Letters on Demonology and Witchcraft Part 11

[Footnote 65: This word Covine seems to signify a subdivision or squad.

The tree near the front of an ancient castle was called the _Covine tree_, probably because the lord received his company there.

"He is lord of the hunting horn, And king of the Covine tree; He's well loo'd in the western waters, But best of his ain minnie."]

As these witches were the countrywomen of the weird sisters in Macbeth, the reader may be desirous to hear some of their spells, and of the poetry by which they were accompanied and enforced. They used to hash the flesh of an unchristened child, mixed with that of dogs and sheep, and place it in the house of those whom they devoted to destruction in body or goods, saying or singing--

"We put this intill this hame, In our lord the Devil's name; The first hands that handle thee, Burn'd and scalded may they be!

We will destroy houses and hald, With the sheep and nolt into the fauld; And little sall come to the fore, Of all the rest of the little store!"

Metamorphoses were, according to Isobel, very common among them, and the forms of crows, cats, hares, and other animals, were on such occasions a.s.sumed. In the hare shape Isobel herself had a bad adventure. She had been sent by the devil to Auldearne in that favourite disguise, with some message to her neighbours, but had the misfortune to meet Peter Papley of Killhill's servants going to labour, having his hounds with them. The hounds sprung on the disguised witch, "and I," says Isobel, "run a very long time, but being hard pressed, was forced to take to my own house, the door being open, and there took refuge behind a chest."

But the hounds came in and took the other side of the chest, so that Isobel only escaped by getting into another house, and gaining time to say the disenchanting rhyme:--

"Hare, hare, G.o.d send thee care!

I am in a hare's likeness now; But I shall be a woman even now-- Hare, hare, G.o.d send thee care!"

Such accidents, she said, were not uncommon, and the witches were sometimes bitten by the dogs, of which the marks remained after their restoration to human shape. But none had been killed on such occasions.

The ceremonial of the Sabbath meetings was very strict. The Foul Fiend was very rigid in exacting the most ceremonious attention from his votaries, and the t.i.tle of Lord when addressed by them. Sometimes, however, the weird sisters, when whispering amongst themselves, irreverently spoke of their sovereign by the name of Black John; upon such occasions the Fiend rushed on them like a schoolmaster who surprises his pupils in delict, and beat and buffeted them without mercy or discretion, saying, "I ken weel eneugh what you are saying of me."

Then might be seen the various tempers of those whom he commanded.

Alexander Elder, in Earlseat, often fell under his lord's displeasure for neglect of duty, and, being weak and simple, could never defend himself save with tears, cries, and entreaties for mercy; but some of the women, according to Isobel Gowdie's confession, had more of the spirit which animated the old dame of Kellyburn Braes. Margaret Wilson, in Auldearne, would "defend herself finely," and make her hands save her head, after the old Scottish manner. Bessie Wilson could also speak very crustily with her tongue, and "belled the cat" with the devil stoutly.

The others chiefly took refuge in crying "Pity! mercy!" and such like, while Satan kept beating them with wool cards and other sharp scourges, without attending to their entreaties or complaints. There were attendant devils and imps, who served the witches. They were usually distinguished by their liveries, which were sad-dun, gra.s.s-green, sea-green, and yellow. The witches were taught to call these imps by names, some of which might belong to humanity, while others had a diabolical sound. These were Robert the Jakis, Saunders the Red Reaver, Thomas the Feary, Swein, an old Scandinavian Duerg probably; the Roaring Lion, Thief of h.e.l.l, Wait-upon-Herself, MacKeeler, Robert the Rule, Hendrie Craig, and Rorie. These names, odd and uncouth enough, are better imagined at least than those which Hopkins contrived for the imps which he discovered--such as Pyewacket, Peck-in-the-Crown, Sack-and-Sugar, News, Vinegar-Tom, and Grizell Greedigut, the broad vulgarity of which epithets shows what a flat imagination he brought to support his impudent fictions.

The devil, who commanded the fair sisterhood, being fond of mimicking the forms of the Christian church, used to rebaptize the witches with their blood, and in his own great name. The proud-stomached Margaret Wilson, who scorned to take a blow unrepaid, even from Satan himself, was called Pickle-nearest-the-Wind; her compeer, Bessie Wilson, was Throw-the-Cornyard; Elspet Nishe's was Bessie Bald; Bessie Hay's nickname was Able-and-Stout; and Jane Mairten, the Maiden of the Covine, was called Ower-the-Dike-with-it.

Isobel took upon herself, and imputed to her sisters, as already mentioned, the death of sundry persons shot with elf-arrows, because they had omitted to bless themselves as the aerial flight of the hags swept past them.[66] She had herself the temerity to shoot at the Laird of Park as he was riding through a ford, but missed him through the influence of the running stream, perhaps, for which she thanks G.o.d in her confession; and adds, that at the time she received a great cuff from Bessie Hay for her awkwardness. They devoted the male children of this gentleman (of the well-known family of Gordon of Park, I presume) to wasting illness, by the following lines, placing at the same time in the fire figures composed of clay mixed with paste, to represent the object:--

"We put this water amongst this meal, For long dwining[67] and ill heal; We put it in into the fire, To burn them up stook and stour.[68]

That they be burned with our will, Like any stikkle[69] in a kiln."

[Footnote 66: See p. 136.]

[Footnote 67: Pining.]

[Footnote 68: We should read perhaps, "limb and lire."]

[Footnote 69: Stubble.]

Such was the singular confession of Isobel Gowdie, made voluntarily, it would seem, and without compulsion of any kind, judicially authenticated by the subscription of the notary, clergymen, and gentlemen present; adhered to after their separate _diets_, as they are called, of examination, and containing no variety or contradiction in its details.

Whatever might be her state of mind in other respects, she seems to have been perfectly conscious of the perilous consequence of her disclosures to her own person. "I do not deserve," says she, "to be seated here at ease and unharmed, but rather to be stretched on an iron rack: nor can my crimes be atoned for, were I to be drawn asunder by wild horses."

It only remains to suppose that this wretched creature was under the dominion of some peculiar species of lunacy, to which a full perusal of her confession might perhaps guide a medical person of judgment and experience. Her case is interesting, as throwing upon the rites and ceremonies of the Scottish witches a light which we seek in vain elsewhere.

Other unfortunate persons were betrayed to their own reproof by other means than the derangement of mind which seems to have operated on Isobel Gowdie. Some, as we have seen, endeavoured to escape from the charge of witchcraft by admitting an intercourse with the fairy people; an excuse which was never admitted as relevant. Others were subjected to cruel tortures, by which our ancestors thought the guilty might be brought to confession, but which far more frequently compelled the innocent to bear evidence against themselves. On this subject the celebrated Sir George Mackenzie, "that n.o.ble wit of Scotland," as he is termed by Dryden, has some most judicious reflections, which we shall endeavour to abstract as the result of the experience of one who, in his capacity of Lord Advocate, had often occasion to conduct witch-trials, and who, not doubting the existence of the crime, was of opinion that, on account of its very horror, it required the clearest and most strict probation.

He first insists on the great improbability of the fiend, without riches to bestow, and avowedly subjected to a higher power, being able to enlist such numbers of recruits, and the little advantage which he himself would gain by doing so. But, 2dly, says Mackenzie, "the persons ordinarily accused of this crime are poor ignorant men, or else women, who understand not the nature of what they are accused of; and many mistake their own fears and apprehensions for witchcraft, of which I shall give two instances. One, of a poor weaver who, after he had confessed witchcraft, being asked how he saw the devil, made answer, 'Like flies dancing about the candle.' Another, of a woman, who asked seriously, when she was accused, if a woman might be a witch and not know it? And it is dangerous that persons, of all others the most simple, should be tried for a crime of all others the most mysterious.

3rdly, These poor creatures, when they are defamed, become so confounded with fear and the close prison in which they are kept, and so starved for want of meat and drink, either of which wants is enough to disarm the strongest reason, that hardly wiser and more serious people than they would escape distraction; and when men are confounded with fear and apprehension, they will imagine things the most ridiculous and absurd"

of which instances are given. 4thly, "Most of these poor creatures are tortured by their keepers, who, being persuaded they do G.o.d good service, think it their duty to vex and torment poor prisoners delivered up to them as rebels to heaven and enemies to men; and I know"

(continues Sir George), "_ex certissima scientia_, that most of all that ever were taken were tormented in this manner, and this usage was the ground of all their confession; and albeit the poor miscreants cannot prove this usage, the actors 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." 5thly, This learned author gives us an instance how these unfortunate creatures might be reduced to confession by the very infamy which the accusation cast upon them, and which was sure to follow, condemning them for life to a state of necessity, misery, and suspicion, such as any person of reputation would willingly exchange for a short death, however painful.

"I went when I was a justice-deput to examine some women who had confessed judicially, and one of them, who was a silly creature, told me under secresie, that she had not confest because she was guilty, but being a poor creature who wrought for her meat, and being defamed for a witch, she knew she would starve, for no person thereafter would either give her meat or lodging, and that all men would beat her and hound dogs at her, and that therefore she desired to be out of the world; whereupon she wept most bitterly, and upon her knees called G.o.d to witness to what she said. Another told me that she was afraid the devil would challenge a right to her, after she was said to be his servant, and would haunt her, as the minister said, when he was desiring her to confess, and therefore she desired to die. And really ministers are oft times indiscreet in their zeal to have poor creatures to confess in this; and I recommend to judges that the wisest ministers should be sent to them, and those who are sent should be cautious in this particular."[70]

[Footnote 70: Mackenzie's "Criminal Law," p. 45.]

As a corollary to this affecting story, I may quote the case of a woman in Lauder jail, who lay there with other females on a charge of witchcraft. Her companions in prison were adjudged to die, and she too had, by a confession as full as theirs, given herself up as guilty. She therefore sent for the minister of the town, and entreated to be put to death with the others who had been appointed to suffer upon the next Monday. The clergyman, however, as well as others, had adopted a strong persuasion that this confession was made up in the pride of her heart, for the destruction of her own life, and had no foundation in truth. We give the result in the minister's words:--

"Therefore much pains was taken on her by ministers and others on Sat.u.r.day, Sunday, and Monday morning, that she might resile from that confession which was suspected to be but a temptation of the devil, to destroy both her soul and body; yea, it was charged home upon her by the ministers, that there was just ground of jealousy that her confession was not sincere, and she was charged before the Lord to declare the truth, and not to take her blood upon her own head. Yet she stiffly adhered to what she had said, and cried always to be put away with the rest. Whereupon, on Monday morning, being called before the judges, and confessing before them what she had said, she was found guilty and condemned to die with the rest that same day. 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 G.o.d 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 my coming out of prison, or ever coming in credit again, through the temptation of the devil I made up that confession on purpose to destroy my own life, being weary of it, and choosing rather to die than live;'--and so died. Which lamentable story, as it did then astonish all the spectators, none of which could restrain themselves from tears; so it may be to all a demonstration of Satan's subtlety, whose design is still to destroy all, partly by tempting many to presumption, and some others to despair. These things to be of truth, are attested by an eye and ear witness who is yet alive, a faithful minister of the gospel."[71] It is strange the inference does not seem to have been deduced, that as one woman out of very despair renounced her own life, the same might have been the case in many other instances, wherein the confessions of the accused const.i.tuted the princ.i.p.al if not sole evidence of the guilt.

[Footnote 71: Sinclair's "Satan's Invisible World Discovered," p. 43.]

One celebrated mode of detecting witches and torturing them at the same time, to draw forth confession, was by running pins into their body, on pretence of discovering the devil's stigma, or mark, which was said to be inflicted by him upon all his va.s.sals, and to be insensible to pain.

This species of search, the practice of the infamous Hopkins, was in Scotland reduced to a trade; and the young witchfinder was allowed to torture the accused party, as if in exercise of a lawful calling, although Sir George Mackenzie stigmatises it as a horrid imposture. I observe in the Collections of Mr. Pitcairn, that at the trial of Janet Peaston of Dalkeith the magistrates and ministers of that market town caused John Kincaid of Tranent, the common p.r.i.c.ker, to exercise his craft upon her, "who found two marks of what he called the devil's making, and which appeared indeed to be so, for she could not feel the pin when it was put into either of the said marks, nor did they (the marks) bleed when they were taken out again; and when she was asked where she thought the pins were put in, she pointed to a part of her body distant from the real place. They were pins of three inches in length."

Besides the fact that the persons of old people especially sometimes contain spots void of sensibility, there is also room to believe that the professed p.r.i.c.kers used a pin the point or lower part of which was, on being pressed down, sheathed in the upper, which was hollow for the purpose, and that which appeared to enter the body did not pierce it at all. But, were it worth while to dwell on a subject so ridiculous, we might recollect that in so terrible an agony of shame as is likely to convulse a human being under such a trial, and such personal insults, the blood is apt to return to the heart, and a slight wound, as with a pin, may be inflicted without being followed by blood. In the latter end of the seventeenth century this childish, indecent, and brutal practice began to be called by its right name. Fountainhall has recorded that in 1678 the Privy Council received the complaint of a poor woman who had been abused by a country magistrate and one of those impostors called p.r.i.c.kers. They expressed high displeasure against the presumption of the parties complained against, and treated the p.r.i.c.ker as a common cheat.[72]

[Footnote 72: Fountainhall's "Decisions," vol. i. p. 15.]

From this and other instances it appears that the predominance of the superst.i.tion of witchcraft, and the p.r.o.neness to persecute those accused of such practices in Scotland, were increased by the too great readiness of subordinate judges to interfere in matters which were, in fact, beyond their jurisdiction. The Supreme Court of Justiciary was that in which the cause properly and exclusively ought to have been tried. But, in practice, each inferior judge in the country, the pettiest bailie in the most trifling burgh, the smallest and most ignorant baron of a rude territory, took it on him to arrest, imprison, and examine, in which examinations, as we have already seen, the accused suffered the grossest injustice. The copies of these examinations, made up of extorted confessions, or the evidence of inhabile witnesses, were all that were transmitted to the Privy Council, who were to direct the future mode of procedure. Thus no creature was secure against the malice or folly of some defamatory accusation, if there was a timid or superst.i.tious judge, though of the meanest denomination, to be found within the district.

But, secondly, it was the course of the Privy Council to appoint commissions of the gentlemen of the country, and particularly of the clergymen, though not likely, from their education, to be freed from general prejudice, and peculiarly liable to be affected by the clamour of the neighbourhood againt the delinquent. Now, as it is well known that such a commission could not be granted in a case of murder in the county where the crime was charged, there seems no good reason why the trial of witches, so liable to excite the pa.s.sions, should not have been uniformly tried by a court whose rank and condition secured them from the suspicion of partiality. But our ancestors arranged it otherwise, and it was the consequence that such commissioners very seldom, by acquitting the persons brought before them, lost an opportunity of destroying a witch.

Neither must it be forgotten that the proof led in support of the prosecution was of a kind very unusual in jurisprudence. The lawyers admitted as evidence what they called _d.a.m.num minatum, et malum secutum_--some mischief, that is to say, following close upon a threat, or wish of revenge, uttered by the supposed witch, which, though it might be attributed to the most natural course of events, was supposed necessarily to be in consequence of the menaces of the accused.

Sometimes this vague species of evidence was still more loosely adduced, and allegations of danger threatened and mischief ensuing were admitted, though the menaces had not come from the accused party herself. On 10th June, 1661, as John Stewart, one of a party of stout burghers of Dalkeith appointed to guard an old woman called Christian Wilson from that town to Niddrie, was cleaning his gun, he was slyly questioned by Janet c.o.c.ke, another confessing witch, who probably saw his courage was not entirely constant, "What would you think if the devil raise a whirlwind, and take her from you on the road to-morrow?" Sure enough, on their journey to Niddrie the party actually were a.s.sailed by a sudden gust of wind (not a very uncommon event in that climate), which scarce permitted the valiant guard to keep their feet, while the miserable prisoner was blown into a pool of water, and with difficulty raised again. There is some ground to hope that this extraordinary evidence was not admitted upon the trial.

There is a story told of an old wizard, whose real name was Alexander Hunter, though he was more generally known by the nickname of Hatteraick, which it had pleased the devil to confer upon him. The man had for some time adopted the credit of being a conjurer, and curing the diseases of man and beast by spells and charms. One summer's day, on a green hill-side, the devil appeared to him in shape of a grave "Mediciner," addressing him thus roundly, "Sandie, you have too long followed my trade without acknowledging me for a master. You must now enlist with me and become my servant, and I will teach you your trade better." Hatteraick consented to the proposal, and we shall let the Rev.

Mr. George Sinclair tell the rest of the tale.

"After this he grew very famous through the country for his charming and curing of diseases in men and beasts, and turned a vagrant fellow like a jockie,[73] gaining meal, and flesh, and money by his charms, such was the ignorance of many at that time. Whatever house he came to none durst refuse Hatteraick an alms, rather for his ill than his good. One day he came to the yait (gate) of Samuelston, when some friends after dinner were going to horse. A young gentleman, brother to the lady, seeing him, switcht him about the ears, saying--'You warlock carle, what have you to do here?' Whereupon the fellow goes away grumbling, and was overheard to say, 'You shall dear buy this ere it be long.' This was _d.a.m.num minatum_. The young gentleman conveyed his friends a far way off, and came home that way again, where he supped. After supper, taking his horse and crossing Tyne water to go home, he rides through a shady piece of a haugh, commonly called Allers, and the evening being somewhat dark, he met with some persons there that begat a dreadful consternation in him, which for the most part he would never reveal. This was _malum secutum_. When he came home the servants observed terror and fear in his countenance. The next day he became distracted, and was bound for several days. His sister, the Lady Samuelston, hearing of it, was heard say, 'Surely that knave Hatteraick is the cause of his trouble; call for him in all haste.' When he had come to her, 'Sandie,' says she, 'what is this you have done to my brother William?' 'I told him,' says he, 'I should make him repent of his striking me at the yait lately.' She, giving the rogue fair words, and promising him his pockful of meal, with beef and cheese, persuaded the fellow to cure him again. He undertook the business. 'But I must first,' says he, 'have one of his sarks'

(s.h.i.+rts), which was soon gotten. What pranks he played with it cannot be known, but within a short while the gentleman recovered his health. When Hatteraick came to receive his wages he told the lady, 'Your brother William shall quickly go off the country, but shall never return,' She, knowing the fellow's prophecies to hold true, caused the brother to make a disposition to her of all his patrimony, to the defrauding of his younger brother, George. After that this warlock had abused the country for a long time, he was at last apprehended at Dunbar, and brought into Edinburgh, and burnt upon the Castlehill."[74]

[Footnote 73: Or Scottish wandering beggar.]

[Footnote 74: Sinclair's "Satan's Invisible World Discovered," p. 98.]

Now, if Hatteraick was really put to death on such evidence, it is worth while to consider what was its real amount. A hot-tempered swaggering young gentleman horsewhips a beggar of ill fame for loitering about the gate of his sister's house. The beggar grumbles, as any man would. The young man, riding in the night, and probably in liquor, through a dark shady place, is frightened by, he would not, and probably could not, tell what, and has a fever fit. His sister employs the wizard to take off the spell according to his profession; and here is _d.a.m.num minatum, et malum secutum_, and all legal cause for burning a man to ashes! The vagrant Hatteraick probably knew something of the wild young man which might soon oblige him to leave the country; and the selfish Lady Samuelston, learning the probability of his departure, committed a fraud which ought to have rendered her evidence inadmissible.

Besides these particular disadvantages, to which the parties accused of this crime in Scotland were necessarily exposed, both in relation to the judicature by which they were tried and the evidence upon which they were convicted, their situation was rendered intolerable by the detestation in which they were held by all ranks. The gentry hated them because the diseases and death of their relations and children were often imputed to them; the grossly superst.i.tious vulgar abhorred them with still more perfect dread and loathing. And amongst those natural feelings, others of a less pardonable description found means to shelter themselves. In one case, we are informed by Mackenzie, a poor girl was to die for witchcraft, of whom the real crime was that she had attracted too great a share, in the lady's opinion, of the attention of the laird.

Having thus given some reasons why the prosecutions for witchcraft in Scotland were so numerous and fatal, we return to the general history of the trials recorded from the reign of James V. to the union of the kingdoms. Through the reign of Queen Mary these trials for sorcery became numerous, and the crime was subjected to heavier punishment by the 73rd Act of her 9th Parliament. But when James VI. approached to years of discretion, the extreme anxiety which he displayed to penetrate more deeply into mysteries which others had regarded as a very millstone of obscurity, drew still larger attention to the subject. The sovereign had exhausted his talents of investigation on the subject of witchcraft, and credit was given to all who acted in defence of the opinions of the reigning prince. This natural tendency to comply with the opinions of the sovereign was much augmented by the disposition of the Kirk to the same sentiments. We have already said that these venerable persons entertained, with good faith, the general erroneous belief respecting witchcraft--regarding it indeed as a crime which affected their own order more nearly than others in the state, since, especially called to the service of heaven, they were peculiarly bound to oppose the incursions of Satan. The works which remain behind them show, among better things, an unhesitating belief in what were called by them "special providences;" and this was equalled, at least, by their credulity as to the actual interference of evil spirits in the affairs of this world. They applied these principles of belief to the meanest causes. A horse falling lame was a snare of the devil to keep the good clergyman from preaching; the arrival of a skilful farrier was accounted a special providence to defeat the purpose of Satan. This was, doubtless, in a general sense true, since nothing can happen without the foreknowledge and will of Heaven; but we are authorized to believe that the period of supernatural interference has long pa.s.sed away, and that the great Creator is content to execute his purposes by the operation of those laws which influence the general course of nature. Our ancient Scottish divines thought otherwise. Surrounded, as they conceived themselves, by the snares and temptations of h.e.l.l, and relying on the aid of Heaven, they entered into war with the kingdom of Satan, as the crusaders of old invaded the land of Palestine, with the same confidence in the justice of their cause and similar indifference concerning the feelings of those whom they accounted the enemies of G.o.d and man. We have already seen that even the conviction that a woman was innocent of the crime of witchcraft did not induce a worthy clergyman to use any effort to withdraw her from the stake; and in the same collection[75]

there occur some observable pa.s.sages of G.o.d's providence to a G.o.dly minister in giving him "full clearness" concerning Bessie Grahame, suspected of witchcraft. The whole detail is a curious ill.u.s.tration of the spirit of credulity which well-disposed men brought with them to such investigations, and how easily the gravest doubts were removed rather than a witch should be left undetected.

[Footnote 75: "Satan's Invisible World," by Mr. George Sinclair. The author was Professor of Moral Philosophy in the University of Glasgow, and afterwards minister of Eastwood, in Renfrews.h.i.+re.]

Bessie Grahame had been committed, it would seem, under suspicions of no great weight, since the minister, after various conferences, found her defence so successful, that he actually pitied her hard usage, and wished for her delivery from prison, especially as he doubted whether a civil court would send her to an a.s.size, or whether an a.s.size would be disposed to convict her. While the minister was in this doubt, a fellow named Begg was employed as a skilful p.r.i.c.ker; by whose authority it is not said, he thrust a great bra.s.s pin up to the head in a wart on the woman's back, which he affirmed to be the devil's mark. A commission was granted for trial; but still the chief gentlemen in the county refused to act, and the clergyman's own doubts were far from being removed. This put the worthy man upon a solemn prayer to G.o.d, "that if he would find out a way for giving the minister full clearness of her guilt, he would acknowledge it as a singular favour and mercy." This, according to his idea, was accomplished in the following manner, which he regarded as an answer to his prayer. One evening the clergyman, with Alexander Simpson, the kirk-officer, and his own servant, had visited Bessie in her cell, to urge her to confession, but in vain. As they stood on the stair-head behind the door, they heard the prisoner, whom they had left alone in her place of confinement, discoursing with another person, who used a low and ghostly tone, which the minister instantly recognised as the Foul Fiend's voice. But for this discovery we should have been of opinion that Bessie Grahame talked to herself, as melancholy and despairing wretches are in the habit of doing. But as Alexander Simpson pretended to understand the sense of what was said within the cell, and the minister himself was pretty sure he heard two voices at the same time, he regarded the overhearing this conversation as the answer of the Deity to his pet.i.tion, and thenceforth was troubled with no doubts either as to the reasonableness and propriety of his prayer, or the guilt of Bessie Grahame, though she died obstinate, and would not confess; nay, made a most decent and Christian end, acquitting her judges and jury of her blood, in respect of the strong delusion under which they laboured.

Although the ministers, whose opinions were but two strongly on this head in correspondence with the prevailing superst.i.tions of the people, nourished in the early system of church government a considerable desire to secure their own immunities and privileges as a national church, which failed not at last to be brought into contact with the king's prerogative; yet in the earlier part of his reign, James, when freed from the influence of such a favourite as the profligate Stuart, Earl of Arran, was in his personal qualities rather acceptable to the clergy of his kingdom and period. At his departing from Scotland on his romantic expedition to bring home a consort from Denmark, he very politically recommended to the clergy to contribute all that lay in their power to a.s.sist the civil magistrates, and preserve the public peace of the kingdom. The king after his return acknowledged with many thanks the care which the clergy had bestowed in this particular. Nor were they slack in a.s.suming the merit to themselves, for they often reminded him in their future discords that his kingdom had never been so quiet as during his voyage to Denmark, when the clergy were in a great measure intrusted with the charge of the public government.

During the halcyon period of union between kirk and king their hearty agreement on the subject of witchcraft failed not to heat the fires against the persons suspected of such iniquity. The clergy considered that the Roman Catholics, their princ.i.p.al enemies, were equally devoted to the devil, the ma.s.s, and the witches, which in their opinion were mutually a.s.sociated together, and natural allies in the great cause of mischief. On the other hand, the pedantic sovereign having exercised his learning and ingenuity in the Demonologia, considered the execution of every witch who was burnt as a necessary conclusion of his own royal syllogisms. The juries were also afraid of the consequences of acquittal to themselves, being liable to suffer under an a.s.size of error should they be thought to have been unjustly merciful; and as the witches tried were personally as insignificant as the charge itself was odious, there was no restraint whatever upon those in whose hands their fate lay, and there seldom wanted some such confession as we have often mentioned, or such evidence as that collected by the minister who overheard the dialogue between the witch and her master, to salve their consciences and reconcile them to bring in a verdict of guilty.