CHAPTER III.

THE DECLINE OF WITCHCRAFT IN ENGLAND.

The honour of discouraging prosecutions for witchcraft belongs in the first place to France, which abolished them as early as 1672, and for some years previously had refrained from sending any victims to the scaffold or the stake. In England, the same effect was partly due, perhaps, to the cynical humour of the Court of Charles II., where many, who before ventured only to doubt, no longer hesitated to treat the subject with ridicule. 'Although,' says Mr. Wright, 'works like those of Baxter and Glanvil had still their weight with many people, yet in the controversy which was now carried on through the instrumentality of the press, those who wrote against the popular creed had certainly the best of the argument. Still, it happened from their form and character that the books written to expose the absurdity of the belief in sorcery were restricted in their circulation to the more educated cla.s.ses, while popular tracts in defence of witchcraft and collections of cases were printed in a cheaper form, and widely distributed among that cla.s.s in society where the belief was most firmly rooted. The effect of these popular publications has continued in some districts down to the present day.

Thus the press, the natural tendency of which was to enlighten mankind, was made to increase ignorance by pandering to the credulity of the mult.i.tude.'

I have spoken of the seventeenth century as going out in an atmosphere of justice and humanity. But an ancient superst.i.tion dies hard, and the eighteenth century, when it dawned upon the earth, found the belief in witchcraft still widely extended in England. Even men of education could not wholly surrender their adhesion to it. We read with surprise Addison's opinion in _The Spectator_, 'that the arguments press equally on both sides,' and see him balancing himself between the two aspects of the subject in a curious state of mental indecision. 'When I hear the relations that are made from all parts of the world,' he says, 'I cannot forbear thinking that there is such an intercourse and commerce with evil spirits, as that which we express by the name of witchcraft. But when I consider,' he adds, 'that the ignorant and credulous parts of the world abound most in these relations, and that the persons among us who are supposed to engage in such an infernal commerce are people of a weak understanding and crazed imagination, and at the same time reflect upon the many impostures and delusions of this nature that have been detected in all ages, I endeavour to suspend my belief till I hear more certain accounts than any which have yet come to my knowledge.' And then he comes to a halting and unsatisfactory conclusion, which will seem almost grotesque to the reader of the preceding pages, with their details of _succubi_ and _incubi_, imps and familiars, black cats, pole-cats, goats, and the like: 'In short, when I consider the question, whether there are such persons in the world as we call witches, my mind is divided between two opposite opinions, or, rather (to speak my thoughts freely), I believe in general that there is, and has been, such a thing as witchcraft, but, at the same time, can give no credit to any particular instance of it.'

Addison goes on to draw the picture of a witch of the period, 'Moll White,' who lived in the neighbourhood of Sir Roger de Coverley, 'a wrinkled hag, with age grown double.' This old woman had the reputation of a witch all over the country; her lips were observed to be always in motion, and there was not a switch about her house which her neighbours did not believe had carried her several hundreds of miles. 'If she chanced to stumble, they always found sticks or straws that lay in the figure of a cross before her. If she made any mistake at church, and cried Amen in a wrong place, they never failed to conclude that she was saying her prayers backwards. There was not a maid in the parish that would take a pin of her, though she should offer a bag of money with it.... If the dairy-maid does not make her b.u.t.ter to come so soon as she would have it, Moll White is at the bottom of the churn. If a horse sweats in the stable, Moll White has been upon his back. If a hare makes an unexpected escape from the hounds, the huntsman curses Moll White....

'I have been the more particular in this account,' says Addison, 'because I know there is scarce a village in England that has not a Moll White in it. When an old woman begins to dote, and grow chargeable to a parish, she is generally turned into a witch, and fills the whole country with extravagant fancies, imaginary distempers, and terrifying dreams. In the meantime, the poor wretch that is the innocent occasion of so many evils begins to be frighted at herself, and sometimes confesses secret commerces and familiarities that her imagination forms in a delirious old age. This frequently cuts off charity from the greatest objects of compa.s.sion, and inspires people with a malevolence towards those poor decrepit parts of our species in whom human nature is defaced by infirmity and dotage.'

On March 2, 1703, one Richard Hathaway, apprentice to Thomas Wiling, a blacksmith in Southwark, was tried before Chief Justice Holt at the Surrey a.s.sizes, as a cheat and an impostor, having pretended that he had been bewitched by Sarah Morduck, wife of a Thames waterman, so that he had been unable to eat or drink for the s.p.a.ce of ten weeks together; had suffered various pains; had constantly vomited nails and crooked pins; had at times been deprived of speech and sight, and all through the wicked cunning of Sarah Morduck; further, that he was from time to time relieved of his ailments by scratching the said Sarah, and drawing blood from her. On these charges Sarah had been committed by the magistrates, and was tried as a witch at the Guildford a.s.sizes in February, 1701. It was then proved in her defence that Dr. Martin, minister, of the parish of Southwark, hearing of Hathaway's troubles and method of obtaining relief, had resolved to put the matter to a fair test; and repairing to Hathaway's room, in one of his semi-conscious and wholly blind intervals, had, in the presence of many witnesses, pretended to give to the supposed sufferer the arm of Sarah Morduck, when it was really that of a woman whom he had called in from the street. Hathaway, in ignorance of the trick played upon him, scratched the wrong arm, and immediately professed to recover his sight and senses. On finding his deception discovered, Hathaway looked greatly ashamed, and attempted no defence or excuse, when Dr. Martin severely reproached him for his conduct.

The populace, however, remained unconvinced, and when Dr. Martin and his friends had departed, accompanied Hathaway to the house of Sarah Morduck, whom they savagely ill-treated. They then declared that the woman who had lent herself as a subject for experiment was also a witch, and loaded her with contumely, while her husband gave her a beating. It further appeared that, on one occasion, when Hathaway alleged he had been vomiting crooked pins and nails, he had been searched, and hundreds of packets of pins and nails found in his pockets, and on his hands being tied behind him, the vomiting immediately ceased. Eventually the jury acquitted Sarah Morduck, and branded Hathaway as a cheat and an impostor. The lower cla.s.ses, however, received the verdict with contempt, mobbed Dr. Martin, and raised a collection for Hathaway as for a man of many virtues whom fortune had ill-treated. A magistrate, Sir Thomas Lane, who sided with the mob, summoned Sarah Morduck before him, and after she had been scratched by Hathaway in his presence, ordered her to be examined for devil-marks by two women and a doctor. Though none could be detected, his prejudice was so extreme that he committed her as a witch to the Wood Street Compter, refusing bail to the extent of 500. Dr. Martin, with other gentlemen, again came to her a.s.sistance, and ultimately she was released on reasonable surety.

The Government now thought it time to support the cause of justice, and, carrying out the verdict of the Guildford jury, indicted Hathaway as a cheat, and himself and his friends for a.s.saulting Sarah Morduck.

In addition to the evidence previously adduced, it was shown that, being in bad health, he had been placed in the custody of a Dr. Kenny, a surgeon, who, desiring to test the truth of his fasting, made holes in the part.i.tion wall of his compartment, and watched his proceedings for about a fortnight, during which period, while pretending to fast, he was observed to feed heartily on the food conveyed to him, and once, having received an extra allowance of whisky, he got tipsy, played a tune on the tongs, and danced before the fire. At the trial a Dr. Hamilton was called for the defence; but, Balaam-like, he banned rather than blessed, for having affirmed that the man's fasting was the chief evidence of witchcraft, 'Doctor,' said the Chief Justice, 'do you think it possible for a man to fast a fortnight?' 'I think not,' he replied. 'Can all the devils in h.e.l.l help a man to fast so long?' 'No, my lord,' said the doctor; 'I think not.' These answers were conclusive; and without leaving the box, the jury found Hathaway guilty, and he was sentenced by Chief Justice Holt to pay a fine of one hundred marks, to stand in the pillory on the following Sunday for two hours at Southwark, the same on the Tuesday at the Royal Exchange, the same on the Wednesday at Temple Bar, the next day to be whipped at the House of Correction, and afterwards to be imprisoned with hard labour for six months.

Two reputed witches, Eleanor Shaw and Mary Phillips, were executed at Northampton on March 17, 1705; and on July 22, 1712, five Northamptonshire witches, Agnes Brown, Helen Jenkinson, A...... Bill, Joan Vaughan, and Mary Barber, suffered at the same place.

It is generally believed that the last time an English jury brought in a verdict of guilty in a case of witchcraft was in 1712, when a poor Hertfordshire peasant woman, named Jane Wenham, was tried before Mr.

Justice Powell, sixteen witnesses, including three clergymen, supporting the accusation. The evidence was absurd and frivolous; but, in spite of its frivolousness and absurdity, and the poor woman's fervent protestations of innocence, and the judge's strong summing-up in her favour, a Hertfordshire jury convicted her. The judge was compelled by the law to p.r.o.nounce sentence of death, but he lost no time in obtaining from the Queen a pardon for the unfortunate woman.

But, on emerging from her prison, she was treated by the mob with savage ferocity; and, to save her from being lynched, Colonel Plumer, of Gilson, took her into his service, in which she continued for many years, earning and preserving the esteem of all who knew her.

But there is a record of an execution for witchcraft, that of Mary Hicks and her daughter, taking place in 1716 (July 28); and though it is not indubitably established, I do not think its authenticity can well be doubted.

In January, 1736, an old woman of Frome, reputed to be a witch, was dragged from her sick-bed, put astride on a saddle, and kept in a mill-pond for nearly an hour, in the presence of upwards of 200 people. The story goes that she swam like a cork, but on being taken out of the water expired immediately. A coroner's inquest was held on the body, and three persons were committed for trial for manslaughter; but it is probable that they escaped punishment, as n.o.body seems to have been willing to appear in the witness-box against them.

Among the vulgar, indeed, the superst.i.tion was hard to kill. In the middle of the last century, a poor man and his wife, of the name of Osborne, each about seventy years of age, lived at Tring, in Hertfordshire. On one occasion, Mother Osborne, as she was commonly called, went to a dairyman, appropriately named b.u.t.terfield, and asked for some b.u.t.termilk; but was harshly repulsed, and informed that he had scarcely enough for his hogs. The woman replied with asperity that the Pretender (it was in the '45 that this took place) would soon have him and his hogs. It was customary then to connect the Pretender and the devil in one's thoughts and aspirations; and the ignorant rustics soon afterwards, when b.u.t.terfield's calves sickened, declared that Mother Osborne had bewitched them, with the a.s.sistance of the devil.

Later, when b.u.t.terfield, who had given up his farm and taken to an ale-house, suffered much from fits, Mother Osborne was again declared to be the cause (1751), and he was advised to send to Northamptonshire for an old woman, a white witch, to baffle her spells. The white witch came, confirmed, of course, the popular prejudice, and advised that six men, armed with staves and pitchforks, should watch b.u.t.terfield's house by day and night. The affair would here, perhaps, have ended; but some persons thought they could turn it to their pecuniary advantage, and, accordingly, made public notification that a witch would be ducked on April 22. On the appointed day hundreds flocked to the scene of entertainment. The parish officers had removed the two Osbornes for safety to the church; and the mob, in revenge, seized the governor of the workhouse, and, collecting a heap of straw, threatened to drown him, and set fire to the town, unless they were given up. In a panic of fear the parish officers gave way, and the two poor creatures were immediately stripped naked, their thumbs tied to their toes, and, each being wrapped in a coa.r.s.e sheet, were dragged a couple of miles, and then flung into a muddy stream. Colley, a chimney-sweep, observing that the woman did not sink, stepped into the pool, and turned her over several times with a stick, until the sheet fell off, and her nakedness was exposed. In this miserable state--exhausted with fatigue and terror, sick with shame, half choked with mud--she was flung upon the bank; and her persecutors--alas for the cruelty of ignorance!--kicked and beat her until she died. Her husband also sank under his barbarous maltreatment. It is satisfactory to know that Colley, as the worst offender, was brought to trial on a charge of wilful murder, found guilty, and most righteously hanged.

The crowd, however, who witnessed his execution, lamented him as a martyr, unjustly punished for having delivered the world from one of Satan's servants, and overwhelmed with execrations the sheriff whose duty it was to see that the behests of the law were carried out.

In February, 1759, Susannah Hannaker, of Wingrove, Wilts, was put to the ordeal of weighing, but fortunately for herself outweighed the church Bible, against which she was tested. In June, 1760, at Leicester; in June, 1785, at Northampton; and in April, 1829, at Monmouth, persons were tried for ducking supposed witches. Similar cases have occurred in our own time. On September 4, 1863, a paralytic Frenchman died of an illness induced by his having been ducked as a wizard in a pond at Castle Hedingham, in Ess.e.x. And an aged woman, named Anne Turner, reputed to be a witch, was killed by a man, partially insane, at the village of Long Compton, in Warwickshire, on September 17, 1875. But the reader needs no further ill.u.s.trations of the longevity of human error, or the terrible vitality of prejudice, especially among the uneducated. The thaumaturgist or necromancer, with his wand, his magic circle, his alembics and crucibles, disappeared long ago, because, as I have already pointed out, his support depended upon a cla.s.s of society whose intelligence was rapidly developed by the healthy influences of literature and science; but the sham astrologer and the pseudo-witch linger still in obscure corners, because they find their prey among the credulous and the ignorant. The more widely we extend the bounds of knowledge, the more certainly shall we prevent the recrudescence of such forms of imposture and aspects of delusion as in the preceding pages I have attempted to describe.

CHAPTER IV.

THE WITCHES OF SCOTLAND.

Among the people of Scotland, a more serious-minded and imaginative race than the English, the superst.i.tion of witchcraft was deeply rooted at an early period. Its development was encouraged not only by the idiosyncrasies of the national character, but also by the nature of the country and the climate in which they lived. The lofty mountains, with their misty summits and shadowy ravines--their deep obscure glens--were the fitting homes of the wildest fancies, the eeriest legends; and the storm crashing through the forests, and the surf beating on the rocky sh.o.r.e, suggested to the ear of the peasant or the fisherman the voices of unseen creatures--of the dread spirits of the waters and the air. To men who believed in kelpie and wraith and the second sight, a belief in witch and warlock was easy enough.

And it was not until the Calvinist reformers imported into Scotland their austere and rigid creed, with its literal interpretation of Biblical imagery, that witchcraft came to be regarded as a crime. It was not until 1563 that the Parliament of Scotland pa.s.sed a statute const.i.tuting 'witchcraft and dealing with witches' a capital offence.

It is true that persons accused of witchcraft had already suffered death--as the Earl of Mar, brother of James III., who was suspected of intriguing with witches and sorcerers in order to compa.s.s his brother's death, and Lady Glamis, in 1532, charged with a similar plot against James V.--but in both these cases it was the _treason_ which was punished rather than the _sorcery_.

In the Scottish criminal records the first person who suffered death for the practice of witchcraft was a Janet Bowman, in 1572. No particulars of her offence are given; and against her name are written only the significant words, 'convict and byrnt.'

A remarkable case, that of Bessie Dunlop, belongs to 1576.[44] She was the wife of an Ayrshire peasant, Andrew Jack. According to her own statement, she was going one day from her house to the yard of Monkcastle, driving her cows to the pasture, and greeting over her troubles--for she had a milch-cow nigh sick to death, and her husband and child were lying ill, and she herself had but recently risen from childbed--when a strange man met her, and saluted her with the words, 'Gude day, Bessie!' She answered civilly, and, in reply to his questions, acquainted him with her anxieties; whereupon he informed her that her cow, her two sheep, and her child would die, but that her gude man would recover. She described this stranger in graphic language as 'an honest, wele-elderlie man, gray bairdit, and had ane gray coat with Lumbart slevis of the auld fa.s.soun; ane pair of gray brekis and quhyte schankis, gartaurt above the knee; ane black bonnet on his heid, cloise behind and plane before, with silkin laissis drawin throw the lippis thairof; and ane quhyte wand in his hand.' He told Bessie that his name was _Thomas Reid_, and that he had been killed at the Battle of Pinkie. Extraordinary as was this information, it did not seem improbable to her when she noted the manner of his disappearance through the yard of Monkcastle: 'I thocht he gait in at ane narroware hoill of the d.y.k.e [wall], nor ony erdlie man culd haif gaun throw; and swa I was sumthing fleit [terrified].'

Thomas Reid's sinister predictions were duly fulfilled. Soon afterwards, he again met Bessie, and boldly invited her to deny her religion, and the faith in which she was christened, in return for certain worldly advantages. But Bessie steadfastly refused.

This visitor of hers was under no fear of the ordinance which is supposed to limit the mundane excursions of 'spiritual creatures' to the hours between sunset and c.o.c.kcrow; for he generally made his appearance at mid-day. It is not less singular that he made no objection to the presence of humanity. On one occasion he called at her house, where she sat conversing with her husband _and three tailors_, and, invisible to them, plucked her by the ap.r.o.n, and led her to the door, and thence up the hill-end, where he bade her stand, and be silent, whatever she might hear or see. And suddenly she beheld twelve persons, eight women and four men; the men clad in gentlemen's clothing, and the women with plaids round about them, very seemly to look at. Thomas was among them. They bade her sit down, and said: 'Welcome, Bessie; wilt thou go with us?' But she made no answer, and after some conversation among themselves, they disappeared in a hideous whirlwind.

When Thomas returned, he informed her that the persons she had seen were the 'good wights,' who dwell in the Court of Faery, and he brought her an invitation to accompany them thither--an invitation which he repeated with much earnestness. She answered, with true Scotch caution: 'She saw no profit to gang that kind of gates, unless she knew wherefore.'

'Seest thou not me,' he rejoined, 'worth meat and worth clothes, and good enough like in person?'

The prospect, however, could not beguile her; and she continued firm in her simple resolve to dwell with her husband and bairns, whom she had no wish to abandon. Off went Thomas in a storm of anger; but before long he recovered his temper, and resumed his visits, showing himself willing to 'fetch and carry' at her request, and always treating her with the deference due to a wife and mother. The only benefit she derived from this friendship was, she said, the means of curing diseases and recovering stolen property, so that her witchcraft was of the simplest, innocentest kind. There was no compact with the devil, and it injured n.o.body--except doctors and thieves. Yet for yielding to this hallucination--the product of a vivid imagination, stimulated, we suspect, by much solitary reverie--Bessie Dunlop was 'convyct and byrnt.' Mayhap, as she was led to the death-fire, she may have dreamed that she had done better to have gone with Thomas Reid to the Court of Faery!

The combination of the fairy folklore with the gloomier inventions of witchcraft occurs again in the case of Alison Pierson (1588). There was a certain William Simpson, a great scholar and physician, and a native of Stirling. While but a child, he was taken away from his parents 'by a man of Egypt, a giant,' who led him away to Egypt with him, 'where he remained by the s.p.a.ce of twelve years before he came home again.' On his return, he made the acquaintance of Alison, who was a near relative, and cured her of certain ailments; but soon afterwards, less fortunate in treating himself, he died. Some months had pa.s.sed when, one day as Alison was lying on her bed, sick and alone, she was suddenly addressed by a man in green clothes, who told her that, if she would be faithful, he would do her good. In her first alarm, she cried for help, but no one hearing, she called upon the Divine Name, when her visitor immediately disappeared. Before long, he came to her again, attended by many men and women; and compelling her to accompany them, they set off in a gay procession to Lothian, where they found puncheons of wine, with drinking-cups, and enjoyed themselves right heartily. Thenceforward she was on the friendliest terms with the 'good neighbours,' even visiting the Fairy Queen at her court, where, according to her own account, she was made much of, was treated, indeed, as 'one of themselves,' and allowed to see them compounding wonderful healing-salves in miniature pans over tiny fires.

It would seem that this woman had acquired a considerable knowledge of 'herbs and simples,' and that the medicines she made up effected remarkable cures. No doubt it was for the purpose of enhancing the value of her concoctions that she professed to have obtained the secret of them from the fairies. So great was her repute for medicinal skill, that the Archbishop of St. Andrews sought her advice in a dangerous illness, and, by her directions, ate 'a sodden food,' and at two draughts absorbed a quart of good claret wine, which she had previously medicated, greatly benefiting thereby.

Alison had a fertile fancy and a fluent tongue, and told stories of the fairies and their doings which did credit to her invention. It does not appear that she injured anybody, except, perhaps, by her drugs, but, then, even the faculty sometimes do _that_! But, like Bessie Dunlop, she was convicted of witchcraft, and burned. The surprising thing about this and similar cases is, that the poor woman should have a.s.sisted in her own condemnation by devising such extraordinary fictions. What was the use of them? A prisoner on a charge which, if proved against her, meant a terrible death, what object did she expect to gain? Was it all done for the sake of the temporary surprise and astonishment her tale created? that she might be the heroine of an hour?--Men have, we know, their strange ambitions, but if this were Alison Pierson's, it was one of the very strangest.

In the next case I shall bring forward, that of Dame Fowlis, we come upon the trail of actual crime. Dame Fowlis, second wife of the chief of the clan Munro, was by birth a Roise or Ross, of Balnagown. To effect the aggrandis.e.m.e.nt of her own family, she plotted the death of Robert, her husband's eldest son, in order to marry his wealthy widow to her brother, George Roise or Ross, laird of Balnagown; but as he, too, was married, it was necessary to get rid of _his_ wife also. For this 'double event,' she employed, with little attempt at concealment, three 'notorious witches'--Agnes Roy, Christian Roy, and Marjory Nayre MacAllister, alias Loskie Loncart--besides one William MacGillivordam, and several other persons of dubious reputation. About Midsummer, 1576, Agnes Roy was despatched to bring Loskie Loncart into Dame Fowlis' presence. The result of this interview was soon apparent. Clay images of the two doomed individuals were made, and exposed to the usual sorceries; while MacGillivordam obtained a supply of poison from Aberdeen, which the cook was bribed to put into a dish intended for the lady of Balnagown's table. It did not prove mortal, as antic.i.p.ated, but afflicted the unfortunate lady with a long and severe illness. Dame Fowlis, however, felt no remorse, but continued her plots, gradually widening their scope until she resolved to kill all her husband's children by his first wife, in order to secure the inheritance for her own. In May, 1577, she instructed MacGillivordam to procure a large quant.i.ty of poison. He refused, unless his brother was made privy to the transaction. I suppose this was done, as the poison was obtained, and proved to be so deadly in its nature that two persons--a woman and a boy--were killed by accidentally tasting of it.

Foiled in her scheme, Dame Fowlis resorted to the practices of witchcraft, and bought, in June, for five shillings, 'an elf arrow-head'--that is, a rude flint implement--belonging to the neolithic age. On July 2, she and her accomplices met together in secret conclave; and having made an image of b.u.t.ter to resemble Robert Munro, they placed it against the wall; and then, with the elf arrow-head, Loskie Loncart shot at it for eight times, but each time without success, a proof that the familiars of the devil, like their master, could not always. .h.i.t the mark. Meeting a second time for the same purpose, they made an image of clay, at which Loskie shot twelve times in succession, invariably missing, to the great disappointment of all concerned. The failure was ascribed to the elf arrow-head, and in August another was procured; two figures of clay were also made, for Robert Munro and for Lady Balnagown, respectively; at the latter Dame Fowlis shot twice, and at the former Loskie Loncart shot thrice; but the shooting was no better than before, and the two images being accidentally broken, the charm was destroyed. It was proposed to try poison again, but by this time the authorities had gained information of what was going on, and towards the end of November, Christian Roy, who had been present at the third meeting, was arrested. Being put to the torture, she confessed everything, and, together with some of her confederates, was convicted of witchcraft and burnt. Dame Fowlis, who a.s.suredly was not the least guilty person, escaped to Caithness, but, after remaining in concealment for nine months, was allowed to return to her home. In 1588, her husband died, and was succeeded in his estates by Robert Munro, who revived the charge of witchcraft against his step-mother, and obtained a commission for her examination and that of her surviving accomplices. Dame Fowlis was put on her trial on July 22, 1590; but she had money and friends, and contrived to obtain a verdict of acquittal.

It is one of the most remarkable features of this remarkable case that, as soon as her acquittal was p.r.o.nounced, a new trial was opened, in which the defendant was her other stepson, Hector Munro,[45] who had been, only an hour before, the princ.i.p.al witness against her. The allegations against him were: first, that, during the sore sickness of his brother, in the summer of 1588, he had consulted with 'three notorious and common witches' respecting the best means of curing him, and had sheltered them for several days, until compelled by his father to send them about their business; and, second, that falling ill himself, in January, 1559, he had caused a certain Marion MacIngaruch, 'one of the most notorious and rank witches in the whole realm,' to be brought to him, and who, after administering three draughts of water out of three stones which she carried with her, declared that his sole chance of recovery lay in the sacrifice of 'the princ.i.p.al man of his blood.' After due consultation, they decided that this vicarious sufferer must be George Munro, his step-brother, the eldest son of Dame Fowlis. Messengers were accordingly sent in search of him.

Apprehending no evil, he obeyed the call, and five days afterwards arrived at the house of Hector Munro. Following the directions of the witch, Hector received his brother in silence, giving him his left hand, and taking him by the right hand, and uttering no word of greeting until he had spoken. George, astounded by the chillness of his reception, which he could not but contrast with the warmth of the invitations, remained in his brother's sick-room an hour without speaking. At last he asked Hector how he felt. 'The better that you have come to visit me,' replied Hector, and then was again silent, for so the witch had ordained. An hour after midnight appeared Marion MacIngaruch, with several a.s.sistants; and, arming themselves with spades, they repaired to a nook of ground at the sea-side, situated between the boundaries of the estates of the two lairds, and there, removing the turf, they dug a grave of the size of the invalid.

Marion returned to the house, and gave directions to her confederates as to the parts they were to play in the startling scene which was yet to be enacted. It was represented to her that if George died suddenly suspicions would be aroused, with a result dangerous to all concerned; and she thereupon undertook that he should be spared until April 17 next thereafter. Hector was then wrapped up in a couple of blankets, and carried to the grave in silence. In silence he was deposited in it, and the turf lightly laid upon him, while Marion stationed herself by his side. His foster-mother, one Christiana Neill Dayzell, then took a young lad by the hand, and ran the breadth of nine ridges, afterwards inquiring of the witch 'who might be her choice,' and receiving for answer, 'That Hector was her choice to live, and his brother George to die for him.' This ceremony was thrice repeated, and the sick man was then taken from the grave, and carried home, the most absolute silence still being maintained.

Such an experience on a bitter January night might well have proved fatal to the subject of it; but, strange to say, Hector Munro recovered--probably from the effect on his imagination of rites so peculiar and impressive; whereas, in the month of April, George Munro was seized with a grievous illness, of which, in the following June, he died. Grateful for the cure she had effected, Hector received the witch Marion into high favour, installing her at his uncle's house of Kildrummadyis, entertaining her 'as if she had been his spouse, and giving her such pre-eminence in the county that none durst offend her.' But it is the nature of such unhallowed confederacies to surrender, sooner or later, their dark, dread secrets. Whispers spread abroad, gradually shaping themselves into a connected story which invited judicial investigation. A warrant was issued for the arrest of Marion MacIngaruch; but for some time Hector Munro contrived to conceal her, until Dame Fowlis discovered and made known that she was lying in the house at Fowlis. She was arrested; and, making a full confession of her actions, was sentenced to death, and burnt. Hector Munro, however, was more fortunate, and obtained his acquittal.

FOOTNOTES:

[44] Pitcairn, 'Criminal Trials,' i. 49-58. This chapter is mainly founded on the reports in Pitcairn.

[45] Pitcairn, _ut ante_, i. 192, 202, 285.

JAMES I. AND THE WITCHES.

These, and other cases of witchcraft which, as the mania extended, occurred in various parts of the country, attracted the attention of King James, and made a profound impression upon him. Taking up the study of the subject with enthusiasm, he inquired into the demonology of France and Germany, where it had been matured into a science; and this so thoroughly that he became, as already stated, an expert, and was really ent.i.tled to p.r.o.nounce authoritative decisions. His example, however, had a disastrous effect, confirming and deepening the popular credulity to such an extent that the common people, for a time, might have been divided into two great cla.s.ses--witches and witch-finders.

That in such circ.u.mstances many acts of cruelty should be perpetrated was inevitable. So complete was the demoralization, that the most trivial physical or mental peculiarity was held to be an indubitable witch-mark, and young and old were hurried to the stake like sheep to the slaughter.

In August, 1589, King James was married, by proxy, to Princess Anne of Denmark; and the impatient monarch was eagerly awaiting the arrival of his bride from Copenhagen, when the unwelcome intelligence reached him that the vessels conveying her and her suite had been overtaken by a storm, and, after a narrow escape from destruction, had put into the port of Upsal, in Norway, with the intention of remaining there until the following spring. The eager bridegroom, summoning up all his courage--he had no love for the sea--resolved to go in search of his queen, and, having found her, to conduct her to her new home. At Upsal the marriage was duly solemnized; and husband and wife then voyaged to Copenhagen, where they spent the winter. The homeward voyage was not undertaken until the following spring; and it was on May Day, 1590, that James and his Queen landed at Leith, after an experience of the sea which confirmed James's distaste for it.