Minstrelsy of the Scottish Border Volume Ii Part 9

"_Item,_ Convict of the said act of witchcraft, in as far as she confest that the said Mr William Sympsoune, who was her guidsir sone, born in Stirleing, who was the king's smith, who, when about eight years of age, was taken away by ane Egyptian to Egypt; which Egyptian was a gyant, where he remained twelve years, "and then came home.

"_Item,_ That she being in Grange Muir, with some other folke, she, being sick, lay downe; and, when alone, there came a man to her, clad in green, who said to her, if she would be faithful, he would do her good; but she, being feared, cried out, but naebodye came to her; so she said, if he came in G.o.d's name, and for the gude of her saule, it was well; but he gaid away: that he appeared to her another tyme like a l.u.s.tie man, and many men and women with him; that, at seeing him, she signed herself and prayed, and past with them, and saw them making merrie with pypes, and gude cheir and wine, and that she was carried with them; and that when she telled any of these things, she was sairlie torment.i.t by them; and that the first time she gaed with them, she gat a sair straike frae one of them, which took all the _poustie_[A] of her syde frae her, and left ane ill-far'd mark on her syde.

"_Item,_ That she saw the gude neighbours make their sawes[B] with panns and fyres, and that they gathered the herbs before the sun was up, and they came verie fearful sometimes to her, and flaide[C] her very sair, which made her cry, and threatened they would use her worse than before; and, at last, they took away the power of her haile syde frae her, which made her lye many weeks. Sometimes they would come and sitt by her, and promise all that she should never want if she would be faithful, but if she would speak and telle of them, they should murther her; and that Mr William Sympsoune is with them, who healed her, and telt her all things; that he is a young man not six years older than herself, and that he will appear to her before the court comes; that he told her he was taken away by them, and he bidd her sign herself that she be not taken away, for the teind of them are tane to h.e.l.l everie year.

[Footnote A: _Poustie_--Power.]

[Footnote B: _Sawes_--Salves.]

[Footnote C: _Flaide_--Scared.]

"_Item,_ That the said Mr William told her what herbs were fit to cure every disease, and how to use them; and particularlie tauld, that the Bishop of St Andrews laboured under sindrie diseases, sic as the riples, trembling, feaver, flux, &c. and bade her make a sawe, and anoint several parts of his body therewith, and gave directions for making a posset, which she made and gave him."

For this idle story the poor woman actually suffered death. Yet, notwithstanding the fervent arguments thus liberally used by the orthodox, the common people, though they dreaded even to think or speak about the Fairies, by no means unanimously acquiesced in the doctrine, which consigned them to eternal perdition. The inhabitants of the Isle of Man call them the "_good people_, and say they live in wilds, and forests, and on mountains, and shun great cities, because of the wickedness acted therein: all the houses are blessed where they visit, for they fly vice. A person would be thought impudently prophane who should suffer his family to go to bed, without having first set a tub, or pail, full of clean water, for those guests to bathe themselves in, which the natives aver they constantly do, as soon as ever the eyes of the family are closed, wherever they vouchsafe to come."--WALDREN's _Works_, p. 126. There are some curious, and perhaps anomalous facts, concerning the history of Fairies, in a sort of c.o.c.k-lane narrative, contained in a letter from Moses Pitt, to Dr Edward Fowler, Lord Bishop of Gloucester, printed at London in 1696, and preserved in Morgan's _Phoenix Britannicus,_ 4to, London 1732.

Anne Jefferies was born in the parish of St Teath, in the county of Cornwall, in 1626. Being the daughter of a poor man, she resided as servant in the house of the narrator's father, and waited upon the narrator himself, in his childhood. As she was knitting stockings in an arbour of the garden, "six small people, all in green clothes," came suddenly over the garden wall; at the sight of whom, being much frightened, she was seized with convulsions, and continued so long sick, that she became as a changeling, and was unable to walk. During her sickness, she frequently exclaimed, "They are just gone out of the window! they are just gone out of the window! do you not see them?"

These expressions, as she afterwards declared, related to their disappearing. During the harvest, when every one was employed, her mistress walked out; and dreading that Anne, who was extremely weak and silly, might injure herself, or the house, by the fire, with some difficulty persuaded her to walk in the orchard till her return. She accidentally hurt her leg, and, at her return, Anne cured it, by stroking it with her hand. She appeared to be informed of every particular, and a.s.serted, that she had this information from the Fairies, who had caused the misfortune. After this, she performed numerous cures, but would never receive money for them. From harvest time to Christmas, she was fed by the Fairies, and eat no other victuals but theirs. The narrator affirms, that, looking one day through the key-hole of the door of her chamber, he saw her eating; and that she gave him a piece of bread, which was the most delicious he ever tasted.

The Fairies always appeared to her in even numbers; never less than two, nor more than eight, at a time. She had always a sufficient stock of salves and medicines, and yet neither made, nor purchased any; nor did she ever appear to be in want of money. She, one day, gave a silver cup, containing about a quart, to the daughter of her mistress, a girl about four years old, to carry to her mother, who refused to receive it. The narrator adds, that he had seen her dancing in the orchard among the trees, and that she informed him she was then dancing with the Fairies.

The report of the strange cures which she performed, soon attracted the attention of both ministers and magistrates. The ministers endeavoured to persuade her, that the Fairies by which she was haunted, were evil spirits, and that she was under the delusion of the devil. After they had left her, she was visited by the Fairies, while in great perplexity; who desired her to cause those, who termed them evil spirits, to read that place of scripture, _First Epistle of John,_, chap. iv. v.

1,--_Dearly beloved, believe not every spirit, but try the spirits, whether they are of G.o.d,_ &c. Though Anne Jefferies could not read, she produced a Bible folded down at this pa.s.sage. By the magistrates she was confined three months, without food, in Bodmin jail, and afterwards for some time in the house of Justice Tregeagle. Before the constable appeared to apprehend her, she was visited by the Fairies, who informed her what was intended, and advised her to go with him. When this account was given, on May 1, 1696, she was still alive; but refused to relate any particulars of her connection with the Fairies, or the occasion on which they deserted her, lest she should again fall under the cognizance of the magistrates.

Anne Jefferies' Fairies were not altogether singular in maintaining their good character, in opposition to the received opinion of the church. Aubrey and Lily, unquestionably judges in such matters, had a high opinion of these beings, if we may judge from the following succinct and business-like memorandum of a ghost-seer. "Anno 1670. Not far from Cirencester was an apparition. Being demanded whether a good spirit or a bad, returned no answer, but disappeared with a curious perfume, and most melodious tw.a.n.g. M.W. Lilly believes it was a Fairie.

So Propertius,

Omnia finierat; tenues secessit in auras, Mansit odor possis scire fuisse Deam!"

AUBREY'S _Miscellanies,_ p. 80.

A rustic, also, whom Jackson taxed with magical practices, about 1620, obstinately denied that the good King of the Fairies had any connection with the devil; and some of the Highland seers, even in our day, have boasted of their intimacy with the elves, as an innocent and advantageous connection. One Maccoan, in Appin, the last person eminently gifted with the second sight, professed to my learned and excellent friend, Mr Ramsay, of Ochtertyre, that he owed his prophetic visions to their intervention.

VI. There remains yet another cause to be noticed, which seems to have induced a considerable alteration into the popular creed of England, respecting Fairies. Many poets of the sixteenth century, and, above all, our immortal Shakespeare, deserting the hackneyed fictions of Greece and Rome, sought for machinery in the superst.i.tions of their native country.

"The fays, which nightly dance upon the wold," were an interesting subject; and the creative imagination of the bard, improving upon the vulgar belief, a.s.signed to them many of those fanciful attributes and occupations, which posterity have since a.s.sociated with the name of Fairy. In such employments, as rearing the drooping flower, and arranging the disordered chamber, the Fairies of South Britain gradually lost the harsher character of the dwarfs, or elves. Their choral dances were enlivened by the introduction of the merry goblin _Puck_,[A]

for whose freakish pranks they exchanged their original mischievous propensities. The Fairies of Shakespeare, Drayton, and Mennis, therefore, at first exquisite fancy portraits, may be considered as having finally operated a change in the original which gave them birth.[B]

[Footnote A: Robin Goodfellow, or Hobgoblin, possesses the frolicksome qualities of the French _Lutin_. For his full character, the reader is referred to the _Reliques of Ancient Poetry_. The proper livery of this sylvan Momus is to be found in an old play. "Enter Robin Goodfellow, in a suit of leather, close to his body, his hands and face coloured russet colour, with a flail."--_Grim, the Collier of Croydon, Act 4, Scene 1._ At other times, however, he is presented in the vernal livery of the elves, his a.s.sociates:

_Tim._ "I have made "Some speeches, sir, ill verse, which have been spoke "By a _green Robin Goodfellow_, from Cheapside conduit, "To my father's company."

_The City Match, Act I, Scene 6._]

[Footnote B: The Fairy land, and Fairies of Spenser, have no connection with popular superst.i.tion, being only words used to denote an Utopian scene of action, and imaginary or allegorical characters; and the t.i.tle of the "Fairy Queen" being probably suggested by the elfin mistress of Chaucer's _Sir Thopas_. The stealing of the Red Cross Knight, while a child, is the only incident in the poem which approaches to the popular character of the Fairy:

--A Fairy thee unweeting reft; There as thou sleptst in tender swadling band, And her base elfin brood there for thee left: Such men do changelings call, so chang'd by Fairies theft.

_Book I. Canto_ 10.]

While the fays of South Britain received such attractive and poetical embellishments, those of Scotland, who possessed no such advantage, retained more of their ancient, and appropriate character. Perhaps, also, the persecution which these sylvan deities underwent, at the instance of the stricter presbyterian clergy, had its usual effect, in hardening their dispositions, or at least in rendering them more dreaded by those among whom they dwelt. The face of the country, too, might have some effect; as we should naturally attribute a less malicious disposition, and a less frightful appearance, to the fays who glide by moon-light through the oaks of Windsor, than to those who haunt the solitary heaths and lofty mountains of the North. The fact at least is certain; and it has not escaped a late ingenious traveller, that the character of the Scottish Fairy is more harsh and terrific than that which is ascribed to the elves of our sister kingdom.--See STODDART'S _View of Scenery and Manners in Scotland._

The Fairies of Scotland are represented as a diminutive race of beings, of a mixed, or rather dubious nature, capricious in their dispositions, and mischievous in their resentment. They inhabit the interior of green hills, chiefly those of a conical form, in Gaelic termed _Sighan_, on which they lead their dances by moon-light; impressing upon the surface the mark of circles, which sometimes appear yellow and blasted, sometimes of a deep green hue; and within which it is dangerous to sleep, or to be found after sun-set. The removal of those large portions of turf, which thunderbolts sometimes scoop out of the ground with singular regularity, is also ascribed to their agency. Cattle, which are suddenly seized with the cramp, or some similar disorder, are said to be _elf-shot_; and the approved cure is, to chafe the parts affected with a blue bonnet, which, it may be readily believed, often restores the circulation. The triangular flints, frequently found in Scotland, with which the ancient inhabitants probably barbed their shafts, are supposed to be the weapons of Fairy resentment, and are termed _elf-arrow heads_.

The rude brazen battle-axes of the ancients, commonly called _celts_, are also ascribed to their manufacture. But, like the Gothic duergar, their skill is not confined to the fabrication of arms; for they are heard sedulously hammering in linns, precipices, and rocky or cavernous situations where, like the dwarfs of the mines, mentioned by Georg.

Agricola, they busy themselves in imitating the actions and the various employments of men. The brook of Beaumont, for example, which pa.s.ses, in its course, by numerous linns and caverns, is notorious for being haunted by the Fairies; and the perforated and rounded stones, which are formed by trituration in its channel, are termed, by the vulgar, fairy cups and dishes. A beautiful reason is a.s.signed, by Fletcher, for the fays frequenting streams and fountains. He tells us of

A virtuous well, about whose flowery banks The nimble-footed Fairies dance their rounds, By the pale moon-shine, dipping oftentimes Their stolen children, so to make them free From dying flesh, and dull mortality.

_Faithful Shepherdess._

It is sometimes accounted unlucky to pa.s.s such places, without performing some ceremony to avert the displeasure of the elves. There is, upon the top of Minchmuir, a mountain in Peebles-shire, a spring, called the _Cheese Well_, because, anciently, those who pa.s.sed that way were wont to throw into it a piece of cheese, as an offering to the Fairies, to whom it was consecrated.

Like the _feld elfen_ of the Saxons, the usual dress of the Fairies is green; though, on the moors, they have been sometimes observed in heath-brown, or in weeds dyed with the stoneraw, or lichen.[A] They often ride in invisible procession, when their presence is discovered by the shrill ringing of their bridles. On these occasions, they sometimes borrow mortal steeds; and when such are found at morning, panting and fatigued in their stalls, with their manes and tails dishevelled and entangled, the grooms, I presume, often find this a convenient excuse for their situation; as the common belief of the elves quaffing the choicest liquors in the cellars of the rich (see the story of Lord Duffus below), might occasionally cloak the delinquencies of an unfaithful butler.

[Footnote A: Hence the hero of the ballad is termed an "elfin grey."]

The Fairies, beside their equestrian processions, are addicted it would seem, to the pleasures of the chace. A young sailor, travelling by night from Douglas, in the Isle of Man, to visit his sister, residing in Kirk Merlugh, heard the noise of horses, the holla of a huntsman, and the sound of a horn. Immediately afterwards, thirteen hors.e.m.e.n, dressed in green, and gallantly mounted, swept past him. Jack was so much delighted with the sport, that he followed them, and enjoyed the sound of the horn for some miles; and it was not till he arrived at his sister's house that he learned the danger which he had incurred. I must not omit to mention, that these little personages are expert jockeys, and scorn to ride the little Manks ponies, though apparently well suited to their size. The exercise therefore, falls heavily upon the English and Irish horses brought into the Isle of Man. Mr Waldron was a.s.sured by a gentleman of Ballafletcher, that he had lost three or four capital hunters by these nocturnal excursions.--WALDRON'S _Works_, p. 132.

From the same author we learn, that the Fairies sometimes take more legitimate modes of procuring horses. A person of the utmost integrity informed him, that, having occasion to sell a horse, he was accosted among the mountains by a little gentleman plainly dressed, who priced his horse, cheapened him, and, after some chaffering, finally purchased him. No sooner had the buyer mounted, and paid the price, than, he sunk through the earth, horse and man, to the astonishment and terror of the seller; who experienced, however, no inconvenience from dealing with so extraordinary a purchaser.--_Ibid._ p. 135.

It is hoped the reader will receive, with due respect, these, and similar stories, told by Mr Waldron; for he himself, a scholar and a gentleman, informs us, "as to circles in gra.s.s, and the impression of small feet among the snow, I cannot deny but I have seen them frequently, and once thought I heard a whistle, as though in my ear, when n.o.body that could make it was near me." In this pa.s.sage there is a curious picture of the contagious effects of a superst.i.tious atmosphere.

Waldron had lived so long among the Manks, that he was almost persuaded to believe their legends.

From the _History of the Irish Bards_, by Mr Walker, and from the glossary subjoined to the lively and ingenious _Tale of Castle Rackrent_, we learn, that the same ideas, concerning Fairies, are current among the vulgar in that country. The latter authority mentions their inhabiting the ancient tumuli, called _Barrows_, and their abstracting mortals. They are termed "the good people;" and when an eddy of wind raises loose dust and sand, the vulgar believe that it announces a Fairy procession, and bid G.o.d speed their journey.

The Scottish Fairies, in like manner, sometimes reside in subterranean abodes, in the vicinity of human habitations or, according to the popular phrase, under the "door-stane," or threshold; in which situation, they sometimes establish an intercourse with men, by borrowing and lending, and other kindly offices. In this capacity they are termed "the good neighbours,"[A] from supplying privately the wants of their friends, and a.s.sisting them in all their transactions, while their favours are concealed. Of this the traditionary story of Sir G.o.dfrey Macculloch forms a curious example.

[Footnote A: Perhaps this epithet is only one example, among many, of the extreme civility which the vulgar in Scotland use towards spirits of a, dubious, or even a determinedly mischievous, nature. The archfiend himself is often distinguished by the softened t.i.tle of the "good-man."

This epithet, so applied, must sound strange to a southern ear; but, as the phrase bears various interpretations, according to the places where it is used, so, in the Scottish dialect, the _good-man of such a place_ signifies the tenant, or life-renter, in opposition to the laird, or proprietor. Hence, the devil is termed the good-man, or tenant, of the infernal regions. In the book of the Universal Kirk, 13th May, 1594, mention is made of "the horrible superst.i.tioune usit in Garioch, and dyvers parts of the countrie, in not labouring a parcel of ground dedicated to the devil, under the t.i.tle of the _Guid-man's Croft_." Lord Hailes conjectured this to have been the _tenenos_ adjoining to some ancient Pagan temple. The unavowed, but obvious, purpose of this practice, was to avert the destructive rage of Satan from the neighbouring possessions. It required various fulminations of the General a.s.sembly of the Kirk to abolish a practice bordering so nearly upon the doctrine of the Magi.]

As this Gallovidian gentleman was taking the air on horseback, near his own house, he was suddenly accosted by a little old man, arrayed in green, and mounted upon a white palfrey. After mutual salutation, the old man gave Sir G.o.dfrey to understand, that he resided under his habitation, and that he had great reason to complain of the direction of a drain, or common sewer, which emptied itself directly into his chamber of dais, [A] Sir G.o.dfrey Macculloch was a good deal startled at this extraordinary complaint; but, guessing the nature of the being he had to deal with, he a.s.sured the old man, with great courtesy, that the direction of the drain should be altered; and caused it be done accordingly. Many years afterwards, Sir G.o.dfrey had the misfortune to kill, in a fray, a gentleman of the neighbourhood. He was apprehended, tried, and condemned.[B] The scaffold, upon which his head was to be struck off, was erected on the Castle-hill of Edinburgh; but hardly had he reached the fatal spot, when the old man, upon his white palfrey, pressed through the crowd, with the rapidity of lightning. Sir G.o.dfrey, at his command, sprung on behind him; the "good neighbour" spurred his horse down the steep bank, and neither he nor the criminal were ever again seen.

[Footnote A: The best chamber was thus currently denominated in Scotland, from the French _dais_, signifying that part of the ancient halls which was elevated above the rest, and covered with a canopy.

The turf-seats, which occupy the sunny side of a cottage wall, is also termed the _dais_.]

[Footnote B: In this particular, tradition coincides with the real fact; the trial took place in 1697.]

The most formidable attribute of the elves, was their practice of carrying away, and exchanging, children; and that of stealing human souls from their bodies. "A persuasion prevails among the ignorant,"

says the author of a MS. history of Moray, "that, in a consumptive disease, the Fairies steal away the soul, and put the soul of a Fairy in the room of it." This belief prevails chiefly along the eastern coast of Scotland, where a practice, apparently of druidical origin, is used to avert the danger. In the increase of the March moon, withies of oak and ivy are cut, and twisted into wreaths or circles, which they preserve till next March. After that period, when persons are consumptive, or children hectic, they cause them to pa.s.s thrice through these circles.

In other cases the cure was more rough, and at least as dangerous as the disease, as will appear from the following extract:

"There is one thing remarkable in this parish of Suddie (in Inverness-shire), which I think proper to mention. There is a small hill N.W. from the church, commonly called Therdy Hill, or Hill of Therdie, as some term it; on the top of which there is a well, which I had the curiosity to view, because of the several reports concerning it. When children happen to be sick, and languish long in their malady, so that they almost turned skeletons, the common people imagine they are taken away (at least the substance) by spirits, called Fairies, and the shadow left with them; so, at a particular season in summer, they leave them all night themselves, watching at a distance, near this well, and this they imagine will either _end or mend them_; they say many more do recover than do not. Yea, an honest tenant who lives hard by it, and whom I had the curiosity to discourse about it, told me it has recovered some, who were about eight or nine years of age, and to his certain knowledge they bring adult persons to it; for, as he was pa.s.sing one dark night, he heard groanings, and coming to the well, he found a man, who had been long sick, wrapped in a plaid, so that he could scarcely move, a stake being fixed in the earth, with a rope, or tedder, that was about the plaid; he had no sooner enquired what he was, but he conjured him to loose him, and out of sympathy he was pleased to slacken that, wherein he was, as I may so speak, swaddled; but, if I right remember, he signified, he did not recover."--_Account of the Parish of Suddie,_ apud _Macfarlane's MSS._

According to the earlier doctrine, concerning the original corruption of human nature, the power of daemons over infants had been long reckoned considerable, in the period intervening between birth and baptism.

During this period, therefore, children were believed to be particularly liable to abstraction by the Fairies, and mothers chiefly dreaded the subst.i.tution of changelings in the place of their own offspring. Various monstrous charms existed in Scotland, for procuring the restoration of a child, which had been thus stolen; but the most efficacious of them was supposed to be, the roasting of the suppositious child upon the live embers, when it was believed it would vanish, and the true child appear in the place, whence it had been originally abstracted.[A]

[Footnote A: Less perilous recipes were sometimes used. The editor is possessed of a small relique, termed by tradition a toad-stone, the influence of which was supposed to preserve pregnant women from the power of daemons, and other dangers incidental to their situation. It has been carefully preserved for several generations, was often pledged for considerable sums of money, and uniformly redeemed, from a belief in its efficacy.]

The most minute and authenticated account of an exchanged child is to be found in Waldron's _Isle of Man_, a book from which I have derived much legendary information. "I was prevailed upon myself," says that author, "to go and see a child, who, they told me, was one of these changelings, and, indeed, must own, was not a little surprised, as well as shocked, at the sight. Nothing under heaven could have a more beautiful face; but, though between five and six years old, and seemingly healthy, he was so far from being able to walk or stand, that he could not so much as move any one joint; his limbs were vastly long for his age, but smaller than any infant's of six months; his complexion was perfectly delicate, and he had the finest hair in the world. He never spoke nor cried, ate scarce any thing, and was very seldom seen to smile; but if any one called him a _fairy-elf_, he would frown, and fix his eyes so earnestly on those who said it, as if he would look them through. His mother, or at least his supposed mother, being very poor, frequently went out a chareing, and left him a whole day together. The neighbours, out of curiosity, have often looked in at the window, to see how he behaved while alone; which, whenever they did, they were sure to find him laughing, and in the utmost delight. This made them judge that he was not without company, more pleasing to him than any mortals could be; and what made this conjecture seem the more reasonable, was, that if he were left ever so dirty, the woman, at her return, saw him with a clean face, and his hair combed with the utmost exactness and nicety." P. 128.

Waldron gives another account of a poor woman, to whose offspring, it would seem, the Fairies had taken a special fancy. A few nights after she was delivered of her first child, the family were alarmed by a dreadful cry of "Fire!" All flew to the door, while the mother lay trembling in bed, unable to protect her infant, which was s.n.a.t.c.hed from the bed by an invisible hand. Fortunately the return of the gossips, after the causeless alarm, disturbed the Fairies, who dropped the child, which was found sprawling and shrieking upon the threshold. At the good woman's second _accouchement_, a tumult was heard in the cow-house, which drew thither the whole a.s.sistants. They returned, when they found that all was quiet among the cattle, and lo! the second child had been carried from the bed, and dropped in the middle of the lane. But, upon the third occurrence of the same kind, the company were again decoyed out of the sick woman's chamber by a false alarm, leaving only a nurse, who was detained by the bonds of sleep. On this last occasion, the mother plainly saw her child removed, though the means were invisible.

She screamed for a.s.sistance to the nurse; but the old lady had partaken too deeply of the cordials which circulate on such joyful occasions, to be easily awakened. In short, the child was this time fairly carried off, and a withered, deformed creature, left in its stead, quite naked, with the clothes of the abstracted infant, rolled in a bundle, by its side. This creature lived nine years, ate nothing but a few herbs, and neither spoke, stood, walked nor performed any other functions of mortality; resembling, in all respects, the changeling already mentioned.--WALDRON'S _Works, ibid._

But the power of the Fairies was not confined to unchristened children alone; it was supposed frequently to extend to full grown persons, especially such as, in an unlucky hour, were devoted to the devil by the execration of parents, and of masters;[A] or those who were found asleep under a rock, or on a green hill, belonging to the Fairies, after sun-set; or, finally, to those who unwarily joined their orgies. A tradition existed, during the seventeenth century, concerning an ancestor of the n.o.ble family of Duffus, who, "walking abroad in the fields, near to his own house, was suddenly carried away, and found the next day at Paris, in the French king's cellar, with a silver cup in his hand. Being brought into the king's presence, and questioned by him who he was, and how he came thither, he told his name, his country, and the place of his residence; and that, on such a day of the month, which proved to be the day immediately preceding, being in the fields, he heard the noise of a whirlwind, and of voices, crying, _'Horse and Hattock!'_ (this is the word which the Fairies are said to use when they remove from any place), whereupon he cried, _'Horse and Hattock'_ also, and was immediately caught up, and transported through the air, by the Fairies, to that place, where, after he had drunk heartily, he fell asleep, and, before he woke, the rest of the company were gone, and had left him in the posture wherein he was found. It is said the king gave him the cup, which was found in his hand, and dismissed him." The narrator affirms, "that the cup was still preserved, and known by the name of the _Fairy cup_." He adds, that Mr Steward, tutor to the then Lord Duffus, had informed him, "that, when a boy, at the school of Forres, he, and his school-fellows, were upon a time whipping their tops in the church-yard, before the door of the church, when, though the day was calm, they heard a noise of a wind, and at some distance saw the small dust begin to rise and turn round, which motion continued advancing till it came to the place where they were, whereupon they began to bless themselves; but one of their number being, it seems, a little more bold and confident than his companions, said, _'Horse and Hattock, with my top,'_ and immediately they all saw the top lifted up from the ground, but could not see which way it was carried, by reason of a cloud of dust which was raised at the same time. They sought for the top all about the place where it was taken up, but in vain; and it was found afterwards in the church-yard, on the other side of the church."--This puerile legend is contained in a letter from a learned gentleman in Scotland, to Mr Aubrey, dated 15th March, 1695, published in AUBREY'S _Miscellanies,_ p. 158.

[Footnote A: This idea is not peculiar to the Gothic tribes, but extends to those of Sclavic origin. Tooke (_History of Russia,_ Vol. I. p.

100) relates, that the Russian peasants believe the nocturnal daemon, _Kikimora_, to have been a child, whom the devil stole out of the womb of its mother, because she had cursed it. They also a.s.sert, that if an execration against a child be spoken in an evil hour, the child is carried off by the devil. The beings, so stolen, are neither fiends nor men; they are invisible, and afraid of the cross and holy water; but, on the other hand, in their nature and dispositions they resemble mankind, whom they love, and rarely injure.]