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Title: A Collection of Rare and Curious Tracts on Witchcraft and the Second Sight - With an Original Essay on Witchcraft
Author: Unknown
Language: English
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A
Collection
OF
_RARE AND CURIOUS TRACTS_
ON
WITCHCRAFT
AND THE
SECOND SIGHT;
WITH AN
_Original Essay on Witchcraft_.
Edinburgh:
PRINTED FOR D. WEBSTER, 35, WEST COLLEGE STREET.
1820.
EDINBURGH:
Printed by Thomas Webster.
CONTENTS.
_Page_
An Original Essay on Witchcraft, 5
News from Scotland, 13
To the Reader, 15
A True Discourse of the Damnable Life of
Doctor Fian, and Sundry other Witches,
lately taken in Scotland, 17
Another Account of the Foregoing Transactions,
from Sir James Melvill's Memoirs, 36
Advertisement, 40
Extracts from King James's Daemonologie concerning
Sorcery and Witchcraft, 42
Notice to the Reader, 68
Answer of a Letter from a Gentleman in Fife,
to a Nobleman, containing an Account of
the Barbarous and Illegal Treatment of the
Witches in Pittenweem, 69
Another Letter concerning the Witches of Pittenweem, 73
A Just Reproof to the False Reports contained
in the two Foregoing Letters, 79
A Copy of the Indictment and Precept for
Summoning the Jury and Witnesses, with
the Warrant for the Execution, of the
Witches at Borrowstouness, 95
Trial of Isobel Elliot and others, 104
Confession of Helen Taylor, 107
Deposition of Manie Haliburton, 109
Declaration of John Kincaid, the Pricker, 111
Trial of William Coke and Allison Dick, 113
Amount of the Kirk's Share of Expense for
Burning the said William Coke and Allison
Dick, 123
Town's part on the above occasion, 124
Account of the Expense of Burning Margaret
Denham, 125
Minutes and Proceedings of the Kirk-Session
of Torryburn, and the Confession of Lillias
Adie, 129
Frazer on the Second Sight, 147
The Publisher to the Reader, 150
Short Advertisement to the Reader, 157
A Brief Discourse concerning the Second Sight,
commonly so called, 159
AN
ORIGINAL ESSAY
ON
WITCHCRAFT.
If we wish to form a just estimate of the human character in its
progress through the various stages of civilization, from ignorance
and barbarism, to science and refinement, we must search into the
natural causes that actuate the human mind. The life of man is
prolonged to a remoter period, but subjected to more casualities, and
greater vicissitudes of fortune, than most other animals. From these
causes arises his anxious solicitude about futurity, and an eager
desire to know his destiny; and thus man becomes the most
superstitious of all other creatures. In every nation there have been
multitudes of oracles, augurs, soothsayers, diviners,
fortune-tellers, witches, sorcerers, &c. whose business has been to
communicate intelligence respecting futurity, to the rest of mankind.
If we attend to history, we shall find this theory sufficiently
confirmed by experience. The most superstitious part of the species
are soldiers and sailors, who are more exposed to accidents than any
other class. History is full of the superstitious observances of the
Roman armies; their regard to omens; the entrails of victims; the
flight of birds, &c. and there are thousands of brave sailors of the
present day, who would not sail in the finest ship of the British
navy, without a horse-shoe were nailed on the main-mast. This passion
of diving into futurity, naturally produced a number of '_dealers in
destiny's dark council_,' who soon found it turn out a very lucrative
profession. From knowing the secrets, it was naturally inferred, that
they were the favourites of those powers who are supposed to have the
future happiness of mankind at their disposal. This we apprehend is
the real source of that power which the priesthood hath ever
exercised over the human mind. Pleasure and pain are the two great
principles of human action which has given rise to the good and evil
principle common to all nations. Those who held communication and
commerce with the evil principle, are witches, wizzards, sorcerers,
&c. Although we have various laws and injunctions against witchcraft
in scripture, yet we are still as much in the dark as ever, as no
definition is given of it, nor is the particular actions which
constitute witchcraft enumerated, so as we can say wherein it
consists. The story of the witch of Endor, is a case that throws more
light on the subject than any other. But she appears to have acted
more in the character of one of our second sighted seers, than one of
our modern witches. According to our notions and ideas of witchcraft
(as laid down by that _sapient_ monarch James VI.), it is a poor
ignorant old woman, who, through misery or malice, gives herself to
the devil, soul and body, and renounces her baptism; for which
considerations Satan engages to assist her with his power to work a
number of petty mischiefs on such as she has a spite at; and
sometimes he advances a little of the '_needful_,' which,
unfortunately for the poor _old hag_, turns out to be 'naething but
_sklate stanes_,' and this most unaccountable contract is generally
sealed by '_carnal copulation_!' And yet, after believing this, we
call ourselves _rational creatures_, and other animals we term
_brutes_!! Many people have wondered, how so exalted a personage as
the devil formerly was in days of yore, should latterly have taken up
with such low company as our modern witches. He who tempted the very
fathers of the church in so many various ways; who kept the whole
priesthood of the Catholic church constantly on the _alert_ with holy
water, exorcisms, &c. only to keep him in _check_; who often attacked
Luther and our other reformers, in very ungentlemanly disguises; and
had even the audacity to insult our covenanted saints, by bellowing
like a bull, grunting like a pig, or groaning like a dying man. These
were pranks something worthier of a devil than the tricks played off
by the witches. Our King James gives the reason, because 'the
consumation of the world, and our deliverance drawing neere, makes
Satan so rage the more in his instruments, knowing his kingdom to be
so neere an end.' James was a little out in his reckoning here, 'the
consumation of the world' not having taken place as yet, and the
devil's kingdom turning out to be rather better established than his
own. So far was it from being near an end, that it was on the
increase, caused chiefly by the absurd and stupid laws that were
enacted against it by himself and successors. The devil's kingdom is
not to be destroyed by acts of parliament and burning of witches;
these expedients have been tried in vain all over Europe and America,
without effect; but now, when every person can bewitch with impunity,
not a witch is to be found; and the devil, though left at large, has
retreated to the Highlands and islands, where he is seldom seen, even
by those who have the second sight. The true engines for battering
the strong holds of Satan, and driving him and his imps into utter
darkness, are science and philosophy; these are the weapons that have
compelled him to retrograde movements, after lavishing rivers of holy
water in vain. Thus the terrific claws of the devil, when seen by the
distempered eyes of ignorant bigotry, appear to us truly horrible,
but when viewed through philosophical spectacles, look as harmless as
the lamb-skin gloves of a fine lady.
These stories, however, convey a strong likeness of the times in
which they were acted. In our day, it is almost impossible to
believe, that human beings could give credit to such gross
absurdities as we have laid before the public in this little work,
were the evidence not indubitable. Far less, that judges, lawyers,
and divines, should unite in murdering such numbers of poor ignorant
helpless creatures, for such mad chimeras, when it is hard to say,
whether the poor victim, or the insane judges, were under the greater
delusion. These wonderful tales of the doings of the devil with the
witches, are taken from their own confessions, and from their
_delating_ of one another, as it is called. To us it does not appear
improbable, but that too many of the poor deluded wretches actually
imagined themselves to be witches. Nor will this appear so very
surprizing, if we consider the circumstances of the case. At that
period, any person who doubted of witchcraft, was looked upon as an
athiest, and worse than mad; the whole country, from one end to the
other, was continually ringing with tales of witches, devils, and
fairies, with such other trash. Is it not then most likely, that
people should dream about them? and is there any thing unnatural in
supposing, that they should mistake these dreams for realities? as is
evidently proved in several cases, and then confess, not the actions
they really did, but the effects of their own disordered imagination.
Moreover, when confined for this imaginary crime, they were tortured
in all manner of ways, deprived of sleep, flung into water, and
_brodit,_ as they called it, being striped naked and searched for the
devil's mark, in the most indecent manner. These confessions, after
they were made, were nothing more than the wild ravings of a
distempered imagination; and such a tissue of inconsistencies, as no
person of the present day would listen to. An old woman in the Isle
of Teree (as related by Mr Frazer, page 165), took in her head that
she was in heaven no less, and had eat and drank there; and so
firmly had the poor creature imbibed the notion, that it was with
some difficulty she could be undeceived. A curious account of a
pretended meeting with the devil, is given by a gentleman of
Normandy, in the Memoirs of Literature for November 1711.
"The pretended meeting, about which those who believe they have been
at it, relate so many extravagant things, is only in their
imagination. I own, that some country people, especially shepherds,
do now and then rub their skin with some narcotick grease or
ointments, which cast them into a sound sleep, and fill their
imagination with a thousand visions. When they are thus asleep, they
fancy they see every thing that was told them concerning the devil's
meeting, by their fathers, who were also shepherds, or wizards, if
you will have me to call them so. Whereupon I will inform you of what
I have been told by a country friend of mine, who pretended to have a
mind to go to the devil's meeting with his own shepherd, who had the
reputation of being a great sorcerer. Having frequently urged that
shepherd to carry him thither, at last he obtained his desire. He
went to him in the night at the appointed time. The shepherd
immediately gave him something to grease himself withal. He took the
grease as if he had a mind to rub his skin with it; but he desired
that the shepherd's son, who was to go to the devil's meeting with
his father, should anoint himself first. Which being done, that
gentleman told the shepherd, that he should be glad to know what
would become of the young man. Not long after, the young man fell
fast asleep, and when he awaked, though he had not stirred from that
place, he gave an account of every thing he thought he had seen at
the devil's meeting; and even named several persons whom he pretended
to have seen there. My friend perceived then, that what is commonly
said of the devil's meeting was a mere fancy. I have told you this
story, that you may impart it to your brethren, who being prepossest
with popular errors about witchcraft, do frequently hang and burn
poor wretches, whose crime does only consist in the weakness of their
imagination."
A thousand more instances might be produced to show, that the devil
hath no meetings any where, but in the perturbed brain of ignorant
credulity. The history of superstition is however of great use; we
there see its dangerous influence upon the peace and happiness of
society--its degrading effects upon the character and manners of
nations, in morality, literature, jurisprudence, and science.
Theology seems to have been particularly infected with this
pestiferous contagion. The clergy were generally in the front rank of
witch-hunters, and through their influence, the most of them were put
to death. In places where the minister was inflamed with a _holy
zeal_ against the devil and his emissaries, such as Pittenweem and
Torryburn, the parish became a perfect hot-bed for the rearing of
witches; and so plentiful a crop did it produce, that it appeared
nothing else could thrive. But in places where the minister had some
portion of humanity, and a little common sense, the devil very
rarely set foot on his territories, and witchcraft was not to be
found. Since the repeal of the statutes against witchcraft, several
prosecutions have been instituted against witches, who were convicted
and punished; but it was bewitching silly ignorant people out of
their money, goods, and common sense, by pretending a knowledge of
futurity--a power of relieving maladies in man or beast--or procuring
the affection of some favourite swain to a love-sick maiden. The
dupes of these impostors do not altogether escape, as they are made
the laughing stock of their neighbours; and by these means even this
trade is now nearly annihilated. Happily for our times, the refulgent
brightness of philosophy and science, hath dispelled these dark
clouds of benighted superstition, and left us in possession only of
our natural powers and faculties, which are quite enough.
EDITOR.
News from Scotland:
DECLARING THE
DAMNABLE LIFE OF DOCTOR FIAN,
A
_NOTABLE SORCERER_,
WHO WAS
_Burned at Edenbrough in Januarie last, 1591_.
WHICH DOCTOR WAS REGISTER TO THE DEVILL THAT
SUNDRIE TIMES PREACHED AT NORTH BARRICKE
KIRKE TO A NUMBER OF NOTORIOUS WITCHES.
WITH THE
TRUE EXAMINATIONS OF THE SAID DOCTOR
AND WITCHES, AS THEY UTTERED THEM
IN THE PRESENCE OF THE SCOTTISH KING.
DISCOVERING
HOW THEY PRETENDED TO BEWITCH AND DROWNE
HIS MAJESTIE IN THE SEA COMMING FROM DENMARKE;
WITH SUCH OTHER WONDERFULL
MATTERS AS THE LIKE HATH NOT BEIN
HEARD AT ANIE TIME.
_Published according to the Scottish Copie._
PRINTED FOR WILLIAM WRIGHT.
EDINBURGH:
RE-PRINTED FOR D. WEBSTER, 35, WEST COLLEGE STREET.
1820.
TO THE READER.
The manifold untruths which are spred abroad concerning the
detestable actions and apprehension of those witches whereof this
historie following truely entreateth, hath caused me to publish the
same in print, and the rather for that sundrie written coppies are
lately dispersed thereof, containing that the said witches were first
discovered by meanes of a poore pedlar travelling to the towne of
Trenent; and that by a wonderfull manner hee was in a moment conveyed
at midnight from Scotland to Burdeux in France (being places of no
small distance), into a merchant's sellar there; and after being sent
from Burdeux into Scotland by certaine Scottish merchants to the
King's Majestie, that he discovered those witches, and was the cause
of their apprehension; with a number of matters miraculous and
incredible: all which in truth are most false. Nevertheless, to
satisfie a number of honest mindes, who are desirous to be informed
of the veritie and truth of their confessions, which for certaintie
is more stranger than the common reporte runneth, and yet with more
truth. I have undertaken to publish this short Treatise which
declareth the true discourse of all that happened, and as well what
was pretended by those wicked and detestable witches against the
King's Majestie; as also by what means they wrought the same.
All which examinations (gentle reader) I have here truly published as
they were taken and uttered in the presence of the King's Majestie,
praying thee to accept of it for veritie, the same being so true as
cannot be reproved.
A
TRUE DISCOURSE
OF THE
APPREHENSION OF SUNDRIE WITCHES LATELY TAKEN
IN SCOTLAND; WHEREOF SOME ARE EXECUTED,
AND SOME ARE YET IMPRISONED.--WITH A PARTICULAR
RECITALL OF THEIR EXAMINATIONS,
TAKEN IN THE PRESENCE OF THE KING'S MAJESTIE.
God, by his omnipotent power, hath at all times, and daily dooth take
such care, and is so vigilant for the weale and preservation of his
owne, that thereby he disappointeth the wicked practices and evil
intents of all such as by any means whatsoever seeke indirectly to
conspire any thing contrary to his holy will: Yea, and by the same
power he hath lately overthrowne and hindered the intentions and
wicked dealings of a great number of ungodly creatures, no better
than devils; who suffering themselves to be allured and enticed by
the Devil whom they served, and unto whom they were privately sworne,
entered into the detestable art of witchcraft, which they studied and
practised so long time, that in the ende they had seduced by their
sorcerie a number of others to be as bad as themselves, dwelling in
the bounds of Lowthen, which is a principall shire or part of
Scotland, where the Kinges Majestie useth to make his cheifest
residence or abode; and to the ende that their detestable wickednesse
which they prively had pretended against the Kinges Majestie, the
commonweale of that countrie, with the nobilitie and subjects of the
same, should come to light. God of his unspeakable goodness did
reveale and laie it open in verie strange sorte, thereby to make
known to the world that their actions were contrarie to the lawe of
God and the naturall affection which we ought generally to beare one
to another. The manner of the revealing whereof was as followeth.
Within the towne of Trenent, in the kingdome of Scotland, there
dwelleth one David Seaton, who being deputie bailiffe in the said
towne, had a maid called Geillies Duncane, who used secretlie to
absent and lie forth of her maisters house every other night. This
Geillies Duncane tooke in hand to helpe all such as were troubled or
grieved with anie kinde of sickness or infirmitie, and in short space
did performe many matters most miraculous; which things, forasmuche
as she began to do them upon a sodaine, having never done the like
before, made her maister and others to be in great admiration, and
wondered thereat: by meanes whereof the saide David Seaton had his
maide in great suspition that shee did not those things by naturall
and lawfull waies, but rather supposed it to be done by some
extraordinarie and unlawfull meanes.
Whereupon her maister began to grow verie inquisitive, and examined
her which way and by what meanes shee was able to performe matters of
so great importance; whereat shee gave him no aunswere: nevertheless,
her maister to the intent that hee might the better trie and finde
out the truth of the same, did with the help of others torment her
with the torture of the pilliwinkes upon her fingers, which is a
griveous torture, and binding or wrinching her head with a cord or
roape, which is a most cruel torment also, yet would shee not confess
anie thing; whereupon they suspecting that shee had beene marked by
the devill (as commonly witches are,) made diligent search about her,
and found the enemies mark to be in her fore crag, or fore part of
her throate; which being found, shee confessed that all her doings
was done by the wicked allurements and entisements of the devil, and
that shee did them by witchcraft.
After this her confession, shee was committed to prison, where shee
continued a season, where immediately shee accused these persons
following to bee notorious witches, and caused them forthwith to be
apprehended, one after another, viz. Agnes Sampson, the eldest witche
of them all, dwelling in Haddington; Agnes Tompson of Edenbrough;
Doctor Fian, alias John Cuningham, master of the schoole at Saltpans
in Lowthian, of whose life and strange acts you shall heare more
largely in the end of this discourse.
These were by the saide Geillies Duncane accused, as also George
Motts' wife, dwelling in Lowthian; Robert Grierson, skipper; and
Jannet Blandilands; with the potters wife of Seaton; the smith at the
Brigge Hallies, with innumerable others in those parts, and dwelling
in those bounds aforesaid, of whom some are alreadie executed, the
rest remaine in prison to receive the doome of judgement at the
Kinges Majesties will and pleasure.
The saide Geillies Duncane also caused Ewphame Mecalrean to bee
apprehended, who conspired and performed the death of her godfather,
and who used her art upon a gentleman, being one of the Lordes and
Justices of the Session, for bearing good-will to her daughter. Shee
also caused to be apprehended one Barbara Naper, for bewitching to
death Archbalde lait Earle of Angus, who languished to death by
witchcraft, and yet the same was not suspected; but that he died of
so strange a disease as the phisition knewe not how to cure or
remedie the same. But of all other the said witches, these two last
before recited, were reputed for as civil honest women as anie that
dwelled within the cittie of Edenbrough, before they were
apprehended. Many other besides were taken dwelling in Lieth, who are
detayned in prison until his Majesties further will and pleasure be
knowne; of whose wicked dooings you shall particularly heare, which
was as followeth.
This aforesaide Agnes Sampson, which was the elder witche, was taken
and brought to Haliriud House before the Kinges Majestie, and sundrie
other of the nobilitie of Scotland, where shee was straytly examined;
but all the persuasions which the Kinges Majestie used to her, with
the rest of his councell, might not provoke or induce her to confess
any thing, but stoode stiffley in the deniall of all that was layde
to her charge; whereupon they caused her to be conveyed away unto
prison, there to receive such torture as hath been lately provided
for witches in that countrie; and for as muche as by due examination
of witchcraft and witches in Scotland, it hath lately beene founde
that the devill dooth generally marke them with a privie marke, by
reason the witches have confessed themselves, that the devill doth
licke them with his tong in some privie part of their bodie, before
he dooth receive them to bee his servants, which marke commonlie is
given them under the haire in some part of their bodie, whereby it
may not easily be found out or seene, although they bee searched; and
generally so long as the marke is not seene to those which search
them, so long the parties which have the marke will never confess
anie thing. Therefore by special commandment this Agnes Sampson had
all her haire shaven off, n each part of her bodie, and her head
thrawane with a rope according to the custome of that countrie, being
a payne most grieveous, which they continued almost an hower, during
which time shee would not confess anie thing untill the divel's marke
was founde upon her privities, then shee immediately confessed
whatsoever was demaunded of her, and justifiying those persons
aforesaide to be notorious witches.
_Item_, the said Agnes Sampson was after brought againe before the
Kinges Majestie and his councell, and being examined of the meeting
and detestable dealings of those witches, shee confessed, that upon
the night of Allhallow Even last, shee was accompanied as well with
the persons aforesaide, as also with a great many other witches, to
the number of two hundreth, and that all they together went to sea,
each one in a riddle or cive, and went into the same very
substantially, with flaggons of wine, making merrie and drinking by
the way in the same riddles or cives, to the Kirke of North Barrick
in Lowthian, and that after they had landed, tooke hands on the lande
and daunced this reill or short daunce, singing all with one voice,
_Commer goe ye before, commer goe ye,
Gif ye will not goe before, commer let me._
At which time shee confessed, that this Geillies Duncane did goe
before them playing this reill or daunce, uppon a small trumpe,
called a Jewes trumpe, untill they entred into the Kirke of North
Barricke.
These confessions made the Kinge in a wonderfull admiration, and sent
for the saide Geillie Duncane, who upon the like trumpe did play the
saide daunce before the Kinges Majestie, who in respect of the
strangeness of these matters, tooke great delight to be present at
their examinations.
_Item_, the said Agnes Sampson confessed, that the devill, being then
at North Barricke Kirke attending their coming, in the habit or
likeness of a man, and seeing that they tarried over long, hee at
their coming enjoined them all to a pennance, which was, that they
should kiss his buttockes, in sign of duty to him; which being put
over the pulpit bare, every one did as he had enjoined them: and
having made his ungodly exhortations, wherein he did greatly inveigh
against the Kinge of Scotland, he received their oathes for their
good and true service towards him, and departed; which done, they
returned to sea, and so home again.
At which time the witches demaunded of the devill why he did beare
such hatred to the Kinge? Who answered, by reason the Kinge is the
greatest enemie hee hath in the world.[1] All which their confessions
and depositions are still extant upon record.
[1] James, who boasted that he was born in 'the purest church on
earth,' and whose courtiers called him 'the Childe of God,' was no
doubt highly gratified at this declaration of the devil's hatred,
'because he was his greatest enemie on earth.' This was such a piece
of flattery as suited the meridian of the monarch's intellects. ED.
_Item_, the saide Agnes Sampson confessed before the Kinges Majestie
sundrie things, which were so miraculous and strange, as that his
Majestie saide they were all extreme liars; whereat shee answered,
shee would not wish his Majestie to suppose her words to be false,
but rather to believe them, in that shee would discover such matters
unto him as his Majestie should not anie way doubt of.
And thereupon taking his Majestie a little aside, shee declared unto
him the verie wordes which passed between the Kinges Majestie and his
Queene at Upslo in Norway the first night of marriage, with the
answere ech to other; whereat the Kinges Majestie wondered greatly,
and swore by the living God, that he believed all the devills in hell
could not have discovered the same, acknowledging her words to be
most true, and therefore gave the more credit to the rest that is
before declared.
Touching this Agnes Sampson, shee is the onlie woman who by the
devill's perswasion should have intended and put in execution the
Kinges Majesties death in this manner.
Shee confessed that shee tooke a blacke toade, and did hang the same
up by the heeles three daies, and collected and gathered the venome
it dropped and fell from it in ane oister shell, and kept the same
venome close covered, untill shee should obtaine anie part or peece
of foule linnen cloth that had appertained to the Kinges Majestie, as
shirt, handkercher, napkin, or anie other thing, which shee practised
to obtaine by meanes of one John Kers, who being attendant in his
Majesties chamber, desired him for old acquaintance between them, to
help her to one or a peece of such a cloth as is aforesaide, which
thing the saide John Kers denyed to helpe her to, saying he coulde
not helpe her unto it.
And the saide Agnes Sampson by her depositions since her
apprehension, saith, that if shee had obtayned anie one peece of
linnen cloth which the Kinge had worne and fowlede, shee had
bewitched him to death, and put him to such extraordinarie paines, as
if he had been lying upon sharp thornes and endes of needles.
Moreover shee confessed, that at the time when his Majestie was in
Denmarke, shee being accompanied by the parties before speciallie
named, tooke a cat and christened it, and afterwarde bounde to each
part of that cat, the cheefest part of a dead man, and several joynts
of his bodie; and that in the night following, the saide cat was
convayed into the middest of the sea by all the witches, sayling in
their riddles or cives, as is aforesaid, and so left the saide cat
right before the towne of Lieth in Scotland. This doone, there did
arise such a tempest in the sea, as a greater hath not beene seene;
which tempest was the cause of the perishing of a boat or vessel
coming over from the towne of Brunt Islande to the towne of Lieth,
wherein was sundrie jewelles and rich giftes, which should have been
presented to the now Queene of Scotland at her Majesties coming to
Lieth.
Againe it is confessed, that the said christened cat was the cause
that the Kinges Majesties shippe at his coming forth of Denmarke had
a contrarie winde to the rest of his shippes then being in his
companie, which thing was most strange and true as the Kinges
Majestie acknowlegeth, for when the rest of the shippes had a faire
and good winde, then was the winde contrarie and altogether against
his Majestie; and further, the sayde witche declared, that his
Majestie had never come safely from the sea, if his faith had not
prevayled above their intentions.[2]
[2] It no doubt required the penetration of a witch to discover the
strength of James's faith, which prevailed against their
incantations, and saved him from perishing at sea. Those who
conducted the examination of the witches, no doubt knew well enough
how to extract this little piece of delicate flattery from the hags,
so gratifying to the palate of their master. ED.
Moreover, the saide witches being demaunded how the divell would use
them when he was in their companie, they confessed, that when the
divel did recyeve theme for his serventes, and that they had vowed
themselves unto him, then he woulde carnally use them, albeit to
their little pleasure, in respect to his colde nature,[3] and would
doe the like at sundrie other times.
[3] In the records of the kirk-session of Torryburn, in Fifeshire, so
late as 1703, is the confession of one Lillias Eddie, a supposed
witch, who immediately after she had been initiated in the infernal
mysteries, was taken behind a stook, it (being harvest time), and
carressed by the devil. She likewise complains that his embraces were
cold and unsatisfactory. The gross indelicacy of such stories are
only to be equalled by their absurdity. What a picture does it
present to readers of the present day, of the manners of that age,
when such topics could be gravely discussed by the King in
councill!!
As touching the aforesaide Doctor Fian, alias John Cunningham, the
examination of his actes since his apprehension, declareth the great
subteltie of the divell, and therefore maketh thinges to appeare the
more miraculous; for being apprehended by the accusation of the saide
Geillies Duncane aforesaide, who confessed he was their register, and
that there was not one man suffered to come to the divel's readinges
but onlie hee, the saide Doctor was taken and imprisoned, and used
with the accustomed paine provided for those offences, inflicted upon
the rest as is aforesaide.
_First_, by thrawing of his head with a rope, whereat he would
confess nothing.
_Secondly_, hee was persuaded by faire meanes to confesse his
follies, but that would prevail as little.
_Lastly_, hee was put to the most severe and cruell paine in the
worlde, called the bootes, who, after he had received three strokes,
being inquired if hee would confess his damnable actes and wicked
life, his toong would not serve him to speake, in respect whereof the
rest of the witches willed to searche his toong, under which was
found two pinnes thurst up into the heade; whereupon the witches did
say, now is the charm stinted, and shewed, that those charmed pinnes
were the cause he could not confesse any thing: then was he
immediately released of the bootes, brought before the King, his
confession was taken, and his own hand willingly set thereunto, which
contained as followeth:
_First_, that at the generall meetinges of those witches, he was
always present,--that he was clarke to all those that were in
subjection to the divel's service, bearing the name of witches,--that
always hee did take their oathes for their true service to the divel,
and that he wrote for them such matters as the divel still pleased to
command him.
_Item_, hee confessed that by his witchcraft hee did bewitch a
gentleman dwelling neare to the Saltpans, where the said Doctor kept
schoole, only for being enamoured of a gentlewoman whome he loved
himself; by meanes of which his sorcery, witchcraft, and divelish
practices, hee caused the said gentleman that once in xxiiii howers
he fell into a lunacy and madness, and so continued one whole hower
together; and for the veritie of the same, he caused the gentleman
to be brought before the Kinges Majestie, which was upon the xxiiii
day of December last, and being in his Majesties chamber, suddenly
hee gave a great scritch, and fell into madness, sometime bending
himself, and sometime capering so directly up, that his heade did
touch the seeling of the chamber, to the great admiration of his
Majestie and others then present; so that all the gentlemen in the
chamber were not able to hold him, untill they called in more helpe,
who together bound him hand and foot; and suffering the said
gentleman to lie still until his furie were past, hee within an hower
came againe to himselfe, when being demaunded by the Kinges Majestie
what he saw or did all that while, answered, that he had been in a
sounde sleepe.
_Item_, the saide Doctor did also confesse, that hee had used meanes
sundrie times to obtaine his purpose and wicked intent of the same
gentlewoman, and seeing himselfe disappointed of his intention, hee
determined by all wayes hee might to obtaine the same, trusting by
conjuring, witchraft, and sorcerie, to obtaine it in this manner.
It happened this gentlewoman being unmarried, had a brother who went
to schoole with the saide Doctor, and calling the saide scholler to
him, demaunded if hee did lie with his sister, who answered he did,
by meanes whereof he thought to obtain his purpose, and therefore
secretly promised to teach him without stripes, so he woulde obtaine
for him three hairs of his sister's privitees, at such time as hee
should spie best occasion for it; which the youth promised
faithfully to performe, and vowed speedily to put it in practice,
taking a piece of conjured paper of his maister to lap them in when
hee had gotten them; and thereupon the boy practised nightly to
obtaine his maister's purpose, especially when his sister was asleep.
But God, who knoweth the secret of all harts, and revealeth all
wicked and ungodly practices, would not suffer the intents of this
divelish Doctor to come to that purpose which hee supposed it woulde,
and therefore to declaire that hee was heavily offended with his
wicked intent, did so work by the gentlewoman's own meanes, that in
the ende the same was discovered and brought to light; for shee being
one night asleep, and her brother in bed with her, sodainly cried out
to her mother, declaring that her brother woulde not suffer her to
sleepe; whereupon, her mother having a quicke capacitie, did
vehemently suspect _Doctor Fian's_ intention, by reason shee was a
witch of herself, and therefore presently arose, and was very
inquisitive of the boy to understand his intent, and the better to
know the same, did beat him with sundrie stripes, whereby hee
discovered the truth unto her.
The mother, therefore, being well practised in witchcraft, did thinke
it most convenient to meete with the Doctor in his owne arte, and
thereupon took the paper from the boy wherein hee would have put the
same haires, and went to a yong heyfer which never had borne calf,
nor gone unto the bull, and with a paire of sheeres clipped off three
haires from the udder of the cow, and wrapt them in the same paper,
which shee again delivered to the boy, then willing him to give the
same to his saide maister, which hee immediately did.
The schoole maister, so soone as he did recieve them, thinking them
indeede to be the maids haires, went straight and wrought his arte
upon them: But the Doctor had no sooner done his intent to them, but
presently the hayfer cow, whose haires they were indeede, came unto
the door of the church wherein the schoole maister was, into the
which the hayfer went, and made towards the schoole maister, leaping
and dancing upon him, and following him forth of the church, and to
what place soever he went, to the great admiration of all the
townsmen of Saltpans, and many others who did behold the same.
The report whereof made all men imagine that hee did worke it by the
divel, without whome it coulde never have been so sufficiently
effected; and thereupon the name of the saide Doctor Fian (who was
but a young man), began to grow common among the people of Scotland,
that he was secretly nominated for a notable conjurer.
All which, although in the beginning he denied, and woulde not
confesse, yet having felt the paine of the bootes,[4] (and the charme
stinted as aforesaide) hee confessed all the aforesaide to be most
true, without producing any witnesses to justifie the same; and
thereupon before the Kings Majestie hee subscribed the sayd
confessione with his owne hande, which for truth remaineth upon
record in Scotland.
[4] We have no doubt that the bootes were a most efficacious engine
to procure a confession, and the Doctor would most likely have
confessed that he had the moon in his pocket by the same means. ED.
After that the depositions and examinations of the sayd Doctor Fian,
alias Cuningham, was taken, as alreddie is declared, with his own
hand willingly set thereunto, hee was by the maister of the prison
commited to ward, and appointed to a chamber by himselfe, where
foresaking his wicked wayes, acknowledging his most ungodly life,
shewing that hee had too much followed the allurements and
enticements of Sathan, and fondly practised his conclusions by
conjuring, witchcraft, inchantment, sorcerie, and such like, he
renounced the divel and all his wicked workes, vowed to lead the lyfe
of a Christian, and seemed newly converted towards God.
The morrow after, upon conference had with him, hee granted that the
divel had appeared unto him in the night before, appareled all in
blacke, with a white wande in his hande; and that the divel demanded
of him if hee woulde continue his faithfull service, according to his
first oath and promise made to that effect. Whome (as hee then
saide), hee utterly renounced to his face, and said unto him in this
manner, avoide, Satan, avoide, for I have listened too much unto
thee, and by the same thou hast undone me, in respect whereof I
utterly forsake thee: To whome the divel answered, that once ere thou
die thou shalt bee mine; and with that (as hee sayd), the divel
brake the white wande, and immediately vanished forth of his sight.
Thus all the daie this Doctor Fian continued verie solitarie, and
seemed to have a care of his owne soule, and would call upon God,
shewing himselfe penitent for his wicked lyfe; nevertheless, the same
night hee found such meanes that he stole the key of the prison doore
and chamber in which he was, which in the night he opened and fled
awaie to the Saltpans, where he was alwayes resident, and first
apprehended. Of whose sodaine departure when the Kings Majestie had
intelligence, hee presently caused dilligent inquirie to be made for
his apprehension; and for the better effecting thereof, hee sent
public proclamations into all parts of his land to the same effect.
By meanes of whose hot and harde pursuite he was again taken and
brought to prison; and then being called before the Kings Highness,
he was reexamined as well touching his departure, as also touching
all that had before happened.
But this Doctor, notwithstanding that his owne confession appeareth
remaining in recorde under his owne hande writting, and the same
thereunto fixed in the presence of the Kings Majestie and sundrie of
his councill, yet did he utterly denie the same.
Thereupon the Kings Majestie percieving his stubborne willfullness,
concieved and imagined that in the time of his absence hee had
entered into newe conference and league with the _divell_ his
maister; and that hee had beene again newely marked, for the which
he was narrowly searched, but it coulde not in anie waie be founde;
yet for more tryal of him to make him confesse, he was commanded to
have a most strange torment, which was done in this manner following.
His nails upon all his fingers were riven and pulled off with an
instrument called in Scottich a Turkas, which in England we call a
payre of pincers, and under everie nayle there was thrust in thro
needels over even up to the heads. At all which torments
notwithstanding the Doctor never shronke anie whit, neither would he
then confesse it the sooner for all the tortures inflicted upon him.
Then was hee with all convenient speede, by commandment, convaied
againe to the torment of the bootes, wherein hee continued a long
time, and did abide so many blows in them, that his legges were
crusht and beaten together as small as might bee, and the bones and
flesh so bruised, that the blood and marrow spouted forth in great
abundance, whereby they were made unserviceable for ever. And
notwithstanding all these grievous paines and cruel torments hee
woulde not confesse anie thing, so deeply had the _divel_ entered
into his hart, that hee utterly denied that which he before avouched,
and would saie nothing thereunto but this, that what hee had done and
sayde before, was only done and sayde for fear of paynes which he had
endured.
Upon great consideration, therefore, taken by the Kings Majestie and
his councell, as well for the due execution of justice upon such
detestable malefactors, as also for examples sake, to remayne a
terrour to all others hereafter that shall attempt to deale in the
lyke wicked and ungodlye actions, as witchcraft, sorcerie,
cunjuration, and such lyke, the saide Doctor Fian was soon after
arraigned, condemned, and adjudged by the law to die, and then to be
burned according to the lawe of that lande provided in that behalfe.
Whereupon he was put into a carte, and being first stranguled, hee
was immediately put into a great fire, being readie provided for that
purpose, and there burned in the Castile Hill of Edenbrough, on a
Saterdaie in the ende of Januarie last past, 1591.
The rest of the witches which are not yet executed, remayne in prison
till farther triall and knowledge of his Majesties pleasure.
* * * * *
This strange discourse before recited, may perhaps give some occasion
of doubt to such as shall happen to reade the same, and thereby
conjecture that the Kings Majestie would hazzarde himselfe in the
presence of such notorious witches, least thereby might have ensued
great danger to his person and the general state of the land, which
thing in truth might wel have beene feared. But to answer generally
to such let this suffice; that first it is well known that the King
is the child and servant of God, and they but the servants to the
devil; he is the Lord's anointed, and they but vesseles of God's
wrath; hee is a true Christian, and trusteth in God; they worse than
infidels, for they only trust in the divel, who daily serve them,
till hee have brought them to utter destruction. But hereby it
seemeth that his Highness carried a magnanimous and undaunted mind,
not feared with their inchantments, but resolute in this, that so
long as God is with him hee feareth not who is against him; and
trulie, the whole scope of this Treatise dooth so plainlie laie open
the wonderfull Providence of the Almightie, that if hee had not been
defended by his omnipotence and power, his Highness had never
returned alive in his voiage from Denmarke, so there is no doubt but
God woulde as well defend him on the land as on the sea, where they
pretended their damnable practice.
FINIS.
ANOTHER
ACCOUNT
OF THE
FOREGOING TRANSACTIONS,
_Extracted from_ SIR JAMES MELVIL'S _Memoirs_, page 388, octavo
edition.
About this time many witches were taken in Lothian, who deposed
concerning some design of the Earl of Bothwell's against his
Majesty's person. Which coming to the said Earl's ears, he entered in
ward within the Castle of Edinburgh, desiring to be tried, alledging
that the devil, who was a liar from the beginning, ought not to be
credited, nor yet the witches, his sworn servants. Especially a
renowned midwife called Amy Simson affirmed, that she, in company
with nine other witches, being convened in the night beside
Prestonpans, the devil their master being present, standing in the
midst of them, a body of wax, shapen and made by the said Amy Simson,
wrapped within a linnen cloth, was first delivered to the devil; who,
after he had pronounced his verdict, delivered the said picture to
Amy Simson, and she to her next neighbour, and so every one round
about, saying, _This is King_ James VI. _ordered to be consumed at
the instance of a nobleman_, Francis Earl Bothwell. Afterward again
at their meeting by night in the kirk of North Berwick, where the
devil, clad in a black gown, with a black hat upon his head, preached
unto a great number of them out of the pulpit, having light candles
round about him.
The effect of his language was to know what hurt they had done; how
many they had gained to their opinion since the last meeting; what
success the melting of the picture had, and such other vain things.
And because an old silly poor ploughman, called Gray Meilt, chanced
to say, that nothing ailed the King yet, God be thanked, the devil
gave him a great blow. Thus divers among them entred in reasoning,
marvelling that all their devilry could do no harm to the King, as it
had done to divers others. The devil answered, _il est un homme de
Dieu_, certainly he is a man of God, and does no wrong wittingly, but
he is inclined to all Godliness, justice, and vertue, therefore God
hath preserved him in the midst of many dangers.[5] Now, after that
the devil had ended his admonitions, he came down out of the pulpit,
and caused all the company come kiss his arse; which they said was
cold like ice, his body hard like iron, as they thought who handled
him, his face was terrible, his nose like the beak of an eagle, great
burning eyes, his hands and his legs were hoary, with claws upon his
hands and feet like the griffin;--he spoke with a low voice.
[5] It was certainly very kind in the devil thus to vouch for James's
being 'a man of God, and one who did no wrong wittingly, but was
inclined to all Godliness, Justice, and Virtue.' This is a most
excellent character. But posterity are inclined to be of Earl
Bothwell's opinion, that the devil is a liar, and ought not to be
credited. ED.
The tricks and tragedies he played then among so many men and women
in this country, will hardly get credit by posterity; the history
whereof, with their whole depositions, was written by Mr James
Carmichael, minister of Haddington.[6] Among other things, some of
them did shew, that there was a westland man, called Richard Graham,
who had a familiar spirit, the which Richard they said could both do
and tell many things, chiefly against the Earl of Bothwell. Whereupon
the said Richard Graham was apprehended and brought to Edinburgh;
and, being examined before his Majesty, I being present, he granted
that he had a familiar spirit which shewed him sundrie things, but he
denied that he was a witch, or had any frequentation with them. But
when it was answered again, how that Amy Simson had declared, that he
caused the Earl of Bothwell address him to her, he granted that to be
true, and that the Earl of Bothwell had knowledge of him by Effe
Machalloun and Barbary Napier, Edinburgh women. Whereupon he was sent
for by the Earl Bothwell, who required his help to cause the Kings
Majesty his master to like well of him. And to that effect he gave
the said Earl some drug or herb, willing him at some convenient time
to touch therewith his Majesty's face. Which being done by the said
Earl ineffectually, he dealt again with the said Richard to get his
Majesty wrecked, as Richard alledged; who said, he could not do such
things himself, but that a notable midwife, who was a witch, called
Amy Simson, could bring any such purpose to pass. Thus far the said
Richard Graham affirmed divers times before the council;
nevertheless, he was burnt with the said Simson, and many other
witches. This Richard alledged, that it was certain what is reported
of the fairies, and that spirits may take a form, and be seen, though
not felt.
[6] This probably is the author of the foregoing 'True Discourse.'
ED.
ADVERTISEMENT.
From the foregoing '_True Discourse_,' it will be seen what an active
part James took in the examination of Doctor Fian and the other
witches. From this source he most probably collected those materials
which he has wrought up into a _Daemonologie_, a work which no doubt
contributed to obtain for him from the English bishops, the
appelation of '_the British Solomon_.' In this work he appears to be
more intimately acquainted with the internal polity of the _Devil's_
kingdom, than he was with his own. The kingdom of _Sathan_ was then
in its zenith of power; but, like other states and kingdoms, it has
sunk into great weakness and debility. The '_horn'd diel_,' who could
then make the greatest personages shake in their shoes, cannot now
frighten a child; and the '_roaring lion_,' who used to be going
about seeking whom he might devour, must surely be a better
housekeeper than formerly, as he is never seen abroad, even by an old
woman.
From the _Daemonologie_ we have made copious extracts, that our
readers may have an idea of the days of '_langsyne_,' when there was
plenty of _diels_, _witches_, _fairies_, _and water kelpies_, all
over the country. Those, therefore, who are anxious to know how
affairs are managed in the '_kingdom of darkness_,' and can rely on
the word of a king for the truth of it, will be here amply gratified.
So, courteous reader, I bid thee farewell,
The EDITOR.
EXTRACTS
FROM
KING JAMES'S DAEMONOLOGIE,
CONCERNING
_SORCERY AND WITCHCRAFT_.
_The First Entresse and Prentiship of them that give themselves to
Witchcraft._
The persons that give themselves to witchcraft, are of two sorts,
rich and of better accompt, poore and of baser degree. These two
degrees answere to the passions in them, which the divell uses as
meanes to entice them to his service; for such of them as are in
great miserie and povertie, he allures to follow him, by promising
unto them great riches and worldly commoditie. Such as though rich,
yet burne in a desperate desire of revenge, he allures them by
promises to get their turne satisfied to their hearts contentment. It
is to be noted now, that that olde and craftie enemie of ours
assailes none, though touched with any of these two extremities,
except he first finde an entresse ready for him, either by the great
ignorance of the person he deales with, joyned with an evill life, or
else by their carelessnesse and contempt of God. And finding them in
an utter despaire, he prepares the way by feeding them craftely in
their humour, and filling them further and further with despaire,
while hee finde the time proper to discover himself unto them. At
which time, either upon their walking solitarie in the fieldes, or
else lying pausing in their bed, but alwaies without the company of
any other, hee, either by a voyce, or in likenesse of a man, inquires
of them what troubles them, and promiseth them a suddaine and
certaine way of remedie, upon condition, on the other part, that they
follow his advise, and doe such things as he will require of them.
Their mindes being prepared beforehand, they easily agree unto that
demand of his, and syne sets another tryist where they may meete
againe. At which time, before hee proceede any further with them, hee
first perswades them to addict themselves to his service, which being
easily obtained, he then discovers what he is unto them, makes them
to renounce their God and baptisme directly, and gives them his marke
upon some secret place of their bodie, which remaines soare unhealed
while his next meeting with them, and thereafter ever insensible,
howsoever it be nipped or pricked by any, as is daily prooved, to
give them a proofe thereby, that as in that doing he could hurt and
heale them, so all their ill and well doing thereafter must depend
upon him; and, besides that, the intolerable dolour that they feele
in that place where he hath marked them, serves to waken them, and
not to let them rest, while their next meeting againe; fearing lest
otherwaies they might either forget him, being as new prentises, and
not well enough founded yet in that fiendly follie; or else
remembering of that horrible promise they made him at their last
meeting, they might skunner at the same, and presse to call it backe.
At their third meetinge, hee makes a shew to be carefull to performe
his promises, either by teaching them waies how to get themselves
revenged, if they be of that sort, or else by teaching them lessons
how by most vile and unlawfull meanes they may obtaine gaine and
worldly commoditie, if they be of the other sort.
* * * * *
_The Witches actions divided into two parts--The actions proper to
their own persons--The forme of their Conventions and adoring of
their Master._
Their actions may be divided into two parts; the actions of their
owne persons, and the actions proceeding from them towards any other;
and this division being well understood, will easily resolve what is
possible to them to doe. For although all that they confesse is no
lie upon their part, yet doubtlesly, in my opinion, a part of it is
not indeede according as they take it to be, for the divell illudes
the senses of these schollers of his in many things.
To the effect that they may performe such services of their false
master as he employs them in, the devill, as God's ape, counterfeits
in his servants this service and forme of adoration that God
prescribed and made his servants to practise; for as the servants of
God publikely use to conveene for serving of him, so makes he them in
great numbers to conveene (though publikely they dare not), for his
service. As none conveenes to the adoration and worshipping of God,
except they be marked with his seale, the sacrament of baptisme; so
none serves Satan, and conveenes to the adoring of him, that are not
marked with that marke whereof I alreadie spake. As the minister sent
by God teacheth plainely at the time of their publike conventions,
how to serve him in spirit and trewth, so that unclean spirit, in his
owne person, teacheth his disciples at the time of their conveening,
how to worke all kind of mischiefe, and craves coumpt of all their
horrible and detestable proceedings passed for advancement of his
service: Yea, that hee may the more vilely counterfeit and scorne
God, he oft times makes his slaves to conveene in these very places
which are destinate and ordained for the conveening of the servants
of God, (I meane by churches.) But this farre which I have yet said,
I not onely take it to be trew in their opinions, but even so to be
indeed; for the forme that he used in counterfeiting God amongst the
Gentiles, makes me so to think; as God spake by his oracles, spake he
not so by his? As God had as well bloodie sacrifices, as others
without blood, had not he the like? As God had churches sanctified to
his service, with altars, priests, sacrifices, ceremonies, and
prayers, had he not the like polluted to his service? As God gave
responses by _Urim_ and _Thummim_, gave he not his responses by the
intralles of beasts, by the singing of fowles, and by their actions
in the aire? As God by visions, dreames, and extasies, revealed what
was to come, and what was his will unto his servants, used hee not
the like meanes to forewarne his slaves of things to come? Yea, even
as God loved cleanenesse, hated vice and impuritie, and appointed
punishments therefore, used he not the like, (though falsly I grant,
and but in eschewing the lesse inconvenience, to draw them upon a
greater), yet dissimulated he not, I say, so farre as to appoint his
priests to keepe their bodies cleane and undefiled, before their
asking responses of him? And fained he not God, to be a protectour of
every vertue, and a just revenger of the contrarie? This reason then
mooves me, that as he is that same divell, and as crafty now as he
was then, so will he not spare as pertly in these actions that I have
spoken of concerning the witches' persons; but further, witches oft
times confesse, not only his conveening in the church with them, but
his occupying of the pulpit: Yea, their forme of adoration to be the
kissing of his hinder parts, which, though it seeme ridiculous, yet
may it likewise be trew, seeing we reade that in Calicute he appeared
in forme of a goat-bucke, hath publikely that unhonest homage done
unto him by every one of the people. So ambitious is he, and greedy
of honour, (which procured his fall) that he will even imitate God in
that part where it is said, that Moyses could see but the _hinder
parts of God for the brightnesse of his glory_.
* * * * *
_What are the wayes possible whereby the Witches may transport
themselves to places farre distant?--And what are impossible and
meere illusions of Satan?_
PHI.--But by what way say they, or thinke yee it possible, they can
come to these unlawfull conventions?[7]
[7] The Daemonologie is written by way of dialogue, in which
Philomathes and Epistemon reason the matter.
EPI.--There is the thing which I esteeme their senses to be deluded
in, and though they lie not in confessing of it, because they thinke
it to be trew, yet not to be so in substance or effect; for they say,
that by divers meanes they may conveene, either to the adoring of
their master, or to the putting in practise any service of his
committed unto their charge; one way is naturall, which is naturall
riding, going, or sailing, at what houre their master comes and
advertises them; and this way may be easily beleeved; another way is
somewhat more strange, and yet it is possible to bee trew, which is,
by being caried by the force of the spirit, which is their conducter,
either above the earth, or above the sea, swiftly to the place where
they are to meet; which I am perswaded to bee likewise possible, in
respect, that as Habakkuk was carried by the angel in that forme to
the den where Daniel lay, so I thinke the divell will be readie to
imitate God as well in that as in other things; which is much more
possible to him to doe, being a spirit, then to a mighty wind, being
but a naturall meteore to transport from one place to another a
solide body, as is commonly and daily seene in practise; but in this
violent forme they cannot be caried but a short bounds, agreeing with
the space that they may retain their breath, for if it were longer,
their breath could not remain unextinguished, their body being caried
in such a violent and forcible manner; as by example, if one fall off
a small height, his life is but in perill, according to the hard or
soft lighting; but if one fall from an high and stay rocke, his
breath will be forcibly banished from the body before he can win to
the earth, as is oft seene by experience; and in this transporting
they say themselves, that they are invisible to any other, except
amongst themselves, which may also be possible in my opinion; for if
the devill may forme what kinde of impressions he pleases in the
aire, why may he not farre easilier thicken and obscure so the aire
that is next about them, by contracting it straite together, that the
beames of any other man's eyes cannot pierce throw the same to see
them? But the third way of their comming to their conventions is that
wherein I thinke them deluded; for some of them say, that being
transformed in the likenesse of a little beast or foule, they will
come and pierce through whatsoever house or church, though all
ordinarie passages be closed, by whatsoever open the aire may enter
in at; and some say, that their bodies lying still, as in an extasie,
their spirits will be ravished out of their bodies, and caried to
such places; and for verifying thereof, will give evident tokens, as
well by witnesses that have seene their body lying senseless in the
mean time, as by naming persons with whom they met, and giving tokens
what purpose was amongst them, whom otherwise they could not have
known; for this forme of journeying they affirme to use most, when
they are transported from one countrey to another.
PHI.--But the reasons that moove me to thinke that these are meere
illusions, are these--first, for them that are transformed in
likenesse of beasts or foules, can enter through so narrow passages,
although I may easily beleeve that the divell could by his
workmanship upon the aire, make them appeare to be in such formes,
either to themselves, or to others; yet how can he contract a solide
body within so little room? I think it is directly contrary to
itselfe; for to be made so little, and yet not diminished; to be so
straitly drawn together, and yet feele no paine, I thinke it is so
contrary to the qualitie of a naturall bodie, and so like to the
little transubstantiate god in the Papists masse, that I can never
beleeve it. So to have a quantitie, is so proper to a solide body,
that as all philosophers conclude, it cannot be any more without one,
then a spirit can have one; for when Peter came out of the prison,
and the doores all locked, it was not by any contracting of his body
in so little roome, but by the giving place of the doore, though
unespied by the gaylors; and yet is there no comparison, when this is
done, betwixt the power of God and of the divel. As to their forme of
extasie and spirituall transporting, it is certaine the soules going
out of the body, is the onely definition of naturall death; and who
are once dead, God forbid we should thinke that it should lie in the
power of all the divels in hell to restore them to their life again,
although he can put his owne spirit in a dead body, for that is the
office properly belonging to God; and, besides that, the soule once
parting from the body, cannot wander any longer in the world, but to
the owne resting place must it goe immediately, abiding the
conjunction of the body again at the latter day. And what Christ or
the prophets did miraculously in this case, it can in no Christian
man's opinion be made common with the divel. As for any tokens that
they give for proving of this, it is very possible to the divel's
craft to perswade them to these meanes; for he being a spirit, may he
not so ravish their thoughts, and dull their senses, that their body
lying as dead, he may object to their spirits, as it were in a
dreame, and represent such formes of persons, of places, and other
circumstances, as he pleases to illude them with? Yea, that he may
deceive them with the greater efficacie, may he not, at the same
instant, by fellow angels of his, illude such other persons so in
that same fashion, with whom hee makes them to beleeve that they
mette, that all their reports and tokens, though severally examined,
may every one agree with another? And that whatsoever actions, either
in hurting men or beasts, or whatsoever other thing that they falsly
imagine at that time to have done, may by himselfe or his marrowes at
that same time be done indeed; so as if they would give for a token
of their being ravished at the death of such a person within so short
a space thereafter, whom they beleeve to have poisoned or witched at
that instant, might he not at that same houre have smitten that same
person, by the permission of God, to the farther deceiving of them,
and to moove others to beleeve them? And this is surely the likelyest
way, and most according to reason, which my judgement can finde out
in this and whatsoever other unnatural points of their confession.
* * * * *
_Witches actions towards others--Why there are more Women of that
Craft then Men--What things are possible to them to effectuate by the
power of their Master--What is the surest remedy of the harmes done
by them._
PHI.--FORSOOTH your opinion in this seems to cary most reason with
it; and since ye have ended then the actions belonging properly to
their owne persons, say forward now to their actions used towards
others.
EPI.--In their actions used towards others, three things ought to be
considered; first, the manner of their consulting thereupon; next,
their part as instruments; and, last, their master's part, who puts
the same in execution. As to their consultations thereupon, they use
them oftest in the churches, where they conveene for adoring; at
which time their master enquiring at them what they would be at,
every one of them propones unto him what wicked turne they would have
done, either for obtaining of riches, or for revenging them upon any
whom they have malice at; who granting their demaund, as no doubt
willingly he will, since it is to doe evill, hee teacheth them the
meanes whereby they may doe the same. As for little trifling turnes
that women have adoe with, he causeth them to joynt dead corpses, and
to make powders thereof, mixing such other things thereamongst as he
gives unto them.
PHI.--But before ye goe further, permit me, I pray you, to interrupt
you one word, which ye have put me in memorie of by speaking of
women; What can be the cause that there are twentie women given to
that craft where there is one man?
EPI.--The reason is easie, for as that sexe is frailer than man is,
so is it easier to be intrapped in these grosse snares of the divell,
as was over-well prooved to be trew, by the serpent's deceiving of
Eve at the beginning, which makes him the homelier with that sexe
sensine.
PHI.--Returne now where ye left.
EPI.--To some others at these times he teacheth how to make pictures
of waxe or clay, that by the roasting thereof, the persons that they
beare the name of may be continually melted or dried away by
continuall sicknesse. To some he gives such stones or pouders as will
helpe to cure or cast on diseases; and to some hee teacheth kindes of
uncouth poysons, which mediciners understand not; not that any of
these meanes which he teacheth them (except the poysons, which are
composed of things naturall), can of themselves helpe any thing to
these turnes that they are employed in, but onely being God's ape, as
well in that, as in all other things. Even as God by his sacraments,
which are earthly of themselves, workes a heavenly effect, though no
waves by any cooperation in them; and as Christ by clay and spettle
wrought together, _opened the eyes of the blinde man_, suppose there
was no vertue in that which he outwardly applied, so the divel will
have his outward meanes to be shewes as it were of his doing, which
hath no part or cooperation in his turnes with him, how farre that
ever the ignorants be abused in the contrarie. And as to the effects
of these two former parts, TO WIT, the consultations and the outward
meanes, they are so wonderfull, as I dare not alledge any of them
without joyning a sufficient reason of the possibilitie thereof; for
leaving all the small trifles among wives, and to speake of the
principall points of their craft, for the common trifles thereof,
they can doe without converting well enough by themselves, these
principall points, I say, are these--they can make men or women to
love or hate other, which may be very possible to the divel to
effectuate, seeing he being a subtile spirit, knowes well enough how
to perswade the corrupted affection of them whom God will permit him
to deal with,--they can lay the sicknesse of one upon another, which
likewise is very possible unto him; for since by God's permission he
laide sicknesse upon Job, why may he not farre easilier lay it upon
any other? For as an old practitian, hee knowes well enough what
humour domines most in any of us, and as a spirit he can subtillie
waken up the same, making it peccant, or to abound, as hee thinkes
meet, for troubling of us, when God will so permit him. And for the
taking off of it, no doubt he will be glad to relieve such of present
paine as he may thinke by these meanes to perswade to be catched in
his everlasting snares and fetters. They can bewitch and take the
life of men or women, by roasting of the pictures, as I spake of
before, which likewise is verie possible to their master to performe;
for although that instrument of waxe have no vertue in that turne
doing, yet may he not very well, even by the same measure that his
conjured slaves melts that waxe at the fire, may he not, I say, at
these same times, subtily as a spirit, so weaken and scatter the
spirits of life of the patient, as may make him on the one part, for
faintnesse, to sweat out the humour of his bodie, and on the other
part, for the not concurrence of these spirits, which causes his
digestion, so debilitate his stomacke, that this humour radicall
continually, sweating out on the one part, and no new good sucke
being put in the place thereof, for lacke of digestion on the other,
he at last shall vanish away, even as his picture will doe at the
fire? And that knavish and cunning workeman, by troubling him onely
at sometimes, makes a proportion so neere betwixt the working of the
one and the other, that both shall end as it were at one time. They
can raise stormes and tempests in the aire, either upon sea or land,
though not universally, but in such a particular place and prescribed
bounds, as God will permit them so to trouble. Which likewise is very
easy to be discerned from any other naturall tempests that are
meteores, in respect of the sudden and violent raising thereof,
together with the short induring of the same. And this is likewise
very possible to their master to doe, hee having such affinitie with
the aire, as being a spirit, and having such power of the forming and
mooving thereof; for in the Scripture, that stile of the _prince of
the aire_, is given unto him. They can make folkes to become
phrenticque or maniacque, which likewise is very possible to their
master to doe, since they are but naturall sicknesses, and so he may
lay on these kindes as well as any others. They can make spirits
either to follow and trouble persons, or haunt certaine houses, and
affray oftentimes the inhabitants, as hath been knowne to be done by
our witches at this time. And likewise, they can make some to bee
possessed with spirits, and so to become very demoniacques; and this
last sort is very possible likewise to the divel their master to doe,
since he may easily send his owne angels to trouble in what forme he
pleases any whom God will permit him so to use.
PHI.--But will God permit these wicked instruments, by the power of
the devill their master, to trouble by any of these meanes any that
beleeve in him?
EPI.--No doubt, for there are three kindes of folkes whom God will
permit so to be tempted or troubled; the wicked for their horrible
sinnes, to punish them in the like measure; the godly that are
sleeping in any great sinnes or infirmities, and weaknesse in faith,
to waken them up the faster by such an uncouth forme; and even some
of the best, that their patience may be tried before the world, as
Job's was. For why may not God use any kinde of extraordinarie
punishment, when it pleases him, as well as the ordinarie rods of
sicknesse or other adversities?
PHI.--Who then may be free from these devilish practises?
EPI.--No man ought to presume so farre as to promise any impunitie to
himselfe; for God hath before all beginnings, preordinated as well
the particular sorts of plagues, as of benefites, for every man,
which in the owne time he ordaines them to be visited with; and yet
ought we not to be the more afraide for that, of any thing that the
divell and his wicked instruments can doe against us, for we daily
fight against the divell in a hundreth other wayes; and therefore, as
a valiant captaine affraies no more being at the combate, nor stayes
from his purpose for the rummishing shot of a canon, nor the small
clacke of a pistolet, suppose he be not certaine what may light upon
him; even so ought we boldly to goe forward in fighting against the
divell, without any great terrour for these his rarest weapons, nor
for the ordinary, whereof we have daily the proofe.
PHI.--Is it not lawfull then, by the helpe of some other witch, to
cure the disease that is casten on by that craft?
EPI.--No wayes lawfull, for it is an axiome of theologie, that we are
not to doe evil, that good maie come of it.
PHI.--How then may these diseases be lawfully cured?
EPI.--Only by earnest prayer unto God, by amendment of their lives,
and by sharpe pursuing every one, according to his calling of these
instruments of Satan, whose punishment to the death will be a
salutarie sacrifice for the patient. And this is not onely the
lawfull way, but likewise the most sure; for by the devil's meanes
_can never the devill be casten out_, as Christ sayth; and when such
a cure is used, it may well serve for a short time, but at the last
it will doubtlesly tend to the utter perdition of the patient, both
in body and soule.
_What sort of Folkes are least or most subject to receive harm by
Witchcraft--What power they have to harme the Magistrate, and upon
what respects they have any power in prison--And to what end may or
will the Devill appeare to them therein--Upon what respects the
Devill appeares in sundry shapes to sundry of them at any time._
PHI.--But who dare take upon him to punish them, if no man can be
sure to be free from their unnatural invasions?
EPI.--Wee ought not the more of that restraine from vertue, that the
way whereby we clime thereunto be straight and perillous; but,
besides that, as there is no kinde of persons so subject to receive
harme of them, as these that are of infirme and weake faith, so have
they so small power over none, as over such as zealously and
earnestly pursue them.
PHI.--Then they are like the pest which smites these sickarest that
flies it farthest?
EPI.--It is even so with them, for neither is it able to them to use
any false cure upon a patient, except the patient first beleeve in
their power, and so hazard the tinsell of his owne soule, nor yet can
they have lesse power to hurt any, nor such as contemne most their
doings, so being it comes of faith, and not of any vaine arrogancie
in themselves.
PHI.--But what is their power against the Magistrate?
EPI.--Lesse or greater, according as he deales with them; for if hee
be slothfull towards them, God is very able to make them instruments
to waken and punish his sloth; but if he be the contrary, hee,
according to the just law of God, and allowable law of all nations,
will be diligent in examining and punishing of them, God will not
permit their master to trouble or hinder so good a worke.
PHI.--But fra they be once in hands and firmance, have they any
further power in their craft?
EPI.--That is according to the forme of their detention; if they be
but apprehended and deteined by any private person, upon other
private respects, their power no doubt, either in escaping, or in
doing hurt, is no lesse nor ever it was before; but if, on the other
part, their apprehending and detention be by the lawfull magistrate,
upon the just respects of their guiltinesse in that craft, their
power is then no greater than before that ever they medled with their
master; for where God begins justly to strike by his lawfull
lieutenants, it is not in the devil's power to defraud or bereave him
of the office, or effect of his powerful and revenging scepter.
PHI.--But will never their master come to visite them fra they be
once apprehended and put in firmance?
EPI.--That is according to the estate that these miserable wretches
are in, for if they be obstinate in still denying, he will not spare,
when hee findes time to speake with them, either if he finde them in
any comfort, to fill them more and more with the vaine hope of some
manner of reliefe, or else if he finde them in a deepe despaire, by
all meanes to augment the same, and to perswade them by some
extraordinarie meanes to put themselves downe, which very commonly
they doe; but if they be penitent and confesse, God will not permit
him to trouble them any more with his presence and allurements.
PHI.--It is not good using his counsell I see then; but I would
earnestly know, when he appeares to them in prison, what formes uses
he then to take?
EPI.--Divers formes, even as hee uses to doe at other times unto
them; but ordinarily in such a forme as they agree upon among
themselves; or, if they be but prentises, according to the qualitie
of their circles or conjurations: yet to these capped creatures he
appeares as he pleases, and as he findes meetest for their humours;
for even at their publicke conventions, hee appeares to divers of
them in divers formes, as we have found by the difference of their
confessions in that point; for he deluding them with vaine
impressions in the aire, makes himselfe to seeme more terrible to the
grosser sort, that they may thereby be mooved to feare and reverence
him the more, and lesse monstrous and uncouth like againe to the
craftier sort, lest otherwise they might sturre and skunner at his
uglinesse.
PHI.--How can he then be felt, as they confesse they have done, if
his body be but of aire?
EPI.--I heare little of that amongst their confessions, yet may he
make himselfe palpable, either by assuming any dead bodie, and using
the ministerie thereof, or else by deluding as well their sense of
feeling as seeing, which is not impossible to him to doe, since all
our senses, as wee are so weake, and even by ordinarie sicknesses,
will be oftentimes deluded.
PHI.--But I would speere one word further yet concerning his
appearing to them in prison, which is this, may any other that
chances to be present at that time in the prison see him as well as
they?
EPI.--Sometimes they will, and sometimes not, as it pleases God.
_Of the Tryall and Punishment of Witches--What sort of Accusation
ought to be admitted against them--What is the cause of the
increasing so farre of their number in this age._
PHI.--Then to make an end of our conference, since I see it drawes
late, what forme of punishment thinke yee merit these witches?
EPI.--They ought to be put to death according to the law of God, the
civill and imperial law, and municipall law of all Christian nations.
PHI.--But what kinde of death I pray you?
EPI.--It is commonly used by fire, but that is an indifferent thing
to be used in every countrey, according to the law or custome
thereof.
PHI.--But ought no sexe, age, nor ranke, to be exempted?
EPI.--None at all, (being so used by the lawfull magistrate), for it
is the highest point of idolatry wherein no exception is admitted by
the law of God.
PHI.--Then barnes may not be spared?
EPI.--Yea, not a haire the lesse of my conclusion, for they are not
that capable of reason as to practise such things; and for any being
in company, and not reveiling thereof, their less and ignorant age
will no doubt excuse them.
PHI.--I see ye condemne them all that are of the counsell of such
craftes.
EPI.--No doubt the consulters, trusters in, overseers, interteiners,
or stirrers up of these craftes folkes, are equally guiltie with
themselves that are the practisers.
PHI.--Whether may the prince then, or supreme magistrate, spare or
oversee any that are guilty of that craft, upon some great respects
knowen to him?
EPI.--The prince or magistrate, for further trials cause, may
continue the punishing of them such a certaine space as he thinkes
convenient, but in the end to spare the life, and not to strike when
God bids strike, and so severely punish in so odious a fault and
treason against God, it is not onely unlawfull, but doubtlesse no
lesse sinne in that magistrate, nor it was in Saules sparing of Agag;
and so comparable to the sinne of witchcraft itselfe, as Samuel
alledged at that time.
PHI.--Surely then, I think since this crime ought to be so severely
punished, judges ought to beware to condemne any but such as they are
sure are guiltie, neither should the clattering report of a carling
serve in so weightie a case.
EPI.--Judges ought indeede to beware whom they condemne, for it is as
great a crime (as Solomon saith), to condemne the innocent as to let
the guilty escape free, neither ought the report of any one infamous
person be admitted for a sufficient proof which can stand of no law.
PHI.--And what may a number of guilty persons confessions worke
against one that is accused?
EPI.--The assise must serve for interpretour of our law in that
respect, but in my opinion, since in a matter of treason against the
prince, barnes or wives, or never so diffamed persons, may of our
law serve for sufficient witnesses and proofes, I thinke surely that
by a farre greater reason such witnesses may be sufficient in matters
of high treason against God; for who but witches can be prooves, and
so witnesses of the doings of witches?
PHI.--Indeed, I trow they will be loath to put any honest man upon
their counsell; but what if they accuse folke to have been present at
their imaginar conventions in the spirit, when their bodies lye
senseless, as ye have said?
EPI.--I thinke they are not a haire the less guiltie; for the divell
durst never have borrowed their shadow or similitude to that turne,
if their consent had not beene at it; and the consent in these turnes
is death of the lawe.
PHI.--Then Samuel was a witch, for the divell resembled his shape,
and played his person in giving response to Saul.
EPI.--Samuel was dead as well before that, and so none could slaunder
him with medling in that unlawful arte; for the cause why, as I take
it, that God will not permit Satan to use the shapes of similitudes
of any innocent persons at such unlawfull times is, that God will not
permit that any innocent persons shall be slandered with that vile
defection, for then the divell would finde waies anew to calumniate
the best; and this we have in proofe by them that are carried with
the _pharie_, who never see the shadowes of any in that court but of
them that thereafter are tryed to have beene brethren and sisters of
that craft. And this was likewise prooved by the confession of a
young lasse troubled with spirits, laid on her by witchcraft; that
although she saw the shapes of divers men and women troubling her,
and naming the persons whom these shadowes represent; yet never one
of them are founde to be innocent, but all clearely tryed to be most
guiltie, and the most part of them confessing the same. And, besides
that, I thinke it hath beene seldome heard tell of, that any whom
persons guiltie of that crime accused, as having knowen them to be
their marrows by eye-sight, and not by hearesay, but such as were so
accused of witchcraft, could not be clearely tried upon them, were at
the least publikely knowen to be of a very evill life and reputation;
so jealous is God of the fame of them that are innocent in such
causes. And, besides that, there are two other good helps that may be
used for their triall; the one is, the finding of their marke, and
the trying the insensibleness thereof; the other is their fleeting on
the water, for as in a secret murther, if the dead carkasse be at any
time thereafter handled by the murtherer, it will gush out of bloud,
as if the bloud were crying to the heaven for revenge of the
murtherer, God having appointed that secret supernaturall signe for
triall of that secret unnatural crime, so it appeares that God hath
appointed (for a supernatural signe of the monstrous impietie of
witches), that the water shall refuse to receive them in her bosome
that have shaken off them the sacred water of baptisme, and wilfully
refused the benefitie thereof. No, not so much as their eyes are able
to shed teares (threaten and torture them as ye please), while first
they repent, (God not permitting them to dissemble their obstinacie
in so horrible a crime) albeit the women kind especially, be able
otherwayes to shed teares at every light occasion when they will,
yea, although it were dissemblingly like the crocodiles.
PHI.--Well, wee have made this conference to last as long as leisure
would permit; and to conclude then, since I am to take my leave of
you, I pray God to purge this countrey of these divellish practises,
for they were never so rife in these parts as they are now.
EPI.--I pray God that so be too; but the causes are over manifest
that make them to be so rife; for the great wickedness of the people
on the one hand, procures this horrible defection, whereby God justly
punisheth sinne by a greater iniquitie; and on the other part, the
consummation of the world and our deliverance drawing neere, makes
Satan to rage the more in his instruments, knowing his kingdome to be
so neere an end.--And so farewell for this time.
THE END
AN
ANSWER
OF A
LETTER
FROM A
Gentleman in Fife,
TO
A NOBLEMAN,
CONTAINING A
BRIEF ACCOUNT OF THE BARBAROUS AND ILLEGAL
TREATMENT THESE POOR WOMEN ACCUSED OF
WITCHCRAFT MET WITH FROM THE BAILLIES OF
PITTENWEEM AND OTHERS--WITH SOME OBSERVATIONS
THEREON.
To which is added,
_An Account of the Horrid and Barbarous Murder,
in a Letter from a Gentleman in Fife to his Friend
in Edinburgh, February 5th, 1705._
PRINTED IN THE YEAR 1705.
The two following Tracts give an account of the witches of Pittenweem
in 1705. The first is a concise relation of facts, in which the
minister and magistrates are placed in no very favourable point of
view. The second is an answer to the first, and seems chiefly
intended to obviate the charges that are preferred against the
minister and baillies, but in our opinion with no great success, as
the principal facts are admitted, and the only defence set up is,
that the women were in reality witches. We have given this author's
story in his own words, with such of his remarks as bear upon the
narrative of the other pamphlet, which is all that is necessary at
the present day.
EDITOR.
AN
ANSWER
OF
A LETTER FROM A GENTLEMAN IN FIFE, &c.
MY LORD,
I reckon myself very much honoured by your Lordship's letter,
desiring me to write you an account of that horrible murder committed
in Pittenweem. I doubt not, but by this time, your Lordship has seen
the gentleman's letter to his friend thereanent; I refer you to it,
the author thereof being so well informed, and so ingenous, that I'll
assure you, there is nothing in it but what is generally talked and
believed to be true.
All I can contribute to your Lordship's further information, shall be
by way of a brief narrative of the minister and baillies
unwarrantable imprisoning, and barbarous treating of the poor women.
I need not write your Lordship a character of Patrick Morton, being
now sufficiently known for a cheat.
It was upon his accusation allennarly the minister and baillies
imprisoned these poor women, and set a guard of drunken fellows about
them, who by pinching and pricking some of them with pins and
elsions, kept them from sleep for several days and nights together,
the marks whereof were seen by severals a month thereafter. This
cruel usage made some of them learn to be so wise as acknowledge
every question that was asked them; whereby they found the minister
and baillies well pleased, and themselves better treated.
Notwithstanding of all this, some of the more foolish continued, as
the minister said, hardened in the devil's service, such as White,
Jack, Wallace, Patrick, and others; all which, save the first, were
ordered to the stocks, where they lay for several weeks.
All this while Patrick Morton's melancholly fancy (to give it no
harsher term), being too much encouraged by severals, and
particularly by the minister's reading to him the case of
Barrgarran's daughter, continued roving after a wonderful manner,
accusing for his tormentors some of the most considerable mens' wives
in the town, but such as the minister and baillies durst not venture
to imprison.--By this your Lordship may see, it was only the weakest
that went to the walls.
My Lord Rothes, accompanied with several gentlemen of good sense and
reputation, came to Pittenweem, where finding these poor womens'
confessions no wise satisfying, and Patrick Morton a cheat, informed
the privy council thereof, who sent an order to send Patrick over to
them. This turn being given, and Patrick finding that things were not
likely to go so favourably with him as he before fancied, began to
draw to his breeches, and in a short time recovered his former
health, in which he still continues. By this time the baillies began
to be as earnest in emptying their prisons, as ever they were forward
in filling them; so after a long and serious deliberation, they set
them at liberty: but that their last step might be as illegal as
their first, obliged each of them to pay the town-officer the sum of
8 lib. Scots; to pay which, some of them were forced to sell some
linnen they had reserved for their dead shirts and wynding sheets.
I beg your Lordship's further patience a little to read these few
following observations: _Obs. 1st_, The baillies and minister sent
and brought several of these women from places without their
jurisdiction--one from Anstruther, and another from the country at
six miles distance.
_Obs. 2d_, What good could the minister propose to Patrick Morton by
reading to him the book intituled the case of Barrgarran's daughter?
_Obs. 3d_, After so much injustice done to these poor women, the
baillies and minister obliged them to pay the town-officer eight
pound Scots, is worthy of your Lordship and the rest of the Lords of
the privy council's considerations; and it would be the height of
charity to fall on a method to oblige the minister and baillies to
refound it seven-fold.
_Obs. 4th_, One Thomas Brown, the only man accused by Patrick Morton,
and imprisoned by the minister and baillies, after a great deal of
hunger and hardship, died in prison, so as this poor woman's murder
was not the first, neither will it be the last, unless by severe
punishments prevented.
_Obs. 5th_, The baillies in a manner justified these two murthers, by
not allowing them Christian burial, but burying them like dogs,
scarce covering them from the ravens.
_Obs. 6th_, You may wonder why all along I should say the minister
and baillies? The reason is, because during all this narrative he
exercised more of the civil authority than any of the baillies, and
so continues to do, as you may see by the following late instance.
The baillies of Pittenweem being conveened before the Lords of Privy
Council on the 14th or 15th of February, I am informed gave in to
them a subscribed account of the murther; and to justify themselves,
assert they had imprisoned several of the murtherers before they left
Pittenweem. It is very true they did so, but they were not long from
the town when the minister set them at liberty. This, I think, is
exercising the office of a civil magistrate: perhaps the minister may
say he did it by the magistrates' order left behind them; then I
think the magistrates were mightily in the wrong to give in to the
Lords of the privy council an account they knew to be false.
My Lord, this is not the tenth part of what may be said upon this
subject, I hope some other person will be more particular.
I am,
My LORD,
Your Lordship's
Most humble servant.
AN
ACCOUNT
OF AN
HORRID AND BARBAROUS MURDER,
IN A
_Letter from a Gentleman in Fife to his Friend in Edinburgh_.
I doubt not of your being exceedingly surprized with this short and
just account I give you of a most barbarous murder committed in
Pittenweem the 30th of January last. One Peter Morton, a blacksmith
in that town, after a long sickness, pretended that witches were
tormenting him--that he did see them and know them--and, from time to
time, as he declared such and such women to be witches, they were by
order of the magistrates and minister of Pittenweem, apprehended as
such, to a very considerable number, and put into prison. This man,
by his odd postures and fits, which seemed to be very surprizing at
first, wrought himself into such a credit with the people of that
place, that unless the Earl of Rothes, our sheriff, had discovered
his villany, and discouraged that practice, God knows how fatal it
might have proved to many honest families of good credit and
respect. Sir, however, at first many were deceived, yet now all men
of sense are ashamed for giving any credit to such a person; but how
hard it is to root out bad principles once espoused by the rabble,
and how dangerous a thing it is to be at their mercy, will appear by
the tragical account I give you of one of these poor women, Janet
Corphat.
After she was committed prisoner to the tolbooth, upon a suspicion of
her being a witch, she was well guarded with a number of men, who, by
pinching her, and pricking her with pins, kept her from sleep many
days and nights, threatening her with present death, unless she would
confess herself guilty of witchcraft; which at last she did. This
report spreading abroad, made people curious to converse with her
upon the subject, who found themselves exceedingly disappointed. The
Viscount of Primrose being in Fife occasionally, inclined to satisfy
his curiosity in this matter, the Earl of Kellie, my Lord Lyon, the
Laird of Scotstarvat, and the Laird of Randerston, were with his
Lordship in Pittenweem. Three of the number went to the tolbooth and
discoursed with her, to whom she said, that all that she had
confessed, either of herself or her neighbours, were lies, and cried
out, _God forgive the minister_, and said, that he had beat her one
day with his staff when she was telling him the truth. They asked her
how she came to say any thing that was not true; she cryed out,
_alas, alas, I behoved to say so, to please the minister and
baillies_; and, in the mean time, she begged for Christ's sake not
to tell that she had said so, else she would be murdered. Another
time, when the Laird of Glenagies and Mr Bruce of Kinross, were
telling her, she needed not deny what they were asking her, for she
had confessed as much as would infallibly burn her; she cried out,
_God forbid!_ and to one of the two she said, that from which he
might rationally conclude, she insinuate she had assurance from the
minister her life should not be taken.
A little before harvest, Mr Ker of Kippilaw, a writer to the signet,
being in Pittenweem, Mr Robert Cook, advocate, went with him to
prison to see this poor woman; Mr Cook, among other questions, asked
her, if she had not renounced her baptism to the devil; she answered,
she never renounced her baptism but to the minister. These were her
words, what she meant by them I know not. The minister having got
account of this from Mr Cook, he sent for her, and in presence of Mr
Cook and Mr Ker in the church, he threatened her very severely, and
commanded the keeper to put her into some prison by herself under the
steeple, least (as he said) she should pervert those who had
confessed. The keeper put her into a prison in which was a low
window, out of which it was obvious that any body could make an
escape; and, accordingly, she made her escape that night.
Next day when they missed her, they made a very slight search for
her, and promised ten pound Scots to any body that would bring her
back. Mr Gordon, minister at Leuchars, hearing she was in his
parish, eight miles distant from Pittenweem, caused apprehend her,
and sent her prisoner, under custody of two men, on the 30th of
January, to Mr Cowper, minister of Pittenweem, without giving any
notice to the magistrates of the place. When she came to Mr Cowper,
she asked him if he had any thing to say to her? he answered, No. She
could get lodging in no house but with one Nicolas Lawson, one of the
women that had been called witches.--Some say a baillie put her
there.
The rabble hearing she was in town, went to Mr Cowper, and asked him
what they should do with her? he told them he was not concerned, they
might do what they pleased with her. They took encouragement from
this to fall upon the poor woman, those of the minister's family
going along with them, as I hear; they fell upon the poor creature
immediately, and beat her unmercifully, tying her so hard with a
rope, that she was almost strangled; they dragged her through the
streets, and alongst the shore, by the heels. A baillie, hearing of a
rabble near his stair, came out upon them, which made them
immediately disappear. But the magistrates, though met together, not
taking care to put her into close custody for her safety, the rabble
gathered again immediately, and stretched a rope betwixt a ship and
the shore, to a great height, to which they tied her fast; after
which they swinged her to and fro, from one side to another, in the
mean time throwing stones at her from all corners, until they were
weary; then they loosed her, and with a mighty swing threw her upon
the hard sands, all about being ready in the mean time to receive
her with stones and staves, with which they beat her most cruelly.
Her daughter, in the time of her mother's agony, though she knew of
it, durst not adventure to appear, lest the rabble had used her after
the same manner, being in a house, in great concern and terror, out
of natural affection for her mother, (about which the author was
misinformed in the first edition.) They laid a heavy door upon her,
with which they prest her so sore, that she cried out, to let her up
for Christ's sake, and she would tell the truth. But when they did
let her up, what she said could not satisfy them, and therefore, they
again laid on the door, and with a heavy weight of stones on it,
prest her to death; and to be sure it was so, they called a man with
a horse and a sledge, and made him drive over her corpse backward and
forward several times. When they were sure she was killed outright,
they dragged her miserable carcase to Nicolas Lawson's house, where
they first found her.
There was a motion made to treat Nicolas Lawson after the same manner
immediately; but some of them being wearied with three hours sport,
as they called it, said it would be better to delay her for another
day's divertisement; and so they all went off.
It is said that Mr Cowper, in a letter to Mr Gordon, gave some rise
to all this; and Mr Cowper, to vindicate himself, wrote to Mr Gordon,
whose return says, if he were not going to Edinburgh, he would give
him a double of his letter. It's strange he sent him not the
principal. In the postscript, he assures him, he shall conceal it to
meeting.
'Tis certain, that Mr Cowper, preaching the Lord's day immediately
after, in Pittenweem, took no notice of the murder, which at least
makes him guilty of sinful silence. Neither did Mr Gordon, in his
letter to Mr Cowper, make any regret for it; and this some construe
to be a justifying of the horrid wickedness in both.
We are perswaded the government will examine this affair to the
bottom, and lay little stress upon what the magistrates or minister
of Pittenweem will say to smooth over the matter, seeing it's very
well known, that either of them could have quashed the rabble, and
prevented that murder, if they had appeared zealous against it.
I am sorry I have no better news to tell you, God deliver us from
those principles that tend to such practices.
I am,
SIR,
Your humble servant.
A
JUST REPROOF
TO THE
FALSE REPORTS and UNJUST CALUMNIES,
IN THE
_FOREGOING LETTERS._
About the month of March last year, one Beatrix Laing, a woman of
very bad fame, who had formerly been under process for using charms,
and refusing to be reconciled to her neighbours, was debarred from
the Lord's table, came to one Patrick Morton, a blacksmith, desiring
him to make some nails, which he refused to do, because otherwise
employed at that time. Upon which she went off muttering some
threatening expressions. A little after, the said Patrick Morton,
with another person in company, carrying some fish by the said
Beatrix Laing's door, they saw a vessel with water placed at the
door, with a burning coal in it. Upon which he was presently strucken
with an impression that it was a charm designed against him, and upon
this a little after he sickened. In this sickness he languished for a
long time; physicians that saw him, could not understand his
distemper, yet tried various medicines, till at length his trouble
increased, and he began to be seized with some unusual fits, which
made them give over. He forbore all this while any accusation of the
person whom he all along suspected for his trouble, at least he made
no mention of it to the minister, who frequently visited him while
under it. But his trouble still increasing, he at length began to
drop some apprehensions of the cause of it. Upon which Beatrix Laing
was called, and by the magistrates, in the said Patrick Morton's
father's house, examined in presence of a great multitude of people,
and owned, that she had placed that vessel with water, and the coal
in it, there; but at that time would give no account of the reason of
it. Being dismissed by the magistrates, she went home, and that same
night, when she was challenged by Katharine Marshal, in her own
house, before Nicolas Lawson, about the lad's trouble, she answered,
that he might blame his own ill tongue for what had befallen him, and
that it was an evil spirit that was troubling him; which was in her
face maintained by the said persons next day, in presence of the
magistrates. Then the boy began to complain of her tormenting him,
and fell into grievous fits of trouble upon her entering the house.
Upon all which she being imprisoned, after some time did acknowledge
to magistrates and minister, in presence of many witnesses, without
threat or torture, (of which we shall speak more afterwards) that she
was displeased with Patrick Morton for his refusing to make some
nails; that she designed to be avenged upon him for it; and that she
used that charm of the coal in the water against him; and that she
renounced her baptism, entered into a compact with the devil some
twelve years before; condescending upon time, place, and her
inducements to engage in his service; and that she, with Nicholas
Lawson, had made a wax picture to torment him, and put pins in it;
which the said Nicolas likewise confessed afterwards, and so
justified the boy's account of the rise of his trouble.
After this the boy's trouble daily increased, in which there were
many strange things; first his belly, for some time, then his breast,
frequently heaved up to a prodigious height, and instantly went off
again, by a blowing at the mouth like a bellows; frequently he cried
out that such persons as he named were pinching him in his arms,
breast, or some other places of his body, his hands lying all the
while above the clothes, at a distance from one another, in the view
of many of the spectators; and when they looked the places of which
he complained, they saw distinctly the print of nails. Again, he was
frequently cast into swooning fits, became insensible, which was
tried by exquisite pinching the more sensible parts of his body, of
which he complained afterwards when he came out of the fits, though
he took no notice of them, nor felt them, in the time while he was in
these fits. The strongest who essayed to lift his head from the
pillow, were not able to move it, though both his feet and head were
perfectly free of the bed, which was exactly tried: Yea, sometimes
while the trunk of his body and his head were thus rigid and could
not be raised from the pillow, his legs were loose, and any might
move them as they pleased. Sometimes these fits were not so great as
at other times, and then, or when he was falling in, or coming out of
them, several persons lifted him with little difficulty; but when he
was in the depth of the fit, the strongest that essayed it could not
raise him up. Again, when any of the women whom he accused touched
him, and sometimes on their coming into the room he fell into
grievous fits of trouble, and cried out, that such a person was
tormenting him, condescending on their names; and this he did very
frequently, before multitudes of people of different ranks, ready to
attest the same. And commonly such care was taken to prevent his
having any notice, either of the womens' entry, or which of them was
there, that there was no place left for any rational suspicion of
trick or cheat in the matter. He was carefully hoodwinked with
several plies of cloth--the women were brought in with the utmost
secrecy--innocent persons present in the room laid their hands on
him, but yet he never shewed the least concern, save when the accused
persons touched him. Several times gentlemen that seemed jealous that
there was somewhat of an imposture in the case, were allowed and
invited to make the nicest trial, and found it hold. Several pitiful
cavils have been used about this, and other instances of the boy's
trouble, which proceed either from ignorance of the circumstances of
matter of fact, or gross inadvertency in not observing the several
variations of the boy's case; which, had they been considered, they
would have been so far from giving any countenance to the conclusion
aimed at by these objectors, that they would strongly have enforced a
conviction of something preter-natural in the case.
The author then proceeds to give an account of Janet Corphat, the
woman who was murdered. She was a person of very bad fame, who of a
long time was reputed a witch, frequently used charms, and was wont
commonly to threaten persons who disobliged her, and such
consequences sometimes followed, as made her the terror of many, both
of the town and country, which might be verified by particular
instances, if it were necessary. She was not at first delated by
Patrick Morton, though afterwards he complained of her as one of his
tormentors; but she, with several others, being in company with the
devil, whereof Isabel Adam was one, in pursuance of a quarrel which
Beatrix Laing, formerly mentioned, had with one Alexander M'Grigor, a
fisher in the town, made an attempt to murder the said M'Grigor in
bed; which was prevented by his awakening and wrestling against them.
This attempt was acknowledged by Isabel Adam, of whose confession a
more full account shall be given afterwards, who had been taken up on
that man's delation, and some other informations against her, and not
on the lad's. As likewise, the said Janet was accused by Nicolas
Lawson, another person present at that attempt; and Nicolas accused
her of being at another meeting in the Loan of Pittenweem; at both
which meetings they confessed the devil was present.--All which she
herself afterwards freely confessed.
The manner of this woman's confession was very remarkable.--After she
had obstinately some while denied, and with a subtility beyond what
might be expected from one of her education, shifted all questions
put to her, she, with Isobel Adam aforesaid, being brought to the
house where the tormented lad lay, and he discovering her at her
entry into the room, notwithstanding the utmost precaution was used
to conceal it from him, and he falling into grievous fits of trouble,
did cry out of her as one of his tormentors; at which she was so
stunned, that instantly she fell a trembling. The magistrates and
minister observing her in such a confusion, asked if she was willing
to commune with them, in reference to the matters whereof she had
been accused; she declaring herself willing, went with them to
another place, and when desired to be ingenuous, she again fell a
trembling, and said she would confess all, but was afraid the devil
would tear the soul out of her body if she did, and said, if you will
pray, and cause all good folk pray for me, I will confess, and she
then desired the minister to pray; and, after prayer, confessed she
was bodily present at both the meetings aforesaid with the devil and
the witches, and gave a circumstantiat account of the renounciation
of her baptism, naming time, place, and inducements which led her to
it, and the shape the devil appeared to her in.--She likewise told
the reason of their attempt to murder M'Grigor was, that he did not
hire a house which belonged to Beatrix Laing.
Again, on a Thursday, after she had been hearing sermon, she desired
to speak with the minister, and sent one to acquaint him with this
desire; on which he went to her, and she, before several witnesses,
renewed her former confession, and condescended on all the persons
the other confessing witches had accused, as being present at the two
foresaid meetings; adding withal, that there were others present whom
she knew not. This confession she renewed before the presbytery, in
presence of a great many country gentleman, and other spectators; as
likewise in the face of a numerous congregation on the Lord's day.
It is owned, that when Beatrix Laing and Nicolas Lawson were first
imprisoned, they were ill used by some of the guard, without the
knowledge of magistrates or minister, of which the women made
complaint to the minister, whereof he presently acquainted the
magistrates, who, with the minister, went to the prison, and
threatened the guard if they offered the least disturbance to persons
in custody. And the minister, on the Lord's day thereafter, took
occasion in sermon to discover the wickedness of that practice, as
being against the light of nature, Scripture, and the just laws of
the land. After this, we heard of no more disturbances they met with.
Now, it was not till after this precaution used to prevent their
trouble, that Janet Corphat was imprisoned; and, from the time of her
imprisonment, till the time that she confessed, which was some ten
or twelve days, she was not in company with the rest, nor with the
guard, save one or two days, but was alone in a separate prison, and
nothing to disturb her.
Now, it is remarkable, that neither of these persons who were ill
used, of which Janet Corphat was none, did ever make any
acknowledgement to these persons who used them ill, nor till some
days after they were quite freed of this trouble. And when they did
confess, it was to magistrates and minister, whom they owned to be
careful to preserve them from such abuses; nor did magistrates or
minister ever use any threatening to extort a confession, or any
other argument, but what the gospel requires to be made use of to
bring impenitent sinners to a confession of their sins.[8]
[8] We should like to know what threatenings the gospel requires
ministers to make use of to such impenitent sinners as will not
confess sins they could not commit. ED.
The author of the letter tells us, 'she was put in a low prison, out
of which it was obvious that any body could make an escape, and
accordingly she made her escape that night.' Here are but two
assertions, and both of them false, for the prison was the second
story, and her escape was by breaking an old iron grate in the
window; nor was it that night after that she broke the prison, for it
was on Friday these gentlemen discoursed her, and on the Lord's day
at night she broke the prison.[9]
[9] This just reprover begins very fairly by wilfully perverting his
opponent's language, 'a prison with a low window,' he makes 'a low
prison.' We very much suspect the minister himself had a hand in this
pamphlet.
Here follows the author of the 'Just Reproofs' way of telling the
story of the barbarous and cruel murder of Janet Corphat. She came to
town under cloud of night with two men, and went straight to an inn
where her daughter was serving. After some stay there, the two men
brought her to the minister's house, who was visiting a sick child of
one James Cook, a present bailie, where his servant came to him with
Mr Gordon's letter; and, as soon as he had perused it, he bid his
servant go tell them, he would have nothing to do with her, but since
they had brought her to the town, let them take her to the
magistrates; which answer, two men then present, have attested under
their hands. On this, the men brought her to Bailie Cook's house,
where the minister was, and the men meeting him coming down stairs,
pressed him to take her off their hands, which he refused to do, but
called the two next magistrates, and advised them instantly to set
her off safe out of the town. On which the two bailies sent for their
officer immediately, and the minister went off straight to his own
house, and saw no appearance of a rabble, nor did hear of it, till
the rabble had gone a considerable length; and after a little, he
heard that the woman was got safe out of their hands, and the rabble
dissipate, and he knew nothing of her death till the next morning.
When the officer came to the magistrates, they, on deliberation among
themselves, resolved to imprison her till the next morning; and
accordingly ordered their officer to do it. And as the officer was
executing the magistrates' orders, the rabble gathered upon them,
attacked the officer, and took the woman from him, with which, it is
said, he did not acquaint the magistrates, that they might have taken
other measures for the woman's safety.
This rabble did not flow from the inclinations of the people of the
place, which is evident from the peaceable and safe residence two
confessing witches had for two months time in the place since they
were set at liberty, but from an unhappy occasional concourse of a
great many strangers, some Englishmen, some from Orkney, and other
parts, who were forward in it, and have since taken guilt on them by
their flight.
As to the assertion with regard to those of Mr Cowper's family going
along with the rabble, Mr Cowper urged to have his servants examined
among the first, and they have declared before the magistrates, that
they stole out in a clandestine way, that their master might not know
of it, and he indeed knew nothing of it, and they returned very
quickly and made no stay; nor do any of the witnesses examined
insinuate any accusation of their having the least accession to any
injury she met with, nor were they any other way concerned, than by
looking on a short while with some hundreds of other spectators.
Again, it is said, 'that they first found her at Nicolas Lawson's
house, and that she was killed out-right when they dragged her there
again,' is as ill grounded as the rest of our author's assertions;
for they found her not at Nicolas Lawson's house, and some of the
persons examined have declared, that after she was brought to that
door, she arose and put on head cloaths, and called to Nicolas Lawson
to let her in; which, if she had done, she in all appearance had met
with no more disturbance; but after this, we hear _that some few of
the rabble stole up secretly and murdered her_.
The author of the Second Letter accuses the minister of encouraging
Patrick Morton in carrying on the cheat, by reading to him the case
of Bargarran's daughter. In answer to which, we shall give a short,
but candid, account of matter of fact. In the month of May last, the
minister, with a preacher, and a great many other people, attending
all night in the room where Patrick Morton lay, and he lying
meanwhile in a swooning fit, which was then tried by exquisite
pinching, the minister and probationer falling into some discourse
about Bargarran's daughter, took out the book, and for their own
satisfaction, read only two sentences, and stopt. Several weeks
after, when the minister was again attending in the night time, the
lad being insensible, the minister, for his own diversion, read the
preface, and some part of the process, against the witches, but had
no reason to think he heard any thing, but on the contrary. And it is
to be observed, when the committee of the privy council did
accurately examine the boy in reference to this story, he still
declared he never heard any thing of Bargarran's daughter's case
read.
What he says of 'their obliging them to pay eight pound Scots to the
town-officer,' is in many ways false. It is false that they were
ordered by the magistrates to pay such a sum. It is false that they
paid all alike. It is also untruth that any of them gave what they
had provided for their winding sheets. Nicolas Lawson, one of the
confessing witches, her husband voluntarily gave a small piece of
unbleached linen to the officer for his fees; and this is all the
ground for the story of their winding-sheets.
The author of the Just Reproof then proceeds to give an account of
Mrs White and Isobel Adam. The woman brought from Anstruther was a
Mrs White, an inhabitant of Pittenweem, who, through fear of being
apprehended, fled thither to her daughter's house. This woman, whose
cause is now warmly espoused by some, with no advantage to their
reputation, and who is now insisting against the magistrates in a
process for wrongous imprisonment, has been for many years a person
of very bad fame. Some eighteen years ago, she pursued a woman before
the session, in Mr Bruce the late Episcopal incumbents time, for
calling her a witch, and succumbing in the probation. Mr Bruce urged
her to be reconciled with the woman,--she obstinately refused,--using
most Unchristian and revengeful expressions, which are to be seen in
the session-register. Since the revolution, she desired admission to
the Sacrament of the Lord's Supper, which was then denied her,
because she still refused to be reconciled to that woman. Her
scandalous carriage in refusing to cohabit with her husband to this
day, who is a sober honest man, is generally known. This woman being
accused by the boy as one of his tormentors, and delated by two
confessing witches, and other presumptions of her guilt, the
magistrates one morning sent their officer to the magistrates of
Anstruther, desiring them on these grounds to send Mrs White to them,
and the grounds of her imprisonment were sent in write to her, in her
daughter Mrs Lindsay's house; and she being brought to Pittenweem,
the two women which delated her, were confronted with her, in
presence of the magistrates, a great many gentlemen and ministers,
where they did accuse her to her face, and charged her particularly
with being at a meeting in the Loan with the devil and the witches,
and gave some binding tokens to convince her. By all which it
appears, how little ground there is to accuse the magistrates for
invading their neighbours jurisdiction, or load the minister with any
concernment in the matter.
As to the other instance of one brought to Pittenweem at six miles
distance, this was the young woman Isobel Adam. About the middle of
May, one Alexander M'Grigor delated her for an attempt to murder him
in his own house in the night-time, with several others whom he knew
not; and there being some surmises of other presumptions of
witchcraft against her, the minister hearing she was occasionally in
the town, called for her, and advised her, before her father, if
innocent, to take proper measures for her own vindication, which she
undertook to do, and promised to return for that end on
advertisement, which her father engaged to give. The noise about her
still increasing, her father was desired, according to promise, to
call her to the place, which he declined, growing jealous of her
guilt; on which the minister advertised her, but in case she refused,
a letter was sent to be delivered to the gentleman on whose ground
she lived, desiring him to send her. So soon as the advertisement was
given, she came voluntarily to her father's house in Pittenweem, and
so there was no occasion for force.
When she came, she confessed her converse with the devil at Thomas
Adamson's house, on the first day of January 1704; she was confronted
with M'Grigor, and he accused her of the above mentioned attempt on
him, which she then refused; on which she was imprisoned, and the two
following days, she did with tears, and more than ordinary concern,
make a free and large confession.
She said Beatrix Laing aforesaid, a confessing witch, had been
dealing with her to engage in her service, which she refused; and
that some time thereafter, this Beatrix came for her, and desired her
to go along to her house; when she came there, they sat down at the
fire, and she saw a man in black cloaths, with a hat on his head,
sitting at the table; and Beatrix said to her, since you will not
engage with me, here is a gentleman that will see you; whereupon he
told her, he knew she was discontented with her lot, and if she would
serve him, he promised she should want for nothing; to which she
yielded to serve him, and he came forward and kissed her; and she
said, he was fearsome like, and his eyes sparkled like candles, on
which she knew he was the devil.
Again, she told, that being employed to spin in Thomas Adamson's
house in Pittenweem, while she was lying awake in her bed in the
night time, the devil appearing to her, where she did expressly
renounce her baptism to the devil, by putting her hand on her head,
and the other to her feet, the other maid lying in the bed with her
being at the time asleep, as the maid declared before the session.
About a fortnight after this, Beatrix Laing came to visit her, and
asked her, if she had met with the gentleman? She answered she had,
and also engaged with him, on which Beatrix said, I have then got my
work wrought, and went away. And she confessed, she came to that
meeting at M'Grigor's with the devil and several witches, viz.
Beatrix Laing, Nicolas Lawson, Janet Corphat, Thomas Brown, and
several others she knew not, designing to murder M'Grigor; but since
the man awakened and prayed to God for himself, they could not do it.
She confessed also converse with the devil at other times. All which
is in her two confessions, signed by the magistrates, and transmitted
to Edinburgh. Now, we desire to know what the author of this letter
can quarrel in the magistrates or minister's conduct in this matter.
As for what he says 'about the magistrates and minister refounded the
imprisoned womens' money seven-fold.' We find this author very
charitable on other mens' purses, but when the magistrates and
minister design to bestow their charity, they will choose more
deserving objects. And the Lords of Her Majesty's privy counsel
understands themselves better than to take their measures as to what
is just from the daring prescriptions of this author.
What he says about Thomas Brown is also false, he was accused by the
lad, and delated by three confessing witches, as being accessory to
the attempt on M'Grigor. It is false he was starved, for his daughter
brought him his diets punctually. Our author's fears of more murders
are altogether groundless, and we appeal to all men of candour,
whether this author's impudent and unjust accusation against
magistrates and minister of murdering Thomas Brown, deserves not
severer punishment than any thing he can charge them with.
He again tells us, "the bailies justified the murder, by denying
Christian burial." The bailies gave no order thereabout. As for
Thomas Brown, his son-in-law, with some others, buried him. Our
author by his next may prove, that Janet Corphat, a woman that had so
frequently and so solemnly confessed the renounciation of her baptism
to the devil, deserved Christian burial.
THE END.
A
COPY
OF THE
INDICTMENT OF THE WITCHES AT BORROWSTOUNESS--THE PRECEPT FOR
SUMMONING THE JURY AND WITNESSES--WITH THE WARRANT FOR THEIR
EXECUTION.
_Copy of the Indytment._
Annaple Thomsone, widow in Borrowstownes,
Margaret Pringle, relict of the deceast John Campbell sive-wright
there, &c.
Yee, and ilk ane of yow ar indytted and accwsed, that where,
notwithstanding, be the law of God, particularlie sett down in the 20
chapter of Leviticus, and eighteen chap. of Dewtronomie, and be the
lawes and actes of parliament of this kingdome, and constant practiq;
thereof, particularlie be the 73 act, 29 parliament Q. Marie, the
cryme of witchcraft is declaired to be ane horreid, abominable and
capitall cryme, punishable with the paines of death and confiscatiown
of moveables. Never the less it is of veritie, that you have
comitted, and ar gwyltie of the said cryme of witchcraft, in swa far
ye have entered in pactiown with the devill, the enemie of your
salvatiown, and have renownced our Blissed Lord and Savior, and your
baptizme, and have given your selffes, both soulles and bodies to the
devil, and have bein severall mettings with the devill, and swndrie
wyth witches in diverse places; and particularlie, ye the said
Annaple Thomsone had a metting with the devill the tyme of your
weidowhood, befoer yow was maried to your last husband, in your
cwming betwixt Linlithgow and Borrowstownes, where the devil, in the
lyknes of ane black man, told yow, that you wis ane poore puddled
bodie, and had ane evill lyiff, and difficultie to win throw the
world; and promesed, iff yee wald followe him, and go alongst with
him, yow should never want, bot have ane better lyiff: and, abowt
fyve wekes therefter, the devill appeired to yow when yow wis goeing
to the coal-hill abowt sevin a clock in the morning. Having renewed
his former tentatiown, you did condeschend thereto, and declared
yowrselff content to follow him, and becwm his servant; wherewpon the
devill threw yow to the grownd, and had carnal copwlatiown with yow;
and ye, and each persone of yow, wis at several mettings with the
devill in the Linkes of Borrowstowness, and in the howss of yow
Bessie Vickar, and ye did eatt and drink with the devill, and with on
another, and with witches in hir howss in the night tyme; and the
devill and the said Wm Craw browght the ale which ye drank, extending
to abowt sevin gallons, from the howss of Elizabeth Hamilton; and yow
the said Annaple had ane other metting abowt fyve wekes ago, when you
wis goeing to the coal-hill of Grange, and he inveitted yow to go
alongest and drink with him in the Grange-pannes; and yow the said
Margaret Pringil have bein ane witch thir many yeeres bygane; hath
renowncid yowr baptisme, and becwm the devill's servant, and promeis
to follow him; and the devill had carnall copwlatiown with yow, and
tuik you by the right hand, whereby it was, for eight dayes,
grevowslie pained; but having it twitched of new againe, it
imediatlie becam haill: and yow the said Margaret Hamilton has bein
the devill's servant these eight or nyne yeres bygane; and he appered
and conversed with yow at the toun-well of Borrowstownes, and several
tymes in yowr awin howss, and drank severall choppens of ale with
you, and thereafter had carnall copwlatiown with yow; and the devill
gave yow ane fyve merk peice of gold, whilk a lyttil efter becam ane
sklaitt stone; and yow the said Margaret Hamilton, relict of James
Pollwart, has bein ane witch, and the devil's servant thertie yeres
since, haith renowncid yowr baptizme as said is, and has had carnall
copwlatiown with the devill in the lyknes of ane man, bot he removed
from yow in the lyknes of ane black dowg: and ye, and ilk ane of yow
wis at ane metting with the devill and wther witches at the Croce of
Murestaine above Kinneil, upon the threttein of October last, where
yow all danced, and the devill acted the pyiper, and where yow
endevored to have distroyed Androw Mitchell, sone to John Mitchell,
elder in Dean of Kinneill.
_Precept_ qra _Witches, and the Witnesses and Assyissers, 1679_.
---- Cochran of Barbbachlay, Richard Elphinstown of ----, Saindelands
of Hilderstown, ---- Cornwal of Bonhard, Robert Hamilton of Dechmont,
baillzie of the regallitie of Borrowstownes, Sir John Harper advocat,
Mr William Dundas, and Mr John Prestowne advocats, commissioners of
justiciarie, speciallie constitwte, nominat, and appoynted by the
lordes off his majestie's most honowrable privie cownsell for the
tryall and jwdging of the persones after namit; To our lovitts ----
messengers, macers, and officers of cowrt, owr shirriffs in that
pairt, conjunctlie and severallie, speciallie constitwte, greitting:
For sameikillais the ---- day of ----is appoynted by ws for the
trying and judging off Anabill Thomson widow in Borrowstownes,
Margaret Pringle relict of the decist John Campbell sive-wright ther,
Margaret Hamilton relict of the deceist James Pollwart ther, Wm. Craw
indweller ther, Bessie Viccar relict of the deceist James Pennie
indweller ther, and Margarett Hamilton relict of the deceist Thomas
Mitchell, who are apprehendit and imprisoned in the tolbuith of
Borrowstownes, as suspect gwilty of the abominable cryme of
witchcraft, by entering into pactiown with the devill, renwncing
their baptism and comitting of _malificies_: Wherefoir nescessary it
is, that the saides persons should be summonded to wnderlye the lawe
for the samen, and that witness and assyssers should be cited against
them, to the effect, and under the paines efter specifiet. HEREFOIR,
this precept sein, we chairge you passe, and in owr soveraigne lordes
name and authority, and owrs, comand and chairge the saides persones
above compleaned upon, to compeir befoir ws, or any three of us (who
are by our said commissiown declaired to be a quorum), within the
said tolbuith of Borrowstownes, the nyneteen day of December nixt, in
the howr of cawse, ther to wnderlye the lawe, for the crymes above
specifiet, and that under the paines contained in the new acts of
parliament: And sicklyik, summon, wairne and chairge ane assyse of
honest and famous persones, not exceeding the number of fortie-five,
togither with such witnesses who best know the veritie of the
persones above compleaned upon ther gwiltynes, to compeir befoir us,
day and place foirsaid, in the howr of cawse, the persones of[10]
witness, to bear leall and soothfast witnessing in the premiss, and
the inqueist to passe upon the assyse each persone, under the paine
of ane hundreth merks, according to justice, ais ye will answer to us
therwpon: the whilk to doe commits to you, conjunctlie and severalie,
our fwll power, be thir our lettres, delyvering them be you dewllie
execut and indorset againe to the beirer. Given under our hands at
Borrowstownes, the twentie-nynt day of November, ane thousande six
hunder and seventie nyne yeirs.
[10] This word is interlined, and the word inqueist scored out.
(_Sic Subscribitur_)
R. HAMILTON,
J. CORNWALL,
RICH. ELPHENSTONE,
W. DUNDAS.
_Ane List of the Persones to be warned to passe upon the Assyse for
Judging the Witches in Borrowstownes._
_Barronie of Carridin._
Robert Ballendin elder in Northbank,
Alex. Brown in Bonhard,
John Irwyne there,
James Lamb there,
George Storie in Mure-edge,
Thomas Knox wiver in Littill Carridin,
John Meldrum ther,
George Yowng in Murrayes,
John Brown oversman ther,
George Smyth ther,
John Robertsone in Bonhard-panns,
John Daviesone ther,
John Pooll ther.
_Town of Borrowstownes._
George Bennet,
James Cassilles elder, skipper,
Alex. Drysdaill skipper,
James Hardie glover,
Alex. Randie baxter
Richard Carss,
James Hamilton elder,
James Hwtton baxter,
Andrew Hamilton,
Thomas Downie,
James Mwngill wiver,
Rob. Downie.
_Barronie of Kinneill._
George Gib in Kinneil Carss,
Alex. Gib in Inneraven,
John Glen ther
John Baird ther
James Dobbie in Nether Kinneil,
Patrick Hardie ther,
John Dick in Woodheid,
John Wilson in Over Kinneil,
James Thomson ther,
James Lithgow in Balderstown,
John Hardie, maltman in Burrowstown,
James Thomson ther.
_Barronie of Pollmont._
James Burn of Clerkstoun,
James Monteth of Myln-hall,
Alex. Whyte in Hill,
Patrick Ballanden of Parkend,
John Mairschell in Whyteside,
Andrew Johnstown in Pollmont,
David Ballanden in Redding,
James Gaff ther,
George Mureheid ther,
William Rwchat of Ruch-haugh,
John Grintown in Gillstown Loanfoote,
Henry Taylor in Whyteside,
John Purgat of Bruchtown Crag.
_Order and Warrand for Burning the Witches of Borrowstownes, Dec. 19,
1679._
Forsameikle as Annabil Thomson widdow in Borrowstownes, Margaret
Pringle relict of the deceast John Campbell ther, Margaret Hamiltown
relict of the deceast James Pollwart ther, William Craw indweller
ther, Bessie Wicker relict of the deceast James Pennie ther, and
Margaret Hamiltown relict of the deceast Thomas Mitchell ther,
prisoners in the tolbuith of Borrowstownes, are found guiltie be ane
assyse, of the abominable cryme of witchcraft committed be them, in
maner mentioned in their dittayes, and are decerned and adjudged be
us under subscryvers (commissioners of justiciary speciallie
appoynted to this effect) to be taken to the west end of
Borrowstownes, the ordinar place of execution ther, upon Tuesday the
twentie-third day of December current, betwixt two and four a clock
in the efternoon, and ther to be wirried at a steack till they be
dead, and there-efter to have their bodies burnt to ashes. These
therefoir require and command the baylie principal off the regalitie
of Borrowstownes, and his deputts, to see the said sentance and doom
put to dew execution in all poynts, as yee will be answerable. Given
under our hands at Borrowstownes the nynteenth day of December 1679
yeirs.
W. DUNDAS,
RICH. ELPHINSTONE,
WA. SANDILANDS,
J. CORNWALL,
J. HAMILTON.
TRIAL
OF
ISOBEL ELLIOT, AND NINE OTHER WOMEN.
_Records of Justiciary, September 13, 1678._
In 1678, Isobel Elliot and nine other women were tried for witchcraft
in one day. The articles of indictment against all of them were
pretty much the same. Those exhibited against Isobel Elliot were as
follows: That about two years ago she staid at home from the _kirk_
at the desire of her mistress, who was a witch, when the devil had a
meeting with the prisoner, her mistress, and two other witches; that
he kissed the prisoner, baptized her on the face _with an waff of his
hand like a dewing_, and offered to lie with her, but forbore because
she was with child; that after she was kirked the devil often met
her, and had _carnal copulation_ with her. The prisoner and the other
nine miserable women underwent all the legal forms incident to their
unhappy situation among that deluded and barbarous people. They had
been prosecuted by his Majesty's Advocate; they judicially
acknowledged their guilt, were convicted by the jury, condemned by
the judges, and burned by the executioner,--_for having had carnal
copulation with the devil_!!!
THE
CONFESSIONS
OF
HELEN TAYLOR IN EYEMOUTH,
AND
_MENIE HALYBURTON IN DIRLTON_,
ACCUSED OF WITCHCRAFT, 1649.
WITH THE
DECLARATION
OF
JOHN KINCAID, PRICKER.
COPIED FROM THE ORIGINALS.
THE
CONFESSIOUN
OF
HELENE TAILZEAR.
JUL 8, 1649.
Being the Sabbath day, Mr Samuel Dowglas, preaching at Eymouth, after
sermon, Helen Tailzear desyred to speik with the said Mr Samuell, who
coming to hir, thair being also present Samuel Lauder and George
Halliday, she confessed these particularis, viz. _first_, at
Candilmas bygon two yeirs, scho cam into Isobell Brown's hous, quhair
the divill was sitting in the liknes of a gentill man at the tabill
drinking with Isobell Brown, who took hir in his armes without any
moir speiking at that tyme.
_Secondlie_, Scho declairs, that after shee cam to Isobell Brown's
hous * * * * * whair the divill was in the same likness as befor, and
layd his hand upon hir head, and sayd, you sall be on of myne so long
as you live. And that he gave hir two dolleris, and when shoe cam
home they wer butt twa stanes.
_Thirdlie_, Shee declairs, that shee was at ane meiting with Isobell
Brown, Alison Cairns, Margaret Dobson, and Beatrix Young, and that
thai went all along to William Burnettis hous, he lying sick, and
that coming to the hous, Margaret Dobson was in the liknes of ane
black hen, and went in at the chimley head, and Beatrix Young in the
liknes of a litill foall, and that hirself was in the liknes of ane
litill quhelp; Isobell Brown wes in hir owin liknes, with a long
tail'd courtshaw upon hir head, and Allison Cairns wes in hir owin
liknes; and that Isobell Brown desired her to go into William
Burnettis bot shee refuissed, quhairupon Isobell Brown did stryk her
* * * * * on the back.
_Fourtlie_, Shee declairs that Marioun Robisson wes ane witch, and
that shee was William Burnit's death.
(Signed) MR SAMUEL DOUGLAS, _Minister
at Coldinghame_.
S. LAUDER.
G. HALLIDAY.
THE
DEPOSITION
OF
MENIE HALIBURTOUN.
_At Dirltoun, June, 1649._
Compeirit Menie Halliburton, prissoner within the Castle, suspect of
the cryme of witchcraft, delaitit guiltie be Agnes Clerkson, lait
sufferer for the said cryme; as also be Patrik Watsone, spouse to the
said Menie, who lykewisse sufferit thairfoir, and confessit, that
auchtein yeir syne, or thairby, hir dochter being seik, scho first
sent for Patrik Chrystison in Aberledie, to cum and cure hir dochter,
and he refuising, went hirself for him, who refused to cure hir; and
within * * * days after came the devill in liknes of a man into hir
hous, calling himself a physition, and said to her, that he had good
salves (and namelie oylispek), whairwith he would cure hir dochter;
and aggreing with him for some of his salves quhilk he gave hir, shee
gave him two Inglis shillings. He then departed, and promised to come
agane within eight dayis, whilk accordinglie he did, bot or he went
away the first tyme, shee gave him milk and breid; and Patrik
Watsone coming in, he sent for a pynt of ale; bot at his second
coming he stayit all night, and upon the morne airlie (Patrick being
furth), in cam the divill and lay doun with hir, scho being yitt in
bed, and had carnal copulatioun with hir, his nature being cald. He
desyrit hir to renunce Chryst and hir baptisme, and become his
servant, quhilk scho did. And sayis, that hir dochter had the wyte of
all hir wickit wissing, and wissing she had nevir beene borne.
This deposition was renewed in all the particulars by the said Menie,
in the foresaid place, on Sunday the first of July, 1649, before
Alexander Levingston of Saltcoatts, James Borthwick chamberlane,
James Lawder, John Stalker baillie, Wm. Dalzell, and Mr John M'Ghie,
minister at Dirltoun.
(Signed) J. MAKGHIE.
ALEX. LEVINGSTOUN, _witness_.
JA. BORTHWICK.
JAMES LAUDER.
JOHN STALKER.
W. DALZELL.
WALTER MARSHALL.
THE DECLARATION OF JOHN KINCAID.
JUNE, 1649.
The whilk day, in presence of Alex. Levingston of Saltcoattis, James
Borthwick chalmerlain of Dirltoun, John Stalker baillie thairof,
James Foirman in Drem, Mr James Achieson in North-Berwick, and
William Dalzell notar, Patrick Watson in West Fenton, and Menie
Haliburtoun his spous, bruitted and long suspect of witchcraft, _of
thair awin frie will uncompellit_, heiring that I John Kincaid under
subscryvand wes in the toune of Dirltoune, and had some skill and
dexterity in trying of the divillis marke in the personis of such as
wer suspect to be witches, came to the broad hall in the Castell of
Dirltoune, and desyred me the said John Kincaid to use my tryall of
thame as I had done on utheris, whilk when I had done, I found the
divillis marke upon the bak syde of the said Patrik Watsone, a
littill under the point of his left shoulder, and upon the left syde
of the said Menie Halyburtoun hir neck a littill above her left
shoulder, whairof thay wer not sensible, neither cam furth thairof
any bloode after I had tryed the samin as exactlie as ever I did any
uthers. This I testifie to be of veritie upon my credit and
conscience. In witnes quhairof, I have subscryvit thir presentis with
my hand, day and place forsaid, befoir ther witnesses above
specifiet.
J. K.
ALEX. LEVINGSTOUN, _witness_.
JA. BORTHWICK, _witness_.
JOHN STALKER, _witness_.
JAMES FORMAN, _witness_.
JA. ACHESONE, _witness_.
W. DALZELL, _witness_.
THE TRIAL OF WILLIAM COKE AND ALISON DICK, FOR WITCHCRAFT.
_Extracted from the Minutes of the Kirk-Session of Kirkaldy, A. D.
1636._
_September 6th, 1633._
The which day, compeared Alison Dick, challenged upon some speeches
uttered by her against William Coke, tending to witchcraft,--denied
the samyne.
1. Compeared Alexander Savage, Andrew Nicol, and George Tillie,
who being admitted and sworn, deponed as follows: The said
Alexander Savage, that he heard the said Alison Dick say to her
husband William Coke, 'Thou has put down many ships; it had been
gude for the people of Kirkaldie, that they had knit a stone
about thy neck and drowned thee.'
2. Andrew Nicol deponed, that he heard the said Alison say to
him, 'Thou has gotten the woman's song laid, as thou promised;
thou art over-long living; it had been gude for the women of
Kirkaldy, that thou had been dead long since. I shall cause all
the world wonder upon thee.'
3. George Tillie deponed, that he heard her say to him, 'It had
been gude for the women of Kirkaldy, to put him to death; and
that he had died seven years since.'
Also compeared Jean Adamson, Kathrine Spens, Marion Meason, Isobel
Murison, Alison Kelloch, who being admitted and sworn, deponed as
follows:
4. Jean Adamson deponed, that she heard Alison Dick say to her
husband William Coke, 'Thief! Thief! what is this that I have
been doing? keeping the thretty years from meikle evil doing.
Many pretty men has thou putten down both in ships and boats;
thou has gotten the woman's song laid now. Let honest men puddle
and work as they like, if they please not thee well, they shall
not have meikle to the fore when they die.'
5. Kathrine Spens deponed, that she heard her say to him, 'Common
thief, I have hindered thee from many ill turns doing, both to
ships and boats.'
6. Marion Meason deponed, that she heard her say, 'Common thief,
mony ill turn have I hindered thee from doing thir thretty
years; mony ships and boats has thou put down; and when I would
have halden the string to have saved one man, thou wald not.'
7. Isobel Murison deponed, that she heard her say to him, 'Thief,
thief, I have keeped thee from doing many ill turnes. Thou has
now laid the woman's song.'
_September 24th, 1633._
8. Compeared Janet Allan, relict of umquhile John Duncan fisher,
deponed, that Alison Dick came in upon a certain time to her
house, when she was lying in of a bairn, and craved some sour
bakes; and she denying to give her any, the said Alison said,
your bairns shall beg yet, (as they do.) And her husband being
angry at her, reproved her; and she abused him in language; and
when he strak her, she said, that she should cause him rue it;
and she hoped to see the powarts bigg in his hair; and within
half a year he was casten away, and his boat, and perished.
9. Janet Sauders, daughter-in-law to the said William Coke and
Alison Dick, deponed, that William Coke came in to her, and she
being weeping, he demanded the cause of it, she answered, it was
for her husband. The said William said, What ails thee? Thou wilt
get thy gudman again, but ye will get him both naked and bare;
and whereas there was no word of him for a long time before, he
came home within two days thereafter, naked and bare as he said;
the ship wherein he was being casten away.
4, 10. Jean Adamson deponed, that when her gudman sailed with
David Robertson, the said David having sent him home with a ship
to come for Scotland, there was a long time that there was no
word of that ship; so that David Robertson coming home, and the
other ship not come, nor no word from her, he said he would never
see her. The said Alison Dick came in to her, (she with her
bairns being weeping), and said, What ails ye Jean to weep? She
answered, We have all good cause to weep for my husband, whom we
will never see more. The said Alison said, hold your tongue, your
gudman and all the company are well enough; they are in Norway
loading their ship with timber to come home, they will be here
shortly. And so it fell out in every point as she said.
5, 11. Kathrine Spens deponed, that William Coke came in to her,
after that his wife had spoken so much evil to him, and said,
Kathrine, my wife has spoken meikle ill of me this day, but I
said nothing to her again. If I had spoken two words to her the
last time she was in the steeple, she would never have gotten out
of it.
* * * * *
Minutes of 24th September, ordains Mr James Miller to ride to
Preston for the man that tries the witches. The expence to be
paid by the Town and Session.
_September 8th,_
12. Compeared Isobel Hay, spouse to Alexander Law, against Alison
Dick, who being sworn, deponed, that she having come in to her
house, her husband being newly sailed, she craved some money of
her, which she refused, and boasted her. The said Alison said, It
shall gang wair geats; and that same voyage, her husband had
great loss. And thereafter, the said Alison came in to her house,
she being furth, and took her sister by the hand, and since that
time, the maiden had never been in her right wits.
13. William Bervie declared, that Robert Whyt having once
stricken William Coke, Alison Dick his wife, came to the said
Robert, and said, Wherefore have ye stricken my husband? I shall
cause you rue it. The said Robert replying, What sayest thou? I
shall give you as much--you witch. She answered, 'Witches take
the wit and the grace from you;' and that same night, he was
bereft of his wits.
14. Janet Whyt, daughter to the said Robert, compearing, affirmed
the said dittay to be true upon her oath. And added, that she
went to the said Alison, and reproved her, laying the wyt of her
father's sickness upon her. Let him pay me then, and he will be
better; but if he pay me not, he will be worse; for there is none
that does me wrong, but I go to my god and complains upon them,
and within 24 hours I will get amends of them. The said Janet
Whyt declared, that Alison Dick said to her servant, Agnes
Fairlie, I have gotten a grip of your gudwife's thigh; I shall
get a grip of her leg next; the said Janet having burnt her thigh
before with lint: and thereafter she has taken such a pain in her
leg, that she can get no remedy for it. Whilk the said Agnes
Fairlie deponed upon her great oath to be true.
15. Alison Dick herself declared, that David Paterson, skipper,
having struck William Coke her husband, and drawn him by the
feet, and compelled him to bear his gear aboard, the said William
cursed the said David, and that voyage he was taken by the
Dunkirkers. Also, at another time thereafter, he compelled him to
bear his gear aboard, and a captain's who was with him, and when
the captain would have paid him, the said David would not suffer
him; but he himself gave him what he liked. The said William
cursed the said David very vehemently; and at that time he
himself perished, his ship, and all his company, except two or
three. Also she declared, that when his own son sailed in David
Whyt's ship, and gave not his father his bonnallie,[11] the said
William said, What? Is he sailed, and given me nothing? The devil
be with him; if ever he come home again, he shall come home naked
and bare; and so it fell out. For John Whyt, who had that ship
freighted to Norway, and another wherein himself was, declared,
that they had very foul weather; and the ship wherein the said
young William Coke was, perished; and he saved all the men in the
ship wherein he was himself. And albeit the storm increased two
days before the perishing of the said ship, and six days after,
yet the two hours space in which they were saving the men, it was
so calm in that part of the sea, that they rowed from one ship to
the other with two oars, and the sea was all troublesome about
them. And the said William Coke the younger, was the first man
that came a shipboard.
[11] His farewell cup.
* * * * *
_Paction._--The same day, Alison Dick being demanded by Mr James
Simson, minister, when, and how, she fell in covenant with the
devil? She answered, her husband mony times urged her, and she
yielded only two or three years since. The manner was thus--He
gave her, soul and body, quick and quidder full to the devil, and
bade her do so. But she in her heart said, God guide me. And then
she said to him, I shall do any thing that ye bid me: and so she
gave herself to the devil in the foresaid words.--This she
confessed about four hours at even, freely, without compulsion,
before Mr James Simson, minister, William Tennent, baillie,
Robert French, town-clerk, Mr John Malcolme, schoolmaster,
William Craig, and me, the said Mr James Miller, writer hereof.
_October 15th._
16. The which day, compeared Christian Ronaldson, against Alison
Dick, who, in her presence being sworn, deponed, that she having
set an house to the said Alison, and when the gudman came home he
was angry, and said, he would not have the devil to dwell above
him in the closs; and he went and struck up the door, and put
forth the chimney that she put in it. And thereafter, Alison came
to the said Christian, and chopped upon her shoulder, and said to
her, Christie, your gudman is going to sail, and he has ane stock
among his hands, but ere long, his stock shall be as short as
mine. And so it fell out, for he was casten away in David Whyt's
ship, and saved nothing.
_October 22d._
17. Compeared Merjory Marshall, against Alison Dick, who being
sworn, deponed, that Alison having brought her gudman's cloaths
once from the Castle-haven,[12] she offered her 12d for her
labour, who would not have it; and she said to her, Alison, there
is not many of them. She answered, they shall be fewer the next
time; and the next voyage he was cast away in David Whyt's ship.
[12] Probably Ravenscraig Castle, at the east end of Pathhead.
ED.
18. Compeared also Kathrine Wilson, who being sworn, deponed,
that she and Janet Whyt being sliding together, Alison Dick came
to them, and asked silver from Janet Whyt, who would give her
none, but fled her company into the said Kathrine's house, and
she followed, and she gave her a piece bread, and Janet Whyt bade
her give her a plack also, and she should pay her again. And when
she got it, she said, Is this all that she gives me? If she had
given me a groat, it would have vantaged her a thousand punds.
This is your doing, evil tidings come upon you. And she went down
the closs, and pissed at their meal-cellar door; and after that,
they had never meal in that cellar, (they being meal makers.) And
thereafter they bought a horse at 40 lib., and the horse never
carried a load to them but two, but died in the _batts, louping
to death_, so that every body said that he was witched.
_October 29th._
19. Euphen Boswell being sworn, deponed, that her gudman being to
sail to the East country, loaden with salt, the said Alison Dick
having born some of the salt aboard, she came to her and craved
money from her, who gave her meat, but would give her no money,
saying to her, Alison, my gudman has paid you himself, and
therefore, I will give you nothing. She replied, Will ye give me
nothing? I hope in God it will be better sharp (cheaper) sold nor
it was bought: and so it fell out, for the ship sailed upon the
morn, and the day after that, she sank, salt and all, except the
men, who were saved by another ship that was near by them.
20. Thomas Mustard being sworn, deponed, that James Wilson going
once to sail, Alison Dick came to him, and desyred silver from
him, he would give her none; she abused him with language, and he
struck her; she said to him, that that hand should do him little
good that voyage; and within two days after, his hand swelled as
great as a pint-stoup, so that he could get little or nothing
done with it. The next time also when he was to sail, the said
Alison went betwixt him and the boat; and he said, Yon same witch
thief is going betwixt me and the boat, I must have blood of her;
and he went and struck her, and bled her, and she cursed him and
banned him; and that same voyage, he being in Caithness, standing
upon the shore cleithing a tow, and a boy with him, the sea came
and took him away, and he died; and the boy was well enough.
* * * * *
Desires Mr Robert Douglas[13] to go to the Archbishop with this
process, to get his approbation thereto, who takes upon him to do
the same.
[13] Who preached the famous coronation sermon of Charles II. at
Scone, January 1st 1651.
_Minute of November 19th._--5s. given for a load of coals to
Alison Dick;--14s. for her entertainment this week bygone, being
this day, with her husband William Coke, burnt for witchcraft.
_In the minute of 17th December, there is a particular account of the
Town and Session's extraordinary Debursements for William Coke and
Alison Dick, Witches._
_In primis._--To Mr James Miller, when
he went to Prestowne for
a man to try them, 47s. £2 7
_Item._--To the man of Culross,
(the executioner) when he
went away the first time,
12s. 0 12
_Item._--For coals for the witches,
24s. 1 4
_Item._--In purchasing the commission, 9 3
_Item._--For one to go to Finmouth
for the laird to sit upon
their assise as judge, 0 6
_Item._--For harden to be jumps to
them, 3 10
_Item._--For making of them, 0 8
-----
Summa for the kirk's part £17 1 Scots.
_The Town's part of Expenses Debursed extraordinarily upon
William Coke and Alison Dick._
_In primis._--For ten loads of coals to
burn them, 5 merks, £3 6 8
_Item._--For a tar barrel, 14s. 0 14 0
_Item._--For towes, 0 6 0
_Item._--To him that brought the
executioner, 2 18 0
_Item._--To the executioner for
his pains, 8 14 0
_Item._--For his expenses here, 0 16 4
_Item._--For one to go to Finmouth
for the laird, 0 6 0
-------
Summa town's part, £17 1 0 Scots.
Both, 34 11 0
_The following account is a voucher of a payment made by
Alexander Louddon, a factor on the estate of Burncastle, the
proprietor being then a minor and infant. It is entered in the
factor's books thus:_
* * * * *
Mair for Margarit Dunhome the time sche was in prison, and was
put to death, 065: 14: 4.
* * * * *
Count gifin out be Alexander Louddon in Lylstoun, in ye yeir of
God 1649 yeiris, for Margrit Dollmoune in Burncastell.
* * * * *
Item, in ye first, to Wm. Currie and Andrew Gray for the watching
of hir ye space of 30 days, inde ilk day, xxx sh inde
xlv lib Scotts
Item mair to Jon Kinked; for brodding of her[14]
[14] See his declaration, page 111.
vi lib Scotts
Mair for meat and drink and wyne to him and his man
iiij lib Scotts
Mair for cloth to hir
iij lib Scotts
Mair for twa tare treis
xl sh Scotts
Item mair for twa treis, and ye making of them to the warkmen
iij lib Scotts
Item to ye hangman in Hadingtoun, and fetchin of him, thrie
dollores for his pens, is
iiij lib xiiii sh
Item mair for meit and drink and wyne for his intertinge
iii lib Scotts
Item mair fer ane man and twa horss, for ye fetcheing of him, and
taking of him hame agane
xl sh Scotts
Mair to hir for meit and drink ilk ane day, iiij sh the space of
xxx dayes, is
vi lib Scotts
Item mair to ye twa officers for yr fie ilk day sex shilline
aught pennes, is
x lib Scotts
Summa is iiij scoir xii lib xiiij sh
GHILBERT LAUDER.
UM. LAUDER BILZAURS.
Takin of this above written soume twentie-seaven pundis Scotis
qlk the said umql Margrit Dinham had of her ain.
92: 14: --
27: --: --
----------
65: 14: --
MINUTES
AND
PROCEEDINGS OF THE SESSION
OF
TORRYBURN, IN FIFESHIRE,
CONCERNING
_WITCHCRAFT_.
WITH THE
CONFESSION
OF
LILLIAS ADIE.
TAKEN FROM THE SESSION RECORDS
MINUTES, &c.
_Torry, June 30th, 1704._
SEDERUNT, WM. HUTTON, WM. DALGLISH, WM. REID, JOHN MITCHELL,
DAVID CURRY, GEO. TILLOCH, WITH THE MINISTER.
The session being called, _pro re nata_, upon a flagrant rumour, that
Jean Bizet, wife to James Tanochie, had been molested by Satan, and
had complained of some particular person of the devil's instruments
in that trouble that she lay under. Whereupon the minister ordered
the officer to cite the said Jean Bizet, also Lilias Adie and Janet
Whyte, whom she was said to complain of; and also to cite Mary
Wilson, who is said to have taken the charm by stroking up her head;
and also, he ordered the officer to cite Tanochie's daughter, with
James Tanochie, James Whyte and his wife, Helen Anderson, and Mary
Nielson, who are said to know something of the circumstances of that
affair.
_1mo_, Jean Bizet being called, compeared not, upon which the
officer is ordered to cite her to the next.
_2do_, There being a public report that Janet Whyte should have
threatened James Tanochie's family with a mischief, but
particularly his wife, before this befell; the said Janet was
called, and interrogate, if ever she threatened James Tanochie's
wife, she declares, that she never threatened any such thing, nor
thought so. Moreover, she said, that James his wife would not say
so, otherwise she would lay down her head upon a scaffold. She
said, that she was not at her since she took that distemper, and
saw her not since, but saw her on the Monday before, and her
husband's daughter, and Jean Archibald in Culross; but upon the
morrow the woman was troubled. James White being called,
declared, that Jean Bizet was in a distemper upon Tuesday the
13th day of June, in Helen Anderson's house, betwixt 9 and 10 at
night, and seemed drunk.
_3tio_, That she drank not a gill in that house, but before she
came to Helen's house, she was about half an hour in Mary
Wilson's.
_4to_, She seemed to be strangely distempered, and he heard her
say, Agnes, beware lest Lilias Adie come upon you and your child.
_2d_, She said to Mary Nielson, Lilias Adie thinks to use me as
she used your sister.
_3tio_, She complained upon Mary Wilson, but none saw the said
Mary; as she went home, she cryed, _now, now, Jenny, I'll be
felled now, there three blew doublets_, frequently, and wringing
her hands. _Note_--She got a considerable sleep in Helen
Anderson's.
_5to_, As she went home, he had let her go, and she not only
went freely, but did run violently, without stumbling in the
least, the breadth of Torry Park, and he had difficulty to
overtake her, notwithstanding there was both a dyke and furrows
in the way.
_6to_, He declared, that he heard that the next day she was no
better.
_7no_, He declared, that on the Monday before, Janet Whyte said
to him, before James Alexander in Drumfin, that she would make
Jean Bizet forethink what she had done to her in not paying her
two barrels of ale which she sold her, on this purpose she could
not get the maltman payed.
_3tio_, Helen Anderson being called, declared, that Jean Bizet
was in her house, out of Mary Wilson's, about 5 or 6 at night the
foresaid day, and she seemed to be strangely distempered. _2dly_,
Her eyes raised, and could drink none. _3tio_, Ater she had
sleeped from 6 to near 9, and when she awaked, she cryed, _by God
he is going to take me! by Christ he is going to take me! O Lilly
with her blew doublet! O Mary, Mary Wilson!_ repeating _Christ
keep me!_ Upon which Helen said to her husband, did you ever see
her in this condition? He answered, never in my life, but she is
too much taken up with that company, but let me to her, I shall
ding the devil out of her. For this she appeals to James Tanochie
and his son, She and James Whyte declares both, that they are
clear to depone the same.
Agnes Henderson, wife to James Whyte, called, compeared, declared,
that she was sent for to James Tanochie's wife the day foresaid, who
was in a great trouble, and never saw her in the like. _2d_, That she
sleept a while, and when she awoke, she cryed, _O God! O Christ!
there is Lily coming to take me, and three blew doublets! O Mary
Wilson keep me, she is coming!_ She adds, that Jean was in Mary
Wilson's before she came to Helen Anderson's, and she said, that she
desired her to go home, for Lilly will take you and the child both.
She heard her say to Mary Wilson, it was not to you that she did
evil, but to your sister, what aileth her at me, I never did her any
ill. And as she went home, she seemed raised, but went and spak very
well, and she went with her, she heard her speak often of Lilly by
the way, that she was coming to take her. And she adds, that as she
came first into the Newmiln, that she looked and spoke as heartsomely
as ever she saw her, and seemed no way disordered; and having carried
one of James Whyte's children from the Newmiln to James's house. And,
on the next day, being Wednesday, she went to see how she was, and
found her complaining of a sore head, and in a sweat, and she seemed
not right; and she says, she is clear to depone what she has
declared.
Mary Nielson being called in, said, that when Jean Bizet came to her
mistress Helen Anderson her house, she was not within, but she was
within when she awoke out of her sleep. _2d_, She heard her say, _O
God! O Christ Jesus keep me!_ _3tio_, She heard her say, _O keep me!
keep me! there she is coming, Lilly Adie with her blew doublet!_
_4to_, _O Mary Wilson! O Mary Wilson!_ _5to_, She said, as she went
away out of the house, she did no ill to you, but to your sister. She
is clear to depone all this.
Jean Bizet being called in, declares, that on the foresaid Tuesday,
she came to the Newmiln in the forenoon, carrying James Whyte's son
on her back from the Craigmiln, and James Whyte was with her. _2d_,
She came first to Helen Anderson her house, and her husband being
upon business, she went to Helen Tilloch her house. _3tio_, She went
to Mary Wilson's house, where Lott Nicol, with Isobel Harlay, were
drinking in the room next to the door, and she went by them to the
room, where Mary Wilson filled a pint of ale and desired her to drink
of it. She took a drink, but did not drink beyond a gill of it; and
Helen Tilloch, and Jean Tilloch, came in and drank the rest, with
many others. _4to_, She could scarcely have been a quarter of an hour
there, and that she returned to Helen Anderson her house immediately.
Mary Wilson called, said, when Jean Bizet came to her house, she
called for a choppin of ale, and stayed until that was drunk, and
another was filled, and a part of that was drunk. _2d_, There was
none but Helen Tilloch and Jean Bizet, and herself, at the drinking
of that ale. _3tio_, Euphan Nicol came in, and she took a drink of
it. _4to_, She declares, that Jean Tilloch was not within the door
then. _5to_, Robert Nicol and Catharine Mitchell, and Margaret
Nicol, sister to Robert Nicol, were drinking at the fire-side. _6to_,
She declares, that she seemeed no ways disordered with drink, nor any
other way. _7no_, She went up to her on Thursday afternoon, and she
found her lying on her bed, and straked her head, and whether she was
immediately the better of it, or not, she knew not; but she left her
sitting at the fire-side with her child on her knee.
Jean Bizet says, Jean Tilloch was really there. _2d_, She says it was
Friday afternoon before she settled.
_Torryburn, 29th July, 1704.--After Prayer, Sederunt, Minister and
Elders._
Lillias Adie being accused of witchcraft by Jean Neilson, who is
dreadfully tormented, the said Lillias was incarcerate by Bailie
Williamson about ten of the night upon the 28th of July.
Lillias being exhorted to declare the truth, and nothing but truth,
she replied, what I am to say shall be as true as the sun is in the
firmament.
Being interrogate if she was in compact with the devil, she replied,
I am in compact with the devil, and have been so since before the
second burning of the witches in this place. She further declared,
that the first time she met with the devil was at the Gollet, between
Torryburn and Newmilne, in the harvest, before the sun set, where he
trysted to meet her the day after, which tryst she kept, and the
devil took her to a stook side, and caused her renounce her baptism;
the ceremony he used was, he put one hand on the crown of her head,
and the other on the soles of her feet, with her own consent, and
caused her say all was the devil's betwixt the crown of her head and
the soles of her feet; and there the devil lay with her carnally; and
that his skin was cold, and his colour black and pale, he had a hat
on his head, and his feet was cloven like the feet of a stirk, as she
observed when he went from her.
The next time she saw him was at a meeting at the Barnrods, to which
she was summoned by Grissel Anderson in Newmilne, about Martinmas,
their number was about twenty or thirty, whereof none are now living
but herself. She adds, it was a moon-light night, and they danced
some time before the devil came on a ponny, with a hat on his head,
and they clapt their hands and cryed, _there our Prince, there our
Prince_, with whom they danced about an hour.
The next time was at a meeting at the back of Patrick Sands his
house, in Valleyfield, where the devil came with a cap which covered
his ears and neck;--they had no moonlight. Being interrogate if they
had any light, she replied, she got light from darkness, and could
not tell what that light was, but she heard them say it came from
darkness, and went to darkness, and said, it is not so bright as a
candle, the low thereof being blue, yet it gave such a light as they
could discern others faces. There they abode about an hour, and
danced as formerly; she knew none at the meeting but Elspeth
Williamson, whom she saw at the close of the meeting coming down by
the dyke-side; and she said, she was also at another meeting in the
Haugh of Torry, where they were furnished with the former light, and
she saw Elspeth Williamson there also.
_July 31st, 1704._--_After Prayer, Sederunt, Minister and Elders._
Lillias Adie adhered to her former confession, and added, there were
many meetings she was not witness to, and was at many of which she
could give no particular account; and you will get more news after
this. Being interrogate if she knew any more witches in the place,
she replied, Agnes Currie is a witch, but she is a bold woman, and
will flee upon me if I should delate her.
Being interrogate if the devil had a sword, she replied, she believed
he durst not use a sword; and called him a villain that promised her
many good things when she engaged with him, but never gave her any
thing but misery and poverty.
The last meeting ever she was at, was 14 days after the Sacrament, in
the month of August 1701, upon the minister's glebe where the tent
stood, their number was 16 or 18, whereof Agnes Currie was one. She
added, that she made an apology to the meeting, because she could
not wait upon them all the time, being obliged to go to
Borrowstouness that morning's tide. She added, that she heard Jean
Neilson was possessed with a devil, and troubled with a fit of
distemper, but declared she never wronged her, though the devil may
do it in her likeness.
Elspeth Williamson being called, came into the prison where the
session sate, and being interrogate if Lillias Adie had any envy at
her, she answered, she knew no envy she had at her. Lillias being
interrogate if Elspeth Williamson was guilty of witchcraft, she
replied, she is as guilty as I am, and my guilt is as sure as God is
in heaven.
The next time she saw the devil was about half a year ago, as she
went to Culross, she saw him at the west end of the coal-fold.
Upon the affair of Janet Whyte, James Alexander being called,
compeared, and declared that he never heard Janet Whyte threaten Jean
Bizet in the least.
James White called, declared _ut ante_, but adds, that upon Friday
was eight days, the 21st of July, he heard a great screeching when he
was in the Craigmilne upon the bleaching green, beneath the said
milne, and heard a second screech much greater, and clapping of hands
and laughing, about twelve of the night, in the green on the other
side of the burn; and it was observed by the bleachers to be all
pastered, though there was no cloth at the burn, nor bleachers that
night. Also, on the second of August 1704, Lillias declared before
witnesses, that Grissel Anderson invited her to her house on that
Lammas day, the morning just before the last burning of the witches.
Grissel desired her to come and speak with a man there; accordingly
she went in there about day-break, where there was a number of
witches, some laughing, some standing, others sitting, but she came
immediately away, being to go to Lammas fair; and several of them
were taken shortly after, and Grissel Anderson among the rest, who
was burnt, and some of them taken that very week. She adds, that
Euphan Stirt warned her to the meeting at the Barnrod; and the said
Euphan was burnt afterward, though she had been no longer a witch
than a month before her death. She added, that she knew few of them
that were at those meetings, especially the young sort, because they
were masked like gentlewomen; and if Agnes Currie's heart would fall,
she could tell as much as any, being in the midst of the meeting,
where she saw her face by the blue low near Patrick Sands.
_At Torryburn, August 19th, 1704.--After Prayer, Sederunt, &c.
Minister and Elders._
Elspeth Williamson declared, that shortly after the last communion,
there came a woman to her door, and bade her go east the way, whom
she followed the length of the church-yard, and leaned upon the dyke,
and saw a bouroch of women, some with black heads, were sitting
where the tent stood. The woman that called her, went straight to the
meeting, and fell down upon her knees, whereat she wondered, and
hearkened if there was any reading or singing of psalms among them,
and when she heard none, she thought she was in the wrong place, and
did not think the woman would have taken her to the devil's meeting.
She thought the woman was Mary Wilson, but is not certain; and about
ten at night, some time after, a young lass came to her door, and
desired her to go westward a little, whom she followed, but knew not
the lass, she went so fast west the town before her, and was got the
length of the Gollet or she came to the west end of the town; and
when she was come west near the Gollet, she saw a meeting of women
and some men, and she stood at a little distance from them, and saw
them go through other for the space of near an hour, and removed
insensibly eastward from her, upon which she stole away.
Lillias Adie confessed, that after she entered into compact with
Satan, he appeared to her some hundred of times, and that the devil
himself summoned her to that meeting which was on the glebe, he
coming into her house like a shadow, and went away like a shadow; and
added, that she saw Elspeth Williamson and Agnes Currie both there,
only Agnes was nearer the meeting than Elspeth, who was leaning on
the church-yard dike with her elbow. She added, that the devil bade
her attend many meetings that she could not attend, for age and
sickness; and though he appeared not to her when there was company
with her, yet he appeared to her like a shadow, so that none could
see him but herself. At another time, she said, that when she
renounced her baptism, the devil first spoke the words, and she
repeated them after him, and that as he went away she did not hear
his feet on the stubble.
_August 20th 1704.--After Prayer, Sederunt, Minister and Elders._
It is to be minded, that Lillias Adie appeared before the
congregation on the Lord's day, and being called up by the minister
and asked if she was guilty of witchcraft, she confessed freely that
she was, and had entered expressly into covenant with Satan, and
renounced her baptism, the devil putting one hand on the crown of her
head, and the other under the soles of her feet, and she gave over
all to the devil that was betwixt his two hands, and she was come
hither to confess her sins, and to get her renounced baptism back
again. She also desired all that had power with God to pray for her;
to this the minister and elders, and whole congregation, were
witnesses.
It being reported, that Agnes Currie should have delated Bessie
Callander and Mary Wilson, guilty of witchcraft; Agnes being called,
compeared and declared, that Robert Currie told her Elspeth
Williamson told him that Bessie Callander and Mary Wilson, were
witches.
George Stewart, solemnly sworn, purged of malice and partial counsel,
aged 27 years, married, deponed, that Agnes Currie said to him, I'll
tell you, but you must not let any of your folk know of it; he
replied, I believe in Christ, I hope the devil hath no power over me.
Ha, ha, said she, the devil hath done wrong to many, and he may wrong
your friends or goods. Elspeth Williamson told Robert Currie, and
Robert Currie told me, that Bessie Callander and Mary Wilson, are
guilty of witchcraft. And this is truth, as he shall answer.--_Causa
scientia._
_Sic subscribitur_, G. S.
James Paton, solemnly sworn, purged of malice and partial counsel,
aged between 22 and 23 years, depones, he was not requiring any thing
of her by way of confession of persons names to which she assented in
the mean time, but Agnes Currie said to him, there are two witches in
Newmilne, and one of them is at the Bridgend; upon which I replied,
you must tell me, for I have a sister there. Agnes replied, her name
begins with a B, George Marshall replied, is that our Bessie, she
answered, you are right enough, it's Bessie Callander. As to the
other person, she would not tell her name at first, but said, she is
be-east your house, but after owned the person to be Mary Wilson, but
desired him not to divulge it to your mother or sister, least these
persons do you ill. This is the truth, as he shall answer.--_Causa
scientia._
_Sic subscribitur_, JA. PATON.
George Marshall, sworn, purged, &c. _ut supra_, aged 39 years,
married, declared, _ut supra_, and added, that she said, ye are
husbandmen, devulge it not, least your beasts get wrang; and said to
Alexander Drysdale, you go to sea, you have need to take head; and
she said, the other lived be-east James Paton's house, but he going
away, heard not her name. And this is the truth, as he shall answer.
_Causa scientia._
_Sic subscribitur_, G. M.
Agnes Currie assented to this in session; and that Robert Currie told
her, that Elspeth Williamson told him these things; and that Mary
Carmichael in Linlithgow, is a witch.
Robert Currie called, compeared, and declared that Elspeth Williamson
delated to him Bessie Callander, Mary Wilson, and Mary Carmichael, as
witches, which the said Elspeth referred to the probation of the
witch.
The foresaid day, Lillias Adie said to the minister, that the devil
was angry that she went to church, and said, that she might do as
well at home. Being interrogate if he was angry like, she said, that
he never looked pleasant like.--And closed with prayer.
_August 29th, 1704._
Lillias Adie declared, some hours before her death, in audience of
the minister, precentor, George Pringle, and John Paterson, that what
she had said of Elspeth Williamson and Agnes Currie, was as true as
the Gospel; and added, it is as true as the sun shines on that floor,
and dim as my eyes are, I see that.
It being reported that William Wilson knew something of Agnes Currie
that was witchcraft, as also Janet Glass, they were called, and the
said William declared, that about 24 years ago, Helen Johnston having
overlaid her child the night after it was baptized, and the next day
he was lamenting the woman's case, Agnes Currie said to him, if I had
been her cummer, I could have advised her to take heed to her child;
and also, that the said William was desired some time ago to bring
some _slyk_[15] to a house that belonged to Agnes, and he answered,
that his mare was in the yoke all day and could not; Agnes said she
could not help it, and that same day his mare died in a stank.
[15] Thin clay or mud.
Janet Glass declared, that she came once into Agnes Currie's house,
having something to do with Agnes, who in the time was baking bread,
and broke three several bannocks, lying in three several places, and
gave it to the said Janet, and she with eating the same fell in a
fever.
_Torryburn, 3d of September, 1704.--After Prayer, Sederunt,
Minister and Elders, except Robert Baxter, John Weir and John
Wardlaw._
Agnes Currie being called, compeared, and confronted with Janet
Glass; Janet declared, that about twelve years ago, she brought her
cloth to her house, and Agnes was baking bread, and she broke three
several bannocks that were in three several places, and gave her a
piece of every bannock, and immediately she took the fever; and she
adds, that she gave her a little piece of every bannock, and it was
all one sort of bread. Janet declares that she is ready to swear it;
also adds, Helen Lawson was so used.
Helen Lawson being called, declared, that a long time ago, Agnes
Currie broke three several bannocks, and gave her a piece of every
one, but she would not take the third piece; and adds, that she is
ready to swear it.
Elspeth Williamson being brought in, and interrogate if she was a
witch, she answered, that she would not deny that.
N. B.--Lillias Adie was buried within the seamark at Torryburn.[16]
[16] Her grave is still to be seen at the west end of the town,
marked with a large stone.--ED.
* * * * *
William Cose being called, compeared, and owned, that on Sabbath
morning, anno 1704, it being moon-light, he saw Bessie Micklejohn, or
the devil in her stead, in James Chalmers's bark, then lying in
Leith, and he doubts not but she saw him; and adds, that she had a
green plaid about her head, as he offered to depone. The session
considering that the devil appeared in her likeness, it was no proof
against her, they judged it not necessary to regard that matter, and
thought William Cose should not be troubled, it appearing he had not
spoken it from malice, nor accused her of witchcraft formerly.
_March 30th, 1709._
Margaret Humble called, declared, that Helen Key said, that when she
heard Mr Logan[17] speak against the witches, she thought that he was
daft, and she had up her stool to go out of the kirk: Also declared,
that Helen Key threatened to strike Mary Neilson.
[17] The Reverend Allan Logan, the minister, is still famous all over
the country for his skill in discovering witches; and used, when
administering the Sacrament, to say, "You witch wife get up from the
table of the Lord," when some unhappy old woman would have risen,
imagining she was pointed at, and it was well if it did not
afterwards cost her her life. _Daft_ or not, he was certainly a most
wretched fanatic of the worst description.--ED.
Jean Pearson declared, that she heard Helen Key say, that she would
strike Mary Neilson. The said Helen Key confessed what all the
witnesses declared.
As to the affair of Helen Key, Mary Neilson called, declared, that
she heard Helen Key say, that she thought Mr Logan was not wise when
he was speaking against the witches; and she had one unseemly
expression that is not decent to be put on the records; and when
Margaret Humble rebuked her, she answered, it was not Margaret
Humble's part to speak in Mr Logan's favours, but she would not
express what Mr. Logan said of Margaret Humble to her.
The session having found her convicted of prophane irreverent
language against the minister and his doctrine, without any shadow of
provocation, and of gross lying and prevaricating, both in private
and before the session, and of threatening to strike a person because
she had reported her impudent, Godless, and scandalous
language,--therefore, they appoint her to sit before the congregation
the next Lord's day, and to be rebuked after the afternoon's sermon.
THE END.
ΔΕΤΤΕΡΟΣΚΟΠΙΑ;
OR A
BRIEF DISCOURSE
CONCERNING THE
SECOND SIGHT;
_COMMONLY SO CALLED._
By the Reverend Mr John Frazer, Deceased,
late Minister of Teree and Coll, and Dean
of the Isles;
AND
_Published by Mr ANDREW SYMSON, with a Short
Account of the Author._
EDINBURGH:
Printed by Mr ANDREW SYMSON, Anno Domini
MDCCVII.
TO THE
RIGHT HONOURABLE,
_Universally Learned, and my very Singular Good
Lord GEORGE, Earl of Cromartie, Viscount
of Tarbat, Lord Macleod and Castlehaven,
&c. Lord Justice General of the Kingdom
of Scotland, and one of her
Majesty's most Honourable
Privy Council_,
This following Discourse, entituled ΔάτεροσκοπιαΔάτεροσκοπια, &c.
written by the Reverend Mr John Frazer, late Minister of Teree and
Coll, and Dean of the Isles, is, with all due respect and reverence,
dedicated by the printer and publisher hereof, his
Lordship's most humble
And obedient servant in all duty,
ANDREW SYMSON.
THE
PUBLISHER TO THE READER.
The Reverend author of the ensuing Discourse having married my near
kinswoman, and being in this city in November 1700, in order to the
settling of some of his affairs. As we were discoursing of several
things relating to the Highlands and Western Isles of Scotland, we
came to speak of the Second Sight, reported to be so common in these
parts; he told me, that as to the thing itself, it was most certain
and undeniable, and that he could give many instances of it; as also,
that he had written a short Discourse upon that subject. This he
promised to transmit to me; accordingly, on his return home, after a
tedious and troublesome voyage, both by sea and land, he sent me that
Discourse, written with his own hand, desiring me to publish the same
after some of his friends here had perused it: which being done, I,
at my own conveniency, put it to the press, but before it was
finished, I received an account that the author was dead, whereupon I
forbore the publishing of it, till I should get an account of several
passages concerning himself and family, designing to prefix the same
to the Discourse itself, which I conceived would be acceptable to
his friends, and not displeasing to the reader. And therefore I
dispatched a letter to one of his nearest relations, and that was
best acquainted with him, and with the passages of his life, that so
I might thereby be the better informed. In answer whereunto, I
received a paper containing several memoirs, from which I have
collected the following account.
Mr John Frazer, the author of this Discourse, was born in the Isle of
Mull, in the year of our Lord one thousand six hundred and
forty-seven.
His father, Mr Ferchard Frazer, was born in the north of Scotland,
near Stratharig, about the year 1606, and lineally descended of the
family of my Lord Lovat, but mediately of the family of Tober, one of
the Lairds of the name of Frazer.
After he had taken his degrees at the University, and applied himself
to the study of Divinity, he was called by the bishop of the isles
(there being then few learned men able to preach in the Irish tongue)
to be minister of the Isles of Teree and Coll, (to which charge the
deanry of the Isles was annext.) He was the first master of arts that
preached constantly there as minister of the parish, there being then
there one Ewen M'Lean, who was appointed to catechise and convene the
people, there being few or none, as said is, able to serve the cure;
but being there, he was very diligent in his ministerial function in
teaching and instructing them, leaving them far better than he found
them; for at his first coming, there were but three heritable
gentlemen of the name of M'Lean that could subscribe their own
names, the time Mr Ferchard Frazer served as minister of the Isles of
Teree and Coll, which were conjoined in one parish, may be collected
from his epitaph, written by his son, our author, which is--
Epitaphium Magistri Ferchardi Frazer Decani Insularum; qui obiit 14
die Februarii Anno Domini 1680. Aetatis 74.
Pervigil et blandus; mitis, gravis atq. benignus;
Doctus et Eloquii deterritate fluens:
Pavicoves Christi pandens mysteria verbi;
Exemplum vitæ præbuit ipse gregi.
Luxfuerat populi lustris bis quinq. peractis,
Sacradocens, sancto munere functus obit.
Hic requiem tumulo corpus capit, inde regressus
Spiritus ad Dominum, qui dedit ante, volat.
Mr Johannes Frazerus, decanus insularum.
His mother's name was Janet M'Lean, daughter to Lauchlan M'Lean of
Coll, an ancient family of that name and clan. His father, as he was
careful to instruct others, so he did not neglect his son, our
author, but having fitted him for the University, he sent him to the
College of Glasgow, and committed him to the care of Mr William
Blair, one of the regents there, who advanced him to the degree of
master of arts, between the twenty-fourth and twenty-fifth year of
his age. From thence he went to the Isle of Mull, and was chaplain to
Sir Allan M'Lean of Duart. Thereafter, viz. March 4th 1677, he was
married to Mary Symson, the only surviving daughter of Mr Matthias
Symson, some time minister of Stirling, who died November 1664. Two
or three years before his father's death, (being canonically ordained
presbyter,) he was admitted to his father's charge, in regard his
father, partly by age, and partly by sickness, was rendered very
unfit to serve the cure of these two islands, Teree and Coll, as also
of Icolmkiln, which was also annext to it, and at a greater distance;
however, such was his care and diligence in the work of the ministry,
that, by the blessing of God upon his endeavours, he converted to the
true Protestant faith 24 families in the Isle of Coll, (the laird
himself being then ring-leader), that were deluded by Father O'Donald
and others, his father not being able to oversee his flock, by reason
of his foresaid condition.
His father dying in the year 1680, he served the cure thereafter, by
constant and diligent preaching, baptizing, marrying, visiting the
sick, and exercising all other duties incumbent on him; but at
length, because his principles would not allow all the demands of the
Synod of Argyle, his charge was declared vacant, and his stipend
taken from him; notwithstanding whereof, there being no minister sent
to oversee these islands, he went about the exercise of his ministry
as formerly, being supplied by the charity and benevolence of his
parishioners, who had an entire kindness for him; but his stipend, as
said is, was taken from him and bestowed some other way. And thus he
continued till about a month before his death, which was on the 25th
day of August 1702, in which he changed this troublesome life for a
better, leaving behind him a desolate poor widow, with several
children, both sons and daughters, as also a sorrowful people, who
were now wholly deprived of a spiritual pastor, and of such a one as
was every way qualified for that charge; for he was not only a good
and learned man, but was master of their language, being born and
bred up in the Isles, understood their humours, conditions, and
manners of life, and being a wise and sagacious person, complaisant,
and of a winning deportment; all which good qualifications he was
endowed with, as all which were acquainted with him, can sufficiently
testify.
As for the subject of the following Discourse, (commonly called the
Second Sight) though I think it might be more fitly called the First
Sight, (because it for the most part sees things before they are), I
shall not undertake to defend all the notions that he has of it, and
whether they will agree with true philosophy, but shall refer that to
others of a higher reach and deeper understanding than I ever durst
pretend to; but this I will say in his defence, that, considering the
place where it was written, even among the remote Isles, _vervecum in
patria_, where he wanted the converse of learned men, and the benefit
of books, two necessary qualifications for one that writes on such an
abstruse subject; I humbly conceive, that the great clerks of this
age, who have the benefit of books and converse, should not
superciliously undervalue him that wants them. However, although I
shall not pretend to maintain all that he writes, as to the causes,
&c. of this Second Sight, nor do I believe all the stories that I
have heard concerning it, yet the thing itself, or that there is such
a thing as is commonly called the Second Sight, I do firmly believe,
being induced thereto by the relations that I have received from
persons of known integrity, and such as I suppose are wiser than to
be imposed upon, and honester than to impose fables instead of
truths, upon others. Among the relations that I have been told
concerning this subject, I shall only single out one or two, and then
I shall conclude.
A noble peer of this nation being one morning in his bed-chamber, and
attended by several persons, when his servant had put a new coat upon
his Lord, a gentleman standing by, presently cry'd out, for God's
sake, my Lord, put off that coat; and being asked the reason, he
replied, that he saw a whinger or poinard, stick in the breast of it.
The noble peer esteeming this as a mere fancy, replied, 'this coat is
honestly come by, and I see no reason why I may not wear it.' The
gentleman still entreated, and earnestly craved, that it might be put
off: upon which debate, the noble peer's lady being not far off, came
in, and being informed of the whole affair, intreated her Lord to
comply with the gentleman's desire, which he did; mean time one of
the servants standing by, desired the lady to give it him, and he
would wear it. She granted his request, who put it on, and ere night
he was stabbed by a poniard, in that very place which the gentleman
had pointed to in the morning. This relation I had from a very
ingenuous and understanding gentleman, who was grand-child to the
said noble peer.
I shall add another strange story, which I had from a reverend
minister of the gospel, and my intimate acquaintance. 'Tis thus--In
the year 1665, Alexander Wood, eldest son to the Laird of Nether
Benholm, in Angus, having ended his prentiship with a merchant in
Edinburgh, told Mr James Walker, that (in the year 1662 or 1663), he
had been employed by his master to go to the Lewis to make up
herring; and being there, and having a good tack of herring, their
salt and casks were all made use of, and then they being idle, he
began to fret that his master had delayed so long to supply them; and
being one day drinking in a country house, and complaining, he went
to the door of the house, and there followed him a country man, who
said to him, If you will give me a small hire, I'll tell you what is
become of the ship you are looking for; and without more ado, he set
his foot upon the gentleman's foot, in which time he saw the ship in
a great storm, ready to perish, and the seamen casting out their
lading to lighten the ship; but when the country man's foot was off
his he saw nothing. The ship at that time was about 100 miles from
them, and about 48 hours thereafter, she came into the same harbour,
and had been in the same condition he saw her in at that time the
country man's foot was on his foot. It would be tedious to add any
more stories that I have had from persons of undoubted veracity; and
therefore, Reader, I shall only subscribe myself
Your humble servant in all duty,
ANDREW SYMSON.
A
SHORT ADVERTISEMENT
TO THE
READER.
COURTEOUS READER,
You may be surprised to meet with such an abstruse theme (handled in
specie by few or none), from the pen of a person in my circumstances,
lying at a great distance from the Universities and centre of the
kingdom, and consequently may be justly supposed to want that
ordinary help of books and conference with the learned, that others
may enjoy.
In the _first_ place, believe that I am so far from affecting vain
singularity, (a hateful vice in the schools as well as the pulpit),
that nothing of that kind moved me to treat of the subject of the
following Discourses. But for my own satisfaction I drew up the
following heads, and did not resolve at the first to expose them to
public view, (justly fearing the censure of presumption); but I was,
by the persuasion of some serious friends, prevailed with to commit
myself to the favourable judgment of the learned, (who might sooner
commend my endeavours than censure my failings), rather than suppress
such a fine subject, which probably might be more fully and largely
treated of by others after the perusal of this Discourse. Take this
pamphlet then in the rude dress that I could give; at least it may
excite thy thoughts, if not to approve of what is here deduced, yet
to propone of thine own a more satisfying method of explaining this
remarkable phenomenon, which is the genuine design and wish of,
SIR,
Your humble servant,
The AUTHOR.
ΔΕΤΤΕΡΟΣΚΟΠΙΑ;
OR,
A BRIEF DISCOURSE
CONCERNING THE
SECOND SIGHT,
_Commonly so Called_.
Many have undertaken to treat of the nature and operation of Spirits;
as also of the various manners of divination among the Gentiles, (and
but too much used among Christians,) likewise of the perturbation and
deception of the fancy, caused by melancholy; and very many speak in
ordinary discourses of this called the Second Sight, and the
consequences of it, but none that I know handle it _in titulo_.
That such representations are made to the eyes of men and women, is
to me out of all doubt, and that effects follow answerable thereto,
as little questionable. But I have found so many doubt the matter of
fact; which I take to be the reason that so little has been written
of it, that I think it necessary to say something briefly, that may
put the existency of it beyond all scruple. If I should insert all
the clear instances that I have had of this matter, it would be
tedious and unnecessary, therefore I will content myself, and I hope
will satisfy the reader, with four or five instances, as follows.
The first instance is by a servant of my own, who had the trust of my
barn, and nightly lay in the same. One day he told me he would not
any longer lie there, because nightly he had seen a dead corps in his
winding sheets straighted beside him, particularly at the south side
of the barn. About an half year thereafter, a young man that had
formerly been my servant, fell dangerously sick, and expecting death,
would needs be carried near my house; and shortly thereafter he died,
and was laid up a night before he was buried in the same individual
barn and place that was foretold; and immediately the servant that
foretold this came to me and minded me of the prediction, which was
clearly out of my mind till he spoke of it.
The second instance is after this manner. I was resolved to pay a
visit to an English gentleman, Sir William Sacheverill, who had a
commission from the English Court of Admiralty, to give his best
trial to find out gold or money, or any other thing of note, in one
of the ships of the Spanish armada, that was blown up in the bay of
Topper-Mory, in the Sound of Mull. And having condescended upon the
number of men that were to go with me, one of the number was a
handsome boy that waited upon my own person; and, about an hour
before I made sail, a woman, that was also one of my own servants,
spoke to one of the seamen, and bade him dissuade me to take that boy
along with me, or if I did, I should not bring him back alive; the
seaman answered, he had not confidence to tell me such unwarrantable
trifles. I took my voyage, and sailed the length of Topper-Mory; and
having stayed two or three nights with that liberal and ingenuous
gentleman, who himself had collected many observations of the Second
Sight in the Isle of Man, and compared his notes and mine together, I
then took leave of him. In the mean time, my boy grew sick of a
vehement bloody flux,--the winds turn'd cross, that I could neither
sail nor row,--the boy died with me the eleventh night from his
decumbiture,--the next morning the wind made fair, and the seaman to
whom the matter was foretold, related the whole story when he saw it
verified. I carried the boy's corps aboard with me, and after my
arrival, and his burial, I called suddenly for the woman, and asked
at her what warrant she had to foretell the boy's death; she said,
that she had no other warrant but that she saw, two days before I
took my voyage, the boy walking with me in the fields, sewed up in
his winding sheets from top to toe, and that she had never seen this
in others, but she found that they shortly thereafter died; and
therefore concluded that he would die too, and that shortly.
The third instance was thus. Duncan Campbell, brother-german to
Archibald Campbell of Invera, a gentleman of singular piety and
considerable knowledge, especially in Divinity, told me a strange
thing of himself. That he was at a time in Kintyre, having then some
employment there, and one morning walking in the fields, he saw a
dozen of men carrying a bier, and knew them all but one, and when he
looked again, all was vanished. The very next day, the same company
came the same way, carrying a bier, and he going to meet them, found
that they were but eleven in number, and that himself was the
twelfth, though he did not notice it before; and it is to be
observed, that this gentleman never saw any thing of this kind before
or after, till his dying day. Moreover, that he was of such solid
judgment and devote conversation, that his report deserves an
unquestionable credit.
The fourth instance I had, to my great grief, from one John M'Donald,
a servant of Lauchlan M'Lean of Coll, who was then newly returned
from Holland, having the charge of a captain. This gentleman came one
afternoon abroad to his past-time in the fields, and this John
M'Donald meets him, and saw his clothes shining like the skins of
fishes, and his periwig all wet, though indeed the day was very fair;
whereupon he told privately, even then, to one of Coll's gentlemen,
that he feared he should be drowned. This gentleman was Charles
M'Lean, who gave me account of it. The event followed about a year
thereafter, for the Laird of Coll was drowned in the water of Lochy
in Lochaber. I examined both Charles M'Lean and John M'Donald, and
found, that the prediction was as he told me; and the said M'Donald
could produce no other warrant, than that he found such signs
frequently before to forgo the like events. This man indeed was known
to have many visions of this kind, but he was none of the strictest
life.
The fifth instance is strange, and yet of certain truth, and known to
the whole inhabitants of the Island of Eigg, lying in the latitude of
56 degrees 20 minutes; and longitude 14 degrees. There was a tenant
in this island, a native, that was a follower of the Captain of
Clanrannold, that lived in a town called Kildonan, the year of God
eighty-five, who told publicly to the whole inhabitants, upon the
Lord's day, after divine service, performed by Father O'Rain, then
priest of that place, that they should all flit out of that Isle, and
plant themselves some where else; because that people of strange and
different habits, and arms, were to come to the Isle, and to use all
acts of hostility, as killing, burning, tirling, and deforcing of
women; finally, to discharge all that the hands of an enemy could do;
but what they were, or whence they came, he could not tell. At the
first there was no regard had to his words; but frequently
thereafter, he begged of them to notice what he said, otherwise they
should repent it, when they could not help it; which took such an
impression upon some of his near acquaintance, as that severals of
them transported themselves and their families, even then; some to
the Isle of Cannay, some to the Isle of Rum. Fourteen days before the
enemy came thither, under the command of one Major Ferguson and
Captain Pottinger, whilst there was no word of their coming, or any
fear of them conceived. In the month of June 1689, this man fell
sick, and Father O'Rain came to see him, in order to give him the
benefit of absolution and extreme unction, attended with several
inhabitants of the Isle, who, in the first place, narrowly questioned
him before his friends, and begged of him to recant his former folly
and his vain prediction; to whom he answered, that they should find
very shortly the truth of what he had spoken, and so he died. And
within 14 or 15 days thereafter, I was eye witness (being then
prisoner with Captain Pottinger), to the truth of what he did
foretel; and being before-hand well instructed of all that he said, I
did admire to see it particularly verified, especially that of the
different habits and arms, some being clad with red coats, some with
white coats and grenadier caps, some armed with sword and pike, and
some with sword and musket. Though I could give many more proofs, as
unquestionable as these, yet I think what is said, is sufficient to
prove the being of such a thing as the same in hand; and I cannot but
wonder, that men of knowledge and experience should be so shy to
believe that there may be visions of this kind administered by good
or bad angels; there being nothing more certain, than that good
angels suggested visions to the prophets of the Lord, before the
coming of Christ in the flesh, and particularly to the apostle St
John, after the ascension of our Lord; likewise that evil angels
presented visions, as well as audible voices, to the 450 false
prophets of Ahab; the 400 prophets of the Groves, is as little to be
doubted; it being as easy, if not easier, to work upon the sight, as
well as upon the hearing. We know but too well, that necromancers and
magicians themselves, have not only seen the shapes and forms of
things, but likewise have allowed others to see the same, who had no
skill of their art. A precedent for which, is the Witch of Endor.
I remember, about 23 years ago, there was an old woman in my parish,
in the Isle of Teree, whom I heard was accustomed to give responses,
and likewise averred, that she had died and been in heaven, but
allowed to come back again. And because she could not come to church,
I was at the pains to give her a visit, attended with two or three of
the most intelligent of my parish. I questioned her first whether she
said she was in heaven; and she freely confessed she was, and that
she had seen Jesus Christ, but not God the Father, or the Holy Ghost;
that she was kindly entertained with meat and drink, and that she had
seen her daughter there, who died about a year before;--that her
daughter told her, though she was allowed to go there, that she
behooved to come back and serve out her prentiship on earth, but
would shortly be called for, and remain there for ever. She could
very hardly be put out of this opinion, till I enquired more narrowly
of her children, if she fell at any time in a syncope; which they
told me she did, and continued for a whole night, so that they
thought that she was truly dead; and this is the time she alleged she
was in heaven. The devil took an advantage in the ecstasy to present
to her fancy a map of heaven, as if it had been a rich earthly
kingdom, abounding with meat, drink, gold, and silver. By the
blessing of God, I prevailed with her to be persuaded that this was
but a vision presented to her fancy by the devil, the father of lies;
and that she might deprehend the falsehood of it from this one head,
that she imagined her body was there, as well as her soul, and that
she did eat and drink, and was warmed, while, as her own children,
and the neighbours that watched her, did see, and did handle her body
several times that night, so that it could not be with her in heaven.
I did further examine her what warrant she had for the responses she
gave, which were found very often true, even in future contingent
events. She freely confessed, that her father upon his death-bed,
taught her a charm, compiled of barbarous words, and some
unintelligible terms, which had the virtue, when repeated, to
present, some few hours after the proposition of a question, the
answer of the same in live images before her eyes, or upon the wall;
but the images were not tractable, which she found by putting too her
hand, but could find nothing. I do not think fit to insert the charm,
knowing that severals might be inclined to make an unwarrantable
trial of it. This poor woman was got reclaimed, and was taught fully
the danger and vanity of her practice, and died peaceably about a
year after, in extreme old age.
I know assuredly, that Janet Douglas, that was first a dumbie, yet
spoke thereafter, who had given many responses by signs and words,
and foretold many future events, being examined by Mr Gray, one of
the ministers of the city of Glasgow, denied any explicitor implicit
paction, and declared freely, that the answers of the questions
proponed to her were represented by a vision in lively images,
representing the persons concerned, and acting the thing, before her
eyes. This Mr Gray exchanged several discourses in write with Sir
James Turner, concerning her.
By this time, you may see that this theme deserves the consideration
of the learned: _First_, to enquire how much of this may come from a
natural constitution and temperament, when confounded with a flatuous
or melancholic distemper; and what influence an external agent,
namely, an angel, good or bad, may have upon the organ of the eye and
the fancy, and how far the medium between the organ of the eye and an
object visible, may be disposed for their purpose, namely, the air
and light; and what connexion may be found betwixt the
representations made to the eye or fancy, and the future contingent
events that experience teaches do follow thereupon: as for example, a
man is seen bleeding, or sewed up in his winding sheets, who is
shortly to be wounded, or assuredly to die.
As for the first, all the learned physicians of the world know too
well by experience what great labour they have to cure the deceptions
of the fancy, especially in hypochondriac diseases; nay, patients
cannot be persuaded but they see men, women, fowls, and four-footed
beasts, walking abroad or in their chambers. Seldom it is, that a man
passes any great and turbulent fever, without the trouble of some
such representations. It is memorable, that a gentleman, that had
been a great proficient in physic himself, imagined at length that
there was a quick frog in his belly; and after he had travelled over
a good part of Italy, and consulted with the doctors of Padua, yet
could not be cured, or dissuaded. He came at length to the learned
physician Platerus, in Bazil, who told him, that a frog by certain
experience is known not to live above three years, so that his
distemper continuing longer than three years, could not be caused by
the frog, that could not live so long. Moreover, that his stomach
would strangle the frog, and that the frog could not live any
considerable time out of its own element, the water; so that the
properest and most specific medicines being made use of, it were a
shame for him to be so obstinate. At last he was persuaded, and his
fancy satisfied. This story is no less renowned of what befell
Andreas Osiander, a man learned in most languages. When he was a
young man, and being troubled with a quartan ague, a little before
the fit he could not be persuaded that he was in the house at all,
but that he was in a wood, and much molested with wild beasts and
serpents of all kinds; neither could he be prevailed with that this
was false, till Facius Cardanus was called for to him, who cured him
for the time, so that he knew his friends that were sitting beside
him, and the chamber to be his own chamber; but after Facius had left
him, he was troubled with the same opinion and distemper, even till
the ague had quiet him. I have myself seen a neighbour of my own, and
my parishioner too, John M'Phale, that lived to the age of fourscore
years, a man that was truly very sagacious by nature; and though his
sight was much decayed, the seat of his judgment was nothing touched;
and as he grew weaker, merely by old age, without any remarkable
distemper, I made frequent visits to him. One day as I was coming
away from him, he told me he had something of consequence to ask at
me, and desired all to remove except his wife and another gentleman,
that was a friend of his. This done, Sir, says he, I desire to know
by what warrant or commission so many of my friends, that are dead
long ago, are allowed to come and discourse with me, and drink before
me, and yet are not so civil as give me a tasting of it? I told him,
that it was only the trouble of his fancy, and his frequent thinking
of the world to come and his friends that were gone before him; and
he replied to me very smartly, Sir, says he, I perceive it is the
work of the fancy, for since I cannot see yourself, (for only by your
voice I know you) how could I see them? It was strange that he saw
them the very mean time that others were in the house with him, and
asked several questions at them, but got no answer. And, for all
this, the seat of his wit was as entire as ever: moreover, this
trouble left him a little before he died.
Many such illusions are reported of eremites, caused merely by the
confusion of the brains, bred by their fasting and unwholesome food,
which I shall not trouble the reader with.
If you will ask how cometh this to pass, take notice of the following
method, which I humbly offer to your consideration. Advert, in the
_first_ place, that visible ideas, or species, are emitted from every
visible object to the organ of the eye; representing the figure and
colour of the object, and bearing along with it the proportion of the
distance, for sure the objects enter not the eye, nor the interjacent
distant tract of ground; and a third thing different from the eye and
the object, and the distant ground, must inform the eye. These
species are conveyed to the brain by the optic nerve, and are laid up
in the magazine of the memory, otherwise we should not remember the
object any longer than it is in our presence; and a remembering of
these objects is nothing else but the fancies reviewing, or more
properly the soul of man, by the fancy reviewing of these intentional
species formerly received from the visible object unto the organ of
the eye, and reconducted unto the seat of the memory. Now, when the
brain is in a serene temper, these species are in their integrity,
and keep their rank and file as they were received; but when the
brain is filled with gross and flatuous vapours, and the spirits and
humour enraged, these ideas are sometimes multiplied as an army, by
mist; sometimes magnified, sometimes misplaced, sometimes confounded
by other species of different objects, perhaps by half and half, so
that the fancy has two for one, one bigger than two of itself, and
sometimes the half of one and the half of another, represented in
one; and this deception is not only incident to the fancy, but even
to the external senses, particularly the seeing and hearing; for the
visus, or seeing, is nothing else but the transition of the
intentional species through the crystalline humour to the retiform
coat of the eye, and judged by the common sense, and conveyed by the
optic nerve to the fancy.
Of this we have a clear demonstration from the representation of
external objects through a crystal in glass, upon any lucid, smooth,
and solid reflectant, placed before the glass in a dark chamber,
which is one of the noblest experiments in the whole optics.
Now, if these species formerly received and laid up in the brain,
will be reversed back from the same to the retiform coat and
crystalline humour as formerly, these is in effect a lively seeing
and perception of the object represented by these species, as if, _de
novo_, the object had been placed before the eye; for the organ of
the eye had no more of it before, than now it has; just so with the
hearing, it is nothing else but the receiving of the audible species
to that part of the ear that is accommodated for hearing, so that
when the species are retracted from the brain to their proper organs,
for example, the ear and the eye, hearing and seeing are perfected,
as if the objects had been present to influence the organs _de novo_.
And it is not to be thought that this is a singular opinion, for
Cardanus, an eminent author of great and universal learning and
experience, maintains this reversion of the species, and attributes
his own vision of trees, wild beasts, men, cities, and instructed
battles, musical and martial instruments, from the fourth to the
seventh year of his age, to the species of the objects he had seen
formerly, now retracted to the organ of the eye, and cites Averroes,
an author of greater renown for the same opinion. _See Cardanus de
subtilitate rerum pagina trecentesima prima._
And it seems truly to be founded upon relevant grounds. I have
observed a sick person, that complained of great pain and molestation
in his head, and particularly of piping and sweating in his ears,
which seems to have been caused by the species of piping and singing
which he had formerly heard, but were now, through the plethory of
his head, forced out of the brain to the organ of the ear, through
the same nerves by which they were received formerly; and why may not
the same befall the visible species as well as the audible? which
seems to be confirmed by the optic experiment. Take a sheet of
painted paper and fix it in your window, looking steadfastly to it
for a considerable time, for example, some few minutes, then close
your eyes very strait, and place a sheet of clean paper before your
eyes, and open your eyes suddenly, you will see the painting almost
as lively as they were in the painted sheet with the lively colours.
This compression of the eyes by consent, causes a compression of the
whole brain, which forces back the visible species of the painted
sheet to the organ of the eye, through the optic nerve, which will
presently vanish, if the reflectant did not help to preserve them.
You may see then how much of these representations may be within
ourselves, abstracting from any external agent or object without the
eye, to influence the same.
The second thing that comes under consideration is, the influence and
operation of external agents, namely, an angel, good or bad. It is
not to be denied, but good angels may help and dispose all our
faculties, excite, elevate, and set them upon edge and action;
likewise, that evil angels may perturb, confound, and hurt, our
external and internal senses, (when permitted) particularly by
stirring the spirits, humours, and vapours, which of themselves, when
so stirred, help to make many shapes and representations, either
regular or irregular, (as has been formerly observed) and withal,
they can colorate external objects far beyond any painter, insensibly
to the beholder, _repente applicando activa passivis_; and that they
can alter the medium interposed between our senses and the objects,
by making it grosser or thinner, opaque or lucid, is a thing not to
be questioned. For a clear proof of this I hope any rational man will
allow me.
That even the evil angels, who were created in a degree above us,
must have a more penetrating wit than ours is, and having experienced
from their creation, to this very day, and can be present to every
experiment found out, or that is committed to writing by the art of
man; and withal, being not subject to oblivion as man is, (for they
have no material faculty to be obliterated), I say any rational man
will allow me, that they can do as much, and beyond what the art of
man is able to do; but so it is, that painters can make one object
more pleasant than another, distorted and worse favoured than
another,--that any smoke may engross the air,--that a cloud removed
on or off the face of the sun, give way to the beams of it to
illuminate the air, or to eclipse its light,--that vapours and
exhalations, from sea and land, multiply and magnify objects,
misshapes and distorts them, and makes them of diverse figures, all
in an instant, which is observable in hot summer days, especially in
the end of the canicular days, for you may readily see about three or
four in the afternoon, the same hills (providing they are situated at
a considerable distance from you) to be of diverse shapes, forms, and
figures, changing very suddenly from one shape to another, for
example, from a globe to a pyramid, from a pyramid to a quadrangular
figure, &c. All which our ordinary multiplying, magnifying, and
distorting glasses, produce. Moreover, that physicians can administer
such medicines as may provoke a man to madness and rage, yea, to
fantastic or hypochondriac fits; so also medicines that move pleasant
and unpleasant dreams, by exciting the melancholic or sanguine
humours, raging or peaceable dreams, by moving the choleric or
phlegmatic humour.
How much more can the prince of the air do, and his retinue, who is
better seen in the nature of the elements and their compounds; who
is better seen in the nature of trees, plants, minerals, stones, the
secret qualities of springs and fountains, rivers and lochs, and the
influence of celestial bodies, &c. and who is better seen in the
constitution of every man, his customs and inclinations, and his
present state and bygone circumstances; I say, in all these, he is
better seen than any man, and can accommodate them to his purpose
beyond the greatest virtuoses.
Let us therefore consider, that an evil angel being permitted
thereunto, can muster in our brain the latent intentional species of
external absent objects, and can present the same to the fancy in the
methods best fitting his purpose, and not only so in time of our
sleep, (for then indeed the fancy sticks with more tenacity to what
it apprehends), but also when we are not sleeping, he can deduce
these species by forcing them out of the rooms or cells of the brain,
to the organ of the eye and ear, and so of necessity a man either
sitting or going in the high-way, will hear and see such things as
these species do represent; and seeing that naturally it may be done,
as would appear from what is above spoken from the strength and force
of medicines to operate upon the spirits and humours of man to work
strange things, why may not a good or bad angel excite nature to it?
or by an immediate impulse force these material qualities to the
organs of the external senses, as well as they can move their
vehicles, which are the spirits and humours.
The third thing proposed was, the connexion of these representations
with the future contingent events that are observed to follow them,
as for example, a second sighted man sees a winding sheet upon his
neighbour, or blood running down his face, shoulders, or arms, he
concludes that he must die, or be wounded in the face, shoulders, or
arms. If you will ask what warrant he has for this, he will tell, he
has found by experience, that whenever he saw the like of this, that
he found death or wounds to follow. _Quaeritur_, then, what connexion
can this representation have with an effect or contingent event not
yet existant? For answer to this, God, who knoweth all things, no
doubt imparteth much of the foreknowledge of things, not only to good
angels, but also evil angels, for reasons well known to himself,
particularly that they might give some true signs, and so have way to
deceive in many things besides; and though the signs foretold should
surely come to pass, it does not infer that the doctrine of evil
angels, and their lies that they would suggest to mankind, should be
credited. This is clear from the 13th of Deuteronomy, 1, 2, and 3,
verses, If there arise among you a prophet, or a dreamer of dreams,
and giveth thee a sign or a wonder, and the sign or the wonder come
to pass whereof he spake unto thee, saying, let us go after other
gods, (which thou has not known), and let us serve them; thou shalt
not hearken to the words of that prophet, or that dreamer of dreams,
for the Lord your God proveth you, to know whether you love the Lord
your God, with all your heart, and with all your soul. And this is
very just with God when men give themselves over to a reprobate and
wicked mind, and evil and unwarrantable practices, expressly against
the Lord's commands; I say it is just with God to let evil angels or
spirits delude them, and give way to these spirits in order to
confirm their lies; to appoint signs before hand, which signs, by
God's appointment, may come to pass, answerable to the prediction. It
may rationally, and very probably be concluded, that Ahab's false
prophets, in number 400, have often foretold truth; and this
purposely by God's appointment, that they might be the better
believed, and more easily persuade to lay siege to Ramoth Gilead; and
it is hard to conceive that Ahab should give them so much credit, or
they themselves so extraordinary confident, if they had not had many
truths suggested to them, and made proof of the same to Ahab. It is
not for nought that we are commanded to try the spirits, and that
rather by their doctrines, than their signs and wonders, or fair and
smooth pretences. Therefore, suppose these evil angels to know a
contingent future event, either by a revelation, or natural or moral
causes, they may, in the method foresaid make the representation of
them to the eyes or ears; as for example, an angel, good or bad,
finds that either the lungs, heart, stomach, liver, or brain, are
under such a consumption, as may against such a time kill a man; or
that he knows the secret contrivance of a potent party that is
resolved to wound or kill him, or that it is revealed to him it
should be so (which may very well be, as has been above noted), he
can easily represent these before hand, though the event should
follow but a considerable time thereafter; he has no more to do than
to reverse the species of these things from a man's brain to the
organ of the eye.
Here ariseth a question from what has just been said, whether it be
more probable that good angels make this representation (because men
having this second sight are found to tell truth, and to be innocent
in their lives, and free of any paction, either implicit or explicit,
likewise free of any fraudulent design, and sound enough in the
necessary articles of their salvation), or that it be done by evil
angels for the trial of men and women, juggling with their fancy and
external organs, and so have a patent way to tell lies among some
truths. For answer to this question, I shall not be ready positively
to determine these things, but I humbly conceive, that as the
representations are oft done by evil angels, so likewise it is
probable that it may be done by good angels. I cannot be so
uncharitable to several men that I have known to be of considerable
sense, and pious and good conversation, as to conclude them to be
given over to be deluded continually by an evil angel: Moreover, I
conceive that there are many good Christians, if they would advert
well, that have some secret tokens and signs of notable alterations
to come, suggested to them before hand; and that these signs, some of
them are common to them with others, as dreaming, which are often
observed to be completely fulfilled, and that some of the signs and
warnings are peculiar to some persons, which fail not to answer to
the things signified; as for example, I have certainly known a man,
that when he found an unvoluntary motion in such a member of his
body, particularly his right hand or right eye, that was sure that
some matter of joy would shortly come to his hearing; and that if he
found the same motion in the left eye or hand, it signified
infallibly grief: And that which is more wonderful, the thing to come
signified by these signs and warnings keeped an exact proportion with
the continuance or vehemency of the motion; if the motion continued
long, so did the joy or the grief; if the motion was snell or
vehement, so was the matter of grief or joy; and finding that this
man was both a good man, and of a right penetrating wit, and had art
enough, it moved me to use freedom with several other good men that
had knowledge and sense enough to examine circumstances to a hair. I
found very many to acknowledge the very same thing, yet signified by
different signs, (which shows they are not _signa naturalia_, but _ex
instituto_), which puts me in mind of Dr Brown's observation to the
same purpose, in his inquiry into vulgar errors, where he concludes
several presentations to be acted in us by our tutelary angels that
have the charge of us at the time. Mark this, though the signs be
different in themselves, yet to each particular person, his own sign
is still significative of the same thing; and why might not this of
the second sight be counted amongst one of these? I likewise humbly
conceive, that God might compense the want of many other gifts to
poor men, by giving them this minor sort of knowledge. But I would
advise all of them that have the second sight, to examine themselves,
and to pray earnestly to God that no evil angel should have power to
abuse their senses, because the devil still strives to imitate what
God, or his good angels, communicates to his own children. I know
that the common opinion of some philosophers and divines will be
objected, and that is, that angels, good or bad, may condense the
air, figurate and colorate the same, and make it of what figure or
shape they please, so that this representation is made by external
objects in effect emitting visible species to the eye; and
consequently, that it is not the reversion of the species formerly
received; though, as I have observed before, that good and bad angels
can alter the medium in a strange way, and can work great alteration
on the elements and their compounds, I think it very improbable that
any created power can bring the air to that solidity, and actually
condense it, colorate, and figurate it, as to represent a man by a
beast, or Peter by Paul, especially at such a distance as from one
side of a chamber to the other. The miracles done by the magicians of
Egypt is their Achillean argument; but in short, I say, that what was
done by the magicians of Egypt, has neither been a delusion of the
senses, (as some would have it) much less that the devil could
produce the creatures _de novo_ of condensed air, and that for the
following reasons: _First_, thence it would follow that Moses and
Aaron were deluded as well as the Egyptians; but the last is false,
therefore the first: _Secondly_, it would follow, that the fashioning
and framing of Adam's body of clay, was but a mean act of creation in
comparison of these creatures, if they should be fashioned and framed
of condense air, which is naturally a fluid element, not so easily
stigmatized as the earth. I do not deny but the devil can snatch dead
and quick bodies from one place to another, and that insensibly to
the beholders, by pressing their optic nerves, as Franciscus Valesius
has observed in his _Sacra Philosophia_, and I conclude with Abraham
Couley, (no contemptible author) that the magicians of Egypt were
after this manner served by the devil, to imitate God's power in the
hands of Moses and Aaron. Mark, finally, if it were within the sphere
of angelical power to take bodies of condense air, what needed them
assume such material and earthly bodies as these angels that came to
Abraham and Lot assumed? whose bodies could be touched and handled,
and whose bodies were not found to yield to the touch, as the most
condensed air must do; and it is very consisting with reason, that
the angels, good or bad, should rather assume bodies of the element
of the earth, which is a great deal more easily brought to the figure
and fashion of a body, than the air. Some curious spirits, perhaps,
may desire to know whether this second sight be hereditary or
propagable from father to son; and I think no wonder that some would
think so, because the sanative gift of the king's evil is lineally
traduced to the natural heirs of the crown of England; and there is a
whole family in Spain, that has a sanative gift of some particular
diseases, which gift is propagated from the father to the son;
neither is it diminished or augmented by the morality or immorality
of the persons, as has been observed by that famous philosopher and
physician, Franciscus Valesius, who lived in that kingdom, and had
time and opportunity to examine the truth of this affair. In short, I
answer, that it is not propagable from father to son, neither
peculiar to any particular family; and as I have observed many honest
men, free of all scandal that ever I could learn, to have it; so I
have observed many vicious persons to have it who foretold truth oft
enough.
Perhaps it may be doubted what should make this second sight more
frequent here than in the heart of the kingdom; I answer, that it is
the lack of observation and inquiry that it should not be found there
as well as here. _Secundo_, that it passes under a great odium and
disgrace with the most of men, which causes those that see it,
conceal it. _Thirdly_, I confess that credulity and ignorance give
occasion to evil spirits to juggle more frequently, than otherwise
they would have done. But sure it is, that men of little learning and
education may be recompensed by notable presentations, not so obvious
to others of greater parts. I remember of a nobleman in Spain, that
was deaf and dumb from his infancy, and yet was taught by a monk to
speak, and understand what was spoken to him, only by observing the
motion of his lips that spoke to him. Sir Kenelm Digby saw him, as he
tells in his Treatise of Bodies, and the monk that taught him, was a
cousin of Franciscus Valesius. This was more than ordinary sagacity
and docility, and it is found, that many dumb persons foretel many
things before hand, and it is a hard measure to conclude all to be
from evil spirits. In fine, as I noted before, as questionless Satan
may, and often does, deceive after this manner, so it is as sure, it
may be allowed, that good angels may forewarn this way, as well as by
other signs and tokens, as Dr Brown observes.
It is observed, that those who have the second sight, have this
representation at any time of the day, but indeed more ordinarily in
the morning and evening, and with candle light.
The design of these weak conceptions on this sublime theme, is not to
impose upon any man, freely leaving every man to follow his own
judgment in things that offend not church or state, but that others
of greater capacity may be stimulated to prosecute the same in a
better method, humbly submitting myself to the judgment of my
betters, to whose hands perhaps this pamphlet may come.
FINIS.
EDINBURGH,
Printed by Thomas Webster.
* * * * *
Transcriber's note:
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Page 92: "here is a gentleman that will fee you"--The transcriber has
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words left out.
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