E lynn linton, p.1
E. Lynn Linton, page 1
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WITCH STORIES
COLLECTED BY
E. LYNN LINTON,
AUTHOR OF “AZETH THE EGYPTIAN,” “AMYMONE,” ETC.
“Thou shalt not suffer a witch to live.”—EXODUS XXII. 18.
LONDON:
CHAPMAN AND HALL, 193 PICCADILLY.
1861.
[The right of Translation reserved.]
LONDON: PRINTED BY W. CLOWES AND SONS, STAMFORD STREET.
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PREFACE.
In offering the following collection of witch stories to the public, I do not profess to have exhausted the subject, or to have made so complete a summary as I might have done, had I been admitted into certain private libraries, which contain, I believe, many concealed riches. But I had no means of introduction to them, and was obliged to be content with such authorities as I found in the British Museum, and the other public libraries to which I had access. I do not think that I have left much untold; but there must be, scattered about England, old MSS. and unique copies of records concerning which I can find only meagre allusions, or the mere names of the victims, without a distinctive fact to mark their special history. Should this book come to a second edition, any help from the possessors of these hitherto unpublished documents would be a gain to the public, and a privilege which I trust may be afforded me.
Neither have I attempted to enter into the philosophy of the subject. It is far too wide and deep to be discussed in a few hasty words; and to sift such evidence as is left us—to determine what was fraud, what self-deception, what actual disease, and what the exaggeration of the narrator—would have swelled my book into a far more important and bulky work than I intended or wished. As a general rule, I think we may apply all the four conditions to every case reported; in what proportion, each reader must judge for himself. Those who believe in direct and personal intercourse between the spirit-world and man, will probably accept every account with the unquestioning belief of the sixteenth and seventeenth centuries; those who have faith in the calm and uniform operations of nature, will hold chiefly to the doctrine of fraud; those who have seen much of disease and that strange condition called “mesmerism,” or “sensitiveness,” will allow the presence of absolute nervous derangement, mixed up with a vast amount of conscious deception, which the insane credulity and marvellous ignorance of the time rendered easy to practise; and those who have been accustomed to sift evidence and examine witnesses, will be utterly dissatisfied with the loose statements and wild distortion of every instance on record.
E. LYNN LINTON.
London, 1861.
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Scotland was always foremost in superstition. Her wild hills and lonely fells seemed the fit haunting-places for all mysterious powers; and long after spirits had fled, and ghosts had been laid in the level plains of the South, they were to be found lingering about the glens and glades of Scotland. Very little of graceful fancy lighted up the gloom of those popular superstitions. Even Elfame, or Faërie, was a place of dread and anguish, where the devil ruled heavy-handed and Hell claimed its yearly tithe, rather than the home of fun and beauty and petulant gaiety as with other nations: and the beautiful White Ladies, like the German Elle-women, had more of bale than bliss as their portion to scatter among the sons of men. Spirits like the goblin Gilpin Horner, full of malice and unholy cunning,—like grewsome brownies, at times unutterably terrific, at times grotesque and rude, but then more satyr-like than elfish,—like May Moulachs, lean and hairy-armed, watching over the fortunes of a family, but prophetic only of woe, not of weal,—like the cruel Kelpie, hiding behind the river sedges to rush out on unwary passers-by, and strangle them beneath the waters,—like the unsained laidly Elf, who came tempting Christian women, to their souls’ eternal perdition if they yielded to the desires of their bodies,—like the fatal Banshie, harbinger of death and ruin,—were the popular forms of the Scottish spirit-world; and in none of them do we find either love or gentleness, but only fierceness and crime, enmity to man and rebellion to God. But saddest and darkest and unholiest of all was the belief in witchcraft, which infested society for centuries like a sore eating through to the very heart of humanity, and which was nowhere more bitter and destructive than among the godly children of our Northern sister. Strange that the land of the Lord should have been the favourite camping-ground of Satan, that the hill of Zion should have had its roots in the depths of Tophet!
The formulas of the faith were as gloomy as the persons. The power of the evil eye; the faculty of second sight, which always saw the hearse plumes, and never the bridal roses; the supremacy of the devil in this God-governed world of ours, and the actual and practical covenant into which men and women daily entered with him; the unlimited influence of the curse, and the sin and mischief to be wrought by charm and spell; the power of casting sickness on whomsoever one would, and the ease with which a blight could be sent on the corn, and a murrain to the beasts, by those who had not wherewithal to stay their hunger for a day, these were the chief signs of that fatal power with which Satan endowed his chosen ones—those silly, luckless chapmen who bartered away their immortal souls for no mess of pottage even, and no earthly good to breath or body, but only that they might harm their neighbours and revenge themselves on those who crossed them. Sometimes, indeed, they had no need to chaffer with the devil for such faculties: as in the matter of the evil eye; for Kirk, of Aberfoyle, tells us that “some are of so venomous a Constitution, by being radiated in Envy and Malice, that they pierce and kill (like a Cockatrice) whatever Creature they first set their Eyes on in the Morning: so was it with Walter Grahame, some Time living in the Parock wherein now I am, who killed his own Cow after commending its Fatness, and shot a Hair with his Eyes, having praised its Swiftness (such was the Infection of ane Evill Eye); albeit this was unusual, yet he saw no Object but what was obvious to other Men as well as to himselfe.” And a certain woman looking over the door of a byre or cowhouse, where a neighbour sat milking, shot the calf dead and dried up and sickened the cow, “by the venomous glance of her evill eye.” But perhaps she had got that venom by covenant with the devil; for this was one of the prescriptive possessions of a witch, and ever the first dole from the Satanic treasury. When Janet Irving was brought to trial (1616) for unholy dealings with the foul fiend, it was proved—for was it not sworn to? and that was quite sufficient legal proof in all witchcraft cases—that he had told her “yf schoe bure ill-will to onie bodie, to look on them with opin eyis, and pray evill for thame in his name, and schoe sould get hir hartis desyre;” and in almost every witch trial in Scotland the “evil eye” formed part of the counts of indictment against the accused. The curse was as efficacious. Did a foul-mouthed old dame give a neighbour a handful of words more forcible than courteous, and did terror, or revenge, induce, or simulate, a nervous seizure in consequence, the old dame was at once carried off to the lock-up, and but few chances of escape lay between her and the stake beyond. To be skilful in healing, too, was just as dangerous as to be powerful in sickening; and to the godly and unclean of the period all sorts of devilish cantrips lay in “south-running waters” and herb drinks, and salves made of simples; while the use of bored stones, of prayers said thrice or backwards, of “mwildis” powders, or any other more patent form of witchcraft, though it might restore the sick to health, yet was fatally sure to land the user thereof at the foot of the gallows, and the testimony of the healed friend was the strongest strand in the hangman’s cord. This, indeed, was the saddest feature in the whole matter—the total want of all gratitude, reliance, trustiness, or affection between a “witch” and her friends. The dearest intimate she had gave evidence against her frankly, and without a second thought of the long years of mutual help and kindliness that had gone before; the neighbour whom she had nursed night and day with all imaginable tenderness and self-devotion, if he took a craze and dreamed of witchcraft, came forward to distort and exaggerate every remedy she had used, and every art she had employed; her very children turned against her without pity or remorse, and little lips, scarce dry from the milk of her own breasts, lisped out the glibbest lies of all. Most pitiful, most sad, was the state of these poor wretches; but instructive to us, as evidencing the strength of superstition, and the weakness of every human virtue when brought into contact and collision with it. What other gifts and powers belonged to the witches will be best gathered from the stories themselves; for varied as they are, there is a strange thread of likeness running through them all; specially is there a likeness in all of a time or district, as might be expected in a matter which belonged so much to mere imitation.
Scotland played an unenviable part in the great witch panic that swept like an epidemic over Europe during the sixteenth and seventeenth centuries. It suited with the stern, uncompromising, Puritan temper, to tear this accursed thing from the heart of the nation, and offer it, bleeding and palpitating, as a sacrifice to the Lord; and accordingly we find the witch trials of Scotland conducted with more severity than elsewhere, and with a more gloomy and savage fanaticism of faith. Those who dared question the truth of even the most unreliable witnesses and the most monstrous statements were accused of atheism and infidelity—they were Sadducees and sinners—men given over to corruption and uncleanness, with whom no righteous servant could hold any terms. And then the ministers mingled themselves in the fray; and the Kirk like the Church, the presbyter like the priest, proved to be on the side of intolerance and superstition, where, unfortunately, priests of all creeds have ever been. And when James VI. came with his narrow brain and selfish heart, to formularize the witch-lie into a distinct canon of arbitrary faith, and give it increased political significance and social power, the reign of humanity and common sense was at an end, and the autocracy of cruelty and superstition began. It is a dreary page in human history; but so long as a spark of superstition lingers in the world it will have its special and direct uses.
The first time we hear of Scottish witches was when St. Patrick offended them and the devil alike by his uncompromising rigour against them: so they tore off a piece of a rock as he was crossing the sea and hurled it after him; which rock became the fortress of Dumbarton in the days which knew not St. Patrick. Then there was the story of King Duff (968), who pined away in mortal sickness, by reason of the waxen image which had been made to destroy him; but by the fortunate discovery of a young maiden who could not bear torture silently, he was enabled to find the witches—whom he burnt at Forres in Murray, the mother of the poor maiden who could not bear torture among them: enabled, too, to save himself by breaking the wasting waxen image roasting at the “soft” fire, when almost at its last turn. Then we come to Thomas of Ercildoune, whom the Queen of Faërie loved and kept; and then to Sir Michael Scot of Balweary, that famous wizard, second to none in power; while a little further removed from those legendary times we see the dark figure of William Lord Soulis, who was boiled to death at Nine Stane Brig, in fitting punishment for his crimes. And then in 1479 twelve mean women and several wizards were burnt at Edinburgh for roasting the king in wax, and so endangering the life of the sovereign liege in a manner which no human aid could remedy; and the Earl of Mar was at their head, and very properly burnt too. And in 1480 Incubi and Succubi held the land between them, and even the young lady of Mar gave herself up to the embraces of an Incubus—a hideous monster, utterly loathsome and deadly to behold; and if the young ladies of the nobility could do such things, what might not be expected from the commonalty? But now we come out into the light of written history, and the first corpse lying on the threshold is that of the beautiful Lady Glammis (1537).
THE STORY OF LADY GLAMMIS[1]
One of the earliest, as she was one of the noblest, victims of this delusion, politics and jealousy had as much to do with her death as had superstition. Because she was “one of the Douglases,” and not because she was convicted as a sorceress, did William Lyon find her so easy a victim to his hate. For it was he—the near relative of her first husband, “Cleanse the Causey” John Lyon, Lord Glammis,—who ruined her, and brought her young days to so shameful an end. And had he not cause? Did she not reject him when left a widow, young and beautiful as but few were to be found in all the Scottish land? and, rejecting him, did she not favour Archibald Campbell of Kessneath instead, and make over to him the lands and the beauties he had coveted for himself, even during the life of that puling relative of his, “Cleanse the Causey”? Matter enough for revenge in this, thought William Lyon: and the revenge he took came easy to his hand, and in fullest measure. For Lady Glammis, daughter of George, Master of Angus, and grand-daughter of that brave old savage, Archibald Bell-the-Cat, was in no great favour with a court which had disgraced her grandfather, and banished her brother; and consequently she found no protection there from the man who was seeking her ruin. Perhaps, too, she had mixed herself up with the court feuds and parties then so common, and thus had given some positive cause of offence to a government which must crush if it would not be crushed, and extirpate if it would not be destroyed. Be that as it may, William Lyon soon gathered material for an accusation, and Lady Glammis found that if she would not have his love he would have her life. She was accused on various counts; for having procured the death of her first husband by “intoxication,” or unholy drugging, for a design to poison the king, and for witchcraft generally, as a matter of daily life and open notoriety; and for these crimes she was burnt, notwithstanding her beauty and wealth and innocence and high-hearted bravery, notwithstanding her popularity—for she was beloved by all who knew her—and the honour of her stainless name. And once more, as so often, hatred conquered love, and the innocent died that the guilty might be at rest.
I must omit any lengthened notice of the trial of Janet Bowman in 1572, as also of that of a notable witch Nicneven, which name, “generally given to the Queen of the Fairies, was probably bestowed upon her on account of her crimes, and who, when ‘her collore craig with stringis whairon wes mony knottis’ was taken from her, gave way to despair, exclaiming, ‘Now I have no hoip of myself,’ saying, too, that ‘she cared not whether she went to heaven or to hell.’” The Record has preserved nothing beyond the mere fact of the first, while the foregoing extract is all that I can find of the second; so that I am obliged to pass on to the pitiful tale of—
BESSIE DUNLOP AND THOM REID.[2]
Poor douce honest Bessie Dunlop, spouse to Andro Jak in Lyne, deposed, after torture, on the 8th day of November, 1576, that one day, as she was going quietly enough between her own house and Monkcastle yard, “makeand hevye sair dule with hirself,” weeping bitterly for her cow that was dead, and her husband and child who were lying “sick in the land-ill,” she herself still weak after gissane, or childbirth, she met “ane honest, wele, elderlie man, gray bairdit, and had ane gray coitt with Lumbart slevis of the auld fassoun; ane pair of gray brekis and quhyte schankis gartanit abone the kne; ane blak bonet on his heid, cloise behind and plane befoir, with silkin laissis drawin throw the lippis thairof; and ane quhyte wand in his hand.” This was Thom Reid, who had been killed at the battle of Pinkye (1547), but was now a dweller in Elfame, or Fairy Land. Thom stopped her, saying, “Gude day, Bessie.” “God speid yow, gude man,” says she. “Sancta Marie,” says he, “Bessie, quhy makis thow sa grit dule and sair greting for ony wardlie thing?” Bessie told him her troubles, poor woman, and the little old gray-bearded man consoled her by assuring her that though her cow and her child should die, yet her husband would recover; and Bessie, after being “sumthing fleit” at seeing him pass through a hole in the dyke too narrow for any honest mortal to pass through, yet returned home, comforted to think that the gude man would mend. After this, she and Thom foregathered several times. At the third interview he wanted her to deny her baptism, but honest Bessie said that she would rather be “revin at horis taillis” (riven at horses’ tails); and on the fourth he came to her own house, and took her clean away from the presence of her husband and three tailors—they seeing nothing—to where an assemblage of eight women and four men were waiting for her. “The men wer cled in gentilmennes clething, and the wemens had all plaidis round about them, and wer verrie semelie lyke to se.” They were the “gude wychtis that wynnit (dwelt) in the court of Elfame,” and they had come to persuade her to go back to fairy-land with them, where she should have meat and clothing, and be richly dowered in all things. But Bessie refused. Poor crazed Bessie had a loyal heart if but a silly head, and preferred her husband and children to all the substantial pleasures of Elfame, though Thom was angry with her for refusing, and told her “it would be worse for her.”
Once, too, the queen of the fairies, a stout, comely woman, came to her, as she was “lying in gissane,” and asked for a drink, which Bessie gave her. Sitting on her bed, she said that the child would die, but that the husband would recover; for Andro Jak seems to have been but an ailing body, often like to find out the Great Mysteries for himself, and Bessie was never quite easy about him. Then Thom began to teach her the art of healing. He gave her roots to make into salves and powders for kow or yow (cow or sheep), or for “ane bairne that was tane away with ane evill blast of wind or elfgrippit:” and she cured many people by the old man’s fairy teaching. She healed Lady Johnstone’s daughter, married to the young Laird of Stanelie, by giving her a drink brewed under Thom’s auspices, namely, strong ale boiled with cloves, ginger, aniseed, liquorice, and white sugar, which warmed the “cauld blude that gaed about hir hart, that causit hir to dwam and vigous away,” or, as we would say, to swoon. And she cured John Jake’s bairn, and Wilson’s of the town, and her gudeman’s sister’s cow; but old Lady Kilbowye’s leg was beyond them both. It had been crooked all her life, and now Thom said it would never mend, because “the march of the bane was consumit, and the blude dosinit” (the marrow was consumed, and the blood benumbed). It was hopeless, and it would be worse for her if she asked for fairy help again. Bessie got fame too as a “monthly” of Lyne. A green silk lace, received from Thom’s own hand, tacked to their “wylie coitt” and knit about their left arms, helped much in the delivery of women. She lost the lace, insinuating that Thom took it away again, but kept her fatal character for more medical skill than belonged to an ordinary canny old wife. In the recovery of stolen goods, too, she was effective, and what she could not find she could at least indicate. Thus, she told the seekers that Hugh Scott’s cloak could not be returned, because it had been made into a kirtle, and that James Baird and Henry Jameson would not recover their plough irons, because James Douglas, the sheriff’s officer, had accepted a bribe of three pounds not to find them. Lady Blair having “dang and wrackit” her servants on account of certain linen which had been stolen from her, learnt from Bessie, prompted by Thom, that the thief was no other than Margaret Symple, her own friend and relation, and that she had dang and wrackit innocent persons to no avail. Bessie never allowed that Thom’s intercourse with her was other than honest and well conducted. Once only he took hold of her apron to drag her away to Elfame with him; but this was more in the way of persuasion than love making, and she indignantly denied the home questions put to her by the judges with but scant delicacy or feeling for an honest woman’s shame. Interrogated, she said that she often saw Thom going about like other men. He would be in the streets of Edinburgh, on market days and other, handling goods like any living body, but she never spoke to him unless he spoke first to her: he had forbidden her to do so. The last time she met him before her arrest he told her of the evil that was to come, but buoyed her up with false hopes, assuring her that she would be well treated, and eventually cleared. Poor Bessie Dunlop! After being cruelly tortured, her not very strong brain was utterly disorganized, and she confessed whatever they chose to tax her with, rambling through her wild dreamy narrative with strange facility of imagination, and with more coherence and likelihood, than are to be found in those who came after her. Adjudged as “confessit and fylit,” she was “convict and brynt” on the Castle Hill of Edinburgh—a mournful commentary on her elfin friend’s brave words and promises.
