The execution of witches became for these reasons very common in Scotland, where the king seemed in some measure to have made himself a party in the cause, and the clergy esteemed themselves such from the very nature of their profession. But the general spite of Satan and his adherents was supposed to be especially directed against James, on account of his match with Anne of Denmark--the union of a Protestant princess with a Protestant prince, the King of Scotland and heir of England being, it could not be doubted, an event which struck the whole kingdom of darkness with alarm. James was self-gratified by the unusual spirit which he had displayed on his voyage in quest of his bride, and well disposed to fancy that he had performed it in positive opposition, not only to the indirect policy of Elizabeth, but to the malevolent purpose of h.e.l.l itself. His fleet had been tempest-tost, and he very naturally believed that the prince of the power of the air had been personally active on the occasion.

The princ.i.p.al person implicated in these heretical and treasonable undertakings was one Agnes Simpson, or Samson, called the Wise Wife of Keith, and described by Archbishop Spottiswood, not as one of the base or ignorant cla.s.s of ordinary witches, but a grave matron, composed and deliberate in her answers, which were all to some purpose. This grave dame, from the terms of her indictment, seems to have been a kind of white witch, affecting to cure diseases by words and charms, a dangerous profession considering the times in which she lived. Neither did she always keep the right and sheltered side of the law in such delicate operations. One article of her indictment proves this, and at the same time establishes that the Wise Woman of Keith knew how to turn her profession to account; for, being consulted in the illness of Isobel Hamilton, she gave her opinion that nothing could amend her unless the devil was raised; and the sick woman's husband, startling at the proposal, and being indifferent perhaps about the issue, would not bestow the necessary expenses, whereupon the Wise Wife refused to raise the devil, and the patient died. This woman was princ.i.p.ally engaged in an extensive conspiracy to destroy the fleet of the queen by raising a tempest; and to take the king's life by anointing his linen with poisonous materials, and by constructing figures of clay, to be wasted and tormented after the usual fashion of necromancy.

Amongst her a.s.sociates was an unhappy lady of much higher degree. This was Dame Euphane MacCalzean, the widow of a Senator of the College of Justice, and a person infinitely above the rank of the obscure witches with whom she was joined in her crime. Mr. Pitcairn supposes that this connexion may have arisen from her devotion to the Catholic faith and her friendship for the Earl of Bothwell.

The third person in this singular league of sorcerers was Doctor John Fian, otherwise Cunninghame, who was schoolmaster at Tranent, and enjoyed much hazardous reputation as a warlock. This man was made the hero of the whole tale of necromancy, in an account of it published at London, and ent.i.tled, "News from Scotland," which has been lately reprinted by the Roxburghe Club. It is remarkable that the Scottish witchcrafts were not thought sufficiently horrible by the editor of this tract, without adding to them the story of a philtre being applied to a cow's hair instead of that of the young woman for whom it was designed, and telling how the animal came lowing after the sorcerer to his schoolroom door, like a second Pasiphae, the original of which charm occurs in the story of Apuleius.[76]

[Footnote 76: "Lucii Apuleii Metamorphoses," lib. iii.]

Besides these persons, there was one Barbara Napier, alias Douglas, a person of some rank; Geillis Duncan, a very active witch; and about thirty other poor creatures of the lowest condition--among the rest, and doorkeeper to the conclave, a silly old ploughman, called as his nickname Graymeal, who was cuffed by the devil for saying simply, "G.o.d bless the king!"

When the monarch of Scotland sprung this strong covey of his favourite game, they afforded the Privy Council and him sport for the greatest part of the remaining winter. He attended on the examinations himself, and by one means or or other, they were indifferently well dressed to his palate.

Agnes Sampson, the grave matron before mentioned, after being an hour tortured by the twisting of a cord around her head, according to the custom of the Buccaneers, confessed that she had consulted with one Richard Grahame concerning the probable length of the king's life, and the means of shortening it. But Satan, to whom they at length resorted for advice, told them in French respecting King James, _Il est un homme de Dieu_. The poor woman also acknowledged that she had held a meeting with those of her sisterhood, who had charmed a cat by certain spells, having four joints of men knit to its feet, which they threw into the sea to excite a tempest. Another frolic they had when, like the weird sisters in Macbeth, they embarked in sieves with much mirth and jollity, the Fiend rolling himself before them upon the waves, dimly seen, and resembling a huge haystack in size and appearance. They went on board of a foreign ship richly laded with wines, where, invisible to the crew, they feasted till the sport grew tiresome, and then Satan sunk the vessel and all on board.

Fian, or Cunninghame, was also visited by the sharpest tortures, ordinary and extraordinary. The nails were torn from his fingers with smith's pincers; pins were driven into the places which the nails usually defended; his knees were crushed in _the boots_, his finger bones were splintered in the pilniewinks. At length his constancy, hitherto sustained, as the bystanders supposed, by the help of the devil, was fairly overcome, and he gave an account of a great witch-meeting at North Berwick, where they paced round the church _withershinns_, that is, in reverse of the motion of the sun. Fian then blew into the lock of the church-door, whereupon the bolts gave way, the unhallowed crew entered, and their master the devil appeared to his servants in the shape of a black man occupying the pulpit. He was saluted with an "Hail, Master!" but the company were dissatisfied with his not having brought a picture of the king, repeatedly promised, which was to place his majesty at the mercy of this infernal crew. The devil was particularly upbraided on this subject by divers respectable-looking females--no question, Euphane MacCalzean, Barbara Napier, Agnes Sampson, and some other amateur witch above those of the ordinary profession. The devil on this memorable occasion forgot himself, and called Fian by his own name, instead of the demoniacal _sobriquet_ of Rob the Rowar, which had been a.s.signed to him as Master of the Rows or Rolls. This was considered as bad taste, and the rule is still observed at every rendezvous of forgers, smugglers, or the like, where it is accounted very indifferent manners to name an individual by his own name, in case of affording ground of evidence which may upon a day of trial be brought against him. Satan, something disconcerted, concluded the evening with a divertis.e.m.e.nt and a dance after his own manner. The former consisted in disinterring a new-buried corpse, and dividing it in fragments among the company, and the ball was maintained by well-nigh two hundred persons, who danced a ring dance, singing this chant--

"c.u.mmer, gang ye before; c.u.mmer gang ye.

Gif ye will not gang before, c.u.mmers, let me."

After this choral exhibition, the music seems to have been rather imperfect, the number of dancers considered. Geillis Duncan was the only instrumental performer, and she played on a Jew's harp, called in Scotland a _trump_. Dr. Fian, m.u.f.fled, led the ring, and was highly honoured, generally acting as clerk or recorder, as above mentioned.

King James was deeply interested in those mysterious meetings, and took great delight to be present at the examinations of the accused. He sent for Geillis Duncan, and caused her to play before him the same tune to which Satan and his companions led the brawl in North Berwick churchyard.[77] His ears were gratified in another way, for at this meeting it was said the witches demanded of the devil why he did bear such enmity against the king? who returned the flattering answer that the king was the greatest enemy whom he had in the world.

[Footnote 77: The music of this witch tune is unhappily lost. But that of another, believed to have been popular on such occasions, is preserved.

"The silly bit chicken, gar cast her a pickle, And she will grow mickle, And she will do good."]

Almost all these poor wretches were executed, nor did Euphane MacCalzean's station in life save her from the common doom, which was strangling to death, and burning to ashes thereafter. The majority of the jury which tried Barbara Napier having acquitted her of attendance at the North Berwick meeting, were themselves threatened with a trial for wilful error upon an a.s.size, and could only escape from severe censure and punishment by pleading guilty, and submitting themselves to the king's pleasure. This rigorous and iniquitous conduct shows a sufficient reason why there should be so few acquittals from a charge of witchcraft where the juries were so much at the mercy of the crown.

It would be disgusting to follow the numerous cases in which the same uniform credulity, the same extorted confessions, the same prejudiced and exaggerated evidence, concluded in the same tragedy at the stake and the pile. The alterations and trenching which lately took place for the purpose of improving the Castlehill of Edinburgh displayed the ashes of the numbers who had perished in this manner, of whom a large proportion must have been executed between 1590, when the great discovery was made concerning Euphane MacCalzean and the Wise Wife of Keith and their accomplices, and the union of the crowns.

Nor did King James's removal to England soften this horrible persecution. In Sir Thomas Hamilton's Minutes of Proceedings in the Privy Council, there occurs a singular entry, evincing plainly that the Earl of Mar, and others of James's Council, were becoming fully sensible of the desperate iniquity and inhumanity of these proceedings. I have modernized the spelling that this appalling record may be legible to all my readers.

"1608, December 1. The Earl of Mar declared to the Council that some women were taken in Broughton as witches, and being put to an a.s.size and convicted, albeit they persevered constant in their denial to the end, yet they were burned quick [_alive_] after such a cruel manner that some of them died in despair, renouncing and blaspheming [G.o.d]; and others, half burned, brak out of the fire,[78] and were cast quick in it again, till they were burned to the death."

[Footnote 78: I am obliged to the kindness of Mr. Pitcairn for this singular extract. The southern reader must be informed that the jurisdiction or regality of Broughton embraced Holyrood, Canongate, Leith, and other suburban parts of Edinburgh, and bore the same relation to that city as the borough of Southwark to London.]

This singular doc.u.ment shows that even in the reign of James, so soon as his own august person was removed from Edinburgh, his dutiful Privy Council began to think that they had supt full with horrors, and were satiated with the excess of cruelty which dashed half-consumed wretches back into the flames from which they were striving to escape.

But the picture, however much it may have been disgusting and terrifying to the Council at the time, and though the intention of the entry upon the records was obviously for the purpose of preventing such horrid cruelties in future, had no lasting effect on the course of justice, as the severities against witches were most unhappily still considered necessary. Through the whole of the sixteenth, and the greater part of the seventeenth century, little abatement in the persecution of this metaphysical crime of witchcraft can be traced in the kingdom. Even while the Independents held the reins of government, Cromwell himself, and his major-generals and subst.i.tutes, were obliged to please the common people of Scotland by abandoning the victims accused of witchcraft to the power of the law, though the journals of the time express the horror and disgust with which the English sectarians beheld a practice so inconsistent with their own humane principle of universal toleration.

Instead of plunging into a history of these events which, generally speaking, are in detail as monotonous as they are melancholy, it may amuse the reader to confine the narrative to a single trial, having in the course of it some peculiar and romantic events. It is the tale of a sailor's wife, more tragic in its event than that of the chestnut-muncher in Macbeth.[79]

[Footnote 79: A copy of the record of the trial, which took place in Ayrshire, was sent to me by a friend who withheld his name, so that I can only thank him in this general acknowledgment.]

Margaret Barclay, wife of Archibald Dein, burgess of Irvine, had been slandered by her sister-in-law, Janet Lyal, the spouse of John Dein, brother of Archibald, and by John Dein himself, as guilty of some act of theft. Upon this provocation Margaret Barclay raised an action of slander before the church court, which prosecution, after some procedure, the kirk-session discharged by directing a reconciliation between the parties. Nevertheless, although the two women shook hands before the court, yet the said Margaret Barclay declared that she gave her hand only in obedience to the kirk-session, but that she still retained her hatred and ill-will against John Dein and his wife, Janet Lyal. About this time the bark of John Dein was about to sail for France, and Andrew Train, or Tran, provost of the burgh of Irvine, who was an owner of the vessel, went with him to superintend the commercial part of the voyage. Two other merchants of some consequence went in the same vessel, with a sufficient number of mariners. Margaret Barclay, the revengeful person already mentioned, was heard to imprecate curses upon the provost's argosy, praying to G.o.d that sea nor salt-water might never bear the ship, and that _partans_ (crabs) might eat the crew at the bottom of the sea.

When, under these auspices, the ship was absent on her voyage, a vagabond fellow, named John Stewart, pretending to have knowledge of jugglery, and to possess the power of a spaeman, came to the residence of Tran, the provost, and dropped explicit hints that the ship was lost, and that the good woman of the house was a widow. The sad truth was afterwards learned on more certain information. Two of the seamen, after a s.p.a.ce of doubt and anxiety, arrived, with the melancholy tidings that the bark, of which John Dein was skipper and Provost Tran part owner, had been wrecked on the coast of England, near Padstow, when all on board had been lost, except the two sailors who brought the notice.

Suspicion of sorcery, in those days easily awakened, was fixed on Margaret Barclay, who had imprecated curses on the ship, and on John Stewart, the juggler, who had seemed to know of the evil fate of the voyage before he could have become acquainted with it by natural means.

Stewart, who was first apprehended, acknowledged that Margaret Barclay, the other suspected person, had applied to him to teach her some magic arts, "in order that she might get gear, kye's milk, love of man, her heart's desire on such persons as had done her wrong, and, finally, that she might obtain the fruit of sea and land." Stewart declared that he denied to Margaret that he possessed the said arts himself, or had the power of communicating them. So far was well; but, true or false, he added a string of circ.u.mstances, whether voluntarily declared or extracted by torture, which tended to fix the cause of the loss of the bark on Margaret Barclay. He had come, he said, to this woman's house in Irvine, shortly after the ship set sail from harbour. He went to Margaret's house by night, and found her engaged, with other two women, in making clay figures; one of the figures was made handsome, with fair hair, supposed to represent Provost Tran. They then proceeded to mould a figure of a ship in clay, and during this labour the devil appeared to the company in the shape of a handsome black lap-dog, such as ladies use to keep.[80] He added that the whole party left the house together, and went into an empty waste-house nearer the seaport, which house he pointed out to the city magistrates. From this house they went to the sea-side, followed by the black lap-dog aforesaid, and cast in the figures of clay representing the ship and the men; after which the sea raged, roared, and became red like the juice of madder in a dyer's cauldron.

[Footnote 80: This may remind the reader of Cazotte's "Diable Amoureux."]

This confession having been extorted from the unfortunate juggler, the female acquaintances of Margaret Barclay were next convened, that he might point out her a.s.sociates in forming the charm, when he pitched upon a woman called Isobel Insh, or Taylor, who resolutely denied having ever seen him before. She was imprisoned, however, in the belfry of the church. An addition to the evidence against the poor old woman Insh was then procured from her own daughter, Margaret Tailzeour, _a child of eight years old_, who lived as servant with Margaret Barclay, the person princ.i.p.ally accused. This child, who was keeper of a baby belonging to Margaret Barclay, either from terror or the innate love of falsehood which we have observed as proper to childhood, declared that she was present when the fatal models of clay were formed, and that, in plunging them in the sea, Margaret Barclay her mistress, and her mother Isobel Insh, were a.s.sisted by another woman, and a girl of fourteen years old, who dwelt at the town-head. Legally considered, the evidence of this child was contradictory and inconsistent with the confession of the juggler, for it a.s.signed other particulars and _dramatis personae_ in many respects different. But all was accounted sufficiently regular, especially since the girl failed not to swear to the presence of the black dog, to whose appearance she also added the additional terrors of that of a black man. The dog also, according to her account, emitted flashes from its jaws and nostrils to illuminate the witches during the performance of the spell. The child maintained this story even to her mother's face, only alleging that Isobel Insh remained behind in the waste-house, and was not present when the images were put into the sea.

For her own countenance and presence on the occasion, and to ensure her secrecy, her mistress promised her a pair of new shoes.

John Stewart, being re-examined and confronted with the child, was easily compelled to allow that the "little smatchet" was there, and to give that marvellous account of his correspondence with Elfland which we have noticed elsewhere.

The conspiracy thus far, as they conceived, disclosed, the magistrates and ministers wrought hard with Isobel Insh to prevail upon her to tell the truth; and she at length acknowledged her presence at the time when the models of the ship and mariners were destroyed, but endeavoured so to modify her declaration as to deny all personal accession to the guilt. This poor creature almost admitted the supernatural powers imputed to her, promising Bailie Dunlop (also a mariner), by whom she was imprisoned, that, if he would dismiss her, he should never make a bad voyage, but have success in all his dealings by sea and land. She was finally brought to promise that she would fully confess the whole that she knew of the affair on the morrow.

But finding herself in so hard a strait, the unfortunate woman made use of the darkness to attempt an escape. With this view she got out by a back window of the belfry, although, says the report, there were "iron bolts, locks, and fetters on her," and attained the roof of the church, where, losing her footing, she sustained a severe fall and was greatly bruised. Being apprehended, Bailie Dunlop again urged her to confess; but the poor woman was determined to appeal to a more merciful tribunal, and maintained her innocence to the last minute of her life, denying all that she had formerly admitted, and dying five days after her fall from the roof of the church. The inhabitants of Irvine attributed her death to poison.

The scene began to thicken, for a commission was granted for the trial of the two remaining persons accused, namely, Stewart, the juggler, and Margaret Barclay. The day of trial being arrived, the following singular events took place, which we give as stated in the record:--

"My Lord and Earl of Eglintoune (who dwells within the s.p.a.ce of one mile to the said burgh) having come to the said burgh at the earnest request of the said justices, for giving to them of his lordship's countenance, concurrence and a.s.sistance, in trying of the foresaid devilish practices, conform to the tenor of the foresaid commission, the said John Stewart, for his better preserving to the day of the a.s.size, was put in a sure lockfast booth, where no manner of person might have access to him till the downsitting of the Justice Court, and for avoiding of putting violent hands on himself, he was very strictly guarded and fettered by the arms, as use is. And upon that same day of the a.s.size, about half an hour before the downsitting of the Justice Court, Mr. David d.i.c.kson, minister at Irvine, and Mr. George Dunbar, minister of Air, having gone to him to exhort him to call on his G.o.d for mercy for his bygone wicked and evil life, and that G.o.d would of his infinite mercy loose him out of the bonds of the devil, whom he had served these many years bygone, he acquiesced in their prayer and G.o.dly exhortation, and uttered these words:--"I am so straitly guarded that it lies not in my power to get my hand to take off my bonnet, nor to get bread to my mouth." And immediately after the departing of the two ministers from him, the juggler being sent for at the desire of my Lord of Eglintoune, to be confronted with a woman of the burgh of Air, called Janet Bous, who was apprehended by the magistrates of the burgh of Air for witchcraft, and sent to the burgh of Irvine purposely for that affair, he was found by the burgh officers who went about him, strangled and hanged by the cruik of the door, with a _tait_ of hemp, or a string made of hemp, supposed to have been his garter, or string of his bonnet, not above the length of two span long, his knees not being from the ground half a span, and was brought out of the house, his life not being totally expelled. But notwithstanding of whatsoever means used in the contrary for remeid of his life, he revived not, but so ended his life miserably, by the help of the devil his master.

"And because there was then only in life the said Margaret Barclay, and that the persons summoned to pa.s.s upon her a.s.size and upon the a.s.size of the juggler who, by the help of the devil his master, had put violent hands on himself, were all present within the said burgh; therefore, and for eschewing of the like in the person of the said Margaret, our sovereign lord's justices in that part particularly above-named, const.i.tuted by commission after solemn deliberation and advice of the said n.o.ble lord, whose concurrence and advice was chiefly required and taken in this matter, concluded with all possible diligence before the downsitting of the Justice Court to put the said Margaret in torture; in respect the devil, by G.o.d's permission, had made her a.s.sociates who were the lights of the cause, to be their own _burrioes_ (slayers). They used the torture underwritten as being most safe and gentle (as the said n.o.ble lord a.s.sured the said justices), by putting of her two bare legs in a pair of stocks, and thereafter by onlaying of certain iron gauds (bars) severally one by one, and then eiking and augmenting the weight by laying on more gauds, and in easing of her by offtaking of the iron gauds one or more as occasion offered, which iron gauds were but little short gauds, and broke not the skin of her legs, &c.

"After using of the which kind of _gentle torture_, the said Margaret began, according to the increase of the pain, to cry and crave for G.o.d's cause to take off her shins the foresaid irons, and she should declare truly the whole matter. Which being removed, she began at her former denial; and being of new essayed in torture as of befoir, she then uttered these words: 'Take off, take off, and before G.o.d I shall show you the whole form!'

"And the said irons being of new, upon her faithfull promise, removed, she then desired my Lord of Eglintoune, the said four justices, and the said Mr. David d.i.c.kson, minister of the burgh, Mr. George Dunbar, minister of Ayr, and Mr. Mitch.e.l.l Wallace, minister of Kilmarnock, and Mr. John Cunninghame, minister of Dalry, and Hugh Kennedy, provost of Ayr, to come by themselves and to remove all others, and she should declare truly, as she should answer to G.o.d the whole matter. Whose desire in that being fulfilled she made her confession in this manner, but (_i.e.,_ without) any kind of demand, freely, without interrogation; G.o.d's name by earnest prayer being called upon for opening of her lips, and easing of her heart, that she, by rendering of the truth, might glorify and magnify his holy name, and disappoint the enemy of her salvation."--_Trial of Margaret Barclay, &c_., 1618.

Margaret Barclay, who was a young and lively person, had hitherto conducted herself like a pa.s.sionate and high-tempered woman innocently accused, and the only appearance of conviction obtained against her was, that she carried about her rowan-tree and coloured thread, to make, as she said, her cow give milk, when it began to fail. But the _gentle torture_--a strange junction of words--recommended as an anodyne by the good Lord Eglinton--the placing, namely, her legs in the stocks, and loading her bare shins with bars of iron, overcame her resolution; when, at her screams and declarations that she was willing to tell all, the weights were removed. She then told a story of destroying the ship of John Dein, affirming that it was with the purpose of killing only her brother-in-law and Provost Tran, and saving the rest of the crew. She at the same time involved in the guilt Isobel Crawford. This poor woman was also apprehended, and in great terror confessed the imputed crime, retorting the princ.i.p.al blame on Margaret Barclay herself. The trial was then appointed to proceed, when Alexander Dein, the husband of Margaret Barclay, appeared in court with a lawyer to act in his wife's behalf.

Apparently, the sight of her husband awakened some hope and desire of life, for when the prisoner was asked by the lawyer whether she wished to be defended? she answered, "As you please But all I have confest was in agony of torture; and, before G.o.d, all I have spoken is false and untrue." To which she pathetically added, "Ye have been too long in coming."

The jury, unmoved by these affecting circ.u.mstances, proceeded upon the principle that the confession of the accused could not be considered as made under the influence of torture, since the bars were not actually upon her limbs at the time it was delivered, although they were placed at her elbow ready to be again laid on her bare shins, if she was less explicit in her declaration than her auditors wished. On this nice distinction they in one voice found Margaret Barclay guilty. It is singular that she should have again returned to her confession after sentence, and died affirming it; the explanation of which, however, might be either that she had really in her ignorance and folly tampered with some idle spells, or that an apparent penitence for her offence, however imaginary, was the only mode in which she could obtain any share of public sympathy at her death, or a portion of the prayers of the clergy and congregation, which, in her circ.u.mstances, she might be willing to purchase, even by confession of what all believed respecting her. It is remarkable that she earnestly entreated the magistrates that no harm should be done to Isobel Crawford, the woman whom she had herself accused. This unfortunate young creature was strangled at the stake, and her body burnt to ashes, having died with many expressions of religion and penitence.

It was one fatal consequence of these cruel persecutions, that one pile was usually lighted at the embers of another. Accordingly in the present case, three victims having already perished by this accusation, the magistrates, incensed at the nature of the crime, so perilous as it seemed to men of a maritime life, and at the loss of several friends of their own, one of "whom had been their princ.i.p.al magistrate, did not forbear to insist against Isobel Crawford, inculpated by Margaret Barclay's confession. A new commission was granted for her trial, and after the a.s.sistant minister of Irvine, Mr. David d.i.c.kson, had made earnest prayers to G.o.d for opening her obdurate and closed heart, she was subjected to the torture of iron bars laid upon her bare shins, her feet being in the stocks, as in the case of Margaret Barclay.

She endured this torture with incredible firmness, since she did "admirably, without any kind of din or exclamation, suffer above thirty stone of iron to be laid on her legs, never shrinking thereat in any sort, but remaining, as it were, steady." But in shifting the situation of the iron bars, and removing them to another part of her shins, her constancy gave way; she broke out into horrible cries (though not more than three bars were then actually on her person) of--"Tak aff--tak aff!" On being relieved from the torture, she made the usual confession of all that she was charged with, and of a connexion with the devil which had subsisted for several years. Sentence was given against her accordingly. After this had been denounced, she openly denied all her former confessions, and died without any sign of repentance, offering repeated interruption to the minister in his prayer, and absolutely refusing to pardon the executioner.

This tragedy happened in the year 1613, and recorded, as it is, very particularly and at considerable length, forms the most detailed specimen I have met with of a Scottish trial for witchcraft--ill.u.s.trating, in particular, how poor wretches, abandoned, as they conceived, by G.o.d and the world, deprived of all human sympathy, and exposed to personal tortures of an acute description, became disposed to throw away the lives that were rendered bitter to them by a voluntary confession of guilt, rather than struggle hopelessly against so many evils. Four persons here lost their lives, merely because the throwing some clay models into the sea, a fact told differently by the witnesses who spoke of it, corresponded with the season, for no day was fixed in which a particular vessel was lost. It is scarce possible that, after reading such a story, a man of sense can listen for an instant to the evidence founded on confessions thus obtained, which has been almost the sole reason by which a few individuals, even in modern times, have endeavoured to justify a belief in the existence of witchcraft.

The result of the judicial examination of a criminal, when extorted by such means, is the most suspicious of all evidence, and even when voluntarily given, is scarce admissible without the corroboration of other testimony.

We might here take leave of our Scottish history of witchcraft by barely mentioning that many hundreds, nay perhaps thousands, lost their lives during two centuries on such charges and such evidence as proved the death of those persons in the trial of the Irvine witches. One case, however, is so much distinguished by fame among the numerous instances which occurred in Scottish history, that we are under the necessity of bestowing a few words upon those celebrated persons, Major Weir and his sister.

The case of this notorious wizard was remarkable chiefly from his being a man of some condition (the son of a gentleman, and his mother a lady of family in Clydesdale), which was seldom the case with those that fell under similar accusations. It was also remarkable in his case that he had been a Covenanter, and peculiarly attached to that cause. In the years of the Commonwealth this man was trusted and employed by those who were then at the head of affairs, and was in 1649 commander of the City-Guard of Edinburgh, which procured him his t.i.tle of Major. In this capacity he was understood, as was indeed implied in the duties of that officer at the period, to be very strict in executing severity upon such Royalists as fell under his military charge. It appears that the Major, with a maiden sister who had kept his house, was subject to fits of melancholic lunacy, an infirmity easily reconcilable with the formal pretences which he made to a high show of religious zeal. He was peculiar in his gift of prayer, and, as was the custom of the period, was often called to exercise his talent by the bedside of sick persons, until it came to be observed that, by some a.s.sociation, which it is more easy to conceive than to explain, he could not pray with the same warmth and fluency of expression unless when he had in his hand a stick of peculiar shape and appearance, which he generally walked with. It was noticed, in short, that when this stick was taken from him, his wit and talent appeared to forsake him. This Major Weir was seized by the magistrates on a strange whisper that became current respecting vile practices, which he seems to have admitted without either shame or contrition. The disgusting profligacies which he confessed were of such a character that it may be charitably hoped most of them were the fruits of a depraved imagination, though he appears to have been in many respects a wicked and criminal hypocrite. When he had completed his confession, he avowed solemnly that he had not confessed the hundredth part of the crimes which he had committed. From this time he would answer no interrogatory, nor would he have recourse to prayer, arguing that, as he had no hope whatever of escaping Satan, there was no need of incensing him by vain efforts at repentance. His witchcraft seems to have been taken for granted on his own confession, as his indictment was chiefly founded on the same doc.u.ment, in which he alleged he had never seen the devil, but any feeling he had of him was in the dark. He received sentence of death, which he suffered 12th April, 1670, at the Gallow-hill, between Leith and Edinburgh. He died so stupidly sullen and impenitent as to justify the opinion that he was oppressed with a kind of melancholy frenzy, the consequence perhaps of remorse, but such as urged him not to repent, but to despair. It seems probable that he was burnt alive. His sister, with whom he was supposed to have had an incestuous connexion, was condemned also to death, leaving a stronger and more explicit testimony of their mutual sins than could be extracted from the Major. She gave, as usual, some account of her connexion with the queen of the fairies, and acknowledged the a.s.sistance she received from that sovereign in spinning an unusual quant.i.ty of yam. Of her brother she said that one day a friend called upon them at noonday with a fiery chariot, and invited them to visit a friend at Dalkeith, and that while there her brother received information of the event of the battle of Worcester. No one saw the style of their equipage except themselves. On the scaffold this woman, determining, as she said, to die "with the greatest shame possible," was with difficulty prevented from throwing off her clothes before the people, and with scarce less trouble was she flung from the ladder by the executioner. Her last words were in the tone of the sect to which her brother had so long affected to belong: "Many," she said, "weep and lament for a poor old wretch like me; but alas! few are weeping for a broken Covenant."

The Scottish prelatists, upon whom the Covenanters used to throw many aspersions respecting their receiving proof against shot from the devil, and other infernal practices, rejoiced to have an opportunity, in their turn, to retort on their adversaries the charge of sorcery. Dr. Hickes, the author of "Thesaurus Septentrionalis," published on the subject of Major Weir, and the case of Mitch.e.l.l, who fired at the Archbishop of St.

Andrews his book called "Ravaillac Redivivus," written with the unjust purpose of attaching to the religious sect to which the wizard and a.s.sa.s.sin belonged the charge of having fostered and encouraged the crimes they committed or attempted.

It is certain that no story of witchcraft or necromancy, so many of which occurred near and in Edinburgh, made such a lasting impression on the public mind as that of Major Weir. The remains of the house in which he and his sister lived are still shown at the head of the West Bow, which has a gloomy aspect, well suited for a necromancer. It was at different times a brazier's shop and a magazine for lint, and in my younger days was employed for the latter use; but no family would inhabit the haunted walls as a residence; and bold was the urchin from the High School who dared approach the gloomy ruin at the risk of seeing the Major's enchanted staff parading through the old apartments, or hearing the hum of the necromantic wheel, which procured for his sister such a character as a spinner. At the time I am writing this last fortress of superst.i.tious renown is in the course of being destroyed, in order to the modern improvements now carrying on in a quarter long thought unimprovable.

As knowledge and learning began to increase, the gentlemen and clergy of Scotland became ashamed of the credulity of their ancestors, and witch trials, although not discontinued, more seldom disgrace our records of criminal jurisprudence.

Sir John Clerk, a scholar and an antiquary, the grandfather of the late celebrated John Clerk of Eldin, had the honour to be amongst the first to decline acting as a commissioner on the trial of a witch, to which he was appointed so early as 1678,[81] alleging, drily, that he did not feel himself warlock (that is, conjurer) sufficient to be a judge upon such an inquisition. Allan Ramsay, his friend, and who must be supposed to speak the sense of his many respectable patrons, had delivered his opinion on the subject in the "Gentle Shepherd," where Mause's imaginary witchcraft const.i.tutes the machinery of the poem.