Letters on Demonology and Witchcraft Part 5

Thomas of Erceldoune, in Lauderdale, called the Rhymer, on account of his producing a poetical romance on the subject of Tristrem and Yseult, which is curious as the earliest specimen of English verse known to exist, flourished in the reign of Alexander III. of Scotland. Like other men of talent of the period, Thomas was suspected of magic. He was said also to have the gift of prophecy, which was accounted for in the following peculiar manner, referring entirely to the elfin superst.i.tion:--As True Thomas (we give him the epithet by antic.i.p.ation) lay on Huntly Bank, a place on the descent of the Eildon Hills, which raise their triple crest above the celebrated Monastery of Melrose, he saw a lady so extremely beautiful that he imagined it must be the Virgin Mary herself. Her appointments, however, were rather those of an Amazon or G.o.ddess of the woods. Her steed was of the highest beauty and spirit, and at his mane hung thirty silver bells and nine, which made music to the wind as she paced along. Her saddle was of _royal bone_ (ivory), laid over with _orfeverie_--_i.e._, goldsmith's work. Her stirrups, her dress, all corresponded with her extreme beauty and the magnificence of her array. The fair huntress had her bow in her hand, and her arrows at her belt. She led three greyhounds in a leash, and three raches, or hounds of scent, followed her closely. She rejected and disclaimed the homage which Thomas desired to pay to her; so that, pa.s.sing from one extremity to the other, Thomas became as bold as he had at first been humble. The lady warns him that he must become her slave if he should prosecute his suit towards her in the manner he proposes. Before their interview terminates, the appearance of the beautiful lady is changed into that of the most hideous hag in existence. One side is blighted and wasted, as if by palsy; one eye drops from her head; her colour, as clear as the virgin silver, is now of a dun leaden hue. A witch from the spital or almshouse would have been a G.o.ddess in comparison to the late beautiful huntress. Hideous as she was, Thomas's irregular desires had placed him under the control of this hag, and when she bade him take leave of sun, and of the leaf that grew on tree, he felt himself under the necessity of obeying her. A cavern received them, in which, following his frightful guide, he for three days travelled in darkness, sometimes hearing the booming of a distant ocean, sometimes walking through rivers of blood, which crossed their subterranean path. At length they emerged into daylight, in a most beautiful orchard. Thomas, almost fainting for want of food, stretches out his hand towards the goodly fruit which hangs around him, but is forbidden by his conductress, who informs him these are the fatal apples which were the cause of the fall of man. He perceives also that his guide had no sooner entered this mysterious ground, and breathed its magic air, than she was revived in beauty, equipage, and splendour, as fair, or fairer, than he had first seen her on the mountain. She then commands him to lay his head upon her knee, and proceeds to explain to him the character of the country. "Yonder right-hand path," she says, "conveys the spirits of the blessed to Paradise; yon downward and well-worn way leads sinful souls to the place of everlasting punishment; the third road, by yonder dark brake, conducts to the milder place of pain from which prayer and ma.s.s may release offenders. But see you yet a fourth road, sweeping along the plain to yonder splendid castle? Yonder is the road to Elfland, to which we are now bound. The lord of the castle is king of the country, and I am his queen. But, Thomas, I would rather be drawn with wild horses, than he should know what hath pa.s.sed between you and me. Therefore, when we enter yonder castle, observe strict silence, and answer no question that is asked at you, and I will account for your silence by saying I took your speech when I brought you from middle earth."

Having thus instructed her lover, they journeyed on to the castle, and entering by the kitchen, found themselves in the midst of such a festive scene as might become the mansion of a great feudal lord or prince.

Thirty carcases of deer were lying on the ma.s.sive kitchen board, under the hands of numerous cooks, who toiled to cut them up and dress them, while the gigantic greyhounds which had taken the spoil lay lapping the blood, and enjoying the sight of the slain game. They came next to the royal hall, where the king received his loving consort without censure or suspicion. Knights and ladies, dancing by threes (reels perhaps), occupied the floor of the hall, and Thomas, the fatigues of his journey from the Eildon hills forgotten, went forward and joined in the revelry.

After a period, however, which seemed to him a very short one, the queen spoke with him apart, and bade him prepare to return to his own country.

"Now," said the queen, "how long think you that you have been here?"

"Certes, fair lady," answered Thomas, "not above these seven days." "You are deceived," answered the queen, "you have been seven _years_ in this castle; and it is full time you were gone. Know, Thomas, that the fiend of h.e.l.l will come to this castle to-morrow to demand his tribute, and so handsome a man as you will attract his eye. For all the world would I not suffer you to be betrayed to such a fate; therefore up, and let us be going." These terrible news reconciled Thomas to his departure from Elfin land, and the queen was not long in placing him upon Huntly bank, where the birds were singing. She took a tender leave of him, and to ensure his reputation, bestowed on him the tongue which _could not lie_.

Thomas in vain objected to this inconvenient and involuntary adhesion to veracity, which would make him, as he thought, unfit for church or for market, for king's court or for lady's bower. But all his remonstrances were disregarded by the lady, and Thomas the Rhymer, whenever the discourse turned on the future, gained the credit of a prophet whether he would or not; for he could say nothing but what was sure to come to pa.s.s. It is plain that had Thomas been a legislator instead of a poet, we have here the story of Numa and Egeria. Thomas remained several years in his own tower near Erceldoune, and enjoyed the fame of his predictions, several of which are current among the country people to this day. At length, as the prophet was entertaining the Earl of March in his dwelling, a cry of astonishment arose in the village, on the appearance of a hart and hind,[28] which left the forest and, contrary to their shy nature, came quietly onward, traversing the village towards the dwelling of Thomas. The prophet instantly rose from the board; and, acknowledging the prodigy as the summons of his fate, he accompanied the hart and hind into the forest, and though occasionally seen by individuals to whom he has chosen to show himself, has never again mixed familiarly with mankind.

[Footnote 28: This last circ.u.mstance seems imitated from a pa.s.sage in the "Life of Merlin," by Jeffrey of Monmouth. See Ellis's "Ancient Romances," vol. i. p. 73.]

Thomas of Erceldoune, during his retirement, has been supposed, from time to time, to be levying forces to take the field in some crisis of his country's fate. The story has often been told of a daring horse-jockey having sold a black horse to a man of venerable and antique appearance, who appointed the remarkable hillock upon Eildon hills, called the Lucken-hare, as the place where, at twelve o'clock at night, he should receive the price. He came, his money was paid in ancient coin, and he was invited by his customer to view his residence. The trader in horses followed his guide in the deepest astonishment through several long ranges of stalls, in each of which a horse stood motionless, while an armed warrior lay equally still at the charger's feet. "All these men," said the wizard in a whisper, "will awaken at the battle of Sheriffmoor." At the extremity of this extraordinary depot hung a sword and a horn, which the prophet pointed out to the horse-dealer as containing the means of dissolving the spell. The man in confusion took the horn, and attempted to wind it. The horses instantly started in their stalls, stamped, and shook their bridles, the men arose and clashed their armour, and the mortal, terrified at the tumult he had excited, dropped the horn from his hand. A voice like that of a giant, louder even than the tumult around, p.r.o.nounced these words:--

"Woe to the coward that ever he was born, That did not draw the sword before he blew the horn!"

A whirlwind expelled the horse-dealer from the cavern, the entrance to which he could never again find. A moral might be perhaps extracted from the legend--namely, that it is best to be armed against danger before bidding it defiance. But it is a circ.u.mstance worth notice, that although this edition of the tale is limited to the year 1715, by the very mention of the Sheriffmoor, yet a similar story appears to have been current during the reign of Queen Elizabeth, which is given by Reginald Scot. The narrative is edifying as peculiarly ill.u.s.trative of the mode of marring a curious tale in telling it, which was one of the virtues professed by Caius when he hired himself to King Lear. Reginald Scot, incredulous on the subject of witchcraft, seems to have given some weight to the belief of those who thought that the spirits of famous men do, after death, take up some particular habitations near cities, towns, and countries, and act as tutelary and guardian spirits to the places which they loved while in the flesh.

"But more particularly to ill.u.s.trate this conjecture," says he, "I could name a person who hath lately appeared thrice since his decease, at least some ghostly being or other that calls itself by the name of such a person who was dead above a hundred years ago, and was in his lifetime accounted as a prophet or predicter by the a.s.sistance of sublunary spirits; and now, at his appearance, did also give strange predictions respecting famine and plenty, war and bloodshed, and the end of the world. By the information of the person that had communication with him, the last of his appearances was in the following manner:--"I had been,"

said he, "to sell a horse at the next market town, but not attaining my price, as I returned home by the way I met this man, who began to be familiar with me, asking what news, and how affairs moved through the country. I answered as I thought fit; withal, I told him of my horse, whom he began to cheapen, and proceeded with me so far that the price was agreed upon. So he turned back with me, and told me that if I would go along with him I should receive my money. On our way we went, I upon my horse, and he on another milk-white beast After much travel I asked him where he dwelt and what his name was. He told me that his dwelling was a mile off, at a place called _Farran_, of which place I had never heard, though I knew all the country round about.[29] He also told me that he himself was that person of the family of Learmonths[30] so much spoken of as a prophet. At which I began to be somewhat fearful, perceiving we were on a road which I never had been on before, which increased my fear and amazement more. Well, on we went till he brought me under ground, I knew not how, into the presence of a beautiful woman, who paid the money without a word speaking. He conducted me out again through a large and long entry, where I saw above six hundred men in armour laid prostrate on the ground as if asleep. At last I found myself in the open field by the help of the moonlight, in the very place where I first met him, and made a s.h.i.+ft to get home by three in the morning.

But the money I had received was just double of what I esteemed it when the woman paid me, of which at this instant I have several pieces to show, consisting of ninepennies, thirteen pence-halfpennies," &c.[31]

[Footnote 29: In this the author is in the same ignorance as his namesake Reginald, though having at least as many opportunities of information.]

[Footnote 30: In popular tradition, the name of Thomas the Rhymer was always averred to be Learmonth. though he neither uses it himself, nor is described by his son other than Le Rymour. The Learmonths of Dairsie, in Fife, claimed descent from the prophet.]

[Footnote 31: "Discourse of Devils and Spirits appended to the Discovery of Witchcraft," by Reginald Scot, Esq., book ii. chap. 3, sec. 10.]

It is a great pity that this horse-dealer, having specimens of the fairy coin, of a quality more permanent than usual, had not favoured us with an account of an impress so valuable to medalists. It is not the less edifying, as we are deprived of the more picturesque parts of the story, to learn that Thomas's payment was as faithful as his prophecies. The beautiful lady who bore the purse must have been undoubtedly the Fairy Queen, whose affection, though, like that of his own heroine Yseult, we cannot term it altogether laudable, seems yet to have borne a faithful and firm character.

I have dwelt at some length on the story of Thomas the Rhymer, as the oldest tradition of the kind which has reached us in detail, and as pretending to show the fate of the first Scottish poet, whose existence, and its date, are established both by history and records; and who, if we consider him as writing in the Anglo-Norman language, was certainly one among the earliest of its versifiers. But the legend is still more curious, from its being the first and most distinguished instance of a man alleged to have obtained supernatural knowledge by means of the fairies.

Whence or how this singular community derived their more common popular name, we may say has not as yet been very clearly established. It is the opinion of the learned that the Persian word Peri, expressing an unearthly being, of a species very similar, will afford the best derivation, if we suppose it to have reached Europe through the medium of the Arabians, in whose alphabet the letter P does not exist, so that they p.r.o.nounce the word Feri instead of Peri. Still there is something uncertain in this etymology. We hesitate to ascribe either to the Persians or the Arabians the distinguis.h.i.+ng name of an ideal commonwealth, the notion of which they certainly did not contribute to us. Some are, therefore, tempted to suppose that the elves may have obtained their most frequent name from their being _par excellence_ a _fair_ or _comely_ people, a quality which they affected on all occasions; while the superst.i.tion of the Scottish was likely enough to give them a name which might propitiate the vanity for which they deemed the race remarkable; just as, in other instances, they called the fays "men of peace," "good neighbours," and by other t.i.tles of the like import. It must be owned, at the same time, that the words _fay_ and _fairy_ may have been mere adoptions of the French _fee_ and _feerie_, though these terms, on the other side of the Channel, have reference to a cla.s.s of spirits corresponding, not to our fairies, but with the far different Fata of the Italians. But this is a question which we willingly leave for the decision of better etymologists than ourselves.

LETTER V.

Those who dealt in fortune-telling, mystical cures by charms, and the like, often claimed an intercourse with Fairyland--Hudhart or Hudikin--Pitcairn's "Scottish Criminal Trials"--Story of Bessie Dunlop and her Adviser--Her Practice of Medicine--And of Discovery of Theft--Account of her Familiar, Thome Reid--Trial of Alison Pearson--Account of her Familiar, William Sympson--Trial of the Lady Fowlis, and of Hector Munro, her Stepson--Extraordinary species of Charm used by the latter--Confession of John Stewart, a Juggler, of his Intercourse with the Fairies--Trial and Confession of Isobel Gowdie--Use of Elf-arrow Heads--Parish of Aberfoyle--Mr. Kirke, the Minister of Aberfoyle's Work on Fairy Superst.i.tions--He is himself taken to Fairyland--Dr. Grahame's interesting Work, and his Information on Fairy Superst.i.tions--Story of a Female in East Lothian carried off by the Fairies--Another instance from Pennant.

To return to Thomas the Rhymer, with an account of whose legend I concluded last letter, it would seem that the example which it afforded of obtaining the gift of prescience, and other supernatural powers, by means of the fairy people, became the common apology of those who attempted to cure diseases, to tell fortunes, to revenge injuries, or to engage in traffic with the invisible world, for the purpose of satisfying their own wishes, curiosity, or revenge, or those of others.

Those who practised the petty arts of deception in such mystic cases, being naturally desirous to screen their own impostures, were willing to be supposed to derive from the fairies, or from mortals transported to fairyland the power necessary to effect the displays of art which they pretended to exhibit. A confession of direct communication and league with Satan, though the accused were too frequently compelled by torture to admit and avow such horrors, might, the poor wretches hoped, be avoided by the avowal of a less disgusting intercourse with sublunary spirits, a race which might be described by negatives, being neither angels, devils, nor the souls of deceased men; nor would it, they might flatter themselves, be considered as any criminal alliance, that they held communion with a race not properly hostile to man, and willing, on certain conditions, to be useful and friendly to him. Such an intercourse was certainly far short of the witch's renouncing her salvation, delivering herself personally to the devil, and at once ensuring condemnation in this world, together with the like doom in the next.

Accordingly, the credulous, who, in search of health, knowledge, greatness, or moved by any of the numberless causes for which men seek to look into futurity, were anxious to obtain superhuman a.s.sistance, as well as the numbers who had it in view to dupe such willing clients, became both cheated and cheaters, alike anxious to establish the possibility of a harmless process of research into futurity, for laudable, or at least innocent objects, as healing diseases and the like; in short, of the existence of white magic, as it was called, in opposition to that black art exclusively and directly derived from intercourse with Satan. Some endeavoured to predict a man's fortune in marriage or his success in life by the aspect of the stars; others pretended to possess spells, by which they could reduce and compel an elementary spirit to enter within a stone, a looking-gla.s.s, or some other local place of abode, and confine her there by the power of an especial charm, conjuring her to abide and answer the questions of her master. Of these we shall afterwards say something; but the species of evasion now under our investigation is that of the fanatics or impostors who pretended to draw information from the equivocal spirits called fairies; and the number of instances before us is so great as induces us to believe that the pretence of communicating with Elfland, and not with the actual demon, was the manner in which the persons accused of witchcraft most frequently endeavoured to excuse themselves, or at least to alleviate the charges brought against them of practising sorcery. But the Scottish law did not acquit those who accomplished even praiseworthy actions, such as remarkable cures by mysterious remedies; and the proprietor of a patent medicine who should in those days have attested his having wrought such miracles as we see sometimes advertised, might perhaps have forfeited his life before he established the reputation of his drop, elixir, or pill.

Sometimes the soothsayers, who pretended to act on this information from sublunary spirits, soared to higher matters than the practice of physic, and interfered in the fate of nations. When James I. was murdered at Perth in 1437, a Highland woman prophesied the course and purpose of the conspiracy, and had she been listened to, it might have been disconcerted. Being asked her source of knowledge, she answered Hudhart had told her; which might either be the same with Hudkin, a Dutch spirit somewhat similar to Friar Rush or Robin Goodfellow,[32] or with the red-capped demon so powerful in the case of Lord Soulis, and other wizards, to whom the Scots a.s.signed rather more serious influence.

[Footnote 32: Hudkin is a very familiar devil, who will do n.o.body hurt, except he receive injury; but he cannot abide that, nor yet be mocked.

He talketh with men friendly, sometimes visibly, sometimes invisibly.

There go as many tales upon this Hudkin in some parts of Germany as there did in England on Robin Goodfellow.--"Discourse concerning Devils," annexed to "The Discovery of Witchcraft," by Reginald Scot, book i. chap. 21.]

The most special account which I have found of the intercourse between Fairyland and a female professing to have some influence in that court, combined with a strong desire to be useful to the distressed of both s.e.xes, occurs in the early part of a work to which I have been exceedingly obliged in the present and other publications.[33] The details of the evidence, which consists chiefly of the unfortunate woman's own confession, are more full than usual, and comprehend some curious particulars. To spare technical repet.i.tions, I must endeavour to select the princ.i.p.al facts in evidence in detail, so far as they bear upon the present subject.

[Footnote 33: The curious collection of trials, from "The Criminal Records of Scotland," now in the course of publication, by Robert Pitcairn, Esq., affords so singular a picture of the manners and habits of our ancestors, while yet a semibarbarous people, that it is equally worth the attention of the historian, the antiquary, the philosopher, and the poet.]

On the 8th November, 1576, Elizabeth or Bessie Dunlop, spouse to Andro Jak, in Lyne, in the Barony of Dalry, Ayrs.h.i.+re, was accused of sorcery and witchcraft and abuse of the people. Her answers to the interrogatories of the judges or prosecutors ran thus: It being required of her by what art she could tell of lost goods or prophesy the event of illness, she replied that of herself she had no knowledge or science of such matters, but that when questions were asked at her concerning such matters, she was in the habit of applying to one Thome Reid, who died at the battle of Pinkie (10th September, 1547), as he himself affirmed, and who resolved her any questions which she asked at him. This person she described as a respectable elderly-looking man, grey-bearded, and wearing a grey coat, with Lombard sleeves of the auld fas.h.i.+on. A pair of grey breeches and white stockings gartered above the knee, a black bonnet on his head, close behind and plain before, with silken laces drawn through the lips thereof, and a white wand in his hand, completed the description of what we may suppose a respectable-looking man of the province and period. Being demanded concerning her first interview with this mysterious Thome Reid, she gave rather an affecting account of the disasters with which she was then afflicted, and a sense of which perhaps aided to conjure up the imaginary counsellor. She was walking between her own house and the yard of Monkcastle, driving her cows to the common pasture, and making heavy moan with herself, weeping bitterly for her cow that was dead, her husband and child that were sick of the land-ill (some contagious sickness of the time), while she herself was in a very infirm state, having lately borne a child. On this occasion she met Thome Reid for the first time, who saluted her courteously, which she returned. "Sancta Maria, Bessie!" said the apparition, "why must thou make such dole and weeping for any earthly thing?" "Have I not reason for great sorrow," said she, "since our property is going to destruction, my husband is on the point of death, my baby will not live, and I am myself at a weak point? Have I not cause to have a sore heart?"

"Bessie," answered the spirit, "thou hast displeased G.o.d in asking something that thou should not, and I counsel you to amend your fault. I tell thee, thy child shall die ere thou get home; thy two sheep shall also die; but thy husband shall recover, and be as well and feir as ever he was." The good woman was something comforted to hear that her husband was to be spared in such her general calamity, but was rather alarmed to see her ghostly counsellor pa.s.s from her and disappear through a hole in the garden wall, seemingly too narrow to admit of any living person pa.s.sing through it. Another time he met her at the Thorn of Dawmstarnik, and showed his ultimate purpose by offering her plenty of every thing if she would but deny Christendom and the faith she took at the font-stone.

She answered, that rather than do that she would be torn at horses'

heels, but that she would be conformable to his advice in less matters.

He parted with her in some displeasure. Shortly afterwards he appeared in her own house about noon, which was at the time occupied by her husband and three tailors. But neither Andrew Jak nor the three tailors were sensible of the presence of the phantom warrior who was slain at Pinkie; so that, without attracting their observation, he led out the good-wife to the end of the house near the kiln. Here he showed her a company of eight women and four men. The women were busked in their plaids, and very seemly. The strangers saluted her, and said, "Welcome, Bessie; wilt thou go with us?" But Bessie was silent, as Thome Reid had previously recommended. After this she saw their lips move, but did not understand what they said; and in a short time they removed from thence with a hideous ugly howling sound, like that of a hurricane. Thome Reid then acquainted her that these were the good wights (fairies) dwelling in the court of Elfland, who came to invite her to go thither with them.

Bessie answered that, before she went that road, it would require some consideration. Thome answered, "Seest thou not me both meat-worth, clothes-worth, and well enough in person?" and engaged she should be easier than ever she was. But she replied, she dwelt with her husband and children, and would not leave them; to which Thome Reid replied, in very ill-humour, that if such were her sentiments, she would get little good of him.

Although they thus disagreed on the princ.i.p.al object of Thome Reid's visits, Bessie Dunlop affirmed he continued to come to her frequently, and a.s.sist her with his counsel; and that if any one consulted her about the ailments of human beings or of cattle, or the recovery of things lost and stolen, she was, by the advice of Thome Reid, always able to answer the querists. She was also taught by her (literally ghostly) adviser how to watch the operation of the ointments he gave her, and to presage from them the recovery or death of the patient. She said Thome gave her herbs with his own hand, with which she cured John Jack's bairn and Wilson's of the Townhead. She also was helpful to a waiting-woman of the young Lady Stanlie, daughter of the Lady Johnstone, whose disease, according to the opinion of the infallible Thome Reid, was "a cauld blood that came about her heart," and frequently caused her to swoon away. For this Thome mixed a remedy as generous as the balm of Gilead itself. It was composed of the most potent ale, concocted with spices and a little white sugar, to be drunk every morning before taking food.

For these prescriptions Bessie Dunlop's fee was a peck of meal and some cheese. The young woman recovered. But the poor old Lady Kilbowie could get no help for her leg, which had been crooked for years; for Thome Reid said the marrow of the limb was perished and the blood benumbed, so that she would never recover, and if she sought further a.s.sistance, it would be the worse for her. These opinions indicate common sense and prudence at least, whether we consider them as originating with the _umquhile_ Thome Reid, or with the culprit whom he patronized. The judgments given in the case of stolen goods were also well chosen; for though they seldom led to recovering the property, they generally alleged such satisfactory reasons for its not being found as effectually to cover the credit of the prophetess. Thus Hugh Scott's cloak could not be returned, because the thieves had gained time to make it into a kirtle. James Jamieson and James Baird would, by her advice, have recovered their plough-irons, which had been stolen, had it not been the will of fate that William Dougal, sheriff's officer, one of the parties searching for them, should accept a bribe of three pounds not to find them. In short, although she lost a lace which Thome Reid gave her out of his own hand, which, tied round women in childbirth, had the power of helping their delivery, Bessy Dunlop's profession of a wise woman seems to have flourished indifferently well till it drew the evil eye of the law upon her.

More minutely pressed upon the subject of her familiar, she said she had never known him while among the living, but was aware that the person so calling himself was one who had, in his lifetime, actually been known in middle earth as Thome Reid, officer to the Laird of Blair, and who died at Pinkie. Of this she was made certain, because he sent her on errands to his son, who had succeeded in his office, and to others his relatives, whom he named, and commanded them to amend certain trespa.s.ses which he had done while alive, furnis.h.i.+ng her with sure tokens by which they should know that it was he who had sent her. One of these errands was somewhat remarkable. She was to remind a neighbour of some particular which she was to recall to his memory by the token that Thome Reid and he had set out together to go to the battle which took place on the Black Sat.u.r.day; that the person to whom the message was sent was inclined rather to move in a different direction, but that Thome Reid heartened him to pursue his journey, and brought him to the Kirk of Dalry, where he bought a parcel of figs, and made a present of them to his companion, tying them in his handkerchief; after which they kept company till they came to the field upon the fatal Black Sat.u.r.day, as the battle of Pinkie was long called.

Of Thome's other habits, she said that he always behaved with the strictest propriety, only that he pressed her to go to Elfland with him, and took hold of her ap.r.o.n as if to pull her along. Again, she said she had seen him in public places, both in the churchyard at Dalry and on the street of Edinburgh, where he walked about among other people, and handled goods that were exposed to sale, without attracting any notice.

She herself did not then speak to him, for it was his command that, upon such occasions, she should never address him unless he spoke first to her. In his theological opinions, Mr. Reid appeared to lean to the Church of Rome, which, indeed, was most indulgent to the fairy folk. He said that the _new law, i.e.,_ the Reformation, was not good, and that the old faith should return again, but not exactly as it had been before. Being questioned why this visionary sage attached himself to her more than to others, the accused person replied, that when she was confined in childbirth of one of her boys, a stout woman came into her hut, and sat down on a bench by her bed, like a mere earthly gossip; that she demanded a drink, and was accommodated accordingly; and thereafter told the invalid that the child should die, but that her husband, who was then ailing, should recover. This visit seems to have been previous to her meeting Thome Reid near Monkcastle garden, for that worthy explained to her that her stout visitant was Queen of Fairies, and that he had since attended her by the express command of that lady, his queen and mistress. This reminds us of the extreme doting attachment which the Queen of the Fairies is represented to have taken for Dapper in "The Alchemist." Thome Reid attended her, it would seem, on being summoned thrice, and appeared to her very often within four years. He often requested her to go with him on his return to Fairyland, and when she refused, he shook his head, and said she would repent it.

If the delicacy of the reader's imagination be a little hurt at imagining the elegant t.i.tania in the disguise of a _stout_ woman, a heavy burden for a clumsy bench, drinking what Christopher Sly would have called very sufficient small-beer with a peasant's wife, the following description of the fairy host may come more near the idea he has formed of that invisible company:--Bessie Dunlop declared that as she went to tether her nag by the side of Restalrig Loch (Lochend, near the eastern port of Edinburgh), she heard a tremendous sound of a body of riders rus.h.i.+ng past her with such a noise as if heaven and earth would come together; that the sound swept past her and seemed to rush into the lake with a hideous rumbling noise. All this while she saw nothing; but Thome Reid showed her that the noise was occasioned by the wights, who were performing one of their cavalcades upon earth.

The intervention of Thome Reid as a partner in her trade of petty sorcery did not avail poor Bessie Dunlop, although his affection to her was apparently entirely platonic--the greatest familiarity on which he ventured was taking hold of her gown as he pressed her to go with him to Elfland. Neither did it avail her that the petty sorcery which she practised was directed to venial or even beneficial purposes. The sad words on the margin of the record, "Convict and burnt," sufficiently express the tragic conclusion of a curious tale.

Alison Pearson, in Byrehill, was, 28th May, 1588, tried for invocation of the spirits of the devil, specially in the vision of one Mr. William Sympson, her cousin and her mother's brother's son, who she affirmed was a great scholar and doctor of medicine, dealing with charms and abusing the ignorant people. Against this poor woman her own confession, as in the case of Bessie Dunlop, was the princ.i.p.al evidence.

As Bessie Dunlop had Thome Reid, Alison Pearson had also a familiar in the court of Elfland. This was her relative, William Sympson aforesaid, born in Stirling, whose father was king's smith in that town. William had been taken away, she said, by a man of Egypt (a Gipsy), who carried him to Egypt along with him; that he remained there twelve years, and that his father died in the meantime for opening a priest's book and looking upon it. She declared that she had renewed her acquaintance with her kinsman so soon as he returned. She further confessed that one day as she pa.s.sed through Grange Muir she lay down in a fit of sickness, and that a green man came to her, and said if she would be faithful he might do her good. In reply she charged him, in the name of G.o.d and by the law he lived upon, if he came for her soul's good to tell his errand. On this the green man departed. But he afterwards appeared to her with many men and women with him, and against her will she was obliged to pa.s.s with them farther than she could tell, with piping, mirth, and good cheer; also that she accompanied them into Lothian, where she saw puncheons of wine with ta.s.ses or drinking-cups. She declared that when she told of these things she was sorely tormented, and received a blow that took away the power of her left side, and left on it an ugly mark which had no feeling. She also confessed that she had seen before sunrise the good neighbours make their salves with pans and fires.

Sometimes, she said, they came in such fearful forms as frightened her very much. At other times they spoke her fair, and promised her that she should never want if faithful, but if she told of them and their doings, they threatened to martyr her. She also boasted of her favour with the Queen of Elfland and the good friends she had at that court, notwithstanding that she was sometimes in disgrace there, and had not seen the queen for seven years. She said William Sympson is with the fairies, and that he lets her know when they are coming; and that he taught her what remedies to use, and how to apply them. She declared that when a whirlwind blew the fairies were commonly there, and that her cousin Sympson confessed that every year the t.i.the of them were taken away to h.e.l.l. The celebrated Patrick Adamson, an excellent divine and accomplished scholar, created by James VI. Archbishop of St. Andrews, swallowed the prescriptions of this poor hypochondriac with good faith and will, eating a stewed fowl, and drinking out at two draughts a quart of claret, medicated with the drugs she recommended. According to the belief of the time, this Alison Pearson transferred the bishop's indisposition from himself to a white palfrey, which died in consequence. There is a very severe libel on him for this and other things unbecoming his order, with which he was charged, and from which we learn that Lethington and Buccleuch were seen by Dame Pearson in the Fairyland.[34] This poor woman's kinsman, Sympson, did not give better shelter to her than Thome Reid had done to her predecessor. The margin of the court-book again bears the melancholy and brief record, "_Convicta et combusta_."

[Footnote 34: See "Scottish Poems," edited by John G. Dalzell, p. 321.]

The two poor women last mentioned are the more to be pitied as, whether enthusiasts or impostors, they practised their supposed art exclusively for the advantage of mankind. The following extraordinary detail involves persons of far higher quality, and who sought to familiars for more baneful purposes.

Katherine Munro, Lady Fowlis, by birth Katherine Ross of Balnagowan, of high rank, both by her own family and that of her husband, who was the fifteenth Baron of Fowlis, and chief of the warlike clan of Munro, had a stepmother's quarrel with Robert Munro, eldest son of her husband, which she gratified by forming a scheme for compa.s.sing his death by unlawful arts. Her proposed advantage in this was, that the widow of Robert, when he was thus removed, should marry with her brother, George Ross of Balnagowan; and for this purpose, her sister-in-law, the present Lady Balnagowan, was also to be removed. Lady Fowlis, if the indictment had a syllable of truth, carried on her practices with the least possible disguise. She a.s.sembled persons of the lowest order, stamped with an infamous celebrity as witches; and, besides making pictures or models in clay, by which they hoped to bewitch Robert Munro and Lady Balnagowan, they brewed, upon one occasion, poison so strong that a page tasting of it immediately took sickness. Another earthen jar (Scottice _pig_) of the same deleterious liquor was prepared by the Lady Fowlis, and sent with her own nurse for the purpose of administering it to Robert Munro.

The messenger having stumbled in the dark, broke the jar, and a rank gra.s.s grew on the spot where it fell, which sheep and cattle abhorred to touch; but the nurse, having less sense than the brute beasts, and tasting of the liquor which had been spilled, presently died. What is more to our present purpose, Lady Fowlis made use of the artillery of Elfland in order to destroy her stepson and sister-in-law. Laskie Loncart, one of the a.s.sistant hags, produced two of what the common people call elf-arrow heads, being, in fact, the points of flint used for arming the ends of arrow-shafts in the most ancient times, but accounted by the superst.i.tious the weapons by which the fairies were wont to destroy both man and beast. The pictures of the intended victims were then set up at the north end of the apartment, and Christian Ross Malcolmson, an a.s.sistant hag, shot two shafts at the image of Lady Balnagowan, and three against the picture of Robert Munro, by which shots they were broken, and Lady Fowlis commanded new figures to be modelled. Many similar acts of witchcraft and of preparing poisons were alleged against Lady Fowlis.

Her son-in-law, Hector Munro, one of his stepmother's prosecutors, was, for reasons of his own, active in a similar conspiracy against the life of his own brother. The rites that he practised were of an uncouth, barbarous, and unusual nature. Hector, being taken ill, consulted on his case some of the witches or soothsayers, to whom this family appears to have been partial. The answer was unanimous that he must die unless the princ.i.p.al man of his blood should suffer death in his stead. It was agreed that the vicarious subst.i.tute for Hector must mean George Munro, brother to him by the half-blood (the son of the Katharine Lady Fowlis before commemorated). Hector sent at least seven messengers for this young man, refusing to receive any of his other friends till he saw the subst.i.tute whom he destined to take his place in the grave. When George at length arrived, Hector, by advice of a notorious witch, called Marion MacIngarach, and of his own foster-mother, Christian Neil Dalyell, received him with peculiar coldness and restraint. He did not speak for the s.p.a.ce of an hour, till his brother broke silence and asked, "How he did?" Hector replied, "That he was the better George had come to visit him," and relapsed into silence, which seemed singular when compared with the anxiety he had displayed to see his brother; but it was, it seems, a necessary part of the spell. After midnight the sorceress Marion MacIngarach, the chief priestess or Nicneven of the company, went forth with her accomplices, carrying spades with them. They then proceeded to dig a grave not far from the seaside, upon a piece of land which formed the boundary betwixt two proprietors. The grave was made as nearly as possible to the size of their patient Hector Munro, the earth dug out of the grave being laid aside for the time. After ascertaining that the operation of the charm on George Munro, the destined victim, should be suspended for a time, to avoid suspicion, the conspirators proceeded to work their spell in a singular, impressive, and, I believe, unique manner. The time being January, 1588, the patient, Hector Munro, was borne forth in a pair of blankets, accompanied with all who were entrusted with the secret, who were warned to be strictly silent till the chief sorceress should have received her information from the angel whom they served. Hector Munro was carried to his grave and laid therein, the earth being filled in on him, and the grave secured with stakes as at a real funeral. Marion MacIngarach, the Hecate of the night, then sat down by the grave, while Christian Neil Dalyell, the foster-mother, ran the breadth of about nine ridges distant, leading a boy in her hand, and, coming again to the grave where Hector Munro was interred alive, demanded of the witch which victim she would choose, who replied that she chose Hector to live and George to die in his stead.

This form of incantation was thrice repeated ere Mr. Hector was removed from his chilling bed in a January grave and carried home, all remaining mute as before. The consequence of a process which seems ill-adapted to produce the former effect was that Hector Munro recovered, and after the intervention of twelve months George Munro, his brother, died. Hector took the princ.i.p.al witch into high favour, made her keeper of his sheep, and evaded, it is said, to present her to trial when charged at Aberdeen to produce her. Though one or two inferior persons suffered death on account of the sorceries practised in the house of Fowlis, the Lady Katharine and her stepson Hector had both the unusual good fortune to be found not guilty. Mr. Pitcairn remarks that the juries, being composed of subordinate persons not suitable to the rank or family of the person tried, has all the appearance of having been packed on purpose for acquittal. It might also, in some interval of good sense, creep into the heads of Hector Munro's a.s.size that the enchantment being performed in January, 1588, and the deceased being only taken ill of his fatal disease in April, 1590, the distance between the events might seem too great to admit the former being regarded as the cause of the latter.[35]

[Footnote 35: Pitcairn's "Trials," vol. i. pp. 191-201.]

Another instance of the skill of a sorcerer being traced to the instructions of the elves is found in the confession of John Stewart, called a vagabond, but professing skill in palmistry and jugglery, and accused of having a.s.sisted Margaret Barclay, or Dein, to sink or cast away a vessel belonging to her own good brother. It being demanded of him by what means he professed himself to have knowledge of things to come, the said John confessed that the s.p.a.ce of twenty-six years ago, he being travelling on All-Hallow Even night, between the towns of Monygoif (so spelled) and Clary, in Galway, he met with the King of the Fairies and his company, and that the King of the Fairies gave him a stroke with a white rod over the forehead, which took from him the power of speech and the use of one eye, which he wanted for the s.p.a.ce of three years. He declared that the use of speech and eyesight was restored to him by the King of Fairies and his company, on an Hallowe'en night, at the town of Dublin, in Ireland, and that since that time he had joined these people every Sat.u.r.day at seven o'clock, and remained with them all the night; also, that they met every Hallow-tide, sometimes on Lanark Hill (Tintock, perhaps), sometimes on Kilmaurs Hill, and that he was then taught by them. He pointed out the spot of his forehead on which, he said, the King of the Fairies struck him with a white rod, whereupon the prisoner, being blindfolded, they p.r.i.c.ked the spot with a large pin, whereof he expressed no sense or feeling. He made the usual declaration, that he had seen many persons at the Court of Fairy, whose names he rehea.r.s.ed particularly, and declared that all such persons as are taken away by sudden death go with the King of Elfland. With this man's evidence we have at present no more to do, though we may revert to the execrable proceedings which then took place against this miserable juggler and the poor women who were accused of the same crime. At present it is quoted as another instance of a fortune-teller referring to Elfland as the source of his knowledge.

At Auldearne, a parish and burgh of barony in the county of Nairne, the epidemic terror of witches seems to have gone very far. The confession of a woman called Isobel Gowdie, of date April, 1662, implicates, as usual, the Court of Fairy, and blends the operations of witchcraft with the facilities afforded by the fairies. These need be the less insisted upon in this place, as the arch-fiend, and not the elves, had the immediate agency in the abominations which she narrates. Yet she had been, she said, in the Dounie Hills, and got meat there from the Queen of Fairies more than she could eat. She added, that the queen is bravely clothed in white linen and in white and brown cloth, that the King of Fairy is a brave man; and there were elf-bulls roaring and _skoilling_ at the entrance of their palace, which frightened her much. On another occasion this frank penitent confesses her presence at a rendezvous of witches, Lammas, 1659, where, after they had rambled through the country in different shapes--of cats, hares, and the like--eating, drinking, and wasting the goods of their neighbours into whose houses they could penetrate, they at length came to the dounie Hills, where the mountain opened to receive them, and they entered a fair big room, as bright as day. At the entrance ramped and roared the large fairy bulls, which always alarmed Isobel Gowdie. These animals are probably the water-bulls, famous both in Scottish and Irish tradition, which are not supposed to be themselves altogether _canny_ or safe to have concern with. In their caverns the fairies manufactured those elf-arrow heads with which the witches and they wrought so much evil. The elves and the arch-fiend laboured jointly at this task, the former forming and sharpening the dart from the rough flint, and the latter perfecting and finis.h.i.+ng (or, as it is called, _dighting_) it. Then came the sport of the meeting. The witches bestrode either corn-straws, bean-stalks, or rushes, and calling, "Horse and Hattock, in the Devil's name!" which is the elfin signal for mounting, they flew wherever they listed. If the little whirlwind which accompanies their transportation pa.s.sed any mortal who neglected to bless himself, all such fell under the witches'

power, and they acquired the right of shooting at him. The penitent prisoner gives the names of many whom she and her sisters had so slain, the death for which she was most sorry being that of William Brown, in the Milntown of Mains. A shaft was also aimed at the Reverend Harrie Forbes, a minister who was present at the examination of Isobel, the confessing party. The arrow fell short, and the witch would have taken aim again, but her master forbade her, saying the reverend gentleman's life was not subject to their power. To this strange and very particular confession we shall have occasion to recur when witchcraft is the more immediate subject. What is above narrated marks the manner in which the belief in that crime was blended with the fairy superst.i.tion.

To proceed to more modern instances of persons supposed to have fallen under the power of the fairy race, we must not forget the Reverend Robert Kirke, minister of the Gospel, the first translator of the Psalms into Gaelic verse. He was, in the end of the seventeenth century, successively minister of the Highland parishes of Balquidder and Aberfoyle, lying in the most romantic district of Perths.h.i.+re, and within the Highland line. These beautiful and wild regions, comprehending so many lakes, rocks, sequestered valleys, and dim copsewoods, are not even yet quite abandoned by the fairies, who have resolutely maintained secure footing in a region so well suited for their residence. Indeed, so much was this the case formerly, that Mr. Kirke, while in his latter charge of Aberfoyle, found materials for collecting and compiling his Essay on the "Subterranean and for the most part Invisible People heretofore going under the name of Elves, Fawnes, and Fairies, or the like."[36] In this discourse, the author, "with undoubting mind,"

describes the fairy race as a sort of astral spirits, of a kind betwixt humanity and angels--says, that they have children, nurses, marriages, deaths, and burials, like mortals in appearance; that, in some respect, they represent mortal men, and that individual apparitions, or double-men, are found among them, corresponding with mortals existing on earth. Mr. Kirke accuses them of stealing the milk from the cows, and of carrying away, what is more material, the women in pregnancy, and new-born children from their nurses. The remedy is easy in both cases.