CHAPTER VII.[49]
I propose now to examine, with more care than there has yet been occasion for, those charges of wanton and illegal cruelty which have for close upon two centuries formed the basis of the popular—I had almost written the historical—conception of the character of Claverhouse. I have used the words "illegal cruelty" because Claverhouse is not only commonly believed to have far surpassed all his contemporaries in his treatment of the Scottish Covenanters, but to have even gone beyond the sanction of a law little disposed to be illiberal in such matters. Some reason has, I trust, been already shown for at least reconsidering the popular verdict. But as we are now approaching that period of his life when, for a time all too short for his own reputation, Claverhouse at last found free play for those eminent abilities which none have denied him, it will be well, before passing into this larger field, to be finally rid of a most tiresome and distasteful duty. The controversial element is, I fear, inseparable from this part of the subject, but I shall endeavour to do with as little of it as possible.
Although the significant title of "the Killing Time" seems to have been occasionally used in Scotland during the subsequent century to cover the whole period from Lauderdale's administration to the Revolution, yet the phrase was originally and more properly applied to the years of James's reign alone. The most notorious of the acts attributed to Claverhouse were, as a fact, committed within that time; but it will be more convenient not to adhere too rigidly to chronological sequence, and to take the charges rather in order of their notoriety and of the importance of those who have assumed them to be true. Following this order, the two first on the list will naturally be the death, by Claverhouse's own hand, of John Brown, and the deaths, by drowning on the sands of Solway Firth, of the two women, Margaret Maclachlan and Margaret Wilson—popularly known as the Wigtown Martyrs.
An attempt has been made to prove that this last affair is a pure romance of Covenanting tradition. It has never been disputed that the women were tried for high treason (that is to say, for refusing to abjure the Covenant and to attend Episcopal worship) and condemned to death; but it has been denied that the sentence was ever carried into effect, on the strength of a reprieve granted by the Council at Edinburgh before the day of execution. That a reprieve, or rather a remand, was granted is certain, as the pages of the Council register remain to this day to testify. But it is not so certain that the decision of the Council at Edinburgh ever reached the magistrates at Wigtown; and that, if it did reach them, they at least paid no attention to it, remained for upwards of a century and a half the fixed opinion of all writers and readers of history. The women were sentenced on April 18th, 1685: the remand is dated April 30th, but the period for which it was to run has been left blank, pending the result of a recommendation for full pardon with which it was accompanied: the sentence was executed on May 11th—in Wodrow's words, "a black and very remarkable day for blood in several places."
It will be sufficient to indicate where the arguments employed to discredit this affair may be found.[50] They do not practically amount to more than this—that as a reprieve was certainly granted in the Council Chamber at Edinburgh, the execution could not possibly have taken place on the sands of the Solway. The case is indeed one which those who will accept nothing that cannot be proved with mathematical certainty will always find reasons for doubting; but at least they must have read the history of those times to little purpose if they can accept such an argument as conclusive. For the rest, it will be enough to say that the story first found its way into print in 1687, and that it was more circumstantially repeated in 1711, when the records of the Kirk Session of the parish of Penninghame were published by direction of the General Assembly. At that time Thomas Wilson, a brother of the younger sufferer, was still alive, with many others to whom the Killing-Time was something very much more than a tradition. In 1714 (possibly to a later date, but certainly in that year) a stone in Penninghame churchyard still marked the grave of Margaret Wilson, and told the story of her death.[51] The ruins of the church may still be seen, but the stone has long ago gone to join the dust that was once the bones of Margaret; and an obelisk, raised within our own times on the high ground outside the busy little seaport, now serves in statelier, if less vital, fashion to recall to the traveller the memory of the Martyrs of Wigtown. It is difficult to believe that a story so well and widely recorded, and so firmly implanted in the hearts of so many generations of men, can have absolutely no foundation in fact.[52] It is indeed possible that time has embellished the bald brutality of the deed, though the graphic narrative of Macaulay is practically that which Wodrow took from the records of Penninghame. But that the two women were drowned in the waters of the Blednock on May 11th, 1685, is surely a fact as well authenticated as any in the martyrology of the Scottish Covenant.
There is, as I have said, an excellent reason for not dragging my readers through the obscure and barren mazes of this controversy; and like all good reasons it is a very simple one. Claverhouse was present neither at the trial nor the execution. He had, indeed, no more to do with the deaths of these two women than Cameron, who had been five years in his grave, or Wodrow, who was but five years old. It is true that one of his family was present, but this was his brother, David Graham, Deputy Sheriff of Galloway, and but lately made one of the Lords Justices of Wigtownshire. Macaulay does not directly name Claverhouse as concerned in this affair; but it is one out of five selected by the historian as samples of the crimes by which "he, and men like him, goaded the Western peasantry into madness"—a consummation which, it may be observed in passing, had been effected twelve years before Claverhouse had drawn sword in Scotland. It is not certain that Macaulay believed the Graham who sat in judgment on these women to have been John Graham of Claverhouse. But it is certain that the effect of his narrative has been, in the minds of most English-speaking men, to add this also to the long list of mythical crimes which have blackened the memory of the hero of Killiecrankie.[53]
But over the other affair there rests no shadow of doubt. That Claverhouse, and he alone, is responsible for the death of John Brown stands on the very best authority, for it stands on his own. It is not, indeed, certain that he shot the man with his own hand. This is Wodrow's story, and as usual he gives no authority for it. "With some difficulty," he writes,
"he was allowed to pray, which he did with the greatest liberty and melting, and withal in such suitable and scriptural expressions, and in a peculiar judicious style, he having great measures of the gift as well as the grace of prayer, that the soldiers were affected and astonished; yea, which is yet more singular, such convictions were left in their bosoms that, as my informations bear, not one of them would shoot him or obey Claverhouse's commands, so that he was forced to turn executioner himself, and in a fret shot him with his own hand, before his own door, his wife with a young infant standing by, and she very near the time of her delivery of another child. When tears and entreaties could not prevail, and Claverhouse had shot him dead, I am credibly informed the widow said to him, 'Well, sir, you must give an account of what you have done.' Claverhouse answered, 'To men I can be answerable, and as for God, I'll take him into my own hand.' I am well informed that Claverhouse himself frequently acknowledged afterwards that John Brown's prayer left such impressions upon his spirit that he could never get altogether worn off, when he gave himself liberty to think of it."[54]
Patrick Walker, the pedlar, writing a very few years after Wodrow (whom he notices only to abuse for his inaccuracy and backsliding), and professing to have got his version from the wife, tells a different tale. "Claverhouse," he says, "ordered six soldiers to shoot him. The most part of the bullets came upon his head, which scattered his brains upon the ground." Of any refusal, or even disinclination, on the part of the soldiers to obey their orders there is not a word. Then we have Claverhouse's own report to Queensberry, written two days later from Galston, a village between Kilmarnock and Ayr.