Part 17
The Aberdeen annalist tells a wild story of a complex murder which befell to-day. The young Laird of Calder was married to a daughter of the Laird of Cromarty, who, having no pleasure in him, prepared a potion for his destruction. Hutcheon Ross of Auchincloch and two other gentlemen, visiting the house this evening, ‘were made welcome, supped merrily, and were all three found dead in their beds on the morn,’ having through some mistake received the poison meant for young Calder, ‘who by his friends was hastily removed out of that place, and never more tried.’
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[Sidenote: FEB.]
[Sidenote: 1643.]
Whilst the first battles of the Civil War were causing universal excitement, some further rumours of prodigies were circulated in the country. It was stated that a battle was seen at the hill of Manderlee, four miles from Banff; and so strongly did the vision impress itself on the beholders, that many ran to bury their valuables in the earth. At Bankafair and Drum, touking of drums was heard. Mr Andrew Leitch, minister of Ellon in Aberdeenshire, sitting at supper one night, ‘heard touking of drums vively, sometimes appearing near at hand, and sometimes far off. On the 7th of February, it was written here to Aberdeen, that Kentoun battle at Banbury,[94] wherein his majesty was victorious, has in vision been seen seven sundry times sin-syne.’--_Spal._ On the 12th, about eight in the morning, being a misty day, ‘visions seen at the hill of Brimman, within four miles of Aberdeen. William Anderson, tenant in Crabstone, told me he saw ane great army as appeared to him, both of horse and foot, about eight hours in the morning, being misty, and visibly continued till sunrising; syne vanished away in his sight with noise, into ane moss hard beside. Likewise in the muir of Forfar, armies of men seen in the air. Whilk visions the people thought to be prodigious tokens, _as it fell out over true_.’--_Spal._
The same minister of Ellon, happening to step out of his manse one night between twelve and one o’clock, ‘did see the sun to shine, as if it had been mid-day, and, much astonished at so fearful a prodigy, he called up his bedral to see it also; and, lest the truth hereof should not win belief, he caused the bedral to raise a number of the neighbours from their beds, all which did testify the same, when the preacher was questioned about it by the committee sitting at Aberdeen.’--_Pa. Gordon._ To make up for this unusual solar demonstration, the sun by day ‘was seen in divers parts to shine with a faint beam, yielding a dim and shadowy light even in a clear heaven, and sometime did shew like a deep and large pond or lake of blood.’
[Sidenote: 1643.]
We learn from the same authority, that ‘at Rethine, in Buchan, there was about the time of morning-prayer, for divers days together heard in a church a choir of music, both of voices, organs, and other instruments, and with such a ravishing sweetness, that they were transported, which in numbers resorted to hear it.... The preacher one day being much taken with the harmony, went, with divers of his parishioners into the church, to try if their eyes could bear witness to what their ears had heard; but they were no sooner entered when, lo! the music ceased with a long note or stroke of the viol di gambo; and the sound came from ane upper loft, where the people used to hear service, but they could see nothing.’
Gordon adds an account of a prodigious noise which was heard all over the kingdom at the moment when Alaster Macdonald landed with his Irish in the west of Scotland, to join Montrose in behalf of the king--that ‘warning piece shot from heaven as the last signal that should be given us of our near approaching punishment; this I am sure the whole kingdom can testify, since the report did ring in the ears of every man, woman, and child throughout the kingdom, as if it had been levelled at themselves, as well in the houses as the fields, not only in one day and one hour, but at one moment of time.’
When we read the history of two centuries ago, we little reflect on the mental condition and furniture of the principal actors, or the manner in which the public at large was prepared to receive and treat events. Yet it cannot be doubted that history must have in a great measure taken its bent and character from these circumstances. In reviewing the events of the Civil War, it is most essential to keep in view the style of religious convictions under which men acted, and even their superstitions.
[Sidenote: 1643.]
The Diary of Sir Thomas Hope, the king’s advocate under Charles I., and a leader in all the proceedings of the Covenanters, shews us that Sir Thomas, in most affairs of difficulty, accepted the thoughts which occurred to his mind after prayer as a divine impulse to the right course of action.[95] It reveals not merely the generally devout life of the man, his frequent prayers and communions, and his entire resignation to the divine will, but his being subject to superstitions at which a child would now smile. He has frequently such entries as the following: ‘June 24, 1643.--This night I thought that a tooth (whilk was loose) fell out of my gums, and that I took it up in my hands and kep it; and it seemed so real that while [till] I awakit, I thought it really true, and could scarcely believe it otherwise when I had awakit. Thir repeated dreams portends some calamity to me or mine; but I have resolved to submit myself to my good Lord, and to adore his providence; and the Lord give me grace to bear it patiently.’ ‘June 25.--At night I dreamed that while I was pulling on my left buit, both the tongues of it brake. This fell out really on the 26 September thereafter.... God prepare me. The Lord prepare me, for I look certainly to suffering in such way as my Lord pleases.’ ‘April 8, 1644.--This night a dream occurrit, whilk carries some fear with it; but I wait on the Lord. It was, that the rod wherewith I walk was broken in pieces, and nothing left of it but the silver head.’
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[Sidenote: APR.]
‘Horribly uncouth and unkindly weather at this time ... marvellous to see in April! Fishes, fowls, and all other commodities scarce gettable in Aberdeen. White meal at nine pound ... the boll.’ Merchants, expecting still greater prices elsewhere, bought up and exported all the grain they could collect, ‘to the wreck of our country,’ and not without ‘the country people’s malison.’ Spalding, who relates these circumstances, tells us that this malison was ‘heard;’ for on the 29th of May, a ship loading with meal in the Ythan river in Aberdeenshire, slipped a plank, so as to let in the salt water and destroy the cargo.
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[Sidenote: NOV.]
‘There came to Aberdeen ane Doctor Pont[hus], who had some stage plays, whilk drew the people to behold the sport; syne, upon the stage sold certain balms, oils, and other physical ointments, whereof he made great gain. Thereafter he went north to other burghs, and did the like.’--_Spal._
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[Sidenote: 1643.]
If it were allowable to use the language of the day, we might say that the devil had at this time broken out in unusual activity. Accordingly, the public authorities had not only to prepare an army for the aid of the parliament against the king in England, and make vigorous crusades in Strathbogie and other over-loyal districts, but to meet the powers of darkness with all the terrors of the criminal law. The number of old women who suffered for offending at once against the 18th chapter of Deuteronomy and the 73d act of the ninth parliament of Queen Mary,[96] in Fife alone, was thirty.[97] One noted case was that of Agnes Finnie, a poor woman dealing in small articles at the Potterrow Port in Edinburgh, who was convicted and burned in 1644. Mr Charles K. Sharpe has presented us with the articles of her dittay, and as they afford a highly characteristic picture of the acts then attributed to a witch, and give some curious glimpses of the private life of the period, I make no apology for transferring them to these pages.
‘Having threatened Mr William Fairlie’s son to send him halting hame, because, going by her door, he, in a nickname, called her _Annie Winnie_, he within twenty-four hours after, lost the power of his left side by her witchcraft, and languished in so incurable a disease, that the whole physicians called it supernatural, and the haill substance of his body ran out at his cute [ankle]; and the boy laid the whole wyte [blame] of his death constantly upon the panel.
‘She laid upon Beatrix Nisbet a fearful disease, so that _she lost the power of her tongue!_ because she paying the said Agnes two dollars owing her by her father, would not give her annual rent [interest] therefor. She laid a grievous sickness upon Jonet Grinton, whom ye threatened that she should never eat more in this world, because she had brought again two herring she had bought from you, they not being caller [fresh], and sought back her eight pennies [two-thirds of a penny sterling], and of which she died, without eating or drinking conform to your threatening.
‘Ye came in to visit John Buchanan’s bairn, being sick of a palsy, and bade the father and mother go ben the house [remove to the inner apartment] a while and pray to God for him; and in the meanwhile ye stayed with him, and when they returned, they fand him violently sick that he could neither stir hand nor foot, and that by your devilry; and fand on his right buttock about the breadth of one’s loof, the same so sore as if a collop had been ta’en out of it; and he died in eight days in great dolour.
[Sidenote: 1643.]
‘Falling a scolding with Betty Currie, the said bairn’s mother, about the changing of a sixpence which ye alleged to be ill, ye, in great rage, threatened that ye should gar [cause] the devil tak a bite of her. Ye laid a grievous sickness on her husband, John Buchanan, that he burned a whole night as if he had been in a fire, for taking his wife Betty Currie’s part against you, and boasting [threatening] to cast you over the stair, and calling you a witch; whereon ye threatened to make him repent his speeches; and for taking the same off him, he coming the next day and drinking a pint of ale with you, and telling you that if you tormented him so another night, he should make all the town hear tell of it; whereon he was weel. The said John being offended at you because ye would not trust his wife a twelvepenny cake [penny roll], ye bade him go his way, and as he had begun with witches, so he should end; after which threatening, he straight contracted a long and grievous sickness, whereof he was like to melt away in sweating.
‘In your scolding with Euphame Kincaid, ye calling her a drunkard, and she calling you a witch, ye replied: “That if ye was a witch, she and hers should have better cause to call ye so;” accordingly, a great joist fell on the said Euphame’s daughter’s leg, being playing near your house, and crushed the same, and that by your sorcery.
‘Ye, ending an account with Isobel Acheson, and because ye could not get all your unreasonable demands, bade the devil ride about the town with her and hers; whereupon, the next day, she brake her leg by a fall from a horse, and ye came and saw her, and said: “See that ye say not that I have bewitched you, as other neighbours say.”
‘Robert Watt, deacon of the cordwainers, having fined Robert Pursell, your son-in-law, for a riot, ye came where he and the rest of the craft were convened, and cursed them most outrageously, whereon Robert Watt broke the cap upon your head; since which time he fell away in his worldly means, till long after, he being in your good-son’s house, where ye likewise was, ye asked “if he remembered since he broke the cap on your head? and that he had never thriven since, nor should, till you had amends of him;” whereon, he being reconciled with you, he prospered in his worldly state as before.
‘The laying on of a grievous sickness on Christian Harlaw, for sending back a plack’s worth of salt which ye had sent her, it being too little; ye having threatened her that it should be the dearest salt that ever she saw with her eyes, and then, at her entreaty, ye came to her house, and she became presently weel; whereon Christian said, that “if ought ailed her thereafter, she should wyte [blame] you.” Christian Simpson being owing you some money, and because she craved only eight days’ delay to pay it, ye threatened in great rage, that “she should have a sore heart ere that day eight days;” according whereto, the said Christian’s husband broke his leg within the said eight days.
[Sidenote: 1643.]
‘John Robison, having called you a witch, you, in malice, laid a flux on him by your sorcery. Appearing to John Cockburn in the night, when both doors and windows were fast closed, and terrifying him in his sleep, because he had discorded with your daughter the day before. Causing all William Smith’s means to evanish, to the intent he might never be able to relieve some clothes he had pawned beside you, worth an 100 lb., for 14 merks Scots only. Onlaying a grievous sickness on Janet Walker lying in childbed; and then ye being sent for, and the said Janet’s sister begging her health at you for God’s sake, ye assented, and she recovered of her sickness presently by your sorcery.
‘Being disappointed of having Alexander Johnston’s bairn’s name, ye, in a great rage and anger, told him, that “it should be telling him 40 lb. betwixt and that time twelvemonth, that he had given you his bairn’s name;” whereon he took a strange sickness, and languished long; and at length, by persuasive of neighbours, he came to your house, and after he had eaten and drunken with you, ye with your sorcery made him whole. _Item_, the child whose name ye got not was past eleven years ere he could go.
‘Having fallen in a controversy with Margaret Williamson, ye most outrageously wished the devil to blow her blind; after which she by your sorcery took a grievous sickness, whereof she went blind. Laying a madness on Andrew Wilson, conform to your threatening, wishing the devil to rive the soul out of him (which words, the time of his frenzy, were never out of his mouth), and that because he had fallen in a brawling with your daughter. _Item_, for taking off it.
‘Bearing company with the devil these twenty-eight years by-past; for consulting with him for laying on and taking off diseases, as weel on men as women and bestial; which is notourly known.’
[Sidenote: 1643.]
It clearly appears that this woman had, at the utmost, been guilty of bad wishes towards her neighbours, and that if these had any effect, it was only through their superstitious apprehensions. We may suppose such to be the type of a class of cases--the _simply maledictory_. It is fairly presumable, however, that, while the community was so ignorant as to believe that malediction could have positively injurious effects, it _would occasionally have these effects by its influence on the imagination_, and consequently become an active evil. In this we can see a possible cause of the long persistence of the belief in witches. The ignorant, seeing an effect, and not observing the influence of the imagination in the case, would of course find no objection to laying it all to the account of witchcraft. The enlightened, again, disbelieving witchcraft, but at the same time ignorant of the influence of imagination, would have no alternative but to deny the facts; and this unreasoning and unsound scepticism, being contrary to the experience of the ignorant, would fail to disabuse them of their superstitions.
In this year (December 31, 1643) is an entry in the parish register of Markinch, Fifeshire--‘Compeared Janet Brown, and being posed if she used charms, she confessed that she did charm two several persons--viz., James Hullock and Janet Scott, but no moe. The words of the charm are these:
“Our Lord forth raide, His foal’s foot slade: Our Lord down lighted, His foal’s foot righted; Saying: Flesh to flesh, blood to blood, and bane to bane, In our Lord his name.”
Being posed who learned her the foresaid charm, answered, ane man in the parish of Strathmiglo.’[98]
There is reason to believe that this is a charm of great antiquity for the healing of bruises and sprains.[99]
[Sidenote: 1643.]
The faith in necromantic power being wholly a part of the religious earnestness of the time, it is only to be expected that the clergy should appear deeply interested in prosecutions of this class, and sedulous that suspected persons should be duly tried and the guilty brought to punishment. In October 1644, Margaret Young, spouse of William Morison, merchant in Dysart, described herself, in a petition to the Privy Council, as having lain miserably in prison for ten weeks, in consequence of a false accusation got up against her as ‘a consulter of spirits,’ by a few neighbours acting under a feeling of ‘spleen and envy,’ ‘albeit she is ane honest young woman, of good reputation, without any scandal or blot, and never knew nothing of that is put to her charge.’ She had petitioned the Privy Council to have the bailies and ministers of Dysart summoned before them, and ordained to set her at liberty; and on an appointed day, one of the ministers came forward, and craved to have a longer time ‘to see if any dittay sould be given in against her.’ Even that time was now expired, and yet, with no charge against her, she continued to languish in her wretched imprisonment. The lords agreed to liberate Margaret, on her husband giving security to the extent of five hundred merks, that she would compear if afterwards called upon.--_P. C. R._
In the ensuing month--so frequent were accusations of witchcraft at this time--one Margaret Thomson, wife of Alexander Gray in Calder, complained before the same tribunal, against the Tutor of Calder and the minister of that parish, for ‘waking her the space of twenty days naked, and having nothing on her but a sackcloth,’ under a charge of witchcraft. She had been ‘laid in the stocks, and kept separate from all company and worldly comfort;’ nor could she ‘see any end of her misery by lawful trial.’ The lords, having the woman’s husband before them, and also the tutor and minister, and no regular charge being forthcoming, ordained her to be liberated upon security.
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[Sidenote: 1644.
JULY 7.]
(Sunday) A solemn fast and humiliation was kept throughout Scotland, on account of backsliding from the Covenant, and the prevalence of vice and godlessness; as also to entreat the favour of Heaven for the parliamentary arms, and to pray for the filling of the king’s heart with the love of reformation. A fast in those days was a reality. In Old Aberdeen, the people entered the church at nine o’clock, and continued hearing prayers and sermons till two. They might have then dismissed for a space, but they sat still hearing ‘reading’ till the commencement of afternoon service, which ended at six. Then the bell rang for evening-prayers, which continued till seven. ‘Thus was the people wearied with fasting and praying, under colour of zeal, whilk rather appeared a plain mockery of God.’ On the ensuing Thursday, a similar fast was kept, when the king and queen were prayed for, in a manner, it may be suspected, for which their majesties would not be duly thankful. ‘No prayer to confound the armies raised against him, but rather prayer for their good success.’--_Spal._
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[Sidenote: SEP.]
[Sidenote: 1644.]
Immediately after Montrose had gained his first victory at Tippermuir, and while his army lay at Collace, in Perthshire, his adherent, Lord Kilpont, eldest son of the Earl of Airth, lost his life in a lamentable manner. His friend and associate in arms, James Stewart of Ardvoirlich, had been incensed at some outrages committed on his lands by the Irish auxiliaries under Alaster Macdonald or MacCol-keitoch, while they were advancing to join Montrose. He had complained to Montrose, had had a violent altercation with Alaster MacCol, and it had been found necessary to place both him and MacCol under arrest. This step was taken at the recommendation of Lord Kilpont. To pursue the narrative of a descendant of Stewart: ‘Montrose, seeing the evil of such a feud at such a critical time, effected a sort of reconciliation between them, and forced them to shake hands in his presence; when it was said that Ardvoirlich, who was a very powerful man, took such a hold of Macdonald’s hand as to make the blood start from his fingers. Still, it would appear, Ardvoirlich was by no means reconciled.
‘A few days after the battle of Tippermuir, when Montrose with his army encamped at Collace, an entertainment was given by him to his officers, in honour of the victory he had obtained, and Kilpont and his comrade Ardvoirlich were of the party. After returning to their quarters, Ardvoirlich, who seemed still to brood over his quarrel with Macdonald, and being heated with drink, began to blame Lord Kilpont for the part he had taken in preventing his obtaining redress, and reflecting against Montrose for not allowing him what he considered proper reparation. Kilpont of course defended the conduct of himself and his relative Montrose, till their arguments came to high words; and, finally, from the state they were both in, by an easy transition to blows, when Ardvoirlich with his dirk struck Kilpont dead on the spot. He immediately fled, and under cover of a thick mist escaped pursuit, leaving his eldest son, Henry, who had been mortally wounded at Tippermuir, on his death-bed.’[100]
[Sidenote: 1644.]
This story will be generally recognised as one which has supplied some leading incidents in the _Legend of Montrose_. The present version of it, more favourable in some features to Ardvoirlich than that which occurs in Wishart’s _Life of Montrose_, was communicated to Sir Walter Scott in 1830 by Robert Stewart of Ardvoirlich, who stated that it had come to his father from a man who lived to a hundred years of age, the great-grandson of the homicide laird by a natural son, who was present with him at the time of the deplorable incident.[101]
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[Sidenote: OCT.]