Memoirs of Extraordinary Popular Delusions — Volume 2

by Charles Mackay

The trial was instituted shortly afterwards before Mr. Justice Fenner, when all the crazy girls of Mr. Throgmorton's family gave evidence against Mother Samuel and her family. They were all three put to the torture. The old woman confessed in her anguish that she was a witch—that she had cast her spells upon the young ladies, and that she had caused the death of Lady Cromwell. The father and daughter, stronger in mind than their unfortunate wife and parent, refused to confess anything, and asserted their innocence to the last. They were all three condemned to be hanged, and their bodies burned. The daughter, who was young and good-looking, excited the pity of many persons, and she was advised to plead pregnancy, that she might gain at least a respite from death. The poor girl refused proudly, on the ground that she would not be accounted both a witch and a strumpet. Her half-witted old mother caught at the idea of a few weeks' longer life, and asserted that she was pregnant. The court was convulsed with laughter, in which the wretched victim herself joined, and this was accounted an additional proof that she was a witch. The whole family were executed on the 7th of April, 1593.

Sir Samuel Cromwell, as lord of the manor, received the sum of 40 pounds out of the confiscated property of the Samuels, which he turned into a rent-charge of 40 shillings yearly, for the endowment of an annual sermon or lecture upon the enormity of witchcraft, and this case in particular, to be preached by a doctor or bachelor of divinity of Queen's College, Cambridge. I have not been able to ascertain the exact date at which this annual lecture was discontinued, but it appears to have been preached so late as 1718, when Dr. Hutchinson published his work upon witchcraft.

To carry on in proper chronological order the history of the witch delusion in the British isles, it will be necessary to examine into what was taking place in Scotland during all that part of the sixteenth century anterior to the accession of James VI. to the crown of England. We naturally expect that the Scotch,—a people renowned from the earliest times for their powers of imagination,—should be more deeply imbued with this gloomy superstition than their neighhours of the South. The nature of their soil and climate tended to encourage the dreams of early ignorance. Ghosts, goblins, wraiths, kelpies, and a whole host of spiritual beings, were familiar to the dwellers by the misty glens of the Highlands and the romantic streams of the Lowlands. Their deeds, whether of good or ill, were enshrined in song, and took a greater hold upon the imagination because "verse had sanctified them." But it was not till the religious reformers began the practice of straining Scripture to the severest extremes, that the arm of the law was called upon to punish witchcraft as a crime per se. What Pope Innocent VIII. had done for Germany and France, the preachers of the Reformation did for the Scottish people. Witchcraft, instead of being a mere article of faith, became enrolled in the statute book; and all good subjects and true Christians were called upon to take arms against it. The ninth Parliament of Queen Mary passed an act in 1563, which decreed the punishment of death against witches and consulters with witches, and immediately the whole bulk of the people were smitten with an epidemic fear of the devil and his mortal agents. Persons in the highest ranks of life shared and encouraged the delusion of the vulgar. Many were themselves accused of witchcraft; and noble ladies were shown to have dabbled in mystic arts, and proved to the world that, if they were not witches, it was not for want of the will.

Among the dames who became notorious for endeavouring to effect their wicked ends by the devil's aid, may be mentioned the celebrated Lady Buccleugh, of Branxholme, familiar to all the readers of Sir Walter Scott; the Countess of Lothian, the Countess of Angus, the Countess of Athol, Lady Kerr, the Countess of Huntley, Euphemia Macalzean (the daughter of Lord Cliftonhall), and Lady Fowlis. Among the celebrated of the other sex who were accused of wizzardism was Sir Lewis Ballantyne, the Lord Justice Clerk for Scotland, who, if we may believe Scot of Scotstarvet, "dealt by curiosity with a warlock called Richard Grahame," and prayed him to raise the devil. The warlock consented, and raised him in propria persona, in the yard of his house in the Canongate, "at sight of whom the Lord Justice Clerk was so terrified that he took sickness and thereof died." By such idle reports as these did the envious ruin the reputation of those they hated, though it would appear in this case that Sir Lewis had been fool enough to make the attempt of which he was accused, and that the success of the experiment was the only apocryphal part of the story.

The enemies of John Knox invented a similar tale, which found ready credence among the Roman Catholics; glad to attach any stigma to that grand scourge of the vices of their church. It was reported that he and his secretary went into the churchyard of St. Andrew's with the intent to raise "some sanctes;" but that, by a mistake in their conjurations, they raised the great fiend himself, instead of the saints they wished to consult. The popular rumour added that Knox's secretary was so frightened at the great horns, goggle eyes, and long tail of Satan, that he went mad, and shortly afterwards died. Knox himself was built of sterner stuff, and was not to be frightened.

The first name that occurs in the records of the High Court of Justiciary of persons tried or executed for witchcraft is that of Janet Bowman, in 1572, nine years after the passing of the act of Mary. No particulars of her crimes are given, and against her name there only stand the words, "convict and brynt." It is not, however, to be inferred that, in this interval, no trials or executions took place; for it appears on the authority of documents of unquestioned authenticity in the Advocates' Library at Edinburgh, [Foreign Quarterly Review, vol. vi. page 41.] that the Privy Council made a practice of granting commissions to resident gentlemen and ministers, in every part of Scotland, to examine, try, and execute witches within their own parishes. No records of those who suffered from the sentence of these tribunals have been preserved; but if popular tradition may be believed, even to the amount of one-fourth of its assertions, their number was fearful. After the year 1572, the entries of executions for witchcraft in the records of the High Court become more frequent, but do not average more than one per annum; another proof that trials for this offence were in general entrusted to the local magistracy. The latter appear to have ordered witches to the stake with as little compunction, and after as summary a mode, as modern justices of the peace order a poacher to the stocks.

As James VI. advanced in manhood, he took great interest in the witch trials. One of them especially, that of Gellie Duncan, Dr. Fian, and their accomplices, in the year 1591, engrossed his whole attention, and no doubt suggested in some degree, the famous work on Demonology which he wrote shortly afterwards. As these witches had made an attempt upon his own life, it is not surprising, with his habits, that he should have watched the case closely, or become strengthened in his prejudice and superstition by its singular details. No other trial that could be selected would give so fair an idea of the delusions of the Scottish people as this. Whether we consider the number of victims, the absurdity of the evidence, and the real villany of some of the persons implicated, it is equally extraordinary.

Gellie Duncan, the prime witch in these proceedings, was servant to the Deputy Bailiff of Tranent, a small town in Hadingtonshire, about ten miles from Edinburgh. Though neither old nor ugly (as witches usually were), but young and good-looking, her neighbours, from some suspicious parts of her behaviour, had long considered her a witch. She had, it appears, some pretensions to the healing art. Some cures which she effected were so sudden, that the worthy Bailiff, her master, who, like his neighbours, mistrusted her, considered them no less than miraculous. In order to discover the truth, he put her to the torture; but she obstinately refused to confess that she had dealings with the devil. It was the popular belief that no witch would confess as long as the mark which Satan had put upon her remained undiscovered upon her body. Somebody present reminded the torturing Bailie of this fact, and on examination, the devil's mark was found upon the throat of poor Gellie. She was put to the torture again, and her fortitude giving way under the extremity of her anguish, she confessed that she was indeed a witch—that she had sold her soul to the devil, and effected all her cures by his aid. This was something new in the witch creed, according to which, the devil delighted more in laying diseases on, than in taking them off; but Gellie Duncan fared no better on that account. The torture was still applied, until she had named all her accomplices, among whom were one Cunningham, a reputed wizard, known by the name of Dr. Fian, a grave and matron-like witch, named Agnes Sampson, Euphemia Macalzean, the daughter of Lord Cliftonhall, already mentioned, and nearly forty other persons, some of whom were the wives of respectable individuals in the city of Edinburgh. Every one of these persons was arrested, and the whole realm of Scotland thrown into commotion by the extraordinary nature of the disclosures which were anticipated.

About two years previous to this time, James had suddenly left his kingdom, and proceeded gallantly to Denmark, to fetch over his bride, the Princess of Denmark, who had been detained by contrary weather in the harbour of Upslo. After remaining for some months in Copenhagen, he set sail with his young bride, and arrived safely in Leith, on the 1st of May 1590, having experienced a most boisterous passage, and been nearly wrecked. As soon as the arrest of Gellie Duncan and Fian became known in Scotland, it was reported by everybody who pretended to be well-informed that these witches and their associates had, by the devil's means, raised the storms which had endangered the lives of the King and Queen. Gellie, in her torture, had confessed that such was the fact, and the whole kingdom waited aghast and open-mouthed for the corroboration about to be furnished by the trial.

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, Marion Lineup, 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.