[66] Laws and Customs of Scotland, 2; 56.
[67] The Seeress of Prevorst.
[68] Iron collars, or Witches’ Bridles, are still preserved in various parts of Scotland, which had been used for such iniquitous purposes. These instruments were so constructed that by means of a loop which passed over the head, a piece of iron having four points or prongs, was forcibly thrust into the mouth, two of these being directed to the tongue and palate, the others pointing outward to each cheek. This infernal machine was secured by a padlock. At the back of the collar was fixed a ring, by which to attach the witch to a staple in the wall of her cell. Thus equipped, and day and night waked and watched by some skillful person appointed by her inquisitors, the unhappy creature, after a few days of such discipline, maddened by the misery of her forlorn and helpless state would be rendered fit for confessing anything in order to be rid of the dregs of her life. At intervals fresh examinations took place, and they were repeated from time to time until her “contumacy,” as it was termed, was subdued. The clergy and Kirk Sessions appear to have been the unwearied instruments of “purging the land of witchcraft,” and to them, in the first instance, all the complaints and informations were made.—Pitcairn, Vol. I., Part 2, p. 50.
“Who has not heard of the Langholm witches, and ‘the branks’ to subdue them? This was a simple instrument formed so as to fit firmly on the head, and to project into the mouth a sharp spike for subjugating the tongue. It was much preferred to the ducking-stool, ‘which not only endangered the health of the patient, but also gave the tongue liberty betwixt every dip!’ Scores of these ‘patients’ were burned alongside Langholm castle; and the spot is fully as interesting as our own reminder of the gentle days, Gallows Hill, at Salem.”
[69] By statute 33 of Henry VIII., C. 8, all witchcraft and sorcery was to be felony without benefit of clergy. This act continued in force till lately to the terror of all ancient females in the kingdom.—Commentaries. As bad as the Georges are depicted, thanks are due to two of them from women. By statute of George II., C. 5, no future prosecution was to be carried on against any person for conjuration, witchcraft, sorcery or enchantment.
[70] Towards the end of 1593 there was trouble in the family of the Earl of Orkney. His brother laid a plot to murder him, and was said to have sought the help of a notorious witch called “Allison Balfour.” No evidence could be found connecting her with this particular offense or with witchcraft in general, but it was enough in these matters to be a woman and to be accused. She swore she was innocent, but she was looked upon as a pagan who thus aggravated her guilt. She was tortured again and again, but being innocent she constantly declared her innocence. Her legs were put into the Casctulars—an iron which was gradually heated until it burned into the flesh, but no confession could be wrung from her. The Casctulars having utterly failed to make her tell a lie, “the powers that be,” whom Paul tells us “are of God,” tortured her husband, her son and her daughter, a little child of only seven years. The “powers” knew the tenderness and love of a wife and mother, so they first brought her husband into court and placed him by her side. He was placed in the “long irons,” some accursed instrument. She did not yield. Then her son was tortured; the poor boy’s legs were set in “the boot,” the iron boot, and wedges were driven in, which forced home crushed the very bone and marrow. Fifty-seven mallet strokes were delivered upon the wedges, yet this failed. This innocent tortured heroic woman would not confess to a lie. So last of all her baby daughter was brought in, the fair child of seven short years. There was a machine called the pinniwinkies, a kind of thumb screw which brought blood from under the finger nails with a pain terribly severe. These tortures were applied to the baby hands, and the mother’s fortitude broke down and she would admit any thing they wished. She confessed the witchcraft. So tired she would have confessed the seven deadly sins, but this suffering did not save her to her family. She was burned alive, with her last suffering breath protesting her innocence. This account is perfectly well authenticated and taken from the official report of the proceedings. Froude.—Short Stories on Great Subjects.
[71] The same dark superstition shared the civil councils of Scotland as late as the beginning of the 18th century, and the convictions which then took place are chiefly to be ascribed to the ignorance and fanaticism of the clergy.
[72] Excommunication was both of temporal and spiritual effect, the person under ban not only being deprived of absolution, extreme unction, consecrated burial, etc., but all persons were forbidden to deal with the recalcitrant. Under the strictest protestantism in Scotland, the clergy held almost entire control. When a woman fell under suspicion of being a witch, the minister denounced her from the pulpit, forbade anyone harboring or sheltering her, and exhorted his parishoners to give evidence against her. To the clergy and Kirk Sessions were the first complaints made. It is scarcely more than 150 years since the last witch was burned in Scotland, having been accused of raising a thunder storm by pulling off her stockings.—Witchcraft Under Protestantism.
[73] Many witches lost their lives in every part of England, without being brought to trial at all, from injuries received at the hands of the populace. Mackay.—Memoirs of Extraordinary Popular Delusions.
[74] One of the most powerful incentives to confession was to systematically deprive the suspected witch of her natural sleep. It was said who but witches can be present and so witness of the doings of witches, since all their meetings and conspiracies are the habits of darkness. “The voluntarie confession of a witch doth exceede all other evidence. How long she has been a witch the devil and she knows best.”