Chapter IV: Part 4

The introduction of pews at the commencement of the eighteenth century was a means of obtaining additional revenue. As a return for the privilege of placing these seats in the previously open area of the kirk, "half-a-crown for the use of the poor," was demanded as a rent, and it was further required "that the same be payd before the seats be set up." The pew was also a source of indirect income, as when, in 1735, one John Porter was rebuked before the pulpit and heavily fined for pushing James Cobbam out of a seat in church, wringing his nose, and thumping him on the back. Bitter jealousy and anger were often occasioned by the pew, and hence free fights with accompanying fines not seldom occurred.

But the humours of the collection must not be altogether omitted. Burns, in giving his experience in "The Holy Fair," has immortalised the elder (Black Bonnet--so called from a peculiarly shaped black hat worn by him) who stood by the plate as the people passed into the kirk--

"When by the plate we set our nose,
Weel heapit up wi' ha'pence,
A greedy glower Black Bonnet throws,
And we maun draw our tippence."

And R. L. Stevenson refers to these elders, "sentinels over the brazen heap," when he says of a countryman whom he met out West--"He had a pursing of the mouth that might have been envied by our elders of the Kirk. He had just such a face as I have seen a dozen times behind the plate." The elder, at any rate, magnified his office and closely watched each gift and giver. When a certain titled lady once made a profound and formal bow only, in passing, the elder followed her as she marched in state towards her seat, and in tones distinct enough to reach the whole congregation, said, "Gie us less o' yer manners, my lady, and mair o' yer siller." When in later days one of the elders passed from pew to pew with outstretched ladle, he touched the people with it, and with unmistakable directness would say, "Wife, sittin' next the wee lassie there, mind the puir," or "Lass, wi' the braw plaid, mind the puir."

The obligations of the congregation in regard to the collection were also frequently enforced from the pulpit. Of "Wee Scotty o' the Coogate Kirk" the following is related: "One Sunday, when there was a great noise o' folk gaun into their seats, Scotty got up in the pu'pit and cried out, 'Oh that I could hear the pennies birlin' in the plate at the door wi' half the noise ye mak' wi' yer cheepin' shoon! Oh that Paul had been here wi' a lang wooden ladle, for yer coppers are strangers in a far country, an' as for yer silver an' yer goold--let us pray!'" And of Dr Dabster, "an unco bitter body when there was a sma' collection," to whom, before the sermon began, the beadle used to hand a slip of paper with the amount collected, we are told that one day when the whole collection only reached two shillings and ninepence, he stopped suddenly in his discourse and said, with biting sarcasm, "It's the land o' Canawn ye're thrang strivin' after; the land o' Canawn, eh? Twa an' ninepence! Yes, ye're sure to gang there! I think I see ye! Nae doot ye think yersel's on the richt road for't. Ask yer consciences an' see what _they'll_ say. Ask them an' see what they _wull_ say. I'll tell ye. Twa miserable shillin's an' ninepence is puir passage money for sic a lang journey. What! Twa an' ninepence! As well micht a coo gang up a tree tail foremost, an' whustle like a superannuated mavis as get to Canawn for _that_!" After this we cannot wonder at the old farmer's advice to the young minister, "When ye get a kirk o' yer ain, dinna expeck big collections. Ye see, I was for twal' year an elder, and had to stand at the plate. I mind fine the first Sabbath after the Disruption, though our twa worthy ministers didna gang out, and the strange feelin' about me as I took my place at the plate for the first time. It was at ane o' the doors o' St Andrew's Parish Kirk, in Edinburgh. Noo, hoo muckle d'ye think I got that day?" "Oh, well, I know the church nicely," was the answer--"seated for at least two thousand--you might get two pounds." "Wad ye believ't?" responded the elder, "I only got five bawbees, stannin' i' the dracht for twenty minutes, too! If I had only kent, I wad rather hae pit in the collection mysel' an' covered up the plate. Mind, dinna expeck big collections."

The coins of other countries were strongly objected to. As far back as 1640, "The minister dischairget the people to give ill curreners," or the treasurer writes, "Collect 8s. 4d., whereof much ill cureners." And in the Records of Whitekirk, August 18, 1730, we find that "The minister and elders did receive from John Lermond, son to the deceased William Lermond, who was kirk-treasurer, the poor's box; and the poor's money therein was compted, and there was in the box of good current money, at the present rates, ane hundred and ten pounds of whit-money. In turners there was of current coin 15lb., 10s. 10d.; in Scots half merks, 12lb.; in doyts and ill copper money, 2lb., 4s. 2d." This doyt ("not worth a doyt") was "a Dutch coin of debased metal, and equivalent in value to the twelfth part of a penny only." Its use in Scotland seems to have been confined solely to collection purposes. In Paul's "Past and Present in Aberdeenshire" is mentioned a rebuke once given by a Mr Wilkie, a minister of the parish of Fetteresso, whose income was chiefly obtained from the kirk door collections. One Sunday morning he thus delivered himself: "When ye gang to Aberdeen to sell your butter, and your eggs, and your cheese, and get a bawbee that ye're dootfu' about, I'm tell't that ye'll gie't a toss up atween ye'r finger an' ye'r thoom, an' say, 'It's nae muckle worth, but it'll dae well eneuch for Wilkie.'" In the "Statistical Account of Scotland" the minister of Nairn expressively states that "the weekly collection at the church on Sundays amounted to about three shillings in _good_ copper."

This spurious money often accumulated. Sometimes a box of such coins was given to the minister "to see what he could mak' of them" when in Edinburgh. "Sometimes," we are told, "a man would turn up in a district with a horse and cart, making offers for the bad copper or pewter that had been laid aside. At other times it would be sent to an open market, and there sold to the highest bidder. In 1774 there were over seven stones' weight of this truly 'filthy lucre' sold in the market-place of Keith, and its price was L2, 18s. 6d., less 4s. for carriage from Banff.... In order to counteract as far as possible the practice of putting spurious money into the plate, the various presbyteries under one synod used occasionally to combine and send as much as L100 sterling to the mint in London, and ask that the amount be exchanged for farthings, and returned with 'the first sure messenger.'"

But the use of the farthing has not been confined to the collections of bygone days. The Rev. John Russell, in his comparatively recent book, "Three Years in Shetland," thus writes of the collections in the parish of Whalsay: "The coin usually put into the ladle was a farthing. As the collections were exchanged at the shop for silver, and as it was at the shop where my hearers provided themselves with those farthings, I thought that if the Session hoarded up the farthings and so stopped the supply of them, we might get halfpence put into the ladle instead." This ingenious plan was not, however, put into practice, for the minister was assured that for the popular farthing would be substituted no gift at all. As to that perennial favourite, the bawbee or halfpenny, nothing need be said.

A few words must be given to the box that held the money--an important piece of Scottish ecclesiastical furniture that was jealously guarded. "Given to George Cuming, smith in Peffersyd, 32 pence for mending the lock of the box, and causing it to open and steek," is an entry under date, June 30, 1639. Innerwick looked well after the box:--"23 April 1609.--The quilk day ye sessioune ordains George Wallace to keip the key of the box." But there are not a few entries in the Records of Dunbar which show that the box had been tampered with by the elder in charge; and for a considerable period one of the civil magistrates there took his place by the side of the elder at the plate on Sunday. The beadle also fell occasionally under suspicion, well merited at times, it is feared. In a certain Highland parish the money, after being counted, was placed in a box which was consigned to the care of the minister, who secreted it, with the key, in a part of the session-house press known only to himself and the beadle. Small sums were regularly extracted, and one Sunday when the minister discovered that the usual small amount had disappeared, he summoned the beadle. "David," said he, "there's something wrong here. Some one has been abstracting the church money from the box; and you know there is no one has access to it but you and myself." Thinking he had the beadle thoroughly cornered, the minister fixed him with his eye and paused for an answer. But David dumfounded the minister by this cool proposal: "Weel, minister, if there's a defeeshency, it's for you and me to make it up atween us, an' say naething about it!"

But if on the side of revenue we find much curious reading we find it none the less surely on the side of disbursements. When poor law and poor rate alike were unknown in Scotland the Church took care of the poor, and that, oftentimes, in most thorough and effective fashion. Even when other urgent claims asserted themselves the poor were by no means neglected. A proclamation of the Privy Council, August 29, 1693, decreed that one-half the sums collected at the church door was to be given to the poor as before, while the other half might be retained for the relief of other distress, or for any matters that might come under the consideration of each individual Kirk Session throughout the country. In the Kirk Session Records of Falkirk, under date July 1696, it is stated that "the number of the poor within the parish church does daily abound," and the session recommends to the minister "to intimate to the congregation the next Lord's Day that they would be pleased to consider ye present strait and be more charitable." The response to such appeals may not always have been adequate, and in some records we find it stated again and again that "the raininess of the day" caused the collection to be so small that the treasurer, instead of transferring it to the box, handed it to the beadle.

The manner in which the poor were relieved is sufficiently indicated by the following selected passages from the Kirk Session Records of Tyninghame, which, for our purpose, may here be considered typical:--

"November 2, 1617.--Given to ane pure honest man, quha had ane sair
hand, 6s."

"May 23, 1619.--Given to ane pure man, lying sik in Patrik Jaksonis,
being ane coupper in Tranent, 10s. His wyfe came befor ye session and
earnestlie desyrit it, being in great necessitie."

"August 26, 1621.--Given to ane pure man, being ane scollar, 6s."

"January 26, 1623.--Collect 4s., given all to Thomas Harvie in
Tyninghame, being ane ald honest man tailyeour."

"September 18, 1625.--To ane pure young man, being ane minister's
son, 6s. 8d."

"September 7, 1628.--Given to ane stranger, being ane Transelvanian,
18s. He was supportit be all the kirks of the presbiteries."

"April 24, 1631.--Given to a man with a testimonial, robbed by
pyratis, 9s."

"December 3, 1637.--Given to ane poore woman at the Knowis, callit
the Daft Lady, 5s."

"September 5, 1641.--Given to ane poor scholar (being a minister's
dochter), 5 dollars."

These extracts are also instructive:--"January 2, 1620.--Reportit that Andrew Law, being ane agit man grieve to ye Ladie Bass, was lying deidlie sik in ane hous. Ordainis to adverteis ane of the hostlairis to furnish him in drink and breid for a tyme, and out of ye box they suld gett payment, seing he was in great necessitie, being ane honest man. Ordainis also the Ladie to be adverteisit heirof." "January 30.--The said day given to them that furnishit drink to Andrew Law, being in great necessitie, 14s. 4d."

In the treasurers' books of the time, entries frequently occur of sums paid to "twa hirpling women, sairly needing something out of the box," or to "a lass wi' a cruikit back-bane," or to "a laddie wi' black een and a white face." Space will not permit any treatment of the interesting subject of badges for the poor.

One ludicrous incident in connection with a collection for the poor should be related. In Mr Sinclair's "Scenes and Stories of the North of Scotland" we read of a Highland minister who, notwithstanding an imperfect knowledge of the tongue, dared to make some announcements in Gaelic. He intimated that "on the following Lord's day there would be a collection for the poor of the congregation. But, alas, for him! he forgot how nearly alike in sound are the words 'bochd,' signifying poor, and 'boc,' which means a buck. The word he uttered was the latter instead of the former, so that he startled his audience by solemnly intimating a collection for the bucks of the congregation!"

It seems that among the many and diverse poor none needed help more sorely or frequently than the schoolmaster. A flood of light is thrown upon his condition by such extracts as these:--"February 1, 1618.--The session ordainis that Mr James Macqueine, schoolmaister, sal have of everie baptisme 40d., and for everie mariadge half ane merk--viz., for ye proclamation 40d. and of ye mariadge 40d.--for his better help." "March 8.--Ordainis ye wemenis penalties that commits fornication to be given to Mr James Macqueine, schoolmaister." "August 1, 1619.--Given to Maister James Macqueine, schoolmaister, 4s., seing thar was verie few bairnis at the school." "August 29.--The qlk day given to Maister James Macqueine, schoolmaister, 24s., and 10s., being Cristen Stories penaltie, according to contract maid with him." "September 26.--Given to Maister James Macqueine, 25s., in regaird of his povertie, and in respect he was to go hame to ye Northe; in respect, also, of his reading in the kirk." "October 17.--The quilk day Mr James Macqueine, schoolmaister, desyrit earnestlie some support, that he micht pass to ye Northe, seing thair was few or na bairns at the schoole. The session heirwith advysit. Ordainis thre lib. to be given to him."

"Maister James Macqueine's" successor suffered still more acutely from the eternal lack of pence. "October 22, 1620.--Given to George Davidsone, scholm{r.}, for reiding and singing in the kirk, at his request, 40s." "November 19.--Lent to Mr George Davidsone, scholm{r.}, out of the box, 18s." "July 15, 1621.--The said day George Foster his penaltie given to George Davidsone, schoolmaister and reiddar, becaus of his povertie." "September 16.--George Davidsone, schoolmaister, earnestlie desyrit somqt for his support out of the penalties, seing he had few bairnis in the school. Given to him 20s." "October 7.--Given to George Davidson 20s. of Thomas Greivis penaltie, the uther twentie given befor in respect of his reiding and singing in the kirk, he being verie puir, having ane familie." Soon the minister addresses plaintive appeals to the church in behalf of the said schoolmaster, and at last the climax comes. "December 1, 1622.--The minister earnestlie desyrit the elderis to have ane cair of George Davidsone, schoolmaister, now in great distress, being somqt distract in his witt, and desyrit that George Shortus, officer, wald cause some ane waik ilka nicht with him, and that the minister and he wald go from hous to hous for his support. The elderis promeisit to help, and to caus utheris to help." "December 8.--The minister desyrit bothe the elderis themselfs to help George Davidsone, and to caus utheris, he being almost now weill againe, seing he wald go over to Fyff againe. They promeisit to do the same. Maister Johne (the minister) reportit that he hyrit ane man on his owin expenss to go to Fyff for his father and brother to come to him--viz., Patrick Watson--and that he gave him 20s., and that his father has now come." "December 15.--The minister desyrit the elderis to help George Davidsone, being now well, praised be God! Given be the minister and elderis out of their purss, 45s." The schoolmaster's departure is, however, delayed, for in the following year, 1623, his name appears again. "March 9.--Given to George Davidson, 20 lib." "November 23.--This day collect at the kirk doore, for George Davidsone, being to depairt, 50s. 8d."

Assistance to cripples constituted a repeated charge on the church funds. "May 28, 1615.--Collect 4s., qlk was given to ane crepill." "Mairch 31, 1616.--Given to the belman for carrying ane puir cripple man off the toune, 6 lib." "June 21, 1618.--Given to Jhone Finla 3s. for carrying away ane crepill." "February 11, 1638.--Given to Alexander Storie, wricht, for ane pair of stelts to Henrie Caning, crepill, 4s." "September 23.--Four shillings given to carray away a crepill. We could get nane in the toune to carray away this crepill the morn, becaus of their business."

Payments for medical help were also frequently made. "May 28, 1615.--Gathered at the kirk door to give ane physician--viz., George Adamson, in Dunbar--for curing Agnes Tailzeour, in Peffersyd, 40s., qrof 28s. given to the pottingar, and the rest to the said Agnes Tailzeour, dauchter to Marion Peacock, in Peffersyde." "Januarii 3, 1641.--Given to Agnes Richisone (hir bairne being still vehementlie diseast, and hir husband at the camp), 20s. to buy cures." "Januarii 7, 1644.--Ane merk to Elspethe Duns sonne, lyklie to be crepill. 20 shillings given to his mother, to be given to the man wha promeised to do diligence to cure the said; to be given for drogis." "July 20, 1645.--Given to Robert Ewart, in Tyninghame, for curing James Brown, his leg, 3 lib. 4s. 4d." All this links the church finance of the Scotland of that day with that of the early Christians, for in the _Apologia_ of Justin Martyr and of Tertullus we read that the early Christians contributed or collected, on the first day of the week, money for widows, orphans, and others in distress, and particularly for the relatives of poor slaves condemned to work in the mines.

From the Kirk also was drawn much money that eventually found its way into the pockets of the sea-robbers of the Mediterranean. The collections made at the church door largely supplied the amounts necessary for effecting the ransom of those luckless sailors who fell into the clutches of the pirates. Hence we find:--"May 11, 1617.--Intimation maid to ye peple out of pulpite to provyde something againe ye nixt Sabbothe according to thair powar, for the relieving of Jhone Mure, in Dunbar, and some utheris, wha was takin be ye Turkis on the sea, and deteinit be them in prison, seing thair was ane collection to be maid throughout all ye kirks in the qtrie to this effect." "May 18.--Collect at ye kirk doore for relief of them that wer takin be ye Turkis, 5 lib. 18s. 4d.; the speciallis, or richest of ye peple, being absent, quhas portionis were also to be socht fra them;" and "May 7, 1620.--Collect at the kirk doore for the Scottishmen lying in Algiers, taken by the Turkis, 3 lb. 17s. 4d."

Again and again we find in the pages of the Kirk Session Records reflections of the history of the time. Thus on December 5, 1641, "Intimation maid of collect the nixt Lord's day for ane pure honest woman, spous to umquhile James Freeman. He was slain in Ireland, and quarteret, as is allegit, for mainteining the Scottis Covenant." On February 29, 1622, "Earnest exhortations maid to the pepill anent ye contributions to the Kirk of God in France. Collect this day efter the sermon threttie pund, 8s. 2d.;" and on March 3, "Qtribut this day at ye kirk door to the Kirk of France 3 punds, 11s. 10d." On August 28, 1646, a collection was made in the parish church of Auchterhouse for the people of Cullen, who had suffered much from the burning of their town by the Marquis of Montrose on his march northward; and in 1746 the Falkirk beadle begged the Kirk Session to lend him five shillings because of harsh treatment he had endured at the hands of Prince Charlie's soldiers on their retreat from England.

Among the miscellanea of church finance as concerning expenditure the following should, undoubtedly, have place. The stool of repentance--imposing and certainly not cheap--deserves some prominence. "Given to Andrew Stone, wricht, 22s., and 2s. to his man, for mending and repairing the stoole of repentance;" and "David Nimmo, wricht in Lintoun, compeirit, and desyrit payment for making and repairing the stoole for repentance. The minister and elders herewith advysit; deliverit to him, out of the box, aucht pounds, and sax shillings to his sonne, and twentie s. to James Paterson, mason," are two suggestive items. Alexander Sherrie receives six shillings on April 19, 1635, "to buy poudder with to shett the dowes in the kirk, becaus they filet the seitts." At Cullen Parish Church, in the session records for 1703, the treasurer writes:--"For a calf's skinn to be a cover to ye Kirke bible, 7s. For dressing ye skinn bought to cover ye Kirke bible, and alm'd leither to fasten ye cover to ye brods, and for sowing thereof, 10s. For keepers to ye clasps, brass nails putting on ye stoods, and gluing loose leaves, 14s." Dr Russell, writing in his "Reminiscences of Yarrow," about his father's pastorate in the Vale of Ettrick, says, "At the first Martinmas of my father's incumbency, Robin (Robert Hogg, the father of the Ettrick Shepherd) came to him and said, 'Sir, Mr Potts (the predecessor of Dr Russell's father) used always to allow me five shillings of the collections in the kirk at this time, for gathering the bawbees, in order to buy a pair of shoon!' But to his disappointment, my father replied that he could not take it on him to make this application of the public money." The beadle, however, sometimes got the price of a pair of shoes; and in one book, in 1615, we have "_Nota_ (a word scarcely ever used) That in all the gatherings for the poor there is the price of ane pint of ale, that collect which is set doun in the session-books, because of the pains which the clerk of the kirkmen taks in going thrice aboot the toune, and ance efternoon. This custom of giving sae mickle to the beadle has been ust of ald in this parish."

In February, 1733, a certain Jean Hall, a pauper in the parish of Morebattle, dies, and on the 16th of the month James Robson, in Kirk Yetholm, receives L3, 14s. 3d. for "cheese, tobacco, and pipes" provided at the funeral. "The digging of the grave, the crying of deceased's effects at the roup, and the ringing of the 'passing-bell' are all provided for by the treasurer, out of his continually replenishing and inexhaustible kirk-box." At one time thirty shillings is given for a winding sheet for a "dead corpse" which came in on the sands of Aldhame, and, at another, twenty-five shillings is given for one for a man "quha came in Peffersand and was buryed the last week." Sometimes twelve shillings is given to a man for reading and singing at the communion, and, occasionally, as much as twenty pounds is given to buy a horse, "seing he had ane horse deid latly, and fallen abak in meins;" or there is given out of the penalties to Alexander Sherrie, "for mending and translating the pulpitt, ane dollar." (In the writer's article, "Witchcraft and the Kirk," in the present volume, reference is made to expenditure occasioned by the imprisonment and execution of witches.)

Help is given to Dundee for a new harbour, to North Esk for a bridge, and to Glasgow because of a disastrous fire. Even "a collection for the Northern Infirmity" is mentioned, but this is an obvious reference to the Northern Infirmary.

One closing quotation must suffice:--"May 2.--The minister also shew to the elderis that the bishop, at the last Provinciall Assemblie, haldin at Edinburghe, the twentie of April 1619, ordainis everie minister to bring ye contribution for ye students of ye new colledge in Saint Androis, and everie minister to give it to ye moderator of the presbiterie quhair he dwellis, that it micht be sent to Saint Androis. The minister shew to ye elderis that ye kirk of Tyninghame was ordainit to pay thre lib. yerlie. The elderis wer unwilling to grant thairto. The minister shew them that everie kirk was appointit to pay, and that he wald give 20s. out of his awin purse to that effect, seing thair was little in the box, and many puir in the parishe. They grantit thairto, bot with some regraits." "May 9.--The said day takin out of the box 34s., and 6s. of Jhone Walker's penaltie; and Maister Jhone (the minister) gave 20s. out of his awin purse to make out thre lib. to be given for ye qtribution to ye studentis in the new colledge at St. Androis." This is but one among many contributions made by the minister to fulfil obligations resting on the kirk.

Witchcraft and the Kirk.

BY THE REV. R. WILKINS REES.

For centuries belief in witchcraft was an article of faith with dour and brooding Scots. The Scot was made by Scotland; the country stamped an indelible impress on every characteristic of its inhabitants. With much truth it has been said, "From the cradle to the grave the Scotch peasant went his way attended by the phantoms of this mysterious world; always recognising its warnings, always seeing the shadows which it cast of coming events, and so burdening himself with a weight of grim and eery superstition, that we marvel he did not stumble and grow faint, seeing that his dreary Calvinistic creed could have brought him little hope or comfort. Nay, it is a question whether his superstition did not partly grow out of, or was fostered by, his hard, cold religion. Superstition is the shadow of Religion, and from the shadow we may infer the nature of the substance or object that casts it."

There are traditions concerning witchcraft, even earlier than that of the fourth century which credits his Satanic Majesty with such a hatred of St. Patrick's sterling piety that he roused the whole tribe of witches against him. St. Patrick fled from the determined assault, and finding, near the mouth of the Clyde, a boat, set off in haste for Ireland. But running water being ever an insuperable barrier in the path of a witch's progress, these emissaries of Satan tore up a huge rock and hurled it after the departing saint. With the proverbial inaccuracy of feminine aim they missed their mark, but the mass itself ultimately became the fortress of Dumbarton. In those early days the marvels of witchcraft were great and many--Holinshed, among others, has chronicled the same--and, at the close of the seventh century, King Kenneth, fearful of his own safety and the stability of his throne, decreed that jugglers, wizards, necromancers, and such as call up spirits, "and use to seek upon them for helpe, let them be burnt to death."

That persons accused of witchcraft suffered death is unquestionably true, as in the cases of the Earl of Mar in 1479, and Lady Janet Douglas in 1537, the executions of whom are foul blots on the pages of history. But it can hardly be said that it was witchcraft as an offence against religion or as mere superstition that was so punished. It was rather witchcraft in its political bearings--generally, in fact, as connected with treason and not with sorcery--that received condemnation.

But with the advent of Calvinism--the natural turn of the Scottish nation for metaphysical discussion induced them to receive the doctrines of the Reformation with general interest and favour--it would seem that the "crime" of witchcraft was looked upon in a somewhat different light. In 1563 the Scottish Parliament by statute, for which John Knox was a chief agitator, formally constituted witchcraft and dealing with witches a capital offence. "That all who used witchcraft, sorcery, necromancy, or pretended skill therein, and all consulters of witches and sorcerers, should be punished capitally" (Erskine's "Institutes," p. 706). And henceforth the irreligion of witchcraft caused it to be regarded as an offence against the law of the country, and the Kirk and its connections played an important part in the stern measures adopted for its suppression, doing their work with resolute determination and fanatical zeal. The authority of the ministry was great; its influence preponderated. Its friends were the allies, its opponents the enemies, of heaven. The theocracy which the clergy asserted on behalf of the Kirk was not so distinctly understood, or so prudently regulated, but that its administrators too often interfered with the civil rule. Old Mellvin's words were suggestive of much when, grasping King James the Sixth's sleeve, he told him that in Scotland there were two kingdoms--that in which he was acknowledged monarch, and that in which kings and nobles were but God's silly vassals; and the clergy were but too apt to assert the superiority of the latter, which was visibly governed by the assembly of the Kirk in the name of their unseen and omnipotent Head. To disobey the king might be high treason, but to disobey the kirk, acting in the name of the Deity, was a yet deeper crime, and was to be feared as incurring the wrath which is fatal both to body and soul. With severity the Presbyterian teachers inflicted church penances, and with rigour they assumed dominion over the laity in all cases in which religion could be possibly alleged as a motive or pretext, that is to say, in almost all cases whatever.

Led by their clergy, and believing fully as they did in the literal interpretation of all Biblical imagery and the personal appearances of the devil, the people of Scotland waged a fierce unresting war against a great number of ill-fated individuals, whose only ground for being attacked was some physical or mental peculiarity, or who suffered simply because of the malice or ignorance of their accusers. At one time, stupid justices, instigated by foolish clergymen, consigned to torture and the stake almost every old woman dragged before them, even though brought only by the spite of malicious neighbours. In his preface to the _Bibliotheque de Carabas_ edition of Robert Kirk's "Secret Commonwealth of Elves, Fauns, and Fairies," Mr Andrew Lang says: "Some of the witches who suffered at Presbyterian hands were merely narrators of popular tales about the state of the dead. That she trafficked with the dead, and from a ghost won a medical recipe for the cure of Archbishop Adamson of St. Andrews, was the charge against Alison Pearson.... 'She was execut in Edinbruche for a witch.'" On several occasions, commissions were issued by King James for the purpose of "haulding Justice Courtis on Witches and Sorceraris." The commissioners gave warrants in their turn to the minister and elders of each parish in the shire to examine suspected parties and to frame an indictment against them. And as a rule the accused were overwhelmed by a huge heap of rumoured or concocted evidence, composed of exaggeration, prejudice, and credulity, wellnigh incredible. Even Sir George Mackenzie, Lord Advocate of Scotland during the time of the greatest fury, admitted the indiscretion of ministerial zeal, and recommended that the wisest ministers should be chosen, and that those selected should proceed with caution. "I own," says the Rev. John Bell, Minister of the Gospel at Gladsmuir, in his MS., "Discourse of Witchcraft," 1705, "there has been much harm done to worthy and innocent persons in the common way of finding out witches, and in the means made use of for promoting the discovery of such wretches, and bringing them to justice; that oftentimes old age, poverty, features, and ill fame, with such like grounds, not worthy to be represented to a magistrate, have yet moved many to suspect and defame their neighbours, to the unspeakable prejudice of Christian charity; a late instance whereof we had in the west, in the business of the sorceries exercised upon the Laird of Bargarran's daughter, anno 1697, a time when persons of more goodness and esteem than most of their calumniators were defamed for witches, and which was occasioned mostly by the forwardness and absurd credulity of diverse otherwise worthy ministers of the gospel, and some topping professors in and about the city of Glasgow."

In the last forty years of the sixteenth century, we have the astounding aggregate of no less than eight thousand persons who suffered, almost invariably by burning, for witchcraft. For about the first decade, not more, perhaps, than forty were so punished in a year, but towards the close of the period alluded to, the annual death-roll probably reached five hundred. The total number of victims, strange to say, represented even a larger proportion than those of the Holy Office, during a corresponding space of time. That during one period the Kirk should have been more disposed to kindle the pile than was the Inquisition, is, without doubt, a startling fact.

For a time, at any rate, the population seemed divided into only two great classes, witches and witchfinders. The dark tales of witchcraft were not even relieved by fairy folk-lore. There was, perhaps, no little truth in what Cleland said in his "Effigies Clericorum," when he attributed the disappearance of Scottish fairies to the Reformation. In writing of Parnassus, he proceeds:--

"There's als much virtue, sense, and pith,
In Annan, or the Water of Nith,
Which quietly slips by Dumfries,
Als any water in all Greece.
For there, and several other places,
About mill-dams, and green brae faces,
Both Elrich elfs and brownies stayed,
And green-gown'd fairies daunc'd and played:
When old John Knox, and other some,
Began to plott the Haggs of Rome;
Then suddenly took to their heels,
And did no more frequent these fields;
But if Rome's pipes perhaps they hear,
Sure, for their interest they'll compear
Again, and play their old hell's tricks."

As far as fairydom survived, however, it was regarded as under the same guilt as witchcraft.

The harsh forbidding creed of the Kirk had its influence in every direction; and music, instrumental at any rate, fell under its ban. During the sway of the Covenant, indeed, the Scottish minstrels were popularly supposed to be under the special care and protection of the devil. The Reverend Robert Kirk, author of the "Secret Commonwealth," attributed certain impressions produced by music to diabolical influence. "Irishmen," says he, "our northern Scottish, and our Athole men are so much addicted to, and delighted with harps and musick, as if, like King Saul, they were possessed with a forrein sport; only with this difference, that musick did put Saul's play-fellow asleep, but roused and awaked our men, vanquishing their own spirits at pleasure as if they were impotent of its powers, and unable to command it; for wee have seen some poor beggars of them chattering their teeth for cold, that how soon they saw the fire, and heard the harp, leap thorow the house like goats and satyrs." Without enlarging on the subject, may we not conclude that such an estimate of instrumental music as became common, especially in Covenanting days, had much to do with the prolonged antipathy of the Kirk to its introduction in worship?

But the Presbyterians went even further than this. At one time they declared that the bishops were cloven-footed and had no shadows, and that the curates themselves were, many of them, little better than wizards. The Episcopalians seem to have been regarded by the Presbyterians with little more favour than the Red Indians were by the early Puritan settlers in America. The extraordinary story of Salem witchcraft shows us that the Puritan clergy assured their people that the Red Indians were worshippers and agents of Satan; and we can but faintly imagine the effect of this belief on the minds and tempers of those who were thinking of the Indians at every turn of daily life. The common people, always susceptible to exaggeration, had been preached into such a holy hatred of popery that they saw its type and shadow in everything which approached even to decency in worship; so that, as a satirist expressed it, they thought it impossible they could ever lose their way to heaven, provided they left Rome behind them.

On the other hand, John Knox was deemed a skilful wizard by the Catholics in Scotland; it was even said that in the churchyard of St. Andrews he raised Satan himself, wearing a huge pair of horns on his head, at which blood-curdling sight Knox's secretary became insane and died. And in old Kirkton's "Secret and True History," in his picturesque account of the curious scene which was witnessed in Lithgow upon the anniversary of the King's restoration, we see that the Episcopal party lost no favourable opportunity of turning the tables on their opponents. In the pageant they had an arch, in the midst of which was a litany:

"'From Covenants with uplifted hands,
From Remonstrators with associate bands,
From such Committees as govern'd this nation,
From Church Commissioners and their protestation,
Good Lord deliver us.'

"They hade also the picture of Rebellion in religious habit, with the book Lex Rex in one hand, and the causes of God's wrath in the other, and this in midst of rocks, and reels, and kirk stools, logs of wood, and spurs, and covenants, acts of assembly, protestations, with this inscription, 'REBELLION IS THE MOTHER OF WITCHCRAFT.'"

But Episcopacy was abhorrent to the people generally. A contemporary writer--a Presbyterian--candidly remarks, "I have known some profane people that, if they committed an error over night, thought affronting a curate to-morrow a testimony of their repentance." This religious animosity had no doubt much to do with the belief that witchcraft was common among the Episcopalian clergy. The Reverend James Kirkton (before alluded to), a true son of the Kirk, writing at that time gravely relates, amongst several similar accusations, that one Gideen Penman said grace at the devil's table as his chaplain; that one Thomson, the curate of Anstruther, was a "diabolic man," the wench who bore a lantern in front, as he returned from a visit, "affirming that she saw something like a black beast pass the bridge before him;" and that the hated Archbishop Sharp, when assassinated, had "several strange things," and, in particular, "parings of nails," about his person. Archbishop Sharp was also charged with entertaining "the muckle black Deil" in his study at midnight, and of being "levitated" and dancing in the air; and of Archbishop Adamson, men of learning like James, nephew and companion of Andrew Melville, believed that, as in the case of other witches, he had a familiar in the form of a hare, which once ran before him down the street.

It is a curious circumstance, as Pitcairn in his "Criminal Trials" points out, that in almost all the confessions of Scottish witches, their initiation and many of their gatherings were said to have taken place within churches, or at least the surrounding ground, and a certain derisive form of service was carried out. James VI. of Scotland and I. of England was, in the matter of witches, undoubtedly the greatest royal expert that ever lived. His famous dialogue, "Daemonologie," in which he carefully classifies witches, describes their ceremonials, and details their various characteristics, did much to encourage popular credulity and the spirit of persecution. "Witches," he affirms, "ought to be put to death, according to the laws of God, the civil and imperial law, and the municipal law of all Christian nations; yea, to spare the life, and not strike whom God bids strike, and so severely punish so odious a treason against God, is not only unlawful, but, doubtless, as great a sin as was Saul's sparing Agag." He even contended that, because the crime was generally abominable, evidence in proof might be received which would be rejected in other offences, and that the only means of escape to be offered was through the ordeal. If we only remember that Luther said he would burn every one of them, urging that there must be witches because the Bible says, "Thou shalt not suffer a witch to live," we shall wonder less at the credulity of the witch-hunting king.

The principal witch cases and trials in Scotland may be said to date from the conspiracy of devils to prevent James's union with the Princess Anne of Denmark. "An overwhelming tempest at sea during the voyage of these anti-papal, anti-diabolic, royal personages was the appointed means of their destruction." To describe the trial of those who were implicated as the human agents, even though it may be one of the most extraordinary and weirdly fascinating stories in the annals of Scottish witchcraft, would be beyond the scope of this article; it is fully related in an exceedingly scarce black-letter pamphlet--"Newes from Scotland, declaring the damnable Life of Doctor Fian, a notable Sorcerer, who was burned at Edenbrough in Januarie last, 1591; which Doctor was Register to the Devill, that sundry times preached at North-Baricke Kirke to a number of notorious Witches, &c." It may be noted, however, that "Agnis Sampson, which was the elder witch," at last confessed, "before the king's majestie and his councell," "that upon the night of Allhollon-Even, shee was accompanied, as well with the persons aforesaide, as also with a great many other witches, to the number of two hundreth, and that all they together went to sea, each one in a riddle, or cive, and went in the same very substantially, with flaggons of wine, making merrie and drinking by the way in the same riddles, or cives, to the kirke of North-Barrick, in Lowthian, and that after they had landed, tooke handes on the lande, and daunced this reill, or short daunce, singing all with one voice:--

'Commer, goe ye before, commer, goe ye;
Gif ye will not goe before, commer, let me!'

At which time shee confessed, that this Geillis Duncane (another of those charged) did goe before them, playing this reill or daunce uppon a small trumpe, called a Jewe's trumpe, untill they entered into the Kerk of North-Barrick.

"These confessions made the king in a wonderful admiration, and sent for the saide Geillis Duncane, who, upon the like trumpe, did play the saide daunce before the kinges majestie, who, in respect of the strangeness of these matters, tooke great delight to be present at their examinations. Item, the said Agnis Sampson confessed that the divell being then at North Barrick Kirke, attending their comming, in the habit or likenesse of a man, and seeing that they tarried over long, hee at their comming enjoyned them all to a penance ... and having made his ungodly exhortations, wherein he did greatly inveigh against the King of Scotland, he received their oathes for their good and true service towards him, and departed; which done, they returned to sea and so home again.

"At which time the witches demanded of the divell, why he did beare such hatred to the king? who answered, by reason the king is the greatest enemie hee hath in the world."

Spottiswoode also tells a fantastic story in connection with this Agnes Sampson, Dr John Fian, Geillie Duncan, and others, meeting the devil at North Berwick kirk, of black candles round about the pulpit, of the devil calling the roll and preaching a sermon, and of the rifling of three graves for magical cookery. Of Francis, Earl of Bothwell, who was accused of being associated with Dr Fian in his magical conspiracy against the king, and who was also imprisoned for having conspired the king's death by sorcery, we have this note attached to a curious discourse, from Mr Robert Bruce's Sermons, preached at Edinburgh, November 9th, 1589--"At the which time the Earle Bothwell made his publicke repentance in the church." It will not be forgotten that, in "Tam o' Shanter," Burns depicts a witches' meeting in Alloway Kirk:--

"A winnock-bunker in the east,
There sat auld Nick, in shape o' beast;
A towzie tyke, black, grim, and large,
To gie them music was his charge:
He screw'd the pipes and gart them skirl,
Till roof and rafters a' did dirl.--
Coffins stood round like open presses,
That show'd the dead in their last dresses;
And by some devilish cantraip sleight
Each in its cauld hand held a light."

As typical of the evidence afforded by parochial inquisitions, and on which death sentences were based, the following may be taken:--

"Isabel Roby.--She is indicted to have bidden her gudeman, when he went to St. Fergus to buy cattle, that if he bought any before his home-coming, he should go three times 'woodersonis' about them, and then take three 'ruggis' off a dry hillock, and fetch home to her. Also, that dwelling at Ardmair, there came in a poor man craving alms, to whom she offered milk, but he refused it, because, as he then presently said, she had three folks' milk and her own in the pan; and when Elspet Mackay, then present, wondered at it, he said, 'Marvel not, for she has thy farrow kye's milk also in her pan.' Also, she is commonly seen in the form of a hare, passing through the town, for as soon as the hare vanishes out of sight, she appears."

"Margaret Rianch, in Green Cottis, was seen in the dawn of the day by James Stevens embracing every nook of John Donaldson's house three times, who continually thereafter was diseased, and at last died. She said to John Ritchie, when he took a tack (a piece of ground) in the Green Cottis, that his gear from that day forth should continually decay, and so it came to pass. Also, she cast a number of stones in a tub, amongst water, which thereafter was seen dancing. When she clips her sheep, she turns the bowl of the shears three times in her mouth. Also, James Stevens saw her meeting John Donaldson's 'hoggs' (sheep a year old) in the burn of the Green Cottis, and casting the water out between her feet backward, in the sheep's face, and so they all died."

These charges were considered sufficient by the Presbytery of Kincardine, and were duly signed by "Mr Jhone Ros, Minister at Lumphanan."

The following, under date February 8th, 1719, will, however, more clearly illustrate the manner in which an accused person was examined by Kirk authority:--

"The said day, Mr William Innes, minister of Thurso, having interrogat Margaret Nin-Gilbert, who was apprehended Fryday last, on suspicion of witchcraft, as follows:--1_mo_, Being interrogat, If ever there was any compact between her and the devil? Confessed, That as she was travelling some time bygone, in ane evening, the devill met with her in the way in the likeness of a man, and engaged her to take on with him, which she consented to; and that she said she knew him to be the devil or he parted with her. 2_do_, Being interrogat, If ever the devil appeared afterwards to her? Confessed, That sometimes he appeared in the likeness of a great black horse, and other times riding on a black horse, and that he appeared sometimes in the likeness of a black cloud, and sometimes like a black henn. 3_to_, Being interrogat, If she was in the house of William Montgomerie, mason in the Burnside of Scrabster, especially on that night when that house was dreadfully infested with severall catts, to that degree that W. M. foresaid was obliged to use sword, durk, and ax in beating and fraying away these catts? Confessed, That she was bodily present yr, and that the said M. had broke her legg either by the durk or ax, which legg since has fallen off from the other part of her body; and that she was in the likeness of a feltered cat, night forsaid, in the said house; and that Margaret Olsone was there in the likeness of a catt also, who, being stronger than she, did cast her on Montgomerie's durk when her legg was broken. 4_to_, Being interrogat, How she could be bodily present and yet invisible? Declares, She might have been seene, but could give no account by what means her body was rendered invisible. She declares, that severall other women were present there that night in the other end of the house. Being interrogat, How they came not to be seene, seeing they were not there in the likeness of catts, as were others condescended on? Declares, The devil did hide and conceall them by raising a dark mist or fog to skreen them from being seen.... 6_to_, Being interrogat, What brought her and her accomplices to Montgomerie's house? Answered, They were doing no harm there. To which Mr Innes replyed, that the disturbing and infesting a man's house with hideous noises, and cryes of catts, was a great wrong done to him, having a natural tendency to fright the family and children. The premisses are attested to be the ingenuous confession of Margaret Nin-Gilbert, _alias_ Gilbertson, by William Innes, minister of Thurso.... _Nota_, That upon a vulgar report of witches having the devil's marks in their bodies, Margaret Olsone being tryed in the shoulders, where there were severall small spots, some read, some blewish, after a needle was driven in with great force almost to the eye, she felt it not. Mr Innes and Mr Oswald, ministers, were witnesses to this." In another case it is recorded that "Mr John Aird, minister, put a prin in the accused's shoulder (where she carries the devill's mark) up to the heid, and no bluid followed theiron, nor she shrinking thereat."

The foregoing "dittay," conjointly with the confessions of so many of the accused, inevitably prompts the anxious question--how could it be that these persons declared themselves guilty of an impossible offence when the admission must have sealed their doom? The assumption that the victim preferred being killed at once to living on, subject to suspicion, insult, and ill-will, under the imputation of having dealt with the devil, cannot here, any more than in the astounding cases recorded in connection with Salem witchcraft, cover anything like the whole ground. There can be little doubt now that the sufferers under nervous disturbances, the subjects of abnormal conditions, found themselves in possession of strange faculties, and thought themselves able to do new and wonderful things. When urged to explain how it was, they perhaps could only suppose that it was by some "evil spirit," and except where there was an intervening agency to be named, the only supposition was that the intercourse between the Evil Spirit and themselves was direct. It is impossible, as an Edinburgh Reviewer has remarked, even now to witness the curious phenomena of somnambulism and catalepsy without a keen sense of how natural and even inevitable it was for similar subjects of the middle ages and in Puritan times to believe themselves ensnared by Satan, and actually endowed with his gifts, and to confess their calamity, as the only relief to their scared and miserable minds. It would also seem as though some of these unfortunate women credited themselves with certain powers because others so credited them, and believed that they could perform deeds of witchcraft because their neighbours declared they could.

But let us turn again to the Kirk Session Records, than which we can find no better sources of information. During the years 1649-1650, for instance, the witch fires seemed never to have ceased burning. In the Lowlands one, John Kincaid, and another, George Cathie, were expert searchers. In 1650 the Presbytery of Biggar called on the Presbytery of Haddington, as well as the civil power, to secure Cathie's services whenever they were required. In 1649 John Kincaid received from the minister and elders of Stowe for the "broding of Margret Durham, 6lb." His colleage Cathie once condemned as witches twelve people in Crauford-Douglas on the evidence of a lunatic.