The Mysteries of All Nations Part 37

CHAPTER LVII.

Witch-finders--Disasters ascribed to Witches--Witch-marks--Witches Familiars--Preparing a Witch for Judicial Examination--John Kinnaird--Patrick Watson and his Wife p.r.i.c.ked--Confession of Guilt--The Devil's Sabbaths--Sumptuous Entertainments and Grandeur at Satan's Feasts--Repulsive Acts there also--Feasts ended at c.o.c.k-crowing--Transformation--A Woman weighing only Four Ounces--A Witch-finder sent from Scotland to Newcastle at the request of the Authorities--Complaints against Witches demanded--Deception discovered--Trying Witches in Northumberland County--Escape of the Witch-finder from Justice--Hopkins's Methods of detecting Witches--Zeal of the Clergy in Scotland in condemning Witches--Witch burned within the Sea-mark--Extracts from Kirk-session Records of Perth relative to Witchcraft--Witches at Kirkcaldy--A Clerical Witch-finder.

Every town and county had its witch-finder, whose duty it was to detect and bring to trial all those tainted with witchcraft or sorcery. Considering that almost every accident which happened was attributed to sorcery, the duties of the witch-finder were most important. According to his diligence so was the safety of persons and property. Hail-storms, destructive floods, dangerous fires, disease among cattle, and domestic afflictions were all ascribed to witchcraft. A mole or wart discovered on any part of an old woman's body was thought to be a witch-mark. If a suspected witch did not shed tears, it was presumptive evidence of guilt; if she kept a black cat, it was taken for a familiar; and all these circ.u.mstances together were regarded as infallible signs of her evil nature. An expert witch-finder knew all the wiles and arts of his profession. To prepare the suspected witch for judicial examination, a particular diet was sometimes given her, to counteract the unguents she had anointed herself with, to make non-effective the preparations of belladonna, aconite, parsley, and other ingredients she had swallowed, and to render of no effect the charmed c.o.c.ks' combs and rams' kidneys partaken of by her.

John Kinnaird, a witch-finder, some hundreds of years past, brought many witches to justice in his time. In 1649 he p.r.i.c.ked Patrick Watson, of West Fenton, and Minie Haliburton his wife, and found the devil's mark on the husband's back, and the same evil one's impress on the wife's neck. Though the operator thrust his sharp instrument deep into the spots, no pain was felt, nor did blood flow. These results proved that the accused husband and wife were in league with Satan; and Minie, seeing it was useless to deny her guilt, admitted the crime.

Under judicial examination, witches have confessed to having met the devil at his Sabbaths, the meetings always taking place near a cross road, upon a dreary moor, or beside a lake or stagnant pool, on Wednesday and Friday nights. At the meetings children were presented, so they said, to Satan. At these gatherings sorcerers were supplied with exquisite meat and drink, served in vessels of gold and silver; and at other times with cooked toads, unbaptised children, and the flesh of malefactors cut down from gibbets. Toads, having the rank of witches' familiars, appeared at the meetings, dressed in gay attire, and wearing small silver bells round their necks, or attached to their feet. At c.o.c.k-crow Satan disappeared under the earth, and the witches flew through the air to their respective homes. That witches could transform themselves into hares, wolves, and other animals, nearly all the accused women readily admitted.

In the year 1728 a witch-finder discovered that a stout tall woman, suspected of sorcery, did not weigh more than four ounces. This was enough to make out a case against her; and not only against her, but against several confederates, and they were all burned in terms of law.

On account of a pet.i.tion presented by the inhabitants of Newcastle to the authorities, in the year 1649, concerning the evil consequences of witchcraft, the magistrates sent two of their officers to Scotland to secure the services of a celebrated witch-finder, famous for detecting witches by means of p.r.i.c.king them with sharp instruments.

The cunning man agreed to go with them to Newcastle to try such suspected persons as might be brought to him, at the rate of twenty s.h.i.+llings for every woman found guilty. When the officers brought the witch-finder to town, the magistrates sent their bellman through the streets to invite the inhabitants who had complaints to make against witches to make them without delay, that they (the witches) might be tried by the person appointed. Thirty women were brought to the town hall, and had pins thrust into their flesh, and most of them were found guilty. The witch-finder informed Lieutenant-Colonel Hobson that he knew whether women were witches or no by their looks. On a good-looking woman being brought to the finder, the gallant colonel thought it was unnecessary to try her, but the canny Scotchman knew better, and therefore submitted her to his infallible test. Having put a pin into her side, he marked her down a witch of the devil. The colonel, not satisfied that the woman was guilty, remonstrated, and then the witch-finder confessed he was in error. The highly-favoured damsel was therefore liberated; but as no champion appeared for the poor old withered hags, they suffered the pains of law.

Having rid Newcastle of witches, the witch-finder was summoned to Northumberland county to try women there for sixty s.h.i.+llings each. For some fault or crime connected with the discharge of his official duties, he was apprehended, and put under bond to appear at the sessions to answer such charges as might be brought against him. He escaped to Scotland, where he was made prisoner, indicted, and condemned for villany, exercised on the north side of the Tweed, in connection with witch-finding. He confessed that he had been instrumental in bringing to an untimely end above two hundred and twenty women in England and Scotland.

Matthew Hopkins, who regularly went on circuit in England to detect witches for a long period subsequent to the year 1644, applied the usual tests, such as finding witch-marks, thrusting sharp instruments into the bodies of suspected persons, dragging them through deep water while they were wrapped in sheets, with their great toes and thumbs tied together, keeping his victims awake sometimes as long as forty-eight hours to make them confess, ascertaining whether they could repeat the Lord's Prayer, or shed tears.

The clergy of Scotland lent themselves to witch-finding with a zeal truly marvellous. They, in General a.s.sembly, pa.s.sed five condemnatory acts against witchcraft between the years 1640 and 1649. Kirk-sessions throughout the land outvied each other in their efforts to bring suspected witches to trial, and to counteract the dark deeds of Satan.

The Rev. John Scott, one of the Established Church ministers of Perth from 1762 to 1806, author of the _History of the Earls of Gowrie_ and other works, left several folio ma.n.u.script volumes of extracts from the kirk-session records of Perth; and from these we make the following abbreviated selections in support of what is here stated:--

"On 16th April 1582 the kirk-session (which for some time was designated the 'a.s.sembly') ordained their box-master to give the witch in the Tolbooth eight doits (eight twelfths of a penny sterling) in the day."

"In November 1589 a day was a.s.signed to certain honest neighbours of Tirseppie to be present and to declare whether it was true that Guddal, spouse to Richard Watson, was a witch, as John Watson alleged, or what evil likelihood they saw in her. Walter Watson, John Watson, George Scott, and James Scott, on being severally examined by the kirk-session, declared that they never saw such things of her whereby they might suspect her of witchcraft, but that she was an honest poor woman, who wrought honestly for her living, without whose help her husband, Richard Watson, would have been dead, as he was an aged man. Therefore the minister and elders ordained the act of slander to be put in execution against John Watson, and Helen Watson his daughter."

"In November 1597 the kirk-session ordained the magistrates of Perth to travel with his Majesty to obtain a commission to execute Janet Robertson, sorceress, who had long been detained in ward."

"The kirk-session, on 30th May 1615, requested the bailies to ward Marion Murdoch, complained upon for witchcraft, ay and until she was tried thereanent."

"On the 4th day of May 1618, conform to citation, Isabella Garry, servitrix, and Margaret Lamb, daughter-in-law to George Thompson, appeared before the session, and were asked if they had been at the well in the bank of Huntingtower the previous Sabbath, and if they drank thereof, and if they had left anything at it. They answered that they had been at it and drank thereof, and that each of them had left a pin thereat. This was found to be a point of idolatry.

Their case was continued until some other young women, who were with them, should be summoned to appear before the church court." [Though it does not clearly appear what object the young women had in view in drinking the Huntingtower well water, and putting pins therein, we presume they simply did what maidens of the present time do, namely, go to a spring supposed to possess peculiar charms (as the Ruthven or Huntingtower well was believed to have), drink of its water, and each throw a pin into the well, under the conviction that every one would get the wish uppermost in her heart fulfilled--generally the securing of a husband before the year was ended.]

"On the 3rd August 1619, Alexander Peebles, a burgess of Perth, appeared before the session, and took exception to the doctrine delivered by Mr. John Guthrie, minister, on the previous Sabbath afternoon; and alleged that the minister had slandered him and his house by accusing him of sorcery, and turning the riddle. The minister and session certified in one voice that the doctrine was general, and necessarily followed on the text from which Mr. Guthrie was preaching. Peebles would have been censured had not Mr. Guthrie interceded for him. Mr. Guthrie, however, brought upon himself further annoyance, in consequence of accusing other members of his congregation of witchcraft and sorcery. On the 13th of the next month Mr. Guthrie complained to his session, of Thomas Young uttering speeches against him and his ministry, and of refusing to discharge the civil duty of saluting him when they met on the causeway. The members of session were highly offended that any member of the church should have so far misregarded his pastor and provoked him to ire, and therefore ordered him to be cited to appear before them the following day. Conform to citation, Thomas Young appeared, who being accused of uttering speeches against and misbehaving himself towards Mr. Guthrie, the delinquent boldly answered that it was not the duty of the pastor to charge his people with witchcraft, sorcery, and turning of the riddle. Witnesses were examined against Thomas, who, before the court rose, confessed his error, and said he was extremely sorry for offending his minister in word or deed. Mr. Guthrie then admonished Thomas, and craved the magistrates (who were present) and the session to inflict no punishment on the said Thomas, but to pa.s.s over his offences--a request that was granted."

"On 10th May 1626 Bessie Wright was accused before the presbytery of Perth of witchcraft, curing sick folks, and frequenting the town of Perth after having been banished from the burgh, and forbidden to exercise her healing art. The moderator and brethren ordained that she should be prohibited from performing any cure, under pain of incarceration. It was likewise ordained that the minister of Perth should make intimation on the following Sabbath, that because the said Bessie was under suspicion of witchcraft in curing diseased persons by unlawful means, none would resort to her for advice, under pain of the kirk's censures."

"Conform to citation, Robert Thomson, maltman, compeared before the kirk-session on 30th December 1634, for causing a bairn of his to be taken to the mill of Balhousie and put into the flappers thereof, when the mill was going, to be charmed, which, it was alleged, was a lesson of Satan. He answered that he knew not of the circ.u.mstance until the child was brought home." [The offence being considered an odious one, the session resolved to take the advice of the presbytery how to proceed, but we are not informed how the matter terminated.]

Lilias Adie, a Fife witch, obtained power from Satan to a.s.sist her and her friends, and to ruin her enemies. Like many other witches, she regularly attended the witch Sabbaths. How long she might have remained alive to strike terror into the hearts of the Torryburn people, none can tell, had not their worthy pastor, the Rev. Allan Logan, come to the rescue. Mr. Logan, report says, knew as well as any living man how to detect a witch. When "fencing" the sacramental table, he would look around him with his keen piercing eye, and call aloud, "You witch, begone from the holy communion table." The searching look and commanding voice made more than one woman retire from among the worthy communicants. Mr. Logan was well supported by a zealous kirk-session. This being so, Lilias Adie had little chance of escape. She and other suspected witches were submitted to a series of examinations and tests, which ended in her being burned within the sea-mark on the Fife coast.

From the ancient records of the kirk-session of Kirkcaldy, it seems that numerous reputed witches were burned in that town in the seventeenth century. In the year 1633 two witches were burned; the cost of their execution, including the price of tar barrels, and tow for tying the unfortunate beings at the stake, amounted to 2, 17s.

6d. Scots. One half of the sum was borne by the kirk-session, and the other half by the town. In the year 1649 a woman was burned on the estate of Burncastle, and the cost of watching her thirty days and of supplying fuel amounted to 92, 14s. Scots, a goodly sum in those days; but as 27, found in the possession of the reputed witch, was taken to a.s.sist in defraying the expenses of her judicial murder, the burden did not fall very heavy, after all, on the public.

CHAPTER LVIII.

Hiring a Witch to detect a Witch--Clerical Witch-finders--Agnew, the st.u.r.dy Beggar--His Diabolical Doings--Missiles thrown by Unseen Hands--Working Instruments destroyed--A Distressed Family--Minister's Remonstrance and Advice--Fresh Afflictions--House set on Fire--Prayer and Fasting resorted to--Meeting of Presbytery for Prayer on account of the Evil Doings of Satan and his Wicked Emissaries--Spirits Speaking--Minister's Reply--Fiend not put to Silence by Prayer--Application to the Synod for Advice--Solemn Humiliation ordained by the Synod--Annoyance continued--Beggar suspected, and hanged for Blasphemy--Bargarran Witches--An Esquire's Daughter bewitched--Physicians puzzled--Great Consternation in the Country--Parish Minister praying for the Afflicted Child--Other Ministers' Visits to Bargarran--Presbytery ordering Days of Humiliation--Effect of Fasting and Prayer--Recourse to the Law--Catherine Campbell imprisoned--Girl's continued Affliction--Representation to His Majesty's Privy Council--Commission appointed to inquire into the case--Proceedings of the Commission--Trial of Witches--Specious Pleading--Condemnation and Execution.

In the middle of the seventeenth century the mania against witches and warlocks became so prevalent, that almost every individual was affected therewith. If a child was sick, if a family became unfortunate, if cattle died, if boats were upset or s.h.i.+ps lost, or if accidents of any description, even to the breaking of a plough, happened, the evils were attributed to witches or warlocks. If in any such misfortune the a.s.sistance of a professional witch-finder could not be secured, one witch was hired to detect the other witch, or more probably the gang of witches, who had occasioned the mischief. Again, in the event of the hired witch (it was seldom the professional witch-finder, provided with his instruments of torture, failed) not succeeding, the clergyman's a.s.sistance was sought; and if the witches and devil proved too many or strong for him, the presbytery, synod, and even the a.s.sembly, had to be appealed to. The following is a case in point:--

In October 1654 Alexander Agnew, a st.u.r.dy beggar, threatened hurt to Gilbert Campbell's household because he did not receive so good an alms as he demanded. The vagabond, by diabolical means, brought about a variety of annoyances and losses that came nigh to ruin the family.

Gilbert Campbell was often hindered in business, through his working instruments being destroyed in a way he could not account for. In November, matters became extremely dangerous. At that time the devil, we are informed, came with new and extraordinary a.s.saults, by throwing stones in through the doors and windows and chimney-head of this devil-besetted dwelling. Providentially no one was injured in person.

Next, chests and trunks were opened, and the contents thrown about in all directions. Working implements were secretly carried away, and concealed in holes or other places where they were not likely to be found. Wearing apparel, blankets, sheets, curtains, and other soft goods were cut in pieces. To so great a strait was the family reduced, that the members thereof were compelled to leave their house. Nor was this all: Campbell himself was forced to abandon his employment.

The minister, hearing that the house was shut up, remonstrated against such a proceeding. He recommended that the devil should be withstood to the face. Acting on the good clergyman's advice, all the members of that afflicted household returned. Fresh disturbances broke out. The house was set on fire, and would have been reduced to ashes had not willing neighbours extinguished the flames. As the evil went on, prayer and fasting were resorted to, apparently unmixed with faith, for again the house was set on fire. The presbytery met at the house for solemn devotion, but their prayers were as ineffectual as those of the people who had conducted the religious services on previous occasions. Indeed things became worse. Not only were petty acts of mischief perpetrated, but strange voices were heard, without it being known whence they proceeded. The minister, accompanied by gentlemen of good position, went again to the house to pray with and for Mr.

Campbell and his family. After prayer, they all heard a voice speaking out of the ground, asking if they desired to know anything of certain witches who were named. Gilbert Campbell informed the company that one of the witches mentioned was dead. The devil then answered, "It is true she is dead, yet her spirit is living in this world." The minister replied, "We are not to receive any information from thee, Satan; thou art but seeking to seduce this family."

All the people went again to pray, still the devil was not put to silence; the foul fiend demanded a spade to dig a grave, in which he might rest in peace. Advised by the clergyman, Mr. Campbell answered, "Not so much as a straw shall be given thee, though that would put thee to rest." A loud noise was heard, and a naked hand and an arm from the elbow were seen beating on the floor so terribly that the house shook, during which the voice called several times, "I will send my father among you." Night being now far spent, all the strangers went home except the minister, who stayed with the family to protect them. Notwithstanding his presence, and many prayers, the devil roared frightfully, his voice sounding like that of a lion. The very food the family partook of was bewitched: it did not supply them with nourishment, nor satisfy their hunger, even for a moment.

Mr. Campbell resolved to apply to the synod for advice as to whether he should remain in his house. When the subject came before that reverend body, the fathers and brethren thought fit to ordain a solemn humiliation to be observed through all the synodic bounds, with the view of turning away the affliction that distressed the poor family.

Notwithstanding everything that could be done, the annoyance continued for a whole year. It was never discovered who was the instigator of the mischief, although strong suspicion rested on the st.u.r.dy beggar, who, we may observe in conclusion, was hanged, some time afterwards, for blasphemy.

Tales of the Bargarran witches are widely known in Scotland. In their time they created no small stir and alarm among laymen, in the church, and at the law courts. In the year 1696, Christina Shaw, eleven years of age, daughter of John Shaw, Esquire, of Bargarran, Renfrews.h.i.+re, gave offence to a servant maid named Catherine Campbell, who wished the girl's soul might soon be in the place of torment. It was feared the offended damsel would seek revenge, and what followed convinced those cognisant of the facts that their fears were well founded.

Soon after this the girl had severe fits and strange visions; and, in a most unaccountable manner, she vomited or put out of her mouth unclean hay, wild fowls' feathers, gravel stones, nut-galls, candle-grease, egg-sh.e.l.ls, and other substances, which she nor any other person could tell whence they had come. For a long time she was afflicted in a most mysterious manner. Her parents were distressed, and her physicians perplexed. Change of air did her good, but as soon as she returned to Bargarran her trouble recommenced. By-and-bye it became evident her affliction did not proceed from ordinary infirmity, but from the diabolical machinations of Satan and his emissaries--certain well-known witches in the neighbourhood, one being the offended Catherine Campbell. So convinced was the unfortunate sufferer of her ills being caused by human beings acting in a mysterious manner, that she frequently exclaimed that Catherine Campbell and others, whom she named, were cutting her sides and other parts of her body.

Great consternation prevailed in the country. The parish minister, like a good pious pastor, prayed with and for the child. Clergymen from adjoining parishes visited Bargarran, and witnessed Catherine Shaw's sufferings. The presbytery appointed days of humiliation on account of what left no doubt in the minds of divines that the girl was bewitched. Fasting and prayer seemed to have an alleviating tendency, yet they did not prevent the evil continuing in a mitigated form. Recourse was therefore had to the law. Mr. Shaw, the girl's father, applied to the sheriff-depute; and that officer, in what he considered a proper discharge of his duty, imprisoned Catherine Campbell.

This judicial proceeding had the effect of securing relief for the afflicted girl for a time, but her enemies were not all confined nor rendered harmless, for she declared she heard now and again tormentors, whom she repeatedly named, whispering among themselves that they were, by desire of the devil, to carry her away. And it was supposed she would have been conveyed away from her friends, had not the minister prayed for her at the time the witches were about to carry their diabolical intentions into operation.

The lamentable case of the afflicted family being represented to his Majesty's Privy Council, a commission was, worthily and piously it is said, appointed to inquire into the case. By warrant of this commission, certain suspected persons were apprehended. Alexander Anderson, represented as an ignorant irreligious fellow; Elizabeth Anderson, his daughter; and Jean Fulton, grandmother of the said Elizabeth Anderson, were secured. Elizabeth Anderson, on being severely interrogated, declared she had frequently seen the devil, in the likeness of a little black man, in the company of her grandmother.

She also confessed that she herself had been at several meetings with the devil and witches; and she declared her father and a Highlandman in the neighbourhood, along with others, were active agents in tormenting Christina Shaw.

A quorum of the commissioners met at Bargarran; and the persons accused by Elizabeth Anderson to have been at the meetings with the devil, and to have been active instruments of Christina Shaw's trouble--viz. Alexander Anderson, Agnes Naismith, Margaret Fulton, James Lindsay, John Lindsay, and Catherine Campbell--were (except John Lindsay, not then in custody) confronted with the afflicted damsel before Lord Blantyre and other commissioners, together with ministers of the gospel and non-clerical gentlemen of note, and charged by her as her tormentors; and they (the persons in custody) having severally touched her, she was at each of their touches seized with grievous fits.

About this time Thomas Lindsay, a boy twelve years of age, was apprehended on presumption of complicity in witchcraft, he having said, before credible witnesses, that the devil was his father, and that if he pleased he could fly like a crow. Sometimes, he said, he could cause a plough to stand, and the horses break the yoke, on his p.r.o.nouncing a few strange words and turning himself withers.h.i.+nns.

Though at first he denied his guilt, yet he afterwards confessed he had a compact with the devil, and that he had been at several meetings with Satan and witches. His brother James, he said, was also present.

James Lindsay was therefore apprehended, and identified by Christina Shaw as one of her tormentors. He too confessed to be guilty of Satanic acts.

Next day Margaret Lang, and her daughter Martha Semple, being accused by Christina Shaw of having been also active in tormenting her, came of their own accord to Bargarran House, and before they approached the girl she said she was now bound up, and could not accuse Margaret Lang to her face. Subsequently she named Lang and her daughter as two of her tormentors.

The commissioners had several conferences, and in their presence many suspected witches were shown to the girl at Bargarran. At these conferences strange things transpired, all tending to prove a most diabolical plot to punish the girl for her insult to Catherine Campbell. This was not all: the inquiry brought to light various other acts of witchcraft, mischief, and even murder, perpetrated by the devil and those in league with him. In due course the suspected persons were arraigned before the judges and jury; and able arguments, according to the light of those times, were entered into. An outline of the specious pleading of the advocate who conducted the prosecution is given, as an example of the manner in which convictions against suspected witches were obtained two hundred years ago.

"Good men of inquest," he said, "you having sitten above twenty hours in overhearing the probation, we shall not detain you with summing up in particular, but shall only suggest some things, whereof it is fit you take special notice. 1st, The nature of your own power, and the management thereof. 2dly, The object of this power which lies before you, wherein you are to consider, in the first place, whether or not there has been witchcraft in the malefices libelled? and, in the next case, whether or not these panels are the witches?

"As to your power, it is certain that you are both judges and witnesses, by the opinion of our lawyers and custom; therefore you are called out of the neighbourhood, as presumed best to know the quality of the panels, and the notoriety of their guilt or innocence....

"We are not to press you with the ordinary severity of threatening an a.s.size of error, in case you should absolve; but wholly leave you to the conduct of G.o.d and your own conscience....

"As to the probation itself, you see that it is divided in three parts, viz. the extraordinariness of the malefices; the probability of the concurring adminicles; and the clearness of the positive probation.

"As to the first part, the malefices, or _corpora delicti_, are proven by unexceptionable witnesses to have fallen out in such an odd and extraordinary manner, that it points out some other causes than the ordinary course of nature to have produced these effects.