Traditions, Superstitions and Folk-lore Part 10

In 1633, seventeen Pendle witches were condemned to die; but Charles I.

pardoned them. Strange as it may appear, some of them confessed themselves guilty. Such is the fascinating influence of superst.i.tion, that imposture itself gradually yields to its power. There is an old Lancashire saying that if a man will only tell a lie a certain number of times he will eventually himself regard it as a truth. One of the seventeen Pendle witches last referred to, Margaret Johnson, in her confession said, "Good Friday is one constant day for a generall meetinge of witches, and that on Good Friday last they had a generall meetinge neere Pendle Water syde." One of the Samlesbury "impostors," a girl named Grace Sowerb.u.t.ts, stated that she had been induced to join the sisterhood, and she gave an account of the means adopted to acquire the diabolical potency, which, it appears, was not considered satisfactory by the judges, even of that day. Flying over Ribble with their "familiars" was one of the ordinary feats of the gang, according to this youthful witch. Perhaps Grace's face wanted the orthodox number of wrinkles to gain her credence in an affair of so much mystery and importance at that period.

A remarkable instance of this species of delusion occurred at Salem, in New England, in 1682. During the excitement which prevailed in Ma.s.sachusetts at this time, about twenty persons were put to death for witchcraft. One woman confessed that she had ridden from Andover to a witch meeting on a broomstick. She added that the stick broke, and that the lameness under which she at the time suffered resulted from the accident. Her daughter and grand-daughter confirmed her evidence, and declared they all signed Satan's book together. Others confessed to equally strange delusions. And yet, it appears the inhabitants of Rhode Island formed an exception to the rule, for they declared "there were no witches on earth, nor devils,--except the New England ministers, and such as they!"

Hallam notices a parallel case of delusion recorded in the "Memoirs of Du Clercq," which happened at Arras, in 1459. He says:--

"A few obscure persons were accused of '_vauderie_, or witchcraft.'

After their condemnation, which was founded on confessions obtained by torture, and afterwards retracted, an epidemical contagion of superst.i.tious dread was diffused all around. Numbers were arrested, burned alive, by order of a tribunal inst.i.tuted for the detection of this offence, or detained in prison; so that no person in Arras thought himself safe. It was believed that many were accused for the sake of their possessions, which were confiscated to the use of the church. At length the Duke of Burgundy interfered, and put a stop to the persecutions."

That the fraudulent element most probably entered largely into the motives of witch prosecutions is attested by some instances in connection with the Lancashire trials. Mr. Crossley, in the republication of "Potts's Discovery of Witches," by the Chetham Society, says "the main interest in reviewing this miserable band of victims will be felt to centre in Alice Nutter. Wealthy, well-conducted, well-connected, and placed probably on an equality with most of the neighbouring families, and the magistrates before whom she was committed, she deserves to be distinguished from the companions with whom she suffered, and to attract an attention which has never yet been directed to her. That James Dervice, on whose evidence she was convicted, was instructed to accuse her by her own nearest relatives, and that the magistrate, Roger Nowell, entered as a confederate into the conspiracy against her on account of a long-disputed boundary, are allegations which tradition has preserved, but the truth or falsehood of which, at this distance of time, it is scarcely possible satisfactorily to examine. Her mansion, Rough Lee, is still standing, a very substantial and rather fine specimen of the houses of the inferior gentry, _temp._ James I., but now divided into cottages."

It was likewise suspected by the magistrates that a seminary priest, named Thompson, _alias_ Southworth, had instigated the girl Sowerb.u.t.ts to make the charges in the Samlesbury case previously referred to.

Some excuse for the popular frenzy on the subject may be found in the fact that not only did the king and the highest legal authorities in the land recognise the crimes of sorcery and witchcraft, but dignitaries of the church, like Bishop Jewel, in Elizabeth's reign, complained of the great increase in the number of those offenders. Such men as Sir Thomas Brown, indeed, went so far as to stigmatise the sceptical on the subject as guilty of atheism.

Sir Kenelm Digby seems to have doubted. Nevertheless, in his "Observations on the Religio Medici," after expressing his doubts, he adds:--"Neither do I deny there are witches; I only reserve my a.s.sent till I meet with stronger motives to carry it." Sir Kenelm, however, notwithstanding his scepticism about witchcraft, could swallow tolerably large doses of the marvellous. In a letter to J. Winthorp, jun., governor of New England, he says:--

"For all sorts of agues, I have of late tried the following magnetical experiment with infallible success. Pare the patient's nails when the fit is coming on, and put the parings into a little bag of fine linen or sarsanet, and tie that about a live eel's neck in a tub of water. The eel will die and the patient will recover. And if a dog or hog eat that eel they will also die."

He adds, "I have known one that cured all deliriums and frenzies whatsoever, and at once taking, with an elixer made of dew, nothing but dew purified and nipped up in a gla.s.s and digested 15 months till all of it has become a grey powder, not one drop of humidity remaining. This I know to be true, and that first it was as black as ink, then green, then grey, and at 22 months' end it was as white and l.u.s.trous as any oriental pearl. But it cured manias at fifteen months' end."

The sapient James I., of England, before he left his northern kingdom, was so profoundly agitated on hearing the rumour that one Agnes Sampson and two hundred other Scotch witches "had sailed in sieves from Leith to North Berwick church to hold a banquet with the devil," that he ordered the wretched woman to be put to the torture in his presence, and appeared to feel pleasure in questioning her during her suffering. It was afterwards affirmed that Agnes and her two hundred weird sisters "had baptised and drowned a black cat, thereby raising a dreadful storm," which had nearly proved fatal to a ship that carried the superst.i.tious monarch. The poor woman, though she protested her innocence to the last, perished at the stake, supplicating in vain for mercy from the king and her Christian fellow-subjects. Strange to say, the second batch of witches condemned at Lancaster in 1633, but pardoned by Charles I., were accused of similarly interfering with the weather during a royal cruise. A letter in the State Paper Office, written May 16, 1634, by Sir William Pelham to Lord Conway, contains the following:--

"The greatest news from the country is of a huge pack of witches which are lately discovered in Lancashire, whereof 'tis said 19 are condemned, and that there are at least 60 already discovered, and yet daily there are more revealed: there are divers of them of good ability, and they have done much harm. I hear it is suspected that they had a hand in raising the great storm, wherein his Majesty [Charles I.] was in so great danger at sea in Scotland."

The writer of the article "Hertfordshire," in "Knight's Cyclopaedia," has the following singular reference to the belief in witchcraft in that part of England, about the middle of last century:--

"There has been no public event since (_temp._ Charles I.) of any moment connected with the county; but a circ.u.mstance which occurred in April of the year 1751, deserves notice as marking the extent of popular ignorance and barbarity at that period. A publican near Tring being troubled with fits, conceived that he was bewitched by an old woman named Osborne. Notice was given by the crier that two witches were to be tried by ducking; and in consequence a vast mob a.s.sembled at the time appointed. The old woman and her husband, who had been in Tring workhouse, were removed into the church for safety; but the mob obtained possession of the old man and the old woman, whom they then dragged two miles to a muddy stream, ducked them and otherwise so maltreated them that the woman died on the spot, and the man with difficulty recovered.

Thomas Colley, one of the perpetrators, was executed on the spot; but so strong was the infatuation of the populace, that it was thought necessary to have a guard of more than 100 troopers to escort the cavalcade to the place of execution."

Yes, the ignorance and infatuation had ceased to be "respectable," which fact, doubtless, has a marvellous influence on our mental and moral optics, when contemplating many other historical delusions, as well as those connected with supposed witches and their malevolent doings.

A singular instance of combined delusion and imposture with respect to witchcraft, is related in Ralph Gardiner's "malicious invective against the government of Newcastle-on-Tyne," ent.i.tled "England's Grievance Discovered in Relation to the Coal-Trade," and published in 1655. It appears that about five or six years previously, the magistrates of the borough had sent two of their sergeants into Scotland, "to agree with a Scotchman, who pretended knowledge to find out Witches by p.r.i.c.king them with pins, to come to Newcastle, where he should try such who should be brought to him, and to have twenty shillings a peece for all he could condemn as witches, and free pa.s.sage thither and back again." Many poor women were subjected to much indignity by this fellow, who caused them to be stripped partially naked, when he inserted pins into various parts of their flesh, to find a place from which no blood would issue, as he pretended. On one occasion, however, he was detected and compelled to acknowledge that a respectable woman, whom he had grossly treated and condemned, was "not a child of the Devil," as he had previously insisted. It appears that this worthy afterwards visited other parts of Northumberland, "to try women there, where he got some three pound a peece." The author adds, "it was conceived if he had staid he would have made most of the women in the North Witches for mony." He gives the names of fifteen poor wretches who were hanged at Newcastle at this impostor's instigation, and says, "These poor souls never confessed anything, but pleaded innocence: And one of them by name Margaret Brown beseeched G.o.d that some remarkable sign might be seen at the time of their execution, to evidence their innocence, and as soon as ever she was turned off the ladder, _her blood gushed out upon the people to the admiration of the beholders_!" The said witchfinder at length met with the fate he so richly merited. He was, in the words of the indignant author, "laid hold on in Scotland, cast into prison, indicted, arraigned, and condemned for such like villainie exercised in Scotland.

And upon the gallows he confessed he had been the death of about two hundred and twenty women in England and Scotland for the gain of twenty shillings a peece, and beseeched forgiveness. And was executed."

Singularly enough, our author himself met with a similar untimely fate, but for a very different crime, as appears from the following MS. note, in the copy of Gardiner's work before the present writer, purporting to be extracted from a "MS. Life of Barnes, p. 420":--"Upon some methods agreed on for reformation of Manners in the Town according to that clause in the charter which empowers them to make By-laws, there was one Gardiner writ a malicious Invective against the Government of Newcastle, but he got his Reward, being afterwards at York hanged for Coyning."

The celebrated "witchfinder," Hopkins, was equally unfortunate with his Scotch compeer. Some individuals, with more ac.u.men than the superst.i.tious ma.s.ses, took it into their heads to experiment upon Hopkins himself. Accordingly they seized him, tied his thumbs and toes together, after his own fashion, when operating on others. On placing him on the water he swam as buoyantly as his victims. "This," says one writer, "cleared the country of him, and it was a great pity that they did not think of the experiment sooner." Hopkins's method of discovering witches is, at least, as old as the days of Pliny the elder.

In the "Covntrey Ivstice," by "Michael Dalton, Lincoln's Inn, Gent,"

published in 1618, are some curious ill.u.s.trations of the state of the law with regard to witchcraft, at the period. The author says:--

"Now against these witches the Iustices of peace may not alwaies expect direct euidence, seeing all their works are the works of darknesse, and no witnesses present with them to accuse them: And therefore for their better discouerie, I thought good here to insert certaine obseruations out of the booke of discouery of the Witches that were arraigned at Lancaster, _Ann. Dom._ 1612, before Sir _Iames Altham_, and Sir _Edw.

Bromely_ Iudges of a.s.sise there.

"1. They haue ordinarily a familiar, or spirit, which appeareth to them.

"2. Their said familiar hath some bigg or place vpon their body, where he sucketh them.

"3. They haue often pictures of clay, or waxe (like a man, &c.) found in their house.

"4. If the dead body bleed, vpon the Witches touching it.

"5. The testimony of the person hurt, vpon his death.

"6. The examination and confession of the children or servants of the Witch.

"7. Their owne voluntary confession, which exceeds all other euidence."

Bodin, a French writer, in his "Demonomanie des Sorciers," published in 1587, says, "On half-proof or strong presumption, the judge may proceed to torture." The judge might, moreover, in his opinion, lie with impunity, and promise a suspected person a pardon on confession, without the intention of carrying it into effect. But this is not much from a man, who could cite with approval and even relish, the decision of a magistrate that a person "who had eaten flesh on a Friday should be burned alive unless he repented, and if he repented, yet he was hanged out of compa.s.sion." Yet this same Bodin was a Protestant, forsooth!

Walburgar, writing in the following century, is not much less tolerant of judicial mendacity. He does not, indeed, recommend direct lying, but equivocation. The judge may inform the suspected that her confession will induce in him favourable action, that a new house should be built for her, and that it will tend to the saving of her life. And yet, after the poor deluded creature has committed herself, he regards it as perfectly just and honourable that the sapient administrator of the law should inform her that his action in burning her will be favourable to the commonwealth, that her new house will be of wood at the stake, and that the destruction of her body will tend to the salvation of her soul!

In Wurtzburg, as recently as 1749, a girl was burnt alive as a legally condemned pract.i.tioner of witchcraft. Witches were burned in Scotland till 1772, and in France in 1718. The severe acts pa.s.sed in the reign of James I., condemnatory of witchcraft, were not repealed till the 9th George II. (1736).

There appears to have been three kinds of witches--the black, the white, and the grey. The black had power only for evil, the white for good, and the grey possessed authority both in matters good and evil. These seem to have originally been merely personifications of the black, white, and grey-coloured clouds of the Aryan elemental conflicts. Perhaps Shakspere formed his princ.i.p.al group of three from the circ.u.mstance that the destiny of his hero was influenced to some extent by one of each cla.s.s.

Many altars, of the period of the Roman occupation, dedicated to the _deae matres_, or mother G.o.ddesses, have been found in various parts of the north of England. It is believed they were introduced by Teutonic auxiliaries. These deities have undergone much change in their transference to more modern superst.i.tions; but some of their attributes may be detected without difficulty. Mr. Thomas Wright, in "Celt, Roman, and Saxon," says:

"They are sometimes regarded as the three Fates--the _norni_ of the north, the _waeleyrian_ of the Anglo-Saxons (the weird sisters, transformed in Shakspere into three witches) disposing of the fates of individuals, and dealing out life and death. But they are also found distributing rewards and punishments, giving wealth and property, and conferring fruitfulness. They are the three fairies who are often introduced in the fairy legends of a later period, with these same characteristics."

I have said that many of the "theatrical properties" of mediaeval witchcraft may be traced to an Aryan origin. The chief of these, the cauldron, is familiar to all from Shakspere's admirable pictures in Macbeth. I have previously referred to the fact that the phrase "brewing a storm" is derived from this source. Cauldron stories are common amongst ancient tribes. Guy of Warwick's "porridge pot" is of this cla.s.s. Kelly says, speaking of the "genii of the lightning, the beings who brewed and lightned in the storm,"--

"If the Bhrigus or their a.s.sociates were brewers they must needs have had brewing utensils; at the very least they must have had a brewing pot; and therefore we are justified in referring back the origin of the witches' cauldron to the remotest antiquity. Perhaps the oldest example of such a vessel of which there is any distinct record is the cauldron which Thor carried off from the giant Hymir, to brew drink for the G.o.ds at Oegir's harvest feast. It was five miles deep, and modern expounders of the Eddic myths are of opinion that it was the vaulted sky."

It must be borne in mind that the "heavenly liquor," so much vaunted, was neither more nor less than rain water, "brewed" by the action of the storm deities and their a.s.sistants, whether dignified by the name of soma, amrita, or nectar.

Robert Hunt, in his "Superst.i.tions of Old Cornwall," describes the _modus operandi_ of a celebrated witch at Fraddam, when engaged in brewing a liquor of "wondrous potency," which clearly exhibits the "elemental strife" that lies at the base of these superst.i.tions. She "collected with the utmost care all the deadly things she could obtain, with which to brew her famous drink. In the darkest night, in the midst of the wildest storms, amidst the flashings of lightnings and the bellowings of the thunder, the witch was seen riding on her black ram-cat over the moors and mountains in search of her poisons. At length all was complete--the horse-drink was boiled, the h.e.l.l-broth was brewed.

It was in March, about the time of the equinox; the night was dark, and the King of Storms was abroad."

Olaus Magnus speaks of the storm-raising powers and propensities of the Scandinavian witches as amongst their most remarkable attributes.

The sieve, amongst all nations of the Aryan stock, and even of some others, has been regarded as a mythical implement of this cla.s.s. Witches used them as boats, notwithstanding their inability to float on water.

The supernatural, of course, easily overcame so trifling a physical difficulty. The premier weird woman in Shakspere's group, referring to the scoff she had received from a sailor's wife, says:--

Her husband's to Aleppo gone, master of the Tiger; But _in a sieve I'll thither sail_, And, like a rat without a tail, I'll do, I'll do, I'll do.

It is not improbable that witch-sailing would be originally through the air rather than on the water. The sieve, amongst the Aryans, was a cloud emblem; the implement by means of which water was filtered into rain-drops. The upper regions were more affected by witches than the oceanic "waste of waters." In the opening scene in Macbeth, the well-known trio, at the conclusion of their _seance_, "hover through the fog and filthy air." They appear to have intimate relationship to the clouds and the weather:--

_1st Witch_--When shall we three meet again, In thunder, lightning, or in rain?

_2nd Witch_--When the hurly-burly's done; When the battle's lost and won.

Though unable to totally wreck the seaman's bark, the first witch a.s.sures her companions that "it shall be tempest toss'd." When Banquo asks Macbeth, "Whither are they vanished?" the latter answers:--

Into the air; and what seemed corporal melted As breath into the wind.

In his letter to his wife, he likewise observes: "They made themselves--air, into which they vanished." Hecate, in the third act, after giving instructions to the weird host, says:--

I'm for the air; this night I'll spend Unto a dismal and a fatal end.

Great business must be wrought ere noon: Upon the corner of the moon There hangs a _vapourous drop_ profound I'll catch, ere it come to the ground; And that distill'd by magic sleights, Shall raise such artificial sprights, As by the strength of their illusion, Shall draw him on to his confusion.