Chapter 40

FOOTNOTES:

[A]Nothing can appear more surprising to the refined reader, than that any human being, possessing the rational faculties of human nature, could for a moment entertain a notion so preposterous as that a ghost, which conveys the idea of an immortal spirit, could be killed, or rather annihilated, by an arrow, dirk, or sixpence. It was, however, the opinion of the darker ages, that such an exploit as killing a ghost was perfectly practicable. A spirit was supposed to be material in its nature, quite susceptible of mortal pain, and liable to death or annihilation from the weapons of man. Such an opinion is repeatedly expressed in several passages of the Poems of Ossian, and in the doctrine of theSeanachy, down to the present day.

[B]John-o’-Groat’s House, Caithness.

[C]We are informed that there is a woman still living in the parish of Abernethy, on whom this experiment was tried. She was found one night, rather unaccountably, as it appeared to her wise parents, on the outside of a window. No doubt, therefore, remained, but that she had been stolen by the fairies, and a stock left as her substitute. It was, therefore, unanimously resolved to carry the stock to the junction of the shires of Inverness, Moray, and Banff, where the poor child was left for a night to enjoy the pleasures of solitude. Being well rolled up in a comfortable blanket, she sustained no material injury from this monstrous exposure, and, accordingly, the result proved highly satisfactory to her enlightened guardians.

[D]Mine is yours, and yours is mine.

[E]The goats are supposed to be upon a very good understanding with the fairies, and possessed of more cunning and knowledge than their appearance bespeaks.

[F]Witchcraft.

[G]A Witch.

[H]The present Lord Murray is supposed to have been the gentleman who discovered to Mr. Willox this convenient piece of information regarding the original nature and use of thestone.

[I]North.Since the first publication of this book, the renowned Mr. Mac Grigor Willox has been laid with his fathers, leaving the stone and bridle to his son and daughter, as heirlooms for the benefit of posterity. The goodman died full of years, if not full of any thing else which is coveted by the people of this world. But by his death it is believed that the spell which so long bound the northern community to his stone and bridle has been broken; and it is thought that those precious relics, which were scarcely “honestly come by,” may be returned to the kelpie and the mermaid, their original owners, should they or their representatives be disposed to claim restitution of them.The highly curious and interesting collection of Criminal Trials, recently published by Robert Pitcairn, Esq., affords ample particulars of themodus operandiby which the workers of Satan in human shape accomplished their nefarious ends. The reader is particularly referred to the cases of those witches of quality, Lady Glammis and Lady Munro of Fowlis, and to the assistant hags of the latter, consisting of Laskie Loncart, Christy Ross, and others, all highly deserving ofrecord. But Isobel Gowdie, the head witch of Auldearn, who, on her own confession, was condemned to be “worried and burned at a stake” in 1662, is the standard authority to refer to on these subjects. It appears that in those days Auldearn, near Nairn, now the locality of a virtuous community, was the great nursery that supplied Satan withcadetsfor his “Black Watch;” for so numerous were the members of the craft at that place, according to Isobel Gowdie, that on occasions of public inspection by the sovereign of the order, they were counted or told off insquadsor “covines” (as Isobel called them), to each of which were appointed twoadjutantsordrill-sergeants, the brigade-major being a “well-favoured” wench of the name of “Nannie,” who occupied the seat of honour at Satan’scarousals. On such occasions of assembly, they dug up graves, possessed themselves of unchristened infants, using their joints and members in their incantations. They metamorphosed themselves into the forms of crows, cats, hares, &c., and played all manners of cantrips on live stock and farm produce. But it not unfrequently happened that thoseamusementsturned out but indifferentsportto some of theprobationersconcerned,—several worthies, and Isobel Gowdie among the rest, having had unwittingly become the subjects of thechase, at the feet and mouths of the greyhounds of the day, who have “no respect of persons,” or the characters in which they enacted their parts. And it would also appear that the cadets in this Royal Military College formed any thing but an harmonious society—the Master General, and hisSappersandMiners, often quarrelling about very minor matters, such as titles of distinction; in the course of which themasteroften received manyblack names, and the apprentices manystripes. But it would appear that “one Margaret Wilson in Auldearn” was nearly match for him; for Isobel Gowdie declares she used to “bell the cat” with him stoutly; “defending herself finely” from thewool-cardsand such other sharp instruments of punishment as he made use of on those occasions. “It was no doubt one of those ancientcovinesthat encountered Macbeth (not far from the College) on his way to Forres.”But since the days of Isobel Gowdie, Maggy Wilson, Bessy Hay, and Co, theunionhas been repealed, without the aid of any great agitator; for ever since their day, the people in this parish have died a natural death. But it is still mooted, “sotto voce,” that there are still some roots of the old tree scattered over neighbouring territories not far from the capital of the Highlands, who have been allowed to live quite as long as they deserved. And one Isabella Hay, probably a descendant of her namesake of Auldearn, has for many years leviedblackmailon the inhabitants of Inverness, until having, by her imps, in autumn 1839, laid her enchantments on the goods and chattels of some people in Inverness (the author among the number), she was sentenced in September, 1839, by the Circuit Court of Justiciary—not to thestake, but to a punishment which, however, has served to put an end to her sorceries.Among recent discoveries of the author as charms, or rather counter-charms against witchcraft, it deserves to be noticed, that if a knot tied against the sun be made on the tail of a quadruped, it is secure against the spells of necromancy. It is, or had been till recently, also a common practice to put a portion of the medicinal herb or plant called “saffron” under the churn while the process of churning the cream is undergoing, which will prevent thecraftfrom taking the substance by means of their magicalrope, by the operations of which they were wont to extract from a piece of wood in their own dwellings the soul and substance of what might belong to parties afar off, and who, without such precaution, might churn away till doomsday without the appearance of the yellow treasure. And moistening the mouth of a calf with the extract of the said vegetable, and setting it to suck a cow whose milk might go to the saidrope, will instantly restore it to the proper owner.It need scarcely be added, in conclusion, thatscoringa witch crosswise on the forehead, or above her breath, divests her of all supernatural power. But the laws are now so strong, even at John-o’-Groat’s house, that the processes of trial byswimmingandscoringcannot now be resorted to, except inextremecases where thesubjectshave not the benefit oflaworclergy. On a very recent occasion, however, in Ross-shire, a worthy fisher, whose nets suffered no small prejudice from the machinations of a neighbour, but no friend, performed on her, much against her consent, the operation ofscoringon the forehead, for which the sheriff of Ross, in August 1845, sentenced him to undergo a short imprisonment in the gaol of Tain.

[I]North.

Since the first publication of this book, the renowned Mr. Mac Grigor Willox has been laid with his fathers, leaving the stone and bridle to his son and daughter, as heirlooms for the benefit of posterity. The goodman died full of years, if not full of any thing else which is coveted by the people of this world. But by his death it is believed that the spell which so long bound the northern community to his stone and bridle has been broken; and it is thought that those precious relics, which were scarcely “honestly come by,” may be returned to the kelpie and the mermaid, their original owners, should they or their representatives be disposed to claim restitution of them.

The highly curious and interesting collection of Criminal Trials, recently published by Robert Pitcairn, Esq., affords ample particulars of themodus operandiby which the workers of Satan in human shape accomplished their nefarious ends. The reader is particularly referred to the cases of those witches of quality, Lady Glammis and Lady Munro of Fowlis, and to the assistant hags of the latter, consisting of Laskie Loncart, Christy Ross, and others, all highly deserving ofrecord. But Isobel Gowdie, the head witch of Auldearn, who, on her own confession, was condemned to be “worried and burned at a stake” in 1662, is the standard authority to refer to on these subjects. It appears that in those days Auldearn, near Nairn, now the locality of a virtuous community, was the great nursery that supplied Satan withcadetsfor his “Black Watch;” for so numerous were the members of the craft at that place, according to Isobel Gowdie, that on occasions of public inspection by the sovereign of the order, they were counted or told off insquadsor “covines” (as Isobel called them), to each of which were appointed twoadjutantsordrill-sergeants, the brigade-major being a “well-favoured” wench of the name of “Nannie,” who occupied the seat of honour at Satan’scarousals. On such occasions of assembly, they dug up graves, possessed themselves of unchristened infants, using their joints and members in their incantations. They metamorphosed themselves into the forms of crows, cats, hares, &c., and played all manners of cantrips on live stock and farm produce. But it not unfrequently happened that thoseamusementsturned out but indifferentsportto some of theprobationersconcerned,—several worthies, and Isobel Gowdie among the rest, having had unwittingly become the subjects of thechase, at the feet and mouths of the greyhounds of the day, who have “no respect of persons,” or the characters in which they enacted their parts. And it would also appear that the cadets in this Royal Military College formed any thing but an harmonious society—the Master General, and hisSappersandMiners, often quarrelling about very minor matters, such as titles of distinction; in the course of which themasteroften received manyblack names, and the apprentices manystripes. But it would appear that “one Margaret Wilson in Auldearn” was nearly match for him; for Isobel Gowdie declares she used to “bell the cat” with him stoutly; “defending herself finely” from thewool-cardsand such other sharp instruments of punishment as he made use of on those occasions. “It was no doubt one of those ancientcovinesthat encountered Macbeth (not far from the College) on his way to Forres.”

But since the days of Isobel Gowdie, Maggy Wilson, Bessy Hay, and Co, theunionhas been repealed, without the aid of any great agitator; for ever since their day, the people in this parish have died a natural death. But it is still mooted, “sotto voce,” that there are still some roots of the old tree scattered over neighbouring territories not far from the capital of the Highlands, who have been allowed to live quite as long as they deserved. And one Isabella Hay, probably a descendant of her namesake of Auldearn, has for many years leviedblackmailon the inhabitants of Inverness, until having, by her imps, in autumn 1839, laid her enchantments on the goods and chattels of some people in Inverness (the author among the number), she was sentenced in September, 1839, by the Circuit Court of Justiciary—not to thestake, but to a punishment which, however, has served to put an end to her sorceries.

Among recent discoveries of the author as charms, or rather counter-charms against witchcraft, it deserves to be noticed, that if a knot tied against the sun be made on the tail of a quadruped, it is secure against the spells of necromancy. It is, or had been till recently, also a common practice to put a portion of the medicinal herb or plant called “saffron” under the churn while the process of churning the cream is undergoing, which will prevent thecraftfrom taking the substance by means of their magicalrope, by the operations of which they were wont to extract from a piece of wood in their own dwellings the soul and substance of what might belong to parties afar off, and who, without such precaution, might churn away till doomsday without the appearance of the yellow treasure. And moistening the mouth of a calf with the extract of the said vegetable, and setting it to suck a cow whose milk might go to the saidrope, will instantly restore it to the proper owner.

It need scarcely be added, in conclusion, thatscoringa witch crosswise on the forehead, or above her breath, divests her of all supernatural power. But the laws are now so strong, even at John-o’-Groat’s house, that the processes of trial byswimmingandscoringcannot now be resorted to, except inextremecases where thesubjectshave not the benefit oflaworclergy. On a very recent occasion, however, in Ross-shire, a worthy fisher, whose nets suffered no small prejudice from the machinations of a neighbour, but no friend, performed on her, much against her consent, the operation ofscoringon the forehead, for which the sheriff of Ross, in August 1845, sentenced him to undergo a short imprisonment in the gaol of Tain.

[J]Switched cream.

[K]The game called “Clodhan,” or Clod, is a favourite amusement with the youth in the Highlands. One of the company goes round the circle with a clod, or some other article, putting his hand into each person’s lap or hand, and leaves the clod with one of the number. The whole circle are then desired to guess the person who possesses the clod, (he guessing like the rest to prevent suspicion,) when all those who err are subjected to a small penalty, which shall be afterwards determined by an appointed judge; and in the meantime, he must deliver some pledge to enforce his compliance with the arbiter’s decision. When a sufficient number of pledges are obtained, judgment is pronounced against their owners, who must redeem them, by doing various little penances, some of which are sufficiently ludicrous.The bag is another popular juvenile amusement. One pops his head into a bag, holding his hand spread on his back, and the palm uppermost. One of the company, in rotation, strikes his hand, not unfrequently with all his might, upon that of the person in the bag, who is desired to guess who struck him last. If his guessing proves correct, the last striker then puts his head in the bag in his turn.

The bag is another popular juvenile amusement. One pops his head into a bag, holding his hand spread on his back, and the palm uppermost. One of the company, in rotation, strikes his hand, not unfrequently with all his might, upon that of the person in the bag, who is desired to guess who struck him last. If his guessing proves correct, the last striker then puts his head in the bag in his turn.

[L]Half-boiled sowans.

[M]“A black Christmas makes a fat kirk-yard.” A windy Christmas and a calm Candlemas, or new year, are signs of a good year.

[N]The termCandlemasis applied to theNew Yearin the Highlands. The origin of the term arose from some old religious ceremonies performed on this occasion by candle-light.

[O]We are totally unable to account for the origin of this strange piece of superstition. It is unnecessary to remark, that the object of this delusion is nothing but a passing cloud, which the perverted imagination of the original Highlander shapes into the form of a bull. There is something very ominous as to the art or direction in which the bull rises or falls—we believe it to be prognostic of its being a good or bad year.

[P]It is believed that this extraordinary entertainment is now administered in no part of the Highlands, except in Strathdown and its immediate neighbourhood. In that district, however, the inhabitants generally attend to it, merely, it is believed, from the influence of inveterate custom, and the author in his day had his share of the antidote, though it is doubtful whether those rites are now observed in his native district.

[Q]The literal expressions used in the salutation applicable to this day in the Gaelic language the writer could never perfectly comprehend. The literal translation of the words are, (Mu nasc choil orst,) “My Candlemas bond upon you.” The real meaning of the words, however, is, “You owe me a New-Year’s gift;” and it is a point of great emulation who will salute the other first—the one who does so being considered entitled to a gift from the person so saluted.

[R]Beltane is derived from two Gaelic words conjoined: “Paletein,” signifying Pale’s fire, and notBaal’s fire, as some suppose. The strange relic of Pagan idolatry which gave rise to this feast was no doubt introduced into these countries, like many others of our more prominent superstitions, by the Druids. Pales (of whom we read in the heathenish mythologies) was the goddess of shepherds, and protectress of flocks. Her feast was always celebrated in the month of April, on which occasion no victim was killed, and nothing was offered but the fruits of the earth. The shepherds purified their flocks with the smoke of sulphur, juniper, boxwood, rosemary, &c. They then made a large fire, round which they danced, and offered to the goddess milk, cheese, eggs, &c., holding their faces towards the east, and uttering ejaculations peculiar to the occasion. Those interesting relics of the religious opinions of our ancestors, until of late, remained pretty entire in some parts of the Highlands. But they have now, however, declined into those childish ceremonies above described.

[S]Mr. Pennant, in his Tour, vol. i. p. 111, notices the ceremony of the Bolteen or Beltane—the cakes baken with scrupulous attention to rites and forms, and dedicated to birds of prey, &c., or the being whose agents they were, to propitiate them to spare the lives of themselves and flocks. Within the last twenty or thirty years these observances have almost wholly disappeared. But the author himself is old enough to have reeled his bannock, and dived, by the foregoing spells, into the secrets of futurity.

[T]Let not the Highland reader be led to view this description of a Highland funeral as casting any reflection on his moral or religious character. Whatever ill-timed levity he may manifest on such an occasion, the blame must be ascribed, not to him, but to thatevil spirit, the usquebaugh, the real cause of it. We cannot, however, help regretting, that either the ill-judged hospitality of the entertainer, or his own social habits, should expose him on this particular occasion to the unruly influence of his demoralising countryman; and we are glad to add, that of late years much improvement has been effected in the conduct of Highland funerals—sobriety and decorum being much more the order of the day.

[U]A fall sustained by a person, while supporting the body, is ominous of the person’s speedy death. It may also be remarked, that it is considered very imprudent to look at a passing funeral from the door of a house, or from the window having astone lintel.

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