At Borrowstowness in 1679 Annaple Thomson 'had a metting with the devill in your cwming betwixt Linlithgow and Borrowstownes, where the devil, in the lyknes of ane black man, told yow, that yow wis ane poore puddled bodie....

And yow the said Annaple had ane other metting, and he inveitted yow to go alongst, and drink with him'. The same devil met Margaret Hamilton 'and conversed with yow at the town-well of Borrowstownes, and several tymes in yowr awin howss, and drank severall choppens of ale with you'.[87] The Renfrewshire trials of 1696 show that all Mrs. Fulton's grandchildren saw the same personage; Elizabeth Anderson, at the age of seven, 'saw a black grim Man go in to her Grandmothers House'; James Lindsay, aged fourteen, 'met his Grandmother with a black grim Man'; and little Thomas Lindsay was awaked by his grandmother 'one Night out of his Bed, and caused him take a Black Grimm Gentleman (as she called him) by the Hand'.[88] At Pittenweem, in 1704, 'this young Woman Isobel Adams [acknowledged] her compact with the Devil, which she says was made up after this manner, _viz._ That being in the House of the said Beatie Laing, and a Man at the end of the Table, Beatie proposes to Isobel, that since she would not Fee and Hire with her, that she would do it, with the Man at the end of the Table; And accordingly Isobel agreed to it, and spoke with the Man at that time in General terms.

Eight days after, the same Person in Appearance comes to her, and owns that he was the Devil.'[89] The latest instance is at Thurso in 1719, where the Devil met Margaret Nin-Gilbert 'in the way in the likeness of a man, and engaged her to take on with him, which she consented to; and she said she knew him to be the devil or he parted with her'.[90]

In Ireland one of the earliest known trials for ritual witchcraft occurred in 1324, the accused being the Lady Alice Kyteler. She was said to have met the Devil, who was called Robin son of Artis, 'in specie cuiusdam aethiopis c.u.m duobus sociis ipso maioribus et longioribus'.[91]

In France also there is a considerable amount of evidence. The earliest example is in 1430, when Pierronne, a follower of Joan of Arc, was put to death by fire as a witch. She persisted to the end in her statement, which she made on oath, that G.o.d appeared to her in human form and spoke to her as friend to friend, and that the last time she had seen him he was clothed in a scarlet cap and a long white robe.[92] Estebene de Cambrue of the parish of Amou in 1567 said that the witches danced round a great stone, 'sur laquelle est a.s.sis un grand homme noir, qu'elles appellent Monsieur'.[93] Jeanne Hervillier of Verberie near Compiegne, in 1578, daughter of a witch who had been condemned and burnt, 'confessa qu'a l'aage de douze ans sa mere la presenta au diable, en forme d'vn grand homme noir, & vestu de noir, botte, esperonne, auec vne espee au coste, & vn cheual noir a la porte'.[94] Francoise Secretain of Saint Claud in 1598 stated 'qu'elle s'estoit donnee au Diable, lequel auoit lors la semblance d'vn grand homme noir'; Thievenne Paget, from the same district, 'racontoit que le Diable s'apparut a elle la premiere fois en plein midy, en forme d'vn grand homme noir'; and Antide Colas 'disoit, que Satan s'apparut a elle en forme d'vn homme, de grande stature, ayant sa barbe & ses habillemens noirs'.[95] Jeanne d'Abadie, in the Ba.s.ses-Pyrenees, 1609, 'dit qu'elle y vid le Diable en forme d'homme noir & hideux, auec six cornes en la teste, parfois huict'.[96] Silvain Nevillon, tried at Orleans in 1614, 'dit que le Sabbat se tenoit dans vne maison, ou il vit a la cheminee co[~m]e ledit Sabbat se faisoit, vn homme noir, duquel on ne voyoit point la teste. Vit aussi vn grand homme noir a l'opposite de celuy de la cheminee. Dit que les deux Diables qui estoient au Sabbat, l'vn s'appelloit l'Orthon, & l'autre Traisnesac.'[97] Two sisters were tried in 1652: one 'dict avoir trouve ung diable en ghuise d'ung home a pied'; the other said that 'il entra dans sa chambre en forme d'ung chat par une fenestre et se changea en la posture d'un home vestu de rouge'.[98]

In Belgium, Digna Robert, 1565, met 'un beau jeune homme vetu d'une casaque noire, qui etait le diable, et se nommait Barrebon.... a la Noel pa.s.see, un autre diable, nomme Crebas, est venu pres d'elle.' Elisabeth Vlamynx of Ninove in the Pays d'Alost, 1595, was accused 'que vous avez, avant comme apres le repas, vous septieme ou huitieme, danse sous les arbres en compagnie de votre Belzebuth et d'un autre demon, tous deux en pourpoint blanc a la mode francaise'. Josine Labyns in 1664, aged about forty: 'pa.s.se dix-neuf ans le diable s'est offert a vos yeux, derriere votre habitation, sous la figure d'un grand seigneur, vetu en noir et portant des plumes sur son chapeau.'[99]

In the copper mines of Sweden, 1670, the Devil appeared as a minister.[100]

In the province of Elfdale in the same year his dress was not the usual black of that period: 'He used to appear, but in different Habits; but for the most part we saw him in a gray Coat, and red and blue Stockings; he had a red Beard, a high-crown'd Hat, with Linnen of divers colours wrapt about it, and long Garters upon his Stockings.'[101] This is not unlike the costume of Thom Reid as described, more than a century before, by Bessie Dunlop.

In America the same evidence is found. At Hartford, 1662, 'Robert Sterne testifieth as followeth: I saw this woman goodwife Seager in ye woods with three more women and with them I saw two black creatures like two Indians but taller'; and Hugh Crosia 'sayd ye deuell opned ye dore of eben booths hous made it fly open and ye gate fly open being asked how he could tell he sayd ye deuell apeered to him like a boye and told him hee ded make them fly open and then ye boye went out of his sight.'[102] Elizabeth Knap at Groton, 1671, 'was with another maid yt boarded in ye house, where both of them saw ye appearance of a mans head and shoulders, w^th a great white neckcloath, looking in at ye window, which shee hath since confessed, was ye Devill coming to her.-One day as shee was alone in a lower roome she looked out of ye window, and saw ye devill in ye habit of an old man, coming over a great meadow.'[103] At Salem, 1692, Mary Osgood saw him as a black man who presented a book; and Mary Lacey described him as a black man in a high-crowned hat.[104]

The evidence suggests that an important part of the Devil's costume was the head-covering, which he appears to have worn both in and out of doors.

Though the fact is not of special interest in itself, it may throw light on one of the possible origins of the cult.

In 1576 Bessie Dunlop met Thom Reid, who was clearly the Devil; he was 'ane honest wele elderlie man, gray bairdit, and had ane gray coitt with Lumbart slevis of the auld fa.s.soun; ane pair of gray brekis and quhyte schankis, gartanit aboue the kne; ane blak bonet on his heid, cloise behind and plane befoir, with silkin laissis drawin throw the lippis thairof.'[105] At North Berwick in 1590, 'the deuell, cled in a blak gown with a blak hat vpon his head, preachit vnto a gret nomber of them.'[106] Another description of the same event shows that 'the Devil start up in the pulpit, like a mickle black man clad in a black tatie gown; and an evil-favoured scull-bonnet on his head'.[107] At Aberdeen in 1597 Ellen Gray described the Devil as 'ane agit man, beirdit, with a quhyt gown and a thrummit hat'.[108] In 1609, in the Ba.s.ses-Pyrenees, when the Devil appeared as a goat, 'on luy voit aussi quelque espece de bonet ou chapeau au dessus de ses cornes.'[109] The Alloa Coven in 1658 spoke of 'a man in broun clathis and ane blak hat'; and on two occasions of 'a young man with gray cloathis and ane blew cap'.[110] In 1661 Janet Watson of Dalkeith 'was at a Meitting in Newtoun-dein with the Deavill, who had grein cloathes vpone him, and ane blak hatt vpone his head'.[111] Five members of the Coven at Crook of Devon in 1662 spoke of the Devil's head-gear: 'Sathan was in the likeness of a man with gray cloathes and ane blue bannet, having ane beard. Ane bonnie young lad with ane blue bonnet. Ane uncouth man with black clothes with ane hood on his head. Sathan had all the said times black coloured cloathes and ane blue bonnet being an unkie like man. Ane little man with ane blue bonnet on his head with rough gray cloathes on him.'[112] In 1662 in Connecticut Robert Sterne saw 'two black creatures like two Indians, but taller';[113] as he was at a little distance it is probable that he took a plumed or horned head-dress to be the same as the Indian head-gear. In Belgium in 1664 Josine Labyns saw the Devil wearing a plumed hat.[114] In Somerset in 1665 Mary Green said that when he met the witches 'the little Man put his hand to his Hat, saying How do ye, speaking low but big'.[115] At Torryburn Lilias Adie said that the light was sufficient to 'shew the devil, who wore a cap covering his ears and neck'.[116] In Sweden in 1670 the Devil came 'in a gray Coat, and red and blue Stockings, he had a red Beard, a high-crown'd Hat, with Linnen of divers colours wrapt about, and long Garters upon his Stockings'.[117] At Pittenweem in 1670 the young la.s.s Isobel Adams saw the Devil as 'a man in black cloaths with a hat on his head, sitting at the table' in Beatty Laing's house.[118]

(b) _Woman_

The Queen of Elphin, or Elfhame, is sometimes called the Devil, and it is often impossible to distinguish between her and the Devil when the latter appears as a woman. Whether she was the same as the French Reine du Sabbat is equally difficult to determine. The greater part of the evidence regarding the woman-devil is from Scotland.

In 1576 Bessie Dunlop's evidence shows that Thom Reid, who was to her what the Devil was to witches, was under the orders of the Queen of Elfhame:

'Interrogat, Gif sche neuir askit the questioun at him, Quhairfoir he com to hir mair [than] ane vthir bodye? Ansuerit, Remembring hir, quhen sche was lyand in child-bed-lair, with ane of her laiddis, that ane stout woman com in to hir, and sat doun on the forme besyde hir, and askit ane drink at her, and sche gaif hir; quha alsua tauld hir, that that barne wald de, and that hir husband suld mend of his seiknes. The said Bessie ansuerit, that sche remembrit wele thairof; and Thom said, That was the Quene of Elfame his maistres, quha had commandit him to wait vpoun hir, and to do hir gude. Confessit and fylit.'[119]

In 1588 Alison Peirson 'was conuict for hanting and repairing with the gude nychtbouris and Quene of Elfame, thir diuers ?eiris bypast, as scho had confest be hir depositiounis, declaring that scho could nocht say reddelie how lang scho wes with thame; and that scho had freindis in that court quhilk wes of hir awin blude, quha had gude acquentence of the Quene of Elphane. And that scho saw nocht the Quene thir seuin ?eir.'[120] In 1597 at Aberdeen Andro Man was accused that

'thriescoir yeris sensyne or thairby, the Devill, thy maister, come to thy motheris hous, in the liknes and scheap of a woman, quhom thow callis the Quene of Elphen, and was delyverit of a barne, as apperit to the their, thow confessis that be the s.p.a.ce of threttie two yeris sensyn or thairby, thow begud to have carnall deall with that devilische spreit, the Quene of Elphen, on quhom thow begat dyveris bairnis, quhom thow hes sene sensyn.... Thow confessis that the Devill, thy maister, quhom thow termes Christsonday, and supponis to be ane engell, and G.o.ddis G.o.dsone, albeit he hes a thraw by G.o.d, and swyis [sways] to the Quene of Elphen, is rasit be the speaking of the word _Benedicite_.... Siclyk, thow affermis that the Quene of Elphen hes a grip of all the craft, bot Christsonday is the gudeman, and hes all power vnder G.o.d.... Vpon the Ruidday in harvest, in this present yeir, quhilk fell on a Wedinsday, thow confessis and affermis, thow saw Christsonday c.u.m out of the snaw in liknes of a staig, and that the Quene of Elphen was their, and vtheris with hir, rydand on quhyt haikneyes, and that thay com to the Binhill and the Binlocht, quhair thay vse commonlie to convene, and that thay quha convenis with thame kissis Christsonday and the Quene of Elphenis airss. Thow affermis that the quene is verray plesand, and wilbe auld and young quhen scho pleissis; scho mackis any kyng quhom scho pleisis, and lyis with any scho lykis'.[121]

Another Aberdeen witch, Marion Grant, was accused in the same year and confessed, 'that the Devill, thy maister, quhome thow termes Christsonday, causit the dans sindrie tymes with him and with Our Ladye, quha, as thow sayes, was a fine woman, cled in a quhyt walicot'.[122] In Ayrshire in 1605 Patrick Lowrie and Jonet Hunter were accused that they 'att Hallowevin a.s.semblit thame selffis vpon Lowdon-hill, quhair thair appeirit to thame are devillische Spreit, in liknes of ane woman, and callit hir selff Helen Mcbrune'.[123] In the Ba.s.ses-Pyrenees in 1609, one could 'en chasque village trouuer vne Royne du Sabbat, que Sathan tenoit en delices co[~m]e vne espouse priuilegiee'.[124] At the witch-ma.s.s the worshippers 'luy baisent la main gauche, tremblans auec mille angoisses, & luy offrent du pain, des ufs, & de l'argent: & la Royne du Sabbat les recoit, laquelle est a.s.sise a son coste gauche, & en sa main gauche elle tient vne paix ou platine, dans laquelle est grauee l'effigie de Lucifer, laquelle on ne baise qu'apres l'auoir premierement baisee a elle'.[125] In 1613 the Lancashire witch, Anne Chattox, made a confused statement as to the s.e.x of the so-called spirits; it is however quite possible that the confusion is due to the recorder, who was accustomed to consider all demons as male: 'After their eating, the Deuill called Fancie, and the other Spirit calling himselfe Tibbe, carried the remnant away: And she sayeth that at their said Banquet, the said Spirits gaue them light to see what they did, and that they were both shee Spirites and Diuels.'[126] In 1618 at Leicester Joan Willimott 'saith, that shee hath a Spirit which shee calleth Pretty, which was giuen vnto her by William Berry of Langholme in Rutlandshire, whom she serued three yeares; and that her Master when he gaue it vnto her, willed her to open her mouth, and hee would blow into her a Fairy which should doe her good; and that shee opened her mouth, and he did blow into her mouth; and that presently after his blowing, there came out of her mouth a Spirit, which stood vpon the ground in the shape and forme of a Woman, which Spirit did aske of her her Soule, which she then promised vnto it, being willed thereunto by her Master.'[127] William Barton was tried in Edinburgh about 1655:

'One day, says he, going from my own house in Kirkliston, to the Queens Ferry, I overtook in Dalmeny Muire, a young Gentlewoman, as to appearance beautiful and comely. I drew near to her, but she shunned my company, and when I insisted, she became angry and very nyce. Said I, we are both going one way, be pleased to accept of a convoy. At last after much entreaty she grew better natured, and at length came to that Familiarity, that she suffered me to embrace her, and to do that which Christian ears ought not to hear of. At this time I parted with her very joyful. The next night, she appeared to him in that same very place, and after that which should not be named, he became sensible, that it was the Devil. Here he renounced his Baptism, and gave up himself to her service, and she called him her beloved, and gave him this new name of Iohn Baptist, and received the Mark.'[128]

At Forfar in 1662 Marjorie Ritchie 'willingly and friely declared that the divill appeired to her thrie severall tymes in the similitud of a womane, the first tyme in on Jonet Barrie's house, the second tyme whyle she was putting vp lint in the companie of the said Jonet, and that the divill did take her by the hand at that tyme, and promised that she should never want money; and therafter that the divill appeired to her in the moiss of Neutoune of Airly, wher and when she did renunce her baptism'.[129] In 1670 Jean Weir, sister of the notorious Major Weir, gave an account of how she entered the service of the Devil; the ceremony began as follows: 'When she keeped a school at Dalkeith, and teached childering, ane tall woman came to the declarants hous when the childering were there; and that she had, as appeared to her, ane chyld upon her back, and on or two at her foot; and that the said woman desyred that the declarant should imploy her to spick for her to the Queen of Farie, and strik and battle in her behalf with the said Queen (which was her own words).'[130] Among the Salem witches in 1692, 'this Rampant Hag, Martha Carrier, was the person, of whom the Confessions of the Witches, and of her own Children among the rest, agreed, That the Devil had promised her, she should be Queen of h.e.l.l.[131]

3. _Identification_

As it is certain that the so-called 'Devil' was a human being, sometimes disguised and sometimes not, the instances in which these persons can be identified are worth investigating. In most cases these are usually men, and the names are often given, but it is only in the case of the Devil of North Berwick that the man in question is of any historic importance; the others are simply private individuals of little or no note.

Elizabeth Stile of Windsor, in 1579, gives a description of Father Rosimond's changes of form, which points to his being the Chief of the Windsor witches: 'She confesseth, her self often tymes to haue gon to Father Rosimond house where she founde hym sittyng in a Wood, not farre from thence, vnder the bodie of a Tree, sometymes in the shape of an Ape, and otherwhiles like an Horse.'[132] In the reign of Elizabeth, 1584, there is a list of eighty-seven suspected persons, among whom occur the names of 'Ould Birtles the great devil, Roger Birtles and his wife and Anne Birtles, Darnally the sorcerer, the oulde witche of Ramsbury, Maud Twogood Enchantress, Mother Gillian witch' and several other 'oulde witches'.[133]

The account by John Stearne the p.r.i.c.ker, in 1645, indicates that one of the magistrates of Fenny Drayton was the local Devil: 'Some will say, It is strange they should know when they should be searched, if it be kept private. I answer, Let it be kept never so private, it hath been common, and as common as any other thing, as they themselves have confessed: for so did they of Fenny-Drayton in Cambridge-shire, who made very large Confessions, as, that the devil told them of our coming to town.'[134] One of the clearest cases, however, is that of Marsh of Dunstable in 1649, 'whom Palmer confessed to be head of the whole Colledge of Witches, that hee knows in the world: This Palmer hath been a witch these sixty years (by his own confession) long enough to know and give in the totall summe of all the conjuring conclave, and the Society of Witches in England.'[135]

In Scotland a certain number of identifications are also possible. Alison Peirson, tried in 1588, learnt all her charms and obtained all her knowledge from the Devil, who came to her in the form of Mr. William Sympson, her mother's brother's son, who was a great scholar and doctor of medicine in Edinburgh.[136] Jonet Stewart in 1597 'learnt her charms from umquhill Michaell Clark, smyth in Laswaid, and fra ane Italean strangear callit Mr. John Damiet, ane notorious knawin Enchanter and Sorcerer'.[137]

In the trial of Marion Pardon of Hillswick in 1644 'it was given in evidence that a man spoke of the devil as Marion Pardon's pobe, i.e.

nurse's husband or foster father'.[138] In a case tried at Lauder in 1649 there is an indication that one of the magistrates was the Chief of the witches; Robert Grieve accused a certain woman at a secret session of the court, 'but the Devil came that same night unto her, and told her that Hob Grieve had fyled her for a witch'.[139] Isobel Ramsay in 1661 was accused that 'you had ane uther meiting wt the devill in yor awne hous in the liknes of yor awne husband as you wes lying in yor bed at qch tyme you engadged to be his servant and receaved a dollar from him'.[140] When a man had special knowledge as to which women were witches, it is suggestive that he might be himself the Devil; as in the case of the Rev. Allan Logan, who 'was particularly knowing in the detection of witches. At the administration of the communion, he would cast his eye along, and say: "You witch wife, get up from the table of the Lord", when some poor creature would rise and depart.'[141]

It seems probable that the infamous Abbe Guibourg was the head of the Paris witches, for it was he who celebrated the 'black ma.s.s' and performed the sacrifice of a child, both of which were the duties of the 'Devil'.[142]

At Salem also the account given by the witches of the Rev. George Burroughs points to his filling the office of 'Devil', for he was 'Head Actor at some of their h.e.l.lish Randezvouses, and one who had the promise of being a King in Satan's kingdom.-He was the person who had Seduc'd and Compell'd them into the snares of Witchcraft'.[143] That Burroughs was a religious person is no argument against his being also the 'Devil' of Salem. Apart from the well-known psychological fact that a certain form of religious feeling can exist at the same time as the propensity to and practice of s.e.xual indulgence, there is proof that many of the witches were outwardly religious according to the tenets of Christianity. So many Christian priests were also followers of the witch-religion that the Inquisitors of the sixteenth century were greatly exercised in their minds as to how to deal with the offenders. Antide Colas confessed that she attended the midnight ma.s.s on Christmas Eve, then went to a witch meeting, and returned to the church in time for the ma.s.s at dawn on Christmas morning.[144] At Ipswich in 1645 'Mother Lakeland hath been a professour of Religion, a constant hearer of the Word for these many years, and yet a witch (as she confessed) for the s.p.a.ce of near twenty years'.[145] The best-known case of the kind is that of Major Weir in Edinburgh in 1670, whose outward appearance tallies with the usual descriptions of the Devil, and whose conduct is only explainable on the supposition that he actually was the Chief of the witches: 'His garb was still a cloak, and somewhat dark, and he never went without his staff. He was a tall black man, and ordinarily looked down to the ground; a grim countenance, and a big nose.'[146] His reputation for piety was so great that a woman, who had actually seen him commit an offence against the criminal law, was flogged for mentioning the fact and thus defaming a man of such extreme and well-established piety. He was tried as a witch on his own unsolicited confession, and was burnt together with his staff, dying 'impenitent' and renouncing all hope of a Christian heaven. The most interesting case historically, however, is that of the Devil of the North Berwick witches (1590). The number of people involved was thirty-nine, i.e. three Covens; but though the names of all were known, only four were tried. The records are given in considerable detail, and the identification of the Chief is therefore possible.

The character of the accused in this case is of great importance when considering the evidence. Nothing more unlike the conventional idea of witches can well be imagined than the man and women who were arraigned on that occasion. Agnes Sampson, the wise wife of Keith, was 'a woman not of the base and ignorant sort of Witches, but matron-like, grave and settled in her answers, which were all to some purpose'. John Fian, or Cunynghame, was a schoolmaster, therefore a man of education; Effie McCalyan, the daughter of Lord Cliftonhall, was a woman of family and position; Barbara Napier was also of good family. These were clearly the moving spirits of the band, and they were all persons capable of understanding the meaning and result of their actions.[147]

The accusation against the witches was that they had met together to plot the murder of the King and Queen by witchcraft. The trial therefore was on a double charge, witchcraft and high treason, and both charges had to be substantiated. Keeping in mind Lord c.o.ke's definition of a witch as 'a person who has conference with the Devil to take counsel or to do some act', it is clear that the fact of the Devil's bodily presence at the meetings had to be proved first, then the fact of the 'conference', and finally the attempts at murder. The reports of the trial do not, however, differentiate these points in any way, and the religious prepossession of the recorders colours every account. It is therefore necessary to take the facts without the construction put upon them by the natural bias of the Christian judges and writers. The records give in some detail the account of several meetings where the deaths of the King and Queen were discussed, and instructions given and carried out to effect that purpose. At each meeting certain ceremonies proper to the presence of the Grand Master were performed, but the real object of the meeting was never forgotten or even obscured.

The actual evidence of the affair was given by Agnes Sampson (also called Anny Simpson or Tompson), John Fian, Euphemia or Effie McCalyan, and Barbara Napier. As it was a case of high treason, the two leaders, Sampson and Fian, were tortured to force them to divulge the name of the prime mover. Both these two and Effie McCalyan were condemned and executed; Barbara Napier, equally guilty according to the evidence but more fortunate in her jurors, was released; for which action the jurors themselves were subsequently tried.

Though the means used by the witches may seem ridiculous, the murderous intention is very clear. First they performed incantations to raise a storm to wreck the Queen's ship on her way to Scotland, and the storm which actually arose very nearly effected their purpose. As it failed, however, they betook themselves to the accredited method of melting a waxen image, but they were also ready to use poisons, which were to their minds the most virulent that could be prepared.

I have arranged the evidence so as to make as far as possible a consecutive narrative of the occurrences.

_John Fian_, tried December 26, 1590. The first items relate to his consulting with the Devil and working witchcraft. 7. Item, Fylit, for the rasing of wyndis att the Kingis pa.s.sing to Denmark, and for the sending of ane letter to Marioun Linkup in Leyth, to that effect, bidding hir to meit him and the rest, on the see, within fyve dayes; quhair Satan delyuerit ane catt out of his hand to Robert Griersoune, gevand the word to 'Cast the same in the see hola!': And thaireftir, being mount.i.t in a schip, and drank ilk ane to otheris, quhair Satane said, 'ye shall sink the schip', lyke as thay thocht thay did. 8.

Item, Fylit, for a.s.sembling him selff with Sathane, att the Kingis returning to Denmark; quhair Satan promeist to raise ane mist, and cast the Kingis Majestie in Ingland.

_Agnes Sampson_, tried January 27, 1591. The first part of the dittay is entirely occupied with her conferences with the devil and her healing the sick by his advice. 40. Item, fylit and convict, of the delyuerie of ane letter, quhilk John Fiene, clerk, maid in George Mutis bak[e] hous in the Pannis, acc.u.mpaneit with the gudwyff of the hous, Gelie Duncan [and eight others], quha convenit thair for rasing of storme, to stay the Quene's hame c.u.ming to Scotland; eftir consultatioun, quhether Gelie Duncan or Bessie Thomsoun wes meitest to send the letter with; and concludit to send the said Gelie, quhilk letter wes send to Marioun Lenchop in Leyth. The effect quhairoff is this: Marioun Lenchop, ye sall warne the rest of the sisteris, to raise the wind this day, att eleavin houris, to stay the Quenis c.u.ming in Scotland. Lyke as they that wer convenit at the Pannis sould do their part be-eist; and to meit thame that wer in the Pannis; and att thair meting, thay sould mak the storme vniversall thro the see. [Then follows the method of doing this by casting in a cat.]

[From _Newes from Scotland_.] The said Agnis Tompson (Sampson) confessed, that the Divell, being then at North Barrick Kirke attending their comming, in the habit or likenesse of a man ... and having made his unG.o.dly exhortations, wherein he did greatly inveigh against the King 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 Divell, 'why he did beare such hatred to the Kinge?' who aunswered, 'By reason the King is the greatest enemie hee hath in the world.' All which their confessions and depositions are still extant upon record.

_Barbara Napier_, tried May 8, 1591. Released. a.s.sisors tried June 7, and acquitted. The said Barbara was accusit, that scho gaif hir presens, in the maist develisch and tressonabill Conventioune, haldin be hir and hir complices in the Divellis name, vpoune Lambmes-ewin last, att the New-heavin callit Aitchesounes-heavin, betuix Musselburcht and Prestonpannis, sin his Majestie come furth of Denmark; quhair war a.s.semblit nyne princ.i.p.allis, to witt, Agnes Sampsoune, Jonett Straittoun, Ewfame McCalyeane, hir selff, Johne Fiene, Robert Griersoun, George Moitis wyffe in Prestoune, Margrett Thomsoune, and Donald Robesoune; quhilk is nyne persounes, the Devill, quha wes with thame in liknes of ane blak man, thocht maist meit to do the turne for the quhilk thay wer convenit; and thairfore, he sett thame nyne nerrest to him selff, in ane c.u.mpany; and thay, togidder with the wyffe of Saltoune myle and the rest of the inferiouris, to the nowmer of threttie persounes, standand skairse the lenth of ane buird frae the foirsaid nyne persounes in ane vthir c.u.mpany;[148]

Agnes Sampsoune proponit the distructioune of his hienes persoune, saying to the Dewill, 'We haif ane turne ado, and we would fain be att itt gif we could, and thairfore help ws to itt'. The Dewill ansuerit, he sould do quhat he could, bott it wald be lang to, because it wald be thoirterit [thwarted], and he promeist to hir and thame ane pictour of walx, and ordenit hir and thame to hing, roist, and drop ane taid, and to lay the droppis of the taid [mixed with other supposedly virulent poisons], in his hienes way, quhair his Maiestie wald gang inowre or outowre, or in ony pa.s.sage quhair itt mycht drop vpoun his hienes heid or body, for his hienes distructioune, that ane vther mycht haif rewlit in his Maiesties place, and the ward [government]

mycht haif gane to the Dewill. Att the quhilk conventioune, his hienes name wes p.r.o.nunceit in Latine; and Agnes Sampsoune wes appoint.i.t to mak the pictour and to gif it to the Devill to be inchant.i.t, quhilk scho maid in deid, and gaif itt to him; and he promiseit to giff it to the said Barbara and to Effie McCalyan, att the nixt meting to be roist.i.t. Margarett Thomsoun was appoint.i.t to dropp the taid. There wes ane appoint.i.t to seik sum of his hienes linning claithes, to do the turne with.

_Agnes Sampson_, continued. Anny Sampsoun affirmed that sche, in company with nyn vthers witches, being convenit in the nycht besyd Prestounpannes, the deuell ther maister being present standing in the midis of thame; ther a body of wax, schaipen and maid be the said Anny Sampsoun, wrappit within a lynnyng claith, was fyrst delyuerit to the deuell; quhilk efter he had p.r.o.nuncit his verde, delyuerit the said pictour to Anny Sampsoun, and sche to hir nyxt marrow, and sa euery ane round about, saying, 'This is King James the s.e.xt, ordonit to be consumed at the instance of a n.o.ble man Francis Erle Bodowell!'

Efterwart again, at ther meting be nycht at the kirk of Northberick, wher the deuell, cled in a blak gown with a blak hat vpon his head, preachit vnto a gret nomber of them out of the pulpit, having lyk leicht candles rond about him. The effect of his language was till knaw, what skaith they had done, whow many they had won to ther oppinion sen their last meting, what succes the melting of the pictour had tane, and sic vain toyes. And because ane auld sely pure plowman, callit Grey Meill, chancit to say that 'nathing ailit the King yet, G.o.d be thankit' the deuell gaif him a gret blaw. Then dyuers amang them enterit in a raisonyng, maruelling that all ther deuellerie culd do na harm to the King, as it did till others dyuers. The deuell answerit, 'Il est vn home de Dieu'.[149]

_Euphemia McCalyan_, tried June 9, 1591, executed (burnt alive) June 25, 1591. Evidence was first given as to her practising witchcraft and consorting with well-known witches. Item, indytt.i.t and accusit, of the conventicle had att North Berwick Kirk, tuentie dayes before Michelmas, 1590; and thair inquyring for the Kings pictour, gewin by Annie Sampsoun to the Dewill, to be inchant.i.t, for the tressonabill distructioun of the King. Item, indytt.i.t and accusit, for being att ane Conventioun haldin at the New Heaven callit the Fayrie-hoillis, att Lambmes last wes, to the effect immediatlie aboue writtin. Item, Indyt.i.t and accusit, for an Conventioun halden by yow and utheris notorious Wichis, youre a.s.sociattis, att the Brwme-hoillis, quhair yow and thay tuik the sea, Robert Griersoun being your admerell and Maister-manne. [Then comes the recital of the magical means used to raise a tempest], quhairby the Quene wes putt back be storme. Item, Indyt.i.t, for consulting with the said Annie Sampsoun, Robert Griersoun, and diuers vtheris Wichis, for the tressonabill staying of the Quene's hame-c.u.ming, be storme and wind; and rasing of storme, to that effect; or ellis to haif drownit hir Majestie and hir c.u.mpany, be coniuring of cattis and casting of thame in the sea, at Leith, at the bak of Robert Griersounis hous.

_Barbara Napier_, continued. And siclyke, the said Barbara was accusit, that sche gaif hir bodelie presens vpoun Alhallowewin last was, 1590 yeiris, to the frequent conuentioune haldin att the Kirk of North-Berwick, quhair sche dancit endlang the Kirk-yaird, and Gelie Duncan playit on ane trump, Johnne Fiene missellit [m.u.f.fled] led the ring; Agnes Sampsoun and hir dochteris and all the rest following the said Barbara, to the nowmer of sevin scoir of persounes.... And the Devill start vp in the pulpett, lyke ane mekill blak man, haifand ane blak buik in his hand, callit on ewerie ane of thame, desyring thame all to be guid serwandis to him, and he sould be ane guid maister to thame. Robert Griersoun and Johne Fian stuid on his left hand; and the said Robert ffand grit fault with the Dewill, and cryit out, that all quhilkis wer besyd mycht heir, becaus his hienes pictour was nocht gewin thame, as wes promesit; the said Effie McCalyan remembrand and bid[d]and the said Robert Griersoun to speir for the pictour, meaning his Maiesties pictour, quhilk sould have been roist.i.t. Robert Griersoun said thir wordis, 'Quhair is the thing ye promiseit?'

meaning the pictour of walx, dewysit for roisting and vndoing his hienes persoune, quhilk Agnes Sampsoune gaif to him; and Robert cryit to 'haif the turne done'; yit his hienes name was nocht nameit, quhill thay that wer wemen nameit him; craifand in playne termes his hienes pictour. Bot he ansuerit, 'It sould be gottin the nixt meitting; and he wald hald the nixt a.s.semblie for that caus the soner: It was nocht reddie at that tyme.' Robert Griersoune ansuerit, 'Ye promiseit twyis and begylit ws.' And four honest-like wemene wer very ernist and instant to haif itt. And the said Barbara and Effie McCalyane gatt than ane promeis of the Dewill, that his hienes pictour sould be gottin to thame twa, and that rycht sone: And this mater of his hienes pictour was the caus of that a.s.semblie.

This ends the evidence of the witches; the point to be proved now is the ident.i.ty of the man whom they believed in and obeyed as G.o.d incarnate.

In all cases of murder or attempted murder it is necessary to find the person who would benefit, for murder is differentiated from manslaughter by the fact that it is deliberately planned and that it is done for a motive.

In the case of the witches of North Berwick, the man who instigated the meetings, and to whom consequently suspicion points, was Francis Stewart Earl of Bothwell. His position as regards both the King and the witches must therefore be investigated.

Francis, afterwards Earl of Bothwell, was the eldest son of John Stewart and Jane Hepburn, sister of that Earl of Bothwell whom Mary Queen of Scots married. Francis succeeded his maternal uncle in t.i.tle and estates. His father, Lord John Stewart, was an illegitimate son of James V. The Pope, however, legitimized all the natural children of James V; and Mary, after her accession, granted letters of legitimation[150] to her two half-brothers, John Stewart, and James, afterwards the Regent Moray. John was slightly the elder of the two, and had he been legitimate would have been the heir to the exclusion of Mary. The Regent Moray left only daughters, whereas John Stewart had several sons, of whom Francis was the eldest. Francis might therefore claim to be the next heir male to the throne of Scotland, and possibly of England, had James VI died without children. James's own opinion of the matter is shown in his speech to his Parliament in 1592, when he denounced Bothwell as an aspirant to the throne, although he was 'but a b.a.s.t.a.r.d, and could claim no t.i.tle to the crown'. Bothwell, however, was himself no b.a.s.t.a.r.d, though his father was.

But the significance of the witches' attempt, as well as the ident.i.ty of the chief personage at their meeting, is given in Barbara Napier's evidence as to the reason for the attempted murder of the King, 'that another might have ruled in his Majesty's place, and the government might have gone to the Devil'. By changing the t.i.tle 'the Devil' by which he was known to the witches, to the t.i.tle 'Earl of Bothwell' by which he was known outside the community, the man and the motive are manifest. This hypothesis is borne out by the contemporary accounts.

The trial of the witches created a great stir, and Bothwell's name was freely coupled with the witches'. He denied all complicity; this was only natural, as confession would have meant an acknowledgement of high treason.

But his followers might have betrayed him. The two leaders, Agnes Sampson and John Fian, were tortured. Sampson admitted that the wax image was made at the instance of Francis, Earl of Bothwell; an admission sufficiently d.a.m.ning, but beyond that she would say nothing. The real danger to Bothwell lay in Fian. Under torture he made admissions and signed a confession in the presence of the King. He was then

'by the maister of the prison committed to ward, and appointed to a chamber by himselfe; where, foresaking his wicked wayes, acknowledging his most unG.o.dly lyfe, shewing that he had too much folowed the allurements and enticements of Sathan, and fondly practised his conclusions, by conjuring, witchcraft, inchantment, sorcerie, and such like, hee renounced the Devill and all his wicked workes, vowed to lead the lyfe of a Christian, and seemed newly converted to G.o.d. The morrow after, upon conference had with him, he granted that the Devill had appeared unto him in the night before, appareled all in blacke, with a white wande in his hande; and that the Devill demaunded 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) he utterly renounced to his face, and said unto him in this manner, "Avoide! Sathan, avoide! for I have listned too much unto thee, and by the same thou hast undone me; in respect whereof I utterly forsake thee". To whome the Devill answered, that "once ere thou die thou shalt bee mine". And with that (as he sayd) the Devill brake the white wand, and immediately vanished foorth 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 uppon G.o.d, showing himselfe penitent for his wicked life; neverthelesse, 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 hee opened and fled awaie to the Saltpans, where hee was alwayes resident, and first apprehended. Of whose sodaine departure, when the Kings Majestie had intelligence, hee presently commanded diligent inquirie to bee made for his apprehension; and for the better effecting thereof hee sent publike proclamations into all partes of his lande to the same effect. By means of whose hot and harde pursuite he was agayn taken, and brought to prison; and then, being called before the Kings Highnes, hee 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 Councell, yet did hee utterly denie the same. Whereupon the Kings Majestie, perceiving his stubborne wilfulnesse, conceived and imagined, that in the time of his absence, hee had entered into newe conference and league with the Devill his maister'. [Fian was then subjected to the most horrible tortures that could be devised.] 'And notwithstanding all these grievous paines and cruel torments, hee would not confess anie thinges; so deeply had the Devill entered into his heart, that hee utterly denied all that which he before avouched; and would saie nothing thereunto, but this, that what hee had done and sayde before, was onely done and sayde, for fear of paynes which he had endured'.[151]

He continued steadfast and was executed at the Castle Hill.

The character of Fian is perfectly consistent. Under torture he signed a confession, which confession might have implicated Bothwell. That night Bothwell himself, or one of his emissaries, obtained access to the prisoner and arranged for his escape. The wretched Fian was faced with death either way; if he retracted his confession, he would die as a criminal by the hands of the law; if he held to it, he would die as a traitor by the hands of his comrades. There was no alternative. All that day he 'continued verie solitarie', calling upon G.o.d, but by night he had made his choice and fled.