Folk-lore of Shakespeare Part 6

-a practice which is thus explained in Grey's "Notes" (ii. 236): "In one way of trying a witch, they used to place her upon a chair or a stool, with her legs tied cross, that all the weight of her body might rest upon her seat, and by that means, after some time, the circulation of the blood would be much stopped, and her sitting would be as painful as the wooden horse; and she must continue in this pain twenty-four hours, without either sleep or meat; and it was no wonder that, when they were tired out with such an unG.o.dly trial, they would confess themselves many times guilty to free themselves from such torture."

[59] Graymalkin-a gray cat.

Again, it was a part of the system of witchcraft that drawing blood from a witch rendered her enchantments ineffectual. Thus, in "1 Henry VI." (i. 5), Talbot says to the Maid of Orleans:

"I'll have a bout with thee; Devil or devil's dam, I'll conjure thee: Blood will I draw on thee, thou art a witch."

An instance of this superst.i.tion occurred some years ago in a Cornish village, when a man was summoned before the bench of magistrates and fined, for having a.s.saulted the plaintiff and scratched her with a pin.

Indeed, this notion has by no means died out. As recently as the year 1870, a man eighty years of age was fined at Barnstaple, in Devons.h.i.+re, for scratching with a needle the arm of a young girl. He pleaded that he had "suffered affliction" through her for five years, had had four complaints on him at once, had lost fourteen canaries, and about fifty goldfinches, and that his neighbors told him this was the only way to break the spell and get out of her power.[60]

[60] Henderson's "Folk-Lore of Northern Counties," p. 181.

It was, also, a popular belief that a great share of faith was a protection from witchcraft. Hence, in the "Comedy of Errors" (iii. 2), Dromio of Syracuse says of Nell:

"if my breast had not been made of faith and my heart of steel, She had transform'd me to a curtail-dog, and made me turn i' the wheel."

In order, moreover, to check the power of witches, it was supposed to be necessary to propitiate them, a ceremony which was often performed. It is alluded to further on in the same play (iv. 3), where Dromio of Syracuse says-

"Some devils ask but the parings of one's nail, A rush, a hair, a drop of blood, a pin, A nut, a cherry-stone;"

and in "Macbeth" we read of their being propitiated by gifts of blood.

Witches were supposed to have the power of creating storms and other atmospheric disturbances-a notion to which much prominence is given in "Macbeth." Thus, the witches elect to meet in thunder, lightning, or rain. They are represented as being able to loose and bind the winds (v.

3), to cause vessels to be tempest-tossed at sea. Hence Macbeth addresses them (iv. 1):

"Though you untie the winds, and let them fight Against the churches; though the yesty waves Confound and swallow navigation up; Though bladed corn be lodged and trees blown down; Though castles topple on their warders' heads; Though palaces and pyramids do slope Their heads to their foundations; though the treasure Of nature's germins tumble all together, Even till destruction sicken."

Thus, by way of ill.u.s.tration, we may quote a curious confession made in Scotland, about the year 1591, by Agnes Sampson, a reputed witch. She vowed that "at the time his majesty [James VI.] was in Denmark, she took a cat and christened it, and afterwards bound to each part of that cat the chiefest parts of a dead man, and several joints of his body; and that in the night following, the said cat was conveyed into the midst of the sea, by herself and other witches, sailing in their riddles, or crieves, and so left the said cat right before the town of Leith, in Scotland. This done, there arose such a tempest in the sea, as a greater hath not been seen, which tempest was the cause of the peris.h.i.+ng of a boat or vessel coming from the town of Brunt Island to the town of Leith, wherein were sundry jewels and rich gifts, which should have been presented to the new Queen of Scotland at his majesty's coming to Leith.

Again, it is confessed that the said christened cat was the cause of the king's majesty's s.h.i.+p, at his coming forth of Denmark, having a contrary wind to the rest of the s.h.i.+ps then being in his company, which thing was most strange and true, as the king's majesty acknowledged." It is to this circ.u.mstance that Shakespeare probably alludes in "Macbeth" (i. 3), where he makes the witch say:

"Though his bark cannot be lost, Yet it shall be tempest-toss'd."

Witches were also believed to be able to sell or give winds, a notion thus described in Drayton's "Moon-Calf" (865):

"She could sell winds to any one that would Buy them for money, forcing them to hold What time she listed, tie them in a thread, Which ever as the seafarer undid They rose or scantled, as his sails would drive To the same port whereas he would arrive."

So, in "Macbeth" (i. 3):

"_2 Witch._ I'll give thee a wind.

_1 Witch._ Thou'rt kind.

_3 Witch._ And I another."

Singer quotes from Sumner's "Last Will and Testament:"

"In Ireland, and in Denmark both, Witches for gold will sell a man a wind, Which, in the corner of a napkin wrapp'd, Shall blow him safe unto what coast he will."

At one time the Finlanders and Laplanders drove a profitable trade by the sale of winds. After being paid they knitted three magical knots, and told the buyer that when he untied the first he would have a good gale; when the second, a strong wind; and when the third, a severe tempest.[61]

[61] Olaus Magnus's "History of the Goths," 1638, p. 47. See note to "The Pirate."

The sieve, as a symbol of the clouds, has been regarded among all nations of the Aryan stock as the mythical vehicle used by witches, nightmares, and other elfish beings in their excursions over land and sea.[62] Thus, the first witch in "Macbeth" (i. 3), referring to the scoff which she had received from a sailor's wife, says:

"Her husband's to Aleppo gone, master o' the Tiger: But in a sieve I'll thither sail."[63]

[62] See Hardwick's "Traditions and Folk-Lore," pp. 108, 109; Kelly's "Indo-European Folk-Lore," pp. 214, 215.

[63] In Greek, ?p? ??p??? p?e??, "to go to sea in a sieve," was a proverbial expression for an enterprise of extreme hazard or impossible of achievement.-Clark and Wright's "Notes to Macbeth," 1877, p. 82.

Stories of voyages performed in this way are common enough in Germany.

A man, for instance, going through a corn-field, finds a sieve on the path, which he takes with him. He does not go far before a young lady hurries after him, and hunts up and down as if looking for something, e.j.a.c.u.l.a.t.i.n.g. all the time, "How my children are crying in England!"

Thereupon the man lays down the sieve, and has hardly done so ere sieve and lady vanish. In the case of another damsel of the same species, mentioned by Mr. Kelly, the usual exclamation is thus varied: "My sieve rim! my sieve rim! how my mother is calling me in England!" At the sound of her mother's voice the daughter immediately thinks of her sieve.

Steevens quotes from the "Life of Doctor Fian," "a notable sorcerer,"

burned at Edinburgh, January, 1591, how that he and a number of witches went to sea, "each one in a _riddle or cive_." In the "Discovery of Witchcraft," Reginald Scot says it was believed that "witches could sail in an egg-sh.e.l.l, a c.o.c.kle or muscle-sh.e.l.l, through and under the tempestuous seas." Thus, in "Pericles" (iv. 4), Gower says:

"Thus time we waste, and longest leagues make short; Sail seas in c.o.c.kles, have, and wish but for't."

Their dance is thus noticed in "Macbeth" (iv. 1):

"I'll charm the air to give a sound While you perform your antic round."

Witches also were supposed to have the power of vanis.h.i.+ng at will, a notion referred to in "Macbeth" (i. 3), where, in reply to Banquo's inquiry as to whither the witches are vanished, Macbeth replies:

"Into the air; and what seem'd corporal melted As breath into the wind."

In his letter to his wife he likewise observes: "They made themselves air, into which they vanished." Hecate, in the third act, fifth scene, after giving instructions to the weird host, says:

"I am for the air; this night I'll spend Unto a dismal and a fatal end."

To this purpose they prepared various ointments, concerning which Reginald Scot[64] says: "The devil teacheth them to make ointment of the bowels and members of children, whereby they ride in the air and accomplish all their desires. After burial they steal them out of their graves and seethe them in a caldron till the flesh be made potable, of which they make an ointment by which they ride in the air." Lord Bacon also informs us that the "ointment the witches use is reported to be made of the fat of children digged out of their graves, of the juices of smallage, wolf bane, and cinquefoil, mingled with the meal of fine wheat; but I suppose the soporiferous medicines are likest to do it, which are henbane, hemlock, mandrake, moonshade-or rather nightshade-tobacco, opium, saffron,"[65] etc. These witch recipes, which are very numerous, are well ill.u.s.trated in Shakespeare's grim caldron scene, in "Macbeth" (iv. 1), where the first witch speaks of

"grease that's sweaten From the murderer's gibbet."

We may compare a similar notion given by Apuleius, who, in describing the process used by the witch, Milo's wife, for transforming herself into a bird, says: "That she cut the lumps of flesh of such as were hanged."[66]

[64] "Discovery of Witchcraft," 1584, book iii. chap. i. p. 40; see Spalding's "Elizabethan Demonology," p. 103.

[65] See Brand's "Pop. Antiq.," vol. iii. pp. 8-10.

[66] Douce, "Ill.u.s.trations of Shakespeare," p. 245, says: "See Adlington's Translation (1596, p. 49), a book certainly used by Shakespeare on other occasions."

Another way by which witches exercise their power was by looking into futurity, as in "Macbeth" (i. 3), where Banquo says to them:

"If you can look into the seeds of time, And say which grain will grow and which will not, Speak then to me."

Charles Knight, in his biography of Shakespeare, quotes a witch trial, which aptly ill.u.s.trates the pa.s.sage above; the case being that of Johnnet Wischert, who was "indicted for pa.s.sing to the green-growing corn in May, twenty-two years since, or thereby, sitting thereupon tymous in the morning before the sun-rising; and being there found and demanded what she was doing, thus answered, I shall tell thee; I have been piling the blades of the corn. I find it will be a dear year; the blade of the corn grows withersones [contrary to the course of the sun], and when it grows sonegatis about [with the course of the sun], it will be a good, cheap year."

According to a common notion firmly believed in days gone by, witches were supposed to make waxen figures of those they intended to harm, which they stuck through with pins, or melted before a slow fire. Then, as the figure wasted, so the person it represented was said to waste away also. Thus, in "Macbeth" (i. 3), the first witch says:

"Weary sev'n-nights, nine times nine, Shall he dwindle, peak, and pine."