1623.
While the Egyptians were everywhere a proscribed race, and often the victims of an indiscriminate severity, there was one spot where mercy and even kindness seems to have been extended to them. This was Roslin. Sir William Sinclair of Roslin, Lord Justice-general under Queen Mary, riding home one day from Edinburgh, found a poor Egyptian about to be hanged on the gibbet at the Burgh-moor, and brought him off unharmed. In remembrance of this kindness, ‘the whole body of gipsies were accustomed to gather in the stanks [marshes] of Roslin every year, where they acted several plays during the months of May and June.’ So tells us the quaint Father Hay, a connection of the Roslin family; and he adds: ‘There are two towers which were allowed them for their residence, the one called Robin Hood, the other Little John.’
At the time noted, the Privy Council had their attention called to this Patmos of the outlawed race. They remark that, ‘while the laws enjoined all persons in authority to execute to the deid the counterfeit thieves and limmers, the Egyptians,’ it was nevertheless reported that a number of them were now within the bounds of Roslin, ‘where they have a peaceable receipt and abode as if they were lawful subjects, committing stowths and reifs in all parts where they may find the occasion.’ The Council, therefore, issued an order to the sheriff of the district, who happened to be Sinclair younger of Roslin himself, commanding him ‘to pass, search, seek, hunt, follow, and pursue the said vagabond thieves and limmers,’ and bring them to the Tolbooth of Edinburgh for due punishment.—P. C. R.
An order for the execution of a number of Egyptians was actually issued on the ensuing 27th of January.
Aug. 1.
1623.
One Thomas Grieve was tried in Edinburgh for carrying on a species of medical practice by witchcraft. He was accused of having cured many people of heavy sickness and grievous diseases, by various magical arts; as, for instance, the making of signs and crosses upon them, the washing of their shirts in south-running streams, and the uttering of unknown words. He took sickness off a woman near Leslie, in Fife, and put it upon a cow, ‘whilk thereafter ran wood [mad] and died.’ He cured William Kirk’s bairn in Tullibole, of the morbus caducus, ‘by straiking back the hair of his head,’ and wrapping the child in an anointed cloth, by that means putting him asleep. To cure diseased cattle, he sprinkled a byre with enchanted water. He passed various patients through a hasp of yarn three several times, and then threw the hasp into a fire, where it burned blue; thus the people were cured. He was alleged to have cured William Cousin’s wife by manifest sorcery, ‘causing her husband heat the coulter of his plough, and cool the same in water brought from Holywell of Hillside, thereafter making certain conjurations, crosses, and signs upon the water,’ which he caused the patient to drink. One of the items in the dittay was, ‘curing James Mudie, his wife and children, of the fever; in curing his wife, by causing ane great fire to be put on, and ane hole to be made in the north side of the house, and ane quick hen to be put furth thereat, at three several times, and ta’en in at the house-door witherships [contrary to the course of the sun]; thereafter taking the hen, and putting it under the sick woman’s oxter or arm, and therefra carrying it to the fire, where it was halden doun and burnt quick therein.’
The assize, having read the depositions of sundry parish ministers, and being ‘ripely advised,’ sentenced Thomas to be strangled at a stake and burnt.—Pit.