The explanation of this kind of marvel has already been given under 1668. In the present instance, the subjective character of the phenomenon is borne out by what Walker tells of some, including himself, not being able to see anything, and of a gentleman suddenly becoming sensible of the vision.
1686.
Honest Patrick acknowledges having been afterwards much twitted and laughed at by ‘learned critics,’ and even ‘young ministers and expectants,’ about his report of the Crossford visions, on the score of his having been himself present, without witnessing the alleged prodigy. He admits that he was there three days, and saw nothing, but goes on: ‘Will these wild-ass colts tell me what stopped the eyes of the long clear-sighted Balaam, that saw a star arise out of Jacob, ... yet saw not the angel standing with a drawn sword in his hand, and his dull ass saw him, and stopped three times? And what stopped the eyes of the men that were with Daniel, at the river Hiddekel, when he saw the vision, but they saw not, but greatly quaked? And what stopped the ears of Paul’s companions in wickedness, going the devil’s errand to Damascus, that saw the light and made them fall to the ground, but heard not the words of the voice that spake to him? And what stopped the ears and eyes of the captain of the Castle of Edinburgh, who was alarmed three times at night, while the sentinels were with him; but when they were sent off, he both saw and heard the different beating of drums, both English and Scots, in that strange apparition in the year 1650, before the English came to it?’
‘This winter, there happened three fires at Edinburgh, and all on the Sabbath-day, to signify God’s displeasure at the profanation of his day.’ And yet ‘there is no certain conclusion can be drawn from these providential accidents, for a few would draw just the contrary conclusion—that God was dissatisfied with our worshipping him on that day: so these providences may be variously interpreted.’—Foun.
1687. Jan. 13.
One Reid, a mountebank, was at this time practising in Edinburgh. He was popishly inclined, and actually, four days after this date, was received into the Catholic church with one of his blackamoors; which, Fountainhall tells us, was ‘a great trophy’ to the popish party, now in the ascendency. On the date here noted, Reid had Scott of Harden and his lady in court ‘for stealing away from him a little girl called the Tumbling Lassie, who danced upon his stage; she danced in all shapes, and, to make her supple, he daily oiled all her joints; and he claimed damages, and produced a contract, where he had bought her from her mother for £30 Scots. But,’ adds Fountainhall, ‘we have no slaves in Scotland, and mothers cannot sell their bairns; and physicians attested the employment of tumbling would bruise all her bowels and kill her; and her joints were now grown stiff, and she declined to return.’ The mountebank, though favoured by the chancellor on account of his popery, lost his cause.—Foun. Dec.
May 1.