“The Laird o’ Coul’s Ghost” seems to have originally appeared as a chapbook, and is thought to have been first published in 1750. It is supposed to be—and the purpose is quaintly carried out—an account of four conferences which the Rev. William Ogilvie (Minister of Innerwick, East Lothian, 1715-1729), held with the restless spirit of Thomas Maxwell, Laird of Cuil, a small estate in the parish of Buittle, in Galloway, and who in his lifetime had done a dishonourable action which tormented him beyond the grave.
As these tracts have a direct bearing on the general consideration of superstitious record in the South-west of Scotland, and as they are not particularly easy of access, it has been deemed advisable to reprint them, and include them as an appendix to this volume.
APPENDIX.
“Surprising Story of the Devil of Glenluce,” reprinted from Satan’s Invisible World, written by George Sinclair, and printed in Edinburgh in the year 1685.
This is that famous and notable Story of the Devil of Glenluce, which I published in my Hydrostaticks, anno 1672, and which since hath been transcribed word by word by a learned pen, and published in the late book intitutled Saducismus Triumphaius, whom nothing but the truth thereof, and usefulness for refuting Atheism could have perswaded to transcribe. The subject matter then of this story is a true and short account of the troubles wherewith the family of one Gilbert Campbel, by profession a Weaver in the old Parish of Glenluce in Galloway, was exercised. I have adventured to publish it de novo in this book, first because it was but hudled up among purposes of another nature. But now I have reduced it to its own proper place. Next, because this story is more full, being enlarged with new additions, which were not in the former, and ends not so abruptly, as the other did.
It happened (says my informer, Gilbert Campbel’s son, who was then a student of philosophy in the Colledge of Glasgow) that after one Alexander Agnew, a bold and sturdy beggar, who afterwards was hanged at Drumfries for blasphemy, had threatened hurt to the familie because he had not gotten such an almes as he required, the said Gilbert Campbel was often-times hindered in the exercise of his calling, and yet could not know by what means this was done. This Agnew, among many blasphemous expressions had this one, when he was interrogate by the judges whether or not he thought there was a God, he answered, he knew no God but salt, meal, and water. When the stirs began first there was a whistling heard both within and without the house. And Jennet Campbel, going one day to the well to bring home some water, was conveyed with a shril whistling about her ears, which made her say, “I would fain hear thee speake as well as whistle.” Hereupon it said, after a threatening manner, “I’le cast thee Jennet into the well.” The voice was most exactlie like the damsel’s voice, and did resemble it to the life. The gentlewoman that heard this and was a witness thought the voice was very near to her own ears, and said the whistling was such as children use to make with their smal slender glass whistles.
About the middle of November the Foul-Fiend came on with new and extraordinary assaults, by throwing of stones in at the doors and windows and down the chimney-head, which were of great quantity and thrown with force, yet by God’s providence there was not one person in the family that was hurt. This did necessitate Gilbert Campbel to reveale that to the Minister of the Parish and to some other neighbours and friends which hitherto he had suffered secretly. Notwithstanding of this, his trouble was enlarged; for not long after he found often-times his warp and threeds cut as with a pair of sizzers, and not only so, but their apparel were cut after the same manner, even while they were wearing them—their coats, bonnets, hose, shoes—but could not discern how or by what mean. Only it pleased God to preserve their persons, that the least harm was not done. Yet in the night time they had not liberty to sleep, something coming and pulling their bedcloaths and linnings off them and leaving their bodies naked. Next their chests and trunks were opened and all things in them strawed here and there. Likewise the parts of their working-instruments which had escaped were carried away and hid in holes and bores of the house, where hardly they could be found again. Nay, what ever piece of cloath or household-stuff was in any part of the house it was carried away and so cut and abused that the goodman was necessitate in all haste and speed to remove and transport the rest to a neighbour’s house, and he himself compelled to quite the exercise of his calling, whereby he only maintained his family. Yet he resolved to remain in his house for a season; during which time some persons about, not very judicious, counselled him to send his children out of the family here and there to try whom the trouble did most follow, assuring him that this trouble was not against the whole family, but against some one person or other in it, whom he too willingly obeyed. Yet, for the space of four or five dayes there were no remarkable assaults as before. The Minister hearing thereof shewed him the evil of such a course, and assured him that if he repented not and called back his children he might not expect that his trouble would end in a right way. The children that were nigh by being brought home, no trouble followed, till one of his sons called Thomas that was farest off came home. Then did the Devil begin afresh, for upon the Lord’s Day following, in the afternoon, the house was set on fire; but by the help of some neighbors going home from sermon, the fire was put out and the house saved, not much loss being done. And Munday after being spent in private prayer and fasting, the house was again set on fire upon the Tuesday about nine o’clock in the morning, yet by the speedy help of neighbors it was saved, little skaith being done.