Duke of Buckingham in the year last above mentioned. On the Bishop of London proposing to put Felton on the rack with the view of obtaining from him the names of his associates, the criminal replied, "If it must be so, I know not whom I may accuse in the extremity of pain—Bishop Laud, or perhaps any lord at this board." But we return to our proper subject.

An appalling story of an English witch comes down to us from the ninth century. The Berkly witch was rich and gay, living, to all appearance, a life of pleasure; but, having sold herself to the devil, a sad day of reckoning came at last. Before her death she called on the monksand nuns of a monastery, to whom she confessed that she had entered into a compact with Satan, who would, after her death, snatch away body and soul, unless prevented by means she explained. According to directions, her body was sewed into a stag's skin, and placed in a stone coffin, strongly secured with an iron chain. If the holy men and women, she said, could prevent the devil for three days from getting her, he could not after that time injure either her body or spirit. Faithfully did the monks and nuns watch over the witch's dead body, protected as far as iron, stone, and lead could do. On the first two nights minor demons kept up a loud howling. On the third night the monastery swarmed with more powerful demons, one of whom proved so strong and terrible that he shook the sacred edifice to its foundation. In spite of all the precautions taken, the big fiend burst into the church, went straight to the witch's coffin, and commanded her to follow him. With faltering tongue the dead woman said she could not stir, as she was chained down. A slight twist of his hand broke the chain into two pieces. Slowly the corpse rose; and the devil dragged his prey to the door, where stood a horse breathing fire. Away went horse, devil, and witch down to the infernal abode.

King Edward II. of England and two of his favourites had an attempt made on their lives by persons who sought the assistance of Master John of Nottingham, a famous necromancer. John agreed, for a money consideration, to assist them. He made wax images, representing his Majesty and the other gentlemen intended for death. The necromancer, his assistant, and twenty-seven Coventry men were tried for the foul offence, but escaped punishment, the evidence against them proving insufficient to warrant a conviction.

Ursley KempealiasGray, an English witch, killed many of her near neighbours. If her own statement couldbe relied on, she possessed four imps. Two of them had power to kill, but the other two could do no more than punish men and beasts with lameness. Other witches in the neighbourhood where Ursley lived controlled imps that wrought mischief on all sides, until they became a terror to the country.

Annis Herd had six little spirits like blackbirds, and six resembling cows, though not larger than rats.

About the beginning of the seventeenth century a grievous affliction befell the Earl and Countess of Rutland's family. Their eldest son died; their second son was seized with severe sickness; and their daughter, Lady Catherine, suffered from a severe malady. Witchcraft lay at the root of the whole matter. Johan Flower, a widow, and her two daughters, Philip and Margaret, were the suspected witches. They were brought before a magistrate. Philip stated that the evils referred to had been brought on the Earl's family by her mother and sister, because the latter, a servant at the castle, had been dismissed. Margaret, by desire of her mother, stole the eldest son's right-hand glove and carried it home. The mother, who had an imp or evil spirit like a cat, rubbed the glove on the cat's back, ordering it to go and kill Lord Henry (the eldest son); and it set off to perform the devilish work assigned it. That the deed might be the more quickly performed, Johan put the glove into boiling water, pricked it with pins, and buried it. Lord Henry died.

A glove of Lord Francis (the second son) was operated on in a similar manner; but, his life not being desired, he sickened only. Lady Catherine's malady was caused by a process similar to that which killed one of her brothers and brought her other brother nigh death's door. Philip admitted she had an imp like a white rat, which made Thomas Simpson love her. Margaret had two spirits, to whom she had sold herself, soul and body. Johan's spirits told her she would neither be burned norhanged—a prediction verified; for she died from some unknown cause on the way to prison. The two daughters suffered the extreme penalty of the law.

Edmund Robinson, a boy about eleven years of age, living at Pendle in 1632, told his friends remarkable stories about witches. One day two greyhounds with golden collars came to him, and, because they would not chase a hare that happened to pass, he tied the dogs to a bush, and began to beat them. While the work of castigation proceeded, one of the hounds became like the wife of a man named Dickenson, living in the neighbourhood, and the other hound turned into the shape of a little boy. The woman beseeched Robinson not to tell she was a witch. Little Edmund imprudently said he would not keep the secret, whereupon she transformed the boy that had appeared as a greyhound into a white horse. Dickenson's wife took Edmund, and mounted the horse with him. Before they had ridden more than a quarter of a mile they came to a new house, where threescore persons were assembled at a splendid entertainment. Ample supplies came down by six visitors pulling as many ropes. By this operation smoking-hot joints, lumps of butter, and milk in abundance fell into basins placed under the ropes. Little Edmund ran away, but before he reached his father's house a boy with cloven feet attacked him most unmercifully, cutting his face and ears. What the result would have been none can tell, had not two horsemen come forward and rescued Edmund from the evil spirit. The case being reported to Charles I., he instructed one of his bishops to make special inquiry into the matter. The bishop did not credit the boy's statement, so the king ordered the liberation of several women identified by the boy as having been concerned in the witch proceedings at the new house.

At one time a band of Essex witches, numbering not less than thirteen, killed people, cattle, and horses, caused sickness,destroyed milk, beer, and batches of bread by their wicked arts, and sent their imps to burn dwelling houses, barns, and corn.

The witches of Northamptonshire were famous in their day and generation. Agnes Brown and Johan Vaughan were grievously implicated. They, out of revenge against Mrs. Belcher for insulting Johan, Agnes Brown's daughter, griped and gnawed the lady's body, and put her mouth awry. Mrs. Belcher's brother, Alexander, went to the witches' house to draw their blood, and thereby counteract their enchantments. He repeatedly struck at them, but some unseen power warded off the blows. He returned home without performing the task he undertook, and without doing his sister any good. Naturally enough, Agnes Brown and Johan were offended at the attempted outrage; and they, by their witchcraft, laid the young man on a bed of sickness. The witches were apprehended and lodged in Northampton gaol. Hither did Mrs. Belcher and her brother proceed, to draw blood of the witches. They succeeded in performing the operation, which we presume was done by cutting them above the mouth; for if the blood is not spilled "above the breath" in a case of this kind, the sanguinary deed is of no avail. The afflicted man and woman found relief for a short space of time. Scarcely, however, had they left the prison than their pains returned with double torment. That was not all. As they drove along in a coach, a man and woman, riding on a black horse, suddenly appeared. The sight was taken as an omen of mischief; and so it happened; for the horses of Mrs. Belcher and her brother fell down dead on the road.

Once upon a time, when the Earl of Essex and his army were marching through Newbury, they saw a woman crossing a river on a narrow plank, and otherwise conducting herself, so as to make them conclude she was a witch. The soldiers caught her, and, by desire of their captain,two of them shot at her. With loud laughter and derision, she caught the bullets in her hands and threw them back. One daring fellow went close to the woman and discharged his carbine at her breast, but the bullet rebounded without taking effect. Another soldier tried to cut her down with his sword, but his arm lost its power. All efforts to kill her proved abortive, until blood was drawn from above the witch's temples, and then she fell by a pistol shot under her ear.

Anne Bodenham, an English witch, told fortunes, kept imps, and held intercourse with the devil. She could raise storms, and kill and cure at pleasure. There was a law-plea between Richard Goddard and Mr. Mason, his son-in-law. Anne Styles went to inquire at Anne Bodenham how the law-suit would be decided. Bodenham made a circle on the floor with her staff, and then placed a book, a green glass, and a pan of coals, within the circle. Suddenly a high wind rose, which made the house shake; and five puny devils resembling ragged boys entered the circle, followed by Bodenham's dog and cat. Boys, dog, and cat danced round the pan of coals. After deep thought, the woman took up her book and read part of it, then she threw white seeds to the spirits, which they picked up. Dancing commenced again, and again the woman Bodenham read her book. At last she went out at the back door, followed by her sprites; and the wind, which kept blowing a furious blast all the time, ceased. Alone the witch returned, and told the messenger how the law-suit would terminate.

At another time Anne Styles went, by order of Mrs. Goddard, to learn from Bodenham where a quantity of poison, concealed by the lady's two step-daughters, could be found. The witch went through all the ceremonies formerly performed, and the sprites acted their parts. One of the boys, however, on this occasion turned into a snake, and afterwards into a dog. Herbs that caused anoisome smell were burned, the book was again consulted, and a glass produced, in which Styles saw Mrs. Goddard's bed-chamber, and the poison concealed below a pillow. To punish the young ladies for their diabolical intention, Anne Bodenham sent Mrs. Goddard powdered leaves and the parings of her finger nails, to operate injuriously on their stomachs and brains. The witch offered to carry Anne Styles through the air to London—an offer that was not accepted. Bodenham often changed herself into the form of a black cat of enormous size. The witch had a tame toad that she constantly kept in a small bag, suspended from her neck. She could say the Creed backwards as well as forwards. She was condemned to death, and died impenitent, refusing to listen to psalm-singing or prayers.

Glasgow, like other towns, did not lack witches and warlocks, nor did it permit its burning faggots to be extinguished. The fury against such members of society may be judged of when it is known that repentance stools, pillars, and jugs were made, and whips prepared for ordinary church offenders—when it is known that scolding women were stuck up in jugs and branks in the most public places of Glasgow—when it is known that holy men and women were burned alive there for adhering to the principles of the Reformation—when it is known that men and women were imprisoned and whipped every day during the kirk-session's pleasure, for offences now considered venial—when it is known that, for a breach of the seventh commandment, some were carted through the streets, whipped, and thereafter banished from the town; that others, for a violation of the said commandment, were fined and ordained to stand at the cross with "fast bands of iron about their craigs, and papers on their foreheads, bareheaded, and without cloaks or plaids;" and that others again, for similar offences, were carted through the town, and lowered by means of a pulley from the Glasgow Bridge and ducked in the Clyde.

In 1649 the session requested all who knew any acts of witchcraft or sorcery against witches and warlocks in Glasgow to intimate the same to the ministers and magistrates, that the offenders might be proceeded against with rigour. As a proof that "the work goes bonnily on" (as Mr. David Dickson, professor of divinity, said on seeing Sir Walter Rollock, Sir Philip Nisbet, and Ogilvie of Inverquharty led to execution in 1645), we mention that, so frequent were the prosecutions against witches and warlocks in Glasgow, that the magistrates, in 1698, considered it expedient to bargain with the jailor for the keep of witches and warlocks imprisoned in the tolbooth by order of the Lords Commissioners of Justiciary.

Paisley would appear to have been a western centre for witches. In fact, if tradition and written history can be relied on, Renfrew, with Paisley for its capital, suffered more from witchcraft than almost any other county in Scotland. Mr. D. Semple informs us that, so recently as 1697, six poor creatures were convicted of this crime before the regality of Paisley, and were "worrit" and burned to death on the Gallows Green. So audacious were those in league with Satan, that they assailed men in high position as well as those in low degree. John P—— and others were indicted in 1692 for slandering, calumniating, reproaching, and taking away the good name of John Adams, late bailie of Paisley, and others; and for drinking the devil's health. Being found guilty, they were ordered "to go to the stair-foot of Bailie Adams, and confess they scandalised; and if not, to be taken to the mercatt cross of Paisley, with a paper on their breast, bearing these words in great letters: 'We stand here for scandalising,' etc. They all obeyed but Janet Fife, on whom the sentence was executed." Mr. Hector, sheriff-clerk of Renfrewshire, from whose work on the peculiar trials of his county we are quoting, remarks, "If this wholesome treatment was more carried out, we would have fewer long tongues."

Paying Blackmail to Witches—Breach of Contract with a Witch—Demon of Tedworth—Mysterious Drum—A Persecuted Family prayed for—Unaccountable Sounds and Sights—Satan's Audible Responses—Drummer found guilty of Sorcery—Raising Storms—A Wizard in Cromwell's Army—Florence Newton—Aldermen's Children bewitched to Death—Man kissed to Death in Youghal Prison—Witch unable to say the Lord's Prayer—Julian Cox, an old Taunton Witch—Woman in shape of a Hare—Bewitched Cattle—Mode of discovering a Witch—Selling a Soul to the Devil—Witch Executed—A Song of the Seventeenth Century.

In the seventeenth century it was not uncommon for people in England to secure themselves against witchcraft after the manner Lowland Scotchmen protected themselves from Highland robbers—by paying "blackmail." In 1612 John Davice, a Lancashire man, agreed to give a dangerous witch, residing near him, a quantity of meal annually, on condition that she would not bewitch him or his. She adhered to her part of the contract, but Davice, like a foolish fellow, ceased to implement his part of it. The covenant being broken, he was no longer safe, and she bewitched him to death.

Many have heard of the Demon of Tedworth, in the county of Wilts, in the year 1661. Mr. John Mompesson, of Tedworth, hearing a drum beaten one day, inquired what it meant. The bailiff told him that the people had for some days been troubled with an idle drummer, who demanded money from them. On learning this, Mr. Mompesson sent for the man, and, on his coming, commanded him to lay aside his drum. At the same time the gentleman directed the constable to carry the disturber of the peace before a magistrate, in order to have him punished. The fellow begged earnestly to have his drum,but it was not thought advisable to let him have it; therefore it was kept in Mr. Mompesson's house.

About a month after the drummer's apprehension, Mr. Mompesson's family were sadly annoyed by violent knocking and drumming—at times apparently in the house, and at other times seemingly on the house-top. This disturbance continued for weeks without much change, but then the annoyance became unbearable. An offensive smell pervaded the house; boards danced through rooms and passages by day; and at night, drumming was heard for hours together in the apartment where the drum lay.

To administer comfort, if not to afford protection, to the family, the minister and divers pious neighbours came to the house to pray. The clergyman knelt down at a bed-side, but soon rose again, to avoid being injured by shoes and other missiles thrown at him. Singing was sometimes heard, blue lights were seen, doors closed and opened with a bang ten times in as many minutes, although no one could be seen near them. During the time of a more than ordinary alarm, when many people were present, a gentleman said, "Satan, if the drummer set thee to work, give three knocks, and no more." Three knocks immediately followed. For further trial, the gentleman said, "If the drummer has instructed thee, Satan, to molest this innocent family, give five knocks, and no more, to-night." Five knocks were given in response, which were the last knockings heard before next day.

One morning Mr. Mompesson, seeing a quantity of wood in a corner of the house, discharged a pistol at the sticks, as he thought a person lay concealed under them. On their being removed, no one could be seen, but a pool of blood met the eye. For a whole year the family suffered by the wicked arts of the vagabond drummer. For his malicious doings he was tried at the Salisbury assizes. On the evidence of the parish minister, and of other intelligent witnesses, he was found guilty of sorcery, andcondemned to transportation. It is reported that, on the voyage to the penal settlements, he alarmed the sailors and endangered the ship, by raising storms which almost engulphed the vessel. The drummer told a few confidential companions that he had served in Cromwell's army with another soldier, a well-known wizard, who instructed him in the magical art.

Florence Newton was committed to Youghal prison the same year (1661) for witchcraft. The mayor of Youghal, in giving evidence against her, said there were three aldermen, whose children had been bewitched to death by the accused kissing the little ones. The indictment also contain a charge against her for bewitching David Jones to death, by kissing his hand through the prison grating. It appears that Jones and Francis Besely were watching Newton one night in the prison, to see if she had any familiars resorting to her. David Jones told the prisoner that he had heard she could not say the Lord's Prayer, to which she replied that she could. They found, however, that she could not repeat it. David tried to instruct her; but, all he could do, she would not utter the words, "Forgive us our trespasses." Seemingly grateful for his assistance, she asked him to come near her, that she might kiss his hand. He stretched out his hand, and she kissed it through a window protected with iron bars. Subsequently Jones told deponent that ever since the old hag kissed his hand he felt ill. At times he imagined she was pulling his arm. The court found Newton guilty of witchcraft, and she fell a victim to the popular superstition of her time.

Julian Cox, aged seventy years, was indicted at Taunton summer assizes in the year 1663, before Judge Archer, for witchcraft practised upon a young maid. The evidence against her was divided into two heads: first, to prove her habit and repute a witch; secondly, to prove her guilty of the witchcraft mentioned in the indictment.

The first witness, a huntsman, swore that, while out with a pack of hounds to hunt a hare, not far from Julian Cox's house, he started one. The dogs chased the creature very close, so that it was fain to take shelter in a bush. He ran to protect the hare from being torn; and great was his surprise to find that, in place of a quadruped, there lay Julian Cox, panting for want of breath.

A farmer said she had caused his cattle to run mad. Some of the animals killed themselves by striking their heads against trees; and that nearly every one of his herd died, either through their own violence, or by a disease evidently brought on by witchcraft. To discover the witch, he cut off the bewitched animals' ears and burned them, an infallible process for bringing the offender to light. While those animal organs were consuming in the fire, Julian Cox came raging into the house, asserting she was being abused without cause. He once saw her flying through a window of her house in her own proper likeness.

In her declaration before a justice of the peace, Cox admitted that the devil often tempted her to be a witch. One evening there came riding on broom-sticks three persons—a witch, a wizard who had been hanged years before, and a black man. The last-mentioned tempted her to give him her soul; but, though he offered great rewards, she did not yield—no, not for a moment.

Judge Archer told the jury he had heard a witch could not repeat that petition in the Lord's Prayer, "Lead us not into temptation;" and having this opportunity, he would try whether any reliance could be placed in the report. He then asked the prisoner whether she could say the Lord's Prayer. She declared she could, and went over it readily enough, except the part thereof just quoted. Several chances were given her to complete the prayer, but she could not finish it without mistakes. The juryfound her guilty of witchcraft, and she was executed a few days afterwards without confessing her sins.

As an example of how the people's minds were filled with superstition, even in their merry moments, we give the following popular English song of the seventeenth century, as sung by Robin Goodfellow to the fairies:

"Round about, little ones, quicke and nimble;In and out, wheele about, run, hope, and amble;Joyne your hands louingly; well done, muisition:Mirth keepeth one in health like a physicion.Elues, vrchins, goblins all, and little fairyesThat doe filch, blacke, and pinch maydes of the dairyes,Make a ring in this grasse with your quick measures:Tom shall play and I'le sing for all your pleasures.Pinch and Patch, Gill and Grim,Gae you together;For you change your shapesLike to the weather:Sib and Tib, Licks and Lull,You all have trickes too:Little Tom Thumb that pipes,Shall goe betwixt you;Tom, tickle up thy pipesTill they be weary;I will laugh ho, ho, hoh,And make me merry.Make a ring on this grasseWith your quicke measures:Tom shall play and I will singFor all your pleasures.The moone shines faire and bright,And the owle hollows:Mortals now take their restsUpon their pillows:The bats around likewise,And the night rauen,Which doth use for to callMen to death's hauen.Now the mice peep abroad,And the cats take them;Now doe young wenches sleepe,Till their dreams wake them.Make a ring on the grasseWith your quicke measures:Tom shall play, I will sing,For all your pleasures."

Pinch and Patch, Gill and Grim,Gae you together;For you change your shapesLike to the weather:Sib and Tib, Licks and Lull,You all have trickes too:Little Tom Thumb that pipes,Shall goe betwixt you;Tom, tickle up thy pipesTill they be weary;I will laugh ho, ho, hoh,And make me merry.Make a ring on this grasseWith your quicke measures:Tom shall play and I will singFor all your pleasures.

The moone shines faire and bright,And the owle hollows:Mortals now take their restsUpon their pillows:The bats around likewise,And the night rauen,Which doth use for to callMen to death's hauen.Now the mice peep abroad,And the cats take them;Now doe young wenches sleepe,Till their dreams wake them.Make a ring on the grasseWith your quicke measures:Tom shall play, I will sing,For all your pleasures."

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