Agnes Sampson, the "grave and matron-like" witch implicated by Gellie Duncan, was put to the horrible torture of the _pilliewinkis_. She laid bare all the secrets of the sisterhood before she had suffered an hour, and confessed that Gellie Duncan, Dr. Fian, Marian Lincup, Euphemia Macalzean, herself, and upwards of two hundred witches and warlocks, used to assemble at midnight in the kirk of North Berwick, where they met the devil; that they had plotted there to attempt the king's life; that they were incited to this by the old fiend himself, who had asserted with a thundering oath that James was the greatest enemy he ever had, and that there would be no peace for the devil's children upon earth until he were got rid of; that the devil upon these occasions always liked to have a little music, and that Gellie Duncan used to play a reel before him on a trump or Jew's harp, to which all the witches danced.
James was highly flattered at the idea that the devil should have said that he was the greatest enemy he ever had. He sent for Gellie Duncan to the palace, and made her play before him the same reel which she had played at the witches' dance in the kirk.
[Illustration: TORTURE OF THE BOOTS.]
Dr. Fian, or rather Cunningham, a petty schoolmaster of Tranent, was put to the torture among the rest. He was a man who had led an infamous life, was a compounder of and dealer in poisons, and a pretender to magic. Though not guilty of the preposterous crimes laid to his charge, there is no doubt that he was a sorcerer in will, though not in deed, and that he deserved all the misery he endured. When put on the rack, he would confess nothing, and held out so long unmoved, that the severe torture of the _boots_ was resolved upon. He endured this till exhausted nature could bear no longer, when insensibility kindly stepped in to his aid. When it was seen that he was utterly powerless, and that his tongue cleaved to the roof of his mouth, he was released. Restoratives were administered; and during the first faint gleam of returning consciousness, he was prevailed upon to sign, ere he well knew what he was about, a full confession, in strict accordance with those of Gellie Duncan and Agnes Sampson. He was then remanded to his prison, from which, after two days, he managed, some how or other, to escape. He was soon recaptured, and brought before the Court of Justiciary, James himself being present. Fian now denied all the circumstances of the written confession which he had signed; whereupon the king, enraged at his "stubborn wilfulness," ordered him once more to the torture. His finger nails were riven out with pincers, and long needles thrust up to the eye into the quick; but he did not wince. He was then consigned again to the _boots_, in which, to quote a pamphlet published at the time,[30] he continued "so long, and abode so many blows in them, that his legs were crushed and beaten together as small as might be, and the bones and flesh so bruised, that the blood and marrow spouted forth in great abundance, whereby they were made unserviceable for ever."
[30] _News from Scotland, declaring the Damnable Life of Dr. Fian_.
The astonishing similarity of the confessions of all the persons implicated in these proceedings has often been remarked. It would appear that they actually endeavoured to cause the king's death by their spells and sorceries. Fian, who was acquainted with all the usual tricks of his profession, deceived them with pretended apparitions, so that many of them were really convinced that they had seen the devil. The sum of their confessions was to the following effect:
Satan, who was, of course, a great foe of the reformed religion, was alarmed that King James should marry a Protestant princess. To avert the consequences to the realms of evil, he had determined to put an end to the king and his bride by raising a storm on their voyage home. Satan, first of all, sent a thick mist over the waters, in the hope that the king's vessel might be stranded on the coast amid the darkness. This failing, Dr. Fian, who, from his superior scholarship, was advanced to the dignity of the devil's secretary, was commanded to summon all the witches to meet their master, each one sailing on a sieve on the high seas.
On All Hallowmas Eve, they assembled to the number of upwards of two hundred, including Gellie Duncan, Agnes Sampson, Euphemia Macalzean, one Barbara Napier, and several warlocks; and each embarking in a riddle or sieve, they sailed "over the ocean very substantially." After cruising about for some time, they met with the fiend, bearing in his claws a cat, which had been previously drawn nine times through the fire. This he delivered to one of the warlocks, telling him to cast it into the sea and cry "Hola!" This was done with all solemnity, and immediately the ocean became convulsed, the waters hissed loudly, and the waves rose mountains high,
"Twisting their arms to the dun-coloured heaven."
The witches sailed gallantly through the tempest they had raised, and landing on the coast of Scotland, took their sieves in their hands and marched on in procession to the haunted kirk of North Berwick, where the devil had resolved to hold a preaching. Gellie Duncan, the musician of the party, tripped on before, playing on her Jew's harp and singing,
"Cummer, go ye before, cummer, go ye; Gif ye will not go before, cummer, let me!"
Arrived at the kirk, they paced around it _withershins_, that is, in reverse of the apparent motion of the sun. Dr. Fian then blew into the keyhole of the door, which opened immediately, and all the witches entered. As it was pitch dark, Fian blew with his mouth upon the candles, which immediately lighted, and the devil was seen occupying the pulpit. He was attired in a black gown and hat, and the witches saluted him by crying "All hail, master!" His body was hard, like iron; his face terrible; his nose, like the beak of an eagle; he had great burning eyes; his hands and legs were hairy; and he had long claws upon his hands and feet, and spake with an exceedingly gruff voice. Before commencing his sermon he called over the names of his congregation, demanding whether they had been good servants, and what success had attended their operations against the life of the king and his bride.
Gray Meill, a crazy old warlock, who acted as beadle or door-keeper, was silly enough to answer "that nothing ailed the king yet, God be thanked;" upon which the devil, in a rage, stepped down from the pulpit and boxed his ears for him. He then remounted and commenced the preaching, commanding them to be dutiful servants to him and do all the evil they could. Euphemia Macalzean and Agnes Sampson, bolder than the rest, asked him whether he had brought the image or picture of King James, that they might, by pricking it, cause pains and diseases to fall upon him. "The father of lies" spoke truth for once, and confessed that he had forgotten it; upon which Euphemia Macalzean upbraided him loudly for his carelessness. The devil, however, took it all in good part, although Agnes Sampson and several other women let loose their tongues at him immediately. When they had done scolding, he invited them all to a grand entertainment. A newly buried corpse was dug up and divided among them, which was all they had in the way of edibles. He was more liberal in the matter of drink, and gave them so much excellent wine that they soon became jolly. Gellie Duncan then played the old tune upon her trump, and the devil himself led off the dance with Euphemia Macalzean. Thus they kept up the sport till the cock crew.
Agnes Sampson, the wise woman of Keith, as she was called, added some other particulars in her confession. She stated, that on a previous occasion, she had raised an awful tempest in the sea by throwing a cat into it, with four joints of men tied to its feet. She said also, that on their grand attempt to drown King James, they did not meet with the devil after cruising about, but that he had accompanied them from the first, and that she had seen him dimly in the distance, rolling himself before them over the great waves, in shape and size not unlike a huge haystack. They met with a foreign ship richly laden with wines and other good things, which they boarded, and sunk after they had drunk all the wine and made themselves quite merry.
[Illustration: JAMES THE DEMONOLOGIST.]
Some of these disclosures were too much even for the abundant faith of King James, and he more than once exclaimed, that the witches were like their master, "extreme lyars." But they confessed many other things of a less preposterous nature, and of which they were no doubt really guilty. Agnes Sampson said she was to have taken the king's life by anointing his linen with a strong poison. Gellie Duncan used to threaten her neighbours by saying she would send the devil after them; and many persons of weaker minds than usual were frightened into fits by her, and rendered subject to them for the remainder of their lives. Dr. Fian also made no scruple in aiding and abetting murder, and would rid any person of an enemy by means of poison, who could pay him his fee for it. Euphemia Macalzean also was far from being pure. There is no doubt that she meditated the king's death, and used such means to compass it as the superstition of the age directed. She was a devoted partisan of Bothwell, who was accused by many of the witches as having consulted them on the period of the king's death. They were all found guilty, and sentenced to be hanged and burned. Barbara Napier, though found guilty upon other counts, was acquitted upon the charge of having been present at the great witch meeting in Berwick kirk. The king was highly displeased, and threatened to have the jury indicted for a wilful error upon an assize. They accordingly reconsidered their verdict, and threw themselves upon the king's mercy for the fault they had committed. James was satisfied, and Barbara Napier was hanged along with Gellie Duncan, Agnes Sampson, Dr. Fian, and five-and-twenty others. Euphemia Macalzean met a harder fate. Her connexion with the bold and obnoxious Bothwell, and her share in poisoning one or two individuals who had stood in her way, were thought deserving of the severest punishment the law could inflict. Instead of the ordinary sentence, directing the criminal to be first strangled and then burned, the wretched woman was doomed "to be bound to a stake, and burned in ashes, _quick_ to the death." This cruel sentence was executed on the 25th of June, 1591.
These trials had the most pernicious consequences all over Scotland. The lairds and ministers in their districts, armed with due power from the privy council, tried and condemned old women after the most summary fashion. Those who still clung to the ancient faith of Rome were the severest sufferers, as it was thought, after the disclosures of the fierce enmity borne by the devil towards a Protestant king and his Protestant wife, that all the Catholics were leagued with the powers of evil to work woe on the realm of Scotland. Upon a very moderate calculation, it is presumed that from the passing of the act of Queen Mary till the accession of James to the throne of England, a period of thirty-nine years, the average number of executions for witchcraft in Scotland was two hundred annually, or upwards of seventeen thousand altogether. For the first nine years the number was not one quarter so great; but towards the years 1590 to 1593, the number must have been more than four hundred. The case last cited was one of an extraordinary character. The general aspect of the trials will be better seen from that of Isabel Gowdie, which, as it would be both wearisome and disgusting to go through them all, is given as a fair specimen, although it took place at a date somewhat later than the reign of James. This woman, wearied of her life by the persecutions of her neighbours, voluntarily gave herself up to justice, and made a confession, embodying the whole witch-creed of the period. She was undoubtedly a monomaniac of the most extraordinary kind. She said that she deserved to be stretched upon an iron rack, and that her crimes could never be atoned for, even if she were to be drawn asunder by wild horses. She named a long list of her associates, including nearly fifty women and a few warlocks. They dug up the graves of unchristened infants, whose limbs were serviceable in their enchantments. When they wanted to destroy the crops of an enemy, they yoked toads to his plough, and on the following night Satan himself ploughed the land with his team, and blasted it for the season. The witches had power to assume almost any shape; but they generally chose either that of a cat or a hare, oftenest the latter. Isabel said, that on one occasion, when she was in this disguise, she was sore pressed by a pack of hounds, and had a very narrow escape with her life. She reached her own door at last, feeling the hot breath of the pursuing dogs at her haunches. She managed, however, to hide herself behind a chest, and got time to pronounce the magic words that could alone restore her to her proper shape. They were:
"Hare! hare! God send thee care! I am in a hare's likeness now; But I shall be a woman e'en now! Hare! hare! God send thee care!"
If witches, when in this shape, were bitten by the dogs, they always retained the marks in their human form; but she had never heard that any witch had been bitten to death. When the devil appointed any general meeting of the witches, the custom was that they should proceed through the air mounted on broomsticks, or on corn or bean-straws, pronouncing as they went:
"Horse and pattock, horse and go, Horse and pellats, ho! ho! ho!"
They generally left behind them a broom or a three-legged stool, which, when placed in their beds and duly charmed, assumed the human shape till their return. This was done that the neighbours might not know when they were absent.
She added that the devil furnished his favourite witches with servant imps to attend upon them. These imps were called, "The Roaring Lion," "Thief of Hell," "Wait-upon-Herself," "Ranting Roarer," "Care-for-Naught," &c., and were known by their liveries, which were generally yellow, sad-dun, sea-green, pea-green, or grass-green. Satan never called the witches by the names they had received at baptism; neither were they allowed, in his presence, so to designate each other. Such a breach of the infernal etiquette assuredly drew down his most severe displeasure. But as some designation was necessary, he re-baptised them in their own blood by the names of "Able-and-Stout," "Over-the-dike-with-it," "Raise-the-wind," "Pickle-nearest-the-wind," "Batter-them-down-Maggy," "Blow-Kale," and such like. The devil himself was not very particular what name they called him, so that it was not "Black John." If any witch was unthinking enough to utter these words, he would rush out upon her and beat and buffet her unmercifully, or tear her flesh with a wool-card. Other names he did not care about; and once gave instructions to a noted warlock that whenever he wanted his aid, he was to strike the ground three times and exclaim, "Rise up, foul thief!"
[Illustration: SIR G. MACKENZIE.]
Upon this confession many persons were executed. So strong was the popular feeling, that no one once accused of witchcraft was acquitted; at least acquittals did not average one in a hundred trials. Witch-finding, or witch-pricking, became a trade, and a set of mercenary vagabonds roamed about the country provided with long pins to run into the flesh of supposed criminals. It was no unusual thing then, nor is it now, that in aged persons there should be some spot on the body totally devoid of feeling. It was the object of the witch-pricker to discover this spot, and the unhappy wight who did not bleed when pricked upon it was doomed to the death. If not immediately cast into prison, her life was rendered miserable by the persecution of her neighbours. It is recorded of many poor women, that the annoyances they endured in this way were so excessive, that they preferred death. Sir George Mackenzie, the Lord Advocate, at the time when witch trials were so frequent, and himself a devout believer in the crime, relates, in his _Criminal Law_, first published in 1678, some remarkable instances of it. He says, "I went, when I was a justice-depute, to examine some women who had confessed judicially; and one of them, who was a silly creature, told me, under secrecy, that she had not confessed because she was guilty, but being a poor creature, who wrought for her meat, and being defamed for a witch, she knew she should starve, for no person thereafter would either give her meat or lodging, and that all men would beat her and set dogs at her, and that, therefore, she desired to be out of the world; whereupon she wept most bitterly, and upon her knees called God to witness to what she said." Sir George, though not wholly elevated above the prejudices of his age upon this subject, was clear-sighted enough to see the danger to society of the undue encouragement given to the witch prosecutions. He was convinced that three-fourths of them were unjust and unfounded. He says, in the work already quoted, that the persons who were in general accused of this crime were poor ignorant men and women who did not understand the nature of the accusation, and who mistook their own superstitious fears for witchcraft. One poor wretch, a weaver, confessed that he was a warlock, and, being asked why, he replied, because "he had seen the devil dancing, like a fly, about the candle!" A simple woman, who, because she was called a witch, believed that she was, asked the judge upon the bench whether a person might be a witch and not know it? Sir George adds, that all the supposed criminals were subjected to severe torture in prison from their gaolers, who thought they did God good service by vexing and tormenting them; "and I know," says this humane and enlightened magistrate, "that this usage was the ground of all their confession; and albeit, the poor miscreants cannot prove this usage, the actors in it being the only witnesses; yet the judge should be jealous of it, as that which did at first elicit the confession, and for fear of which they dare not retract it." Another author,[31] also a firm believer in witchcraft, gives a still more lamentable instance of a woman who preferred execution as a witch to live on under the imputation. This woman, who knew that three others were to be strangled and burned on an early day, sent for the minister of the parish, and confessed that she had sold her soul to Satan. "Whereupon being called before the judges, she was condemned to die with the rest. Being carried forth to the place of execution, she remained silent during the first, second, and third prayer, and then, perceiving that there remained no more but to rise and go to the stake, she lifted up her body, and, with a loud voice, cried out, 'Now all you that see me this day, know that I am now to die as a witch, by my own confession; and I free all men, especially the ministers and magistrates, of the guilt of my blood. I take it wholly upon myself. My blood be upon my own head. And, as I must make answer to the God of heaven presently, I declare I am as free of witchcraft as any child. But, being delated by a malicious woman, and put in prison under the name of a witch, disowned by my husband and friends, and seeing no ground of hope of ever coming out again, I made up that confession to destroy my own life, being weary of it, and choosing rather to die than to live.'" As a proof of the singular obstinacy and blindness of the believers in witches, it may be stated that the minister who relates this story only saw in the dying speech of the unhappy woman an additional proof that she was a witch. True, indeed is it, that "none are so blind as those who will not see."
[31] _Satan's Invisible World Discovered_, by the Rev. G. Sinclair.
It is time, however, to return to James VI., who is fairly entitled to share with Pope Innocent, Sprenger, Bodinus, and Matthew Hopkins the glory or the odium of being at the same time a chief enemy and chief encourager of witchcraft. Towards the close of the sixteenth century, many learned men, both on the continent and in the isles of Britain, had endeavoured to disabuse the public mind on this subject. The most celebrated were Wierus, in Germany; Pietro d'Apone, in Italy; and Reginald Scot, in England. Their works excited the attention of the zealous James, who, mindful of the involuntary compliment which his merits had extorted from the devil, was ambitious to deserve it by still continuing "his greatest enemie." In the year 1597, he published in Edinburgh his famous treatise on Demonology. Its design may be gathered from the following passage in the introduction: "The fearful abounding," says the king, "at this time and in this country of these detestable slaves of the devil, the witches or enchanters, hath moved me, beloved reader, to despatch in post this following treatise of mine, not in any wise, as I protest, to serve for a show of mine own learning and ingene [ingenuity], but only (moved of conscience) to press thereby, so far as I can, to resolve the doubting hearts of many, both that such assaults of Satan are most certainly practised, and that the instrument thereof merits most severely to be punished, against the damnable opinions of two, principally in our age; whereof the one called Scot, an Englishman, is not ashamed in public print to deny that there can be such thing as witchcraft, and so maintains the old error of the Sadducees in denying of spirits. The other, called Wierus, a German physician, sets out a public apology for all these crafts-folks, whereby procuring for them impunity, he plainly betrays himself to have been one of that profession." In other parts of this treatise, which the author had put into the form of a dialogue, to "make it more pleasant and facile," he says: "Witches ought to be put to death, according to the law of God, the civil and imperial law, and the municipal law of all Christian nations: yea, to spare the life, and not strike whom God bids strike and so severely punish in so odious a treason against God, is not only unlawful, but doubtless as great a sin in the magistrate as was Saul's sparing Agag." He says also that the crime is so abominable, that it may be proved by evidence which would not be received against any other offenders,--young children, who knew not the nature of an oath, and persons of an infamous character, being sufficient witnesses against them; but lest the innocent should be accused of a crime so difficult to be acquitted of, he recommends that in all cases the ordeal should be resorted to. He says, "Two good helps may be used: the one is the finding of their mark, and the trying the insensibleness thereof; the other is their floating on the water,--for, as in a secret murther, if the dead carcass be at any time thereafter handled by the murtherer, it will gush out of blood, as if the blood were crying to Heaven for revenge of the murtherer (God having appointed that secret supernatural sign for trial of that secret unnatural crime), so that it appears that God hath appointed (for a supernatural sign of the monstrous impiety of witches) that the water shall refuse to receive them in her bosom that have shaken off them the sacred water of baptism, and wilfully refused the benefit thereof;--no, not so much as their eyes are able to shed tears (threaten and torture them as you please), while first they repent (God not permitting them to dissemble their obstinacy in so horrible a crime); albeit, the womenkind especially, be able otherwise to shed tears at every light occasion when they will, yea, although it were dissembling like the crocodiles."
[Illustration: PIETRO D'APONE.]
When such doctrines as these were openly promulgated by the highest authority in the realm, and who, in promulgating them, flattered, but did not force the public opinion, it is not surprising that the sad delusion should have increased and multiplied until the race of wizards and witches replenished the earth. The reputation which he lost by being afraid of a naked sword, he more than regained by his courage in combating the devil. The Kirk shewed itself a most zealous coadjutor, especially during those halcyon days when it was not at issue with the king upon other matters of doctrine and prerogative.
On his accession to the throne of England in 1603, James came amongst a people who had heard with admiration of his glorious deeds against the witches. He himself left no part of his ancient prejudices behind him; and his advent was the signal for the persecution to burst forth in England with a fury equal to that in Scotland. It had languished a little during the latter years of the reign of Elizabeth; but the very first parliament of King James brought forward the subject. James was flattered by their promptitude, and the act passed in 1604. On the second reading in the House of Lords, the bill passed into a committee, in which were twelve bishops. By it was enacted, "That if any person shall use, practise, or exercise any conjuration of any wicked or evil spirit, or shall consult, covenant with, or feed any such spirit, the first offence to be imprisonment for a year, and standing in the pillory once a quarter; the second offence to be death."
The minor punishment seems but rarely to have been inflicted. Every record that has been preserved mentions that the witches were hanged and burned, or burned, without the previous strangling, "alive and quick." During the whole of James's reign, amid the civil wars of his successor, the sway of the Long Parliament, the usurpation of Cromwell, and the reign of Charles II., there was no abatement of the persecution. If at any time it raged with less virulence, it was when Cromwell and the Independents were masters. Dr. Zachary Grey, the editor of an edition of "Hudibras," informs us, in a note to that work, that he himself perused a list of three thousand witches who were executed in the time of the Long Parliament alone. During the first eighty years of the seventeenth century, the number executed has been estimated at five hundred annually, making the frightful total of forty thousand. Some of these cases deserve to be cited. The great majority resemble closely those already mentioned; but two or three of them let in a new light upon the popular superstition.
Every one has heard of the "Lancashire witches," a phrase now used to compliment the ladies of that county for their bewitching beauty; but it is not every one who has heard the story in which it originated. A villanous boy, named Robinson, was the chief actor in the tragedy. He confessed many years afterwards that he had been suborned by his father and other persons to give false evidence against the unhappy witches whom he brought to the stake. The time of this famous trial was about the year 1634. This boy Robinson, whose father was a wood-cutter, residing on the borders of Pendle Forest, in Lancashire, spread abroad many rumours against one Mother Dickenson, whom he accused of being a witch. These rumours coming to the ears of the local magistracy, the boy was sent for and strictly examined. He told the following extraordinary story without hesitation or prevarication, and apparently in so open and honest a manner, that no one who heard him doubted the truth of it. He said, that as he was roaming about in one of the glades of the forest, amusing himself by gathering blackberries, he saw two greyhounds before him, which he thought at the time belonged to some gentleman of the neighbourhood. Being fond of sport, he proposed to have a course; and a hare being started, he incited the hounds to run. Neither of them would stir. Angry at the beasts, he seized hold of a switch, with which he was about to punish them, when one of them suddenly started up in the form of a woman, and the other of a little boy. He at once recognised the woman to be the witch Mother Dickenson. She offered him some money to induce him to sell his soul to the devil; but he refused. Upon this she took a bridle out of her pocket, and shaking it over the head of the other little boy, he was instantly turned into a horse. Mother Dickenson then seized him in her arms, sprang upon the horse, and placing him before her, rode with the swiftness of the wind over forests, fields, bogs, and rivers, until they came to a large barn. The witch alighted at the door, and, taking him by the hand, led him inside. There he saw seven old women pulling at seven halters which hung from the roof. As they pulled, large pieces of meat, lumps of butter, loaves of bread, basins of milk, hot puddings, black puddings, and other rural dainties, fell from the halters on to the floor. While engaged in this charm, they made such ugly faces, and looked so fiendish, that he was quite frightened. After they had pulled in this manner enough for an ample feast, they set-to, and shewed, whatever might be said of the way in which their supper was procured, that their epicurism was a little more refined than that of the Scottish witches, who, according to Gellie Duncan's confession, feasted upon dead men's flesh in the old kirk of Berwick. The boy added, that as soon as supper was ready, many other witches came to partake of it, several of whom he named.