This is a modern-English version of The Mysteries of All Nations: Rise and Progress of Superstition, Laws Against and Trials of Witches, Ancient and Modern Delusions Together with Strange Customs, Fables, and Tales, originally written by Grant, James (Archaeologist).
It has been thoroughly updated, including changes to sentence structure, words, spelling,
and grammar—to ensure clarity for contemporary readers, while preserving the original spirit and nuance. If
you click on a paragraph, you will see the original text that we modified, and you can toggle between the two versions.
Scroll to the bottom of this page and you will find a free ePUB download link for this book.
Transcriber's Notes:
There are a number of quotations in this work, many of which contain
archaic spelling and/or dialect. There are also several occurrences of
variant spelling and hyphenation used by the author. These have all
been retained as printed, with a few exceptions relating to proper
names or references to quotations, which are listed at the end of the
text. Printing errors (transposed or missing letters, etc.) have been
corrected throughout. This book sometimes uses asterisks to indicate an ellipsis.
Transcriber's Notes:
This work includes several quotes, many of which feature old-fashioned spelling and/or dialect. There are also various instances of inconsistent spelling and hyphenation used by the author. All of these have been kept as they were printed, with a few exceptions for proper names or references to quotes, which are noted at the end of the text. Any printing mistakes (like transposed or missing letters, etc.) have been fixed throughout. This book occasionally uses asterisks to show an ellipsis.
THE
MYSTERIES OF ALL NATIONS:
RISE AND PROGRESS OF SUPERSTITION,
LAWS AGAINST AND TRIALS OF WITCHES,
ANCIENT AND MODERN DELUSIONS,
TOGETHER WITH
Strange Customs, Fables, and Tales
RELATING TO
MYTHOLOGY—DAYS AND WEEKS—MIRACLES—POETS AND SUPERSTITION—MONARCHS, PRIESTS, AND PHILOSOPHERS—DRUIDS—DEMONOLOGY—MAGIC AND ASTROLOGY—DIVINATION—SIGNS, OMENS, AND WARNINGS—AMULETS AND CHARMS—TRIALS BY ORDEAL—CURSES AND EVIL WISHES—DREAMS AND VISIONS—SUPERSTITION IN THE NINETEENTH CENTURY.
MYTHOLOGY—DAYS AND WEEKS—MIRACLES—POETS AND SUPERSTITION—KINGS, PRIESTS, AND PHILOSOPHERS—DRUIDS—DEMONOLOGY—MAGIC AND ASTROLOGY—DIVINATION—SIGNS, OMENS, AND WARNINGS—AMULETS AND CHARMS—TRIALS BY ORDEAL—CURSES AND EVIL WISHES—DREAMS AND VISIONS—SUPERSTITION IN THE NINETEENTH CENTURY.
By JAMES GRANT.
LEITH: REID & SON, 35 Shore.
LEITH: REID & SON, 35 Shore.
EDINBURGH: W. PATERSON. LONDON: SIMPKIN, MARSHALL, AND CO.
EDINBURGH: W. PATERSON. LONDON: SIMPKIN, MARSHALL, AND CO.
[THE RIGHT OF TRANSLATION IS RESERVED.]
[THE RIGHT OF TRANSLATION IS RESERVED.]
REID AND SON, PRINTERS, LEITH.
REID AND SON, PRINTERS, LEITH.
PREFACE.
In whatever light this work may be regarded by archæologists and general readers, the writer submits it to the public, chiefly as the result of antiquarian research, and actual observation during a period of nearly forty years. The writer does not attempt to define what superstition is, either in its broadest or most literal sense; but, as he desires the expression to be understood, it may be considered to imply a fear of the Evil One and his emissaries, a trust in benign spirits and saints, a faith in occult science, and a belief that a conjunction of certain planets or other inanimate bodies is capable of producing supernatural effects, either beneficial or prejudicial to man. Superstition, generally so called, has run through a course of ages from sire to son, leaving it still deeply rooted in the minds of many of the present generation.
In whatever way this work may be viewed by archaeologists and general readers, the author presents it to the public primarily as a result of nearly forty years of research and firsthand observation. The author doesn’t try to define what superstition is, either in its broadest or most literal sense; however, for clarity, it can be understood as a fear of the Evil One and his agents, a belief in good spirits and saints, a trust in mystical knowledge, and the idea that the alignment of certain planets or other inanimate objects can create supernatural effects, whether positive or negative for people. Superstition, as it is commonly called, has continued through generations, remaining deeply embedded in the minds of many people today.
Not a few seeming repetitions in this work are not such in reality, but are instances brought forward to mark the resemblance between the opinions prevalent in past and present times, and to illustrate the similarity of perverted views in various parts of the world.
Not a few seeming repetitions in this work are not such in reality, but are instances brought forward to mark the resemblance between the opinions prevalent in past and present times, and to illustrate the similarity of perverted views in various parts of the world.
The examples of superstition herein given are taken from an almost unlimited number, yet the writer confesses to have omitted many interesting particulars. In proof of this it may be stated, that while the last sheet of these pages was being revised, an esteemed friend wrote, saying: "I can quite corroborate what you say of Ireland; for lately, on my way from Macroom to Glengariff, at a weird mountain pass, the coach stopped to enable us to visit the hermitage of St. Finbar. There, beside a lonely lake, I saw a number of devotees, afflicted with various ailments, expecting to be healed through the good offices of the departed saint."
The examples of superstition shared here are drawn from an almost endless list, yet the author admits to leaving out many fascinating details. To illustrate this, it can be mentioned that while the final sheet of these pages was being edited, a valued friend wrote, saying: "I can completely back up what you said about Ireland; because recently, on my way from Macroom to Glengariff, at a strange mountain pass, the coach stopped so we could visit the hermitage of St. Finbar. There, next to a secluded lake, I saw a group of worshippers, each dealing with different ailments, hoping to be healed through the good will of the departed saint."
In spite of a determination to omit unimportant matter and to be concise, this volume has swelled out far beyond what was originally intended. The more the subject of superstition is studied, the more interesting it becomes. One judges of a nation's strength by its victories, of its industry by its products, of its wealth by its mines and cultivated fields, of its domestic condition by its diet and dress, of its moral condition by its laws, of its religion and intelligence by its literature; but before obtaining full knowledge of a people's convictions, it is necessary to search into their superstitions. In these are discovered the secrets of man's inner life, and by these also have been forged strong fetters, which have kept his soul in thraldom for ages.
Despite the intention to leave out unnecessary details and keep things brief, this book has expanded far beyond what was originally planned. The more we explore the topic of superstition, the more fascinating it becomes. We gauge a nation's strength by its victories, its industry by its products, its wealth by its mines and cultivated land, its domestic condition by its food and clothing, its moral condition by its laws, and its religion and knowledge by its literature; however, to truly understand a people's beliefs, we must look into their superstitions. Within these lies the key to understanding humanity's inner life, and they have also created powerful chains that have kept the soul in bondage for centuries.
If the author has succeeded in pointing out, that, notwithstanding the progress of science and the advancement of civilisation and Christianity, some of the darker shadows that have disfigured past ages are still floating over a portion of our social horizon, he feels his labour will not have been altogether in vain. Like many of the ghosts alluded to in the following pages, that of superstition needs only the continued light of day to shine upon it, in order to make it vanish for ever.
If the author has managed to highlight that, despite the advancements in science, civilization, and Christianity, some of the darker shadows from the past still linger in parts of our society, he believes his work will not have been entirely pointless. Like many of the ghosts mentioned in the following pages, the ghost of superstition only needs the ongoing light of day to make it disappear forever.
January 1880.
January 1880.
CONTENTS.
- PAGE
Rise and Progress of Superstition—The Serpent—Cain's Departure from the true Worship—Worship of the Sun, Moon, and Stars—Strange Story of Abraham—The Gods of Antiquity—Ether, Air, Land, and Water filled with living Souls—Guardian Angel—Cause of the Flood—Magic—How the Jews deceived the Devil—A Witch not permitted to live—Diviners, Enchanters, Consulters with familiar Spirits, and Necromancers proved a Snare to Nations—Charms worn by the Jews—Singular Customs and Belief—Prognostication—Allegorical Emblems—Marriage Customs—Ceremonies at Death and Burials—Divination among all Nations—Observers of Times—Opinion concerning the Celestial Bodies—Power of Witches—Wizards—Necromancers' Power to call up the Dead1
Rise and Progress of Superstition—The Serpent—Cain's Departure from True Worship—Worship of the Sun, Moon, and Stars—Strange Story of Abraham—The Gods of Antiquity—Ether, Air, Land, and Water filled with Living Souls—Guardian Angel—Cause of the Flood—Magic—How the Jews Deceived the Devil—A Witch Not Permitted to Live—Diviners, Enchanters, Consults with Familiar Spirits, and Necromancers Proved a Snare to Nations—Charms Worn by the Jews—Unique Customs and Beliefs—Prognostication—Allegorical Emblems—Marriage Customs—Ceremonies at Death and Burials—Divination Among All Nations—Observers of Times—Opinions Concerning the Celestial Bodies—Power of Witches—Wizards—Necromancers' Power to Call Up the Dead1
Men endowed with Prophetic Spirits—The Jews forbidden to consult the Oracles of the Heathen—Schools of Prophets—Influence of Music—The Prophetic Mantle—Way Revelations were made—Bath Kol—Urim and Thummim—False Prophets Strangled or Stoned—Diabolical Art—Moloch—Seething a Kid in its Mother's Milk—The Smooth Stones mentioned by Isaiah—Sheep-head and Sheep-head Broth—Casting Sins into the Sea—Fasting among the Pharisees—Dust of Heathen Countries—The number 10—Angels that had the Care of Men—Predictions by Hebrew Women—Punishment in the Grave10
Men gifted with Prophetic Spirits—The Jews were not allowed to consult the Oracles of the Pagans—Schools of Prophets—The Influence of Music—The Prophetic Mantle—How Revelations were given—Bath Kol—Urim and Thummim—False Prophets were Strangled or Stoned—Diabolical Arts—Moloch—Boiling a Kid in its Mother's Milk—The Smooth Stones mentioned by Isaiah—Sheep-head and Sheep-head Broth—Casting Sins into the Sea—Fasting practices among the Pharisees—Dust from Pagan Countries—The number 10—Angels that cared for People—Predictions by Hebrew Women—Punishment in the Grave10
Egypt steeped in Superstition—Power of Magicians—Obtaining Visions—Demons—Departed Heroes—Gods and Demi-gods—Altars or Living Stones—Sacred Animals—Isis searching for Osiris—Leeks and Onions—Priests, Physicians, and Interpreters of Oracles—Sacrificing Human Victims—Wax Figures—Magic—Teaching of the Egyptian Priests—Transmigration14
Egypt filled with superstitions—Power of magicians—Gaining visions—Demons—Deceased heroes—Gods and demigods—Altars or living stones—Sacred animals—Isis searching for Osiris—Leeks and onions—Priests, doctors, and interpreters of oracles—Sacrificing human victims—Wax figures—Magic—Lessons from the Egyptian priests—Reincarnation14
-
Babylon—The Chaldeans—Downfall of Babylon predicted—Worship of the Medes and Persians—Sacred Fire—The Gaures—Births and Deaths in Early Times—A Narrow Bridge—An Immense Tree—Creation of Prophets—A Stone to which Abraham tied his Camel—Adam and Eve's Trysting Place—Black Art—Ways of discovering whether a supposed Criminal was Guilty or Innocent—Looking into Futurity—Canaanites, Syrians, and Arabians—Strange Fables—Abraham breaking Heathen Idols—Altars—Religion of the Carthagenians and Tyrians—Supremacy of the Gods20
Babylon—The Chaldeans—Predictions about the Fall of Babylon—Worship of the Medes and Persians—Sacred Fire—The Gaures—Births and Deaths in Early Times—A Narrow Bridge—An Immense Tree—Creation of Prophets—A Stone to which Abraham tied his Camel—The Meeting Place of Adam and Eve—Black Magic—Methods for determining if a suspected Criminal was Guilty or Innocent—Looking into the Future—Canaanites, Syrians, and Arabians—Strange Tales—Abraham destroying Pagan Idols—Altars—Religion of the Carthaginians and Tyrians—Supremacy of the Gods20
Greek Religion and Superstition—Jupiter regarded as the President of the Law and Protector of Cities—Dreams and Charms—Sacred Stones—Omens of Evil—Sacrificing the Hair—Flight of Birds—Compassing the Altar to the Right—Love secured by Magic—Marriage Ceremonies—Way of protecting a Child from Evil Spirits—Divers Magical Ceremonies—Laws as to Dead Bodies—Fingers and Toes of Dead Men worn as Charms—Preparing a Body for Burial—Swine and Swine's Flesh—Drinking Toasts—Prophets consulted before Armies marched to Battle—Certain Words avoided—Sneezing—Evil Omens—Throwing a Person overboard to save a Ship26
Greek Religion and Superstition—Jupiter seen as the Head of the Law and Guardian of Cities—Dreams and Charms—Sacred Stones—Bad Omens—Offering Hair—Birds in Flight—Walking around the Altar to the Right—Love secured by Magic—Marriage Rituals—Ways to protect a Child from Evil Spirits—Various Magical Rites—Laws regarding Dead Bodies—Fingers and Toes of the Dead used as Charms—Preparing a Body for Burial—Pigs and Pig Meat—Making Toasts—
Roman Delusions and Customs—Tokens of Futurity—Drawing of Lots—Events foretold by reading the first passage that turned up on opening a Book—Lucky and Unlucky Stars—Fortune-tellers—Dreams—Omens drawn from the Appearance of parts of Animals offered in Sacrifice—Sibylline Books, Charms, and Incantations—Spirits observers of Men's Actions—Unlucky Days—Dress of a Bride—Anointing Door-posts and crossing the Threshold—Fire and Water—Bridal Feast and Nuptial Songs—Funeral Rites—Souls of Unburied Persons—Customs at a Deathbed, and Funeral Observances—Hobgoblins—Purifying with Water and Fire—Appeasing the Manes—Dead Bodies used for Magical purposes34
Roman Delusions and Customs—Tokens of the Future—Drawing Lots—Events predicted by reading the first passage that appears when opening a Book—Lucky and Unlucky Stars—Fortune-tellers—Dreams—Omens derived from the Appearance of parts of Animals offered in Sacrifice—Sibylline Books, Charms, and Incantations—Spirits observing Human Actions—Unlucky Days—Bride’s Attire—Anointing Doorposts and Crossing the Threshold—Fire and Water—Bridal Feast and Wedding Songs—Funeral Rites—Souls of Unburied Persons—Customs at a Deathbed, and Funeral Practices—Hobgoblins—Purification with Water and Fire—Appeasing the Manes—Dead Bodies used for Magical purposes34
Ethiopian Superstition—Heathen Indian Gods—Superstitious Observances at Marriages—Disposal of Dead Bodies—Different Degrees of Glory after Death—Reverence for the Cow—Detecting Criminals—Addressing Oracles—Astronomy—Eclipse of the Moon—Magic—John Gondalez39
Ethiopian Superstition—Pagan Indian Gods—Superstitious Practices at Weddings—Handling of Corpses—Various Levels of Afterlife Glory—Respect for Cows—Identifying Criminals—Consulting Oracles—Astronomy—Lunar Eclipse—Magic—John Gondalez39
Wizard and Man-tiger—Man-lion—Sacrificing Children—Offerings to the Ganges—A Rajah offering himself as a Sacrifice—Various Superstitious Ceremonies—King's Wives and Retainers going with the Dead Monarch into another World—An eternal Succession of Worlds—Apes supposed to have Human Souls—Worshipping Demons—Drinking Blood—Prognosticating from the Cries of Beasts—Witchcraft and Magic—Singular Opinions and Customs—Foretelling Future Events at the New Moon—Discovering a False Swearer—Offerings to the Sea and Winds—Superstition in China—Superstition in Japan48
Wizard and Man-tiger—Man-lion—Child Sacrifices—Offerings to the Ganges—A Rajah offering himself as a Sacrifice—Various Superstitious Rituals—The King’s Wives and Servants accompanying the Dead Monarch into another World—An endless Cycle of Worlds—Apes believed to have Human Souls—Worshiping Demons—Drinking Blood—Predicting the Future from Animal Cries—Witchcraft and Magic—Unique Beliefs and Customs—Foretelling Future Events at the New Moon—Identifying a Liar—Offerings to the Sea and Winds—Superstitions in China—Superstitions in Japan48
Classification of Gods and Goddesses—Primeval Parent Chaos—Creation—Influence of Ether—Celestial Fire—Birth and Banishment of Cupid—Fate—Eternal Decrees—Throne of Jove—Fortune and Happiness—Misfortune and Misery—Rewards and Punishments—First Man and Woman—Pan the Emblem of all Things—Power of Heathen Gods—Descriptions of Juno—Venus the Goddess of Love and Beauty—Rustics turned into Frogs—Vulcan—Æolus—Momus the Jester—The Carping God59
Classification of Gods and Goddesses—Primeval Parent Chaos—Creation—Influence of Ether—Celestial Fire—Birth and Banishment of Cupid—Fate—Eternal Decrees—Throne of Jove—Fortune and Happiness—Misfortune and Misery—Rewards and Punishments—First Man and Woman—Pan the Emblem of all Things—Power of Heathen Gods—Descriptions of Juno—Venus the Goddess of Love and Beauty—Rustics turned into Frogs—Vulcan—Æolus—Momus the Jester—The Carping God59
Satyrs described—Diana's Retirement—Pallas, the Goddess of Shepherds—The vile Flora—Pomona deceived—Nymphs—River Gods and Goddesses—Sirens—Witch Circe—Infernal Deities—Passage to Tartarus—Palace of Pluto—Judges of Hell—Goddesses of Destiny—Furies—Night, Death, and Sleep—Tartarian Regions—Delights of the Elysian Fields—Festivals of Heathens—Sacrifices to Deities—Things sacred to Gods65
Satyrs described—Diana's Retirement—Pallas, the Goddess of Shepherds—The vile Flora—Pomona deceived—Nymphs—River Gods and Goddesses—Sirens—Witch Circe—Infernal Deities—Passage to Tartarus—Palace of Pluto—Judges of Hell—Goddesses of Destiny—Furies—Night, Death, and Sleep—Tartarian Regions—Delights of the Elysian Fields—Festivals of Heathens—Sacrifices to Deities—Things sacred to Gods65
Achilles—Taking of Troy—Acrisius's Daughter—Danae and her son Perseus—Ardea changed into a Bird—Pluto's Invisible Helmet—Minerva's Buckler—Mercury's Wings—Medusa deprived of Life—Sea Monster—A Gorgon's Head—Stheno and Euryale—Minerva's Revenge—Serpents and Pegasus produced by Medusa's Blood—Tales by the Daughters of Minyas—Punishment by Bacchus—The Search of Cadmus for his sister Europa—Halcyon's Sorrow—Transmigration—Exploits of Hercules—Love Potion—Hymen—Jason's Adventures—Power and Cruelty of Medea—How a Favourable Wind was procured—Manner in which Orion came into Existence—False Swearer punished—Palladium—Deeds of Paris—Golden Apple—Marriage of Peleus and Thetis—Impiety of Pentheus—Rhea and her Sons—Scylla turned into a Sea Monster71
Achilles—The Fall of Troy—Acrisius's Daughter—Danae and her son Perseus—Ardea transformed into a Bird—Pluto's Invisible Helmet—Minerva's Shield—Mercury's Wings—Medusa killed—Sea Monster—A Gorgon's Head—Stheno and Euryale—Minerva's Revenge—Serpents and Pegasus born from Medusa's Blood—Stories by the Daughters of Minyas—Punishment from Bacchus—Cadmus's Search for his sister Europa—Halcyon's Grief—Reincarnation—Feats of Hercules—Love Potion—Hymen—Jason's Adventures—Medea's Power and Cruelty—How a Favorable Wind was gained—How Orion came to be—False Swearer punished—Palladium—Actions of Paris—Golden Apple—Marriage of Peleus and Thetis—Impiety of Pentheus—Rhea and her Sons—Scylla transformed into a Sea Monster71
Mythology of Germany, Great Britain, and Scandinavia—The world Niflheim—The world Muspelheim—How Ymir was created—The cow Aedhumla—Ymir's Offspring—Odin, the chief God—Valhalla—Queen Frigga—How the Seas, Waters, Mountains, and Heavens were made—Chariots and Horses in Heaven—Night and Day—Evil-disposed Maidens—Creation of New Beings—Bridge between Midgard and Asgard—Sacred Fountain—Roots of the ash Yggdrasil—Baldur's Dreams and sad End—Loki, the Evil Spirit—Hel and her Brothers—Worship of Scandinavian Gods—Norsemen and their Ancient Gods and Goddesses—The Volsung Tale—Odin, Loki, and Hænir's Wanderings—The Sword Gram—Sigurd's Exploits—What the Worshippers of Odin believed—Frodi's Maidens and Quern—Gods of the Laplanders—Sale of Winds—Lucky and Unlucky Days—Other Superstitions85
Mythology of Germany, Great Britain, and Scandinavia—The world of Niflheim—The world of Muspelheim—How Ymir was created—The cow Aedhumla—Ymir's descendants—Odin, the chief God—Valhalla—Queen Frigga—How the seas, waters, mountains, and heavens were created—Chariots and horses in the sky—Night and day—Evil-minded maidens—Creation of new beings—Bridge between Midgard and Asgard—Sacred fountain—Roots of the ash Yggdrasil—Baldur's dreams and sad end—Loki, the evil spirit—Hel and her brothers—Worship of Scandinavian gods—Norsemen and their ancient gods and goddesses—The Volsung tale—Odin, Loki, and Hænir's adventures—The sword Gram—Sigurd's feats—What Odin's worshippers believed—Frodi's maidens and quern—Gods of the Laplanders—Sale of winds—Lucky and unlucky days—Other superstitions85
The Calendar—Names of Days, whence derived—The Power of Jupiter—Influence of Zeus—The God Indra—Origin of the term "Hours"—Hours under Planetary Control—Coronation of a Persian King—Evils transferred to the Turks and Kafirs—The Moon's Controlling Power—Time reckoned by Moons—A Strange Story—Heathen Gods—Thor's Palace—Thor's Power—Frigga's Abilities—Description of Seater or Crodo99
The Calendar—Names of Days, where they come from—The Power of Jupiter—Influence of Zeus—The God Indra—Origin of the term "Hours"—Hours under Planetary Control—Coronation of a Persian King—Evils passed on to the Turks and Kafirs—The Moon's Controlling Power—Time measured by Moons—A Strange Story—Pagan Gods—Thor's Palace—Thor's Power—Frigga's Abilities—Description of Seater or Crodo99
Names of Months, whence derived—January—First of January, how kept—New Year Gifts—February—Sacrifices for purging Souls—Second of February—Virtue of Candles—Shrove Tuesday—Eating Pancakes—Partaking of Brose—Choosing a Valentine—March—April dedicated to Venus—First of May—May Poles and May Fires—Dispute between Men and Gods—Superstitious Customs in Scotland—Superstitious Ceremonies in England—June Marriages—July—August—September—October—Hallow-e'en Ceremonies—December—Christmas Trees and Gifts—The Misletoe—Privileges in Leap Year—Yule Log—Christmas Festivities110
Names of Months, their origins—January—First of January, how it's celebrated—New Year Gifts—February—Rituals for cleansing Souls—Second of February—Benefits of Candles—Shrove Tuesday—Eating Pancakes—Choosing a Valentine—March—April dedicated to Venus—First of May—May Poles and May Fires—Conflict between Men and Gods—Superstitious Customs in Scotland—Superstitious Ceremonies in England—June Weddings—July—August—September—October—Halloween Traditions—December—Christmas Trees and Gifts—The Mistletoe—Leap Year Privileges—Yule Log—Christmas Celebrations110
St. Peter, and Simon the Magician—Clement's Miracles and Death—St. Agnes—A Miraculous Circumstance—St. Blase's Power—St. Agatha's Holy Life—St. Patrick's Missionary Labours, and Expulsion of Reptiles from Ireland—St. Germanus stilling the Raging of the Sea—St. David and the Welsh Leeks—Stirrup Cup and Origin of "Pledging"—Elfrida's Treachery and Remorse—St. Benedict's Power—St. Dunstan cured by an Angel—The Æolian Harp—St. Columba's Prophecy concerning Iona—Sacred Ducks of Ireland—St. Paul binding a Dragon—Saints and Frogs—Friars and Jesuits—Father Mark proof against Fire—Virtue of Holy Water—St. Noel's Imprecation—St. Boniface—Pope Silvester assisted by Satan—Necromancing Popes—St. Januarius's Blood—St. Anthony's Conflicts with the Devil—St. Anthony's Hog and Bees—A Tradition concerning Melrose—St. Cuthbert—A Princess swallowed up by the Earth—Monk Waldevus's inexhaustible Stores—Holy Relics—Rusticus and his Hog130
St. Peter and Simon the Magician—Clement's Miracles and Death—St. Agnes—A Miraculous Event—St. Blase's Power—St. Agatha's Holy Life—St. Patrick's Missionary Work and Driving Reptiles out of Ireland—St. Germanus Calming the Rage of the Sea—St. David and the Welsh Leeks—Stirrup Cup and the Origin of "Pledging"—Elfrida's Betrayal and Regret—St. Benedict's Power—St. Dunstan Healed by an Angel—The Æolian Harp—St. Columba's Prophecy about Iona—Sacred Ducks of Ireland—St. Paul Binding a Dragon—Saints and Frogs—Friars and Jesuits—Father Mark Immune to Fire—The Power of Holy Water—St. Noel's Curse—St. Boniface—Pope Silvester Aided by Satan—Necromantic Popes—St. Januarius's Blood—St. Anthony's Battles with the Devil—St. Anthony's Pig and Bees—A Tradition about Melrose—St. Cuthbert—A Princess Swallowed by the Earth—Monk Waldevus's Endless Supplies—Holy Relics—Rusticus and his Pig130
Prophetic Verse—The Bardi—Bards maintained by Noblemen—Queen Elizabeth and the Bards—Effects of Prophetic Sayings and of Pipe Music—Messages to another World—Voices of Deceased Friends heard in the Gale—Human Forms in the Clouds—Evenings in the Highlands—Michael Scott—Constant Work for Evil Spirits—Stemming the Tweed—How the Eildon Hills were formed—Ropes of Sand—Scott and his Magic Books buried at Melrose—Ossianic Poems—Stories by Bards150
Prophetic Verse—The Bardi—Bards supported by Nobles—Queen Elizabeth and the Bards—Impact of Prophetic Sayings and Pipe Music—Messages from Another World—Voices of Lost Friends Heard in the Breeze—Human Shapes in the Clouds—Evenings in the Highlands—Michael Scott—Ongoing Work for Evil Spirits—Controlling the Tweed—How the Eildon Hills Were Made—Ropes of Sand—Scott and His Magic Books Buried at Melrose—Ossianic Poems—Tales by Bards150
Shakspeare—An Outline of his Composition—"The Tempest"—Miranda beseeching Prospero to allay the Wild Waters—Ariel's Readiness to serve his Master—The Witch Sycorax—Caliban's Evil Wish—Neptune chased—"Midsummer Night's Dream"—Exploits of a Fairy—Doings of Puck—Titania and her Attendants—Ghosts and Spirits—Song—"Macbeth"—Weird Sisters—Macbeth's Doom—Witches' Caldron—Macbeth admonished by Spirits—"Antony and Cleopatra"—Dreadful Apparition—King's Death avenged161
Shakespeare—An Overview of his Works—"The Tempest"—Miranda asking Prospero to calm the raging waters—Ariel's Willingness to serve his Master—The Witch Sycorax—Caliban's Malicious Desire—Neptune chased—"A Midsummer Night's Dream"—Feats of a Fairy—Actions of Puck—Titania and her Entourage—Ghosts and Spirits—Song—"Macbeth"—Weird Sisters—Macbeth's Fate—Witches' Cauldron—Macbeth warned by Spirits—"Antony and Cleopatra"—Terrifying Apparition—King's Death avenged161
The Poet Gay—The "Spell"—Hobnelia—Lubberkin—Spells resorted to—Valentine Day—Ladybird sent on a Message of Love—Virtue of United Garters—Gipsies' Warnings—Knives sever Love—Story of Boccaccio—Apparition of a Deceased Lover—Poems by Burns—"Address to the Deil"—"Tam o' Shanter"173
The Poet Gay—The "Spell"—Hobnelia—Lubberkin—Spells used—Valentine's Day—Ladybird sent on a Love Message—Strength of United Garters—Gipsies' Warnings—Knives cut Love—Story of Boccaccio—Appearance of a Dead Lover—Poems by Burns—"Address to the Devil"—"Tam o' Shanter"173
Sir Walter Scott—His Belief in Superstition—How his Tales of Fiction are composed—A Town-Clerk frightened by an Apparition—A Ghost that did not understand Erse, but could communicate in Latin—Lovel and Edie Ochiltree—Discovery of Hidden Treasure—"Rob Roy"—Fairies' Caverns—Supposed Apparition in the Trossachs—Elfin People at the Firth of Forth—A Minister taken away by Fairies—Dame Glendinning's Tale—Lines from "Marmion"—A Fairy Knight—Mysterious Steed187
Sir Walter Scott—His Belief in Superstition—How his Fictional Stories are Written—A Town Clerk Scared by a Ghost—A Ghost that Didn't Speak Gaelic but Could Communicate in Latin—Lovel and Edie Ochiltree—Finding Hidden Treasure—"Rob Roy"—Fairy Caves—Alleged Ghost in the Trossachs—Elfin People at the Firth of Forth—A Minister Taken by Fairies—Dame Glendinning's Story—Lines from "Marmion"—A Fairy Knight—Mysterious Horse187
Lord Byron taught Superstition—Byron and the Maid in Green—Bridge of Balgonie—Byron's Fear to ride over it—His Belief in Unlucky Days and Presentiments—Socrates's Demon—Monk Lewis's Monitor—Napoleon's Warnings—A Sorrowful Tale—Byron's Fortune told by a Sibyl—Hebrew Camyo—Abracadabra—Loch-na-Garr—Oscar of Alva—Byron's last Instructions197
Lord Byron taught about Superstition—Byron and the Maid in Green—Bridge of Balgonie—Byron's fear of riding over it—His belief in unlucky days and premonitions—Socrates's Demon—Monk Lewis's Monitor—Napoleon's warnings—A sorrowful tale—Byron's fortune told by a Sibyl—Hebrew Camyo—Abracadabra—Loch-na-Garr—Oscar of Alva—Byron's last instructions197
Tale by Hogg, the Ettrick Shepherd—Aikwood Castle—The Witch Henbane—Imps demanding Work—Michael Scott—Curious Sport—Dreadful Threat—Rats transformed into the form of Men—Inventor of Gunpowder—Summoning Evil Spirits—Latin the Language best understood by Satin and his Emissaries—Holy Signs and Charms—Effects of a Friar's Blessing—Magic Lantern—Michael Scott's Subscribed Conditions—Imps' Song—Dreadful Storm—Warlocks' Hymn—Eildon Hill210
Tale by Hogg, the Ettrick Shepherd—Aikwood Castle—The Witch Henbane—Imps demanding Work—Michael Scott—Curious Sport—Dreadful Threat—Rats transformed into the form of Men—Inventor of Gunpowder—Summoning Evil Spirits—Latin the Language best understood by Satin and his Emissaries—Holy Signs and Charms—Effects of a Friar's Blessing—Magic Lantern—Michael Scott's Subscribed Conditions—Imps' Song—Dreadful Storm—Warlocks' Hymn—Eildon Hill210
Allan Ramsay—"The Gentle Shepherd"—Bauldy the Clown—Mause the reputed Witch—Praying Backwards—Sad Misfortunes—Supposed Power of the Devil to raise the Wind and send Rain and Thunder—Sir William disturbed—Symon's Announcement—Promise to gain a Lassie's Heart—Witches' Tricks—Longfellow's "Golden Legend"—"Song of Hiawatha"218
Allan Ramsay—"The Gentle Shepherd"—Bauldy the Clown—Mause the rumored Witch—Praying Backwards—Sad Misfortunes—Believed Power of the Devil to create Wind and send Rain and Thunder—Sir William upset—Symon's Announcement—Promise to win a Girl's Heart—Witches' Tricks—Longfellow's "Golden Legend"—"Song of Hiawatha"218
Superstition—Commencement of Monarchy in Scotland—King Fergus I. crowned on the Fatal Stone of Destiny—Signs, Assistance of Spirits, Magicians, and Fortune-tellers—Natholocus sends a Friend to consult a Cunning Woman—Her Prediction—Constantine and Maxentius—A Heavenly Cross—A Famous Standard—Queen Guanora's Grave—Fear of St. Martin—The Church's Belief in Departed Saints—Relics venerated—King bewitched by Witches of Forres—Evil Signs—Sea Monster in the Don—Kenneth III. killed by an Infernal Machine—Virtue of Precious Stones—Weird Sisters—Consulting a Pythoness—Predictions by Druids—Domitian's Death foretold by Astrologers—Simon Magus—A Platonic Philosopher—The Emperor Julian instructed in Magic234
Superstition—Start of Monarchy in Scotland—King Fergus I crowned on the Fatal Stone of Destiny—Signs, Help from Spirits, Magicians, and Fortune-tellers—Natholocus sends a friend to consult a Wise Woman—Her Prediction—Constantine and Maxentius—A Heavenly Cross—A Famous Standard—Queen Guanora's Grave—Fear of St. Martin—The Church's Faith in Departed Saints—Venerated Relics—King cursed by Witches of Forres—Bad Omens—Sea Monster in the Don—Kenneth III. killed by a Diabolical Device—Power of Precious Stones—Weird Sisters—Consulting a Seer—Predictions by Druids—Domitian's Death foretold by Astrologers—Simon Magus—A Platonic Philosopher—The Emperor Julian taught in Magic234
Louis XI. and the Astrologer—A King's Enchanted Cap—David I. and the Mysterious Stag—Merlin the Magician—Prophecies concerning Queen Elizabeth and Mary—Dragon Caverns—Predictions of Evil—Changing a King's Love—The Holy Maid of Kent—Nobles put to Death for keeping company with Sorcerers—James I. of England and the Witches—Tranent Witches and Warlocks—Wise Wife of Keith—Two Hundred Witches sailing in Sieves—Raising Storms—Witch and Warlock Convention at Newhaven—Meeting of Witches at North Berwick—Witches tortured in Holyrood—The Devil's Mark—Bothwell's Fortune told—Witches and their Associates burned242
Louis XI and the Astrologer—A King's Enchanted Cap—David I and the Mysterious Stag—Merlin the Magician—Prophecies about Queen Elizabeth and Mary—Dragon Caverns—Predictions of Evil—Changing a King's Love—The Holy Maid of Kent—Nobles Executed for associating with Sorcerers—James I of England and the Witches—Tranent Witches and Warlocks—Wise Woman of Keith—Two Hundred Witches sailing in Sieves—Raising Storms—Witch and Warlock Gathering at Newhaven—Meeting of Witches at North Berwick—Witches tortured in Holyrood—The Devil's Mark—Bothwell's Fortune told—Witches and their Associates burned242
Cromwell in league with the Devil—Cromwell consulting Astrologers—Memorable Days in the Life of Cromwell—Duke of Hamilton warned of his Fate—Peden's Predictions—Traditions concerning Peden—John Brown the Martyr—Linlithgow Loch Swans—Hereford Children—Great Comet— Conjunction of Saturn and Jupiter at Eventful Periods—Solomon's Power254
Cromwell teaming up with the Devil—Cromwell seeking advice from Astrologers—Significant Days in Cromwell's Life—Duke of Hamilton cautioned about his Destiny—Peden's Prophecies—Stories about Peden—John Brown the Martyr—Linlithgow Loch Swans—Hereford Kids—Great Comet—Alignment of Saturn and Jupiter during Important Times—Solomon's Authority254
Druids laid claim to Supernatural Power—Representations of the Sun and Moon—Belief of Druids—Beltane Feasts—Arkite and Sabian Superstition—Dancing to the Song of the Cuckoo—Initiation into the Druidical Mysteries—The Goodmane's Land and the Guidman's Fauld—Offerings to Demi-gods—Propitiating Beasts of Prey—Sacred Cairns—Trees dedicated to Demons—Law forbidding Worship of the Sun, Moon, Fire, Rivers, Wells, Stones, or Forest Trees—Extracts from Kirk-Session Records—Land dedicated to Satan—Midsummer and Hallow Fires forbidden—Yule-day—Order of the General Assembly as to Druidical Customs—Old Customs ordered to be discontinued262
Druids claimed to have supernatural powers—symbols of the sun and moon—beliefs of Druids—Beltane celebrations—Arkite and Sabian superstitions—dancing to the song of the cuckoo—initiation into the Druid rituals—the Goodman's land and the Goodman's field—offerings to demi-gods—appeasing predatory animals—sacred cairns—trees dedicated to demons—a law prohibiting the worship of the sun, moon, fire, rivers, wells, stones, or forest trees—excerpts from church session records—land dedicated to Satan—midsummer and Hallow fires prohibited—Yule day—directive from the General Assembly regarding Druid customs—old customs ordered to be stopped262
Dr. Stuart on the Druids—Their Deities, etc.—Gauls descendants of Dis—Funeral Rites—Slaves and Clients burned—What Pliny says—Tallies used in making known the Will of Heaven—Walking through the Fire—Wonder-working Eggs—Easter Eggs represent Druidical Eggs—Origin of Druids—Wise Men of the East were probably Druids—Island of Iona—Druidical Cairns—Stones of Judgment—Misletoe regarded as a Charm—Rings worn as Preventatives against Witchcraft—Stonehenge—Merlin the Magician—Stones brought from Africa by Giants—Graves of British Lords267
Dr. Stuart on the Druids—Their Deities, etc.—The Gauls were descendants of Dis—Funeral Rites—Slaves and Clients were burned—What Pliny says—Tallies used to communicate the Will of Heaven—Walking through the Fire—Wonder-working Eggs—Easter Eggs represent Druidical Eggs—Origin of Druids—The Wise Men of the East were probably Druids—Island of Iona—Druidical Cairns—Stones of Judgment—Mistletoe regarded as a Charm—Rings worn as Protection against Witchcraft—Stonehenge—Merlin the Magician—Stones brought from Africa by Giants—Graves of British Lords267
First Ideas of Demonology—Rabbinical Tradition—Adam's Marriage—The Wicked Lilith—Egyptian Tradition—Arabian Worship of Genii—Christians' Opinions of Demons—Forms assumed by Evil Spirits—Demoniacal King—Duty of Inferior Demons—Task of Benign Spirits—Schools of Magic—Circassian Opinions—Belief of Indians—Situation of Hell—Men's Actions recorded—Rewards and Punishments—How to frighten Demons—Treatment of the Sick—Attendant Angels—Worship of Gods—Foretelling Future Events—Small-pox propagated by an Evil Genius—Souls of Deceased Persons—Effect of Charms273
First Ideas of Demonology—Rabbinical Tradition—Adam's Marriage—The Wicked Lilith—Egyptian Tradition—Arabian Worship of Genii—Christian Views on Demons—Forms Taken by Evil Spirits—Demonic King—Responsibilities of Lesser Demons—Role of Benevolent Spirits—Schools of Magic—Circassian Beliefs—Indian Beliefs—Location of Hell—Records of Human Actions—Rewards and Punishments—Methods to Scare Demons—Care for the Sick—Guardian Angels—Worship of Gods—Predicting Future Events—Smallpox Spread by an Evil Spirit—Souls of the Deceased—Impact of Charms273
Heathen Devotion in Ceylon—Superstitious Customs among the Schismatic Greeks—Negro Belief in Fetishes—Charms—Magic taught by the Priests—Dead Persons metamorphosed into Serpents—How the Gaures disposed of their Dead—Souls Blessed or Damned—Orders of Genii in Madagascar—Belief of the Caribbees—Brazilian Superstition—Peruvian Tradition—American Indians—Demons in the Sixteenth and Seventeenth Centuries—Satan in France—Manes, Anima, and Umbra among the Greeks and Romans279
Heathen Devotion in Ceylon—Superstitious Customs among the Schismatic Greeks—Black Beliefs in Fetishes—Charms—Magic taught by the Priests—Dead People transformed into Serpents—How the Gaures dealt with their Dead—Souls Blessed or Damned—Orders of Genii in Madagascar—Beliefs of the Caribbeans—Brazilian Superstition—Peruvian Tradition—American Indians—Demons in the Sixteenth and Seventeenth Centuries—Satan in France—Manes, Anima, and Umbra among the Greeks and Romans279
Visible Ghosts—Superstition on the Baltic Shores—A German Legend—Demons in the West of Europe—Love, how plighted in Orkney—The Monster Ymir—Origin of Fairies—The Duergar or Dwarfs—Brownies in Ireland and the Highlands of Scotland—Nine Classes of Evil Spirits—Vampires—Man's Double or Fetch—Churchyard Ghosts—Souls of Suicides—Burial of Suicides and Murderers at Cross Roads—Luther on Evil Spirits and Witches284
Visible Ghosts—Superstitions on the Baltic Coasts—A German Legend—Demons in Western Europe—Love, how it’s promised in Orkney—The Monster Ymir—The Origin of Fairies—The Duergar or Dwarfs—Brownies in Ireland and the Scottish Highlands—Nine Types of Evil Spirits—Vampires—A Man's Double or Fetch—Churchyard Ghosts—Souls of Suicides—Burial of Suicides and Murderers at Crossroads—Luther on Evil Spirits and Witches284
Belief and Teaching of the Roman Catholic Church—Swedenborg's Intercourse with Spirits—Marcus Brutus and his Evil Genius—Cassius and Julius Cæsar's Ghost at Philippi—Plutarch on Spectres—Socrates on the same subject—Archbishop Bruno and the Spectre—A Haunted House—Spectre at Sea—Ghost of a Murdered Man in New South Wales291
Belief and Teaching of the Roman Catholic Church—Swedenborg's Interaction with Spirits—Marcus Brutus and his Evil Spirit—Cassius and Julius Caesar's Ghost at Philippi—Plutarch on Ghosts—Socrates on the same topic—Archbishop Bruno and the Ghost—A Haunted House—Ghost at Sea—Ghost of a Murdered Man in New South Wales291
Spiritualism Past and Present—Magic taught in Leipsic—Spirit of Marshal Saxe—How Spirits were Invoked—Voices of Spirits—Mysterious Death of a Magician—Unearthly Huntsman—Prediction and its Fulfilment—An Estate lost at the Gaming Table—A Baron Shot—A Marriage prevented by an Apparition—Consulting a Witch—Raising the Spirit of a Murdered Man—A Murderer's Fate297
Spiritualism Past and Present—Magic taught in Leipzig—Spirit of Marshal Saxe—How Spirits were Invoked—Voices of Spirits—Mysterious Death of a Magician—Unearthly Huntsman—Prediction and its Fulfillment—An Estate lost at the Gaming Table—A Baron Shot—A Marriage prevented by a Ghost—Consulting a Witch—Raising the Spirit of a Murdered Man—A Murderer's Fate297
Antonio the Rich—Dreadful Announcement from a Volcano's Mouth—Three Ghosts—Mozart apprehensive of Death—Mozart writing a Requiem for himself—Messenger from another World—Mozart's Death—Ghost of a Lady—A Haunted House—Iron Cage—Youth starved to Death—Frightful Dreams and Dreadful Sights—Dog frightened by a Spirit—Disturbed House—Duchess of Mazarin—Madame de Beauclair—Compact between the Living and the Dead—A Lady's Death foretold by a Spirit304
Antonio the Rich—Terrible News from a Volcano—Three Ghosts—Mozart fearful of Death—Mozart composing a Requiem for himself—Messenger from another Realm—Mozart's Passing—Ghost of a Woman—A Haunted House—Iron Cage—Young Person starved to Death—Frightening Dreams and Horrible Scenes—Dog scared by a Spirit—Disturbed Home—Duchess of Mazarin—Madame de Beauclair—Agreement between the Living and the Dead—A Woman's Death predicted by a Spirit304
Sir George Villiers' Ghost—Duke of Buckingham Murdered—Lord Lyttelton and others profaning Christmas—A Troubled Mind—Apparition of a Suicide—Neglected Warning—Ominous Hour—Lord Lyttelton found Dead at the dreaded time—Death of an old Roman King—Alarming Prodigies—Tales from the Eddas—A Scandinavian Warrior's Ghost—An Icelandic Lady's Ghost—Fear of approaching Calamities—Association of Ghosts—Apparitions of Drowned Men—Christians not disturbed by Spectres—A Band of Demons—Priest exorcising Evil Spirits312
Sir George Villiers' Ghost—Duke of Buckingham Murdered—Lord Lyttelton and others disrespecting Christmas—A Troubled Mind—Apparition of a Suicide—Ignored Warning—Ominous Hour—Lord Lyttelton found Dead at the feared time—Death of an old Roman King—Worrying Omens—Tales from the Eddas—A Scandinavian Warrior's Ghost—An Icelandic Lady's Ghost—Fear of upcoming Disasters—Association of Ghosts—Apparitions of Drowned Men—Christians not bothered by Spirits—A Band of Demons—Priest exorcising Evil Spirits312
A Mysterious Hunter—Man and Horse supposed to be Devils—Flagellation—Tales of the Scotch Highlands—Croaking Raven—Death of a suspected Witch—Resort of Witches and Evil Spirits—Spirits hastening to a Church—Black Man with Eyes like Fire—Horse breathing Smoke and Flame318
A Mysterious Hunter—Man and Horse thought to be Demons—Whipping—Stories from the Scottish Highlands—Croaking Raven—Death of a suspected Witch—Meeting place of Witches and Evil Spirits—Spirits rushing to a Church—Dark Man with Fiery Eyes—Horse exhaling Smoke and Flame318
Churchmen subjected to the Onslaught of Demons—St. Maurus rebuking Evil Spirits—St. Romualdus' Conflict with Satan—St. Frances—St. Gregory—Monk in Purgatory—Institution of the Thirty Masses for the Dead—An Excommunicated Gentleman—St. Benedict and the Blackbird's Song—A Monk restored to Life—St. Benedict's Sister ascending to Heaven—St. Francis' Dominion over Living Creatures and the Elements—St. Catherine's Power—St. Stanislaus' Miracles—A Dead Man giving Evidence—The Dead refusing a Renewal of Life—St. Philip Nerius and Evil Spirits—Spirits ministering to St. Erasmus—St. Norbert—Story relating to Henry I.—St. Margaret's Triumph—St. Ignatius—St. Stephen—Satan's Hatred of St. Dominick—St. Donatus endowing a Corpse with Speech—St. Cyriacus, St. Largus, and St. Smaragdus, the Martyrs—St. Clare—St. Bernard's Power—St. Cæsarius' Wonder-working Crook—St. Giles and the Hind—St. Euphemia's Guardian Angels—St. Francis' Spirit—St. Bridget—St. Denis' Spirit—St. Teresa and the Angels—St. Hilarian—St. Martin—St. Catherine's Body carried by Angels to Mount Sinai—St. Francis Xaverius' Belief in Virtue of Bells—St. Nicholas—St. Ambrose—St. Lucy raising her Mother from the Dead—St. Anastasia sustained by Bread from Heaven—St. Thomas enduring Martyrdom in Life and after Death—Penance of Henry II.—Barbarous Conduct of Henry VIII.—A Hungarian Legend323
Church leaders faced the attack of demons—St. Maurus confronting evil spirits—St. Romualdus battling Satan—St. Frances—St. Gregory—A monk in purgatory—The establishment of the thirty masses for the dead—An excommunicated gentleman—St. Benedict and the blackbird's song—A monk brought back to life—St. Benedict’s sister ascending to heaven—St. Francis’ authority over living creatures and the elements—St. Catherine’s power—St. Stanislaus’ miracles—A dead man providing testimony—The dead refusing to return to life—St. Philip Nerius and evil spirits—Spirits serving St. Erasmus—St. Norbert—A story related to Henry I.—St. Margaret’s triumph—St. Ignatius—St. Stephen—Satan’s hatred for St. Dominic—St. Donatus granting speech to a corpse—St. Cyriacus, St. Largus, and St. Smaragdus, the martyrs—St. Clare—St. Bernard’s power—St. Cæsarius’ wonder-working staff—St. Giles and the hind—St. Euphemia’s guardian angels—St. Francis’ spirit—St. Bridget—St. Denis’ spirit—St. Teresa and the angels—St. Hilarian—St. Martin—St. Catherine’s body carried by angels to Mount Sinai—St. Francis Xaverius’ belief in the virtue of bells—St. Nicholas—St. Ambrose—St. Lucy raising her mother from the dead—St. Anastasia sustained by bread from heaven—St. Thomas enduring martyrdom in life and after death—Penance of Henry II.—Brutal actions of Henry VIII.—A Hungarian legend323
Magic a Study among the Learned—Plato and Pythagoras travelled to learn the Art, and taught it—Speakers made Eloquent by Magical Art—Virtue of Gems—How Jewels should be set—When they are to be Graven—Cures effected by Hippocrates—Democritus on Magic—Many Charms—Evil Spirits—Magicians sacrificing to the Planets—Magician's Power to produce Monstrous Creatures—Egyptian Magicians—Magical Circles—Throwing Old Shoes—Figures on Shoes—A Hangman's Soul—Directions for raising Ghosts and Spirits339
Magic: A Study Among the Scholars—Plato and Pythagoras traveled to learn the Art and taught it—Speakers made Eloquent by Magical Art—Virtue of Gems—How Jewels should be set—When they should be Inscribed—Cures performed by Hippocrates—Democritus on Magic—Many Charms—Evil Spirits—Magicians sacrificing to the Planets—Magician's Power to create Monstrous Creatures—Egyptian Magicians—Magical Circles—Throwing Old Shoes—Figures on Shoes—A Hangman's Soul—Instructions for summoning Ghosts and Spirits339
Josephus' Account of Astrology—Antediluvians acquainted with Astrology—Astrology after the Flood—Magicians in various Nations—Compact and Confederation with Spirits—Feats of Magicians—A French Priest in compact with the Devil—Married to Venus—Turning Leather into Gold—A Novice in Magic destroyed by a Spirit—Principles of Magic—Lilly the Astrologer—Lilly consulted by Royalists—Astrological Predictions349
Josephus' Account of Astrology—People before the Flood knew about Astrology—Astrology after the Flood—Magicians in different Nations—Agreements and Alliances with Spirits—Feats of Magicians—A French Priest in a deal with the Devil—Married to Venus—Turning Leather into Gold—A Beginner in Magic destroyed by a Spirit—Principles of Magic—Lilly the Astrologer—Lilly consulted by Royalists—Astrological Predictions349
Judicial Astrology—Reading the Heavens—Lucky and Unlucky Days—Highland Superstitions—Climacterics—Astrologer and Charles IX.—Influence of the Moon—Official Air-gazers—Sacrificing to Planets—Dryden's Faith in Astrology—Dryden calculating the Nativity of his Children356
Judicial Astrology—Reading the Heavens—Lucky and Unlucky Days—Highland Superstitions—Climacterics—Astrologer and Charles IX.—Influence of the Moon—Official Star Gazers—Sacrificing to Planets—Dryden's Belief in Astrology—Dryden calculating the Birth Charts of his Children356
Divination—Heathen Gods giving Signs—Sortes Prœnestinæ—St. Augustine's View of Divination—Sortes Sanctorum—Divination in the Greek and Latin Churches—Declarations of the Divine Will—How St. Consortia became a Nun—Hieroglyphic Texts—Divination among the Jews—Plutarch on Oracles—Malthus' Belief in Oracles—A Missionary's Opinion—Sibylline Oracles—Alectoromantia—Belomancy—Cleromancy—Napoleon's Belief in Cleromancy362
Divination—Heathen Gods providing Signs—Sortes Prœnestinæ—St. Augustine's Perspective on Divination—Sortes Sanctorum—Divination in the Greek and Latin Churches—Declarations of the Divine Will—How St. Consortia became a Nun—Hieroglyphic Texts—Divination among the Jews—Plutarch on Oracles—Malthus' Belief in Oracles—A Missionary's View—Sibylline Oracles—Alectoromantia—Belomancy—Cleromancy—Napoleon's Belief in Cleromancy362
Crying in Youth—Image of Opis—Man born to Trouble—Bacon's Belief in Presages—Dugdale's Foresight—Sir Thomas More's Power to judge of Passing Events—Erasmus at the Tomb of Becket—Sir Walter Raleigh's Predictions—What Tacitus foresaw—Solon's Predictions—Cicero's Predictions—Knox's Predictions—Queen Mary and Darnley—Death of Thomas Maitland and of Kirkaldy of Grange predicted—Regent Murray warned against going to Linlithgow—The Human Body a medium for discovering Future Events—Death Warnings—Appearance of Spirits372
Crying in Youth—Image of Opis—Man born to Trouble—Bacon's Belief in Omens—Dugdale's Insight—Sir Thomas More's Ability to Judge Current Events—Erasmus at Becket's Tomb—Sir Walter Raleigh's Predictions—What Tacitus Anticipated—Solon's Predictions—Cicero's Predictions—Knox's Predictions—Queen Mary and Darnley—Predictions of the Death of Thomas Maitland and Kirkaldy of Grange—Regent Murray Warned Against Going to Linlithgow—The Human Body as a Medium for Discovering Future Events—Death Warnings—Appearance of Spirits372
Ornithomancy—Mohammed's Pigeons—Cock-crowing—Sacred Geese—Phenomenon at Rome—Divination by means of a Sieve—Capnomancy—Catoptromancy—Dactyliomancy—Cledonism—Onomancy—Names—Romans toasting their Mistresses—How Success in War was ascertained—Loss of Ships' Colours—Regimental Standards—Consecrated Banners—Battle of the Standard—A Highland Superstition380
Ornithomancy—Mohammed's Pigeons—Cock-crowing—Sacred Geese—Phenomenon at Rome—Divination using a Sieve—Capnomancy—Catoptromancy—Dactyliomancy—Cledonism—Onomancy—Names—Romans toasting their Ladies—How Success in War was determined—Loss of Ships' Colors—Regimental Standards—Consecrated Banners—Battle of the Standard—A Highland Superstition380
Caution of our Ancestors—Magpies—Flight of Birds—Swarming of Bees—Howling of Dogs—Lowing of Cattle—Crowing of Cocks—Stockings wrong side out—Sign of a Letter coming—Sneezing of a Cat—Various Signs and Omens—How to prevent Ill Luck—Reputed Witches—Print of a Caldron, what it denoted—Unlucky to pass over a Balance—When not to pare your Nails—Touching a Dead Body—Funeral Processions—Storks—How to Sit—Marriages—A Prophetic Rhyme—Wedding Ring—Throwing Slippers, Besoms, Salt, and Rice after Newly-married Persons—Charms for Bridegrooms and Brides—Mothers and Children—Rules to be observed at Baptisms—How to treat Young Children387
Caution from Our Ancestors—Magpies—Birds in Flight—Swarming Bees—Dogs Howling—Cattle Lowing—Cocks Crowing—Stockings Inside Out—Sign of a Letter on the Way—A Cat Sneezing—Various Signs and Omens—How to Avoid Bad Luck—Witches and Their Reputation—Mark of a Cauldron, What It Meant—Bad Luck to Step Over a Balance—When to Avoid Cutting Your Nails—Touching a Dead Body—Funeral Processions—Storks—How to Sit—Marriages—A Prophetic Rhyme—Wedding Ring—Throwing Slippers, Brooms, Salt, and Rice at Newlyweds—Charms for Grooms and Brides—Mothers and Children—Rules to Follow at Baptisms—How to Care for Young Children387
Sweeping Floors—New Year and Christmas—"First-Foots"—Weather Prognostications—How to secure Favourable Gales—Superstitious Customs—Corpse of one guilty of Felo-de-se—Finding of Persons who die unseen—Superstitious Belief of Russian Seamen—Ancient Customs of Scotland—Friday an Unlucky Day for commencing an Important Undertaking—Friday as a Marriage Day—Anecdote of a Ship called "Friday"—Loss of the Ship "Amazon"—Sunday a Favourable Day for commencing a Voyage—Lawyers and Clergymen, how looked upon by Sailors at Sea—Rats deserting a Ship—Whistling to raise the Wind—Legend of Vanderdecken or the Flying Dutchman—A Grandfather's Axe—Other Signs and Warnings393
Sweeping Floors—New Year and Christmas—"First-Footers"—Weather Predictions—How to Ensure Favorable Winds—Superstitious Customs—Body of someone guilty of Felo-de-se—Finding People who Die Out of Sight—Superstitious Beliefs of Russian Sailors—Ancient Customs of Scotland—Friday is an Unlucky Day to Start an Important Project—Friday as a Wedding Day—Anecdote of a Ship named "Friday"—Loss of the Ship "Amazon"—Sunday is a Good Day to Start a Voyage—How Lawyers and Clergy are Viewed by Sailors at Sea—Rats Abandoning a Ship—Whistling to Call the Wind—Legend of Vanderdecken or the Flying Dutchman—A Grandfather's Axe—Other Signs and Warnings393
Amulets and Charms among the Chaldeans, Jews, and Persians—Amulets among the Greeks and Romans—Ecclesiastics forbidden to wear Amulets and Phylacteries—Pericles' Amulet—Lord Bacon's Opinion of Charms—Effect of Music—Yawning and Laughing, Fear and Shame—Diseases cured by Charms—Philosophers' Opinions of Amulets—Mr. E. Chambers on Amulets—Poets on Enchantments—A Dairymaid's Charm—A Charm sent by a Pope to an Emperor401
Amulets and charms among the Chaldeans, Jews, and Persians—amulets among the Greeks and Romans—religious leaders prohibited from wearing amulets and phylacteries—Pericles' amulet—Lord Bacon's view on charms—impact of music—yawning and laughing, fear and shame—diseases treated with charms—philosophers' views on amulets—Mr. E. Chambers on amulets—poets on enchantments—a dairymaid's charm—a charm sent by a pope to an emperor401
Ear-rings buried by Jacob—Solomon's Belief in Spells—Reginald Scot's Recipe for preserving Cattle—What Mr. Pennant says on Charms—Images Powerful Charms—The Egyptians' Confidence in Amulets and Charms—Evil Eye—Cold Iron—Holy Things used as Charms—Filing of St. Peter's Keys—Lustral Water—Uses of Snow—Keys of a Consecrated Building—Virtue of Consecrated Bread—Various Methods of securing Love—Indian Charms—Cure for Corns—Simple Plan for getting rid of a Troublesome Person—Curing the Hooping-cough, etc.409
Earrings buried by Jacob—Solomon's Faith in Spells—Reginald Scot's Recipe for Preserving Cattle—What Mr. Pennant says about Charms—Images as Powerful Charms—The Egyptians' Confidence in Amulets and Charms—Evil Eye—Cold Iron—Holy Items used as Charms—Filing of St. Peter's Keys—Lustral Water—Uses of Snow—Keys of a Consecrated Building—Power of Consecrated Bread—Various Methods for Securing Love—Indian Charms—Cure for Corns—Simple Plan for Dealing with an Annoying Person—Curing Whooping Cough, etc.409
Horse Shoes used as Charms—Spitting on Money to secure Luck—Fortunate Persons to deal with—Professor Playfair on Superstition—The Lee Penny—Divers Charms—A Seer's Prescription—Grose on Sorcerers, Magicians, and Witches—Irish Shamrock—Praying to Swords—Irish Superstition—Smugglers and Brigands addicted to Superstition—Superstition in the East—Arab Charms—Ladies' Arts415
Horse shoes used as charms—spitting on money to bring luck—lucky people to work with—Professor Playfair on superstition—The Lee Penny—various charms—a seer's prescription—Grose on sorcerers, magicians, and witches—Iris shamrock—praying to swords—Iris superstition—smugglers and brigands into superstition—superstition in the East—Arab charms—ladies' arts415
Earl of Derby's Death—A Queen Enchanted—Image of a young King—Belgrave on Charms—Childebert's Device for detecting Witches—Witch Burned—Witch Ointment—Men-Wolves—Church Authorities' Instructions to Inquisitors—Killing by a Look or Wish—The King of Sweden and his Witches—Witches' Help in War—Witches causing a Plague—Cattle Poisoned—Various Charms—An Angel's Charm to Pope Leo—Physicians' Faith in Charms—Inescation—Insemination—Egyptian Laws—Curing the King's Evil421
Earl of Derby's Death—A Queen Under a Spell—Image of a Young King—Belgrave on Charms—Childebert's Method for Spotting Witches—Witch Executed—Witch Ointment—Werewolves—Church Authorities' Guidelines for Inquisitors—Killing by a Glance or Wish—The King of Sweden and His Witches—Witches' Assistance in War—Witches Causing a Plague—Poisoned Livestock—Various Charms—An Angel's Charm to Pope Leo—Doctors' Belief in Charms—Inescation—Insemination—Egyptian Laws—Healing the King's Evil421
Precious Stones regarded as Objects of Virtue—Extravagance in Jewellery accounted for—Abraham's Precious Stones—Altars called Living Stones—Rod of Moses—Sacred Rings and Belts—The Month of one's Nativity has connection with one or other of the Precious Stones—Kings of England hallowing Rings—Ring preserved in Westminster Abbey—Iona Relics—The Green Stone of Arran—A Crystal kept as a Charm—A Conjuring Beryl—Prophetic Stones—The Coronation Stone or Stone of Destiny429
Precious Stones seen as Symbols of Virtue—Extravagance in Jewelry discussed—Abraham's Precious Stones—Altars known as Living Stones—Moses' Rod—Sacred Rings and Belts—The Month of Birth connected to specific Precious Stones—Kings of England blessing Rings—Ring stored in Westminster Abbey—Iona Relics—The Green Stone of Arran—A Crystal kept as a Charm—A Conjuring Beryl—Prophetic Stones—The Coronation Stone or Stone of Destiny429
Trials by Ordeal resorted to in Ancient and Modern Times—Ordeal by means of Hot Iron—Plunging the Arm into Boiling Water or Oil—Walking Blindfold in Dangerous Places—Weighing a Witch—Extending the Arms before a Cross—Swallowing Consecrated Bread—Ordeal among the Hindoos—Touching a Dead Body—An Inquest, how conducted long ago—Dead Henry's Wounds—Sir George M'Kenzie's Opinion of Trial by Ordeal—Sir K. Digby on Trial by Ordeal438
Trials by Ordeal used in Ancient and Modern Times—Ordeal by Hot Iron—Dipping the Arm into Boiling Water or Oil—Walking Blindfold in Dangerous Places—Weighing a Witch—Extending the Arms before a Cross—Eating Consecrated Bread—Ordeal among the Hindus—Touching a Dead Body—How an Inquest was Conducted Long Ago—Dead Henry's Wounds—Sir George M'Kenzie's View on Trial by Ordeal—Sir K. Digby on Trial by Ordeal438
A Popular Story—Theatberge, wife of Lothaire—Forbes's Memoirs—Trial by Wager of Battle—When Trial by Wager of Battle ceased—Trial by Jury—Court of King's Bench deciding the Legality of Trial by Battle—Sir Walter Scott's Illustrations of Superstition and Trial by Battle in Olden Times445
A Popular Story—Theatberge, wife of Lothaire—Forbes's Memoirs—Trial by Wager of Battle—When Trial by Wager of Battle ended—Trial by Jury—Court of King's Bench ruling on the Legality of Trial by Battle—Sir Walter Scott's Illustrations of Superstition and Trial by Battle in Ancient Times445
Curses, Excommunication, and Anathemas—Diræ, the Executioners of Vengeance—Interment of Excommunicated Persons—Excommunication among the Hebrews—Last Degree of Excommunication sometimes followed by Banishment or Death—Form of Excommunication used by Ezra and Nehemiah—The Greek Church annually excommunicates Roman Catholics—The Druids resorted to Excommunication—Bishops excommunicating Rats, Mice, Caterpillars, and other Insects and Vermin—The Pope's Claim—Napoleon I. excommunicated—Victor Emmanuel excommunicated—The Inquisition and its terrible Doings—The Pope's Fearful Curse—Mr. Donald Cargill excommunicating the King and Nobles—Indulgences, Pardons, and Penance453
Curses, Excommunication, and Anathemas—Diræ, the Executioners of Vengeance—Burial of Excommunicated Individuals—Excommunication among the Hebrews—The Final Degree of Excommunication sometimes leading to Banishment or Death—The Form of Excommunication used by Ezra and Nehemiah—The Greek Church excommunicates Roman Catholics every year—The Druids practiced Excommunication—Bishops excommunicating Rats, Mice, Caterpillars, and other Insects and Vermin—The Pope's Claim—Napoleon I. was excommunicated—Victor Emmanuel was excommunicated—The Inquisition and its dreadful Actions—The Pope's Terrifying Curse—Mr. Donald Cargill excommunicating the King and Nobles—Indulgences, Pardons, and Penance453
St. Adelbert's Curse—Complexion of Blackamoors attributed to a Curse of Noah—False Accusation, and its Results—Ancestors of the Whelphs and Guelphs of Germany—An Interesting Legend—A Gipsy's Curse—A Cruel Father and Husband—Morrar-na-Shean—Restoration of Three Daughters—A Grateful Father—Ancestors of the Sinclairs of Caithness, and of the noble family of Keith—The Curse of Moy—A Cruel Chieftain of Clan Chattan—Swearing by the Hand of a Bride—Grant of Glenmorriston waiting his Doom—Death of a Father and Lover—Maledictions and Prediction—Lady leaping from a Lofty Tower—The Monroes of Foulis—End of a Relentless Tyrant462
St. Adelbert's Curse—Complexion of Black people attributed to a Curse of Noah—False Accusation and its Consequences—Ancestors of the Whelphs and Guelphs of Germany—An Interesting Legend—A Gypsy's Curse—A Cruel Father and Husband—Morrar-na-Shean—Restoration of Three Daughters—A Grateful Father—Ancestors of the Sinclairs of Caithness, and of the noble family of Keith—The Curse of Moy—A Cruel Chieftain of Clan Chattan—Swearing by the Hand of a Bride—Grant of Glenmorriston awaiting his Fate—Death of a Father and Lover—Curses and Predictions—Lady jumping from a Tall Tower—The Monroes of Foulis—End of a Relentless Tyrant462
The Gift or Art of interpreting Dreams—Official Interpreters of Dreams—Sleep, how portrayed—Goddess of Dreams—Greeks soliciting the Inspiration of Dreams—Xenophon on Sleep—Prophetic Power of the Dying—Æsculapius's Discoveries in Dreams—Code of Menu—The Soma-drink—Josephus as a Seer—Dreadful Proposal by Josephus—His Fortunate Escape—An Eastern Conjuror—Reading a Sealed Letter—A Sultan warned of his Death in a Dream—Alexander's Death foretold in a Dream—Records of Dreams in Westminster Abbey—Lord Falkland's Dream—Rev. John Brown's Opinions—Early Christian Faith in Visions and Dreams—Death of a Friend foretold—The Devil's Sonata—Marriage of Queen Mary—Fatality of the Stuart Family—Death of Henry IV. of France469
The Gift or Art of Interpreting Dreams—Official Dream Interpreters—How Sleep is Portrayed—Goddess of Dreams—Greeks Seeking Inspiration from Dreams—Xenophon on Sleep—Prophetic Power of the Dying—Discoveries of Æsculapius in Dreams—Code of Menu—The Soma Drink—Josephus as a Seer—Josephus's Dreadful Proposal—His Lucky Escape—An Eastern Conjuror—Reading a Sealed Letter—A Sultan Warned of His Death in a Dream—Alexander's Death Foretold in a Dream—Records of Dreams in Westminster Abbey—Lord Falkland's Dream—Rev. John Brown's Opinions—Early Christian Belief in Visions and Dreams—Foretelling a Friend's Death—The Devil's Sonata—Marriage of Queen Mary—Fatality of the Stuart Family—Death of Henry IV of France469
Dreaming Dictionaries—Dreaming of an Anchor—Sick Persons—Raiment—Fruit—Funerals—Dreams sometimes to be read contrariwise—Dreaming of Darkness—Jewellery—Losing and finding Property—Fowls and Eggs—Flying—Bagpipes, Dancing, and Banquets—Dreaming of Animals, Cakes, Corn, and Milk—Dreaming of Carrying and of being Carried—Angels, Spirits, and Children—Clergymen and Churches—A Broken Watch or Clock—Clouds—Falling—Flowers and Fruit—Sailors' Dreams—Running Streams and Still Water—Ploughed Ground and Green Fields—Presents—Glass, Hair, Fire, Cold, Tooth, Kisses, and Knives—Leaping, Climbing, and Writing—Linen—The Sun, Moon, and Stars, Rainbow, Snow, Thunder, and Lightning475
Dreaming Dictionaries—Dreaming of an Anchor—Sick People—Clothing—Fruit—Funerals—Dreams that can sometimes be interpreted in a reverse way—Dreaming of Darkness—Jewelry—Losing and finding Possessions—Chickens and Eggs—Flying—Bagpipes, Dancing, and Parties—Dreaming of Animals, Cakes, Corn, and Milk—Dreaming of Carrying and being Carried—Angels, Spirits, and Children—Clergy and Churches—A Broken Watch or Clock—Clouds—Falling—Flowers and Fruit—Sailors' Dreams—Running Streams and Still Water—Plowed Fields and Green Meadows—Gifts—Glass, Hair, Fire, Cold, Teeth, Kisses, and Knives—Leaping, Climbing, and Writing—Linen—The Sun, Moon, and Stars, Rainbow, Snow, Thunder, and Lightning475
Witchcraft treated with Severity—Cutting out the Tongue—Laws of Æthelstane—Witchcraft in England—Royal Writers—Sir Edward Cole's Opinion—Statute of Elizabeth against Sorcerers—Law of Mary Queen of Scotland against Witches—Law against Witches abolished—Sir George Mackenzie on Witchcraft—Extracts from Forbes's Institute of the Law of Scotland—Sir Matthew Hale a Believer in Witchcraft—Trial of Rose Cullender and Ann Duny—Punishment of Witches, by whom first countenanced—Pope John's Bull—Bishop Jewell—Lord Bacon and the Law against Witches—Fearful Slaughter of supposed Witches—Malleus Maleficarum, or Hammer for Witches—The last Persons executed in Scotland and England for Witchcraft—First German Printers condemned to be burned as Sorcerers—Reginald Scot on the Fables of Witchcraft—Mr. E. Chambers's Views of Witchcraft482
Witchcraft treated seriously—Cutting out the tongue—Laws of Æthelstane—Witchcraft in England—Royal writers—Sir Edward Cole's opinion—Statute of Elizabeth against sorcerers—Law of Mary, Queen of Scots against witches—Law against witches abolished—Sir George Mackenzie on witchcraft—Extracts from Forbes's Institute of the Law of Scotland—Sir Matthew Hale was a believer in witchcraft—Trial of Rose Cullender and Ann Duny—Punishment of witches, by whom it was first supported—Pope John's Bull—Bishop Jewell—Lord Bacon and the law against witches—Terrible slaughter of supposed witches—Malleus Maleficarum, or Hammer for Witches—The last people executed in Scotland and England for witchcraft—First German printers condemned to be burned as sorcerers—Reginald Scot on the myths of witchcraft—Mr. E. Chambers's views on witchcraft482
Witch-finders—Disasters ascribed to Witches—Witches' Familiars—John Kinnaird—Patrick Watson and his Wife pricked—The Devil's Sabbaths—Grandeur at Satan's Feasts—When Feasts ended—Transformation—A Witch-finder sent from Scotland to Newcastle—Complaints against Witches—Deception discovered—Trying Witches in Northumberland—Escape of a Witch-finder from Justice—Zeal of the Clergy in Scotland in condemning Witches—Witch burned within the Sea-mark—Extracts from Kirk-session Records of Perth relative to Witchcraft—Witches at Kirkcaldy—A Clerical Witch-finder493
Witch-hunters—Disasters blamed on Witches—Witches' Familiars—John Kinnaird—Patrick Watson and his Wife were pricked—The Devil's Sabbaths—Feasts with Satan—When the Feasts ended—Transformation—A Witch-hunter sent from Scotland to Newcastle—Complaints about Witches—Deception uncovered—Trying Witches in Northumberland—Escape of a Witch-hunter from Justice—The Clergy's zeal in Scotland for condemning Witches—Witch burned within the Sea-mark—Extracts from Kirk-session Records of Perth regarding Witchcraft—Witches in Kirkcaldy—A Clerical Witch-hunter493
Hiring a Witch to detect a Witch—Clerical Witch-finders—Agnew, the Sturdy Beggar—A Distressed Family—Minister's Remonstrance and Advice—Fresh Afflictions—Prayer and Fasting—Spirits Speaking—Minister's Reply—Application to the Synod for Advice—Solemn Humiliation ordained by the Synod—Beggar suspected and hanged for Blasphemy—Bargarran Witches—An Esquire's Daughter bewitched—Physicians puzzled—Ministers' Visits to Bargarran—Presbytery ordering Days of Humiliation—Recourse to the Law—Catherine Campbell imprisoned—Girl's continued Affliction—Representation to His Majesty's Privy Council—Commission appointed to inquire into the case—Trial of Witches—Condemnation and Execution500
Hiring a witch to find another witch—Clerical witch-hunters—Agnew, the sturdy beggar—A family in distress—The minister's objections and advice—New troubles—Prayer and fasting—Spirits speaking—The minister's response—Turning to the Synod for guidance—A solemn humiliation ordered by the Synod—A beggar accused and hanged for blasphemy—Bargarran witches—An esquire’s daughter enchanted—Doctors baffled—Ministers visiting Bargarran—Presbytery declaring days of humiliation—Turning to the law—Catherine Campbell imprisoned—The girl's ongoing distress—Appeal to His Majesty's Privy Council—Commission set up to investigate the case—Trial of witches—Condemnation and execution.
Victims of Superstition—Lady Glammis—Her Trial for causing the Death of her Husband and attempting to poison the King—Found Guilty, and Burned—Lady Fowlis an intended Victim—Image of the young Lady of Balnagowan—Elf Arrows—Consulting Egyptians—Hector Munro's connection with Witches—Charge against Sir John Colquhoun and Thomas Carlips for consulting Necromancers—Love Philters and Enchanted Tokens—Bewitching Sir George Maxwell—Witch-marks discovered before the Sheriff of Renfrewshire—Commission appointed by the Privy Council to try Witches—Witches Burned—Intercourse with Fairies—Another Witch Story511
Victims of Superstition—Lady Glammis—Her trial for causing her husband’s death and trying to poison the king—Found guilty, and burned—Lady Fowlis as a potential victim—Image of the young lady of Balnagowan—Elf arrows—Consulting with Egyptians—Hector Munro’s connection to witches—Accusations against Sir John Colquhoun and Thomas Carlips for consulting necromancers—Love potions and enchanted tokens—Bewitching Sir George Maxwell—Witch marks discovered before the Sheriff of Renfrewshire—Commission appointed by the Privy Council to judge witches—Witches burned—Interaction with fairies—Another witch story511
Edinburgh and Leith Witches—Black Catalogue—James VI. and the Witches—Complaint to the Scottish Privy Council of Barbarous Conduct—Relics of Superstition—Witch-finders in Edinburgh and Leith—Royal Commission to Magistrates and Ministers to search for and put Witches to Death—Wife of a Judge in Edinburgh meeting a Witch's Fate—Repeal of the Laws against Witchcraft—Opposition to Acts being Repealed—Judge of the Supreme Courts against a Change of the Law—James Reid—Potter-row Witch—Alexander Hamilton, the Warlock—The Devil and Hamilton burning a Provost's Mill—Bewitched Man—A habit-and-repute Witch—Young Laird of Duddingston—Major Weir and his Magical Staff—A Magical Distaff—Agnes Williamson, a Haddingtonshire Witch—Elizabeth Bathgate of Eyemouth—Isabella Young of Eastbarns burned at the Castlehill519
Edinburgh and Leith Witches—Black Catalogue—James VI and the Witches—Complaint to the Scottish Privy Council about Brutal Behavior—Remnants of Superstition—Witch-hunters in Edinburgh and Leith—Royal Commission for Magistrates and Ministers to hunt down and execute Witches—Wife of a Judge in Edinburgh meeting a Witch's fate—Repeal of Laws against Witchcraft—Opposition to the Repeal of Acts—Judge of the Supreme Courts against Changing the Law—James Reid—Potter-row Witch—Alexander Hamilton, the Warlock—The Devil and Hamilton burning down a Provost's Mill—Bewitched Man—A known Witch—Young Laird of Duddingston—Major Weir and his Magic Staff—A Magic Distaff—Agnes Williamson, a Haddingtonshire Witch—Elizabeth Bathgate of Eyemouth—Isabella Young of Eastbarns burned at the Castlehill519
The Demon of Jedburgh—An Apparition—Witch shot in the form of a Cat—Auldearne Witch—Sabbath Meetings with Satan—Farmer Breadley—Disinterring Unbaptised Children—Singularly-constructed Plough and Team—Attempt to shoot a Minister—Borrowstounness Witches—A Pittenweem Witch—An Unearthly Horse—Merciful View of a Witch's Case—A Perthshire Witch—Water of Ruthven Well—A Changeling524
The Demon of Jedburgh—An Apparition—Witch shot in the form of a Cat—Auldearne Witch—Sabbath Meetings with Satan—Farmer Breadley—Digging up Unbaptized Children—Uniquely designed Plough and Team—Attempt to shoot a Minister—Borrowstounness Witches—A Pittenweem Witch—An Otherworldly Horse—Compassionate Perspective on a Witch's Case—A Perthshire Witch—Water from Ruthven Well—A Changeling524
Witchcraft in Aberdeen—Dean of Guild rewarded for his Diligence in burning Witches—Expense of burning Witches—The Marquis of Huntly's Desire to punish Witches—Action of the Presbytery anent Witches—Man under the Protection of the Fairy Queen—Strathdown Witches—Riding on Brooms—Crossing the Spey in Riddles—Disappearance of Witches—Madge M'Donald of Tomintoul—Witches' Pool—A Mountain Tale—Girl controlling the Elements—Witch Burned—Caithness Witches—One of the Evil Sisterhood—Investigation by the Sheriff—Margaret Nin-Gilbert—Helen Andrew—Shetland Witches—An Orkney Lady—Mary Lamont of Innerkip529
Witchcraft in Aberdeen—Dean of Guild rewarded for his effort in burning witches—Cost of burning witches—The Marquis of Huntly's desire to punish witches—Action of the Presbytery regarding witches—A man under the protection of the Fairy Queen—Strathdown witches—Riding on brooms—Crossing the Spey in riddles—Disappearance of witches—Madge M'Donald of Tomintoul—Witches' Pool—A mountain tale—Girl controlling the elements—Witch burned—Caithness witches—One of the evil sisterhood—Investigation by the Sheriff—Margaret Nin-Gilbert—Helen Andrew—Shetland witches—An Orkney lady—Mary Lamont of Innerkip529
Neither Police nor Medical Men much required in Olden Times—Instrument of Torture—Torture declared Illegal—Berkly Witch—Attempt on the Life of Edward II.—Master John of Nottingham—Escape of Coventry Necromancers from Justice—Rutland Family bewitched—A Pendle Witch—Strange Narrative—Essex Witches—Witches of Northamptonshire—Bullet-proof Witch—Drawing Blood above the Temples—Anne Bodenham foretelling how a Law Plea would be decided—Strange Proceedings—Discovering Concealed Poison—Performing Spirits—Ride to London through the Air—Impenitent Witch538
Neither police nor medical professionals were really needed in ancient times—Instruments of torture—Torture has been declared illegal—Berkly Witch—An attempt on the life of Edward II.—Master John of Nottingham—Coventry necromancers escaping justice—The Rutland family was bewitched—A Pendle Witch—An odd story—Essex Witches—Witches of Northamptonshire—A bullet-proof witch—Drawing blood from above the temples—Anne Bodenham predicting how a legal case would turn out—Bizarre proceedings—Uncovering hidden poison—Performing spirits—Flying to London through the air—Unrepentant witch538
Paying Blackmail to Witches—Demon of Tedworth—A Persecuted Family prayed for—Unaccountable Sounds and Sights—Drummer found guilty of Sorcery—Raising Storms—A Wizard in Cromwell's Army—Aldermen's Children bewitched—Man kissed to Death—Witch unable to say the Lord's Prayer—A Taunton Witch—Bewitched Cattle—Mode of discovering a Witch—Selling a Soul to the Devil—Witch Executed—A Song of the Seventeenth Century547
Paying blackmail to witches—Demon of Tedworth—A persecuted family prayed for—Unexplained sounds and sights—Drummer found guilty of sorcery—Creating storms—A wizard in Cromwell's army—Aldermen's children bewitched—Man kissed to death—Witch unable to say the Lord's Prayer—A Taunton witch—Bewitched cattle—Method for discovering a witch—Selling a soul to the devil—Witch executed—A song from the seventeenth century547
Elizabeth Style's Confession—Signing a Covenant with Blood—Alice Duke, Anne Bishop, and Mary Penny—Somerset Witches—Running backwards round a Church—Compact with Satan—Accusation against Sarah Morduck—A Judge's Opinion of Witchcraft—Supposed Sufferer from Witchcraft prayed for in the Church, and a Subscription raised for him—Falsely accusing a Woman of Witchcraft—Witch and Stolen Plate—Charm for Sore Eyes—Flames issuing from a Bewitched Person's Mouth—Tormenting a Witch—Jane Wenham's Witchcrafts and Trial—The last Persons who suffered in England for Witchcraft—List of Persons who suffered as Witches552
Elizabeth Style's Confession—Signing a Blood Pact—Alice Duke, Anne Bishop, and Mary Penny—Somerset Witches—Running backward around a Church—Deal with Satan—Accusation against Sarah Morduck—A Judge's View on Witchcraft—Supposed Victim of Witchcraft prayed for in Church, and a Fundraiser established for him—Falsely accusing a Woman of Witchcraft—Witch and Stolen Silver—Charm for Eye Infections—Flames coming from a Bewitched Person's Mouth—Tormenting a Witch—Jane Wenham's Witchcraft and Trial—The last People who were punished in England for Witchcraft—List of Individuals who were prosecuted as Witches552
Scotchmen and Englishmen in America—Superstition in the Back Settlements—Witchcraft in New England—Rev. Cotton Mather's View of Witchcraft—Judges and Witnesses overawed by Witches—Bewitched Persons prayed for—Trial of Susan Martin—Absurd Evidence—Witchcraft in Sweden—Commission of Inquiry—Day of Humiliation appointed on account of Witchcraft—Threescore and Ten Witches in a Village—Children engaged in Witchery put to Death—The Devil bound with an Iron Chain—An Angel's Warning Voice—Witch assaulting Ministers—Witches' Imps—Butter of Witches—Witches Punished—Horse Burned558
Scots and English in America—Superstition in the Backwoods—Witchcraft in New England—Rev. Cotton Mather's Take on Witchcraft—Judges and Witnesses Intimidated by Witches—Bewitched People Prayed For—Trial of Susan Martin—Ridiculous Evidence—Witchcraft in Sweden—Inquiry Commission—Day of Humiliation Due to Witchcraft—Seventy Witches in One Village—Children Involved in Witchcraft Executed—The Devil Bound with an Iron Chain—An Angel's Warning Voice—Witch Attacking Ministers—Witches' Imps—Witches' Butter—Witches Punished—Horse Burned558
Superstition in France—Pope John XXII. celebrated in the History of Sorcery and Magic—A Bishop skinned alive and torn by Horses for Witchcraft—King Philippe and Superstition—Extracting Teeth without Pain—Berne Witch—Sorcerers in Navarre—Demoniacal Operations—Witches meeting their Deserts—Maria Renata's Witchcrafts—Nuns possessed of Devils—Jeanne D'Arc—Credulity of France and England—Fairies of Domremi—Charmed Tree—Sparkling Spring—Jeanne's Heavenly Mission—Maid at the head of Troops—Her Achievements—Siege of Orleans—Great Victories—Dauphin Crowned—Heroine Betrayed—Charmed Sword—Jeanne's Surrender—King's Ingratitude—Great Rejoicing at the Maid's Downfall—Attempt to Escape—Trial and Condemnation—Maid Burned—A White Dove rising from her Ashes564
Superstition in France—Pope John XXII, noted in the History of Sorcery and Magic—A Bishop skinned alive and torn by horses for witchcraft—King Philippe and superstition—Extracting teeth without pain—Berne witch—Sorcerers in Navarre—Demonic operations—Witches facing their fate—Maria Renata's witchcrafts—Nuns possessed by demons—Jeanne D'Arc—Credulity in France and England—Fairies of Domremi—Charmed tree—Sparkling spring—Jeanne's heavenly mission—Maid leading troops—Her achievements—Siege of Orleans—Great victories—Dauphin crowned—Heroine betrayed—Charmed sword—Jeanne's surrender—King's ingratitude—Great rejoicing at the Maid's downfall—Attempt to escape—Trial and condemnation—Maid burned—A white dove rising from her ashes564
Generality of Superstition—The Church and Superstition—St. Mourie—Various Modes of Superstition—Charms—Lucky and Unlucky Times—Sailors' and Fishermen's Delusions—Weddings, Funerals, and Baptisms—Spae-wives—May Dew—Holy-days—Kirk-session Records—Fort-William Fisherman—Dipping in Fountains—Lochmanur—Holy Well of Kilvullen—Well of Craiguck—Superstition in the Highlands—Warlock Willox—Superstition in Dundee572
Generality of Superstition—The Church and Superstition—St. Mourie—Different Types of Superstition—Charms—Lucky and Unlucky Times—Sailors' and Fishermen's Beliefs—Weddings, Funerals, and Baptisms—Wise Women—May Dew—Holidays—Church Meeting Records—Fort-William Fisherman—Dipping in Fountains—Lochmanur—Holy Well of Kilvullen—Well of Craiguck—Superstition in the Highlands—Warlock Willox—Superstition in Dundee572
Ghost at Sea—Ghosts in Edinburgh—Fear of Ghosts in Glasgow—Fortune-telling—Choice of Lovers, how decided—Irish Story—How a Ghost settled a Land Question—Prophecy respecting the Argyll Family—Yetholm Gipsies—Curses—Superstition among Fishermen—Superstition among Seamen—Providing for the Dead—A Warning—Blood Stains—Hallow-e'en at Balmoral—Faith in Dreams, etc.583
Ghost at Sea—Ghosts in Edinburgh—Fear of Ghosts in Glasgow—Fortune-telling—How Lovers Choose, decided—Irish Story—How a Ghost Resolved a Land Dispute—Prophecy about the Argyll Family—Yetholm Gypsies—Curses—Superstition among Fishermen—Superstition among Sailors—Caring for the Dead—A Warning—Bloodstains—Hallowe'en at Balmoral—Belief in Dreams, etc.583
Lizzie M'Gill, the Fifeshire Spae-wife—Predicting a Storm—Servants alarmed—Prediction fulfilled—Adam Donald, an Aberdeenshire Prophet—His Predictions and Cures—His Marriage—The Wise Woman of Kincardineshire—The Recruiting Sergeant—High-spirited Lady—Charmed Ring and its Effects—Elopement and Marriage—An Enraged Father—Life in America—Strong-minded Women597
Lizzie M'Gill, the Fifeshire fortune-teller—Foreseeing a Storm—Servants panicking—Prediction comes true—Adam Donald, an Aberdeenshire Prophet—His Predictions and Remedies—His Marriage—The Wise Woman of Kincardineshire—The Recruiting Sergeant—Bold Lady—Charmed Ring and its Consequences—Elopement and Marriage—An Angry Father—Life in America—Independent Women597
Superstition at Chelmsford—Woman Bewitched—Old Zadkiel—Incantation in Somerset—Turning the Bible and Key—Woman assuming the form of a Hare—Ruling the Stars—Superstition in London—How to preserve Children from Disease—Dreams fulfilled—Virtue of Holly and Ivy—Legend concerning the Tichborne Family—Romantic Divorce Case608
Superstition at Chelmsford—Woman Bewitched—Old Zadkiel—Incantation in Somerset—Turning the Bible and Key—Woman taking the form of a Hare—Ruling the Stars—Superstition in London—How to protect Children from Illness—Dreams come true—Benefits of Holly and Ivy—Legend about the Tichborne Family—Romantic Divorce Case608
Spiritualism—Spiritualism not a new Delusion—Phantoms at a Seance—Juggling of a Medium—Unsuccessful Effort at a Vulgar Deception—Spiritualists Exposed—A Medium's Deception discovered—Foolish Exhibitions—Russian Peasants and their House Spirits—Spirits' Care over Persons and Property—Death, Pestilence, War, and other Evils foretold by Spirits—A Suggestion622
Spiritualism—Spiritualism is not a new delusion—Ghosts at a seance—Tricks of a medium—Failed attempt at a cheap trick—Spiritualists revealed—A medium's trick uncovered—Silly performances—Russian peasants and their household spirits—Spirits' protection over people and belongings—Death, disease, war, and other misfortunes predicted by spirits—A suggestion622
Superstition in Roman Catholic Countries—Miracle-working Images, etc.—Image paying Homage to the Virgin Mary—Madonnas at Trastevere—Miraculous Cures—Superstitious Ceremony at Dieppe—Blessing the Neva—Superstitious Belief of Napoleon's Mother—Trust in Amulets—Zulu Superstition—Witchcraft forbidden by Great Britain—Eating Fetish—Superstition among the Ashantees—Endeavour to prevent the Advance of the British Army—Shah of Persia's Talismans—Indian Princes consulting Fortune-tellers—Procuring Rain in India—Mysterious Lights on the River St. Lawrence—The Queen of Hearts—Superstition in America—Superstitious Artists—Hogarth's last Picture, "The End of all Things"629
Superstition in Roman Catholic Countries—Miracle-working Images, etc.—Images honoring the Virgin Mary—Madonnas in Trastevere—Miraculous Healings—Superstitious Ceremony in Dieppe—Blessing the Neva—Napoleon's Mother's Superstitious Beliefs—Reliance on Amulets—Zulu Superstition—Witchcraft banned by Great Britain—Eating Fetishes—Superstitions among the Ashantees—Attempts to hinder the British Army's Advance—The Shah of Persia's Talismans—Indian Princes consulting Fortune-tellers—Making It Rain in India—Mysterious Lights on the St. Lawrence River—The Queen of Hearts—Superstition in America—Superstitious Artists—Hogarth's final Artwork, "The End of all Things"629
THE RISE AND PROGRESS OF SUPERSTITION.
CHAPTER I.
Rise and Progress of Superstition—The Serpent—Cain's Departure from the true Worship—Worship of the Sun, Moon, and Stars—Strange Story of Abraham—The Gods of Antiquity—Ether, Air, Land, and Water filled with living Souls—Guardian Angel—Cause of the Flood—Magic—How the Jews deceived the Devil—A Witch not permitted to live—Diviners, Enchanters, Consulters with familiar Spirits and Necromancers proved a Snare to Nations—Charms worn by the Jews—Singular Customs and Belief—Prognostication—Allegorical Emblems—Marriage Customs—Divers Ceremonies at Death and Burials—Divination among all Nations—Observers of Times—Opinion concerning the Celestial Bodies—Power of Witches—Wizards—Necromancers' Power to call up the Dead.
Rise and Progress of Superstition—The Serpent—Cain's Departure from the True Worship—Worship of the Sun, Moon, and Stars—Strange Story of Abraham—The Gods of Ancient Times—Ether, Air, Land, and Water Filled with Living Souls—Guardian Angel—Cause of the Flood—Magic—How the Jews Deceived the Devil—A Witch Not Allowed to Live—Diviners, Enchanters, Consulters with Familiar Spirits, and Necromancers Proved a Trap for Nations—Charms Worn by the Jews—Unique Customs and Beliefs—Prognostication—Allegorical Emblems—Marriage Customs—Various Ceremonies at Death and Burials—Divination Among All Nations—Observers of Times—Opinions Regarding Celestial Bodies—Power of Witches—Wizards—Necromancers' Ability to Summon the Dead.
Superstition has prevailed in every generation and country in the world. There are people who think that even Adam and Eve were tainted with this hateful delusion, and that their offspring of the second generation entertained opinions opposed to true religion. That man, soon after the Creation, became acquainted with and yielded to the doctrine of devils, scarcely admits of doubt. Those who conversed with our first parents must have learned from them the circumstances connected with the temptation, fall, and expulsion from the Garden of Eden. It is not unreasonable, then, to suppose that the serpent was looked upon at an early period as something more than an ordinary earthly reptile. One can imagine Adam and Eve, when wandering in perplexity and fear, after their first great sin, starting at the sight of a serpent,—not being certain whether they beheld a reptile of flesh merely, or looked upon their old enemy that had betrayed them in their days of innocency. If they looked with suspicion[Pg 2] on the serpent, it is natural to suppose that their children would learn to view this creeping animal as a creature endowed with supernatural powers, by which it could bring about evil, and perhaps good.
Superstition has existed in every generation and country around the world. Some people believe that even Adam and Eve were influenced by this harmful delusion, and that their descendants held beliefs contrary to true religion. It's hardly debatable that humans, soon after Creation, became aware of and accepted the teachings of devils. Those who interacted with our first parents must have learned from them the details surrounding the temptation, fall, and expulsion from the Garden of Eden. Therefore, it's not unreasonable to think that, from an early stage, the serpent was seen as more than just an ordinary earthly reptile. One can picture Adam and Eve, after their first significant sin, being startled at the sight of a serpent—uncertain whether they were looking at a mere flesh-and-blood reptile or their old enemy who had deceived them during their innocent days. If they viewed the serpent with suspicion, it's natural to assume that their children would come to see this creeping creature as one with supernatural abilities, capable of causing both evil and possibly good.
Cain, there is reason to conclude, departed from the true worship of the Most High before his offering was refused, and ere he dipped his hands in his brother's blood. In Genesis iv. 26 there is an implication that man had forsaken the right and holy religion prior to the days of Seth. There is an opinion that men soon began to worship the sun, moon, and stars, and that subsequently they paid homage to objects which contributed to their preservation and to things that might do them injury. The wandering Jew, Benjamin, one of the greatest travellers in the East, gives an interesting account of solar worship in early times. The posterity of Cush, he tells us, were addicted to the contemplation of the stars, and worshipped the sun as a god. Their towns were filled with altars dedicated to this orb. At early morn the people rose, and ran out of the cities to await the rising sun, to which on every altar there was a consecrated image, not in the likeness of a man, but after the fashion of the solar orb, formed by magic art. These artificial orbs, as soon as the sun rose, took fire, and resounded with a great noise, to the joy of the deluded devotees.
Cain, it seems, turned away from the true worship of the Most High before his offering was rejected and before he stained his hands with his brother's blood. In Genesis 4:26, there's a suggestion that people abandoned the right and holy religion before the era of Seth. There's a belief that humans soon started to worship the sun, moon, and stars, and later honored objects that helped them survive, as well as those that posed a threat to them. Benjamin, a renowned traveler in the East known as the wandering Jew, shares an intriguing account of solar worship in ancient times. He tells us that the descendants of Cush were fixated on the stars and worshipped the sun as a deity. Their towns were filled with altars dedicated to this celestial body. At dawn, the people would rise and rush out of the cities to greet the rising sun, to which every altar had a consecrated image—not resembling a person, but designed to look like the sun, crafted through magical techniques. These artificial suns would catch fire as soon as the real sun rose and made a loud noise, much to the delight of the deceived worshippers.
Many Jewish doctors have condescended upon the precise time when man began to commit idolatry, and they name Enos as the first star-worshipper. Arabian divines tell a story of Abraham being brought up in a dark cave, and at his first coming forth he was so much struck with the appearance of the sun, moon, and stars, that he worshipped them; and there are people who imagine that in the Book of Job they discover evidence of the heavenly host being adored in the time of the old patriarch of Uz.
Many Jewish doctors have looked into the exact time when people started practicing idol worship, and they identify Enos as the first person to worship stars. Arabian scholars tell a story about Abraham being raised in a dark cave, and when he first stepped outside, he was so amazed by the appearance of the sun, moon, and stars that he worshipped them. There are also people who believe that in the Book of Job, there is proof that the heavenly beings were worshipped during the time of the ancient patriarch of Uz.
Some suppose that all the gods of antiquity were[Pg 3] Egyptian kings, others that they were Thessalian princes, others that they were Jewish patriarchs; while not a few are of opinion that they were kings of the several countries where they were worshipped. It has been supposed that Saturn represented Adam; Rhea, Eve; Jupiter, Cain; Prometheus, Abel; Apollo, Lamech; Mercury, Jabal; Bacchus, Noah; and Phaeton, Elias. Others imagine that Saturn came in place of Noah; Pluto, of Sem; Neptune, of Japheth; Bacchus, of Nimrod; and Apollo, of Phut. A third class of thinkers maintain that all the heathen gods centre in Moses, and the goddesses in Zipporah his wife, or in Miriam his sister. A fourth class hold that Saturn was Abraham; Rhea, Sarah; Ceres, Keturah; Pallas, Hagar; Jupiter, Isaac; Juno, Rebecca; Pluto, Ishmael; Typhon, Jacob; and Venus, Rachel. Such are examples of imaginary resemblances between real and fictitious persons or gods that never had any existence except in the minds of fanatical romancers and a deluded people, whose faith was kept alive by deception and artifice.
Some people think that all the ancient gods were[Pg 3] Egyptian kings, while others believe they were Thessalian princes, and some think they were Jewish patriarchs. Many believe they were kings from the different regions where they were worshipped. It has been suggested that Saturn represented Adam; Rhea, Eve; Jupiter, Cain; Prometheus, Abel; Apollo, Lamech; Mercury, Jabal; Bacchus, Noah; and Phaeton, Elias. Others propose that Saturn replaced Noah; Pluto, Sem; Neptune, Japheth; Bacchus, Nimrod; and Apollo, Phut. A third group argues that all the pagan gods connect to Moses, and the goddesses relate to his wife Zipporah or his sister Miriam. A fourth group believes that Saturn was Abraham; Rhea, Sarah; Ceres, Keturah; Pallas, Hagar; Jupiter, Isaac; Juno, Rebecca; Pluto, Ishmael; Typhon, Jacob; and Venus, Rachel. These are examples of imagined connections between real and fictional figures or gods that never existed outside the minds of fanatical storytellers and a misled populace, whose belief was sustained through deception and trickery.
It was an early belief that ether, air, land, and water were full of living spirits; and people believed, soon after man was created, that the souls of just men, subsequent to death, had part of the universe committed to them. This opinion being once established, assistance was sought from the spirits of departed men and women, and efforts were made in various ways to secure their favour. In course of time altars were set up, temples consecrated, and sometimes victims offered to obtain favour from spirits and false gods. Some rabbis affirmed that the angel Raziel was Adam's master, and taught him the Cabbala; and that Shem, Abraham, Isaac, Jacob, Joseph, Moses, Elias, etc. had each his guardian angel, who directed his thoughts and actions. Jewish doctors assign to magic great antiquity; they assert that it was known to those who lived before the Flood. There is a tradition that one of the causes of the Flood was the intercourse men had with[Pg 4] demons. Though it has been stated by ancient historians that Abraham was given to magic, and that he taught it to his children, Josephus (obviously overlooking what had been written prior to his time, and forgetting what Moses had seen performed by the Egyptian priests before Pharaoh) thinks Solomon was the first who practised this art. The Jewish historian gives credit to the "wisest man" for inventing and transmitting to posterity certain incantations for the cure of diseases, and for the expulsion of evil spirits from the bodies of those possessed with such demons. According to Josephus, the expulsion was brought about by the use of a certain root sealed up in a wrapper, and held under the afflicted person's nose while the name of Solomon and words prescribed by him were pronounced. The learned historian does not seem to doubt the wonderful power of Solomon, but rather advances statements corroborative of what he had heard, for he asserts that he himself was an eye-witness to a like cure effected, by equally mysterious means, on a person named Eleazar in presence of the Emperor Vespasian. Descendants of Abraham believed that their great ancestor wore round his neck a precious stone, the sight of which cured every kind of disease.
It was commonly believed that ether, air, land, and water were filled with living spirits; and soon after humanity's creation, people thought that the souls of righteous individuals, after death, were given part of the universe to oversee. Once this belief took root, people sought assistance from the spirits of the deceased, using various methods to gain their favor. Over time, altars were built, temples were dedicated, and sometimes sacrifices were made to win the goodwill of spirits and false gods. Some rabbis claimed that the angel Raziel was Adam's teacher, who introduced him to the Cabbala, and that Shem, Abraham, Isaac, Jacob, Joseph, Moses, Elias, etc., each had a guardian angel who guided their thoughts and actions. Jewish scholars attribute great antiquity to magic, asserting that it was known to those who lived before the Flood. There is a tradition suggesting that one reason for the Flood was the interactions between humans and[Pg 4] demons. Although ancient historians claimed Abraham practiced magic and taught it to his children, Josephus (seemingly ignoring previous writings and what Moses witnessed performed by the Egyptian priests before Pharaoh) believed Solomon was the first to engage in this art. The Jewish historian credited the "wisest man" with creating and passing down certain spells for curing illnesses and expelling evil spirits from those possessed. According to Josephus, expulsion was achieved using a specific root wrapped up and held under the afflicted person's nose while Solomon's name and prescribed words were spoken. The learned historian appears to trust in Solomon's extraordinary power, providing accounts that support what he heard, as he claimed to have personally witnessed a similar healing performed on a man named Eleazar in the presence of Emperor Vespasian. Abraham's descendants believed their great ancestor wore a precious stone around his neck, the sight of which could cure every illness.
Suppose we set aside these assertions as fables, we cannot deny that the Jews were at an early period addicted to magical arts. This propensity, there can be no doubt, whenever first manifested, was increased through the Hebrews' intercourse with the inhabitants of Egypt, Syria, and Chaldea.
Suppose we dismiss these claims as false stories, we can't deny that the Jews were into magic arts from a long time ago. There's no doubt that this tendency, whenever it first appeared, grew stronger due to the Hebrews' interactions with the people of Egypt, Syria, and Chaldea.
Jews, who professed to work wonders by enchantments, gave directions how to select and combine passages and proper names of Scripture that would render supernatural beings visible, and bring about many surprising results. The sacred word Jehovah, they said, when read with points, multiplied by or added to a given number of letters, and composed into certain words, produced miraculous[Pg 5] effects. By that sacred name and strange arrangements, their prophets, they thought, performed miracles. The devil was supposed to have the power of accusing mortal man at the great day of propitiation, so the Jews endeavoured to appease him with presents. They believed that on that day only he had the power to bring a charge against them, and therefore, to deceive him, they had recourse to a singular stratagem. In reading the accustomed portion of the law, they left out the beginning and the end,—an omission which was expected to cause Satan to overlook the important time. Those versed in magic could tell that the five Hebrew letters of which the devil's name was composed constituted the number 364, during which number of days he could not accuse them; and in some way or other unknown to us, in addition to the plan of mutilating the law, they kept his mouth shut year after year.
Jews, who claimed to perform wonders through enchantments, instructed others on how to select and combine specific passages and names from Scripture to make supernatural beings visible and achieve many astonishing results. They said that the sacred name Jehovah, when read with certain markings, multiplied by or added to a specific number of letters, and arranged into particular words, produced miraculous[Pg 5] effects. Using that sacred name and unique arrangements, they believed their prophets could perform miracles. It was thought that the devil had the power to accuse humanity on the great day of atonement, so the Jews tried to appease him with offerings. They believed that only he could bring charges against them on that day, and to outsmart him, they used a unique strategy. While reading the usual section of the law, they skipped the beginning and the end—an omission meant to make Satan overlook the critical timing. Those skilled in magic knew that the five Hebrew letters of the devil's name added up to 364, during which he could not accuse them; and somehow, unknown to us, alongside the method of altering the law, they managed to keep him silent year after year.
We find from the Holy Scriptures, that a witch was not permitted to live,—that there should not be found among the Hebrews any that used divination, an enchanter, a charmer, a consulter with familiar spirits, nor a necromancer, because the abominations of these mischievous people proved a snare to the nations that were driven out before the Israelites. Various opinions have been expressed regarding the witch of Endor. Parties are not agreed as to whether she did or did not bring up Samuel before Saul; but into their disputes it is unnecessary for us to enter. All that we mean to draw from the narrative is, that if the King of Israel had recourse to a witch in his hour of perplexity, superstition must have been general in the nation.
We find in the Holy Scriptures that a witch was not allowed to live—and that among the Hebrews, there should be no one who practiced divination, enchantment, charm, consulted familiar spirits, or practiced necromancy, because the abominations of these harmful people were a trap for the nations that were driven out before the Israelites. There have been various opinions about the witch of Endor. People disagree on whether she actually brought up Samuel before Saul; however, it's not necessary for us to enter into their arguments. What we want to take from this story is that if the King of Israel resorted to a witch in his time of confusion, superstition must have been widespread in the nation.
Religiously disposed Jews wore upon their arms and foreheads two pieces of parchment containing the ten commandments. These charms, or emblems of sanctity, or whatever they were called, were not allowed to be worn by women or by men when they went to a funeral or approached a dead body.
Religiously observant Jews wore two pieces of parchment with the ten commandments on their arms and foreheads. These charms, or symbols of holiness, or whatever they were called, couldn’t be worn by women or men when attending a funeral or getting close to a dead body.
[Pg 6]The Jews confessed their sins to their rabbis, and the penance or punishment was commensurate with their guilt. It was not uncommon for Jewish devotees to lash themselves, but the number of stripes did not at any time exceed thirty-nine. During the flagellation the penitent lay on the ground with his head to the north and his feet to the south, and it would have been considered profane to look to the east or west while the chastisement was being inflicted. A Jew would as soon have eaten swine's flesh as look to the east or west while he was in a bath. Offenders were sometimes cursed in addition to their other punishments; hence, it is presumed, the more modern recourse to curses or denunciations. A doomed or cursed individual was consigned to the power of evil angels, and prayers were offered up that he might be tormented in life with every disease, and afterwards cast into eternal darkness.
[Pg 6] The Jews admitted their wrongdoings to their rabbis, and the penance or punishment fit the severity of their guilt. It was not unusual for Jewish followers to whip themselves, but the number of lashes never exceeded thirty-nine. During the whipping, the person repenting would lie face down, with their head towards the north and their feet towards the south, and it was considered disrespectful to look east or west while the punishment was being carried out. A Jew would just as soon eat pig meat as look east or west while bathing. Offenders sometimes faced curses in addition to their other penalties; this likely explains the more modern practices of cursing or denouncing others. A cursed individual was handed over to malevolent spirits, and prayers were said for them to suffer from every illness in life and then be thrown into eternal darkness afterward.
At the commencement of the Jewish Sabbath, half an hour before sunset on Friday, every Jew was bound to have his lamp lighted, though he should beg the oil. The women were required to light the lamps in memory of Eve, who by her disobedience extinguished the light of the world. Every Hebrew was obliged to pare his nails on Friday, beginning with the little finger of the left hand, and then going to the middle finger, after which he returned to the fourth finger, and then to the thumb and fore finger. In cutting the nails of the fingers of the right hand, he began with the middle finger, then proceeded to the thumb, and after that took the fore finger, the middle and fourth fingers, in the order stated. The parings were either buried or burned. The Hebrews believed that the sounding of a consecrated horn drove away the devil.
At the start of the Jewish Sabbath, half an hour before sunset on Friday, every Jew had to have their lamp lit, even if they had to beg for the oil. Women were expected to light the lamps in honor of Eve, who, through her disobedience, extinguished the light of the world. Every Hebrew was required to trim their nails on Friday, starting with the little finger of the left hand, then moving to the middle finger, after which they went back to the fourth finger, and finally to the thumb and forefinger. When trimming the nails on the fingers of the right hand, they started with the middle finger, then went to the thumb, followed by the forefinger, and then the middle and fourth fingers in that order. The trimmings were either buried or burned. The Hebrews believed that the sound of a consecrated horn scared away the devil.
A curious custom prevailed among them in early times. The father of a family took a white cock, and each of his wives selected a hen, but such of them as were expectant mothers took both a cock and a hen. With these fowls they struck their heads twice, and at every blow the head[Pg 7] of the family said, "Let this cock stand in my room; he shall die, but I shall live." Having said this, the neck of the fowl was drawn and its throat cut; and either the dead fowl, or its value in money, was given to the poor. In the evening previous to the feast of expiation, a man wishing to pry into futurity carried a lighted candle to the synagogue, and from particular appearances of the flame he prognosticated whether good was to follow him and his, or whether he and his family were to be overtaken by evil.
A curious tradition existed among them in ancient times. The head of the family would take a white rooster, and each of his wives would choose a hen, but those who were pregnant would take both a rooster and a hen. They would strike the heads of the birds twice, and with each blow, the head of the family would say, "Let this rooster stay in my room; it will die, but I will live." After saying this, the bird's neck was wrung, and its throat was cut; then either the dead bird or its equivalent value in money was given to the poor. The night before the Day of Atonement, a man wanting to see into the future would carry a lit candle to the synagogue, and by observing the flame’s behavior, he would predict whether good times were ahead for him and his family or if they were to face misfortune.
At their great feasts of tents or tabernacles (observed in memory of their living in tents in the wilderness) the Israelites went from their tents to the synagogue every day during the feast, bearing in their right hands branches of palms, myrtle, and willows, and in their left hands branches of citron. When they reached the synagogue, they turned the branches first to the east, then to the south, next to the west, and lastly to the north. These ceremonies were allegorical: the palm was an emblem of hypocrisy, the myrtle pointed to good works, the willow represented the wicked, and the citron the righteous. At marriages, while the young persons present held torches in their hands and sang the marriage song, the bride walked three times round the bridegroom, and he in turn walked thrice round her. In some countries—Germany and Holland, for instance—the guests threw handfuls of corn at the young wedded pair, telling them to "increase and multiply." The newly married people drank a little wine, and then emptied the cup on the floor. At the wedding repast a roasted hen and an egg were presented to the bride, who, after partaking of them, distributed the remainder to the guests. The hen had reference to the fruitfulness of the bride, and her delivery in childbirth.
At their big festivals of tents or tabernacles (celebrated to remember their time living in tents in the wilderness), the Israelites went from their tents to the synagogue every day during the feast. They carried palm branches, myrtle, and willows in their right hands and citron branches in their left hands. When they arrived at the synagogue, they faced the branches first to the east, then to the south, followed by the west, and finally to the north. These rituals had symbolic meanings: the palm represented hypocrisy, the myrtle symbolized good deeds, the willow stood for the wicked, and the citron represented the righteous. At weddings, while the young people held torches and sang the wedding song, the bride circled around the groom three times, and he did the same for her. In some countries—like Germany and Holland—the guests tossed handfuls of grain at the newlyweds, encouraging them to "increase and multiply." The couple shared a bit of wine and then poured the rest on the floor. During the wedding feast, a roasted hen and an egg were given to the bride, who after eating, shared the rest with the guests. The hen symbolized the bride's fertility and her ability to give birth.
The thumbs of a dead Jew were tied down close to the palms of his hands, to preserve the deceased from the devil's clutches. While the body was being washed, an[Pg 8] egg was put into a glass of wine, and the deceased's head anointed with the mixture. Those who were not reconciled to the departed, before his death, kissed his great toe and asked pardon, lest he should accuse them at the great tribunal before the Most High. When the body was carried away for interment, a person, who remained behind, threw a brick after it, as a sign that all sorrow was past. The nearest friends or relations walked seven times round the grave, after each of them had driven a nail into the coffin. Hence the saying in our own time, when one signifies his willingness to do a friend a favour or kindness, "I will drive a nail into your coffin." When the body was put into the grave, every person present threw a handful of earth in after it.
The thumbs of a dead Jew were tied down close to the palms of his hands to keep the devil away from the deceased. While the body was being washed, an egg was placed in a glass of wine, and the deceased's head was anointed with the mixture. Those who had not made peace with the departed before his death kissed his big toe and sought forgiveness, fearing he might accuse them at the great tribunal before the Most High. When the body was taken away for burial, someone who stayed behind threw a brick after it as a sign that all sadness was over. The closest friends or relatives walked around the grave seven times, each driving a nail into the coffin. This is where the saying comes from in our time, when someone expresses their willingness to do a friend a favor or kindness: "I will drive a nail into your coffin." When the body was placed in the grave, everyone present tossed a handful of earth in after it.
On important occasions the Hebrews, like Pagans, consulted diviners, who had recourse to various ways of divination. In the days of Joseph there was divination by cups, one particular manner of proceeding being to observe how their wine sparkled when poured out. Casting or drawing of lots was a favourite method of divination, not only among the Jews, but among all nations. Mention is made of divination by means of household gods or images in human shape, prepared by astrologers under particular constellations, and made capable of the heavenly influences. The rabbis, in making some of these images, killed a man who was a first-born son, wrung off his head, seasoned it with salt, spices, etc., and then put a gold plate, bearing the name of an unclean spirit, under the head, which was fixed to a wall, and had candles burning beside it. The images were consulted as oracles concerning things accomplished but unknown, and regarding events in the future.
On important occasions, the Hebrews, like pagans, sought advice from diviners who used various methods of divination. In Joseph's time, one method involved divination by cups, particularly by observing how wine sparkled when poured out. Casting lots was a popular way of divining, not just among the Jews but among all nations. There are references to divination through household gods or figures shaped like humans, created by astrologers under specific constellations and designed to channel heavenly influences. The rabbis, in making some of these figures, would kill a first-born son, decapitate him, season the head with salt and spices, and place a gold plate bearing the name of an unclean spirit under the head, which was then fixed to a wall with candles burning next to it. These figures were consulted as oracles for events that had happened but were unknown, as well as for future occurrences.
Among the Jews there were observers of times who laid great stress on certain seasons and critical moments, which they supposed depended on particular positions of the heavenly bodies. A learned rabbi expressed the[Pg 9] opinion that the celestial bodies rewarded persons who put confidence in them, and that consequently men acted wisely to reverence the stars and implore their assistance. Guesses at futurities were made from the falling of a crumb of bread out of one's mouth or a staff from a man's hand, from a person sneezing, or the breaking of a shoe-latchet.
Among the Jews, there were people who paid close attention to specific times and important moments, believing that these depended on the positions of the stars. A knowledgeable rabbi stated the[Pg 9] view that the celestial bodies rewarded those who trusted in them, and that it was wise for people to honor the stars and seek their help. Predictions about the future were derived from things like a crumb of bread falling from one's mouth, a staff dropping from someone's hand, a person sneezing, or a shoelace breaking.
The Hebrew witches were supposed to possess the power of doing mischief to man and beast by their occult science, and of changing the form of things. Witches used their wicked skill to allure maidens. Through magical operations, a Jew endeavoured long ago to procure the love of a Christian woman, but she was preserved from the power of his craft by sealing herself with the sign of the cross. It was an ancient way of enchantment, to bring, by the power of magic, various kinds of beasts together into one place, which were designated as the "great congregation" and the "little congregation." The great congregation consisted of many of the larger animals, and the lesser was made up of numerous smaller creatures, such as serpents, scorpions, and the like. Wizards were famous fortune tellers; they pretended to be the interpreters of all the most important occurrences of the world. According to the Hebrew laws, the deceivers, and those who consulted them, were liable to be stoned. Necromancers obtained a footing among the Jews. Such wicked people were accustomed to fast, go to burying-places, and there lie down, fall asleep, and pretend that the dead appeared to them in dreams or otherwise, and told them what was desired. They also pretended to call up the dead by means of certain fumes and particular words. In cases where the spirits of dead men were obstinate and refused to appear or answer when summoned in the more simple form, recourse was had to the burning of portions of black cats, or the still more cruel method of cutting up young boys and virgins.
The Hebrew witches were believed to have the power to harm people and animals using their mystical knowledge and to change the nature of things. Witches used their nefarious skills to entice young women. Long ago, a Jew tried to win the love of a Christian woman through magical means, but she protected herself from his power by marking herself with the sign of the cross. An ancient method of enchantment involved using magic to gather various types of animals together in one place, referred to as the "great congregation" and the "little congregation." The great congregation included many larger animals, while the little congregation was made up of many smaller creatures like snakes, scorpions, and others. Wizards were well-known fortune tellers; they claimed to interpret all the significant events in the world. According to Hebrew laws, deceivers and those who sought their help could be stoned. Necromancers found a place among the Jews. These wicked individuals would often fast, go to cemeteries, lie down, fall asleep, and pretend that the dead appeared to them in their dreams or otherwise, telling them what they sought. They also claimed to summon the dead using certain smoke and specific words. If the spirits of the dead were obstinate and refused to show themselves or respond when called in simpler ways, they resorted to burning parts of black cats or even more gruesome methods like dismembering young boys and virgins.
CHAPTER II.
Men endowed with Prophetic Spirits—The Jews forbidden to consult the Oracles of the Heathen—Succession and Schools of Prophets—Burial of Prophets—Influence of Music—The Prophetic Mantle—Way through which Revelations were made—Bath Kol—Urim and Thummim—False Prophets Strangled or Stoned—How False Prophets were discovered—Recourse to Diabolical Art—Moloch—Seething a Kid in its Mother's Milk—The Smooth Stones mentioned by Isaiah—Oil and Candles supposed to possess peculiar Virtues—The Saint entombed near the Barbary shore—Sheep-head and Sheep-head Broth—Casting Sins into the Sea—Custom of Fasting among the Pharisees—Dust of Heathen Countries—The number 10—Angels that had the care of Men—Souls of Dead Persons whispered with a feeble Voice—Hebrew Women who predicted when one would die—Punishment in the Grave by the Devil.
Men given Prophetic Spirits—The Jews forbidden to consult the Oracles of the Pagans—Succession and Schools of Prophets—Burial of Prophets—Influence of Music—The Prophetic Mantle—How Revelations were communicated—Bath Kol—Urim and Thummim—False Prophets Strangled or Stoned—How False Prophets were identified—Resorting to Dark Arts—Moloch—Cooking a Kid in its Mother's Milk—The Smooth Stones mentioned by Isaiah—Oil and Candles believed to have special Virtues—The Saint buried near the Barbary shore—Sheep-head and Sheep-head Broth—Casting Sins into the Sea—Fasting customs among the Pharisees—Dust of Pagan Lands—The number 10—Angels responsible for the care of Humans—Souls of the Dead speaking in a faint Voice—Hebrew Women who foretold when someone would die—Punishment in the Grave by the Devil.
Every person who has read the Old Testament, knows that the Hebrews had among them extraordinary men really endowed with prophetic spirits. The Jews were forbidden to consult the oracles of the heathen nations round about them, but they were permitted to consult their own true prophets concerning that which was concealed from ordinary persons. There was a constant succession of prophets, and there were schools where young persons aspiring to the office of a seer were instructed. Over each of these institutions a venerable prophet presided. At first the scholars were not inspired, but received prophecies from the mouth of their master or president. At Jerusalem there was one of these schools within the second wall of the city. So great respect was paid to the prophetic character, that none were suffered to be buried in Jerusalem but kings, descendants of David, and prophets. Though old prophets could not inspire their young students, they improved their natural faculties, and taught them how to subdue irregular emotions that hindered inspiration. That the minds of the prophets might be the better disposed to receive the proper impulses, instrumental music was used in their devotions; and it is reported that at certain of[Pg 11] their musical meetings the young men became so elated, that they manifested poetical genius as well as a prophetic spirit. When a young prophet gave unequivocal evidence of being inspired, he was installed into office by having the prophetic mantle (made of lamb's skin) thrown over his shoulders. Subsequent to inauguration, a prophet wore hair-cloth next his skin, and had a leather girdle round his loins.
Every person who has read the Old Testament knows that the Hebrews had remarkable men truly gifted with prophetic abilities. The Jews were not allowed to consult the oracles of the surrounding pagan nations, but they could consult their own genuine prophets about things hidden from ordinary people. There was a continuous line of prophets, and there were schools where young people aspiring to be seers were taught. Each of these institutions was overseen by a respected prophet. Initially, the students were not themselves inspired but received prophecies directly from their teacher or leader. In Jerusalem, there was one of these schools within the second wall of the city. The prophetic role was held in such high regard that only kings, descendants of David, and prophets were allowed to be buried in Jerusalem. Although older prophets couldn't inspire their younger students, they enhanced their natural abilities and taught them how to control unruly emotions that blocked inspiration. To better prepare the minds of the prophets for receiving divine impulses, instrumental music was used in their worship; it was said that during some of their musical gatherings, the young men became so enthused that they displayed both poetic talent and prophetic gifts. When a young prophet clearly showed signs of inspiration, he was officially recognized by having the prophetic mantle (made of lamb's skin) placed over his shoulders. After the inauguration, a prophet wore a garment of hair cloth next to his skin and a leather belt around his waist.
The general way through which revelations were made to them was in dreams and visions, or by immediate inspiration. Their dreams were sometimes, indeed generally, sent for instruction or admonition; and in the prophetic dreams a clear and distinct impression was left through a real or imaginary communication with an apparition. At times the prophets had overpowering visions when awake, during which mighty revelations were made to them. When prophetic revelations ceased, the Jews had recourse to Bath Kol, that is, the Daughter of Voice, or the Daughter of a Voice, because it succeeded, they say, the Oracular Voice delivered from the Mercy Seat when Urim and Thummim was consulted.
The main way they received revelations was through dreams and visions, or through direct inspiration. Their dreams were often, and usually, intended for guidance or warning; in prophetic dreams, a clear and vivid impression was left through either a real or imagined encounter with a spirit. Sometimes, the prophets experienced overwhelming visions while awake, during which powerful revelations were given to them. When prophetic revelations stopped, the Jews turned to Bath Kol, which means the Daughter of Voice, or the Daughter of a Voice, because it was said to succeed the Oracular Voice that came from the Mercy Seat when the Urim and Thummim were consulted.
The prophetic spirit being so common among the Hebrews, it became necessary to adopt a method to prevent false prophets from deceiving the people. To deter men from pretending they possessed a prophetic spirit, a severe punishment for every such pretence was appointed,—strangling or stoning to death. The manner of trying a false prophet was this: the judgments threatened by a prophet, and the good things predicted by him, were observed. If the judgments declared were not fulfilled, it was not regarded as conclusive evidence against him, because it might be that the punishments were for some wise reason averted; but if the promised good did not come to pass, the predictor was condemned as a deceiver and false prophet. If the words of a prophet were fulfilled in one or more particulars, but not in all, he was not deemed[Pg 12] worthy of credence. When once one was condemned as a false prophet, no interest was powerful enough to save him from death.
The prophetic spirit was so common among the Hebrews that it became necessary to establish a way to prevent false prophets from misleading the people. To discourage individuals from claiming to have a prophetic spirit, a harsh punishment—either strangling or stoning to death—was instituted for anyone caught pretending. The process for trying a false prophet was as follows: the judgments proclaimed by a prophet and the good outcomes he predicted were monitored. If the judgments announced were not fulfilled, this alone was not seen as conclusive evidence against him, as the punishments might have been wisely averted for some reason. However, if the promised good did not materialize, the predictor was labeled as a deceiver and false prophet. If a prophet's words were fulfilled in one or more aspects but not all, he was not considered trustworthy. Once someone was condemned as a false prophet, no interest was strong enough to save him from death.
The trial of prophets prescribed by the Mosaic law was intended to prevent impostors pretending to be prophets, and to save the people from being enticed by wicked deceivers into idolatry. In the time of Moses there were many who had recourse to diabolical arts. The oblation of children to Moloch being frequently mentioned, together with other diabolical and divinatory arts, reasons appear for supposing there was something magical in such superstitious rites, and that thereby people consulted demons about things future or secret. Moloch was the principal idol of the Ammonites, but other nations took the same idol for their chief god; for it appears from Pagan records, that the different nations were so very accommodating with their gods that they lent them to one another. Moloch seems to have been the same as Baal, both names signifying dominion, or more particularly the sun, the prince of the heavenly bodies.
The trial of prophets set out by the Mosaic law was meant to stop frauds pretending to be prophets and to protect the people from being led into idolatry by wicked deceivers. During Moses's time, many turned to dark practices. The sacrifice of children to Moloch is often mentioned, along with other evil and divinatory practices, suggesting there was something magical about these superstitious rituals, and that people consulted demons about future or hidden matters. Moloch was the main idol of the Ammonites, but other nations also adopted this idol as their chief god; records from pagans show that different nations were so flexible with their gods that they shared them. Moloch seems to have been the same as Baal, with both names meaning dominion or, more specifically, the sun, the ruler of the celestial bodies.
There can be no doubt but the passage in the Old Testament, "Thou shalt not seethe a kid in his mother's milk," was a warning to the Hebrews not to follow the example of the heathen in connection with the payment by the latter of their first fruits. Dr. Cudworth, writing on this subject, says that he learned from the comments of an ancient Karaite upon the Pentateuch, that a superstitious rite prevailed among the ancient idolators, of seething a kid in his mother's milk when they had gathered in all their first fruits, and sprinkling the trees and fields with the broth, after a magical manner, to make them more fruitful in the following year. Spencer also observes that the Zabii used this kind of magical broth to sprinkle their trees and gardens, in hope of obtaining a plentiful crop.
There’s no doubt that the passage in the Old Testament, "You shall not boil a young goat in its mother's milk," was a warning to the Hebrews not to imitate the practices of the pagans regarding their offerings of first fruits. Dr. Cudworth, discussing this topic, mentions that he learned from the comments of an ancient Karaite on the Pentateuch that a superstitious ritual existed among ancient idol worshippers, where they would boil a young goat in its mother's milk after harvesting their first fruits and sprinkle the broth on their trees and fields in a magical way to ensure a better harvest the following year. Spencer also notes that the Zabii used this kind of magical broth to sprinkle on their trees and gardens, hoping for an abundant crop.
The smooth stones mentioned by Isaiah, to which meat[Pg 13] offerings were offered and drink offerings poured out, were anointed stones in the streets, on which passengers poured on them oil from phials; but what advantages were to result from the custom we are not fully informed. Oil and candles were believed by the ancients to possess peculiar virtues. Oil was often burned in honour of the dead; and the Algerines, when on the water, tied bundles of wax candles together, and, with a pot of oil, threw them overboard as a present to the saint, entombed near the Barbary shore, whom they regarded as their protector. We believe few who partake of sheep-head or sheep-head broth know that it is, or was, a custom with the Jews to serve up sheep-head on New Year's Day at their chief entertainment, as a mystical representation of the ram offered in sacrifice instead of Isaac. When a family or company sat down to this repast, each person took a piece of bread, and, dipping it in honey, said, "May this year be sweet and fruitful." The Jews, to cast their sins into the depth of the sea, sometimes went after dinner to the brink of a pond, if not near the sea, and threw into the water a live fish, in the hope that it would carry away all their iniquities, never more to be found.
The smooth stones mentioned by Isaiah, where meat[Pg 13] offerings were made and drink offerings poured out, were anointed stones in the streets, where people poured oil from bottles onto them. However, we don’t have complete information about the benefits of this custom. The ancient people believed that oil and candles had special powers. Oil was often burned in honor of the dead; and the Algerines, when on the water, would tie together bundles of wax candles and, along with a pot of oil, throw them overboard as an offering to the saint buried near the Barbary shore, whom they saw as their protector. We believe that very few who eat sheep-head or sheep-head broth know that it was a Jewish custom to serve sheep-head on New Year's Day during their main feast, symbolizing the ram that was offered in place of Isaac. When a family or group sat down for this meal, each person took a piece of bread, dipped it in honey, and said, "May this year be sweet and fruitful." To cast their sins into the depths of the sea, Jews sometimes went to the edge of a pond, if not near the sea, after dinner and tossed a live fish into the water, hoping it would take away all their wrongdoings, never to be seen again.
It was customary among the Pharisees not only to fast twice a week (on Monday and Thursday), but at periods of perplexity to fast thirteen days consecutively. Sometimes, on account of such small trifles as dreams, they would abstain from food; but severe drought, pestilence, famine, war, and inundations were sure to make them fast until nature was nearly exhausted. The Hebrews held certain views and followed particular customs with respect to the dust of heathen countries. Dust that came from Gentile lands was reckoned so defiling, that the Jewish rulers would not permit vegetables to be brought from heathen countries into the land of Israel, lest the detested particles should be brought along with them. The number 10 was much noticed and used by the Jews. The blessing[Pg 14] of the bridegroom, which consisted of seven blessings, was of no avail unless delivered in the presence of ten persons. Angels, which were believed to have the care of men, were supposed to ride unseen, on white horses, beside the objects of their attention.
It was common for the Pharisees not only to fast twice a week (on Monday and Thursday) but also to fast for thirteen consecutive days during times of trouble. Sometimes, they would go without food over minor issues like dreams; however, during severe droughts, plagues, famines, wars, and floods, they would fast intensely until they were nearly worn out. The Hebrews had specific beliefs and customs regarding the dust from non-Jewish lands. Dust from Gentile countries was considered so impure that Jewish leaders would not allow vegetables to be brought into Israel from these places, fearing the unwanted particles would come along with them. The number 10 was significant and often referenced by the Jews. The blessing of the bridegroom, which included seven blessings, was not valid unless it was delivered in front of ten people. Angels, believed to watch over humans, were thought to ride invisibly on white horses next to those they cared for.
Among the Jews there was a popular notion that the spirits of dead persons whispered in a feeble and peculiar way out of the dust; and it was a common belief that the soul had no rest unless the body was interred. There were women among the Hebrews who predicted how long one would live, and pretended to know when he was to die. One of a Jew's solemn prayers on the day of expiation was that he might be delivered from the punishment of the devil in his grave,—a punishment supposed to be inflicted by causing the soul to return to the body, breaking the deceased's bones, and tormenting both soul and body for a season. A similar form of prayer was used by the Mohammedans.
Among the Jews, there was a common belief that the spirits of the dead whispered softly and oddly from the dust, and it was widely thought that a soul could not find peace unless the body was buried. There were women among the Hebrews who claimed to predict how long someone would live and pretended to know when they would die. One of a Jew's serious prayers on the day of atonement was for relief from the devil's punishment in the grave—a punishment believed to involve making the soul return to the body, breaking the deceased's bones, and tormenting both the soul and body for a time. A similar type of prayer was also used by the Muslims.
CHAPTER III.
Egypt steeped in Superstition—Power of Magicians—Way of obtaining Visions—Demons—Deification of Departed Heroes—Gods and Demi-gods—Altars or Living Stones—Sacred Animals—Isis searching for Osiris—Leeks and Onions—Priests were Physicians and Interpreters of Oracles—Sacrificing Human Victims—Wax Figures—Magic—Teaching of the Egyptian Priests—Transmigration—Character of Men judged of after Death.
Egypt entrenched in superstition—power of magicians—the methods for obtaining visions—demons—deification of departed heroes—gods and demigods—altars or living stones—sacred animals—Isis searching for Osiris—leeks and onions—priests serving as physicians and interpreters of oracles—sacrificing human victims—wax figures—magic—teaching of the Egyptian priests—transmigration—character of people judged after death.
Egypt was a country steeped in superstition. The people believed in sorcery, magic, and enchantments; and there is the fullest evidence in the sacred pages that the Egyptian magicians were able to perform dexterous feats that were truly surprising. Astronomy was studied with a view to success in astrology, as the latter was a science much esteemed, and very lucrative. Public or state astrologers were consulted in cases of emergencies. None[Pg 15] dared to practise astrology, magic, sorcery, or any of the various modes of divination unless authorised by a master in the art, before whom he had "spread the carpet" for prayer. To procure sublime visions, seers shut themselves up for a long time, without food or water, in a dark place, and prayed aloud until they fainted. While in a swoon, strange visions appeared to them, and revelations made which sometimes filled the nation with gladness, and at other times spread mourning over the country. In advanced ages, as well as in early times, men believed there were a multitude of subordinate spirits, as ministers, to execute the behests of the supreme sovereign. To these spirits were committed the superintendence of all the different parts of nature, and their bodies were imagined to be composed of that particular element in which they resided. Altars were built in the midst of groves, where the spirits were supposed to assemble. Gratitude and admiration tended to the deification of departed heroes and other eminent persons. This probably gave rise to the belief of national and tutelar gods, as well as the practice of worshipping gods through the medium of statues cut into human form. At one time demi-gods gradually rose in the scale of divinities until they occupied the places of the heavenly bodies. Thus, following ancient hyperbole, a king, for his beneficence, was called the sun, and a queen, for her beauty, was styled the moon. As this adulation advanced into an established worship, the compliment was reversed by calling planets or luminaries after heroes. And to render the subject more reconcilable to reason, the Eastern priests taught that the early founders of states and inventors of arts were divine intelligences, clothed with human bodies. When celestial divinities disappeared or were obscured from observation, men had recourse to symbols of a temporary nature that produced fire. Altars of stone were built and consecrated in the name of the[Pg 16] divinity whom it was intended to represent. Such altars were called animated or living stones, from a belief that a portion of divine spirit resided in them, and the prayers and praises offered up before them were thought to be as acceptable as if addressed to the gods themselves. That those altars or stones might be as near as possible to the objects of worship represented, they were generally placed on the tops of mountains, or, in flat countries like Egypt, on high structures, the works of men's hands. Many have attributed the building of the pyramids to the worship of gods; but whether that was the purpose to which those majestic structures, that have puzzled learned men, were devoted, we shall not venture to say. This, however, is certain that, throughout the East, altars, statues, and pillars were erected for superstitious purposes upon mountains and other high places.
Egypt was a country full of superstition. The people believed in sorcery, magic, and enchantments; and there's strong evidence in the sacred texts that Egyptian magicians could perform impressive tricks that were genuinely surprising. Astronomy was studied to aid success in astrology, which was a highly respected and profitable field. Public astrologers were consulted in emergencies. No one dared to practice astrology, magic, sorcery, or any forms of divination without permission from a master in the art, who would be prayed to before beginning. To have profound visions, seers would isolate themselves for extended periods, without food or water, in dark spaces, praying aloud until they fainted. While in a trance, they would see strange visions and receive revelations that sometimes brought joy to the nation and at other times caused mournfulness across the land. In both ancient and later times, it was believed there were many subordinate spirits acting as ministers to carry out the commands of the supreme deity. These spirits were thought to oversee various aspects of nature, and their bodies were imagined to be made of the specific element in which they lived. Altars were built in groves, where these spirits were believed to gather. Gratitude and admiration often led to the deification of deceased heroes and other notable figures. This likely contributed to the belief in national and protective gods, and to the practice of worshipping deities through statues carved in human form. Over time, demigods gradually climbed in the ranks of divinity until they were equated with celestial bodies. Thus, in line with ancient exaggerations, a king, for his generosity, was referred to as the sun, and a queen, for her beauty, was referred to as the moon. As this flattery evolved into established worship, the honorifics were flipped by naming planets or celestial bodies after heroes. To make this concept more reasonable, Eastern priests taught that the early founders of states and inventors of arts were divine beings dressed in human bodies. When celestial gods disappeared from view or became hard to observe, people turned to temporary symbols that could create fire. Stone altars were built and consecrated in the name of the deity they were meant to represent. These altars were called animated or living stones, based on the belief that a portion of divine spirit resided within them, and the prayers and praises offered in front of them were considered as meaningful as if directed to the gods themselves. To ensure that these altars or stones were as close as possible to the deities they represented, they were typically placed on mountain tops, or in flat regions like Egypt, on tall structures made by human hands. Many people have suggested that the pyramids were built for worshipping gods; however, we will not speculate on the true purpose of those majestic structures that have left scholars puzzled. What is certain is that throughout the East, altars, statues, and pillars were constructed for superstitious reasons on mountains and other elevated sites.
Herodotus informs us that the ancient Egyptians were the first people who gave names to their gods. Of Osiris, Isis, and the many other gods and sacred animals that were worshipped in Egypt, we shall say little at this part of our subject. The bull, it is well known, was one of the most sacred animals. The priests affirmed that Apis was of divine origin, the cow that produced him having been impregnated with holy fire. Dogs, the Egyptians said, deserved homage because they guided Isis when she searched for the body of Osiris. She, it may be remembered, sought for the precious remains with true pertinacity till she found them. To accomplish her purpose, she found it necessary to transform herself into a swallow, to dry up the river Phœdrus, and to kill with her glances the eldest son of a king. Her tears were supposed to cause the inundation of the Nile. At times she had the head of a cow, which identified her with the cow of whom the sun was born. The hawk was deified because one of these birds brought to the priests of Thebes a book, tied round with a scarlet thread, containing the rites and ceremonies to be[Pg 17] observed in the worship of the gods. The wolf was adored because Osiris arose in the shape of that animal from the infernal regions, and assisted Isis and her son Horus to battle against Typhon. The cat was revered as an emblem of the moon, for its various spots, fruitfulness, and activity in the night. The goat (which, by the by, is said to be absent from the earth and present with Satan a part of every twenty-four hours of the day, and can never be seen from sunrise to sunrise without being lost sight of for a longer or shorter time) was honoured as the representation of manhood in full vigour, and was worshipped, from gratitude to the gods, for multiplying the people of the country. The crocodile was also advanced to the dignity of a god. If one killed any of the sacred animals designedly, he was put to death,—if involuntarily, his punishment was referred to the priests; but if a man killed a hawk, a cat, or an ibis, whether designedly or not, he died without mercy. During a severe famine, when the Egyptians became cannibals, not one of them was known to have tasted the sacred animals.
Herodotus tells us that the ancient Egyptians were the first people to give names to their gods. We won’t discuss Osiris, Isis, and the many other gods and sacred animals worshipped in Egypt at this point. It's well-known that the bull was one of the most sacred animals. The priests claimed that Apis had a divine origin, as the cow that gave birth to him had been impregnated with holy fire. The Egyptians believed that dogs deserved respect because they guided Isis in her search for Osiris's body. Remember, she searched for the precious remains with great determination until she found them. To achieve her goal, she had to transform into a swallow, dry up the river Phœdrus, and kill the eldest son of a king with her gaze. Her tears were believed to cause the flooding of the Nile. Sometimes she had the head of a cow, linking her to the cow from which the sun was born. The hawk was worshipped because one of these birds delivered a book, tied with a scarlet thread, to the priests of Thebes, outlining the rites and ceremonies to be followed in the worship of the gods. The wolf was revered because Osiris rose from the underworld in the shape of that animal, helping Isis and her son Horus fight against Typhon. The cat was honored as a symbol of the moon, due to its various spots, fertility, and activity at night. The goat—said to be absent from the earth for part of every twenty-four hours, spending that time with Satan and often disappearing from sight at sunrise—was celebrated as a representation of full manhood and was worshipped in gratitude to the gods for increasing the population of the land. The crocodile was also elevated to god status. If someone intentionally killed a sacred animal, they faced death; if it was accidental, their punishment was determined by the priests. However, if a person killed a hawk, a cat, or an ibis, whether on purpose or by accident, they would die without mercy. During a harsh famine, when the Egyptians resorted to cannibalism, none of them was known to have eaten the sacred animals.
All revered animals were kept at great expense, and when they died costly funerals took place. When the Apis died at Memphis, in the reign of Ptolemy the son of Lagus, his funeral cost not less than £13,000 sterling. When a cat died, the family it belonged to expressed great grief, and prayed and fasted several days. In cases of fire, more care was taken to preserve the feline animals than the most valuable property in the house. Dead cats, which were almost invariably embalmed, were sometimes carried from remote parts to be interred in the city of Bubastis, and hawks and moles were buried with great solemnity at Butos, even though they should have died in foreign countries. Juvenal mentions that leeks and onions were objects of worship, and others say that the lotus was also sacred in various parts of the East. The priests were both physicians and interpreters of oracles; they carefully[Pg 18] observed the phenomena of nature, and registered every uncommon occurrence. From such observations, they calculated the results of other events of similar nature. Hence arose the practice of divination, and afterwards that of dispensing oracles. Oracles were erected in every part of Egypt. Even the sacred animals had their several oracles. The Apis was consulted by observing into which of his chambers he entered. By a certain principle understood, the omen was regarded as foretelling good or evil.
All revered animals were cared for at significant expense, and when they died, elaborate funerals were held. When the Apis died in Memphis during the reign of Ptolemy, son of Lagus, his funeral cost no less than £13,000. When a cat passed away, its family expressed deep sorrow, praying and fasting for several days. In case of fire, more effort was made to save the cats than the most valuable possessions in the house. Dead cats, which were almost always embalmed, were sometimes transported from faraway places to be buried in the city of Bubastis, while hawks and moles were given solemn burials at Butos, even if they had died in foreign lands. Juvenal noted that leeks and onions were objects of worship, and others mentioned that the lotus was also considered sacred in various parts of the East. The priests were both doctors and interpreters of oracles; they carefully observed natural phenomena and recorded every unusual occurrence. From these observations, they predicted the outcomes of similar events. This is how the practice of divination began, leading to the dispensing of oracles. Oracles were established throughout Egypt, and even the sacred animals had their own oracles. The Apis was consulted by noting which of his chambers he entered. By a certain principle understood by them, the omen was considered to indicate good or bad fortune.
The barbarous custom of sacrificing human victims was long in force in Egypt, and prevailed down to the reign of Amasis, by whom it was abolished. Not to give too severe a shock to the superstitious feelings of the people, wax figures, representing human beings, were permitted to be substituted for the living mortals. These customs were, no doubt, what sorcerers and witches imitated at their midnight feasts in after ages, and which led old women to imagine that, by making wax images of those whom they intended to injure, and sticking sharp instruments into them at one time, and at another time exposing them to a scorching heat before a fire, they would wreak their vengeance upon the individuals whom the figures represented. We have it from more than one learned writer, that the cruel and gloomy worship of Egypt arose from a belief that Typhon was labouring incessantly to counteract the happiness of mankind. He was considered to be greedy and voracious, and that it was necessary to glut his altars with blood in order to appease his anger.
The brutal practice of sacrificing human victims was long established in Egypt and continued until the reign of Amasis, who put an end to it. To avoid shocking the superstitious beliefs of the people too much, wax figures that represented humans were allowed to replace actual sacrifices. These customs likely influenced sorcerers and witches during their midnight rituals in later times, leading old women to believe that by creating wax images of people they wanted to harm and stabbing them or exposing them to intense heat, they could take revenge on the individuals represented by the figures. More than one scholarly source tells us that the harsh and dark worship in Egypt stemmed from a belief that Typhon was constantly working to undermine humanity's happiness. He was seen as greedy and ravenous, and it was thought necessary to satisfy his altars with blood to calm his fury.
Magic was a science in which the Egyptians excelled. Its attainment was esteemed the highest exertion of human intellect. Some imagined that the invention of magic exceeded human invention, and they pretended that the angel who fell in love with the antediluvian women taught it, and that the principles thereof were preserved by Ham after the Deluge, and that he communicated them to his son Mizraim; but others ascribed the invention to Hermes.[Pg 19] Without either admitting or denying these assertions, we can have no hesitation in stating that much of our superstition may be traced back to Egyptian religion and customs, and that the singular belief of the Egyptians was general, and long anterior to the time Jacob and his sons went down to that country.
Magic was a science in which the Egyptians excelled. It was considered the highest expression of human intellect. Some people believed that the invention of magic was beyond human creativity, claiming that an angel who fell in love with the women before the flood taught it, and that the principles were preserved by Ham after the flood, which he passed on to his son Mizraim; however, others credited Hermes with the invention.[Pg 19] Without confirming or denying these claims, we can confidently say that much of our superstition can be traced back to Egyptian religion and customs, and that the unique beliefs of the Egyptians were widespread and existed long before Jacob and his sons went to that land.
The Egyptian priests, taking advantage of the people's credulity, taught that the sun, moon, and whole host of heaven were endowed with intelligence, and exerted an influence over the destinies of men; and they (the priests) pretended to work miracles, and obtain oracles and omens. They also laid claim to the power of interpreting dreams.
The Egyptian priests, capitalizing on the people's gullibility, taught that the sun, moon, and all the celestial bodies had intelligence and influenced human destinies; they also pretended to perform miracles and provide oracles and omens. Additionally, they claimed the ability to interpret dreams.
The Egyptians believed that the souls of men went into other bodies at death,—such as had been virtuous going into exalted bodies, but the vicious passing into mean reptiles and other contemptible creatures. After remaining in a state of punishment for a certain number of years, they were supposed to pass into more exalted beings. Praise was not bestowed indiscriminately upon every person who died, however exalted his position. Characters were given by judges, after inquiry into the life and conduct of the deceased. The judges sat on the opposite side of a lake; and while they crossed the lake, he who sat at the helm was called Charon, which gave rise to the fable among the Greeks, that Charon conducted the souls of deceased persons into the infernal regions.
The Egyptians believed that when people died, their souls entered new bodies—those who lived virtuous lives went into higher forms, while the wicked became lowly creatures like reptiles and other despised animals. After enduring punishment for a set number of years, they were thought to be reborn into more honorable beings. Not everyone who died was praised, no matter how high their status. Judges assessed the character of the deceased by investigating their life and actions. The judges sat on one side of a lake, and as they crossed it, the person steering the boat was called Charon. This inspired the Greek myth that Charon transported the souls of the dead to the underworld.
CHAPTER IV.
Babylon—The Chaldeans were Priests, Philosophers, Astronomers, Astrologers, and Soothsayers—Downfall of Babylon predicted—Worship of the Medes and Persians—Devils confined in an Egg—Sacred Fire—The Gaures—Births and Deaths in Early Times—A narrow Bridge—An immense Tree—Creation of Prophets—A Stone to which Abraham tied his Camel—Adam and Eve's Trysting Place—Black Art—Ways of discovering whether a supposed Criminal was Guilty or Innocent—Looking into Futurity—Canaanites, Syrians, and Arabians—Strange Fables—Abraham breaking Heathen Idols—Worship of the Egyptian Thorn—Altars—Religion of the Carthagenians and Tyrians—Supremacy of the Gods.
Babylon—The Chaldeans were priests, philosophers, astronomers, astrologers, and fortune tellers—The downfall of Babylon was predicted—Worship of the Medes and Persians—Devils trapped in an egg—Sacred fire—The Gaures—Births and deaths in ancient times—A narrow bridge—An enormous tree—Creation of prophets—A stone where Abraham tied his camel—Adam and Eve's meeting spot—Black magic—Methods to determine if a suspected criminal was guilty or innocent—Gazing into the future—Canaanites, Syrians, and Arabs—Strange legends—Abraham destroying pagan idols—Worship of the Egyptian thorn—Altars—Religion of the Carthaginians and Tyrians—Supremacy of the gods.
The great city of Babylon owed its origin to the ambition of the proud people who built the tower of Babel. In course of time Babylon rose to great grandeur, but superstition became so prevalent that it proved a snare to the inhabitants. Like the heathen around, they worshipped fire and images. The Babylonians pretended to great skill in astrology, soothsaying, and magic. The Chaldeans, so called in a strict sense, were a society of pretenders to learning, priests, philosophers, astrologers, and soothsayers, who, it is said, dwelt in a region by themselves, and the rest of the people were called Babylonians. While Babylon was in its glory, prophets predicted that dreadful judgments would befall it. And so it happened. On the very night the destruction came, the king, alarmed by the mysterious handwriting on the wall, consulted his magicians; and Daniel, who had been made master of the magicians, astrologers, Chaldeans, and soothsayers, made known the sad end of Belshazzar and his kingdom.
The great city of Babylon was born from the ambition of the proud people who built the Tower of Babel. Over time, Babylon grew to immense glory, but superstition became so widespread that it trapped its inhabitants. Like the pagans around them, they worshipped fire and idols. The Babylonians claimed to be highly skilled in astrology, fortune-telling, and magic. The Chaldeans, in a strict sense, were a group of pretenders to knowledge—priests, philosophers, astrologers, and fortune-tellers—who reportedly lived in their own region, while the rest of the people were called Babylonians. While Babylon was at its peak, prophets foretold that terrible judgments would come upon it. And that’s exactly what happened. On the very night of its destruction, the king, frightened by the mysterious writing on the wall, consulted his magicians; and Daniel, who had become the leader of the magicians, astrologers, Chaldeans, and soothsayers, revealed the tragic fate of Belshazzar and his kingdom.
The Medes and Persians worshipped the sun, fire, water, the earth, the winds, and deities without number. Human sacrifices, as in other idolatrous countries, were offered by them, and they burned their children in fiery furnaces appropriated to their idols. At first the gods they worshipped were Arimanius, the god of evil, and[Pg 21] Oromasdes, the giver of all good. Plutarch says that Oromasdes created several inferior gods or genii, and that Arimanius created many devils. The former also created twenty-four devils, and enclosed them in an egg; but the latter broke the egg, and by that means let out the demons, and created a mixture of good and evil. The religion of the Persians underwent a variety of revolutions. Temples were built for the worship of fire, prior to which Magian priests kept the sacred fire burning on mountain tops under considerable difficulties. They fed it with wood stripped of the bark; they were prohibited from blowing the fire with their breath or with bellows, lest it should be polluted. Had one done either, he would have been punished with death. The Jews had the real fire from heaven, and the Magi pretended to have received theirs from the upper regions likewise.
The Medes and Persians worshipped the sun, fire, water, the earth, the winds, and countless deities. They made human sacrifices, like other idolatrous nations, and burned their children in fiery furnaces dedicated to their idols. Initially, the gods they revered included Arimanius, the god of evil, and Oromasdes, the giver of all good. Plutarch notes that Oromasdes created several lesser gods or spirits, while Arimanius produced many devils. The former also created twenty-four devils and trapped them in an egg; however, the latter broke the egg, releasing the demons and mixing good and evil. Persian religion went through many changes. Temples were constructed for fire worship, and before that, Magian priests kept the sacred fire burning on mountaintops under difficult conditions. They fed it with wood stripped of its bark and were forbidden from blowing on the fire with their breath or with bellows, to prevent contamination. Anyone who did either faced the death penalty. The Jews had the true fire from heaven, and the Magi claimed to have received theirs from the upper realms as well.
The Gaures held that the earth was inhabited at first by two persons. They had a tradition that Eve brought twins into the world every day, and that for one thousand years death had no power over her seed. They believed that a select company of angels were appointed guardians of mankind, but that, notwithstanding this, evil increased: men grew wicked and perverse in their ways, and therefore the deluge was sent to sweep them away. The Gaures had their guardian angels for every month and day throughout the year, and to them they devoted their prayers. New Year's Day was a high day with them, and they had a great many lucky and unlucky days.
The Gaures believed that the earth was initially populated by two people. They had a story that Eve gave birth to twins every day, and for a thousand years, her descendants were not subject to death. They thought that a special group of angels was assigned to protect humanity, but despite this, evil grew: people became wicked and corrupt, which is why the flood was sent to wipe them out. The Gaures had guardian angels for every month and day of the year, and they directed their prayers to them. New Year's Day was a significant celebration for them, and they recognized many lucky and unlucky days.
The Persians hold that at the last judgment every man must pass along a bridge no wider than a razor's edge; that the unbelievers and the wicked will certainly in their passage fall into hell, there to be for ever and ever tormented; but that the faithful shall be so guided and supported that they shall pass the bridge swifter than a bird can fly through the air, and enter into paradise, and seat themselves on the banks of the river of delight, which, they[Pg 22] say, is shaded by a tree of such immense size, that if a man were to ride forty thousand years, he would not pass the extent of one of its leaves. In Persia it was a common belief that there were many prophets living between the days of Adam and Mohammed, who were created before the world was made. Their prophets, according to history, were possessed of the power of working miracles; and charms and amulets were common in the country.
The Persians believe that at the final judgment, everyone must cross a bridge no wider than a razor's edge. The unbelievers and the wicked will definitely fall into hell during their passage, where they will be tormented forever. However, the faithful will be guided and supported so they can cross the bridge faster than a bird can fly through the air and enter paradise, where they will sit by the banks of the river of delight, which they say is shaded by a tree so massive that if a person rode for forty thousand years, they still wouldn’t reach the end of one of its leaves. In Persia, it was commonly believed that many prophets lived between the days of Adam and Mohammed, who were created before the world existed. Their prophets, according to history, had the power to perform miracles, and charms and amulets were widely used in the country.
Pilgrims who went to Mecca invariably kissed a black stone, regarding which there is a curious legend: Abraham, we are informed, tied his camel to this stone when he went to sacrifice Ishmael, for the Mohammedans represent Hagar as Abraham's lawful wife, and Ishmael his heir. There is another tradition, that when Abraham was about to build the Kaaba, held in great veneration, the stones marched thither of themselves ready hewn and polished, and that the black stone, being left out when the building was completed, demanded of Abraham why it had not been used in the sacred structure. The prophet told the stone not to be disappointed, for he would cause it to be more honoured than any stone in the building, by commanding all the faithful to kiss it as they went in procession. The faithful people were wont to meet at the place which they supposed was Adam and Eve's trysting place after the expulsion, for it is related in one of their legends that the first man and woman wandered about the world, separately, hundreds of years after the Fall.
Pilgrims traveling to Mecca always kiss a black stone, which has an interesting legend: Abraham, as the story goes, tied his camel to this stone when he went to sacrifice Ishmael, since Muslims view Hagar as Abraham's lawful wife and Ishmael as his heir. There’s another tradition stating that when Abraham was about to build the Kaaba, a highly revered site, the stones arrived by themselves, already shaped and polished, and the black stone, being left out when the construction was finished, asked Abraham why it wasn’t included in the sacred structure. The prophet reassured the stone not to feel neglected, as he would ensure it received more honor than any other stone in the building by instructing all the faithful to kiss it during their procession. Devout people would gather at what they believed was the meeting place of Adam and Eve after their banishment, as one of their legends tells that the first man and woman wandered the earth separately for hundreds of years following the Fall.
The Persians were extremely addicted to the study and practice of the black art and all magical incantations, supposing that by such mysterious operations they could influence the elements and all the products of nature. When any one was suspected to have died an unnatural death, the surviving relatives consulted spirits, with the view of discovering the cause of it. Sometimes the relatives alleged that a spell had been cast on the spirits consulted, which prevented their giving answers to[Pg 23] interrogatories. In that case, magicians were employed to remove the fascination. A suspected murderer was submitted to a severe ordeal:—A particular liquid was poured upon the arm or thigh of the unfortunate person; but before the fluid was used it was boiled, while the supposed criminal's name was repeatedly mentioned. The moment the liquid began to boil, they commenced to address their imaginary spirits in the following terms: "Is the party on whom I pour this water guilty or not? If he is, may it scald him and shrivel up his skin." If the application of the boiling liquid did not injure the suspected person he was declared innocent, but if it burned him he was pronounced guilty. People anxious to know the result of approaching warlike engagements put a vessel full of water, mixed with particular ingredients, over a fire. As soon as the water commenced to boil they performed magical incantations, which, as they imagined, irresistibly attracted the titular genius of their enemies, and obliged the spirit or god to plunge himself into it. In this painful situation they confined him for a considerable time. When he had endured sufficient penance to humble him, he was questioned relative to the success of the war. The information sought was delivered, as the people thought, through the appearance of the scum on the water. By turning a red-hot pot upside down, attended with magical incantations, they imagined the courage of their soldiers exposed to its heat could be raised.
The Persians were heavily into studying and practicing black magic and all kinds of spells, believing that through these mysterious methods they could manipulate the elements and everything in nature. When someone was thought to have died under unnatural circumstances, their family would consult spirits to find out the cause. Sometimes they claimed that a spell had been placed on the spirits they consulted, which blocked them from providing answers to[Pg 23] their questions. In such cases, they would hire magicians to lift the curse. A suspected murderer faced a harsh test: They would pour a special liquid on the arm or thigh of the accused person, but first, they boiled the fluid while repeatedly saying the suspect's name. As soon as the liquid started boiling, they would call out to their imagined spirits, saying: "Is the person I'm pouring this water on guilty or not? If they are, may it burn them and tighten their skin." If the boiling liquid didn't harm the accused, they were deemed innocent; if it did, they were declared guilty. People eager to learn the outcome of upcoming battles would place a container filled with water and certain ingredients over a fire. Once the water began to boil, they would perform magical rituals that they believed would draw in the spirit of their enemies, compelling it to dive into the water. They would keep the spirit in this uncomfortable position for a long time. When they felt it had been humbled enough, they would ask it questions about the war's outcome. The answers they sought were thought to be revealed by the scum that formed on the water. By turning a red-hot pot upside down, accompanied by magical chants, they believed they could boost the bravery of their soldiers exposed to its heat.
Canaanites, Syrians, and Arabians were all superstitious, and given to idolatry. These people had various idols, regarding which there are strange fables. An idol worshipped by the Philistines and Syrians, called Derceto, has an interesting history. Near Askelon there was a deep lake, abounding with fish. Not far from the lake stood the temple of this famous goddess, the mother of Semiramis, who had the face of a woman, and the rest[Pg 24] of her body resembling part of a fish, for which the Syrians assigned the following reason:—Venus having conceived a hatred against Derceto, caused her to fall in love with a young Syrian, whom she subsequently murdered, and then threw herself into the lake, where she was transformed into the shape of a fish with a woman's face; for which reason the Syrians did not eat any fish, but worshipped them as gods. There is a legend of Abraham, before he left Ur of the Chaldeans, which exhibits the contempt he had of idols. It is said he took an opportunity of breaking in pieces all the idols he could reach, except Baal, and that he suspended about the neck of this idol the axe with which he had performed the destruction. The people coming to see what had been done, supposed that Baal was the author of the mischief. Some say that Abraham accomplished the exploit in his father's shop during his absence, and that Terah, returning home, inquired how the work of destruction had taken place. Abraham told him that the idols had quarrelled about an offering of flour that an old woman had brought them, and that Baal had proved the strongest, and broke all the rest to pieces.
Canaanites, Syrians, and Arabians were all superstitious and prone to idol worship. These people had various idols, surrounded by strange stories. One idol worshipped by the Philistines and Syrians, called Derceto, has an interesting history. Near Askelon, there was a deep lake full of fish. Not far from the lake stood the temple of this famous goddess, the mother of Semiramis, who had the face of a woman and the rest of her body like part of a fish. The Syrians explained this with the following story: Venus, filled with hatred for Derceto, made her fall in love with a young Syrian, whom she later murdered before throwing herself into the lake, where she was transformed into a fish with a woman's face. Because of this, the Syrians avoided eating fish and worshipped them as gods. There’s a legend about Abraham, before he left Ur of the Chaldeans, that shows his disdain for idols. It says he took the chance to break all the idols he could reach, except for Baal, and hung the axe he used around Baal's neck. When people came to see what had happened, they thought Baal was responsible for the damage. Some say that Abraham did this in his father's shop while Terah was away, and when Terah came back and asked how the destruction occurred, Abraham told him that the idols had fought over an offering of flour brought by an old woman, and Baal, being the strongest, broke all the others.
The Arabians, Ishmael's offspring, were equally guilty of idolatry. So far did they carry this sin, that they actually worshipped idols under the shape of Egyptian thorns. In early times the thorns were adored in the open fields, but subsequently altars and temples were erected for their worship. The Arabians worshipped Assaf under the shape of a calf; and they had a goddess named Beltha, supposed to be the Venus of the Greeks. The Sabeans were the principal worshippers of this goddess; and such was their devotion to her, that they regularly presented to her a portion of their plunder.
The Arabians, descendants of Ishmael, were just as guilty of idol worship. They took this sin so far that they actually worshipped idols shaped like Egyptian thorns. In ancient times, the thorns were venerated in open fields, but later on, they built altars and temples for this worship. The Arabians honored Assaf in the form of a calf, and they had a goddess named Beltha, thought to be similar to the Greek Venus. The Sabeans were the main worshippers of this goddess, and their devotion was so intense that they regularly offered her a portion of their plunder.
The religion of the Carthaginians and Tyrians was horrid and barbarous. Nothing of moment was undertaken without consulting the gods, which was done in[Pg 25] various ridiculous ways. Hercules was the god in whom the people placed most confidence. He was invoked before they went on any important expedition; and when their armies were victorious, sacrifices were offered to him. One of the chief deities that they worshipped was Urania, or the moon, to whom they appealed when overtaken by calamities, such as drought, excessive rain, destructive hail, thunder, and dangerous storms. Urania was the queen of heaven mentioned in the Scriptures, to whom even the Jewish women offered cakes, etc. Carthaginians, in worshipping Saturn, offered up human sacrifices to him. Even princes and other great men were wont, in times of distress, to sacrifice their most beloved children to this deity. People who had not any children of their own, purchased infants that they might offer them as victims to this idol, with the view of inducing him to fulfil their desires. Diodorus relates that when Agathocles was going to besiege Carthage, the people imputed all their misfortunes to the anger of Saturn, because, that instead of offering up to him children nobly born, he had been fraudulently put off with the offspring of slaves and foreigners. To atone for past shortcomings, two hundred children of the best families in Carthage were sacrificed, and further, to obtain the god's favour, three hundred adult citizens immolated themselves.
The religion of the Carthaginians and Tyrians was cruel and primitive. Nothing important happened without consulting the gods, which was done in[Pg 25] various ridiculous ways. Hercules was the god the people trusted the most. He was called upon before any major expedition, and when their armies won, they offered sacrifices to him. One of the main deities they worshipped was Urania, or the moon, whom they turned to in times of trouble, like drought, excessive rain, destructive hail, thunder, and dangerous storms. Urania was the queen of heaven mentioned in the Scriptures, to whom even Jewish women offered cakes, among other things. Carthaginians worshipped Saturn by offering human sacrifices. Even princes and other powerful men would, in desperate times, sacrifice their most cherished children to this deity. People without children would buy infants to offer as sacrifices to this idol, hoping to get what they wanted in return. Diodorus recounts that when Agathocles was about to besiege Carthage, the people blamed all their misfortunes on Saturn's anger because, instead of offering noble-born children, they had fraudulently given him the offspring of slaves and foreigners. To make up for past mistakes, two hundred children from the best families in Carthage were sacrificed, and to win the god's favor, three hundred adult citizens took their own lives.
Nimrod, the great-grandson of Noah, was an idolator, as were also his descendants. Nineveh was the seat of his empire. As the sun and moon became early objects of worship among the Assyrians, so in later days they adored the fire as their substitute,—a form of worship that was common among the ancients in many lands. The Assyrians published abroad that the gods of other nations could not stand before their fire-gods. A competition took place. A vast number of idols were brought from foreign nations, but as they were composed of wood, the god Ur (or fire) consumed them. After many contests,[Pg 26] an Egyptian priest discovered a plan of destroying the reputation of this idol, which had become the terror of alien people. He caused the hollow figure of an image to be made of perforated earth, with the holes stuffed with wax, and the large internal cavity filled with water. He then challenged the god Ur to oppose his god Canopus,—a challenge which was accepted by the Chaldean priests. No sooner did the heat that was expected to devour the Egyptian idol begin to take effect, than, the wax being melted, the water gushed out and extinguished the fire. Before the Assyrian empire was joined to that of Babylon, Nisroch was the god worshipped in Nineveh, and it was in the temple of this idol that the great Sennacherib was murdered. This idol was in the shape of a bird—a dove or an eagle—made, if we can believe the Jewish rabbis, from a plank of Noah's ark. The people repented at the preaching of Jonah, but it was not long before they relapsed into their former idolatry and general wickedness.
Nimrod, the great-grandson of Noah, was an idol worshiper, as were his descendants. Nineveh was the center of his empire. While the sun and moon were early deities for the Assyrians, later on, they started worshiping fire as their new god—a practice that was common among many ancient cultures. The Assyrians claimed that the gods of other countries couldn't withstand their fire gods. A competition ensued. A large number of idols were brought in from foreign lands, but since they were made of wood, the god Ur (or fire) burned them up. After many challenges,[Pg 26] an Egyptian priest came up with a plan to undermine the reputation of this intimidating idol. He had a hollow image created from perforated clay, with the holes filled with wax, and the large inner cavity filled with water. He then challenged the god Ur to take on his god Canopus—a challenge accepted by the Chaldean priests. As the heat that was supposed to consume the Egyptian idol began to work, the wax melted, causing the water to burst out and extinguish the fire. Before the Assyrian empire merged with Babylon, Nisroch was the god worshipped in Nineveh, and it was in the temple of this idol that the great Sennacherib was killed. This idol was shaped like a bird—a dove or an eagle—made, according to Jewish rabbis, from a plank of Noah's ark. The people repented at Jonah's preaching, but it wasn't long before they returned to their old ways of idolatry and general wickedness.
CHAPTER V.
Greek Religion and Superstition—Whence the Greeks derived their Religion—Jupiter regarded as the President of the Law and Protector of Cities—Entertainment of Strangers—Dreams and Charms—Sacred Stones—Omens of Evil—Sacrificing the Hair—Flight of Birds—Compassing the Altar to the Right—Methods of discovering whether a Person was in Love—Love secured by Magic—Marriage Ceremonies—Most lucky time for Marriage—Way of protecting a Child from Evil Spirits—Divers magical Ceremonies—Strange Laws as to Dead Bodies—Fingers and Toes of Dead Men worn as Charms to frighten away Ghosts—Preparing a Body for Burial—Superstitious Customs—Swine and Swine's Flesh—Drinking Toasts—How Strangers were expected to behave in a Strange Land—Prophets consulted before Armies marched to Battle—Certain words avoided—Sneezing—Evil Omens—Throwing a Person overboard to save a Ship.
Greek Religion and Superstition—Where the Greeks got their Religion—Jupiter seen as the Head of the Law and Protector of Cities—Welcoming Strangers—Dreams and Charms—Sacred Stones—Bad Omens—Cutting Hair for Sacrifice—Bird Flight—Walking around the Altar to the Right—Ways to find out if someone is in Love—Using Magic to secure Love—Wedding Ceremonies—Best times for Marriage—How to protect a Child from Evil Spirits—Various magical Ceremonies—Bizarre Laws regarding Dead Bodies—Wearing the Fingers and Toes of the Dead as Charms to scare off Ghosts—Preparing a Body for Burial—Superstitious Practices—Pigs and Pig Flesh—Making Toasts—Expected behavior of Strangers in a Foreign Land—Prophets consulted before Armies went into Battle—Certain words avoided—Sneezing—Bad Omens—Throwing someone overboard to save a Ship.
Herodotus was of opinion that the Greeks derived their religion and superstition from the Egyptians; Plutarch arrived at another conclusion; while many maintained that[Pg 27] Orpheus brought the mysteries of religion into Greece. Whoever is right, this we know, that the Greeks became so prone to worship ancient deities, and so anxious to do homage to all the divinities, that they erected altars to unknown gods, for fear they would fail in their duty to any power that could assist them in time of need. Above all gods, Jupiter was held in the highest esteem. He was regarded as the president of law and justice, as the protector of cities, as governor and director of their councils, and as chief of their societies. To him they ascribed thunder, and supposed it was he who delivered them from the Persians, and who assisted them to buy and sell to advantage. They erected altars to him in the courts of their houses and before their gates. Regarding him as the god of strangers, they received and entertained visitors with great ceremony. As a sign of fidelity, the right hand of fellowship was given to a stranger, to whom salt was presented, in token that his person would be safe under the entertainer's roof. A stranger's bottle was kept, and when a visitor arrived at the door the head of the family and he joined feet together on the threshold. A cup of wine was drunk to an unknown person before his name was asked. To return respect to those in the house, the stranger did reverence to the genius of the place, and saluted the ground with a kiss. When one sojourned in a strange land, he was expected to conform to the recognised customs thereof; and on taking his departure he not only bade farewell to those with whom he had become acquainted, but took leave of their deities. When an important agreement was entered into, Jupiter was sacrificed to, and called to witness the covenant.
Herodotus believed that the Greeks got their religion and superstitions from the Egyptians; Plutarch had a different opinion; while many claimed that Orpheus brought religious mysteries to Greece. Regardless of who is right, one thing is clear: the Greeks were so inclined to worship ancient gods and so eager to honor all the deities that they built altars to unknown gods, fearing they might neglect any power that could help them in times of need. Above all gods, Jupiter was held in the highest regard. He was seen as the overseer of law and justice, the protector of cities, the leader and guide of their councils, and the chief of their communities. They attributed thunder to him and believed he saved them from the Persians and helped them trade successfully. They set up altars to him in their home courtyards and by their gates. Viewing him as the god of strangers, they welcomed and hosted visitors with great ceremony. As a sign of loyalty, they extended the right hand of fellowship to a stranger, offering salt as a sign that the guest would be safe under their roof. A bottle meant for a stranger was kept, and when a visitor arrived, the head of the household and the guest linked feet together on the threshold. A cup of wine was shared with an unknown person before his name was asked. To show respect to those in the house, the guest honored the spirit of the place and kissed the ground. When staying in an unfamiliar land, one was expected to follow its customs; and upon leaving, they not only said goodbye to those they had met but also took leave of their gods. When a significant agreement was made, they offered a sacrifice to Jupiter, calling him to witness the covenant.
The Greeks purified themselves after frightful dreams; they wore charmed rings to protect themselves from witchcraft; they were accustomed to spit three times on seeing a madman; and they spat every time the devil's name was mentioned in their hearing. Stones were cast[Pg 28] at every cat and weasel met by one when commencing a journey, and the meeting of a bitch with whelps was carefully avoided. The crowing of hens and the whistling of maidens were listened to with as great fear as the hissing of a serpent.
The Greeks cleansed themselves after terrifying dreams; they wore protective rings to guard against witchcraft; they would spit three times upon seeing a mad person; and they spat whenever they heard the devil’s name. Stones were thrown[Pg 28] at every cat and weasel encountered when starting a journey, and meeting a mother dog with puppies was to be avoided at all costs. The crowing of hens and the whistling of girls were regarded with as much fear as the hissing of a snake.
If a rat or a mouse ate a hole in one's clothes, evil, it was thought, was about to befall the luckless owner. The people had days of good luck and of bad omen. They cut their hair, and sacrificed it to rivers. They marked the flight of birds, particularly that of the owl. On seeing this night bird flying overhead at the battle of Salamis, the soldiers considered it a good sign, took courage, and won the fight. When one was going round an altar, he took care to keep his right hand towards it. People anointed sacred stones in token of thankfulness, as Jacob poured oil on the stone he took for a pillow at Bethel.
If a rat or a mouse chewed a hole in someone’s clothes, it was believed that bad luck was about to strike the unfortunate owner. People experienced days of good luck and days of bad omens. They cut their hair and offered it to rivers. They observed the flight of birds, especially owls. When the soldiers saw this night bird flying above during the battle of Salamis, they interpreted it as a good omen, gained confidence, and won the battle. When circling an altar, they made sure to keep their right hand toward it. People also anointed sacred stones as a sign of gratitude, just like Jacob poured oil on the stone he used as a pillow at Bethel.
To know if one was in love, special notice was taken of his garland at a feast, and from its appearance the wearer's feelings were supposed to be known, though it might be thought there was no necessity for such observation; for, according to an old proverb, "Love and the cough can never be concealed."
To figure out if someone was in love, people paid special attention to their garland at a party. The way it looked was believed to reveal the wearer’s emotions, even if it seemed unnecessary to watch for it; because, as the saying goes, "Love and a cough can never be hidden."
If one could not secure a lady's affections in the usual way of courting, he endeavoured to get something of hers into his possession in order to bewitch her. Having received a glove, a ring, or any other article, he operated on it in a magical way, and thus obtained his desire. If a lady's girdle was properly tied into a true-lover's knot, she could not resist loving him who performed the charming trick. Another way of softening a woman's heart was by throwing a bitten apple into her lap. If she received it and ate the fruit, her affections were won. All the tokens and charms did not come from the gentleman's side, for it was not unusual for a lady, when she wanted to control a lover's affections, to send him charmed garlands, roses, or bitten apples.
If a guy couldn't win a woman's heart through traditional dating, he would try to get something of hers to enchant her. Once he had a glove, a ring, or any other item, he would perform some kind of magic on it to get what he wanted. If a woman’s belt was tied in a true-love knot, she couldn’t help but love the guy who did the tying. Another way to win a woman’s heart was by tossing a bitten apple into her lap. If she accepted it and ate the apple, she would have feelings for him. The tokens and charms didn’t only come from the man; it was also common for a woman, when she wanted to influence her lover’s feelings, to send him enchanted garlands, roses, or bitten apples.
[Pg 29]On the wedding day, a bride, on coming to the house of her husband, found the doors hung with garlands made of herbs, flowers, and plants consecrated to certain gods and goddesses, which possessed peculiar virtues suitable for the occasion. Cakes were bestowed on the bride on her marriage day; and there was a custom among the Greeks and Romans of combing her hair with a spear which had belonged to a man that lost his life in a fight, or with a weapon that had been used in killing a man. If this was done, she was sure to have brave sons. As the bride rose to leave her father's house, she was carried over the threshold; and as she entered her husband's house, a practice similar to that observed among other nations was followed,—throwing figs and other fruit at her head, as an omen of fruitfulness. It was also the custom for a servant, on first coming into his new home, to have palm branches and various ornaments placed on his head, to secure prosperity. As the bride was led into her chamber, there was a sieve carried along with her, and a pestle hung at the door, implying that afterwards she was to assist in the household duties. When the bride and bridegroom were together in the house, they ate an apple between them, to signify the pleasantness and harmony they were to enjoy in after life. Recourse was had to augury, the day before the wedding, to ascertain whether the married life was to be prosperous. Before the bride retired for the night, she was bathed with water drawn from nine different springs. The time of the year the Grecians deemed most lucky for marriage was the first month of winter. This was contrary to the views of the Persians, who considered spring the proper season for entering into the matrimonial state. The Greeks thought it better to get married in the first or second quarter of the moon rather than when it was waning. General rules were at times departed from, for occasionally astrologers were consulted as to the most auspicious day and hour for the happy lovers being united.
[Pg 29]On the wedding day, when the bride arrived at her husband's home, she found the doors decorated with garlands made of herbs, flowers, and plants dedicated to specific gods and goddesses, believed to have special qualities suitable for the occasion. The bride received cakes on her wedding day; and there was a tradition among the Greeks and Romans of combing her hair with a spear that had belonged to a man who died in battle, or with a weapon that had been used to kill someone. If this was done, it was said she would have brave sons. As the bride left her father's house, she was carried over the threshold; and upon entering her husband's house, a similar tradition was followed: throwing figs and other fruit at her head, as a sign of fertility. It was also customary for a servant, upon arriving at his new home, to have palm branches and various ornaments placed on his head to ensure prosperity. As the bride was led into her chamber, a sieve was taken along with her, and a pestle was hung at the door, indicating that she would later assist with household responsibilities. When the bride and groom were together in the house, they shared an apple, symbolizing the happiness and harmony they were expected to enjoy in their life together. The day before the wedding, divination was practiced to determine whether their married life would be prosperous. Before going to bed, the bride was bathed in water from nine different springs. The Greeks believed the luckiest time for marriage was the first month of winter, which was the opposite of the Persians' view, who thought spring was the best time to get married. The Greeks preferred to marry during the first or second quarter of the moon rather than when it was waning. However, general guidelines were sometimes set aside, as astrologers were occasionally consulted for the most favorable day and hour for the couple's union.
[Pg 30]Through magical influence, a husband could have been made to hate his wife; but, to regain his affections, a spider caught in early morn was confined in a box, protected by charms, prepared for its reception. When a child came into the world, three men kept watch all night to keep away evil spirits. One of those on guard was armed with an axe, another with a pestle, and the third with a broom. Each protector kept his implement swinging through the air, to prevent the approach of the dreaded beings. As soon as a child was born it was washed in water or wine, and wrapped in a cloth worn by the mother when she was a virgin. In the cloth were wrought the image of the Gorgon and the snakes of that monster's head, together with the likenesses of two dragons. When the child was five days old, it was carried about the hearth to introduce it to the Penates. Arrangements were then made for naming the child. A feast was prepared, at which there were doves, thrushes, coleworts, and toasted cheese, besides many other things. The feast was kept up for seven days. The mother, in gratitude for her child, sacrificed to Diana, and the father returned thanks to the nymphs for giving him a fruitful wife.
[Pg 30]Through magical means, a husband could be made to hate his wife; however, to win back his love, a spider caught early in the morning was kept in a box, secured by charms that had been prepared for it. When a child was born, three men stood watch all night to fend off evil spirits. One guard held an axe, another wielded a pestle, and the third had a broom. Each protector kept his tool swinging through the air to deter the feared entities. Once the child was born, it was washed in water or wine and wrapped in a cloth that the mother had worn while she was a virgin. The cloth featured the image of the Gorgon and the snakes from that monster's head, along with the likenesses of two dragons. When the child was five days old, it was carried around the hearth to introduce it to the Penates. Plans were then made for naming the child. A feast was arranged, featuring doves, thrushes, coleworts, and toasted cheese, among many other foods. The celebration lasted for seven days. The mother, grateful for her child, offered a sacrifice to Diana, and the father thanked the nymphs for blessing him with a fertile wife.
If the little stranger died in infancy, it had only a cold funeral without fire, or any burial service or mourning. Sons, as soon as they were three years old, were registered in the tribe. A feast was then prepared, called "the shearing feast," because at that time the youngster's hair was cut, and consecrated to one of their gods.
If the little stranger died as a baby, there was just a plain funeral without fire, any burial ceremony, or mourning. Sons were registered in the tribe as soon as they turned three. A celebration was then held, known as "the shearing feast," because that’s when the child's hair was cut and dedicated to one of their gods.
The Athenians had a law, that if any one happened to discover a dead body, whether of a friend or a stranger, he should cast earth on it three times; and the Romans had a similar law. If a Greek omitted this duty, he was bound to make satisfaction by sacrificing a sow-pig. But some went farther, and insisted that whoever saw a dead body and did not cast dust upon it, was both a law-breaker and an accursed person. The people feared that[Pg 31] the gods underground were angry if the dead were left uncovered with their kindred dust. No greater imprecation could have been cast at an enemy than that he might not be covered with the earth. Hence it was that the ancients stood in great fear of death on the ocean, for there their bodies could not be interred. When one went to sea, it was not uncommon for him to tie a reward to his body, that in case he should be drowned and his body found, the finder would see it buried, and so become entitled to the treasure. Next to the happiness of being assured that the body would be buried, was that of being interred in one's own country, and not among strangers. When a man died far from home, frequent solemn invocations were made for his soul, which, it was thought, could hear and understand what was said by friends even in distant lands. At the burial of one that was slain in battle, his comrades marched three times round the burning pile or grave, shaking their arms, and throwing swords, bridles, belts, and other articles into the fire or grave after the body. When a soldier fell fighting in the field, and his body could not be found, he was honoured with the carriage of an empty bier, and funeral ceremonies as if his remains were present.
The Athenians had a law that if anyone found a dead body, whether it belonged to a friend or a stranger, they had to sprinkle dirt on it three times; the Romans had a similar rule. If a Greek neglected this duty, they were required to make amends by sacrificing a pig. Some believed that anyone who saw a dead body and didn't cover it with dust was both a lawbreaker and cursed. People feared that the gods below were angry if the dead were left uncovered with their sacred dust. There was no worse curse to wish upon an enemy than that they would not be given a proper burial. Because of this, the ancients were greatly afraid of dying at sea, as their bodies could not be buried there. When someone set out to sea, it was common for them to tie a reward to their body so that if they drowned and their body was found, the finder would see it buried and would claim the treasure. After the assurance of a proper burial, the next best thing was to be buried in one’s homeland, not among strangers. When a person died far from home, friends would often perform solemn rituals for their soul, believing it could hear and understand their words even from afar. During the burial of someone killed in battle, comrades would march around the burning pyre or grave three times, shaking their arms and tossing swords, bridles, belts, and other items into the fire or grave along with the body. If a soldier fell in battle and his body could not be found, he was still honored with the carrying of an empty bier and funeral rites as if his remains were there.
If a man killed himself, the hand with which the deed was committed was cut off, and buried in another place to that in which the other part of the body was interred. If one man killed another in a righteous cause, the slayer washed his hands and held up the weapon that had been used towards the sun, with the blood on it, to show that he feared not though the heavens as well as the earth knew what he had done. The ancients were of opinion that if one were slain by a relative, the blood could never be thoroughly wiped off the blade that had cut down the individual. And for fear the Furies would avenge the death of one killed by a relation, amulets and spells were provided to prevent untoward events. The[Pg 32] most powerful charms were supposed to be parts of the slain individual. Therefore the fingers, toes, and other extreme parts of the body were cut off and worn under the arm-pits, to prevent the murdered person's ghost taking revenge for the unlawful deed. In preparing a body for burial, the Greeks took a piece of money and put it into the mouth, to give to the ferryman Charon. With the money a small quantity of pudding or cheese was put in for Cerberus, to propitiate him. As a corpse was being carried out to be interred, the deceased was commended to the protection of the infernal gods. To burn a body was considered more honourable than to lay it in the cold grave, for the Greeks thought that the divine and purer part of man was carried by fire to the abode of the gods above. This belief induced fanatical persons, when tired of life below, to burn themselves, that they might all the sooner take their flight to the regions of bliss. If a high wind sprang up when a body was being consumed by flames, it was regarded as a favourable omen. On the body being consumed, the fire was extinguished with red wine.
If a man committed suicide, the hand used for the act would be cut off and buried in a different location from the rest of the body. If one man killed another for a just cause, the killer would wash his hands and hold the weapon used, still bloody, up to the sun to show he had no fear, as both heaven and earth were aware of his actions. The ancients believed that if someone was killed by a relative, the blood would never be completely cleaned off the blade that did the killing. To prevent the Furies from avenging a death caused by a family member, amulets and spells were used to ward off misfortune. The[Pg 32] most effective charms were thought to be parts of the deceased. So, fingers, toes, and other extremities were cut off and worn under the armpits to stop the murdered person's ghost from seeking revenge for the unlawful act. When preparing a body for burial, the Greeks placed a coin in the mouth to pay the ferryman Charon. Along with the coin, a small amount of pudding or cheese was included for Cerberus, to appease him. As the corpse was taken out for burial, the deceased was entrusted to the protection of the underworld gods. Burning a body was seen as more honorable than laying it in a cold grave, as the Greeks believed that the divine and purer part of a person was carried by fire to the realm of the gods above. This belief drove some people, when weary of life below, to self-immolate, hoping to quickly ascend to blissful regions. If a strong wind arose while a body was being cremated, it was viewed as a positive omen. Once the body was fully consumed, the fire was put out with red wine.
After a funeral, the people fumigated the house with brimstone, and cleansed themselves by passing over a fire. They then kept a feast, or rather feasts, at which they sacrificed to Mercury, that he might carry the soul of the deceased to the realms of happiness. At the same time the ghosts of relations were sacrificed to. Those who petitioned the gods had garlands about their necks, or green boughs in their hands. The branches were either laurel or olive, because the former signified triumph, and the latter peace and goodwill.
After a funeral, the people cleared the house with sulfur and purified themselves by walking through a fire. They then held a feast, or actually multiple feasts, where they made sacrifices to Mercury, hoping he would guide the soul of the deceased to a happy afterlife. At the same time, they offered sacrifices to the spirits of their relatives. Those who prayed to the gods wore garlands around their necks or held green branches in their hands. The branches were either laurel or olive, since the laurel symbolized victory and the olive represented peace and goodwill.
Swine and swine's flesh were held in high esteem by the Greeks and Romans, for various reasons—one of which was that Jupiter was nursed by a sow. It was the custom to drink healths or toasts, and the last one before going to bed was to Mercury, that he might give sound sleep and[Pg 33] pleasant dreams. Great men would, on a high occasion, drink to a favourite, and hand him the cup to keep. When a person drank to the health of one he loved, he partook of part of the liquor, and poured the remainder of the wine on the ground. Drinking cups in remote times were made from bulls' horns. The Greeks consecrated their horses to the sun, and before engaging in war they consulted their prophets and diviners. In particular, they paid great attention to the utterances of Egyptian priestesses kept by them. Then, similar to the manner of the Jews, Persians, and others, the Greeks consecrated to the gods, in the event of obtaining victory, portions of goods secured from the vanquished; and even relations were offered in sacrifice to the gods supposed to have given triumph to the victorious armies. A Greek general did not think it lucky to march his forces before full moon, or until the seventh day of the month. Sacrifices were offered to the water when an army came to a river,—a custom observed by other nations.
Pigs and pork were highly valued by the Greeks and Romans for several reasons—one being that Jupiter was raised by a sow. It was customary to toast and drink to each other's healths, with the last toast before bed dedicated to Mercury for sound sleep and pleasant dreams. In special situations, prominent individuals would drink to honor someone special, passing the cup to that person to keep. When someone toasted a loved one, they would drink a bit of the liquor and pour the rest on the ground. In ancient times, drinking cups were made from bull horns. The Greeks dedicated their horses to the sun, and before going to war, they consulted their prophets and diviners. They paid special attention to the predictions of Egyptian priestesses they kept. Like the Jews, Persians, and others, the Greeks offered items taken from the defeated to the gods as thanks for victory; sometimes, they even sacrificed relatives to the gods believed to have granted their armies success. A Greek general wouldn’t consider it wise to march his troops before the full moon or until the seventh day of the month. Sacrifices were made to the water when an army reached a river—a practice other nations also followed.
Certain words were never pronounced by the Greeks. For instance, they carefully withheld their lips from uttering "prison;" and if they happened to hear what they thought an unlucky speech, they replied, "Let it return to thine own head." So far did they carry their superstition, that if one heard an unfavourable expression when he was about to drink, he would throw the liquor on the floor and call for another cup. Sneezing was so superstitiously regarded, that it came to be counted among the number of gods. It was deemed inauspicious if a host sent his guests away from a feast without giving each of them a piece of cake, or such like, to take home. The cracking of a table and the spilling of wine or salt were regarded as evil omens. When a Greek ship was in danger in a storm, one of the crew or a passenger was chosen by lot, and thrown overboard, like Jonah, to appease the spirit that ruled the winds and the waves.
Certain words were never spoken by the Greeks. For example, they carefully avoided saying "prison;" and if they heard something they thought was unlucky, they would reply, "Let it return to you." Their superstition went so far that if someone heard an unfavorable remark just before drinking, they would spill their drink on the floor and ask for another cup. Sneezing was taken so seriously that it was considered among the gods. It was considered bad luck if a host sent guests away from a feast without giving each one a piece of cake or something similar to take home. Breaking a table and spilling wine or salt were seen as bad omens. When a Greek ship was in danger during a storm, one of the crew or a passenger was chosen by lot and thrown overboard, like Jonah, to calm the spirit that controlled the winds and the waves.
CHAPTER VI.
Roman Delusions and Customs—Augury—Election to the Magistracy; Omens relative thereto—Tokens of Futurity—Dire Misfortunes followed the Contempt of Augurs—Drawing of Lots—Events foretold by reading the first passage that turned up on opening a Book—Lucky and Unlucky Stars—Fortune Tellers—Dreams—Omens drawn from Appearance of parts of Animals offered in Sacrifice—Sibylline Books, Charms, and Incantations—Spirits going about to observe Men's Actions—Unlucky Days—Dress of a Bride—Marriage Ceremonies—Anointing Door-posts with the Fat of Swine or of Wolves, and crossing the Threshold—Fire and Water—Bridal Feast and Nuptial Songs—Funeral Rites—Souls of Unburied Persons—The Expiring Breath—Customs at a Deathbed; the Cypress exhibited at Houses in which were Dead Bodies and Funeral Observances—Hobgoblins and Lares—Purifying with Water and Fire—Ghosts partial to Beans, etc.—Offerings made to appease the Manes—Persons reported to be Dead—Dead Bodies used for Magical purposes.
Roman Beliefs and Traditions—Divination—Election to Office; Signs related to it—Predictions of the Future—Severe Misfortunes followed by Disregarding Augurs—Drawing Lots—Events predicted by reading the first passage that appears upon opening a Book—Fortunate and Unfortunate Stars—Fortune Tellers—Dreams—Signs based on the Appearance of parts of Animals offered in Sacrifice—Sibylline Books, Charms, and Incantations—Spirits wandering to observe Human Actions—Unlucky Days—Bridal Attire—Wedding Ceremonies—Anointing Doorposts with the Fat of Swine or Wolves, and crossing the Threshold—Fire and Water—Wedding Feast and Nuptial Songs—Funeral Rites—Souls of Unburied Individuals—The Final Breath—Customs at a Deathbed; the Cypress displayed at Homes with Dead Bodies and Funeral Practices—Spirits and Household Gods—Cleansing with Water and Fire—Ghosts fond of Beans, etc.—Offerings made to appease the Manes—Individuals reported as Dead—Corpses used for Magical purposes.
The old Roman delusions and customs were as extraordinary as those of any nation with which history has made us acquainted. The augurs pretended to foretell future events from the flight of birds and the chirping and feeding of fowls, and also from other appearances. "Augurium" and "auspicium" were generally used promiscuously. Auspicium was properly the foretelling of future events from the inspection of birds; augurium from any omen or prodigy whatever. The augurs are supposed to have derived tokens of futurity chiefly from five sources—appearances in the heavens (such as thunder or lightning), from the singing or flight of birds, from the feeding of fowls, from the movements of quadrupeds, and from uncommon accidents. The birds which chiefly gave omens by sound were ravens, crows, owls, and cocks,—and those by flight, eagles and vultures. Contempt of the augurs, and neglect of their intimations, were said to be followed by dire misfortunes. Omens coming from the left were generally supposed by the Romans to be lucky.[Pg 35] Thunder on the left was regarded as a good sign, and so was the cawing of a crow on the same side; but it was considered more fortunate to hear the croaking of a raven on the right than on the left. The Romans, as the Greeks had done before them, took omens from quadrupeds crossing their path or appearing in unaccustomed places. The augurs taught the people how to draw conclusions from sneezing, spilling salt, and other accidents, called dira.
The ancient Roman myths and traditions were as remarkable as those of any other culture we know about. The augurs claimed they could predict future events based on the flight of birds, their singing, and how they were eating, along with other signs. "Augurium" and "auspicium" were often used interchangeably. Auspicium specifically referred to predicting the future by observing birds, while augurium referred to any kind of omen or sign. The augurs were thought to get signs about the future mainly from five sources: phenomena in the sky (like thunder or lightning), the singing or flight of birds, the feeding of livestock, the behavior of animals, and unusual events. The birds that provided omens mainly through sound were ravens, crows, owls, and roosters, while eagles and vultures were significant for their flight. Disregarding the augurs and ignoring their warnings was said to lead to serious misfortunes. Omens that came from the left side were generally believed by the Romans to be good luck.[Pg 35] Thunder on the left was considered a positive sign, as was the cawing of a crow on that side; however, hearing a raven croak on the right was seen as more fortunate than on the left. Like the Greeks before them, the Romans interpreted omens from quadrupeds crossing their path or showing up in unusual places. The augurs instructed people on how to interpret signs from sneezing, spilling salt, and other incidents known as dira.
Drawing of lots was frequently resorted to by the Romans wishing to pry into futurity. The lots were dice, or articles resembling those instruments of chance. They were thrown into an urn filled with water, or cast as dice in the ordinary way. If there was any difficulty in ascertaining the import of the dice throwing, the priests were employed to interpret. Future events were frequently inquired into by an inquisitive person cutting the branch of a tree into small pieces, and distinguishing them by certain marks, and then scattering them at random on a white cloth. The searcher after knowledge having prayed to the gods, took up the slips three times, and interpreted according to the marks. Future events were often inquired into by reading the first line or passage which happened to turn up on opening a book, or by observing the stars. It was supposed to be lucky to be born under a certain star, and unlucky to come into the world under another. Astrologers were consulted regarding one's natal hour. Fortune-tellers and books of fate were consulted on the most trivial occasions; and persons aspiring to the magistracy, after saying their prayers in the open air, had recourse to augury with the view of ascertaining whether the gods favoured their cause.
Drawing lots was often used by the Romans who wanted to see into the future. The lots were dice or items similar to those gambling tools. They were thrown into a container filled with water or cast like dice in the usual way. If there was any confusion about the meaning of the dice throw, priests were called in to interpret it. People frequently sought knowledge about future events by cutting a branch from a tree into small pieces, marking them in specific ways, and then scattering them randomly on a white cloth. After praying to the gods, the seeker picked up the slips three times and interpreted them based on the marks. Future events were often explored by reading the first line or passage that appeared when a book was opened, or by observing the stars. It was considered lucky to be born under a certain star and unlucky to be born under another. Astrologers were consulted about one’s birth time. Fortune-tellers and fate books were turned to for even the smallest decisions, and those aspiring for political office, after praying outdoors, resorted to augury to find out if the gods supported their ambitions.
Great attention was paid by the Romans to dreams, and persons of disordered minds were supposed to possess the faculty of presaging future events. Omens of futurity were also drawn from the appearance of the entrails of animals offered in sacrifice to the gods. The flame and smoke[Pg 36] from the altar were noticed, and so were the circumstances attending the driving, felling, and bleeding of the victim. Sibylline books were inspected by appointment of the senate at perilous times, as they were supposed to contain the fate of the Roman Empire. There was something mysterious about the origin of the sibylline books. It is reported that a woman called Amalthæa, from a foreign country, came to Tarquin the Proud to sell nine sibylline books. Upon Tarquin refusing to give her the price asked, she went away and burned three of them. Returning soon after, she sought the same price for the remaining six. Still the price was refused, and she went away and burned other three books. She again came to the king, and demanded the same price for the three unconsumed volumes as she had asked for the nine. Tarquin, who first regarded the woman as a senseless old creature, became surprised at her strange behaviour, and inquired at the augurs what he should do. They advised him to give the woman the price she demanded. The woman delivered the books, and, after desiring that they should be carefully kept, disappeared, and was never seen again.
The Romans paid a lot of attention to dreams, believing that people with unstable minds had the ability to predict future events. They also interpreted omens based on the appearance of animal entrails offered as sacrifices to the gods. The flame and smoke[Pg 36] from the altar were observed, along with the details surrounding the slaughter and bleeding of the sacrifice. The senate would consult the Sibylline books during dangerous times, as they were thought to hold the destiny of the Roman Empire. The origins of the Sibylline books were shrouded in mystery. It is said that a woman named Amalthæa, from a foreign land, approached Tarquin the Proud to sell him nine Sibylline books. When Tarquin refused to pay her asking price, she walked away and burned three of them. She then returned and asked for the same price for the remaining six. Again, he refused, leading her to burn another three books. She came back one last time, asking for the same price for the three books that were left, as she had for all nine. Initially, Tarquin saw her as a silly old woman, but her unusual actions made him curious, so he consulted the augurs about what to do. They advised him to pay her what she asked. The woman handed over the books and, after instructing him to keep them safe, vanished and was never seen again.
The use of charms and incantations originated in the worship of the heathen gods. As people in this country believe that spirits, good and bad, go about at night, so did the Romans suppose that their gods went up and down the earth during the night to observe the actions of men. The priests and others, when engaged in acts of piety or important business, took care, when turning, to move to the right. Every Roman avoided repeating words of bad omen. Certain days were reckoned unfortunate for the celebration of marriages. The month of May was thought an unlucky time for marriages being solemnized. The most fortunate time for weddings taking place was in the middle of June. The dress of a bride on her marriage day was a long white robe and her face was covered with a veil, in token of her modesty; her hair[Pg 37] was divided with the point of a spear into six locks, and she was crowned with flowers. No marriage was celebrated before recourse to auspices. The nuptial ceremony was performed in the bride's father's house, or in the residence of the nearest relation. In the evening the bride was conducted to her husband's house, taken thither apparently by force from the arms of her mother or other relative, in memory of the violence used to the Sabine women. Three boys, whose parents were alive, attended her; two of them supported her by the arms, while the third walked before, bearing a flambeau of pine or thorn. Maid-servants followed with a distaff and wool, intimating that she was to spin as matrons formerly did. Many relations and friends attended the nuptial procession. The young men repeated jests and made sport as she passed along. The bride bound the door-posts of her new home with woollen fillets, and anointed them with the fat of swine or wolves, to prevent enchantments. She was lifted over the threshold, or lightly leaped over it, as it was thought ominous to put her foot upon it, because the threshold was sacred to Vesta, the goddess of virgins. Both she and her husband touched fire and water, as all things were supposed to be produced from these two elements. With the water their feet were bathed. The husband gave a feast, and musicians attended and sang the nuptial song. After supper the bride was conducted to her bed-chamber by matrons who had been only once married, and laid on her couch, which was covered with flowers; songs were then sung by young women before the chamber door till midnight. Next day another entertainment was given by the husband, when presents were sent to the bride by her friends and relations; and she began her family duties by performing sacred rites.
The use of charms and spells started with the worship of pagan gods. Just as people in this country believe that spirits, both good and bad, roam at night, the Romans thought their gods wandered the Earth during the night to observe people's actions. When priests and others engaged in acts of devotion or important matters, they made sure to turn to the right. Every Roman avoided saying words with bad meanings. Certain days were considered unlucky for weddings. The month of May was seen as particularly inauspicious for getting married, while mid-June was viewed as the best time for weddings. On her wedding day, a bride wore a long white dress, and her face was covered with a veil as a symbol of her modesty; her hair was parted into six sections with the point of a spear, and she wore a flower crown. No marriage took place without consulting the omens first. The wedding ceremony happened at the bride's father's house or the home of a close relative. In the evening, the bride was taken to her husband's home, symbolically taken away from her mother or another relative, in remembrance of the violence used against the Sabine women. Three boys, whose parents were alive, accompanied her; two held her arms while the third walked ahead carrying a torch made of pine or thorn. Maidservants followed with a distaff and wool, indicating that she would spin like married women did in the past. Many relatives and friends joined the wedding procession. The young men joked and made fun as she walked by. The bride tied woollen ribbons to the doorposts of her new home and anointed them with the fat of pigs or wolves to ward off evil. She was either lifted over the threshold or jumped over it, as stepping on it was considered bad luck since the threshold was sacred to Vesta, the goddess of virgins. Both she and her husband touched fire and water, as everything was thought to come from these two elements. Their feet were washed with the water. The husband then held a feast, with musicians present to sing wedding songs. After dinner, the bride was led to her bedroom by women who had been married only once, and laid on her flower-covered couch; young women sang songs outside the door until midnight. The next day, the husband hosted another gathering, where friends and family sent gifts to the bride, and she started her household duties by performing sacred rituals.
Great attention was paid to funeral ceremonies. Many people believed that the souls of the unburied were not admitted into the abodes of the dead before they had[Pg 38] wandered about the Styx at least a hundred years. If one happened to discover an unburied body and did not throw earth on it, he was compelled to expiate his crime by sacrificing a hog to Ceres. When persons were at the point of death, their nearest relation present endeavoured to catch the expiring breath with their mouth, as they believed the soul or living principle went out by the mouth. The nearest relation among the Romans closed the eyes and mouth of the deceased, after putting money into the mouth for the ferryman who was to take the soul of the dead over the lake it had to cross. A branch of cypress placed at the door where the deceased lay, indicated that there was a dead body within. People were invited to public funerals by a herald. Magistrates and priests were supposed to be violated by seeing a corpse, and therefore the dead were generally buried at night with torch-light. At funeral processions pipers and other musicians attended, and women sang the funeral song or the praises of the deceased to the sound of the flute. By the law of the twelve tables, the number of flute players was restricted to ten. Next followed actors and buffoons, who danced and sang, while one of them imitated the deceased's words and actions when alive. Before the corpse there were carried the images of the deceased and of his ancestors. The ancients buried their dead at their own houses, whence arose the fear of hobgoblins, and a belief in lares, supposed to be the souls of the deceased.
Great attention was given to funeral ceremonies. Many people believed that the souls of unburied individuals were not allowed into the afterlife until they had[Pg 38] roamed the Styx for at least a hundred years. If someone found an unburied body and didn’t cover it with soil, they had to atone for their actions by sacrificing a pig to Ceres. When someone was dying, their closest relative tried to catch their last breath with their mouth, thinking that the soul or life force left through the mouth. The closest relative among the Romans would close the deceased's eyes and mouth, placing money in their mouth for the ferryman who would take the soul across the lake. A cypress branch placed at the door where the deceased lay signified that there was a dead body inside. People were invited to public funerals by a herald. Magistrates and priests were thought to be defiled by seeing a corpse, so burials usually took place at night with torchlight. Funeral processions included pipers and other musicians, while women sang funeral hymns or praises of the deceased to the sound of flutes. According to the law of the twelve tables, the number of flute players was limited to ten. Following them were actors and clowns who danced and sang, with one mimicking the deceased's words and actions when they were alive. Before the corpse, images of the deceased and their ancestors were carried. The ancients buried their dead at their own homes, which led to fears of spirits and a belief in lares, thought to be the souls of the departed.
When the body was laid in the tomb, the people present were sprinkled three times with pure water by the priest, and when the friends returned home they were again sprinkled. Beans, lettuces, bread, eggs, etc. were laid in the tombs, in the belief that the ghosts would come and eat them. Offerings were made to appease the manes. If a person, falsely reported to have been dead, returned home, he did not enter his house by the door, but went into it through the roof. Dead bodies were[Pg 39] often violated for magical purposes, by stripping them of valuable articles, or cutting off fingers, toes, or arms. Wax images of deceased persons were made, and, after a variety of ridiculous ceremonies, burned on piles, from the tops of which eagles were let loose to convey to heaven the souls set free from the body.
When the body was placed in the tomb, the people there were sprinkled three times with clean water by the priest, and when the friends returned home, they were sprinkled again. Beans, lettuce, bread, eggs, and other items were left in the tombs, believing that the spirits would come and consume them. Offerings were made to appease the ancestors. If someone, mistakenly reported dead, returned home, they wouldn't use the front door but would enter through the roof. Dead bodies were[Pg 39] often desecrated for magical reasons by removing valuable items or cutting off fingers, toes, or arms. Wax figures of the deceased were created, and after a series of silly ceremonies, burned on pyres, from which eagles were released to carry the souls released from the body up to heaven.
CHAPTER VII.
Ethiopian Superstition—Sacred Bread—Customs of Ethiopian Monks—Heathen Indian Gods—Paraxacti and her three Sons—Thirty thousand millions of Gods—Fate of a Child written on its Forehead—Transmigration of Souls—Seven Seas—Mountain of Gold—Adder of monstrous size with a Hundred Heads—Vixnu—Dispute between Bruma, Vixnu, and Rutrem—Curse pronounced against the Thistle—Iranien the Giant—Transformation—Morning Star—Vixnu's different Forms—A King's Head kicked into the lowest Abyss—Prediction by Soothsayers—A Tyrant's Intentions frustrated—Vixnu's Guilt and Punishment; his Marriages and supposed future Appearance—Rutrem—A Son with Seven Heads—The Seven Stars as Nurses—Parvardi's Loss of her Husband and Birth of a Son—Rutrem's Revenge and its Consequences—The Indians' Offering to the Sun—The Ganges—The Giant Piamejuran—Superstitious Observances at Marriages—Disposal of Dead Bodies—Different degrees of Glory after Death—Reverence for the Cow—Ways of detecting Criminals—Addressing Oracles—Astronomy—Eclipse of the Moon—Magic—John Gondalez.
Ethiopian Superstition—Sacred Bread—Customs of Ethiopian Monks—Heathen Indian Gods—Paraxacti and her three Sons—Thirty thousand million Gods—The fate of a child written on its forehead—Reincarnation—Seven Seas—Mountain of Gold—A monstrous sized snake with a hundred heads—Vixnu—Dispute between Bruma, Vixnu, and Rutrem—Curse pronounced against the thistle—Iranien the Giant—Transformation—Morning Star—Vixnu's different forms—A king's head kicked into the lowest abyss—Prediction by soothsayers—A tyrant's intentions frustrated—Vixnu's guilt and punishment; his marriages and supposed future appearance—Rutrem—A son with seven heads—The Seven Stars as nurses—Parvardi's loss of her husband and birth of a son—Rutrem's revenge and its consequences—The Indians' offering to the sun—The Ganges—The giant Piamejuran—Superstitious observances at marriages—Disposal of dead bodies—Different degrees of glory after death—Reverence for the cow—Ways of detecting criminals—Consulting oracles—Astronomy—Eclipse of the moon—Magic—John Gondalez.
In Ethiopia, superstition was general over the entire empire. The Ethiopians used a sacred bread, called the corban. While this bread was being made, the baker was obliged to repeat seven psalms. Upon every loaf there were twelve impressions of the cross, and each cross was within a square. Ethiopian monks slept on a mat spread on the ground, and before lying down they stretched out their hands one hundred and fifty times in the form of a cross. Baptism was understood by the people of this empire to be a solemn ceremony that washed away all impurities; but the rite was observed by nearly all the ancient nations, in memory of the Deluge.
In Ethiopia, superstition was widespread across the entire empire. The Ethiopians used a sacred bread called the corban. While this bread was being made, the baker had to repeat seven psalms. Each loaf was marked with twelve impressions of the cross, with each cross inside a square. Ethiopian monks slept on a mat on the ground, and before lying down, they stretched out their hands in the shape of a cross one hundred and fifty times. The people of this empire viewed baptism as a significant ceremony that cleansed all impurities; however, this rite was practiced by almost all ancient nations to commemorate the Deluge.
[Pg 40]In an account of the empire of the Great Mogul, we find no end of superstitious observances. Each heathen Indian tribe had a separate god. Some tribes even worshipped boiled rice; after the same manner the Egyptians paid homage to leeks. Indian writers say that, in the beginning, a woman, whose name was Paraxacti (brought into existence by the great Creator), had three sons,—the first named Bruma, who came into life with five heads. He was endowed with the power of creating all inferior beings. The name of the second was Vixnu, appointed lord of providence and preserver of all things formed by Bruma. The third was named Rutrem, whose function or inclination was to destroy all things his other two brothers had made and preserved. Rutrem, like his brother Bruma, had five heads. Bruma assumed the form of a stag; and, to punish him for a serious crime he committed when in that shape, his brothers and thirty thousand millions of gods punished him by cutting off one of his heads.
[Pg 40]In a description of the empire of the Great Mogul, we find endless superstitious practices. Each Indian tribe had its own god. Some tribes even worshipped boiled rice, similar to how the Egyptians honored leeks. Indian writers claim that in the beginning, there was a woman named Paraxacti (created by the great Creator) who had three sons— the first was named Bruma, who was born with five heads. He had the power to create all lesser beings. The second was Vixnu, designated as the lord of providence and the preserver of everything created by Bruma. The third was named Rutrem, whose role was to destroy all the things his two brothers had made and preserved. Like his brother Bruma, Rutrem also had five heads. Bruma took on the form of a stag; and to punish him for a serious offense he committed while in that form, his brothers and thirty thousand million gods punished him by cutting off one of his heads.
According to the notions of Indian heathens, Bruma writes upon the forehead of every child an account of all that shall happen to him in the world. It is reported of Vixnu that he metamorphosed himself at pleasure. He first took the form and nature of a fish, and the second form assumed was that of a tortoise. The Indians believed there were seven seas in the world,—one of milk, of so delicious a nature that the gods ate butter made of it. One day, when the gods wanted to feast on the butter according to custom, they brought to the shore of the milk sea a high mountain of gold, which supported fourteen worlds that composed the universe. The uppermost part of the mountain served for a resting place, and over it was brought an adder of monstrous size, having a hundred heads. The gods made use of this adder as a rope, in order to get at the butter more easily; but while they were attempting to procure the[Pg 41] butter, the giants, who had a continual hatred against the gods, drew the adder on the other side with so much violence that it shook the whole universe, and sunk it so low, that Vixnu, in his tortoise form, placed himself under it and supported it. Meanwhile the hundred-headed adder, being unable any longer to endure the pain the gods and giants inflicted on him, vomited poison upon the giants, which killed many of them on the spot. Vixnu afterwards assumed the form of a beautiful woman, and such of the giants as remained alive fell in love with the fair being. In this guise, he amused the giants till the gods had eaten all the butter.
According to the beliefs of Indian non-believers, Bruma writes on every child's forehead a record of everything that will happen to them in life. It's said that Vixnu could change his form at will. First, he became a fish, then he took on the shape of a tortoise. The Indians believed there were seven seas in the world—one was made of milk so delicious that the gods turned it into butter. One day, when the gods wanted to enjoy the butter as usual, they brought a towering mountain of gold to the edge of the milk sea, which supported fourteen worlds that made up the universe. The highest point of the mountain was used as a resting spot, and over it was placed a gigantic adder with a hundred heads. The gods used this adder as a rope to reach the butter more easily; however, while they were trying to collect the butter, the giants, who always hated the gods, pulled the adder on the other side with such force that it shook the entire universe, causing it to sink so low that Vixnu, in his tortoise form, positioned himself underneath it and held it up. Meanwhile, the hundred-headed adder, unable to bear the pain inflicted by the gods and giants, spewed poison at the giants, killing many of them instantly. Vixnu then transformed into a stunning woman, and the remaining giants fell in love with her. In this form, he entertained the giants until the gods had consumed all the butter.
In his third incarnation, Vixnu changed himself into the form of a hog, in consequence of the following circumstance:—One day a contest arose between the three gods, Bruma, Vixnu, and Rutrem, regarding the extent of their power. Rutrem undertook to go and hide himself, and at the same time promised to submit himself to him who should first discover his head and feet; but if they could not find these parts, then the baffled gods were to acknowledge him their superior. Bruma and Vixnu having agreed to this proposal, Rutrem vanished, and hid his head and feet in places a great distance from each other, where he imagined they could not be found. Bruma, in the likeness of a swan, commenced to search for the head, but, finding he could not obtain any trace of it, he resolved to return home. Just, however, as he was going to give up the search, he met the thistle flower, which came and saluted him, and showed the place where Rutrem had hid his head. Rutrem, exasperated, cursed the flower, and forbade it ever to enter his presence. For this reason, his followers prevented thistles being brought into their temples in any part of the East Indies.
In his third form, Vixnu transformed into a hog because of the following situation: One day, a competition broke out among the three gods, Bruma, Vixnu, and Rutrem, over who was the most powerful. Rutrem decided to go hide and promised that whoever could find his head and feet first would be the winner. However, if they couldn’t find those parts, then the other gods would have to acknowledge him as their superior. Bruma and Vixnu agreed to this challenge, and Rutrem disappeared, hiding his head and feet far apart, believing they wouldn't be found. Bruma, taking the form of a swan, began searching for the head, but when he couldn’t find any sign of it, he decided to head home. Just as he was about to give up, he encountered the thistle flower, which greeted him and revealed where Rutrem had hidden his head. Rutrem, furious, cursed the flower and forbade it from ever being in his presence. This is why his followers prevent thistles from being brought into their temples throughout the East Indies.
For the purpose of finding the feet, Vixnu transformed himself into a hog, and went from place to place digging into the earth, but without success. For cogent reasons,[Pg 42] Vixnu next assumed the form of a man and lion at the same time. Rutrem, it appears, conceived a strong friendship for one Iranien, a mighty giant, and granted him the privilege that no one should kill him either by day or by night. Instead of the giant proving grateful, he became proud and overbearing, and even insisted on being worshipped as a god. To punish the giant, Vixnu suddenly appeared before him in the form of a cloud, and then, taking the monster shape of a being half-man half-lion, resolved to take vengeance on the ungrateful wretch. In the evening, when Iranien was standing at the threshold of his door, Vixnu sprang at him, tore him to pieces, and drank his blood. But the blood affected Vixnu so much that he became stupid. Vixnu's fifth transformation was into a dwarf. At that time a cruel king's subjects appealed to Vixnu to relieve them of their oppressor, and, to carry out the people's desire, he, in the form of a dwarf, went to the city where the tyrant kept court. The dwarf begged from the king a grant of three feet of ground whereon to build himself a house. The tyrant was about to comply with the request, when the morning star, which attended the king in the character of secretary of state, suspected there was treason in the case. It was common, when requests were granted, for the king to take water into his mouth and pour some of it into the hand of the suppliant, and therefore the secretary, by the assistance of magic, slipped imperceptibly down the prince's throat, in order to prevent the water being thrown out. The magic had not the desired effect; for the king, finding something in his throat, forced a sharp instrument into it, which put out one of the secretary's eyes, and the water gushed out, ratifying the agreement. Vixnu changed himself into a monster so large that the whole earth was not sufficient to afford room for his feet. He then said to the king, "You have given me three feet of earth, and yet the whole world can scarcely[Pg 43] contain one of my feet: where am I to place the other?" The tyrant, seeing deserved wrath awaiting him, laid his head down before Vixnu, who with one kick tossed it into the lowest abyss of hell. The wretched king, finding himself condemned to such a place of torment, begged pardon and mercy of Vixnu, but all the favour he received was one day's respite every year, to enable him to take part at a particular ceremony, to be observed in commemoration of his own downfall and punishment.
To find his feet, Vixnu transformed into a hog and roamed around digging in the earth, but didn't succeed. For good reasons,[Pg 42] Vixnu then took on the form of a man-lion hybrid. Rutrem, it seems, formed a strong bond with a giant named Iranien, granting him the privilege of never being killed, neither by day nor by night. Instead of being grateful, the giant grew arrogant and insisted on being worshipped as a god. To punish the giant, Vixnu suddenly appeared before him as a cloud, then transformed into a half-man, half-lion being, ready to take revenge on the ungrateful creature. In the evening, as Iranien stood at his door, Vixnu pounced on him, tearing him to pieces and drinking his blood. However, the blood affected Vixnu so much that he became foolish. Vixnu's fifth transformation was into a dwarf. At that time, the subjects of a cruel king asked Vixnu to save them from their oppressor. To fulfill their wish, he, as a dwarf, went to the city where the tyrant ruled. The dwarf requested from the king a grant of three feet of land to build himself a house. The tyrant was about to agree when the morning star, acting as the king’s secretary, suspected foul play. It was customary for the king to take water into his mouth and pour it into the hand of the one making the request, so the secretary magically slipped down the prince's throat to prevent the water from being spit out. The magic didn't work as intended; the king, feeling something in his throat, forced a sharp object into it, which took out one of the secretary's eyes, and the water flowed out, confirming the agreement. Vixnu transformed into a creature so large that the entire earth was not enough to accommodate his feet. He then told the king, "You’ve given me three feet of land, yet the whole world can barely fit one of my feet: where shall I place the rest?" The tyrant, seeing his deserved punishment coming, laid his head down before Vixnu, who kicked it into the depths of hell. The miserable king, realizing he was condemned to such a torturous place, begged for mercy from Vixnu, but all he got was one day of mercy each year to participate in a particular ceremony, commemorating his own downfall and punishment.
Vixnu's sixth form was that of a white man. He subdued many tyrants, and washed his hands in their blood. In this form he destroyed many giants, and compelled all the apes in the country to attend him. The last form Vixnu assumed was that of a black man, in which likeness his cunning and success were not less marked than when he was disguised in several of his former shapes. Here is another story told of him:—There was a great tyrant named Campsen, a violent persecutor of good men, who had a sister called Exudi. It happened that the soothsayers, of whom there were many in the country, having consulted the stars, told the king that Exudi would have eight children, and that the youngest of them would kill him. This enraged the monarch so much that he destroyed seven of her children as soon as they were born. Notwithstanding the natural affliction of the princess, she became pregnant for the eighth time, but, wonderful to relate, of no less a personage than the god Vixnu, who, unknown to her, succeeded in finding a place in her womb. Fearing the child would be conveyed beyond his reach as soon as it was born, the king placed spies everywhere to prevent the young prince's escape. The supposed father of the child succeeded in carrying him away, and placing him under the care of shepherds far up the mountains. Every effort was made by the baffled monarch to discover the young prince, and at last he found him. Desiring to be the executioner himself, he went and laid hold of the child to[Pg 44] murder him. Just as the hand was raised to inflict the fatal blow, the prince vanished, and in his room appeared a little girl, whom the tyrant also attempted to kill; but she too, after mocking the king, disappeared uninjured. Vixnu grew from boyhood to manhood, when he raised an army against Campsen, whom he defeated and slew with his own hands, fulfilling the prediction of the soothsayers. Vixnu married two wives, but, neither of them pleasing him, he divorced them and espoused sixteen thousand shepherdesses. The people imagined that he would appear some time or another in the form of a horse, but thought that until that metamorphosis took place he would wallow in a sea of milk, with his head supported by a beautiful snake.
Vixnu's sixth form was that of a white man. He defeated many tyrants and washed his hands in their blood. In this form, he destroyed many giants and compelled all the apes in the country to follow him. The last form Vixnu took was that of a black man, in which his cleverness and success were just as noticeable as in his earlier shapes. Here’s another story about him: There was a cruel tyrant named Campsen, a fierce persecutor of good people, who had a sister named Exudi. It happened that the soothsayers, of whom there were many in the country, consulted the stars and told the king that Exudi would have eight children, and that the youngest would kill him. This enraged the king so much that he killed seven of her children as soon as they were born. Despite the princess's grief, she became pregnant for the eighth time, but mysteriously, it was with Vixnu himself, who, without her knowing, found a way to enter her womb. Fearing that the child would be taken away as soon as he was born, the king set spies everywhere to prevent the young prince's escape. The supposed father of the child succeeded in taking him away and placing him under the care of shepherds high in the mountains. The frustrated king made every effort to find the young prince and eventually discovered him. Wanting to kill him himself, he went and grabbed the child to [Pg 44] murder him. Just as he was about to strike the fatal blow, the prince vanished, and in his place appeared a little girl, whom the tyrant also tried to kill; but she too, after mocking the king, disappeared unharmed. Vixnu grew from boyhood to manhood, then raised an army against Campsen, whom he defeated and killed with his own hands, fulfilling the soothsayers' prediction. Vixnu married two wives, but since neither satisfied him, he divorced them and married sixteen thousand shepherdesses. The people thought he might one day appear in the form of a horse but believed that until that transformation happened, he would bask in a sea of milk, resting his head on a beautiful snake.
We are informed that Rutrem, the third son of Paraxacti, was much respected by the people, though, judging from the accounts transmitted to us, the wonder is that he was not detested. He married Parvardi, daughter of a king, whose dominion was in the mountains, with whom he lived a thousand years; but his two brothers, Bruma and Vixnu, having disapproved of the match, gathered together the thirty thousand millions of gods, and went in search of him. Accordingly he was found and dragged away from his wife, which caused him to wander up and down the earth in search of forbidden pleasures. One day the earth gave him a son with seven heads; but as a nurse could not be got to bring up the child, the seven stars undertook the task. Parvardi, disconsolate at the loss of her husband, went in search of him, but could not discover his place of abode. In her lonely state, she begged the gods would give her a son,—a request that was complied with, for a man-child dropped out of the sweat of her forehead. In the meantime Rutrem returned to his house, and, finding the child, became exceedingly enraged. His anger, however, turned into love on being informed of the miraculous manner in which he was born. The[Pg 45] king of the mountains made a feast, to which the gods were invited, but Rutrem, his son-in-law, was not asked. This want of respect provoked him so much that he went to the banquet, and, laying hold of one of the gods, tore off a handful of hair from his head. From the hair a giant of enormous size started up, whose head reached to the firmament, and struck the sun with so great violence that all its teeth were knocked out. For this reason, the Indians refused to offer anything to the sun but what could be eaten without teeth. Not satisfied with knocking out the teeth of the sun, he bruised the moon so severely that the marks remain to the present day. He then killed several of the guests, among whom was his step-son, created from the sweat of his mother's forehead. Vinayaguien (that was the youth's name) lost his head, and had it replaced with that of an elephant. In the disfigured state into which he was turned, his father dispatched him in search of a wife as beautiful as his mother,—a task that proved endless, because there could not be found a woman equal in beauty to his maternal parent.
We learn that Rutrem, the third son of Paraxacti, was greatly respected by the people, although, based on the stories we've heard, it's surprising he wasn't hated. He married Parvardi, the daughter of a king from the mountains, and they lived together for a thousand years. However, his two brothers, Bruma and Vixnu, disapproved of the union and gathered thirty thousand million gods to find him. They located him and forcibly took him away from his wife, which made him wander the earth in search of forbidden pleasures. One day, the earth gave him a son with seven heads, but since no nurse could be found to care for the child, the seven stars took on the responsibility. Parvardi, heartbroken over losing her husband, searched for him but couldn’t find where he was. In her loneliness, she asked the gods for a son, and they granted her wish, as a boy was born from the sweat of her forehead. Meanwhile, Rutrem returned home and, upon discovering the child, became very angry. However, his anger turned to love when he learned about the miraculous way the child was born. The king of the mountains held a feast and invited the gods, but Rutrem, his son-in-law, was not included. This disrespect made him so furious that he crashed the party and grabbed one of the gods, ripping a handful of hair from his head. From that hair, a giant of enormous size appeared, whose head reached the sky, and he slammed into the sun with such force that all its teeth were knocked out. Because of this, the Indians only offered the sun things that could be eaten without teeth. Not satisfied with just knocking out the sun’s teeth, he also severely injured the moon, leaving marks that can still be seen today. He then killed several guests, including his stepson, who was created from the sweat of his mother's forehead. The youth’s name was Vinayaguien; he lost his head, which was replaced with that of an elephant. In his disfigured state, his father sent him off to find a wife as beautiful as his mother, a quest that turned out to be endless, since no woman could be found who matched his mother's beauty.
Rutrem married the River Ganges, which was represented under the form of a blooming woman. At that time there was a giant named Piamejuran, who had for several years undergone a severe penance for having offended Rutrem, but, becoming sensible of his offence, desired to be absolved. The favour was granted him, with the privilege of reducing to ashes everything he laid his hands upon. The power with which he was endowed proved his death. One day he went to the Ganges to bathe, and, lifting his hand to his forehead, it reduced him to dust.
Rutrem married the River Ganges, which was depicted as a beautiful woman. At that time, there was a giant named Piamejuran, who had spent several years in intense penance for offending Rutrem. Realizing his wrongdoing, he sought forgiveness. His request was granted, along with the ability to turn anything he touched into ashes. However, this power ultimately led to his downfall. One day, he went to the Ganges to bathe, and when he raised his hand to his forehead, it turned him to dust.
At their marriages, the Indians were very superstitious, and paid great regard to omens. The consent of the parents being obtained, and a fortunate day appointed, the parties met with the relations, when the bridegroom[Pg 46] threw three handfuls of rice on the head of the bride, and she cast an equal quantity at him. Part of the marriage ceremony consisted of the fathers of both bridegroom and bride putting a piece of money and a small quantity of water into the bride's hand. This being done, the bridegroom hung a ribbon, with a coin attached to it, round her neck.
At their weddings, the Indigenous people were very superstitious and paid close attention to omens. After getting the parents' approval and choosing a lucky day, the couple met with their families. The groom[Pg 46] threw three handfuls of rice on the bride's head, and she threw the same amount back at him. Part of the wedding ceremony included the fathers of both the groom and bride placing a coin and a small amount of water in the bride's hand. Once that was done, the groom placed a ribbon, with a coin attached, around her neck.
As soon as a man died, his beard was shaved, his body washed, lime put into his mouth, and women rubbed his face with rice. When the body was burned, the deceased's ashes were thrown into the Ganges, for the water of that river was supposed to have a virtuous and holy influence on whatever it touched. The Brahmins believed that there were five different degrees of glory after death. Bruma, with his wife Sarassuadi, was in the fourth state attended by a large swan, on which he rode abroad, this god being supposed to be exceedingly fond of travelling. None but the most innocent were exalted to the fifth seat of glory.
As soon as a man died, they shaved his beard, washed his body, put lime in his mouth, and women rubbed his face with rice. When the body was cremated, the deceased's ashes were scattered in the Ganges, as the water of that river was believed to have a virtuous and holy influence on everything it touched. The Brahmins thought there were five different levels of glory after death. Bruma, along with his wife Sarassuadi, was in the fourth level, accompanied by a large swan that he rode, as this god was known to love traveling. Only the most innocent individuals were elevated to the fifth level of glory.
Cows' dung was spread over the floors of Indian temples; and such was the people's reverence for the cow, that when sacrificing they poured milk on their altars. Their priests pretended that their gods had oracles, by which they could foretell future events. When several persons were suspected of stealing anything, and the guilty one could not be discovered by ordinary means, the priests wrote the names of the suspected persons on different pieces of paper, and laid them down before the altar, and invoked their oracle, after which they locked the doors, so that no person could get in. When they returned and found any paper removed, the person whose name was on it was declared to be the criminal. On the priests addressing their oracles, they became so excited that they remained for hours seemingly in great agony. After recovering, they explained to the people the sayings of the oracles. The Indians had tables of astronomy which[Pg 47] they consulted. When the moon was eclipsed, they believed she was fighting with a black devil.
Cows’ dung was spread across the floors of Indian temples; and the people’s reverence for the cow was so strong that when they made sacrifices, they poured milk on their altars. Their priests claimed that their gods had oracles that could predict future events. When several people were suspected of theft and the guilty one couldn’t be found through usual methods, the priests wrote the names of the suspects on separate pieces of paper, placed them before the altar, and called on their oracle. Then they locked the doors so no one could come in. When they returned and found any paper missing, the person named on it was declared the thief. As the priests communicated with their oracles, they became so agitated that they appeared to be in great distress for hours. Once they calmed down, they interpreted the oracles’ messages for the people. The Indians had tables of astronomy which[Pg 47] they used for reference. When there was a lunar eclipse, they believed it was a sign that the moon was battling a dark demon.
The Indians supposed that by means of magic a man could change himself into the form of a lion or any other animal he chose. We have heard of one John Gondalez, who changed himself into the shape of a lion, and in that form was shot by a Spaniard. The day on which Gondalez was fired at he was reported to be sick. A clergyman was called in to take his confession. The pious man, in giving an account of what he saw and heard, said, "I saw Gondalez's face and nose all bruised, and asked him how he had received the injuries. He told me that he had fallen from a tree and nearly killed himself. After this he accused the Spaniard of shooting at him. The affair was inquired into by a Spanish justice of the peace. My evidence was taken, and I told what Gondalez had said to me regarding his fall. The Spaniard swore that he had shot at a lion in a thick wood, where an Indian was not likely to be."
The Indians believed that with the help of magic, a person could transform into a lion or any other animal of their choice. We’ve heard about one John Gondalez, who turned into a lion and was shot by a Spaniard. On the day Gondalez got shot, he was said to be unwell. A clergyman was brought in to hear his confession. The pious man recounted what he saw and heard, saying, “I saw Gondalez’s face and nose all bruised, and I asked him how he got hurt. He told me that he fell from a tree and nearly killed himself. After that, he accused the Spaniard of shooting at him. The matter was investigated by a Spanish justice of the peace. My statement was taken, and I shared what Gondalez had told me about his fall. The Spaniard insisted that he had shot at a lion in a dense forest where an Indian wouldn’t be found.”
Gondalez was examined as to how he was not seen by the Spaniard when he went to look for the lion; to which he replied that he ran away lest the Spaniard should kill him. As Gondalez's dealings with the devil were well known to all in the neighbourhood, it was held that he had received his injuries when roaming as a four-footed beast; and therefore the justice discharged the Spaniard.
Gondalez was asked why the Spaniard didn’t see him when he went to look for the lion, and he replied that he ran away to avoid being killed by the Spaniard. Since Gondalez's dealings with the devil were well known in the area, people believed he had gotten his injuries while wandering as a four-footed beast; thus, the judge let the Spaniard go free.
CHAPTER VIII.
John Gomez the Wizard and Man-tiger—Lopez the Man-lion—Vermilion Marks rendered the Devil powerless—Sacrificing Children—Offerings to the Ganges—A Rajah offering himself as a Sacrifice—Preventatives against Disease—Various Superstitious Ceremonies—Sacrificing to the Gods of the Four Winds—How the Devil was kept away—King's Wives and Retainers going with the Dead Monarch into the other World—An eternal Succession of Worlds—Apes supposed to have Human Souls—Worshipping Demons—Drinking Blood—Prognosticating from the Cries of Beasts—Witchcraft and Magic—Singular Opinions and Customs—Watching Graves, and providing for the Dead—Foretelling Future Events at the New Moon—Method of discovering a False Swearer—Offerings to the Sea and Winds—Superstition in China—Chinese Genealogy and Worship—Opinion of their Gods and Goddesses—Sacrifices—Beggars—Magical Arts—False Worship—Comfort of the Dead provided for—Superstition in Japan—Fortune-telling—Idols—Gods and Goddesses—Five Hundred Children hatched from Eggs—Human Souls supposed to reside in Inferior Animals—Beasts held in great esteem—Statues of Witches and Magicians placed in Temples in Japan—Charms sold by Priests—Value of Charms—Fortunate and Unfortunate Days—A Fairy in the likeness of a Fox—A valuable Charm.
John Gomez the Wizard and Man-Tiger—Lopez the Man-Lion—Vermilion Marks made the Devil powerless—Child Sacrifices—Offerings to the Ganges—A Rajah offering himself as a sacrifice—Preventatives against disease—Various superstitious ceremonies—Sacrificing to the gods of the Four Winds—How the Devil was kept away—King's wives and retainers going with the deceased monarch into the afterlife—An eternal succession of worlds—Apes believed to have human souls—Worshipping demons—Drinking blood—Predicting the future from animal cries—Witchcraft and magic—Unique opinions and customs—Watching over graves and providing for the deceased—Foretelling future events at the new moon—Method for discovering a false swearer—Offerings to the sea and winds—Superstition in China—Chinese genealogy and worship—Beliefs about their gods and goddesses—Sacrifices—Beggars—Magical practices—False worship—Care for the dead provided—Superstition in Japan—Fortune-telling—Idols—Gods and goddesses—Five hundred children hatched from eggs—Human souls believed to reside in lesser animals—Animals held in high regard—Statues of witches and magicians placed in temples in Japan—Charms sold by priests—Value of charms—Lucky and unlucky days—A fairy in the form of a fox—A valuable charm.
The gentleman (a clergyman) who told the story of John Gondalez, gives another tale equally interesting. John Gomez, the chief of an Indian town, was nearly eighty years of age, and reputed to be possessed of more than ordinary shrewdness. His advice was preferred to that of all other chiefs. He seemed to be a very godly Indian, and very seldom missed morning and evening prayers in the church. "He was suddenly taken ill," proceeds the clergyman; "and one of his friends, fearing that he might die without making confession, called me up at midnight, desiring me to go presently to John Gomez to help him to die. I therefore visited Gomez, who lay with his face muffled. He confessed, wept, and showed a willingness to die. I comforted him, after which I returned home to refresh myself. Scarcely had I crossed[Pg 49] the threshold of my house than I was called on to visit the sick man a second time, and give him extreme unction. As I anointed him on his nose, lips, hands, eyes, and feet, I perceived he was swollen black and blue. I went home again, and after I had rested a little, an Indian called to buy candles to offer up for the soul of John Gomez, who, he told me, had departed. I went to the church, and found the grave being prepared for the deceased. Two Spaniards, to whom I spoke, told me of a great stir being made in the town concerning the death of Gomez. Amused at the information received, I desired a full and particular account of the whole circumstances. They told me that Gomez was the chief wizard of the town—that he was often changed into a tiger, and in that form walked about the mountains. Wondering at this statement, I went straight to the prison, where, I was told, I might obtain information on the subject. At the stronghold the officers communicated to me the whole matter. There were witnesses, they said, who saw a lion and a tiger fighting, and presently lost sight of them, but saw in their places Gomez and a man named Lopez. Gomez returned home much bruised, and on his deathbed declared to his friends that Lopez had killed him. Lopez was therefore taken into custody, and put in irons. The crown officers investigated the case with great care, and found that the body of Gomez was all bruised and torn in various places. Lopez, upon this, was taken to Guatemala, and there hanged, the evidence against him, in the estimation of the judges and people, being conclusive that he had fatally injured Gomez while the former was in the shape of a tiger, and the latter in the likeness of a lion."
The gentleman (a clergyman) who shared the story of John Gondalez tells another tale that’s equally intriguing. John Gomez, the leader of an Indian town, was almost eighty years old and known to be exceptionally shrewd. Many preferred his advice over that of other chiefs. He appeared to be a very devout Indian and rarely missed morning and evening prayers at church. "He suddenly fell ill," the clergyman continues, "and one of his friends, worried he might pass away without confessing, called me at midnight, asking me to go immediately to John Gomez to help him die. I visited Gomez, who was lying there with his face covered. He confessed, cried, and seemed ready to die. I comforted him and then went home to take a break. Just as I crossed[Pg 49] the threshold of my house, I was called to visit the sick man again and give him the last rites. As I anointed his nose, lips, hands, eyes, and feet, I noticed he was swollen and bruised. I returned home again, and after resting a bit, an Indian came to buy candles to offer for the soul of John Gomez, who, he said, had passed away. I went to the church and found preparations being made for the burial. Two Spaniards I spoke with told me there was a lot of commotion in town about Gomez's death. Curious about their information, I asked for a detailed account of what happened. They told me that Gomez was the chief wizard of the town—that he often transformed into a tiger and roamed the mountains in that form. Shocked by this, I immediately went to the prison, where I was informed I could get more details. The officers there explained the entire situation to me. They said there were witnesses who saw a lion and a tiger fighting, and then lost sight of them, only to see Gomez and a man named Lopez in their place. Gomez returned home badly bruised, and on his deathbed, he told his friends that Lopez had killed him. As a result, Lopez was arrested and put in chains. The crown officers investigated the case thoroughly and found that Gomez’s body was beaten and torn in several places. Consequently, Lopez was taken to Guatemala, where he was hanged, as the evidence against him was overwhelmingly convincing that he had fatally injured Gomez while he was in the form of a tiger and Gomez was disguised as a lion."
The inhabitants of Bisnagar, Deccan, and elsewhere believed that the moment a priest marked any one on the forehead with vermilion, the devil had no power over the person thus distinguished. At Samorin there was a statue to which children were sacrificed. It was of brass, and,[Pg 50] when heated by a furnace underneath it, the children were thrown into its mouth and consumed. Flowers were scattered upon the altars during the sacrifices, and herbs, steeped in the blood of a cock, perfumed the idol. The cock's throat was cut with a silver knife dipped in the blood of a hen. At the conclusion of the barbarous ceremony, the priest walked backwards from the altar to the middle of the chapel, where he threw a handful of corn over his head.
The people of Bisnagar, Deccan, and other places believed that when a priest marked someone on the forehead with vermilion, the devil had no control over that person. In Samorin, there was a statue where children were sacrificed. It was made of brass, and when heated by a furnace underneath, the children were thrown into its mouth and burned. Flowers were placed on the altars during the sacrifices, and herbs soaked in a rooster's blood perfumed the idol. The rooster's throat was cut with a silver knife that had been dipped in a hen's blood. At the end of this brutal ceremony, the priest walked backward from the altar to the center of the chapel, where he tossed a handful of corn over his head.
The Ganges, as is well known, was, and still is, worshipped by a large number of people. Vast numbers of pilgrims continually visit this great river. Formerly, if not now, they bathed in it in a peculiar fashion, holding short straws in their hands while they were performing their ablutions. Gold and silver were often thrown into the stream, in testimony of admiration.
The Ganges, as is well known, was, and still is, worshipped by a large number of people. Vast numbers of pilgrims continually visit this great river. Formerly, if not now, they bathed in it in a peculiar fashion, holding short straws in their hands while they were performing their ablutions. Gold and silver were often thrown into the stream, in testimony of admiration.
At Quailacara a remarkable ceremony took place once every twelve years. On the morning of the important day, the rajah, who was both high priest and sovereign, offered himself a sacrifice to the gods. He first delivered an oration, and then with a sharp instrument cut off his nose, lips, and ears, and concluded the tragical event by cutting his throat. Similar ceremonies were performed in the same district by scores of deluded devotees, who bent their steps to the most celebrated temples, where they cut off their flesh, piece by piece, and then stabbed themselves to death. Their bodies were burned, and the ashes sold by the priests at high sums, as preservatives against disease. When the people came to bathe in the Ganges in the month of May, they erected piles of cows' dung, on which were placed baskets of rice, roots, and every description of vegetables. These were surrounded with wood besmeared with butter, and set on fire. From the appearance of the smoke and flame, those present pretended to discover whether the harvest was to be abundant or otherwise. At seed-time the priests took branches from trees, and[Pg 51] walked in procession with them, going three times round the temples. A hole was then dug in the ground, and water from the Ganges poured into it. In this hole cows' dung and the branches were put and set on fire, and from the appearance of the flames the arch-priest was enabled to foretell what was to happen during the year. When a person was dying, he was carried to a river and dipped into it, that his soul and body might be purified. Happy was the individual who could be conveyed to the Ganges, because its waters were supposed to be possessed of virtues that did not exist in other rivers. Sometimes the hands of the dying person were tied to a cow's tail, and the invalid dragged through the water. If the cow emitted urine upon the person, it was considered a most salutary purification. If the fluid fell plentifully upon the expiring man, his friends testified their joy by loud acclamation, believing he was about to be numbered among the blessed. But when the cow did not supply the purifying liquid, the relatives showed their grief, for they thought their dying friend was going to a place of punishment.
At Quailacara, a remarkable ceremony happened once every twelve years. On that significant day, the rajah, who served as both the high priest and ruler, sacrificed himself to the gods. He began with a speech, then used a sharp tool to cut off his nose, lips, and ears, ultimately ending the tragic event by cutting his throat. Similar rituals were conducted in the area by numerous misguided followers, who made their way to the famous temples, where they removed pieces of their flesh and then stabbed themselves to death. Their bodies were burned, and the ashes sold by the priests at high prices, claimed to protect against illness. When people came to bathe in the Ganges in May, they built piles of cow dung, on which they placed baskets of rice, roots, and all kinds of vegetables. They surrounded these with wood smeared in butter and set it on fire. From the smoke and flames, those present pretended to predict whether the harvest would be abundant or not. During planting season, the priests took branches from trees and walked in procession with them, circling the temples three times. A hole was then dug in the ground, and water from the Ganges was poured into it. Cow dung and the branches were placed in the hole and set ablaze, and from the flames, the arch-priest would forecast the events of the year. When someone was dying, they were carried to a river and immersed in it to purify their soul and body. It was considered fortunate for a person to be taken to the Ganges, as its waters were believed to have powers that other rivers lacked. Sometimes, the hands of the dying individual were tied to a cow's tail, and they were dragged through the water. If the cow urinated on the person, it was seen as a very beneficial purification. If the liquid fell generously on the dying person, their friends expressed their happiness with loud cheers, believing he was about to join the blessed. However, if the cow did not provide the purifying liquid, the relatives mourned, thinking their dying loved one was headed for a place of punishment.
At Assam and elsewhere, when a person was sick, sacrifices were offered to the god of the four winds. If the patient died, servants were kept beating on instruments of copper to keep away evil spirits, supposed to be hovering round the corpse. There was a belief that if an evil spirit passed over a dead body, the soul would return to the inanimate remains. At a funeral procession, men surrounded the coffin with drawn scimitars, to drive the devil away and help to confine him to his home of darkness. At a king's death, all his wives, ministers of state, and retainers surrounded the grave, and poisoned themselves, in order to accompany him into the other world. Horses, camels, elephants, and hounds were also interred along with his majesty, to be useful to him in the world of bliss.
At Assam and other places, when someone was sick, sacrifices were made to the god of the four winds. If the patient died, servants would keep banging on copper instruments to ward off evil spirits that were believed to linger around the corpse. There was a belief that if an evil spirit passed over a dead body, the soul would return to the lifeless remains. During a funeral procession, men would surround the coffin with drawn swords to drive the devil away and keep him confined to his dark dwelling. When a king died, all his wives, government officials, and attendants would surround the grave and poison themselves to follow him into the afterlife. Horses, camels, elephants, and dogs were also buried with the king, to serve him in the afterworld.
In Pegu, the people believed in an eternal succession[Pg 52] of worlds, and imagined that, as soon as one would be burned, another would spring out of its ashes. They thought that people devoured by crocodiles went to a place of perpetual happiness. The people believed that asses had human souls, and, reversing the theory of Darwin that human beings were the offspring of inferior animals, thought they were formerly men; but, to punish them for crimes they had been guilty of, the gods transformed them into their present shape. White elephants were much esteemed by the people. As the devil was worshipped, altars were erected in honour of him, and sacrifices were daily offered to appease his wrath and obtain his favour. Devout persons refused to taste food, before throwing part of it behind them for the dogs or devils to eat; for they imagined that every dog was possessed with evil spirits, if the animal was not Satan himself. It sometimes happened that a man left his house, swept clean and genteelly furnished, for the devil to take possession of it for a whole month.
In Pegu, the people believed in a never-ending cycle[Pg 52] of worlds and imagined that as soon as one was destroyed, another would rise from its ashes. They thought that people eaten by crocodiles went to a place of eternal happiness. The locals believed that donkeys had human souls and, flipping Darwin's theory of evolution on its head, thought they were once men; but as punishment for their past crimes, the gods had turned them into their current form. White elephants were highly valued by the people. The devil was worshipped, and altars were built in his honor, with daily sacrifices made to calm his anger and gain his favor. Devout individuals would refuse to eat before throwing part of their food behind them for the dogs or devils to consume, as they believed that every dog was either possessed by evil spirits or was Satan himself. Occasionally, a man would leave his home, which was clean and nicely furnished, for the devil to occupy for an entire month.
On entering into a solemn agreement, the natives of Siam drank each other's blood. They attentively listened to the groans and cries of wild beasts, and prognosticated from them, and believed in witchcraft. They imagined, as spiritualists of the present time do, that answers were received from deceased friends or relations. Natives of the Philippine Islands had a notion that they could know, from seeing the first objects that presented themselves to them in the morning, whether they would be successful or unsuccessful in their undertakings during the day. If one of them happened to tread upon an insect when setting out on a journey, he would proceed no further. The islanders of the Moluccas watched the graves of their deceased relations seven nights, for fear the devil would steal the body away, and during that time the bed of the deceased was made as if he were alive. Further, victuals were prepared for him, lest he should return to earth and[Pg 53] require nourishment. Many of the people wore bracelets, and on the appearance of the new moon a hen's neck was cut, and the bracelets dipped into the blood. From the appearance of the ornaments after being taken out, future events were brought to light. When the people of Ceylon were called upon to make oath, they wrapped their right hands in a cloth the previous night, and when they appeared in court, a caldron, containing a mixture of cows' dung and water, kept boiling over a strong fire, was in readiness for the deponents, subsequent to removing the bandages, to immerse their hands therein. This being done, their hands were again wrapped up until next day, when the fingers were rubbed with a linen cloth. He whose skin peeled off first, was declared to have spoken falsehoods; and he not only lost his cause, but was compelled to pay a penalty to the king. At the Maldive Islands, offerings were made to the sea when a voyage was about to be undertaken. Sacrifices were also offered to the winds, which was done by setting fire to a new boat, and consuming it to ashes. But if one was too poor to offer a boat, he threw into the ocean several cocks and hens; for it was the opinion that there was in the water a god that ate such things as were offered in sacrifice. One was warned not to spit against the wind when at sea. The ships and other vessels belonging to the people of these islands were consecrated to the gods of the sea and the winds.
Upon entering into a serious agreement, the people of Siam drank each other's blood. They listened carefully to the sounds of wild animals and interpreted them, believing in witchcraft. They thought, like today's spiritualists, that they could receive messages from deceased friends or relatives. The people of the Philippine Islands believed that the first things they saw in the morning could predict whether they would succeed or fail in their endeavors that day. If someone accidentally stepped on an insect while starting a journey, they wouldn't continue. The islanders of the Moluccas watched over the graves of their deceased relatives for seven nights, fearing that the devil might take the body, and during that time, the deceased’s bed was kept as if they were still alive. Also, food was prepared for them, in case they returned to earth and needed nourishment. Many people wore bracelets, and when the new moon appeared, a hen's neck was cut, and the bracelets were dipped in the blood. The appearance of the ornaments after being taken out was believed to reveal future events. When the people of Ceylon were called to testify, they wrapped their right hands in a cloth the night before. When they appeared in court, a pot containing a mixture of cow dung and water was kept boiling over a strong fire, ready for the witnesses to immerse their hands in after removing the bandages. Once that was done, their hands were wrapped again until the next day, when the fingers were rubbed with a linen cloth. The person whose skin peeled off first was considered to have lied; not only did they lose their case, but they were also required to pay a penalty to the king. In the Maldives, offerings were made to the sea before embarking on a journey. Sacrifices were also made to the winds by burning a new boat until it turned to ashes. If someone was too poor to offer a boat, they would throw several roosters and hens into the ocean, as it was believed that a god in the water accepted such sacrifices. People were advised not to spit against the wind while at sea. The ships and other vessels of these islands were dedicated to the gods of the sea and the winds.
Superstition in China was, and still is, both general and absurd in the extreme. The Chinese profess to have an uninterrupted genealogy of their kings for a period of twenty-four thousand years; but, notwithstanding their pretensions to antiquity, learned men suppose that these people are descendants of the Egyptians. On this difficult question, however, we do not propose to enter, and therefore proceed to notice a few of their ridiculous customs[Pg 54] and notions. They have been idolaters for ages, and pay divine honours to numerous gods—particularly to Fo, who was deified and worshipped for more than a thousand years before the Christian era. The Chinese say that Fo was a king's son. As soon as the infant god was born, he could speak and walk. When young, he had four philosophers to instruct him, and at the age of thirty he began to work miracles. Report has it that he was born eight thousand times, and that his soul had passed through the bodies of many different animals. The doctrine of transmigration of souls was part of the people's creed, and this doctrine is still believed in by the people generally. Cang-y was the god of the lower heavens, and had power over life and death. He had three spirits constantly attending him, the first of whom sent rain to refresh and nourish the earth; the second was the god of the sea, to whom all their navigators made vows before going away with ships, and performed them on their return home; and the third presided over births and war. The great Chinese reformer, Confucius, was born four hundred and fifty years before Christianity was preached. As soon as he was born, two dragomans came to guard him against harm, and the stars bowed themselves before him. He married a wife, but, finding that she hindered him in his pursuit of knowledge, he put her away. He lived to the age of seventy years, when he died of a broken heart at beholding the evils around him. The highest honours were paid to him after death.
Superstition in China was, and still is, widespread and extremely irrational. The Chinese claim to have an unbroken lineage of their kings for twenty-four thousand years; however, despite their claims of ancient history, scholars believe that these people are descendants of the Egyptians. On this complex issue, we won’t delve further and will instead highlight some of their absurd customs[Pg 54] and beliefs. They have been idol worshippers for centuries, offering divine honors to many gods—especially to Fo, who was deified and worshipped for over a thousand years before the Christian era. The Chinese believe that Fo was the son of a king. As soon as he was born, he could speak and walk. In his youth, he had four philosophers teaching him, and by the age of thirty, he began performing miracles. It's said that he was born eight thousand times and that his soul passed through the bodies of various animals. The belief in the transmigration of souls was a part of their faith and is still generally accepted by the people today. Cang-y was the god of the lower heavens, having control over life and death. He was attended by three spirits, the first of whom sent rain to nourish the earth; the second was the sea god, to whom all navigators made vows before departing and fulfilled them upon their return; and the third was responsible for births and warfare. The prominent Chinese reformer, Confucius, was born four hundred and fifty years before the Christian era. Upon his birth, two protectors came to shield him from harm, and the stars bowed to him. He married, but finding that she impeded his quest for knowledge, he divorced her. He lived to seventy years old, dying of a broken heart from witnessing the troubles around him. After his death, he was honored in the highest regard.
Hogs were offered in sacrifice to the gods. Wine was poured on the animals' ears, and if they shook their heads at this operation they were deemed proper objects to be offered, but if they remained motionless they were rejected.
Hogs were sacrificed to the gods. Wine was poured on the animals' ears, and if they shook their heads during this process, they were considered suitable for the offer, but if they stayed still, they were rejected.
On the 14th August of every year sacrifices were offered by the people to their ancestors, and all who assisted them at the solemn ceremonies were assured that they would[Pg 55] receive particular favours from their dead relatives. Vast numbers of beggars constantly went about the country. If those mendicants were refused alms, they told the people that their souls would pass into the bodies of rats, mice, snakes, toads, and such other creatures as they knew the Chinese abhorred. Those mendicants told fortunes, and, if report speaks true, could raise the wind by striking the earth with a hammer of magical virtue. A ship captain, on going to sea, might have a fair wind and a prosperous voyage for a moderate sum. Divination was practised by means of household gods, of which there were many in the empire.
On August 14th every year, people offered sacrifices to their ancestors, and everyone who participated in the solemn ceremonies was promised special blessings from their deceased relatives. A large number of beggars roamed the country. If these beggars were denied alms, they warned that their souls would be reborn as rats, mice, snakes, toads, and other creatures that the Chinese despised. These beggars claimed they could tell fortunes and, according to reports, could summon the wind by striking the ground with a magically powerful hammer. A ship captain heading out to sea could secure a fair wind and a successful voyage for a reasonable fee. Divination was practiced using household gods, of which there were many throughout the empire.
Conjurers and fortune-tellers were by law forbidden to frequent the houses of civil or military officers under the pretence of prophesying impending national calamities or successes, but the prohibition was not understood to prevent them telling fortunes and casting nativities by the stars in the usual manner. Whenever signs of calamity were observed in the heavens by the officers of the astronomical board, and they failed to give faithful notice thereof; they were punished with one hundred and twenty blows and two years' banishment. In later times a law was passed against sorcerers and magicians, prohibiting them, under pain of death, from employing spells and incantations, calculated to agitate and influence the minds of the people. Killing by magic was by statute placed among the most serious classes of offences. Magicians who raised evil spirits by means of magical books and dire imprecations, or who burned incense in honour of the images of their worship when they assembled by night to instruct their followers, were strangled.
Conjurers and fortune-tellers were legally prohibited from visiting the homes of civil or military officers under the pretense of predicting impending national disasters or successes, but the ban didn’t stop them from telling fortunes and making astrological readings as usual. Whenever the astronomical board noticed signs of disaster in the skies and failed to report them truthfully, they faced punishment of one hundred and twenty lashes and two years of exile. Later on, a law was enacted against sorcerers and magicians, making it a death penalty offense to use spells and incantations intended to disturb or influence the public's mindset. Killing through magic was classified as one of the most serious crimes. Magicians who summoned evil spirits using magical texts and severe curses, or who burned incense to honor their idols when gathering at night to teach their followers, were executed by strangulation.
It was enacted by the Chinese laws, that if any members of a private family performed the ceremony of the adoration of heaven and of the north star, and lighted the lamps of the sky and of that star, they were guilty of profanation, and liable to be punished with eighty blows. When[Pg 56] a dead body was laid in the coffin, the mouth of the deceased was filled with corn, rice, silver, and gold; and scissors, tied up in purses, were put into the coffin, that the departed person might cut his nails as often as he pleased.
It was established by Chinese laws that if any members of a private family conducted the ceremony to honor heaven and the north star, and lit the lamps for the sky and that star, they would be guilty of desecration and could face punishment of eighty blows. When[Pg 56] a dead body was placed in the coffin, the mouth of the deceased was filled with corn, rice, silver, and gold; and scissors, bundled in purses, were included in the coffin so the deceased could trim their nails whenever they wanted.
There was a sect in Japan called Jammabugi, who studied magic chiefly among the rocks and mountains. They procured a subsistence by pretending to tell fortunes. They possessed an almost incredible number of idols, one of which was Abbuto, noted for curing inveterate diseases, and for procuring a favourable wind at sea. To secure a quick passage, sailors and passengers were wont to throw money into the ocean as an offering to this idol.
There was a group in Japan called Jammabugi, who studied magic mainly among the rocks and mountains. They made a living by pretending to tell fortunes. They had an astonishing number of idols, one of which was Abbuto, known for curing chronic diseases and for bringing favorable winds at sea. To ensure a speedy journey, sailors and passengers would often toss money into the ocean as a tribute to this idol.
The Japanese had gods for almost everything. A most ridiculous account is given of their goddess of riches. When a mortal, she had no children by her husband, which caused her to supplicate the gods to give her offspring. Her prayers were heard, and she produced five hundred eggs. Being afraid that if the eggs were hatched they would bring forth monsters, she packed them up in a box bearing a particular mark, and threw them into a river. An old fisherman found the box, and, seeing it full of eggs, carried it home to his wife. Not having a sufficient number of hens to hatch so many eggs, she put them into an oven, and, to the surprise of the aged couple, every egg produced a child. The two old people succeeded in bringing up the strange progeny to manhood, for they were all sons. They became robbers and beggars by turn; and it happened, one day during their rambles, that they came to their mother's house. From inquiries she made, it became clear that the young ruffians were her own children. She kept them, and reared them up to be virtuous and useful. She was afterwards taken up from the earth to be among the gods, where she remains, attended by her five hundred sons.
The Japanese had gods for just about everything. One particularly absurd story is about their goddess of wealth. When she was a mortal, she and her husband had no children, which led her to beg the gods for kids. Her prayers were answered, and she laid five hundred eggs. Fearing that if the eggs were hatched they would produce monsters, she packed them in a specially marked box and tossed it into a river. An old fisherman found the box and, seeing it full of eggs, took it home to his wife. Since they didn't have enough hens to hatch so many eggs, she put them in an oven, and to the surprise of the elderly couple, each egg turned into a child. The two old people managed to raise this unusual brood into adulthood, and they were all sons. They alternated between being robbers and beggars; one day during their wanderings, they stumbled upon their mother's house. From the questions she asked, it became clear that the young delinquents were her own children. She took them in and raised them to be virtuous and useful. Later, she was taken up to be among the gods, where she now resides, attended by her five hundred sons.
Apes and monkeys, as well as other creatures, were[Pg 57] worshipped in Japan. So great faith did the people of that country put in the transmigration of souls, that they had hospitals for the reception of animals in whose bodies souls were supposed to reside. In a wood near Jeddo there were many sacred animals, daily fed by priests. These animals, the priests said, were animated by the souls of the most noble and illustrious heroes that ever lived. The people had such a profound veneration for stags, that they were to be seen in every street as numerous as the dogs in our country. If one killed a stag, not only was he condemned to die, but the houses where the deed was committed were razed to the ground. Dogs were held in great esteem. The inhabitants of every street were obliged to support a fixed number of them, they being quartered on the people like so many soldiers. When a dog died, it was buried among human remains. A man who killed a canine creature was punished with death. Fish were looked upon as sacred. Near the capital was a river that was so plentifully stocked with fish, that they thrust one another ashore, yet not one of them was injured. The people believed that if they touched one of the finny tribe, they would be smitten with leprosy, and it was considered an unpardonable sin to eat any of them. A belief prevailed, that fish possessed the souls of naval officers. Statues of witches, magicians, and devils find places in the Japan temples.
Apes and monkeys, along with other creatures, were[Pg 57] worshipped in Japan. The people of that country had such strong faith in the idea of soul reincarnation that they created hospitals to care for animals believed to house these souls. In a forest near Edo, there were many sacred animals, which priests fed daily. These animals, according to the priests, were inhabited by the souls of the most noble and famous heroes who ever lived. The people had such deep respect for deer that they could be seen in every street, as common as dogs in our country. If someone killed a deer, they were not only sentenced to death, but the houses where the act took place were also destroyed. Dogs were highly valued. Residents of every street were required to care for a set number of them, just like soldiers being stationed among the people. When a dog died, it was buried alongside human remains. Anyone who killed a dog faced the death penalty. Fish were considered sacred. Near the capital, there was a river so full of fish that they practically pushed each other onto the shore, yet none were harmed. People believed that touching any of these fish would result in leprosy, and eating them was seen as an unforgivable sin. It was thought that fish contained the souls of naval officers. Statues of witches, magicians, and demons could be found in Japanese temples.
Charms were sold by the priests, which were represented to possess the virtue of curing diseases and driving away the devil. Money was sometimes borrowed on security of charms, not to be repaid in this world. A note was given, authorizing payment of the money in the land of spirits; and when the holder of the document died, his relations put it into his hand, believing that the debt would be duly paid to the deceased. The Japanese thought certain days were more fortunate than others. A table of their fortunate and unfortunate days was hung up in the passage of every[Pg 58] house, for the guidance of the family when they went out. This table of days was prepared by a celebrated astrologer of universal knowledge in all mysteries, whether relating to the stars, dreams, or omens. Like other men of note in the East, he was born in a miraculous manner. His father was a prince, and his mother a fox. It appears that the lady fox being pursued by huntsmen, ran to and obtained protection from his highness. The creature discovered herself to be a fairy, and, throwing off her false appearance, became a beautiful princess. The prince being enamoured with her charms, married her, and had by her the celebrated astrologer spoken of. When he grew up he invented a set of mysterious terms, which he comprised within the compass of one verse, as a charm or protection for such persons as were compelled to work on unlucky days; and every one who repeated the verse reverently on the morning of an unlucky day, was preserved from all the evils that would have otherwise befallen him.
Charms were sold by the priests, believed to have the power to cure diseases and drive away evil spirits. People sometimes borrowed money against these charms, with the understanding that the debt wouldn't be repaid in this life. A note was issued, authorizing the payment of the loan in the spirit world; when the note holder passed away, their family would place it in their hand, trusting that the debt would be settled for the deceased. The Japanese believed that certain days were luckier than others. A chart showing these lucky and unlucky days was displayed in every home, guiding the family on when to go out. This chart was created by a famous astrologer renowned for his deep understanding of mysteries related to stars, dreams, and omens. Like many notable figures in the East, he had a miraculous birth. His father was a prince, and his mother was a fox. It seems that the fox, being chased by hunters, sought refuge with the prince. The fox revealed herself to be a fairy, shedding her disguise to become a beautiful princess. The prince, captivated by her beauty, married her, and they had the famous astrologer mentioned earlier. As he grew older, he developed a set of mysterious terms encapsulated in a single verse, serving as a charm or protection for those who had to work on unlucky days. Anyone who recited the verse respectfully on such days would be shielded from all the misfortunes that might otherwise come their way.
THE GODS AND GODDESSES OF HEATHEN NATIONS.
CHAPTER IX.
The Classification of Gods and Goddesses—Primeval Parent Chaos—Creation—Influence of Ether—The Human Race in danger of Perishing—Celestial Fire—Birth of Cupid—Banishment of Cupid from the Blest Abodes—Cupid's Armour—Fate—Eternal Decrees—Throne of Jove—Fortune and Happiness—Misfortune and Misery—Twofold Nature—Rewards and Punishments—First Man and Woman—Pan the Emblem of all Things—Power of Heathen Gods—Descriptions of Juno—Venus the Goddess of Love and Beauty—Rustics turned into Frogs—Vulcan—Æolus—Momus the Jester—The Carping God's Fault-finding—Improper Position of the Bull's Horns—Minerva as a House—Window in Man's Breast.
The Classification of Gods and Goddesses—Primordial Parent Chaos—Creation—Influence of Ether—The Human Race at Risk of Perishing—Celestial Fire—Birth of Cupid—Banishment of Cupid from the Blessed Abodes—Cupid's Armor—Fate—Eternal Decrees—Throne of Jupiter—Fortune and Happiness—Misfortune and Misery—Dual Nature—Rewards and Punishments—First Man and Woman—Pan the Emblem of Everything—Power of Pagan Gods—Descriptions of Juno—Venus the Goddess of Love and Beauty—Farmers Turned into Frogs—Vulcan—Aeolus—Momus the Jester—The Critical God's Fault-Finding—Improper Position of the Bull's Horns—Minerva as a House—Window in Man's Heart.
We do not intend to notice at great length the ancient opinions and writings concerning the deities which heathen nations thought presided over the world and the heavens, and influenced the affairs of the spheres above and below; but as much of comparatively modern superstition has been traced to mythology, generally so called, we cannot pass without observation the history of the gods, nor avoid giving such extracts therefrom as bear particularly on our subject, "The Collected Mysteries of all Nations."
We won't focus too long on the ancient beliefs and writings about the gods that pagan cultures believed governed the world and the heavens, and that impacted the events above and below; however, since much of modern superstition is linked to what is generally called mythology, we can't ignore the history of the gods, nor can we skip including extracts that are especially relevant to our topic, "The Collected Mysteries of all Nations."
The gods and goddesses of heathen nations were classified as follows:—1st, the celestial gods and goddesses; 2nd, the terrestrial deities; 3rd, the marine and river gods and goddesses; 4th, the infernal gods; 5th, the[Pg 60] subordinate and miscellaneous deities; 6th, the ascriptious gods, demigods, and heroes; and 7th, the modal deities. Ancient writers speak thus:
The gods and goddesses of pagan cultures were categorized as follows: 1st, the celestial gods and goddesses; 2nd, the earthly deities; 3rd, the sea and river gods and goddesses; 4th, the underworld gods; 5th, the subordinate and various deities; 6th, the assigned gods, demigods, and heroes; and 7th, the modal deities. Ancient writers describe them like this:
"When the primeval parent Chaos, hoary with unnumbered ages, was first moved by the breath of Erebus, she brought forth her enormous first-born Hyle, and at the same portentous birth the amiable almighty Eros, chief of the immortals. They had no sooner come to light than they produced the terrible Titans."
"When the ancient parent Chaos, aged with countless years, was first stirred by the breath of Erebus, she gave birth to her massive first-born Hyle, and at the same significant moment, the lovable powerful Eros, leader of the immortals. As soon as they emerged, they created the fearsome Titans."
Again we are informed that—"Ere the universe appeared; ere the sun mounted on high, or the moon gave her pale light; ere the vales were stretched out below, or the mountains reared their towering heads; ere the winds began to blow, or the rivers to flow, or plants or trees had sprung from the earth; while the heavens lay hid in the mighty mass, and the stars were unknown, the various parts of which the wondrous creation consists lay jumbled without form in the Abyss of Being." There, it is said, they had lain for ever and ever if the breath of the terrible Erebus, the spirit that dwelt in eternal darkness, had not gone forth and put the mass into vital agitation.
Again we’re told that—"Before the universe existed; before the sun rose high, or the moon shed her pale light; before the valleys spread out below, or the mountains stood tall; before the winds started to blow, or the rivers began to flow, or plants or trees took root in the earth; while the heavens were hidden in the vast expanse, and the stars were unknown, all the various parts of this incredible creation lay mixed without shape in the Abyss of Being." There, it’s said they would have remained forever if the breath of the fearsome Erebus, the spirit that lived in eternal darkness, hadn’t emerged to stir the mass into life.
From another source we learn that, first of all, Chaos existed; next in order the broad Earth; and then Love appeared, the most beautiful of all things. Of Chaos sprang Erebus and dusty Night, and of Erebus and Night came Ether and smiling Day.
From another source, we learn that, first of all, there was Chaos; next, there was the vast Earth; and then Love appeared, the most beautiful of all things. From Chaos came Erebus and the dark Night, and from Erebus and Night came Ether and bright Day.
The Earth conceived by the influence of Ether, and brought forth man and every description of animal. The human race was in danger of perishing from the face of earth. Naked, needy, and ignorant, they passed their dreary days, living in caves and lurking in woods like wild beasts. They were alike destitute of laws and arts. Their food consisted of herbs. Often were they compelled to fly before the mountain tigers and bears of the forest, while they were nearly frozen to death. Thus they lived[Pg 61] in wretchedness until Prometheus came to their relief. He called Pallas, the goddess of wisdom, to his aid. By her assistance he mounted to heaven, where he secretly held the reed he carried in his hand to the wheel of the sun's chariot. In this way he obtained the celestial fire, and conveyed it to Earth, where he presented it to man. Prometheus did not stop here: he instructed man in arts and industry of almost every description.
The Earth was shaped by the influence of Ether, bringing forth humans and all kinds of animals. The human race was at risk of disappearing from the planet. Vulnerable, desperate, and uninformed, they spent their miserable days living in caves and hiding in the woods like wild animals. They had no laws or skills. Their diet mainly consisted of plants. They often had to escape from mountain tigers and bears while almost freezing to death. They lived in misery until Prometheus came to help them. He called on Pallas, the goddess of wisdom, for support. With her help, he ascended to heaven, where he secretly used the reed he carried to access the wheel of the sun's chariot. In this way, he obtained celestial fire and brought it to Earth, presenting it to humanity. Prometheus didn’t stop there: he taught people various arts and trades.
There is an interesting account of Cupid. The goddess of beauty, we are informed, brought forth a delicate infant, whom she gave to the Graces to nurse. Unhappily, the child neither throve in person, nor put forth feathers to cover the wings which he had. Under this affliction, Cupid's mother and nurses had recourse to the most ancient and infallible Themis, who gave this answer: That love came, for the most part, single into the world, but that the child would not thrive until his mother brought forth another son. Then the one would thrive in virtue of the other; but if the one died, the other could not long survive. Venus brought forth another son, Anteros. He no sooner came into being, than his elder brother Cupid grew, and his wings were soon fledged. So strong did the little urchin become, that he flew to heaven. There he associated with the Muses, became intimate with Mercury, kept company with Hymen, and grew in favour with every one except the implacable Momus. Unfortunately, Cupid became insolent and vain, behaving with arrogance to the superior powers. He made enmity reign where peace and concord should have been found. Feuds raged among the gods and goddesses on his account. To rid themselves of a pest, the rulers of heaven called an assembly of the gods, to consider how peace could be restored. Cupid was accused of being a public incendiary, a disturber of good order; and the fomenter of discord being found guilty, he was banished from the blest abodes; ordered to be a retainer of Ceres[Pg 62] and Bacchus on earth; and doomed to have his wings stripped of their feathers, that he might not again infest the confines of heaven.
There’s an intriguing story about Cupid. The goddess of beauty, it is said, gave birth to a delicate baby, whom she entrusted to the Graces to care for. Unfortunately, the child neither grew in size nor developed the feathers to cover his wings. In their distress, Cupid's mother and nurses turned to the ancient and reliable Themis, who provided this insight: Love typically comes into the world alone, but the child wouldn't thrive until his mother had another son. Then, the first would flourish because of the second; however, if one died, the other couldn't survive for long. Venus had another son, Anteros. As soon as he was born, his older brother Cupid began to grow, and his wings soon developed. The little rascal became so strong that he flew up to heaven. There, he mingled with the Muses, became close to Mercury, kept company with Hymen, and gained favor with everyone except the relentless Momus. Sadly, Cupid became arrogant and vain, acting haughty towards the higher powers. He stirred up conflict where there should have been harmony. Feuds erupted among the gods and goddesses because of him. To eliminate this trouble, the rulers of heaven called a meeting of the gods to figure out how peace could be restored. Cupid was accused of being a public troublemaker, disrupting order; and once found guilty of inciting discord, he was banished from the blessed realms, ordered to serve Ceres[Pg 62] and Bacchus on earth; and condemned to have his wings stripped of their feathers so that he couldn't return to disturb the heavens again.
Cupid is now armed with two bows, one of which he bends with the aid of the Graces, to secure a happy smiling lot, and he with the other, blind-folded, lets fly his arrows, to the confusion and misery of many in life. Like his mother, he is constantly in want. He is eager, ravenous, and wandering about bare-footed, without home or habitation, sleeping before doors or by the wayside, under the open sky. But at the same time he is ever forming designs upon all that is beautiful, is forward, cunning, and fond of new tricks.
Cupid now has two bows. One, he pulls back with the help of the Graces, aiming for a joyful and happy life. With the other, blindfolded, he shoots arrows that cause confusion and misery for many. Like his mother, he is always in need. He is eager, hungry, and wanders around barefoot, with no home or place to stay, sleeping outside or on the roadside under the open sky. At the same time, he is always plotting to pursue all that is beautiful, being bold, clever, and fond of new tricks.
Fate mysteriously clings round this earth, the heavens, and the creatures in the regions above and below. When Jupiter heard of the death of his son Sarpedon, in great grief he called on Mercury to go instantly to the Fates, and bring from them the strong box in which the eternal decrees are laid up. Mercury went to the Fatal Sisters, and delivered his message. The Sisters smiled, and told him that the other end of the golden chain which secured the box with the unalterable decrees was so fixed to the throne of Jove, that were it to be unfastened, the master's seat itself might be shaken.
Fate mysteriously hangs around this earth, the skies, and the beings in the realms above and below. When Jupiter heard about the death of his son Sarpedon, he was filled with deep sorrow and immediately summoned Mercury to go to the Fates and retrieve the strong box that holds the eternal decrees. Mercury went to the Fates and delivered his message. The Fates smiled and told him that the other end of the golden chain securing the box with the unchangeable decrees was attached to Jupiter's throne, and if it were to be unfastened, the throne itself could be shaken.
Jupiter holds in his hands the unerring balance of fate. Close to his throne stand the two inexhaustible urns—the one filled with good fortune and happiness, the other with misfortune and misery. Out of these is mixed a dose of life to every mortal man; and as the draught is, so are one's days embittered with disasters, or made pleasant with serenity, ease, and prosperity. To every star is allotted a mind, and all things have their fixed irrevocable laws. The human nature is twofold; and man, who lives well on earth, returns after death to the habitations of his congenial star, and there leads a blessed life; but, failing in his duties, he is doomed to live a thousand years in a[Pg 63] degraded state. Sometimes a human soul is destined to animate a wild beast, never to be relieved until it reattain the purest of its first and best existence.
Jupiter holds in his hands the unerring balance of fate. Close to his throne stand the two endless urns—the one filled with good fortune and happiness, the other with misfortune and misery. From these, a dose of life is mixed for every person; and depending on the potion, one's days can be filled with disasters or enjoyed with peace, comfort, and success. Each star has its own mind, and everything is governed by fixed and unchangeable laws. Human nature has two sides; and a person who lives well on earth returns after death to the home of their corresponding star, where they enjoy a blessed life. However, if one fails in their duties, they are condemned to live for a thousand years in a degraded state. Sometimes, a human soul is meant to inhabit a wild beast, never to find relief until it regains the purity of its original and best existence.
The Goths and Vandals entertained the opinion that the first man and woman were made of an ash-tree. Odin, it is said, gave them breath, Hener endowed them with reason, and Lodur injected blood into their veins, and provided them with beautiful faces.
The Goths and Vandals believed that the first man and woman were created from an ash tree. According to legend, Odin breathed life into them, Hener gave them reason, and Lodur filled their veins with blood and gave them beautiful features.
Pan has been represented as the emblem of all things, and among the learned of early times he passed for the first and oldest of the divinities. His person is composed of various and opposite parts—a man and a goat. According to the most ancient Egyptians and Greeks, he had neither father nor mother, but sprang of Demogorgon at the same instant with the Fatal Sisters, the Parcæ.
Pan has been seen as the symbol of everything, and among the scholars of ancient times, he was considered the first and oldest of the gods. He has a mixed form—part man and part goat. According to the earliest Egyptians and Greeks, he had no parents but emerged from Demogorgon at the same time as the Fates, the Parcæ.
The power of the heathen gods and goddesses is reported as truly wonderful. Apollo turned Daphne, whom he loved, into a laurel, and his boy Hyacinth into a violet. Mars was the son of Jupiter and Juno, or, according to Ovid, of Juno alone, who conceived him at the smell of a flower shown her by the goddess Flora.
The power of the pagan gods and goddesses is said to be truly amazing. Apollo transformed Daphne, whom he loved, into a laurel tree, and his young friend Hyacinth into a violet. Mars was the son of Jupiter and Juno, or, according to Ovid, just Juno,
Juno is esteemed the goddess of kingdoms and riches. She is represented as a majestic beautiful woman, riding in a golden chariot drawn by peacocks, waving a sceptre in her hand, and wearing a crown set about with roses and lilies, and encircled with fair Iris, or the rainbow. She is also supposed to preside over matrimony and births, and is the guardian angel of woman.
Juno is regarded as the goddess of kingdoms and wealth. She is depicted as a majestic and beautiful woman, riding in a golden chariot pulled by peacocks, holding a scepter in her hand, and wearing a crown adorned with roses and lilies, surrounded by the lovely Iris, or the rainbow. She is also believed to oversee marriage and childbirth, serving as the protector of women.
Venus is the goddess of love and beauty; she sprang from the foam of the sea. As soon as she was born she was cast upon the island of Cyprus, where she was educated, and afterwards being carried to heaven, was married to Vulcan. Her image is fair and beautiful; she is clothed with purple, glittering with diamonds. There are two Cupids on her side, while around her are the Graces. Her chariot is of ivory, drawn by swans, doves, or swallows.
Venus is the goddess of love and beauty; she emerged from the sea foam. As soon as she was born, she was taken to the island of Cyprus, where she was raised, and later, after being brought to heaven, married Vulcan. Her image is lovely and stunning; she wears purple and sparkles with diamonds. Two Cupids are by her side, and the Graces are around her. Her chariot is made of ivory, pulled by swans, doves, or swallows.
[Pg 64]Whilst Latona was wandering through the fields of Lycia, she desired to drink from a spring at the bottom of a valley, but the country rustics drove her away. In spite of her entreaties, they refused to allow her to slake her thirst, whereupon, in wrath, she, cursing them, said, "May ye always live in this water!" Immediately they were turned into frogs, and leaped into the streams and pools, where they continued to exist.
[Pg 64]While Latona was walking through the fields of Lycia, she wanted to drink from a spring at the bottom of a valley, but the local farmers chased her away. Despite her pleas, they wouldn’t let her quench her thirst, and in her anger, she cursed them, saying, "May you always live in this water!" Immediately, they were transformed into frogs and jumped into the streams and pools, where they continued to live.
Vulcan, notwithstanding his noble descent, is obliged to follow the trade of a blacksmith. On account of his deformity, he was cast down from heaven into the isle of Lemnos. His leg was broken by the fall. He erected a forge, where he makes thunderbolts for his father Jupiter and armour for the other gods. His servants are called Cyclops, because they have but one eye. Though Vulcan is unpleasant in the sight of others, Venus thinks him the most beautiful of all the divinities.
Vulcan, despite his noble background, has to work as a blacksmith. Because of his deformity, he was thrown out of heaven and landed on the island of Lemnos, where he broke his leg. He set up a forge there, where he creates thunderbolts for his father Jupiter and armor for the other gods. His helpers are called Cyclops because they have just one eye. Even though Vulcan isn’t attractive to others, Venus believes he’s the most beautiful of all the gods.
Æolus keeps the winds under his power in a cave in the Æolian Islands, where he dwells. He can raise storms and hurricanes, and restrain their rage at pleasure.
Æolus keeps the winds under his control in a cave in the Æolian Islands, where he lives. He can summon storms and hurricanes and calm their fury whenever he wants.
Momus is a jester, mocker, or mimic. His life is spent in idleness, merely observing the sayings and doings of the gods, and then censuring and deriding them. For instance, when Neptune was made a bull, Minerva a house, and Vulcan a man, Momus was appointed to judge as to whom the greatest skill was manifested in creation. The carping god disapproved of all. He found fault with the bull for not having his horns before his eyes in his forehead, that he might be enabled to push the surer. He condemned the house, because it was fixed and could not be carried away in case it was placed in a bad neighbourhood. But the god, he said, who made man, was most imprudent because he did not make a window in the human breast, that the thoughts might be seen.
Momus is a jester, a mocker, or a mimic. He spends his life idly watching the words and actions of the gods, then criticizing and mocking them. For example, when Neptune was turned into a bull, Minerva became a house, and Vulcan was made a man, Momus was chosen to judge who showed the most skill in creation. The critical god disapproved of them all. He found fault with the bull for not having its horns positioned in front of its eyes so it could better charge. He criticized the house for being fixed in one place, unable to be moved if it ended up in a bad neighborhood. But he claimed that the god who made man was the most foolish because he didn't put a window in the human chest, allowing thoughts to be visible.
CHAPTER X.
Satyrs described—Diana's Retirement—Pallas, the Goddess of Shepherds and Pasture—The vile Flora—Pomona deceived—Celestial Nymphs—Terrestrial Nymphs—River Gods and Goddesses—Sirens—Witch Circe—Infernal Deities—Passage to Tartarus—Palace of Pluto—Judges of Hell—Goddesses of Destiny—Furies—Night, Death, and Sleep: by whom presided over—Names of Monsters condemned in the place of Punishment—Tartarian Regions—Delights of the Elysian Fields—Food and Drink of Pagan Gods—Festivals of Heathens—Colour of Gods—Sacrifices to Deities—Things sacred to Gods.
Satyrs described—Diana's Retirement—Pallas, the Goddess of Shepherds and Pasture—The vile Flora—Pomona deceived—Celestial Nymphs—Terrestrial Nymphs—River Gods and Goddesses—Sirens—Witch Circe—Infernal Deities—Passage to Tartarus—Palace of Pluto—Judges of Hell—Goddesses of Destiny—Furies—Night, Death, and Sleep: by whom presided over—Names of Monsters condemned in the place of Punishment—Tartarian Regions—Delights of the Elysian Fields—Food and Drink of Pagan Gods—Festivals of Heathens—Colour of Gods—Sacrifices to Deities—Things sacred to Gods.
Satyrs are partly of human likeness and partly of bestial shape. They have heads of human form, with horns and brutish ears; they have crooked hands, rough hairy bodies, goats' legs and feet and tails. The chief of these monsters is the god Pan, the inventor of the musical pipe.
Satyrs are part human and part animal. They have human-like heads with horns and animalistic ears; they have twisted hands, rough, hairy bodies, goat legs, hooves, and tails. The leader of these creatures is the god Pan, who created the musical pipe.
Diana, out of love to Chastity, avoids consort with men, retires into the woods, and there diverts herself with hunting, whence she is reckoned the goddess of the woods and the chase. Pallas is esteemed the goddess of shepherds and pasture, and is the reputed inventress of corn, and is thought by some to be Ceres or Vesta. Flora is the goddess of flowers. By a vile trade, she accumulated a vast amount of money, and made the people of Rome her heirs, who, in return, placed her among the divinities.
Diana, out of her love for Chastity, keeps away from men, retreats into the woods, and enjoys herself by hunting, which is why she is considered the goddess of the woods and the hunt. Pallas is regarded as the goddess of shepherds and pastures, is credited with the invention of corn, and some believe she is Ceres or Vesta. Flora is the goddess of flowers. Through a questionable profession, she amassed a considerable fortune and made the people of Rome her heirs, who in turn elevated her to divine status.
Ferona and Pomona are two goddesses of trees and fruits. The latter was advised by the god Vertumnus to enter the matrimonial state in the guise of a hagged old woman; but without success, till he appeared to her as a fair young man, and then she felt the power of love, and yielded to his wishes. The Nymphs are a company of neat charming virgins, living near the gardens of Pomona. They are of three classes:—1st the Celestial Nymphs, called Genii, who guide the spheres and dispense the influences of the stars to things on earth. 2nd, the Terrestrial Nymphs, as Dryades, who preside over the woods[Pg 66] and live in the oaks; and Hamadryades, who are born and die with the oaks; the Oreades, who preside over the mountains; the Napææ, who preside over the groves and valleys; the Limnatides, who look after the meadows and fields. 3rd, Marine Nymphs.
Ferona and Pomona are two goddesses of trees and fruits. The latter was advised by the god Vertumnus to marry while disguising himself as an ugly old woman; however, he had no success until he showed up as a handsome young man. Then, she experienced the power of love and gave in to his desires. The Nymphs are a group of lovely, charming young women living near Pomona's gardens. They are divided into three classes: 1st, the Celestial Nymphs, called Genii, who guide the planets and send down the influences of the stars to things on earth. 2nd, the Terrestrial Nymphs, like the Dryads, who oversee the woods and live in the oaks; the Hamadryads, who are born and die with the oaks; the Oreads, who watch over the mountains; the Napæae, who take care of the groves and valleys; and the Limnatides, who look after the meadows and fields. 3rd, Marine Nymphs.
As the chief of the marine and river gods and goddesses, Neptune stands at the head. He is represented with black hair and blue eyes, arrayed in a mantle of azure, holding a trident in his right hand, and embracing his queen with his left arm. He stands upright in his chariot, drawn by sea horses, and is attended by nymphs. Proteus is the son of Neptune, but some say he is the offspring of Oceanus and Tethys. His business is to tend the sea-calves. He can turn himself into any shape. Triton, the son and trumpeter of Neptune, is a man to the middle and a dolphin below; he has two fore feet, like those of horses, and is provided with two tails. Oceanus is the son of Cœlum and Vesta, husband to Tethys, god of the sea, and father of the rivers and springs. Nereus, also the son of Oceanus and Tethys, is father of fifty daughters, called Nereides or Sea Nymphs. Palæmon and his mother Ino, together with the fisherman Glaucus, are reckoned among the sea deities. The Sirens resemble mermaids, having the faces of women, but bodies of flying fish. They are reported to be excellent songsters, that play on the Sicilian coasts, and tempt passengers on shore, where they sing them asleep and kill them. Scylla and Charybdis are two other sea monsters. Scylla is the daughter of Phorcys, and beloved by Glaucus, whom therefore the witch Circe by her enchantments turned into a rock, with dogs around her. Charybdis is a very ravenous woman, who stole Hercules's oxen, for which crime Jupiter struck her dead with a thunder-bolt, and then turned her into a gulf or whirlpool in the Sicilian Sea. The Sea Nymphs are the Nereides already referred to. The Naides or Naiades preside over fountains[Pg 67] and springs; the Potameides preside over rivers, and Limniades over lakes.
As the leader of the sea and river gods and goddesses, Neptune is at the top. He is depicted with black hair and blue eyes, dressed in a blue mantle, holding a trident in his right hand, while cradling his queen with his left arm. He stands tall in his chariot, pulled by sea horses, and is accompanied by nymphs. Proteus is Neptune's son, though some believe he is the child of Oceanus and Tethys. His job is to look after the sea-calves. He has the ability to change into any form. Triton, Neptune's son and trumpet-caller, has a human upper body and a dolphin lower body; he has two front legs like a horse's and two tails. Oceanus is the son of Cœlum and Vesta, husband of Tethys, god of the sea, and father of the rivers and springs. Nereus, another son of Oceanus and Tethys, is the father of fifty daughters known as the Nereides or Sea Nymphs. Palæmon and his mother Ino, along with the fisherman Glaucus, are also considered sea deities. The Sirens look like mermaids, having women's faces but the bodies of flying fish. They are said to have beautiful singing voices along the Sicilian coasts, luring sailors to shore, where they sing them to sleep and kill them. Scylla and Charybdis are two other sea monsters. Scylla is the daughter of Phorcys and is loved by Glaucus, which is why the witch Circe turned her into a rock surrounded by dogs with her magic. Charybdis is a greedy woman who stole Hercules’s cattle, for which Jupiter killed her with a thunderbolt and transformed her into a whirlpool in the Sicilian Sea. The Sea Nymphs are the Nereides mentioned before. The Naides or Naiades oversee fountains and springs; the Potameides oversee rivers, and the Limniades oversee lakes.[Pg 67]
In noticing the Infernal Deities, we shall describe the dismal regions, where wicked spirits dwell, and over which they are reported to preside. The name commonly given to these regions is Hades or Tartarus, understood to signify hell. The passage leading thereto is a wide dark cave, through which one has to pass by a steep rocky descent till he arrives at a gloomy grove and an unnavigable lake called Avernus, from which such poisonous vapours rise as to kill birds flying over it. Yet over this lake the souls of the dead must pass. To assist them, an old decrepit, long-bearded fellow, the oft-heard of Charon, attends with a ferry-boat to carry them to the other side, at a fare not less than a halfpenny.
In describing the Infernal Deities, we will talk about the gloomy regions where evil spirits live and that they are said to rule over. These areas are commonly referred to as Hades or Tartarus, which essentially means hell. The way to get there is through a dark, wide cave that one must navigate down a steep rocky slope until reaching a dark grove and an unnavigable lake called Avernus, from which poisonous fumes rise, killing any birds that fly above it. Yet, the souls of the dead must cross this lake. To help them, an old, frail man with a long beard, known as Charon, shows up with a ferry boat to take them across, for a fare of no less than a halfpenny.
After this there are four rivers to be passed over—Acheron, whose waters are very bitter; the Styx, a lake rather than a river, and so sacred to the gods, that if any of them swore by it and broke his oath, he was deprived of his godhead, and was prohibited from drinking nectar for a hundred years; the river Cocytus, which flows out of Styx with a lamentable groaning, resembling the painful sounds and exclamations of the damned; the river Phlegethon, so called because it swells with waves of fire and streams of flames.
After this, there are four rivers to cross—Acheron, whose waters are very bitter; the Styx, more of a lake than a river, and so sacred to the gods that if any of them swore by it and broke their oath, they would lose their divinity and be forbidden from drinking nectar for a hundred years; the river Cocytus, which flows out of the Styx with a mournful groaning, resembling the painful sounds and cries of the damned; and the river Phlegethon, named because it swells with waves of fire and streams of flames.
The souls having passed these rivers, are conducted to the palace of Pluto, king of the infernal regions, where the gate is guarded by Cerberus, a dog with three heads, whose body is covered with snakes in place of hair. This dog is the porter of hell.
The souls that have crossed these rivers are taken to the palace of Pluto, the king of the underworld, where the gate is watched over by Cerberus, a three-headed dog with snakes for fur. This dog is the doorkeeper of hell.
Pluto initiated funeral obsequies for the dead: he sits on a throne covered with darkness, holding a key in his hand, and crowned with ebony. Beside him is his queen Proserpina, whom he stole from Ceres.
Pluto started the funeral rites for the dead: he sits on a throne shrouded in darkness, holding a key in his hand, and is crowned with black. Next to him is his queen Proserpina, whom he took from Ceres.
Minos, Æacus, and Rhadamanthus are judges in hell. The first two are sons of Jupiter by Europa, and the last[Pg 68] is his son by Ægina. These are believed to judge the souls of the dead.
Minos, Æacus, and Rhadamanthus are judges in the underworld. The first two are sons of Jupiter and Europa, while the last[Pg 68] is his son with Ægina. They are thought to judge the souls of the deceased.
The Fates are named Clotho, Lachesis, and Atropos, and are the goddesses of destiny. They order and manage the fatal thread of life. Clotho draws the thread, Lachesis turns the wheel, and Atropos cuts the string asunder when spun to a due length.
The Fates are called Clotho, Lachesis, and Atropos, and they are the goddesses of destiny. They oversee and control the fatal thread of life. Clotho spins the thread, Lachesis shapes the wheel, and Atropos cuts the thread when it's reached its destined length.
The Furies, called sometimes Eumenides, Diræ, and Manes, are the daughters of Nox and Acheron: their names are Alecto, Tisiphone, and Megæra, and are known by the common name of Erinnys. They have faces like women, their looks are full of terror, they hold lighted torches in their hands, and snakes and serpents cling to their necks and shoulders. Their office is to punish the crimes of wicked men, and to torment and frighten them by following them with ghastly looks and burning material.
The Furies, sometimes called Eumenides, Diræ, and Manes, are the daughters of Night and Acheron: their names are Alecto, Tisiphone, and Megæra, and they are also known by the collective name Erinnys. They have female faces, their expressions are filled with terror, they carry lit torches in their hands, and snakes and serpents wrap around their necks and shoulders. Their role is to punish the crimes of evil people and to torment and frighten them by pursuing them with horrifying looks and fiery materials.
Erebus and Nox preside over darkness and the night; Mors over death; and Somnus is the god of sleep, who, by his servant Morpheus, sends dreams to men while asleep.
Erebus and Nox are in charge of darkness and the night; Mors represents death; and Somnus is the god of sleep, who, through his servant Morpheus, sends dreams to people while they’re asleep.
Besides others, there are in the infernal regions the following monsters:—The Centaurs, whose upper parts are human, but whose bodies and legs are those of a horse. They were begotten of a cloud by Ixion. Gorgon is a monster with three heads. The Harpies, born of Oceanus and Terra, have the faces of virgins, and the bodies of birds with claws. Their names are Ocypete, Aello, and Celeno. The Gorgons are Medusa, Stheno, and Euryale, daughters of Phorcys and Cete. They have heads covered with snakes instead of hair, which so terrifies beholders that they immediately turn into stones. The Lamiæ and Empusæ have each only one eye and one tooth. They have faces, necks, and breasts like women, but their bodies are covered with scales, and they have the tails of serpents. The Chimœra is a monster that vomits fire, and has the head and breast of a lion, the belly of a goat, and the tail[Pg 69] of a dragon. The Sphinx, begotten of Typhon and Echidna, has the head and face of a virgin, the wings of a bird, and the body of a dog. A riddle she put forth being explained by Œdipus, so enraged her that she threw herself from a rock and was killed.
Besides others, there are in the infernal regions the following monsters:—The Centaurs, whose upper parts are human, but whose bodies and legs are those of a horse. They were created from a cloud by Ixion. Gorgon is a monster with three heads. The Harpies, born of Oceanus and Terra, have the faces of young women and the bodies of birds with claws. Their names are Ocypete, Aello, and Celeno. The Gorgons are Medusa, Stheno, and Euryale, daughters of Phorcys and Cete. They have heads covered with snakes instead of hair, which terrifies anyone who looks at them, turning them into stones. The Lamiæ and Empusæ each have only one eye and one tooth. They have faces, necks, and breasts like women, but their bodies are covered with scales, and they have the tails of serpents. The Chimera is a monster that breathes fire, with the head and chest of a lion, the belly of a goat, and the tail of a dragon. The Sphinx, born of Typhon and Echidna, has the head and face of a young woman, the wings of a bird, and the body of a dog. When Œdipus explained her riddle, she was so enraged that she threw herself from a rock and was killed.
The most famous of the condemned in the place of punishment are the Giants; they are great in stature, and have horrible feet, like dragons. They make war against the celestial gods, but never prevail, and are struck down to hell by Jupiter's thunder-bolts and the arms of the gods. The principal offenders are Typhon, Ægæon, Alœus, and Tityus; and, to prevent them rising again, the Island of Sicily is fixed on Typhon, and Mount Ætna on Ægæon, and Tityus is doomed to have a vulture always gnawing his liver, which grows afresh every month. Phlegias fired Apollo's temple at Delphi, for which he was sentenced to have a great stone hung over his head, ready every moment to fall and crush him to pieces. Ixion, for an assault on Juno, was struck down to hell, and tied to a wheel, which kept continually turning. Sisyphus is a notorious robber, condemned to roll a stone up to the top of a hill, which is made to roll down again immediately; and as he has to begin and roll it up again as soon as it comes down, his labour is perpetual. The Danaides are fifty virgins (sisters), who all but one, by the command of their father Danaus, slew their husbands on their wedding night. For this they were condemned to draw water out of a deep well, to fill a tub whose bottom was full of holes like a sieve. Tantalus invited the gods to a feast, and, to improve their divinity, he killed, boiled, and served up Pelops on the table before them to eat. They refused to partake of this horrid dish, and condemned Tantalus to stand in water which he could not drink, and to have meat placed before him which he could not taste, though suffering the pangs of hunger and thirst—a punishment he was to endure for ever.
The most famous of those condemned in the underworld are the Giants; they are large in size and have hideous, dragon-like feet. They wage war against the gods of heaven but never win, and are struck down to hell by Jupiter's thunderbolts and the gods’ weapons. The main offenders are Typhon, Ægæon, Alœus, and Tityus; to keep them from rising again, the Island of Sicily rests on Typhon, Mount Ætna sits on Ægæon, and Tityus is doomed to have a vulture constantly eating his liver, which regenerates every month. Phlegias set fire to Apollo's temple at Delphi, for which he was sentenced to have a massive stone hanging over his head, threatening to fall and crush him at any moment. Ixion, for assaulting Juno, was sent to hell and tied to a wheel that keeps spinning endlessly. Sisyphus is a notorious thief, condemned to roll a stone up a hill, only for it to roll back down immediately; he has to start over and push it up again as soon as it lands, making his toil eternal. The Danaides are fifty virgin sisters, all but one of whom, at their father Danaus's command, killed their husbands on their wedding night. For this, they were condemned to draw water from a deep well to fill a tub with a bottom full of holes like a sieve. Tantalus invited the gods to a feast and, to impress them, he killed, boiled, and served up Pelops as a meal before them. They refused to eat this awful dish and condemned Tantalus to stand in water he couldn't drink, with food placed in front of him that he couldn't taste, all while suffering from hunger and thirst—a punishment he must endure forever.
[Pg 70]In the Tartarian regions there is a place supposed to abound with all kinds of pleasures and delights, called Elysium, because thither the souls of good men are conveyed after being freed from the body. This is the heathen paradise, consisting of pleasant plains, the most verdant fields, the shadiest groves, and the finest and most temperate air that can be found. After the souls of the pious have spent many ages in these Elysian fields, they drink the water of the river Lethe, which makes them forget all things past; and then they return to the world and pass into new bodies.
[Pg 70]In the Tartarian regions, there's a place believed to be filled with all kinds of pleasures and delights, called Elysium, where the souls of good people go after leaving their bodies. This is the pagan paradise, made up of beautiful plains, lush fields, shady groves, and the finest, most pleasant air you can find. After the souls of the righteous have spent many ages in these Elysian fields, they drink from the river Lethe, which makes them forget everything from the past; then they return to the world and take on new bodies.
The Pagan deities have ambrosia for their food, and nectar for their drink, both of which have the property of giving immortality to those who partake of them.
The Pagan gods have ambrosia as their food and nectar as their drink, both of which can grant immortality to those who consume them.
The festivals of the heathens were many, as almost every deity was allowed sacred honours. In sacrificing, the animals offered to the celestial deities were white, and those to the infernal gods were black. To Jupiter a white ox was sacrificed; to Neptune, Mars, and Apollo a bull, ram, and boar; to Ceres, milk, honey, and a sow-pig were offered; to Æsculapius, goats and poultry; to the Lares, a cock; to the Sun, a horse; to Juno, a she-lamb; to Venus, a dove; to Diana, a crow; to Pan and Minerva, she-goats; and to the Fauns, kids.
The festivals of the pagans were numerous, as nearly every deity received sacred honors. When making sacrifices, the animals offered to the sky deities were white, while those for the underworld gods were black. A white ox was sacrificed to Jupiter; a bull, ram, and boar were offered to Neptune, Mars, and Apollo; Ceres received milk, honey, and a sow; goats and poultry were given to Æsculapius; a cock was sacrificed to the Lares; a horse went to the Sun; a ewe was offered to Juno; Venus received a dove; Diana was given a crow; and she-goats were offered to Pan and Minerva, while the Fauns received kids.
The fir and vine were sacred to Bacchus, the cypress to Pluto, the cedar to the Furies, the ash to Mars, the oak to Jove, the laurel to Apollo, the myrtle to Venus, the olive to Minerva, the poplar to Hercules, the pine to Cybele, and the rose to Venus.
The fir and vine were sacred to Bacchus, the cypress to Pluto, the cedar to the Furies, the ash to Mars, the oak to Jove, the laurel to Apollo, the myrtle to Venus, the olive to Minerva, the poplar to Hercules, the pine to Cybele, and the rose to Venus.
CHAPTER XI.
Achilles's Mother—Prediction concerning the taking of Troy—Bravery, Armour, Love, and Death of Achilles—Acrisius's Daughter—Danae and her son Perseus—Ardea changed into a Bird—Pluto's Invisible Helmet—Minerva's Buckler—Mercury's Wings—Medusa deprived of Life—Sea Monster—A Gorgon's Head and its Virtues—Stheno and Euryale not subject to Old Age or Death—Minerva's Revenge against Medusa—Serpents in Africa and Pegasus produced by Medusa's Blood—Tales by the Daughters of Minyas—Punishment by Bacchus—The Search of Cadmus for his sister Europa—Halcyon's Sorrow—Transmigration—Strength and Exploits of Hercules—Love Potion—Hymen—Jason's Adventures—Power and Cruelty of Medea—How a Favourable Wind was procured—Manner in which Orion came into Existence—False Swearer punished—Palladium—The Life and Deeds of Paris—Golden Apple—Marriage of Peleus and Thetis—Impiety of Pentheus—Rhea and her Sons—Scylla turned into a Sea Monster.
Achilles's Mom—Prediction about the fall of Troy—Courage, Armor, Love, and Death of Achilles—Acrisius's Daughter—Danae and her son Perseus—Ardea transformed into a Bird—Pluto's Invisible Helmet—Minerva's Shield—Mercury's Wings—Medusa killed—Sea Monster—A Gorgon's Head and its Powers—Stheno and Euryale not aging or dying—Minerva's Revenge on Medusa—Snakes in Africa and Pegasus born from Medusa's Blood—Stories by the Daughters of Minyas—Punishment by Bacchus—Cadmus's Search for his sister Europa—Halcyon's Grief—Reincarnation—Strength and Adventures of Hercules—Love Potion—Hymen—Jason's Journey—Medea's Power and Cruelty—How a Favorable Wind was found—How Orion came to be—False Oath punished—Palladium—The Life and Actions of Paris—Golden Apple—Wedding of Peleus and Thetis—Impiety of Pentheus—Rhea and her Sons—Scylla turned into a Sea Monster.
Achilles's mother being endowed with a prophetic spirit, knew that her son would lose his life at Troy. She dipped him in the river Styx, by which he was rendered invulnerable, except in the heel, by which he was held during the operation. The seer Calchas announced that, without Achilles, Troy could not be taken. His mother, to keep him from danger, concealed him among King Lycomedes's daughters, disguised as a girl; but being discovered by Ulysses, he joined his countrymen, and sailed for the Trojan coast. After giving many proofs of his bravery and military prowess, he quarrelled with Agamemnon, commander-in-chief of the Grecian army, and in disgust withdrew from the contest. During the absence of Achilles, the Trojans were victorious; but his friend Patroclus, clad in his armour, having rashly encountered Hector, fell by the hand of that hero. Achilles, to revenge his death, resolved instantly to take the field. For this purpose, Vulcan, at the request of Thetis, made her son a complete suit of armour and weapons. With these celestial arms, many of the Trojans were put to death. Achilles, falling in love[Pg 72] with Polyxena, a daughter of the Trojan king, whilst soliciting her hand in the temple of Minerva, was wounded by her brother Paris in the heel, which caused his death.
Achilles's mother had a prophetic spirit and knew her son would die at Troy. To protect him, she dipped him in the river Styx, making him invulnerable except for his heel, where she held him during the process. The seer Calchas proclaimed that Troy couldn't be taken without Achilles. To keep him safe, his mother hid him among King Lycomedes's daughters, disguised as a girl; but Ulysses discovered him, and he joined his fellow soldiers, sailing to the Trojan coast. After showing great bravery and military skill, he had a falling out with Agamemnon, the leader of the Greek army, and in frustration withdrew from the fight. While Achilles was away, the Trojans gained the upper hand, but his friend Patroclus, wearing his armor, bravely faced Hector and was killed by him. To avenge Patroclus's death, Achilles decided to return to battle. For this, Vulcan, at Thetis's request, crafted a full suit of armor and weapons for him. Armed with these divine weapons, Achilles killed many Trojans. While he was in love with Polyxena, the daughter of the Trojan king, and was asking for her hand in marriage at the temple of Minerva, he was struck in the heel by her brother Paris, leading to his death.
Acrisius, the son of Abas, king of Argos and Ocalea, being informed by an oracle that he would be put to death by his daughter Danae's son, confined her in a tower, to prevent her having children; but without effect, for Jupiter, in a golden shower, entered the chamber of Danae, and she became the mother of Perseus. She and her infant son were then, by order of Acrisius, exposed to the sea in a slender bark, which the wind drifted to Seriphus, where both were taken ashore by some fishermen and carried to Polydectes, the king of the island. The king conceived a violent attachment to the mother, but sought the destruction of the son. Danae and her son left Seriphus and went to Larissa. Danae built Ardea; and on its being burned, the inhabitants said it was changed into a bird. Perseus, by the aid of Pluto's invisible helmet, Minerva's buckler, and Mercury's wings (the Talaria), and short dagger made of diamonds (called Herpe), deprived Medusa, one of the Gorgons, of life, and carried off her head in triumph. He killed the sea monster to which Andromeda was exposed, and then married her. A memorable battle ensued at their nuptials. Phineus, the uncle of Andromeda, who passionately loved her, entered with a band of armed men, and attempted to carry her off by violence. But Perseus made a brave resistance; and at last, finding himself on the point of being overpowered, presented the Gorgon's head, which instantly turned all his enemies to stone in the posture in which they were then standing. Immediately after this he returned to Seriphus, in time to protect his mother from the insult of Polydectes, to whom Perseus showed the Gorgon's head, which converted him into stone also. Medusa, it will be remembered, was the only one of the three Gorgons who was[Pg 73] mortal. Her sisters, Stheno and Euryale, were neither subject to old age nor death. She greatly surpassed the other two in elegance of figure and comeliness of face; but in nothing was her superiority more remarkable than in the beauty of her locks. Minerva, provoked either because her temple had been profaned, or because her personal charms had been slighted by Medusa, who had preferred her own beauty to that of the goddess, turned her fine hair, of which she boasted greatly, into serpents, and gave to her eyes the power of converting to stone all at whom she looked. The blood which fell from Medusa's head when Perseus carried it over Africa in his flight, was supposed to produce the numerous serpents which infest that country, and also the winged horse Pegasus.
Acrisius, the son of Abas, king of Argos and Ocalea, received a warning from an oracle that he would be killed by his daughter Danae's son. To prevent her from having children, he locked her away in a tower. But it didn't work, as Jupiter entered Danae's chamber in a golden shower, and she became the mother of Perseus. Under Acrisius's orders, she and her baby were set adrift at sea in a small boat, which the wind carried to Seriphus. There, some fishermen found them and brought them to Polydectes, the king of the island. The king became infatuated with Danae but wanted to eliminate her son. Danae and her son eventually left Seriphus for Larissa. Danae built Ardea, and when it burned down, the locals claimed it had transformed into a bird. Perseus, with the help of Pluto's invisible helmet, Minerva's shield, Mercury's winged sandals (the Talaria), and a short diamond dagger (called Herpe), killed Medusa, one of the Gorgons, and triumphantly took her head. He also defeated the sea monster that was about to devour Andromeda and married her afterward. A fierce battle broke out at their wedding. Phineus, Andromeda's uncle who was deeply in love with her, stormed in with a group of armed men to try to abduct her. Perseus bravely fought back, and when he was on the verge of being overpowered, he revealed the Gorgon's head, which instantly turned all his attackers to stone in their current positions. Afterward, he returned to Seriphus just in time to save his mother from Polydectes's advances by showing him the Gorgon's head, turning him to stone as well. Remember, Medusa was the only one of the three Gorgons who was mortal. Her sisters, Stheno and Euryale, could not age or die. Medusa was far more graceful and beautiful than her siblings, especially noted for her lovely hair. Minerva, angered either because her temple had been desecrated or due to Medusa's disregard for her beauty in favor of her own, transformed Medusa's beautiful hair into serpents and gave her a gaze that turned anyone who looked at her to stone. The blood that dripped from Medusa's head while Perseus flew over Africa was believed to have created the many snakes that plague that land as well as the winged horse Pegasus.
But to return to Acrisius. Let us see whether the prediction of the Oracle, that foretold he would be put to death by his daughter's son, was fulfilled. The fame of his grandson, after his remarkable adventures, having reached the ears of Acrisius, he went to Larissa to see him, at the time Teutamis was celebrating funereal games in honour of his father. To this city Perseus had repaired with the view of distinguishing himself among the combatants. Here he accidentally killed, with a quoit, an old man, who was found to be his grandfather Acrisius, and thus verified the oracular prediction.
But back to Acrisius. Let’s see if the Oracle’s prediction, that he would be killed by his daughter's son, came true. The news of his grandson's fame, after his incredible adventures, reached Acrisius, so he went to Larissa to see him while Teutamis was holding funeral games in honor of his father. Perseus had come to this city to stand out among the competitors. Here, he accidentally killed an old man with a disc, who turned out to be his grandfather Acrisius, thus fulfilling the Oracle's prediction.
Alcithoe and her sisters denied the divinity of Bacchus, and refused to join in his worship. Whilst the Theban women were employed celebrating the orgies of that god, the daughters of Minyas (for that was their father's name) continued at their looms. To enliven their hours of labour, one of them proposed that each in her turn should relate some amusing tale, to which, the other sisters agreeing, she with whom the idea originated was requested to begin. After hesitating for some time which of her numerous collections would be most agreeable—whether Babylonian Dercetis changed to a fish or her daughter[Pg 74] to a dove, or Naias, who by magic transformed young men to fishes, or the tree the berries of which were formerly white, but turned to purple by being stained with blood—she preferred the last in consequence of its being little known. She then narrates the simple but beautiful and affecting fable of Pyramus and Thisbe. Leuconoe next, after mentioning the exposure of Mars and Venus, relates the history of Leucothoe, with whom Apollo fell in love, and afterwards turned into a rod of frankincense. To this she adds the fiction of Clytie, whom the same god changed into a sunflower. Alcithoe being then requested by her sisters to tell a story—despising as too common the fables of Daphnis, a shepherd on Mount Ida, who, for violating his marriage promise, was transformed to stone; of Scython, who changed his sex; of Celemis, a nurse of Jupiter, converted to adamant; and of the nymph Similax, and her lover Crocus, turned into flowers—prefers the history of the fountain Salmacis, who conceived a violent attachment for Hermaphroditus, the son of Mercury and Venus. These sisters, having discontinued their narrating, remained still obstinate in their contempt of Bacchus, who, in revenge, changed their implements into vines and ivy, and themselves into bats.
Alcithoe and her sisters rejected the divinity of Bacchus and refused to worship him. While the women of Thebes were busy celebrating the god's orgies, the daughters of Minyas (that was their father's name) kept working at their looms. To lighten their work hours, one of them suggested that they take turns sharing amusing stories, and the others agreed, so the sister who came up with the idea was asked to start. After thinking for a while about which of her many tales would be most entertaining—whether it should be about Babylonian Dercetis turning into a fish, or her daughter turning into a dove, or Naias, who magically transformed young men into fish, or the tree whose white berries became purple when stained with blood—she chose the last one because it was less well-known. She then told the simple yet beautiful and moving story of Pyramus and Thisbe. Next, Leuconoe, after mentioning the affair of Mars and Venus, recounted the story of Leucothoe, whom Apollo fell in love with and later turned into a frankincense tree. She added the tale of Clytie, whom the same god transformed into a sunflower. When Alcithoe was asked by her sisters to share a story—looking down on the common tales of Daphnis, the shepherd on Mount Ida who was turned to stone for breaking his marriage vow; of Scython, who changed his gender; of Celemis, a nurse of Jupiter turned to adamant; and of the nymph Similax and her lover Crocus transformed into flowers—she chose instead to tell the story of the fountain Salmacis, who developed an intense infatuation for Hermaphroditus, the son of Mercury and Venus. After the sisters finished their storytelling, they remained steadfast in their disdain for Bacchus, who, in retaliation, transformed their tools into vines and ivy, and themselves into bats.
Cadmus, a son of Agenor, king of Phœnicia, and Telephassa or Agriope, was ordered by his father to go in search of his sister Europa, whom Jupiter had carried away, and not to return unless he found her. His search being unsuccessful, he is said to have consulted the oracle of Apollo, by which he was commanded to build a city where he saw a heifer standing on the grass, and call the country Bœotia. Having found the heifer, he sent his men to a fountain for water, which was at no great distance, that he might offer a sacrifice in gratitude to the god. But the spring being sacred to Mars, a dragon guarded it, which devoured all his men. By the art of Minerva, he overcame the dragon, and sowed its teeth,[Pg 75] which grew up armed men, who, on his throwing a stone amongst them, began to fight, and all were killed except five, who assisted him in building Thebes. Hence Pentheus, in addressing the Thebans, calls them Anguigenæ, serpent or snake-descended. The ferocity of the petty tribes who inhabit that part of Greece, and Cadmus's plan of subduing the natives by artfully exciting them to fight against each other until the strength and resources of the contending parties were quite exhausted, satisfactorily explain the tale of the dragon, the armed men that sprang from his teeth, and the stone which he threw among them. He afterwards married Harmonia or Harmonie, the daughter of Mars and Venus, by whom he had one son and four daughters. In advanced life, oppressed with sorrow at the fate of his daughter Ino and her two sons, he fled from Thebes to Illyricum, where he was changed into a dragon.
Cadmus, the son of Agenor, king of Phoenicia, and Telephassa or Agriope, was tasked by his father to search for his sister Europa, who had been taken by Jupiter, and not to return until he found her. After his search failed, he consulted the oracle of Apollo, which told him to build a city where he saw a heifer standing in the grass and name the region Boeotia. After finding the heifer, he sent his men to a nearby fountain for water so he could make a sacrifice to the god. However, the spring was sacred to Mars, and a dragon guarded it, eating all of his men. Thanks to Minerva’s help, he defeated the dragon and sowed its teeth,[Pg 75] which grew into armed men. When he threw a stone among them, they began to fight, and all were killed except for five, who helped him build Thebes. That’s why Pentheus refers to the Thebans as Anguigenæ, meaning serpent- or snake-descended. The brutality of the smaller tribes in that part of Greece and Cadmus's strategy to subdue them by inciting them to fight each other until they were completely worn out explains the story of the dragon, the armed men from its teeth, and the stone he threw. He later married Harmonia or Harmonie, the daughter of Mars and Venus, and they had one son and four daughters. In his later years, burdened by grief over his daughter Ino and her two sons, he fled from Thebes to Illyricum, where he was turned into a dragon.
Halcyone's husband, Ceyx, a king of Trachinia, was drowned while attempting to cross to Claros to consult the Oracle. Disconsolate in consequence of his departure, she incessantly implored the gods for his safe return. Juno, moved by her constant prayers for her husband after his death, and compassionating the violence of her sorrow, entreated Somnus to send Morpheus, who, assuming the form and voice of Ceyx, appeared in a dream, and informed her of his fate. Frantic with grief, she ran to the beach, and, according to her dream, found the body of Ceyx floating lifeless to the shore. The queen of Trachinia was changed into a bird, in her attempt to reach by a bound the body of her husband, which she no sooner touched than it underwent the same transformation. Their mutual attachments remaining, they continue to live together as birds, distinguished by the same tenderness and affection which had marked their conjugal state when in the human form.
Halcyone's husband, Ceyx, the king of Trachinia, drowned while trying to get to Claros to consult the Oracle. Heartbroken after his loss, she kept begging the gods for his safe return. Juno, touched by her constant prayers for her husband even after his death and feeling sorry for her immense sorrow, asked Somnus to send Morpheus, who took on the form and voice of Ceyx and appeared in a dream to tell her what had happened to him. Overcome with grief, she ran to the beach and, just like in her dream, found Ceyx's lifeless body floating ashore. The queen of Trachinia was transformed into a bird as she tried to leap toward her husband's body, and as soon as she touched it, it changed into the same form. Their deep bond remained, and they lived together as birds, sharing the same tenderness and love that defined their marriage in human life.
Hercules was possessed of the greatest physical strength.[Pg 76] He had a great enemy in Hera, who, knowing that the child who should be born that day was fated to rule over all the descendants of Perseus, contrived to delay the birth of Hercules and hasten that of Eurystheus. Eurystheus thus, by decree of fate, became chief of the Perseidæ. While yet in the cradle, Hercules showed his divine origin by strangling two serpents sent by Hera to destroy him. In course of time Eurystheus summoned Hercules to appear before him, and ordered him to perform the labours which, by priority of birth, he was empowered to impose on him. Hercules, unwilling to obey, went to Delphi to consult the Oracle, and was informed that he must perform ten labours imposed on him by Eurystheus, after which he should attain to immortality. The first labour imposed on him was to destroy the lion that haunted the forests of Nemea and Cleonæ, and could not be wounded by the arrows of a mortal. Hercules boldly attacked the lion and strangled him. The second was to destroy the Learnæan hydra, which he accomplished with the aid of Iolaus; but because he obtained assistance in his work, Eurystheus refused to reckon it. Hercules's third labour was to catch the hind of Diana, famous for its swiftness, its golden horns, and brazen feet. The fourth was to bring alive to Eurystheus a wild boar, which ravaged the neighbourhood of Erymanthus. The fifth was to cleanse the stables of Augeas, king of Elis, where three thousand oxen had been confined for many years; which task he accomplished in one day, by turning the rivers Alpheus and Peneus through the stables. For certain reasons this exploit was not counted. His sixth was to destroy the carnivorous birds, with brazen wings, beaks, and claws, which ravaged the country near the lake Stymphalis, in Arcadia. The seventh was to bring alive to Peloponnesus a bull, remarkable for its beauty and strength, which Poseidon had given to Minos, king of Crete, in order that he might sacrifice it; which Minos[Pg 77] refusing to do, Poseidon made the bull mad, and it laid waste the island. Hercules brought the bull on his shoulders to Eurystheus, who set it at liberty. The eighth labour was to obtain the mares of Diomedes, king of the Bistones, in Thrace, which fed upon human flesh. The ninth was to bring the girdle of Hippolyta, queen of the Amazons. The tenth was to kill the monster Geryon, and bring his herds to Argos. These were all the labours originally imposed on Hercules; but as Eurystheus acknowledged only eight of them, Hercules was commanded to perform two more. The eleventh labour was to obtain the golden apples from the garden of the Hesperides. Atlas, who knew where to find the apples, brought them to Hercules, who meantime supported the vault of heaven. The last labour was to bring from the infernal regions the three-headed dog Cerberus. When Hercules brought the dog to Eurystheus, the latter, pale with fright, ordered him to be set at liberty, whereupon Cerberus immediately sank into the earth. Hercules's servitude was now ended, but his great performances were not. He fought with the centaurs and giants. When his period of slavery had ended, he married Dejanira; with her he went to Trachinia. At the river Evenus he encountered the centaur Nessus. Nessus, under pretence of carrying Dejanira over, attempted to offer her violence, which caused Hercules to slay him with a poisoned arrow. Nessus, before expiring, instructed Dejanira how to prepare a love potion for Hercules. He erected an altar to Zeus Kenæos. In order to celebrate the rite with due solemnity, he sent Lichas to Trachis for a white garment. Dejanira, being jealous, anointed the robe with the philter she had received from Nessus. Hercules put it on, and immediately the poison penetrated his bones. Maddened by the pain, he seized Lichas by the feet and flung him into the sea. He tore off the dress, but it stuck to his flesh, which was thus torn from his[Pg 78] bones. Dejanira, being informed of what had taken place, destroyed herself. Hercules repaired to Mount Œta, where he erected a funeral pile, and, ascending it, commanded that it should be set on fire. The pile was suddenly surrounded by a dark cloud, in which, amid thunder and lightning, he was carried up to heaven.
Hercules had the greatest physical strength.[Pg 76] He had a major enemy in Hera, who, knowing that the child born that day was destined to rule over all the descendants of Perseus, plotted to delay Hercules's birth and speed up that of Eurystheus. As a result, Eurystheus, by fate, became the chief of the Perseidæ. Even as a baby, Hercules proved his divine lineage by strangling two serpents sent by Hera to kill him. Eventually, Eurystheus called Hercules to appear before him and ordered him to complete the labors that he was entitled to assign by virtue of being born first. Hercules, reluctant to comply, went to Delphi to consult the Oracle, which told him he must complete ten labors assigned by Eurystheus, after which he could achieve immortality. The first task was to defeat the lion that roamed the forests of Nemea and Cleonæ, a beast impervious to mortal arrows. Hercules bravely attacked and strangled the lion. The second labor was to kill the Lernaean Hydra, which he did with the help of Iolaus; however, since he had assistance, Eurystheus refused to count this task. Hercules's third labor was to catch the hind of Diana, known for its speed, golden horns, and bronze feet. The fourth task was to bring a wild boar, which was terrorizing the area around Erymanthus, alive to Eurystheus. The fifth was to clean the stables of Augeas, king of Elis, where three thousand oxen had been kept for years; he accomplished this task in a single day by rerouting the rivers Alpheus and Peneus through the stables. Due to some reasons, this feat wasn’t counted. The sixth labor was to eliminate the man-eating birds with bronze wings, beaks, and claws that were destroying the region near Lake Stymphalis in Arcadia. The seventh task was to capture a beautiful and strong bull, which Poseidon had given to Minos, king of Crete, for sacrifice; however, since Minos refused, Poseidon drove the bull mad, causing chaos on the island. Hercules carried the bull on his shoulders to Eurystheus, who then released it. The eighth labor was to obtain the mares of Diomedes, king of the Bistones in Thrace, which fed on human flesh. The ninth was to bring back the girdle of Hippolyta, queen of the Amazons. The tenth was to kill the monster Geryon and bring his cattle to Argos. These were the original labors assigned to Hercules, but since Eurystheus acknowledged only eight, he commanded him to complete two more. The eleventh labor was to fetch the golden apples from the garden of the Hesperides. Atlas, who knew where to find the apples, brought them to Hercules while Hercules held up the sky. The final labor was to retrieve the three-headed dog Cerberus from the underworld. When Hercules presented the dog to Eurystheus, who was pale with fear, he ordered it to be released, causing Cerberus to sink into the earth. Hercules's servitude was now over, but his great deeds continued. He battled centaurs and giants. After completing his period of servitude, he married Dejanira and they traveled to Trachinia. At the river Evenus, he met the centaur Nessus. Under the guise of helping Dejanira across, Nessus attempted to assault her, which led Hercules to kill him with a poisoned arrow. Before dying, Nessus taught Dejanira how to make a love potion for Hercules. He built an altar to Zeus Kenæos. To perform the ritual properly, he sent Lichas to Trachis for a white robe. Out of jealousy, Dejanira coated the robe with the potion she got from Nessus. When Hercules put it on, the poison immediately seeped into his bones. Driven mad by pain, he grabbed Lichas by the feet and threw him into the sea. He ripped off the robe, but it clung to his skin, tearing flesh from his[Pg 78] bones. When Dejanira learned what had happened, she took her own life. Hercules went to Mount Œta, built a funeral pyre, and after ascending it, ordered it to be set on fire. A dark cloud suddenly enveloped the pyre, and amidst thunder and lightning, he was lifted up to heaven.
Hymen, the god of marriage, attended the celebration of marriage, and the ancients believed the parties would be miserable during the remainder of their lives unless he attended.
Hymen, the god of marriage, showed up to the wedding celebration, and the ancients thought that the couple would be unhappy for the rest of their lives if he didn't attend.
Jason was a famous hero of antiquity. No sooner had he finished his education under the centaur Chiron, than he went boldly to Pelias, who had banished him, and mounted the throne, and demanded the kingdom. Pelias, for various reasons, durst not appeal to arms, but, to accomplish the warlike youth's ruin, advised him to undertake an expedition against Æetes, king of Colchis, who had murdered their relation Phryxus, and, on his return, promised to resign to him the crown. To this proposal Jason agreed, and undertook the voyage to obtain the golden fleece, so celebrated in history under the name of the Argonautic Expedition. After a series of wonderful adventures he arrived at Colchis; and by the assistance of Medea, the king's daughter, whom he promised to marry, he fulfilled the hard terms on which he was to accomplish the object of his voyage. By her aid and directions, he was enabled to tame the bulls with horns and feet of brass, which breathed nothing but fire, and to plough with them a certain field; to kill a huge serpent, from whose teeth sprang up armed men; to destroy a dreadful dragon, which watched continually at the foot of the tree on which the golden fleece was suspended; and then to carry off the prize in the presence of all the Colchians, who were equally confounded at his intrepidity and success. He returned to Thessaly in great triumph, but his future life was rendered miserable by his[Pg 79] infidelity, and the barbarous mode of revenge adopted by Medea, whom he married according to promise and carried to Greece. After many years' happiness, it may be remembered, he most iniquitously divorced her. But she severely revenged his ingratitude by causing the death of his favourite Glauce, and the ruin of her family. Not satisfied with these acts of cruelty, she put two of Jason's sons to death before his eyes, and then fled through the air in a chariot drawn by winged dragons. Having visited Corinth, she settled at Athens. Other barbarous actions again forced her to have recourse to her chariot. She returned to Colchis, where a reconciliation took place between her and Jason.
Jason was a renowned hero from ancient times. As soon as he finished his education with the centaur Chiron, he boldly approached Pelias, who had exiled him and taken over the throne, and demanded his kingdom back. Pelias, for various reasons, was afraid to resort to violence, so to ruin the ambitious young man, he suggested that Jason embark on a quest against Æetes, the king of Colchis, who had killed their relative Phryxus. He promised that if Jason succeeded, he would give him the crown upon his return. Jason agreed to this proposal and set off on the journey to retrieve the famous golden fleece, known in history as the Argonautic Expedition. After a series of incredible adventures, he reached Colchis; with the help of Medea, the king's daughter, whom he promised to marry, he met the challenging conditions needed to achieve his goal. With her guidance, he was able to tame the fire-breathing bulls with brass horns and feet, plow a certain field with them, kill a huge serpent that sprouted armed men from its teeth, and defeat a fearsome dragon that constantly guarded the tree where the golden fleece hung. He then took the prize in front of all the Colchians, who were astonished by his bravery and success. He returned to Thessaly in great glory, but his future was filled with misery due to his[Pg 79] infidelity and the brutal revenge taken by Medea, whom he married as promised and brought to Greece. After many years of happiness, it is said that he unjustly divorced her. In revenge for his betrayal, she caused the death of his beloved Glauce and the destruction of her family. Not content with these cruel acts, she murdered two of Jason's sons in front of him and then escaped into the sky in a chariot pulled by winged dragons. After visiting Corinth, she made her home in Athens. Other brutal actions eventually forced her to use her chariot again. She returned to Colchis, where she and Jason reconciled.
When the princes of Greece had, in fulfilment of their oaths, taken up arms to revenge the criminal conduct of Paris, Agamemnon, on account of his military talents, and being the brother of Menelaus, was appointed commander-in-chief of the combined forces. After the army had assembled in the port of Aulis, Diana, provoked at his having killed one of her favourite stags, prevented by contrary winds their sailing for Troy. On consulting the Oracle, the Greeks were informed that Iphigenia, daughter of Agamemnon, must be sacrificed to appease the enraged goddess, otherwise they must remain in harbour. Struck with horror at this awful response, Agamemnon sternly refused to give up his daughter, and ordered the princes to return home with their troops. But the winning eloquence of Ulysses and the urgent remonstrances of the other chiefs at last prevailed, and paternal affection yielded to military fame. Ulysses was then sent to Mycenæ, to carry the beautiful Iphigenia to bleed on the altar of Diana. The innocent victim's blood procured a favourable wind to the Grecian fleet.
When the princes of Greece had, in accordance with their oaths, taken up arms to avenge Paris’s wrongdoing, Agamemnon was appointed commander-in-chief of the united forces due to his military skills and his status as Menelaus's brother. Once the army gathered at the port of Aulis, Diana, angered because Agamemnon had killed one of her favorite stags, caused unfavorable winds that prevented their departure to Troy. When they consulted the Oracle, the Greeks learned that Iphigenia, Agamemnon's daughter, had to be sacrificed to calm the furious goddess, or else they would remain stuck in the harbor. Horrified by this terrible answer, Agamemnon flatly refused to give up his daughter and commanded the princes to return home with their armies. However, the persuasive words of Ulysses and the urgent pleas from the other leaders eventually won him over, and his fatherly love gave way to the desire for military glory. Ulysses was then sent to Mycenae to bring the beautiful Iphigenia to be sacrificed on Diana’s altar. The blood of the innocent victim secured a favorable wind for the Greek fleet.
Orion sprang from Jupiter and Mercury. These gods promised to Hyricus, a Bœotian peasant, who had entertained them hospitably, whatever he would ask. Having[Pg 80] no child, his wife being dead, and he being bound by promise not to marry again, requested a son. The gods then put water into the hide of a bull, which Hyricus had offered to them in sacrifice on discovering their divinity, and ordered him to bury it in the earth for nine months. At the end of that time, taking it out, he found a lively boy.
Orion was born from Jupiter and Mercury. These gods promised Hyricus, a peasant from Bœotia who had welcomed them generously, whatever he wished. Since he had no child, his wife had passed away, and he was bound by a promise not to marry again, he asked for a son. The gods then filled a bull's hide, which Hyricus had offered as a sacrifice upon realizing their divinity, with water and instructed him to bury it in the ground for nine months. When that time was up, he dug it up and found a lively boy.
Palici, twin brothers, were sons of Jupiter and Thalia or Ætna, a daughter of Vulcan, who during her pregnancy prayed to be saved from the fury of Juno, by being concealed in the bowels of the earth. Her request was granted, and Tellus at the proper time brought to light the two boys. They were worshipped with great solemnity by the Sicilians. Their temple stood near the lakes or springs, strongly impregnated with sulphur, to which those who wished to put an end to quarrels by oath used to repair. False swearers were punished there in a miraculous manner, whilst the innocent escaped without injury. Some suppose that the perjured persons were destroyed by secret fire, while others think they were drowned.
Palici, twin brothers, were the sons of Jupiter and Thalia or Ætna, a daughter of Vulcan. During her pregnancy, she prayed to be saved from Juno's wrath by being hidden deep within the earth. Her prayer was answered, and at the right time, Tellus brought the two boys into the world. The Sicilians held them in high regard and worshipped them with great reverence. Their temple was located near lakes or springs that were heavily infused with sulfur, where people would go to resolve disputes through oaths. Those who lied while swearing would face miraculous punishments, while the innocent would walk away unharmed. Some believe that the liars were consumed by hidden fire, while others think they were drowned.
Palladium was a statue of the goddess Pallas or Minerva, said to have fallen from heaven, near the tent of the king of Troy, when he was building the Citadel. An ancient oracle declared that, so long as the Palladium remained within the walls, Troy could not be taken. On that account it was kept with great care. The Greeks, aware of this prediction, sent Diomedes and Ulysses to carry it away during the night—a feat which they accomplished.
Palladium was a statue of the goddess Pallas or Minerva, said to have fallen from the sky near the tent of the king of Troy while he was building the Citadel. An ancient oracle stated that as long as the Palladium remained within the city walls, Troy would be invulnerable. Because of this, it was kept with extreme caution. The Greeks, aware of this prophecy, sent Diomedes and Ulysses to steal it during the night—a mission they successfully completed.
Paris was a son of Priam, king of Troy. His father ordered him to be put to death at his birth, in consequence of his mother having dreamt that she was delivered of a firebrand which reduced the city to ashes, and the augurs interpreting the dream to portend that the child would occasion the destruction of Troy. The persons appointed to despatch the child, contented themselves with exposing him on Mount Ida, where he was brought up by the[Pg 81] shepherds. On account of his extraordinary strength and courage in defending the flocks from ravenous beasts and repelling the attacks of robbers, he was called Alexander. There he passed the early part of his life, and, whilst engaged tending his flock, gave judgment in the appeal of the three goddesses, Venus, Juno, and Minerva, who contended for the golden apple. Each endeavoured to bribe him: Juno promised him a kingdom, Minerva military glory, and Venus the most beautiful woman in the world for his wife. Upon the mind of the noble shepherd the promise made by Venus produced the deepest impression, and he adjudged the golden apple to her. The decision of Paris, which gave great offence to the other two goddesses, provoked their wrath against the empire and nation, and caused the Trojan War, and all the evils and calamities to which that memorable struggle gave rise. His father subsequently received him at court, and treated him as his son. After spending some time in his native city among the Trojan princes, Paris set out for the court of Menelaus, king of Sparta, with a view to carry off his wife Helena, the most beautiful woman in the world, as the reward of the judgment which he had pronounced in favour of Venus. The young Trojan met with a most welcome reception at the Spartan court; but he abused the laws of hospitality by prevailing on the queen to elope with him. Though demanded back by all the princes who had sworn to protect her, and threatened with the vengeance of the combined forces of Greece, he persisted in refusing their request. His father, on account of Ajax carrying off his sister Hesione, encouraged him in his obstinacy and guilt. In consequence of this outrage, the Greeks immediately commenced hostilities, which ended in the total destruction of the city and kingdom of Troy.
Paris was a son of Priam, king of Troy. His father ordered him to be killed at birth because his mother dreamed she gave birth to a firebrand that would burn the city down, and the seers interpreted the dream to mean that the child would cause Troy's destruction. The people assigned to kill him decided to just leave him on Mount Ida, where shepherds raised him. Because of his extraordinary strength and bravery in protecting the flocks from wild animals and fighting off robbers, he was called Alexander. He spent his early years there, and while tending his sheep, he made a judgment in the dispute between the three goddesses, Venus, Juno, and Minerva, who were competing for a golden apple. Each tried to bribe him: Juno promised him a kingdom, Minerva promised military glory, and Venus offered him the most beautiful woman in the world as his wife. The promise from Venus made the strongest impression on the noble shepherd, and he awarded the golden apple to her. This decision angered the other two goddesses, provoking their wrath against the city and its people, which ultimately led to the Trojan War and all the suffering that came from that conflict. Later, his father welcomed him back to the court and treated him like a son. After spending some time in Troy among the royal family, Paris set off for the court of Menelaus, king of Sparta, intending to take his wife Helena, the most beautiful woman in the world, as the reward for his judgment in favor of Venus. The young Trojan was warmly welcomed at the Spartan court, but he abused the hospitality by persuading the queen to run away with him. Despite being demanded back by all the princes who had sworn to protect her, and facing the threat of vengeance from the united forces of Greece, he stubbornly refused their request. His father, motivated by Ajax's abduction of his sister Hesione, encouraged him in his defiance and wrongdoing. In response to this outrage, the Greeks quickly began hostilities, which led to the complete destruction of the city and kingdom of Troy.
To bring out more fully the story of the apple adjudged by Paris to Venus, it is necessary to notice what happened[Pg 82] at the marriage of Peleus and Thetis. At the celebration of the nuptials, all the gods and goddesses were present except the goddess of discord, who, exasperated at not being invited, threw into the assembly a golden apple with the inscription, "Detur Pulchriori." At first all the female deities asserted their right to the apple; but subsequently it was claimed by Juno, Minerva, and Venus only. These three agreed to refer the matter to Jupiter. But the sovereign of Olympus, knowing that it could not justly be given to Juno, and dreading the effects of her anger were it awarded to either of the other goddesses, advised them to plead their cause before Paris. The decision of Paris, and the serious results thereof; are already known.
To fully bring out the story of the apple that Paris awarded to Venus, we need to look at what happened at the wedding of Peleus and Thetis. At the celebration, all the gods and goddesses were there except for the goddess of discord, who, upset about not being invited, threw a golden apple into the gathering with the words "For the fairest." At first, all the female deities claimed the apple; however, it eventually came down to a competition between Juno, Minerva, and Venus. The three of them decided to take the issue to Jupiter. But the king of the gods, knowing that he couldn't give it to Juno and fearing the consequences if he chose either of the other goddesses, advised them to present their case to Paris. The outcome of Paris's decision and its serious consequences are already known.
Pentheus foolishly refused to acknowledge the divinity of Bacchus. To complete his impiety, the Theban king sent his servants to bring the god in chains before him. Assuming the appearance of one of his attendants, Bacchus allowed himself to be taken prisoner, and to be carried into the presence of the king, to whom, under the character of Acœtes, he related the transformation of the Tuscan sailors. Despising the narrative, Pentheus ordered him to be put to death. Loaded with fetters, the attendants of that prince shut him up in prison, from which he miraculously escaped. Pentheus then went out to see the Bacchanals, and to learn their mysteries; but, approaching too near, he was torn in pieces.
Pentheus foolishly refused to recognize Bacchus as a god. To show his disrespect, the Theban king sent his servants to capture the god and bring him to him in chains. Disguised as one of his followers, Bacchus allowed himself to be taken prisoner and brought before the king, where, under the name Acœtes, he recounted the story of the transformation of the Tuscan sailors. Dismissing the tale, Pentheus ordered him to be executed. Bound in chains, the king's attendants locked him up in prison, but he miraculously escaped. Pentheus then went out to see the Bacchanals and discover their secrets; however, when he got too close, he was torn to pieces.
Quirinus, son of Rhea Sylvia, sometimes called Ilia, a vestal virgin, the daughter of Numitor, king of Alba Longa, was the twin brother of Remus. This princess, to extenuate her guilt, and to give divinity to her sons, declared that Mars, the god of war, was their father. Amulius, who had dispossessed his brother Numitor, killed the sons of the latter, and made Rhea a vestal, and, to secure the crown to himself and his descendants, ordered his niece to be burnt alive, and her infants thrown into the Tiber.[Pg 83] The river at that time being swollen above its banks, the persons appointed to dispose of the children could not reach the main current. The cradle in which the twins were exposed floated to a place of safety on dry ground; and the infants were suckled by a wolf until found by Faustulus, the king's shepherd, who carried them to his house, where they were brought up as his own children. Their youthful years were spent in feeding cattle. After they were grown up, Remus being taken prisoner by the servants of Amulius, Faustulus, anxious to preserve the captive, disclosed to Romulus the truth respecting their birth. He, with the assistance of a few daring and resolute young men, killed Amulius, delivered his brother, and restored their grandfather to the throne.
Quirinus, son of Rhea Sylvia, sometimes called Ilia, a vestal virgin and daughter of Numitor, king of Alba Longa, was the twin brother of Remus. To lessen her shame and give her sons a divine origin, she claimed that Mars, the god of war, was their father. Amulius, who had taken the throne from his brother Numitor, killed Numitor's sons and forced Rhea to become a vestal virgin. To secure his power for himself and his heirs, he ordered that Rhea be burned alive and her babies thrown into the Tiber.[Pg 83] At that time, the river was swollen and overflowing, and those assigned to dispose of the children couldn’t reach the main current. The cradle with the twins floated to a safe spot on dry land; the infants were suckled by a wolf until they were discovered by Faustulus, the king's shepherd, who took them to his home and raised them as his own. Their childhood was spent taking care of livestock. As they grew up, Remus was captured by Amulius's men, and Faustulus, wanting to save him, revealed the truth about their origins to Romulus. With the help of a few brave young men, Romulus killed Amulius, freed his brother, and restored their grandfather to the throne.
After this event, the two brothers formed a design of building a city on the mountains where they had spent the early part of their life. From its being unknown which of them was the elder, they had recourse to augury to decide which of them should have the honour of founding and governing the new city. To Remus six ravens appeared, and to Romulus twelve. The former claimed the sovereignty from the priority of his omen, and the latter from the greater number of the birds. Each being saluted king by his own party, a battle ensued, in which Remus was killed. Others say that he was killed by Romulus, because he had, in contempt, leapt over the wall the latter was building when founding the city of Rome. The measures which Romulus adopted to increase the number of his subjects, the plans he formed for the regulations of the city, and the laws he enacted, discovered a surprising degree of political knowledge. His military talents were still more remarkable. He conquered every nation which declared war against him. The Sabines and Romans having for a considerable time fought with great ferocity, and victory inclining to neither side, they coalesced, and Tatius, the king, was[Pg 84] appointed joint sovereign of Rome with Romulus. After the death of Tatius, Romulus found himself sole master of the city. His prosperity rendered him insolent and tyrannical. When reviewing his army, the senators, taking advantage of a storm that suddenly arose, tore him in pieces, and reported that he had been translated to heaven. The Romans, believing the story, deemed Romulus worthy of divine honours, and accordingly ranked him among their gods under the name of Quirinus.
After this event, the two brothers decided to build a city on the mountains where they had spent their early years. Since it was unclear who was older, they turned to augury to determine who would have the honor of founding and ruling the new city. Six ravens appeared to Remus, while twelve showed themselves to Romulus. Remus claimed the right to rule based on the priority of his omen, and Romulus argued for it based on the larger number of birds. Each side declared their own king, leading to a battle in which Remus was killed. Some say Romulus killed him because Remus jumped over the wall he was building in mockery while founding the city of Rome. The strategies Romulus used to grow his population, the plans he made for the city's organization, and the laws he enacted showed an impressive level of political skill. His military abilities were even more noteworthy. He defeated every nation that waged war against him. The Sabines and Romans fought fiercely for a long time, with the outcome favoring neither side. They eventually united, and Tatius, the king, was[Pg 84] made joint ruler of Rome alongside Romulus. After Tatius's death, Romulus became the sole leader of the city. His success led him to become arrogant and tyrannical. While reviewing his army, the senators took advantage of a sudden storm, tore him apart, and claimed he had been taken up to heaven. The Romans, believing this story, honored Romulus as a god and worshiped him as Quirinus.
Scylla, a daughter of Phorcys, was turned by Circe into a sea-monster of a most hideous form, either from jealousy, because she was a greater favourite with Glaucus, or at the request of that deity. According to some, she retained her original form and beauty down to the waist; but others say she had six heads and as many throats, and instead of hands had two claws. Her middle was compassed by dogs, which never ceased barking. The lower part of her body terminated in a large fish with a forked tail.
Scylla, a daughter of Phorcys, was transformed by Circe into a terrifying sea monster, either out of jealousy because Glaucus favored her more or at the request of that goddess. Some say she kept her original form and beauty up to her waist; however, others claim she had six heads and just as many throats, and instead of arms, she had two claws. Her middle was surrounded by dogs that never stopped barking. The lower part of her body ended in a large fish with a forked tail.
There was another Scylla, the daughter of Nisus, king of Megara, who conceived a violent passion for Minos when he was besieging her father's capital. To ensure the fall of the city, she cut off from her father's head, whilst he slept, a hair of purple colour, on which his good fortune depended, and presented it to her lover. Possessed of this charm, Minos soon carried the place, but he punished the perfidy of Scylla: she was thrown into the sea, and changed, according to one account, into a fish, and, if we can believe another narrative, her form became that of a bird.
There was another Scylla, the daughter of Nisus, king of Megara, who developed a fierce passion for Minos while he was laying siege to her father's city. To ensure the city's downfall, she snuck in while her father slept and cut off a purple lock of his hair, which was the source of his good fortune, and gave it to her lover. With this charm in hand, Minos quickly took the city, but he punished Scylla for her betrayal: she was thrown into the sea and, according to one version of the story, transformed into a fish, while another version claims she turned into a bird.
MYTHOLOGY OF GERMANY, GREAT BRITAIN, SCANDINAVIA, ETC.
CHAPTER XII.
Mythology of Germany, Great Britain, and Scandinavia—Scandinavian Gods, Giants, and Elves—The world Niflheim—The world Muspelheim—How Ymir was created—The cow Aedhumla—Ymir's Offspring—Odin, the chief God—Odin's Seat and Ravens—Valhalla—Queen Frigga—How the Seas, Waters, Mountains, and Heavens were made—Chariots and Horses in Heaven—Night and Day—What a Wolf is to do—Three beautiful but evil-disposed Maidens—Creation of New Beings—Bridge between Midgard and Asgard—Sacred Fountain—Roots of the ash Yggdrasil—Baldur's Dreams and sad End—Loki, the Evil Spirit—Hel and her Brothers—Ignorance of Giants, and Cunning of Dwarfs—Worship of Scandinavian Gods—Norsemen and their Ancient Gods and Goddesses—The Volsung Tale—Odin, Loki, and Hænir's Wanderings—The Sword Gram—Sigurd's Exploits—What the Worshippers of Odin believed—Frodi's Maidens and Quern—Thor, and Subordinate Gods of the Laplanders—Belief and Worship of the Laplanders—Drums as Implements of Superstition—Sale of Winds—Power of Demons—Lucky and Unlucky Days—Other Superstitions.
Mythology of Germany, Great Britain, and Scandinavia—Scandinavian Gods, Giants, and Elves—The world of Niflheim—The world of Muspelheim—How Ymir was created—The cow Aedhumla—Ymir's offspring—Odin, the chief God—Odin's throne and ravens—Valhalla—Queen Frigga—How the seas, waters, mountains, and heavens were created—Chariots and horses in the sky—Night and day—What a wolf is destined to do—Three beautiful but wicked maidens—Creation of new beings—Bridge between Midgard and Asgard—Sacred fountain—Roots of the ash Yggdrasil—Baldur's dreams and tragic end—Loki, the evil spirit—Hel and her brothers—Ignorance of giants and cunning of dwarfs—Worship of Scandinavian gods—Norsemen and their ancient gods and goddesses—The Volsung tale—Odin, Loki, and Hænir's travels—The sword Gram—Sigurd's adventures—What the worshippers of Odin believed—Frodi's maidens and quern—Thor, and the lesser gods of the Laplanders—Belief and worship of the Laplanders—Drums as tools of superstition—Sale of winds—Power of demons—Lucky and unlucky days—Other superstitions.
The mythology of Germany, Great Britain, Scandinavia, and the other northern nations is as extraordinary as that of Greece and Rome. Every race and nation under the heavens were at one time steeped in superstition to such an extent as to make people, living in enlightened ages, wonder that creatures endowed with reasoning powers should ever have given themselves over to such vile delusions as some of our forefathers seem to have[Pg 86] done. The adventures of the Scandinavian gods, giants, and elves were not behind those of the gods and supernatural beings in the south and east. In the beginning of time, we are informed, a world existed in the north called Niflheim, in the centre of which was a well from which sprang twelve rivers. In the south was another world, Muspelheim—a light, warm, radiant world, the boundary of which was guarded by Surt with a flaming sword. From Niflheim flowed cold streams called Elivaager, which, hardening into ice, formed one icy layer upon the other, within the abyss of abysses that faced the north. From the south there streamed forth the sparkling heat of Muspelheim; and as the heat and cold met, the melting ice-drops became possessed of life, and produced, through the power of him who had sent forth heat, Ymir, the sire of the frost giants. Ymir obtained his nourishment from four milky streams that escaped from the udders of the cow Aedhumla—a creature formed from the melting frost. From Ymir there came forth offspring while he slept, viz. a man and woman, who emerged from under his left arm, and sons from his feet. Thus was produced the race of the frost giants. Meantime, as the cow Aedhumla licked the frost-covered stones, there came forth the first day a man's hair, a head the second day, and a man, complete in all his parts, the third day. This man, Buri, had a son named Bor, who married Beltsa, one of the giant race, by whom he had three sons, Odin, Vili, and Ve.
The mythology of Germany, Great Britain, Scandinavia, and other northern nations is as remarkable as that of Greece and Rome. Every race and nation once deeply believed in superstitions that make people today question how beings capable of reasoning could have fallen for such terrible delusions as some of our ancestors did[Pg 86]. The stories of the Scandinavian gods, giants, and elves are just as engaging as those of the gods and supernatural beings from the south and east. In the beginning of time, we are told, there existed a world in the north called Niflheim, which had a well at its center that fed twelve rivers. In the south was another world, Muspelheim—a bright, warm, and radiant world, guarded at its boundary by Surt wielding a flaming sword. From Niflheim flowed cold streams known as Elivaager, which froze into layers of ice, building up in the abyss that faced the north. From the south, the warm essence of Muspelheim streamed forth; when the heat and cold met, the melting ice droplets came to life and, through the power of the one who emitted heat, produced Ymir, the father of the frost giants. Ymir was nourished by four milky streams that flowed from the cow Aedhumla—a creature formed from the melting frost. As Ymir slept, he produced offspring: a man and woman emerged from under his left arm, and sons came from his feet. This gave rise to the frost giants. Meanwhile, as Aedhumla licked the frost-covered stones, on the first day she revealed a man's hair, on the second day a head, and on the third day, a fully formed man named Buri. Buri had a son named Bor, who married Beltsa, one of the giants, and together they had three sons: Odin, Vili, and Ve.
Odin became the chief god, and ruled heaven and earth, and was omniscient. As ruler of heaven, his seat was Valaskjalf, from whence he sent two black ravens, daily, to gather tidings of all that was being done throughout the world. As god of war, he held his court in Valhalla, whither brave warriors went after death to revel in the tumultuous joys in which they took pleasure when on earth. Odin had different names and characters, as many[Pg 87] of the gods had. By drinking from Mimir's fountain, he became the wisest of gods and men. He was the greatest of sorcerers, and imparted a knowledge of his wondrous art to his favourites. Frigga was his queen, and the mother of Baldur, the Scandinavian Apollo; but he had other wives and favourites, and a numerous progeny of sons and daughters. All over Scandinavian lands, but particularly in Denmark, the people imagine that they hear his voice in the storm.
Odin became the main god, ruling over heaven and earth, and was all-knowing. As the ruler of heaven, his throne was Valaskjalf, from where he sent out two black ravens every day to gather news about everything happening in the world. As the god of war, he held his court in Valhalla, where brave warriors went after they died to enjoy the wild pleasures they loved while alive. Odin had various names and aspects, as many of the gods did. By drinking from Mimir's fountain, he became the wisest of all gods and men. He was the mightiest sorcerer and shared his knowledge of magic with his favorites. Frigga was his queen and the mother of Baldur, the Scandinavian Apollo; however, he had other wives and lovers, along with many sons and daughters. Throughout the Scandinavian regions, especially in Denmark, people believe they can hear his voice in the storm.
The other two brothers were less famous, but they were gods, and assisted Odin to slay Ymir, and carry his body into the middle of Ginnungagap, and formed from it the earth and heavens. Of his blood the brothers made all the seas and waters, taking the gore that flowed from his body to form the impassable ocean which is supposed to encircle the earth. Of his bones they made the mountains, using the broken splinters and his teeth for the stones and pebbles. From his skull they made the heavens, at each of the four corners of which was stationed a dwarf, of whom we shall hear more by-and-bye. Of Ymir's brains clouds were formed, of his hair plants and herbs, and of his eyebrows a wall of defence was made against the giants round Midgard, the central garden or place of abode of the sons of men. The work of the celebrated brothers was not ended by these achievements; for they took the sparks that were cast out of the world Muspelheim, and, throwing them over the face of the heavens, produced the sun, moon, stars, and fiery meteors, and so arranged them in their places and courses, that days, months, and years followed. Allfader placed chariots and horses in heaven, where Night rode round the earth with her horse Hrimfaxi, from whose bit fell the rime-drops that every morning bedewed the earth. After her course followed her son Day, with his horse Skinfaxi, from whose shining mane light beamed. Mani directed the course of the moon, and Sol drove the chariot of the sun. They[Pg 88] were followed by a wolf, which was of the giant race, and that will in the end of time swallow, or assist to swallow, up the moon, darken the sun's brightness, let loose the boisterous winds, and drink the blood of every dying man.
The other two brothers weren’t as famous, but they were gods who helped Odin kill Ymir and brought his body to the center of Ginnungagap, where they created the earth and heavens from it. They used Ymir's blood to form all the seas and waters, using the gore that flowed from his body to create the impenetrable ocean that surrounds the earth. They made the mountains from his bones, using the broken bits and his teeth as stones and pebbles. From his skull, they created the heavens, placing a dwarf at each of the four corners, and we’ll hear more about them later. Ymir's brains became clouds, his hair turned into plants and herbs, and his eyebrows formed a protective wall against the giants around Midgard, the central garden or home of humanity. The work of the famous brothers didn't stop there; they took sparks that were thrown out from Muspelheim and scattered them across the sky, creating the sun, moon, stars, and shooting meteors, arranging them in such a way that days, months, and years could be measured. Allfather placed chariots and horses in the sky, where Night rode around the earth on her horse Hrimfaxi, whose bit dripped dew every morning onto the earth. After her came her son Day, on his horse Skinfaxi, from whose shining mane light shone. Mani guided the moon, while Sol drove the sun's chariot. They[Pg 88] were followed by a wolf from the giant race that would eventually swallow, or help to swallow, the moon, darken the sun's light, unleash fierce winds, and drink the blood of every dying person.
Three beautiful but evil-disposed maidens arrived at Asgard from the giants' world, Jotunheim, by whom confusion and ill-will were spread over the world. Then the gods determined to create new beings to people the universe. They gave human bodies and understanding to dwarfs, who had been generated within the dead body of Ymir, and who took up their abodes in the bowels of the earth, in rocks, in stones, and in trees and flowers. Then Odin, with two companions, went forth on an excursion to the earth, and created a man and woman; and from this pair, whose abode was at Midgard, the human race sprang. A bridge of various colours, known to men as the rainbow, connected Midgard with Asgard, and over this the gods rode daily to a sacred fountain. This fountain lay at one of the three roots of the ash Yggdrasil, whose branches spread over the whole earth and reached above the heavens. Under one of these roots was the abode of Hel, the goddess of the dead, under another that of the frost giants, and under the third was the dwelling of human beings.
Three beautiful but wicked maidens arrived in Asgard from the realm of giants, Jotunheim, spreading confusion and hostility across the world. The gods then decided to create new beings to populate the universe. They gave human bodies and minds to dwarfs, who had originated from the corpse of Ymir and took up residence in the depths of the earth, in rocks, stones, as well as in trees and flowers. Then Odin, along with two companions, set out on a journey to earth and created a man and a woman; from this couple, who lived in Midgard, the human race descended. A colorful bridge, known to humans as the rainbow, connected Midgard with Asgard, and the gods crossed it daily to a sacred fountain. This fountain was located at one of the three roots of the ash Yggdrasil, whose branches spread across the entire earth and reached above the heavens. Beneath one of these roots was the dwelling of Hel, the goddess of the dead, beneath another lived the frost giants, and beneath the third was the home of humans.
Baldur dreamt evil dreams of threatened danger to his life. He related them to the gods, who endeavoured to protect him from injury. Frigga made fire, water, iron, and all metals, stones, earth, plants, beasts, birds, serpents, poison, and all diseases, swear that they would not hurt Baldur. Loki was displeased at this. He changed himself into the form of an old woman, and, inquiring the cause of Baldur's invulnerability, was told by Frigga that all things, animate and inanimate, had sworn not to harm him, with the exception of one little shrub, the misletoe. Loki, rejoicing at the information he had received, procured this little[Pg 89] shrub, and hastened with it to an assembly of the gods, where he placed it in the hands of the blind Hoder, the god of war, who cast it at Baldur, and pierced him to the heart. Hermoder, the son of Odin, offered to proceed to Hel to release Baldur; and Hel, on hearing the request made, consented to let him go, on condition that all things would weep for Baldur. All men, all living beings, and all things wept except the witch Thock, who refused to mourn for the departed god. Baldur was therefore compelled to remain in Hel, where he will be to the end of the world.
Baldur had troubling dreams that warned him of danger to his life. He shared these dreams with the gods, who tried to keep him safe from harm. Frigga made fire, water, iron, and all metals, stones, earth, plants, animals, birds, snakes, poison, and all diseases promise that they wouldn’t hurt Baldur. Loki was unhappy about this. He transformed into an old woman and asked Frigga why Baldur was invulnerable. She informed him that every living and non-living thing had sworn not to hurt Baldur, except for one tiny plant, mistletoe. Loki, pleased with this information, got the little shrub and rushed to a gathering of the gods, where he gave it to the blind Hoder, the god of war. Hoder threw it at Baldur, piercing him in the heart. Hermoder, Odin's son, offered to go to Hel to bring Baldur back. When Hel heard his request, she agreed to let Baldur go on the condition that everything would weep for him. All people, all living beings, and all things wept except for the witch Thock, who refused to mourn for the fallen god. As a result, Baldur had to stay in Hel, where he will remain until the end of the world.
Loki was beautiful, and possessed of great knowledge and cunning. He often brought the gods into trouble, from which, however, through his craft he extricated them. Hence he was regarded as the Evil Spirit. Sometimes he was called Asa-Loki, to distinguish him from Utgarda-Loki, a king of the giants, whose kingdom lay at the uttermost limits of the earth.
Loki was strikingly beautiful and incredibly knowledgeable, along with being very clever. He frequently got the gods into trouble, but with his skill, he always managed to get them out. Because of this, he was seen as the Evil Spirit. Sometimes, he was referred to as Asa-Loki to separate him from Utgarda-Loki, a king of the giants whose realm was at the farthest edges of the earth.
Hel, who dwelt under one of the three roots of the sacred ash Yggdrasil, was the daughter of the wicked Loki. Hel, together with her brother, the wolf Fenrir, and the serpent Jormundgand, was brought up in the giants' home of Jotunheim, where she remained until, at the request of the gods, Allfader sent for her and her brothers to destroy them, as it was known that by their origin they would prove the instruments of calamity. After casting the serpent that surrounded all lands into the deep ocean, he hurled Hel into Niflheim, and gave her authority over nine worlds, in which she was to assign places to all who died of sickness and old age. Her abode was surrounded by a high enclosure and massive gates. She was of fierce aspect, was inexorable, and would set no one at liberty who had once entered her domain. Her dish was hunger, her knife starvation, her servants slow-moving, her bed sickness, and her curtains wide-spread misery.
Hel, who lived beneath one of the three roots of the sacred ash tree Yggdrasil, was the daughter of the evil Loki. Hel, along with her brother, the wolf Fenrir, and the serpent Jormundgand, was raised in the giants' realm of Jotunheim, where she stayed until, at the request of the gods, Allfader called for her and her brothers to destroy them, as it was understood that due to their origins, they would bring about disaster. After throwing the serpent that encircled the lands into the deep ocean, he cast Hel into Niflheim and granted her control over nine worlds, where she was to assign places to everyone who died from illness and old age. Her home was surrounded by a tall wall and massive gates. She had a fierce appearance, was relentless, and would not free anyone who had entered her realm. Her dish was hunger, her knife was starvation, her servants were slow-moving, her bed was sickness, and her curtains were wide-spread misery.
[Pg 90]With Ymir perished all the giants except Bergelmir. It was a popular belief that, through the power of giants, mountains and islands were raised, and that, by these monsters, mountains and rocks were hurled from their original sites. Notwithstanding the huge bulk and the number of heads and arms that many of the giants had, they were supposed to be ignorant monsters, unable to cope with ordinary human beings.
[Pg 90]With Ymir gone, all the giants perished except for Bergelmir. People widely believed that the giants had the power to raise mountains and islands, and that these creatures had thrown mountains and rocks from their original places. Despite their massive size and the many heads and arms many of them had, they were thought to be mindless beasts, incapable of dealing with regular humans.
The Dwarfs, of whom an account is given in the Eddas, were cunning and crafty elves, and skilled in magic. Some gave them a place between men and giants. It was believed that the dwarfs appeared under the forms of elves, brownies, and fairies. They used charms, and possessed all the skill of witches. It was in their power to raise storms, kill people by their diabolical art, fly away with children, and even with grown-up persons, through the air, or imprison them in caverns within the earth. They assisted men to discover the precious metals, of which they (the dwarfs) were very fond. Occasionally they were seen through an aperture of a hill, in their underground retreat, in palaces with jasper columns, surrounded with vast treasures of gold and silver.
The Dwarfs described in the Eddas were clever and crafty beings, skilled in magic. Some considered them to be positioned between humans and giants. People believed that the dwarfs took on the forms of elves, brownies, and fairies. They used spells and had all the abilities of witches. They could create storms, cause harm with their dark magic, abduct children and even adults, flying them away or trapping them in caves beneath the earth. They helped humans find precious metals, which they loved. Sometimes, they could be seen through a crack in a hill, in their underground homes, in grand halls with jasper columns, surrounded by vast riches of gold and silver.
The Scandinavian gods were worshipped in spacious temples, or on stone heaps or altars. These sacred places were always near a consecrated grove or tree and a sacred fountain. Human sacrifices were not uncommon at times of public calamities, such as war, disease, or famine. Three great festivals were held every year, the first of which was celebrated at the new year, in the Yule-month. On these occasions offerings were made to Odin for success in war, and to Freyr for a peaceful year. The chief victim was a hog, which was sacrificed to the latter god, on account of swine having first instructed man to plough the soil. Feasting and games occupied the whole month, therefore it was called the Merry Month. Yule continues to be observed in several places at the present time, and[Pg 91] points to the custom of sun worship and the adoration of the early gods of the north. The frumenty eaten on Christmas eve or morning in England, and the sowans in Scotland, seem to be imitations of the offerings paid to Hulda or Berchta, to whom the people looked for new stores of grain. The second festival was in mid-winter, and the third in spring, when Odin was chiefly invoked for prosperity and victory.
The Scandinavian gods were worshiped in large temples, or on stone piles or altars. These holy places were always close to a sacred grove or tree and a holy well. Human sacrifices were sometimes made during times of public emergencies, like war, disease, or famine. Three major festivals took place every year, the first of which was celebrated at the new year, in the Yule month. During these events, offerings were made to Odin for success in battle and to Freyr for a peaceful year. The main sacrifice was a pig, which was offered to Freyr because pigs were said to have taught humans how to farm. Feasting and games filled the entire month, which is why it was called the Merry Month. Yule is still celebrated in several places today and[Pg 91] reflects the practice of sun worship and the reverence for the early northern gods. The frumenty eaten on Christmas Eve or morning in England, and the sowans in Scotland, seem to be adaptations of the offerings made to Hulda or Berchta, who were believed to provide new supplies of grain. The second festival took place in mid-winter, and the third in spring, when Odin was mainly called upon for success and prosperity.
The mythology of the Scandinavians and our ancestors was in many respects similar. It was from the principal gods of the northern nations that the names of the days of our week were taken, as will appear under the observations we shall make on the Calendar. But in addition to the chief gods there were inferior deities, who were supposed to have been translated to heaven for their great deeds, and whose greatest happiness consisted in drinking ale out of the skulls of their enemies in the hall of Wodin. The Norsemen delight to recount the exploits of their ancient gods and goddesses and celebrated mythical persons. The Volsung Tale is often referred to with pleasure. Volsung, a descendant of Odin, was taken from his mother's womb by a surgical operation, after six years' bearing. In his hall grew an oak, whose branches spread out in every direction. In that hall, when Volsung's daughter was to be given away to Siggeir, king of Gothland, in came an old guest with one eye. In his hand he held a sword, which at one stroke he drove up to the hilt in the oak. "Let him," said he, "of this company who can pull it out, bear it, and none shall say he bore a better blade." Having said this, he disappeared, and was seen no more. Many tried to possess himself of the sword, but none could draw it from the oak, till Sigmund, the bravest of Volsung's sons, laid his hand upon its hilt. At his touch, it freed itself from the mighty oak; and the sword turned out to be the celebrated blade Gram, of which every Norseman has heard. Sigmund was armed with this weapon when[Pg 92] he went out to battle against his brother-in-law, who quarrelled with him about this very sword; for every one who knew its virtues was anxious to become its possessor. All perished in the fight except Sigmund, who was saved by his sister Signy. Sigmund, after taking vengeance against his brother-in-law, took possession of the kingdom, which was his by inheritance. When Sigmund was stricken in years, he went out to fight against the sons of King Hunding. Just as he was about to prove victorious, a one-eyed warrior, of more than mortal might, rushed at him with spear in hand. At the outstretched spear Sigmund struck with his hitherto trusty blade, when it snapped in two. In the one-eyed warrior's features he discovered the giver of the sword, who was no less famous a personage than Odin. Sigmund then knew that his good fortune had departed from him, and he sank down on the battle-field and died.
The mythology of the Scandinavians and our ancestors was similar in many ways. The names of the days of our week came from the main gods of the northern nations, as we will discuss in our observations on the Calendar. Besides the leading gods, there were lesser deities who were believed to have been taken to heaven for their great actions, and their greatest joy was drinking ale from the skulls of their enemies in Wodin’s hall. The Norse enjoyed sharing stories about their ancient gods, goddesses, and celebrated mythical figures. The Volsung Tale is frequently mentioned with pleasure. Volsung, a descendant of Odin, was taken from his mother's womb through surgery after being carried for six years. In his hall grew an oak tree with branches that spread in every direction. When Volsung’s daughter was about to be given to Siggeir, king of Gothland, an old guest with one eye entered. He held a sword that he drove into the oak up to the hilt in one swift motion. "Let whoever can pull it out take it, and no one will claim to have a better blade," he declared before disappearing without a trace. Many tried to pull the sword from the oak, but nobody could until Sigmund, the bravest of Volsung’s sons, touched its hilt. At his touch, it released itself from the mighty oak, and the sword turned out to be the famous Gram, known to every Norseman. Sigmund was armed with this sword when he went into battle against his brother-in-law, who was fighting him for this very weapon, as everyone aware of its power wanted to possess it. All perished in the battle except Sigmund, who was saved by his sister Signy. After avenging himself against his brother-in-law, Sigmund claimed the kingdom that was rightfully his. In his later years, Sigmund went to fight the sons of King Hunding. Just as he was about to win, a one-eyed warrior, greater than any mortal, charged at him with a spear. Sigmund struck the spear with his trusty sword, but it broke in two. He recognized the one-eyed warrior as the giver of the sword, who was none other than Odin. Sigmund then realized that his good fortune had left him, and he fell on the battlefield and died.
There is a legend of Odin, Loki, and Hænir in one of their many wanderings coming to a river side, where they saw an otter with a salmon in its mouth. Loki killed the otter with a stone. Then the Æsir passed on, and came at night to Reidmar's house to seek shelter. They showed the otter and salmon to him, on which he cried to his sons to seize and bind them, for they had slain their brother, Otter. To make compensation for what they had done, they agreed to pay any sum Reidmar might name. Otter was flayed, and Reidmar commanded the Æsir to fill the skin with gold, and cover it without that not a hair could be seen. Odin sent Loki down to the dwellings of the black elves to obtain the precious metal. The cunning god caught Andvari, the dwarf, and compelled him to surrender all the gold he had accumulated. The dwarf begged and prayed that he might be permitted to retain one ring, for it was the source of all his wealth, as ring after ring dropped from it. Loki was inexorable; not a penny-worth would he leave with the dwarf. Seeing[Pg 93] he could not retain the ring, the dwarf laid a curse on it, and said it would prove a bane to every one into whose possession it might pass. Reidmar having all the gold except the ring laid at his feet, filled the skin with the yellow ore, and set it up on end. Odin poured gold over it until it was covered up. Reidmar carefully looked at the skin, and declared that he saw a grey hair, and desired them to cover it also. Odin reluctantly drew out the ring, which he would fain have kept for himself, and laid it over the grey hair. Before the Æsir departed, Loki repeated the curse which Andvari had laid upon the ring. The curse began to take effect. Regin, one of Reidmar's sons, asked for a share of the gold, but his father refused to give him any. This undutiful son and his brother Fafnir conspired against their sire, slew him, and took possession of the gold. Fafnir being the stronger brother, determined to keep the whole treasure to himself; and not only that, but he threatened that unless Regin went off he would share his father's fate. Regin fled for his life, and his brother assumed the form of a dragon, in which shape he lay on the Glistening Heath, coiled round his store of gold and precious things.
There’s a legend about Odin, Loki, and Hænir during one of their many travels when they came to a riverbank and saw an otter with a salmon in its mouth. Loki killed the otter with a stone. Later, the Æsir continued on and arrived at Reidmar's house at night to find shelter. They showed him the otter and the salmon, prompting him to call his sons to capture and bind them, because they had killed their brother, Otter. To make amends for what they did, they agreed to pay whatever amount Reidmar demanded. Otter was skinned, and Reidmar ordered the Æsir to fill the skin with gold, ensuring that not a single hair could be visible. Odin sent Loki down to the homes of the dark elves to get the precious metal. The clever god caught the dwarf Andvari and forced him to give up all the gold he had amassed. The dwarf begged and pleaded to keep one ring, as it was the source of all his wealth, since ring after ring would drop from it. Loki was unyielding; he wouldn’t leave anything behind for the dwarf. Seeing he couldn’t keep the ring, the dwarf cursed it, saying it would bring misfortune to anyone who owned it. With all the gold except the ring laid at his feet, Reidmar filled the skin with the yellow metal and propped it up. Odin poured gold over it until it was completely covered. Reidmar carefully examined the skin and claimed he spotted a grey hair, insisting they cover that too. Odin reluctantly pulled out the ring, which he had wanted to keep for himself, and placed it over the grey hair. Before the Æsir left, Loki repeated the curse Andvari had placed on the ring. The curse began to take effect. Regin, one of Reidmar's sons, asked for a share of the gold, but his father refused to give him any. This disobedient son and his brother Fafnir plotted against their father, murdered him, and took the gold for themselves. Fafnir, being the stronger brother, decided to keep all the treasure for himself and threatened Regin with their father’s fate if he didn’t leave. Regin fled for his life, and Fafnir transformed into a dragon, lying on the Glistening Heath coiled around his hoard of gold and treasures.
Sigurd requested Regin, who was the best of smiths, to forge him a sword. Two were made, but both broke at the first stroke. The broken pieces of Gram were then obtained, and out of them Regin forged a blade that clave the anvil in the smithy, and cut a lock of wool borne down to it by a stream. Armed with Gram, and mounted on Gran, his steed, which Odin had instructed him to choose, Sigurd rode to the Glistening Heath, dug a pit in the dragon's path, and slew him as he passed over him on his way to drink at the river. Sigurd roasted the heart of Fafnir; and while it was being cooked, he tried it with one of his fingers to see if it were soft. The hot roast burned his finger, which caused him to put it to his mouth. He tasted the dragon's blood, and instantly he understood[Pg 94] the songs of birds. Sigurd slew Regin, ate the heart, rode on Gran to Fafnir's lair, took the spoil, and escaped with it.
Sigurd asked Regin, the best blacksmith, to make him a sword. Two swords were created, but both broke with the first hit. Then they got the broken pieces of Gram, and Regin forged a blade that split the anvil in the forge and sliced through a lock of wool that floated down a stream. Equipped with Gram and riding Gran, the horse that Odin told him to pick, Sigurd rode to the Glistening Heath, dug a pit in the dragon’s path, and killed it as it crossed over on its way to drink from the river. Sigurd cooked Fafnir’s heart, and while it was roasting, he poked it with one of his fingers to see if it was tender. The hot meat burned his finger, so he put it to his mouth. He tasted the dragon’s blood, and suddenly he could understand[Pg 94] the songs of the birds. Sigurd killed Regin, ate the heart, rode Gran to Fafnir’s lair, took the treasure, and escaped with it.
On and on he rode, till on a lone fell he saw a flame; and when he reached it, it blazed all around a house. No horse but Gran could pass through that flame, and no man but Sigurd could guide him in his fiery path. Brynhildr, Atli's sister, who in consequence of giving victory on the wrong side had the thorn of sleep thrust into her cloak by Odin, lay in the house in a deep sleep. She was under a curse to slumber there until a man bold enough to ride through the fire came to liberate her, and win her for his bride. Dashing onward to where the fair maiden lay, his first touch wakened her from the long sleep to which the cruel god had consigned her. They swore with a mighty oath to love each other, and she taught him runes and wisdom.
On and on he rode until, on a lonely hill, he saw a flame; and when he reached it, it blazed all around a house. No horse except Gran could pass through that flame, and no man except Sigurd could guide him through the fiery path. Brynhildr, Atli's sister, who had been punished by Odin for leading the wrong side to victory, lay in the house in a deep sleep, with a thorn of sleep stuck in her cloak. She was cursed to slumber there until a brave man willing to ride through the fire came to rescue her and win her as his bride. Racing onward to where the beautiful maiden lay, his first touch woke her from the long sleep the cruel god had put her in. They swore a powerful oath to love each other, and she taught him runes and wisdom.
Sigurd's mission was not yet accomplished; so on he rode to King Giuki's hall, king of Frankland, whose queen was Grimhildr, who had two sons named Gunnar and Hogni, and a step-son called Guttorm, and whose daughter was the lovely Gudrun. Sigurd, greatly attached to his lovely bride at the lone fell, purposed going back for her; but Grimhildr, who was skilled in the black arts, longed for the brave Volsung for her own daughter, and therefore prepared for him the philter of forgetfulness. He quaffed it off, forgot Brynhildr, fraternised with Gunnar and Hogni, and married Gudrun. Giuki now wanted a wife for Gunnar, and the brothers with their bosom friend set out to woo. They chose Brynhildr, whom they found still sitting on the fell, waiting for Sigurd to come back. She had made it known, that whoever could pass that flame should have her for his wife; so, when Gunnar and Hogni reached the spot, the former rode at the flame, but his horse swerved from the fierce fire; then, by Grimhildr's magic arts, Sigurd and Gunnar changed shapes and arms,[Pg 95] and Sigurd mounted Gran, and the noble steed carried him through the flame. Thus Brynhildr was wooed and compelled to yield. That evening they were united in wedlock; but when they retired to rest Sigurd unsheathed Gram, and laid it between them. Next morning, when he arose, he took the ring which Andvari had laid under a curse, and which was among Fafnir's treasures, and gave it to Brynhildr as a gift, and she gave him another ring in return. Then Sigurd returned to his companions in his own shape; and Gunnar went and claimed Brynhildr as his bride, and carried her home. No sooner was Gunnar wedded than the power of the philter ceased to operate: he remembered all that had passed, and the oath he had sworn to the fair Brynhildr. When she discovered that she had been deceived, she engaged Gunnar to revenge her wrong. By charms and prayers the two brothers set on Guttorm, their half-brother, to take vengeance, and the hero was pierced through with a sword while he lay in Gudrun's white arms. Though Sigurd turned and writhed in agony, he had strength left to hurl Gram after the treacherous Guttorm as he fled. The keen blade cut him asunder, and his head rolled out of the room. Brynhildr's love returned; and when Sigurd, who expired of his wound, was laid upon the pile, her heart broke. She in song predicted woes that were to come, made them lay her side by side with Sigurd, with Gram between them, and so went to Valhalla with her old lover. Andvari's curse was thus fulfilled.
Sigurd's mission wasn't finished yet, so he continued on to King Giuki's hall, the king of Frankland, whose queen was Grimhildr. She had two sons, Gunnar and Hogni, a stepson named Guttorm, and a beautiful daughter named Gudrun. Sigurd, deeply in love with his lovely bride on the lonely mountain, intended to go back for her. However, Grimhildr, skilled in dark magic, desired the brave Volsung for her daughter and prepared a forgetfulness potion for him. He drank it, forgot Brynhildr, became friends with Gunnar and Hogni, and married Gudrun. Giuki now wanted a wife for Gunnar, so the brothers and their close friend set out to woo someone. They chose Brynhildr, who was still sitting on the mountain, waiting for Sigurd to return. She had declared that whoever could pass through her flames would have her as his wife. When Gunnar and Hogni arrived, Gunnar charged at the flames, but his horse recoiled from the fierce fire. Then, with Grimhildr's magic, Sigurd and Gunnar transformed their appearances and gear. Sigurd rode Gran, and the noble steed carried him through the flames. Thus, Brynhildr was courted and forced to comply. That evening, they were married; but when they went to bed, Sigurd unsheathed Gram and placed it between them. The next morning, he took the cursed ring that Andvari had hidden among Fafnir's treasures and gave it to Brynhildr as a gift, and she gave him another ring in exchange. Then Sigurd returned to his friends in his true form, and Gunnar claimed Brynhildr as his bride and took her home. As soon as Gunnar was married, the effects of the potion faded: he remembered everything that had happened and the promise he had made to the fair Brynhildr. When she found out she had been tricked, she urged Gunnar to take revenge for her. Using magic and prayers, the two brothers sent their half-brother Guttorm to take vengeance, and the hero was struck down with a sword while lying in Gudrun's white arms. Even though Sigurd twisted in pain, he still had enough strength to throw Gram at the treacherous Guttorm as he fled. The sharp blade sliced him in half, and his head rolled out of the room. Brynhildr's love was reignited, and when Sigurd, who was dying from his wounds, was laid on the funeral pyre, her heart shattered. She sang songs of the woes to come, had them lay her next to Sigurd, with Gram between them, and so she went to Valhalla with her old lover. Andvari's curse was thus fulfilled.
The worshippers of Odin believed that at certain times the gracious powers showed themselves in bodily shape, passing through the land, and bringing blessings with them. On other occasions the gods were supposed to ride through the air on clouds and storms, and speaking in awful voice as the tempest howled and the sea raged. They were also supposed to be present in battle, fighting for votaries, and defeating the wicked. The goddesses[Pg 96] assisted women in times of peril; they taught the maids to spin, and punished them if the wool remained long on the spindles. It was supposed that Odin had a band of followers who accompanied him in the whirlwind. The wanderings of the gods are mentioned in the Odyssey, and the sanctity of the rites of hospitality, and the dread of turning a wanderer from the door, originated lest the stranger should be a disguised being of exalted character. Goddesses as well as gods were supposed to wander up and down among men, telling them what was to happen. Freyja, the goddess of love and plenty, who presided over marriages, was one of these, and the three moons, Urd, Verdandi, and Skuld, who determined the fate of gods and men, were also among the number.
The worshippers of Odin believed that at certain times the gracious powers appeared in physical form, traveling through the land and bringing blessings with them. At other times, the gods were thought to ride through the air on clouds and storms, roaring as the tempest howled and the sea raged. They were also believed to be present in battle, fighting for their followers and defeating the wicked. The goddesses[Pg 96] helped women in times of danger; they taught young women to spin and punished them if the wool stayed too long on the spindles. It was thought that Odin had a group of followers who accompanied him in the whirlwind. The journeys of the gods are mentioned in the Odyssey, and the importance of hospitality rites, along with the fear of turning a wanderer away from the door, originated from the idea that the stranger could be a disguised being of high status. Both goddesses and gods were believed to wander among people, telling them what would happen. Freyja, the goddess of love and abundance, who oversaw marriages, was one of these, along with the three Norns, Urd, Verdandi, and Skuld, who determined the fate of gods and humans.
We are informed that in Frodi's house were two maidens of the old giant race, whom he had bought as slaves, and he made them grind his quern Grotti, out of which peace and gold were produced. He kept them at the mill, not giving them any longer rest than the time the cuckoo's note lasted. That quern turned out anything that the grinder chose, though formerly it had ground nothing but peace and gold. The maidens ground and ground without ceasing. As Frodi was deaf to their cries for rest, they caused the quern to grind fire and war. While the quern went on making these evils, Mysing, the sea rover, came at night and slew Frodi and all his men, and carried away the hand-mill, maidens and all. When at sea, the rover caused the maidens to grind salt; and they performed their task until they ground as much as has kept the sea salt ever since that time.
We learn that in Frodi's house there were two maidens from an ancient giant race, whom he had purchased as slaves. He made them work the quern Grotti, which produced peace and gold. He kept them at the mill, giving them only as much rest as the cuckoo's call lasted. That quern could produce anything the grinder desired, even though it originally only made peace and gold. The maidens ground continuously. Since Frodi ignored their pleas for a break, they made the quern grind out fire and war. As the quern generated these disasters, Mysing, the sea raider, came at night and killed Frodi and all his men, taking the hand-mill, maiden, and all. Once at sea, the raider made the maidens grind salt, and they carried on until they had produced enough to keep the sea salty ever since.
Thor was the chief god of the Laplanders. They had also subordinate deities, one of which was Storjunkarr, their household god. Wirchu Archa was a female deity worshipped by them. She was the goddess of old women. These deities were represented under the figure of unsculptured stones. Spirits, angels, and devils were[Pg 97] worshipped by those people. Souls of departed relations were also prayed to by the more superstitious of the people. Magic was a famous art among them. When sacrificing to Thor, they smeared the head of his image with the victim's blood; and when they made an offering to Storjunkarr, a thread was run through the right ear of the victim. When it was a reindeer that was sacrificed, the horns, head, and other parts were carried to a mountain devoted to Storjunkarr, and deposited there, the animal's tail being tied to one of the horns, and a red thread to the other.
Thor was the main god of the Laplanders. They also had other deities, one of whom was Storjunkarr, their household god. Wirchu Archa was a female deity honored by them; she was the goddess of older women. These deities were represented by uncarved stones. The people worshipped spirits, angels, and demons. Those who were more superstitious also prayed to the souls of their deceased relatives. Magic was a well-known practice among them. When sacrificing to Thor, they smeared the head of his figure with the victim's blood, and when they made an offering to Storjunkarr, they ran a thread through the right ear of the victim. If they sacrificed a reindeer, they took the horns, head, and other parts to a mountain dedicated to Storjunkarr, where they placed them, tying the animal's tail to one of the horns and a red thread to the other.
The Laplanders used to sacrifice reindeers to the sun. In this ceremony a white thread was put through the victim's right ear. In sacrificing to the sun, willows were used, but in their other sacrifices birch trees were employed. Many of their superstitions were similar to those of the Greeks, Romans, and Tartars.
The Laplanders used to sacrifice reindeer to the sun. In this ceremony, a white thread was threaded through the victim's right ear. For the sun sacrifices, they used willows, but for their other sacrifices, they used birch trees. Many of their superstitions were similar to those of the Greeks, Romans, and Tartars.
So much were the Laplanders given to superstition, that they worshipped the first object that presented itself in the morning. Every house and family had a deity. They had magical drums, which were consulted in a particular manner on important occasions; and when they engaged in battle, these drums were carried to the scene of action. In consequence of their supposed virtue, writers have said that drums were originally implements of superstition in our armies rather than instruments of music. Brass and copper rings, together with a hammer, were appended to a drum. A woman was not allowed to touch a sacred drum, nor was she permitted to go over the same road that it was carried, within three days of its removal.
The Laplanders were so superstitious that they worshipped the first thing they saw in the morning. Every household and family had its own deity. They used magical drums, which were consulted in a specific way during important events, and these drums were brought to the battlefield when they went to fight. Because of their believed power, some writers have claimed that drums started as tools of superstition in our armies instead of musical instruments. Brass and copper rings, along with a hammer, were attached to a drum. Women weren’t allowed to touch a sacred drum, nor could they walk on the same path that it was carried along for three days after it was taken away.
Laplanders and Norwegians sold favourable winds to sailors and travellers. A rope with three knots was given to the buyer, who, when he wanted a gentle breeze, untied one of the knots; when he wished a fresh strong wind, he undid another; and when he desired storms and tempests, he unfastened the third. The first two descriptions of[Pg 98] wind were generally obtained for good purposes, but the third through wicked motives. By the unloosing of the third knot, many a shipwreck was caused to bring about the death of a hated individual, and for the purpose of securing wreck cast ashore by the sea. Magicians could, the moment they were born, control the winds that blew. In this way one magician had power over the east wind, another of the south, a third of the west, and a fourth of the north. Magical shafts, which went through the air unseen, were thrown at enemies, and distempers were caused by charms. Gans or demons were enticed by secret art to perform acts of malice and deeds of revenge.
Laplanders and Norwegians sold favorable winds to sailors and travelers. A rope with three knots was given to the buyer, who, when he wanted a gentle breeze, untied one of the knots; when he desired a fresh strong wind, he untied another; and when he wanted storms and tempests, he unfastened the third. The first two types of wind were usually requested for good reasons, but the third was often asked for wicked reasons. By untying the third knot, many shipwrecks occurred, leading to the death of someone hated, and to secure the wreckage washed ashore by the sea. Magicians could control the winds as soon as they were born. In this way, one magician had power over the east wind, another over the south, a third over the west, and a fourth over the north. Magical arrows, which traveled through the air unseen, were aimed at enemies, and ailments were caused by spells. Demons or malevolent spirits were summoned through secret arts to commit acts of harm and revenge.
The Laplanders had their lucky and unlucky days. They thought it was unlucky to meet a woman when they were going out to hunt. When a Laplander died, the house was deserted by the family, because it was supposed the soul of the deceased remained near the inanimate body. When they buried their dead, they, like the ancient Danes, Saxons, and others, deposited a hatchet, warlike implements, a steel, flint, and tinder-box with each body, under the impression that they would be useful to the deceased in another world. Their witches—and they had many—who were born in winter, were supposed to be able to make that season cold, or comparatively mild, as they pleased.
The Laplanders had their good days and bad days. They believed it was bad luck to see a woman when they were heading out to hunt. When a Laplander passed away, the family would leave the house because they thought the deceased's soul lingered near the body. When they buried their dead, they, like the ancient Danes, Saxons, and others, placed a hatchet, weapons, a steel, flint, and a tinderbox with each body, thinking these items would be helpful to the deceased in the afterlife. Their witches—and they had many—who were born in winter, were believed to have the ability to make that season either very cold or relatively mild, depending on their wishes.
NAMES OF DAYS, WHENCE DERIVED.
CHAPTER XIII.
The Calendar—Names of Days, whence derived—Worship of Plants—Nature-Worship—The Power of Jupiter—Influence of Zeus—The god Indra—Origin of the term "Hours"—Hours under Planetary Control—Coronation of a Persian King—Evils transferred to the Turks and Kafirs—The Moon's Controlling Power—Time reckoned by Moons—A strange Story—Discovery of Maize, Beans, and Tobacco—Sayings of an Old Writer—Heathen Gods—Thor's Palace—Thor's Power—Frigga's Abilities—Description of Seater or Crodo.
The Calendar—Names of Days, where they come from—Worship of Plants—Nature Worship—The Power of Jupiter—Influence of Zeus—The god Indra—Origin of the word "Hours"—Hours governed by the Planets—Coronation of a Persian King—Evils passed on to the Turks and Kafirs—The Moon's Controlling Power—Time measured by Moons—A strange Story—Discovery of Corn, Beans, and Tobacco—Sayings of an Old Writer—Pagan Gods—Thor's Palace—Thor's Power—Frigga's Abilities—Description of Seater or Crodo.
The Fates have apparently decreed that the Pagan religion and superstitions shall be kept in perpetual remembrance. If one examine heraldry, he will find traces of heathen mythology and superstition; if he look at the most famous of Great Britain's public buildings, he will see emblems of the ridiculous; if he glance at the Calendar, he will ascertain that months and days have been named after, or mentioned in connection with, mythological beings or objects of profane adoration; and if he read the pages of the greatest authors, he will discover much that has assisted to keep alive the embers of superstition. Passing over heraldry and ancient edifices, let us inquire whence the names of months and days are derived, and how certain seasons are observed.
The Fates seem to have decided that the Pagan religion and superstitions will always be remembered. If you look at heraldry, you'll find remnants of pagan mythology and superstition; if you examine some of Great Britain's most famous public buildings, you'll see symbols of the absurd; if you check the Calendar, you'll notice that months and days are named after or associated with mythological beings or objects of worship; and if you read the works of the greatest authors, you'll find plenty that has helped keep the sparks of superstition alive. Skipping over heraldry and ancient buildings, let's explore where the names of months and days come from, and how certain seasons are celebrated.
The Saxons called the day Dœg; whence the term. It is thought they obtained it from the Roman Dies, a Diis, the names of the Roman days having been taken from the planets, which were called Dii, or gods.
The Saxons called the day Dœg, which is where the term comes from. It's believed they got it from the Roman Dies, a Diis, since the names of the Roman days were derived from the planets, which were referred to as Dii, or gods.
[Pg 100]In noticing the first day of the week, we need scarcely give the reason for its being denominated "Sabbath," as every Jew and Christian knows the reason why one day of the week is so called; but we shall, in carrying out the line of our narrative, take leave to make a few remarks as to the cause of that day being known as "Sunday." The Romans called it Dies Solis, because it was dedicated to the worship of the sun; and the Saxons gave it the name Sunnan-dœg, or Sun's-day, for a similar heathenish cause. Whether the Saxons received their mythology from the Romans, or whether they had idols of their own, is a matter of doubt. The Romans worshipped the planets by the names of some of their favourite deities; and there is a resemblance in the Latin characteristics to certain of those of the Saxons, though they are in most instances different in their appellations. The names of the days of the week have no doubt been continued from the Saxons, whatever the origin may have been.
[Pg 100]When we consider the first day of the week, we hardly need to explain why it’s called "Sabbath," since every Jew and Christian is aware of that reason. However, as we continue our story, we’d like to mention a few points about why that day is known as "Sunday." The Romans referred to it as Dies Solis because it was dedicated to the sun's worship, and the Saxons called it Sunnan-dœg, or Sun's-day, for a similar pagan reason. It’s unclear whether the Saxons got their mythology from the Romans or had their own deities. The Romans worshipped the planets under the names of some of their preferred gods, and there are similarities between Latin and some Saxon traits, even though they often have different names. The names of the days of the week have certainly been carried on from the Saxons, regardless of their origins.
The luminous body which gives title to our first day of the week was regarded by the ancient heathen with superstitious reverence, as it was considered to be the superintending and governing power presiding over nature.
The glowing sphere that names our first day of the week was viewed by ancient pagans with superstitious respect, as they believed it was the overseeing and controlling force that governed nature.
The adoration, therefore, that was paid to the sun was the most prevalent of all the errors of superstition. That this should have been the case among people ignorant of the existence of the great omnipotent Being, is not surprising; for how much more glorious were the shining lights in the heavens, but more particularly the sun, than the many objects worshipped by Pagans in our own and other lands! Nature-worship was the foundation of all polytheistic religions; and that the principal heathen deities were originally personifications of the great luminary that gives light and heat to the earth, or of certain influences thereof, admits of little doubt. The solar character of numerous deities is clearly discernible. Jupiter had power over the phenomena of the skies. The[Pg 101] future was known to him; the destinies of human beings were in his hands. Strange appearances in the heavens, or wonderful events happening on the earth, were the signs by which he made his pleasure or displeasure known. On special occasions sacrifices were offered to Jupiter, and his favour implored.
The worship of the sun was, without a doubt, one of the most common superstitions. It makes sense that this was the case among people who didn’t know about the existence of a powerful supreme Being; after all, the bright lights in the sky, especially the sun, were far more impressive than the various objects worshipped by Pagans in our own and other cultures. Nature worship served as the basis for all polytheistic religions, and it’s clear that many of the major pagan gods were originally representations of the great sun that provides light and warmth to the earth, or of certain influences related to it. The solar nature of numerous gods is evident. Jupiter held power over the elements in the sky. He could predict the future, and the fates of humans were in his control. Strange sights in the sky or remarkable events on earth were the signs through which he expressed his approval or disapproval. On certain occasions, sacrifices were made to Jupiter to seek his favor.
Zeus's influence was like that of the sun; he had the rule of the heavens and air, he directed the lightning, and guided the stars in their courses, and controlled the seasons. Prophecy belonged to him, and it was from this god Phœbus received oracular gifts. Indra was a god of similar attributes; he was the great ruler of the firmament, and the upholder of the heaven and earth, and the god who created the dawn. He presided over the east, and was the god that sent rain and wielded the thunder-bolts. Many sacrifices were offered to him, and homage was also paid in numerous ways. Baal was originally the god of the sun, and ruler of nature. Some suppose that Baal was the same god as Moloch, to whom human sacrifices were offered, and whose worship also consisted principally of purifications, mutilations, perpetual virginity, and ordeals by fire. Bullocks, and even children, were sacrificed to Baal.
Zeus's influence was like that of the sun; he ruled the skies and the air, directed lightning, guided the stars in their paths, and controlled the seasons. Prophecy was his domain, and it was from this god that Phœbus received his oracular gifts. Indra was a god with similar traits; he was the supreme ruler of the sky, the protector of heaven and earth, and the creator of dawn. He presided over the east and was the deity who brought rain and wielded thunderbolts. Many sacrifices were made to him, and he received homage in various forms. Baal was originally the god of the sun and the ruler of nature. Some believe that Baal was the same as Moloch, to whom human sacrifices were made, and whose worship primarily involved purifications, mutilations, perpetual virginity, and trials by fire. Bullocks, and even children, were sacrificed to Baal.
The origin of the term "hour" has been supposed by some authors to be derived from Hora, a surname given to the sun, the parent of time, and called by the Egyptians Horus. Hours are occasionally distinguished by the epithet of "planetary," from a supposition of the ancients that the Sun, Venus, Mercury, the Moon, Saturn, Jupiter, and Mars alternately presided over them. The first hour of the first day of the week was under the control of the Sun, the second under that of Venus, the third of Mercury, the fourth of the Moon, the fifth of Saturn, the sixth of Jupiter, and the seventh of Mars. After such rotation, the sun governed the eighth hour, Venus the ninth, and so on through the whole twenty-four hours.
The term "hour" is thought by some authors to come from "Hora," a name given to the sun, which is considered the parent of time, and referred to by the Egyptians as Horus. Hours are sometimes labeled as "planetary" because ancient people believed that the Sun, Venus, Mercury, the Moon, Saturn, Jupiter, and Mars took turns overseeing them. The first hour of the first day of the week was ruled by the Sun, the second by Venus, the third by Mercury, the fourth by the Moon, the fifth by Saturn, the sixth by Jupiter, and the seventh by Mars. After this rotation, the Sun governed the eighth hour, Venus the ninth, and this continued through all twenty-four hours.
[Pg 102]The sun, moon, and stars have been considered by the people of nearly every nation on the face of the earth to affect the destiny of mortals here below. A story of the proceedings at the coronation of a Persian king is not without interest. The important ceremony of crowning could not be performed before the lord of the astrologers—an officer of great importance—declared the lucky moments that a happy constellation pointed out the time for placing the crown on the monarch's head. It was recorded that about ten o'clock at night the chief of the astrologers and his companions, having been long observing the position of the stars and conjunction of the planets, returned to give notice to the prince and company that the fortunate time for the coronation would be within twenty minutes. When the twenty minutes were nearly expired, everything being in readiness, the grand astrologer winked, and immediately the prince was made king.
[Pg 102]People from almost every nation believe that the sun, moon, and stars influence the fate of humans. A story about the coronation of a Persian king is quite intriguing. The crucial ceremony of crowning couldn't take place until the chief astrologer—an extremely important official—declared the right moments based on the favorable alignment of the stars. It was recorded that around ten o'clock at night, the head astrologer and his team, after closely observing the stars and planets, returned to inform the prince and his entourage that the auspicious time for the coronation would be in twenty minutes. As the countdown approached, everything was ready, and when the time came, the grand astrologer signaled, and just like that, the prince was crowned king.
For two years everything went well; but then the king's health began to decline. Sometimes he lay whole weeks together, languishing in his harem. In consequence of his majesty having indulged too freely in stimulants, the court physician applied his secret arts to counteract the effect of the baneful liquids, but without any good result; and the astrologers began to whisper that the monarch would not recover. They could not, they reported, find in his horoscope that he had more than six years to live after the date of his coronation; and they predicted that two of the years he had to survive would be spent in perpetual misery. The queen-mother quarrelled with the physician, asking him how it came to pass that her son was sick, and accused him of treason or ignorance. The man of healing art defended his own conduct, and blamed the stars or astrologers. He said that if the king lay in a languishing condition and could not recover, it was because the astrologers had failed to observe the happy hour, or the aspect of a fortunate[Pg 103] constellation at the time of the coronation. This view of the case was taken by many at court, and even by some of the astrologers themselves. One of those wise men made it plain to those whom he addressed, that the moment fixed for the coronation was inauspicious; and afterwards, by arguments, satisfied the queen-mother and chief courtiers that the king's ill-health proceeded from his coronation, which had been solemnized under unfortunate aspects. The king, his wives, and others believed the physician, and therefore it was in vain the unlucky astrologer maintained the correctness of his calculations.
For two years, everything went smoothly; but then the king's health started to decline. He sometimes lay in his harem for whole weeks, suffering. Because the king had indulged too much in stimulants, the court physician tried his best to counteract the harmful effects, but nothing worked. The astrologers began to murmur that the king wouldn’t recover. They reported that according to his horoscope, he had no more than six years to live from the date of his coronation and predicted that two of those years would be filled with constant misery. The queen mother argued with the physician, demanding to know why her son was sick, accusing him of treason or incompetence. The healer defended himself and blamed the stars or the astrologers. He claimed that if the king was in a weakened state and unable to recover, it was because the astrologers failed to recognize the right moment or favorable alignment of a fortunate constellation during the coronation. This opinion gained traction among many at court, including some astrologers. One of them made it clear to his audience that the timing of the coronation was unlucky, and later convinced the queen mother and top courtiers that the king's poor health stemmed from the fact that his coronation occurred under unfortunate circumstances. The king, his wives, and others believed the physician, so it was useless for the unfortunate astrologer to defend his calculations.
The question now arose, What was to be done to rectify the mistake which had been committed? And at length it was resolved that the king should change his name, and that a second coronation should take place. Long deliberations took place before the second coronation was fixed. The astrologers at length agreed that the happy hour would be about the time of the year that the sun was under the influence of a certain planet, which, according to account, was to be on Tuesday the twentieth of March, about nine in the morning. The new ceremony had the desired effect, for the king became well again.
The question now came up: What should be done to fix the mistake that had been made? After much discussion, it was decided that the king should change his name and that a second coronation should happen. There were long deliberations before the second coronation was scheduled. Finally, the astrologers agreed that the best time would be when the sun was influenced by a certain planet, which, according to records, would be on Tuesday, March 20th, around nine in the morning. The new ceremony had the desired effect, and the king recovered fully.
No sooner had the king improved in health than another danger threatened the nation. A great and remarkable comet appeared, which filled the people's minds with terror. All the Persian astrologers declared that the alarming sign signified wars, murders, seditions, conflagrations, dangerous diseases, overturning of kingdoms and states, and all kinds of calamities; but, by means unknown to us, they transferred all these evils on the Turks, Kafirs, and Christians, and so Persia escaped danger.
No sooner had the king recovered his health than another threat loomed over the nation. A huge, striking comet appeared, sending the people into a panic. All the Persian astrologers claimed that this frightening sign foretold wars, murders, uprisings, fires, deadly diseases, the fall of kingdoms and governments, and all sorts of disasters; however, through means we don’t understand, they ascribed all these misfortunes to the Turks, Kafirs, and Christians, allowing Persia to avoid danger.
Monday was dedicated by the Saxons to the adoration of the moon, whence it was called Mon-day, Moon-day, and Monan-dœg. The Romans, as well as the Saxons,[Pg 104] consecrated this day to the moon. They (the Romans) called it Dies Lunæ, feria secunda; and anciently, on the first day of every lunar month, festivals were held in commemoration of the benefits bestowed during the former moon, and in gratitude for the return of that luminary. The worship that was paid to the moon as a deity, originated from causes similar to that assigned to the sun. In Europe all avowed sincere adoration of these orbs has ceased, but traces of sun and moon worship having been once common still remain. In several parts of England it is customary to bless the new moon, while in Scotland people not only do the same, but in mock adoration they bow to it at the same time.
Monday was named by the Saxons in honor of the moon, which is why it's called Mon-day, Moon-day, and Monan-dœg. Both the Romans and the Saxons [Pg 104] dedicated this day to the moon. The Romans referred to it as Dies Lunæ, feria secunda; and in ancient times, festivals were held on the first day of every lunar month to celebrate the blessings received from the previous moon and to express gratitude for its return. The worship of the moon as a deity arose for reasons similar to those for the sun. In Europe, open worship of these celestial bodies has largely disappeared, but remnants of sun and moon worship still linger. In various parts of England, it's a tradition to bless the new moon, while in Scotland, people do this as well and even bow to it in jest.
Many superstitious beliefs remain as to the influence of the moon. It is unlucky for one to have his hands empty when he first sees the new moon, and it is regarded as a good sign if one has silver in his hand the first time he sees it. It has, or is supposed to have, a great effect on the weather and sea. One often hears it said in times of stormy weather, "We will not have a change before the new moon." It influences the affections of lovers to a very great extent. If a swain is halting between two opinions, viz. whether he will propose to such a lady, let him invite her to take a walk with him by moonlight, and the chances are ten to one, that if they go out together, they will be married. If one doubts this, he is advised to try it, and he will see how warm the affections will become. If one is going to enter into an important undertaking, he will be wise to do so when the moon is filling. People who are married in one of the first two quarters of the moon, are more happy than those who enter into the matrimonial state when it is on the wane; and, taking a sudden bound from the sublime to things that are common, we are compelled to say that not a few consider the effects of the moon so great, that they would not kill their pigs but when it was on the increase. Then every one has[Pg 105] heard of the effects the moon has on the human mind; whence the term "lunacy." There are many tribes and nations that reckon time by moons, and not by years, as we now do. This reminds us of a story which shows the credulity of the savages of North America, and how they calculated time. It is this:—
Many superstitions persist regarding the moon's influence. It's considered bad luck to have empty hands when you first spot the new moon, while having silver in your hand at that moment is seen as a good omen. It’s believed to significantly affect the weather and the sea. During stormy weather, you often hear, "We won't see a change until the new moon." It greatly impacts the feelings of lovers. If a guy is unsure about whether to propose to a woman, inviting her for a moonlit walk dramatically increases their chances of getting married if they go out together. If anyone is skeptical, they should try it and see how intense the emotions can get. When starting an important venture, it’s wise to do so when the moon is waxing. People who get married in the first two quarters of the moon tend to be happier than those who tie the knot as it wanes; and, switching suddenly from the profound to the mundane, many believe the moon's effects are so significant that they only slaughter their pigs when it’s growing. Everyone has heard of the moon's impact on the human mind, which is where the term "lunacy" comes from. Many tribes and nations track time by moons instead of years, as we do now. This brings to mind a story that highlights the gullibility of some Native Americans and their way of keeping time. It goes like this:—
A Swedish minister was preaching a sermon one day to the savages, and when he had finished, an Indian orator stood up to thank him for his discourse, which had reference to our first parents eating the forbidden fruit. "What you have told us," said the orator, "is very good. It is indeed bad to eat apples; it is better to make them all into cider. We are much obliged by your kindness in coming so far to tell us those things which you have heard from your mothers. In return, I will tell you some of those we have heard from ours. In the beginning, our fathers had only the flesh of animals to subsist on; and if they were unsuccessful in the hunt, they could get nothing to eat. Two of our young hunters having killed a deer, made a fire in the wood, to broil part of the flesh. When they were about to satisfy their hunger, they beheld a beautiful woman descend from the clouds, and seat herself near the young men. They said to each other, 'It is a spirit that has smelt our broiled venison, and perhaps wishes to eat of it: let us offer some to her.' They presented her with the tongue. She was pleased with the taste of it, and said, 'Your kindness shall be rewarded. Come,' said she, 'to this place after thirteen moons, and you will find something that will be of great benefit in nourishing you and your children to the latest generation.'
A Swedish minister was giving a sermon one day to the locals, and when he finished, an Indigenous speaker stood up to thank him for his message, which was about our first parents eating the forbidden fruit. "What you've shared with us," said the speaker, "is really good. It is indeed bad to eat apples; it's better to turn them into cider. We are very grateful for your kindness in coming all this way to share what you've heard from your mothers. In return, I will share some stories we've heard from ours. In the beginning, our ancestors only had the meat of animals to survive on; and if they didn’t succeed in hunting, they had nothing to eat. Two of our young hunters, after killing a deer, made a fire in the woods to cook some of the meat. Just as they were about to satisfy their hunger, they saw a beautiful woman descend from the clouds and sit down near them. They said to each other, 'It’s a spirit that has smelled our roasted venison and probably wants to eat some: let’s offer her some.' They presented her with the tongue. She liked the taste and said, 'Your kindness will be rewarded. Come back to this spot after thirteen moons, and you’ll find something that will greatly help nourish you and your children for many generations.'"
"The hunters, deeply impressed with what the fair one had said, watched with something like impatience the appearance and disappearance of moon after moon, till the thirteenth moon had come and gone, and then they repaired to the spot where they were to receive their reward. To their surprise, they found plants they did[Pg 106] not know, but which have been constantly cultivated ever since, to the great advantage of man. Where the woman's right hand had rested, they found maize; where her left hand had touched the ground, they discovered beans; and where she had sat, tobacco grew luxuriantly."
"The hunters, really impressed by what the woman had said, watched with growing impatience as moon after moon appeared and disappeared, until the thirteenth moon had come and gone. Then they went to the spot where they were supposed to receive their reward. To their surprise, they found plants they didn’t know, but which have since been grown continuously, greatly benefiting humanity. Where the woman’s right hand had rested, they found corn; where her left hand had touched the ground, they discovered beans; and where she had sat, tobacco grew abundantly."
We are accustomed to speak of the sun as "he," and of the moon as "she," but in many other countries the former is considered to be feminine, and the latter masculine. In Hindoo mythology the moon is a male deity, and is represented as the son of the patriarch Atri, who procreated him from his eyes; but by others it is said the moon arose from the milk sea when it was churned by the gods to procure the beverage of immortality. An old writer says that the sun supplies the moon, when reduced by the draughts of the gods to a single ray; and in the same proportion as the moon is exhausted by the celestials, it is replenished by the sun, for the gods drink the nectar accumulated in the moon during half the month; and from this being their food, they are immortal. When the remaining portion of the moon consists but of a fifteenth part, the Manes (infernal spirits, or inferior deities) approach it in the afternoon, and drink the remaining portion of nectar. And probably in this statement are to be found grounds for the superstitious belief that the time when the moon is increasing is more fortunate than when it is waning.
We often refer to the sun as "he" and the moon as "she," but in many other cultures, the sun is seen as feminine and the moon as masculine. In Hindu mythology, the moon is a male god and is described as the son of the patriarch Atri, who created him from his eyes. Some say the moon emerged from the milk ocean when the gods churned it to create the drink of immortality. An ancient writer suggests that the sun provides the moon with light when the gods reduce it to a single ray; as the gods consume the moon's light, it is replenished by the sun. The gods drink the nectar collected in the moon during the first half of the month, and since this is their nourishment, they remain immortal. When the moon has only one-fifteenth of its fullness left, the Manes (spirits of the dead or lesser deities) approach it in the afternoon to drink the remaining nectar. This might explain the superstitious belief that the growing moon is more auspicious than the waning moon.
Tuesday was so called from Tiwes-dœg, which signifies the day of Tiw, or Tiu, a name for the old Saxon war god Tyr. Other names were given to it by the Romans and Germans. It was called by the Romans Dies Martis, feria tertia, from its having been dedicated to Mars. Wormius, Marshall, and Sommes endeavour to prove that the day took its name from Thisa or Desa, the goddess of justice, the wife of Thor. Taking the views of any of the authors who have written on the subject, it is plain that the day was named in honour of some mythological[Pg 107] deity. Tyr did not belong entirely to the Northern mythology, but was known to the Germans as Ziu or Zio, and to Anglo-Saxons as Tiv.
Tuesday got its name from Tiwes-dœg, which means the day of Tiw, or Tiu, an old Saxon war god known as Tyr. The Romans and Germans also had their own names for it. The Romans called it Dies Martis, feria tertia because it was dedicated to Mars. Wormius, Marshall, and Sommes try to argue that the day was named after Thisa or Desa, the goddess of justice and Thor's wife. Regardless of which author’s perspective you consider, it’s clear that the day was named in honor of some mythological[Pg 107] deity. Tyr wasn’t exclusive to Northern mythology; the Germans referred to him as Ziu or Zio, while the Anglo-Saxons knew him as Tiv.
Tyr, it will be remembered, was single-handed. When the gods prevailed on the wolf Fenrir to allow himself to be bound with the bandage Gleipner, Tyr put his right hand into the wolf's mouth, as a pledge that he would be loosened. The gods refused to liberate the wolf, which in revenge bit off Tyr's hand. He and his enemy, the monster dog Garmr, met their death in the twilight battle of the gods.
Tyr, as you might recall, was a lone warrior. When the gods convinced the wolf Fenrir to let himself be tied up with the binding Gleipner, Tyr placed his right hand into the wolf's mouth as a guarantee that he would be freed. The gods denied the wolf freedom, and in retaliation, Fenrir bit off Tyr's hand. Both he and his adversary, the monstrous dog Garmr, perished in the final battle of the gods.
The Roman divinity, Mars, was a war god, and seems to have been originally an agricultural deity. To him propitiatory offerings were presented, as the guardian of fields and flocks; but as the shepherds who founded the city of Rome were of a warlike disposition, it is easily understood how Mars became the god of war.
The Roman god Mars was a war deity, but he seems to have originally been a god of agriculture. People offered sacrifices to him as the protector of crops and livestock; however, since the shepherds who established the city of Rome were naturally combative, it's easy to see how Mars transitioned into the god of war.
Wednesday signifies Wodin's-day or Odin's-day. Wodin or Odin, as is well known, was a great Northern god. He was believed to be the god of war, who gave victory, and revived courage in the conflict. He was also worshipped as the god of arts and artists; and to him magnificent temples were built, and sacrifices offered. He adopted as his children all those who were slain with swords in their hands; hence the hardihood and brilliant examples of courage displayed by Northern warriors. He had two black ravens, that flew forth daily to obtain tidings of all that was being done throughout the world. His greatest treasure consisted of his eight-footed steed Sleipner, his spear Gungner, and his ring Draupner, by which he performed many strange acts. Frigga was his queen, but he had other wives and favourites, and a numerous family of sons and daughters. By drinking at Mimir's sacred fountain, he became the wisest of gods and men. He is reputed to have possessed every power of witchcraft, prophecy, and transformation; and in the[Pg 108] shape of a lion or other beast of prey, he, we are told, destroyed whole armies.
Wednesday stands for Wodin's day or Odin's day. Odin, as we all know, was a major Northern god. He was seen as the god of war, who granted victory and sparked courage in battle. He was also honored as the god of arts and artists; magnificent temples were built for him, and sacrifices were made. He claimed as his own all those who died with swords in their hands, which explains the bravery and boldness shown by Northern warriors. He had two black ravens that flew out daily to gather news of everything happening in the world. His greatest treasures were his eight-legged horse Sleipnir, his spear Gungnir, and his ring Draupnir, with which he performed many extraordinary feats. Frigga was his queen, but he also had other wives and favorites, as well as a large family of sons and daughters. By drinking from Mimir's sacred fountain, he became the wisest of gods and men. He is said to have had every ability related to witchcraft, prophecy, and transformation; in the shape of a lion or other fierce animal, he supposedly wiped out entire armies.
Thursday (Thors-dœg) was dedicated to the adoration of Thor, the bravest of the sons of Odin. Thor was the god of thunder; he had a magnificent palace, which had five hundred and forty pillars, where he received and made happy the warriors who had fallen in battle. By the rolling of his chariot, thunder was produced. He had a smasher or mauler, made by cunning dwarfs, which, after being thrown at an enemy, had the property of returning to him. It was believed by the Pagans that he possessed marvellous power and might, and that all people in the world were subject to him. In the air he governed the winds and clouds; and when displeased, he caused thunder, lightning, and tempest, with excessive rain, hail, and bad weather. When pleased with his worshippers, he gave them favourable weather, and caused corn and fruit to grow abundantly, and kept away disease from man and beast.
Thursday (Thor's day) was a day to honor Thor, the bravest of Odin's sons. Thor was the god of thunder and had a magnificent palace with five hundred and forty pillars, where he welcomed and brought joy to warriors who had fallen in battle. The rumbling of his chariot created thunder. He had a powerful hammer, crafted by clever dwarfs, which would return to him after being thrown at an enemy. The Pagans believed he had amazing power and strength, with everyone in the world being under his protection. He controlled the winds and clouds in the sky; when he was angry, he unleashed thunder, lightning, and storms, bringing heavy rain, hail, and bad weather. When he was pleased with his worshippers, he granted them good weather, making crops and fruit grow abundantly, and keeping disease away from both people and animals.
The Laplanders represented Thor by the stump of a tree, rudely carved to represent a man; and they supplied him with flint and steel, that he might strike fire when he wanted it. Moreover, they placed a hammer near him, which they supposed he would use with force against evil spirits, for they thought he had sovereign authority over all the mischievous and malevolent spirits that inhabited the air, mountains, and lakes. High festivals were held in honour of this deity, as noticed elsewhere, to supplicate for a propitious year, and at these festivals every excess of extravagant and dissolute pleasure was not only permitted, but was considered requisite.
The Laplanders depicted Thor as a tree stump, roughly carved to look like a person, and they provided him with flint and steel so he could start a fire when he needed one. They also put a hammer next to him, believing he would use it forcefully against evil spirits, since they thought he held ultimate power over all the mischievous and harmful spirits that inhabited the air, mountains, and lakes. Big festivals were held in honor of this deity, as mentioned elsewhere, to pray for a good year, and during these festivals, every type of wild and indulgent pleasure was not just allowed but considered necessary.
Friday derived its name from Frigga, the wife of Odin. She, as well as her husband, possessed wonderful abilities, and, like Juno, was held in the highest esteem and veneration for her power of procuring easy access into the world, and bestowing every felicity connected with the softer[Pg 109] endearments of life. Frigga was thought to be the mother of all the Pagan divinities of the Northern nations begotten by Odin.
Friday gets its name from Frigga, Odin's wife. She, along with her husband, had amazing powers, and like Juno, was greatly respected and honored for her ability to create easy pathways into the world and bring happiness tied to the gentler[Pg 109] aspects of life. Frigga was believed to be the mother of all the pagan gods of the Northern nations that were born from Odin.
The Romans dedicated this day to Venus; whence its name, Dies Veneris, feria sexta. That goddess having possessed many of the attributes for which Frigga was celebrated, many authors have supposed them originally to have meant the same divinity.
The Romans dedicated this day to Venus, which is where its name comes from, Dies Veneris, feria sexta. Since that goddess shared many of the qualities for which Frigga was known, many writers have believed that they originally referred to the same deity.
Saturday has its name from Seater or Crodo, worshipped by the old Saxons. He was lean, had long hair and a long beard. In his left hand he held up a wheel, and in his right he carried a pail of water, wherein were flowers and fruits. He stood on the sharp fins of the perch, to signify that the Saxons, for serving him, should pass, without harm, in dangerous and difficult places.
Saturday gets its name from Seater or Crodo, who was worshipped by the old Saxons. He was thin, had long hair, and a long beard. In his left hand, he held up a wheel, and in his right, he carried a pail of water that contained flowers and fruits. He stood on the sharp fins of a perch to signify that the Saxons would pass through dangerous and difficult places unharmed by serving him.
The seventh day of the week was dedicated by the Romans to Saturn, and called, in honour of him, Dies Saturni, feria septima. Seater or Crodo, and the Roman Saturn, have been considered by many to be the same deity.
The seventh day of the week was dedicated by the Romans to Saturn, and called, in honor of him, Dies Saturni, feria septima. Seater or Crodo, and the Roman Saturn, have been regarded by many as the same deity.
NAMES OF MONTHS, WHENCE DERIVED.
CHAPTER XIV.
Names of Months, whence derived—January—First of January, how kept—Heathens and Christians—New Year Gifts—February—Sacrifices for purging Souls—Second of February, how kept—Virtue of Candles—Shrove Tuesday—Eating Pancakes—Partaking of Brose—Choosing a Valentine—March—Prognostications observed in this Month—April dedicated to Venus—First of May—Roman Floral Games—Queen of the May—May Poles and May Fires—Dispute between Men and Gods—Superstitious Customs in Scotland—Superstitious Ceremonies in England—June regarded as the most favourable Month for Fruitful Marriages—July—August—September—October—Hallow-e'en Ceremonies—November—All Hallows—Souls in Purgatory—St. Leonard—St. Britius—December—Christmas Trees and Gifts—The Misletoe—Privileges in Leap Year—Yule Log—Christmas Festivities.
Names of Months and Their Origins—January—The first of January, how it's celebrated—Pagan and Christian traditions—New Year gifts—February—Rituals for cleansing souls—The second of February, how it's observed—The significance of candles—Shrove Tuesday—Eating pancakes—Enjoying brose—Choosing a Valentine—March—Signs and predictions observed in this month—April dedicated to Venus—The first of May—Roman floral games—Queen of the May—May poles and bonfires—Conflict between humans and gods—Superstitions in Scotland—Superstitious customs in England—June considered the best month for fruitful marriages—July—August—September—October—Halloween traditions—November—All Hallows—Souls in purgatory—St. Leonard—St. Britius—December—Christmas trees and gifts—Mistletoe—Leap Year privileges—Yule log—Christmas celebrations.
January, it is generally admitted, derived that appellation from the Latin Januarius, in honour of Janus, one of the heathen divinities. Janus was supposed to preside over the gates of heaven. The Saxons originally called this month Wolf-monat, and afterwards it was called Aefter-Yule—After-Christmas. The first of January having been observed by the heathens as a day of great rejoicing, and offering up profane and superstitious sacrifices to Janus, the early Christians observed it as a fast to avoid the appearance of doing honour to a heathen deity. The Grecians, at the commencement of every year, held festive meetings to celebrate the completion of the sun's annual course. From that people the Romans borrowed the custom of observing the first of January; and from the Romans our forefathers received it. In[Pg 111] giving New Year gifts, we follow the example of the ancients; and to receive such tokens of goodwill, was then, as now, considered propitious.
January, as it’s commonly accepted, got its name from the Latin Januarius, in honor of Janus, one of the pagan gods. Janus was believed to guard the gates of heaven. The Saxons originally named this month Wolf-monat, and later it was called Aefter-Yule—After-Christmas. The first of January was celebrated by pagans as a day of great joy, where they made profane and superstitious sacrifices to Janus, while early Christians marked it as a day of fasting to avoid honoring a pagan deity. Greeks would hold festive gatherings at the beginning of each year to celebrate the completion of the sun's annual journey. The Romans adopted this custom from the Greeks, and our ancestors took it from the Romans. In[Pg 111] giving New Year gifts, we follow the tradition of the ancients; receiving such tokens of goodwill was, just as it is now, seen as a sign of good fortune.
The name of February is taken from Februa, Februta, or Februalis, names of Juno, who presided over the purification of women; or, according to other authors, from Februis expiatoriis, sacrifices for purging souls, there having been a feast on the second day of this month, when sacrifices were offered to Pluto for the souls of the dead. This day was kept by certain Christians as a solemn festival, in memory of the humiliation of the Virgin Mary, who submitted to the injunction of the law under which she lived. They offered up thanksgiving on this day, and paraded about with flambeaux and candles—proceedings which some thought were too close imitations of the Pagan customs of brenning—in honour of Juno. There is in this instance a resemblance to the Pagan superstition; and from the burning of candles on the day we are referring to, they were, and are yet, lighted on occasions of danger, to avert evil. Persons in this country have been known to light candles, as a charm against thunder and lightning; and lighted candles, when once charmed (which it is supposed can be done), are considered by the ignorant at home and abroad, to possess virtue sufficiently powerful to frighten away evil spirits. Such candles are sometimes placed in the hands of persons while in the agonies of death, to protect them from the evil one.
The name February comes from Februa, Februta, or Februalis, names associated with Juno, who was in charge of the purification of women. Alternatively, according to some sources, it derives from Februis expiatoriis, sacrifices meant to cleanse souls. There was a feast on the second day of this month when sacrifices were made to Pluto for the souls of the dead. This day was observed by some Christians as a significant festival, honoring the humiliation of the Virgin Mary, who followed the laws of her time. They expressed gratitude on this day and marched around with torches and candles—actions that some believed were too similar to the Pagan customs of brenning—to honor Juno. In this case, there is a similarity to Pagan beliefs; the act of burning candles on this day has historically been done to ward off evil during times of danger. People in this country have been known to light candles as a charm against thunder and lightning; and once lit, these candles (which are thought to be enchanted) are believed by the uninformed both at home and abroad to have enough power to drive away evil spirits. Such candles are sometimes given to people who are close to death to protect them from malevolent forces.
Shrove Tuesday, or Fasten's Eve, is a day observed in many lands. In olden times, after the people had made confession at this season, they were permitted to indulge in festive amusements, although not allowed to partake of any repast beyond the usual substitutes for flesh; and hence arose the custom of eating pancakes and fritters, and partaking of brose, in Scotland, at this time. The brose was then made of oatmeal and butter, with a ring in it. The bicker of brose being set in the middle of a[Pg 112] table, the unmarried members of the family, and invited friends who had not entered the matrimonial state, seated themselves around and partook of the repast. They took spoonful about till the ring was found, and then it was put into a second dish of brose, and again into a third, and he or she who found the ring twice left the table, assured of being married before another Fasten's Eve. At a later hour of the evening, pancakes, sometimes called "sauty bannocks," were made, and through their magical virtues future husbands and wives were discovered. A large cake or bannock was prepared, in which a ring or other small article was put, and the young person whose lot it was to secure the piece of cake or bannock with the concealed article was looked upon as being as lucky as the individual who picked the ring twice out of the brose. While all this was going on, unbounded mirth prevailed, and before the company broke up, dreaming cakes or bannocks were prepared, that every one might take one and place it under his or her pillow. To make the cakes of any avail, the baker had to remain mute when preparing them, and the receivers had, immediately after obtaining them, to slip off quietly to bed, when, if all the preliminaries had been duly observed, the sleeper's future companion in life appeared in a vision or dream of the night.
Shrove Tuesday, or Fasten's Eve, is a day celebrated in many places. In ancient times, after people had made their confessions during this season, they were allowed to enjoy festive activities, but could only eat substitutes for meat. This is how the tradition of eating pancakes and fritters, along with brose in Scotland, came about. Brose was made with oatmeal and butter, and included a ring. The bowl of brose was placed in the middle of a[Pg 112] table, and the unmarried family members and friends gathered around to share the meal. They took turns spooning out the brose until someone found the ring; then it was transferred to another bowl of brose, and again into a third. The person who found the ring twice was thought to be destined to marry before the next Fasten's Eve. Later in the evening, pancakes, sometimes called "sauty bannocks," were made, and they were believed to reveal future spouses. A large cake or bannock was prepared with a ring or other small item hidden inside, and whoever found the piece of cake or bannock with the concealed item was considered as fortunate as the one who found the ring twice in the brose. Throughout all of this, there was great joy, and before the gathering ended, dreaming cakes or bannocks were made so that everyone could take one and place it under their pillow. To make the cakes work, the baker had to stay silent while preparing them, and recipients had to sneak off to bed right after getting them. If all was done properly, the sleeper would have a vision or dream of their future partner in life that night.
The practice of choosing a valentine on the 14th of February is well known. The first person of the opposite sex who was seen by an unmarried person on the morning of that day, was regarded as the valentine for the year. Another way of finding out a valentine was to cast into a receptacle small billets, with (if the consulters were young women) bachelors' names on them, and then to draw them out lottery-wise. The bachelor whose name appeared on a billet thus extracted at random, became the valentine of the spinster to whose lot it fell. In this way a bevy of young ladies ascertained, in a few minutes, secrets they were most anxious should be disclosed. When the[Pg 113] gentlemen were anxious to discover their valentines, they proceeded in the same way, taking care, however, that the ladies for whom they had the greatest affection should be named on the billets. A lady's valentine was her knight for the year, and not unfrequently he became her husband. The amusements of Valentine's Day were very popular among all classes in the fifteenth century. It was customary at one time for both sexes to give each other presents, but the ladies, through modesty, or some other cause best known to themselves, have ceased to bestow gifts in their valentines. Many attempts have been made to abolish the heathen custom of young men drawing the names of young women, and vice versa, on this day, but without success.
The tradition of picking a valentine on February 14th is widely recognized. The first person of the opposite sex that an unmarried person saw on the morning of that day was considered their valentine for the year. Another way to find a valentine was to drop small slips of paper with bachelors' names into a container (if the participants were young women) and then randomly draw them out. The bachelor whose name was picked became the valentine of the young woman who drew it. This method allowed a group of young ladies to discover secrets they were eager to know in just a few minutes. When the gentlemen wanted to find their valentines, they followed the same approach, making sure to include the names of the ladies they liked the most. A lady's valentine was her knight for the year, and it often led to marriage. Valentine's Day celebrations were very popular among all social classes in the 15th century. There was a time when both men and women would exchange gifts, but the ladies, perhaps out of modesty or for reasons known only to them, have stopped giving gifts to their valentines. Many efforts have been made to end the pagan tradition of young men and women drawing each other's names on this day, but these attempts have been unsuccessful.
March was called after Mars, the god of war; but the Anglo-Saxons knew it as Hraed-monat, signifying rugged month, and Hlyd-monat, meaning stormy month. Those who indulged in prognostications, carefully observed the state of the weather in this month. Dry weather at this time portended a plentiful season, while a rainy month indicated scarcity of food.
March was named after Mars, the god of war; but the Anglo-Saxons referred to it as Hraed-monat, meaning rugged month, and Hlyd-monat, meaning stormy month. Those who practiced divination closely watched the weather during this month. Dry weather then suggested a bountiful season, while a rainy month signaled a shortage of food.
The fourth month of the year, it is generally believed, derived its name, April, in allusion to the buds then beginning to open; but the old Anglo-Saxons called it Eoster-monat, in honour, some think, of the goddess Easter. The Romans dedicated April to Venus, and frequently called it Mensis Veneris as well as Aprilis. The old and general custom of sending people useless errands on the first of April is so well known that we do not require to say anything more about it, than that it is thought to have originated in the acts of sending Christ backward and forward to various tribunals to secure His condemnation.
The fourth month of the year, commonly known as April, is thought to be named after the buds that start to bloom during this time. However, the old Anglo-Saxons referred to it as Eoster-monat, possibly in tribute to the goddess Easter. The Romans dedicated April to Venus and often called it Mensis Veneris or Aprilis. The long-standing tradition of sending people on pointless errands on the first of April is so well-known that there’s no need to elaborate, other than to mention that it is believed to have originated from sending Christ back and forth to different courts in order to secure His condemnation.
On the first day of May the Romans offered sacrifices to Maia, the mother of Mercury. Apollo was the tutelar deity of this month. This day is observed with mirth, in imitation of the old Roman celebration of the days when the goddess Flora was worshipped. The Roman floral[Pg 114] games began on the 28th April, and continued a few days. At one time these celebrations were conducted with obscenity, but by degrees the amusements became more moral. It was customary during the middle ages for rich and poor to go out on May-day, with music and other signs of joy and merriment, to gather flowers, and sip the dew before sunrise. The people then decorated their houses with the flowers, conspicuous amongst which was the hawthorn blossom. The most beautiful maid of the district was chosen "Queen of the May," and crowned with flowers. So general was the custom of observing May-day in the reign of Henry VIII. that the Corporation of London went out a-Maying, and so did the king and queen. In England, France, Germany, and elsewhere, every village had its May-pole, till the May games were suppressed, or rather discouraged, on the ground that they were remnants of heathen superstition.
On the first day of May, the Romans made sacrifices to Maia, the mother of Mercury. Apollo was the guardian deity of this month. This day is celebrated with joy, following the old Roman tradition of honoring the goddess Flora. The Roman floral games started on April 28 and went on for a few days. At one point, these celebrations involved indecency, but over time, the festivities became more respectable. During the Middle Ages, it was common for both the rich and poor to go out on May Day, bringing music and other signs of happiness to gather flowers and sip the dew before sunrise. People then decorated their homes with flowers, prominently featuring hawthorn blossoms. The most beautiful girl in the area was chosen as the "Queen of the May" and crowned with flowers. The tradition of celebrating May Day was so widespread during the reign of Henry VIII that the Corporation of London went out a-Maying, as did the king and queen. In England, France, Germany, and beyond, every village had its Maypole until the May games were banned or discouraged because they were seen as remnants of pagan superstition.
The Celts kindled their May-fires with much superstitious ceremony, a custom which had its origin in the worship of Baal. The principal festival of this worship was held in the beginning of May, but there were similar ceremonies in November. On these occasions all the fires in the district were extinguished, under the pain of death. Needfire was then obtained by friction, and all the fires were rekindled from what was regarded as the sacred flame. At times of public calamities and distress, the practice of kindling needfire was resorted to. It was supposed to counteract sorcery, and stay disease among cattle. These superstitious operations remind one of the story of Prometheus. The myth runs thus:—"During the reign of Zeus, men and gods, once upon a time, were disputing with one another. With the view of outwitting Zeus, Prometheus cut up a bull and divided it into two parts, hiding the meat and the intestines in the skin, and putting an inferior piece on the top, while he heaped the bones together and covered them with fat. Zeus was asked to choose either[Pg 115] of the lots, and, suspecting that an attempt was made to deceive him, he selected the good portion; but, enraged at the stratagem, he took his revenge on the mortals by withholding from them the fire necessary for the cooking of meat. Prometheus by his cunning art obtained fire in a hollow staff, and brought it to them; and he took from man the gift of foreseeing future events, but gave him the better gifts of hope and of fire." Down to a recent date, people in the north of Scotland cut a trench in the ground; they then kindled a fire and dressed a repast of milk and eggs, something like a custard. This being done, they kneaded a cake of oatmeal, and toasted it before the fire. The custard was then eaten, and the cake was broken into pieces and thrown into a bag, not, however, before one of the pieces was burned black. Every one of the company in turn was blindfolded, and drew out a piece of the cake; and he who drew out the burned piece was dedicated to Baal, in order to render the year fruitful. The person supposed to be devoted was then compelled to leap three times over the fire, as symbolical of the sacrifices offered to this god in former ages.
The Celts lit their May fires with a lot of superstitious rituals, a practice that originated from the worship of Baal. The main festival for this worship took place at the beginning of May, but similar ceremonies occurred in November. During these times, all the fires in the area were put out, under penalty of death. Needfire was then created by friction, and all the fires were relit from what was seen as the sacred flame. In times of public disasters and distress, the practice of kindling needfire was used. It was believed to combat sorcery and prevent disease among cattle. These superstitious practices remind one of the story of Prometheus. The myth goes like this:—"During the reign of Zeus, men and gods were once arguing with each other. To trick Zeus, Prometheus cut up a bull, hiding the meat and entrails inside the skin, placing a lower-quality piece on top, while he stacked the bones and covered them with fat. Zeus was asked to choose between the two lots, and, suspecting a trick, he picked the better portion; however, angry at the deception, he punished mortals by withholding fire, which they needed to cook meat. Prometheus, using his cleverness, obtained fire in a hollow stick and brought it to them. He took away from humans the ability to foresee the future but gave them the better gifts of hope and fire." Until recently, people in northern Scotland would dig a trench in the ground; then they would light a fire and prepare a dish of milk and eggs, like a custard. Once that was done, they would make a cake from oatmeal and toast it by the fire. The custard was then eaten, and the cake was broken into pieces and put into a bag, but not before one piece was burned black. Each person in the group would be blindfolded in turn and would pick a piece of the cake; the person who picked the burnt piece was dedicated to Baal, to ensure a fruitful year. That person was then made to jump three times over the fire, symbolizing the sacrifices offered to this god long ago.
In England there were Ram Feasts. At one of these a ram was roasted in its skin, and after it was cooked a great scramble took place for pieces thereof, it having been thought good fortune would attend those who secured a portion. Men and women partook of the feast.
In England, there were Ram Feasts. At one of these, a ram was roasted in its skin, and after it was cooked, there was a big scramble for pieces of it, as it was believed that those who got a portion would have good luck. Both men and women enjoyed the feast.
The name of June was given in reverence to Juno, and was called Sear-monat by the Anglo-Saxons. Mercury was regarded by the Romans as the deity who presided over this month. June is considered in the present age as the most favourable period of the year for marriages.
The name June comes from a respect for Juno, and the Anglo-Saxons referred to it as Sear-monat. The Romans saw Mercury as the god overseeing this month. Nowadays, June is viewed as the best time of year for weddings.
July was originally called Quintilis, or fifth month, in honour of Julius Cæsar; but the Anglo-Saxons came to know this month as Maed-monat, or mead month, in consequence of it being the usual season of the year for securing honey and making mead.
July was originally called Quintilis, which means fifth month, in honor of Julius Caesar; however, the Anglo-Saxons came to refer to this month as Maed-monat, or mead month, because it was the typical time of year for collecting honey and making mead.
[Pg 116]St. Swithin's Day (15th July) is observed in commemoration of this wet or rainy saint. He was of Saxon descent, and distinguished for his piety and learning. St. Swithin was buried in the churchyard of Winchester, and the consecrated spot where his remains rest has been, we are told, the scene of frequent miracles. In consequence of the virtues flowing from his body, it was resolved to convey his remains to the choir of the cathedral, but, on the day appointed for the removal of his sacred dust, violent rain commenced, which continued without ceasing for forty days. From this circumstance, it was inferred that the intended removal of his remains was displeasing to St. Swithin, and the intention was for a time abandoned. Subsequently his body was transferred to another resting place, without the elements or the saint manifesting any displeasure. It is unnecessary to do more than recall to memory the wide-spread opinion, that if it rain on St. Swithin's Day, forty days wet weather will follow. Absurd as this superstition may appear, it has been believed in from the time of his death, in 862.
[Pg 116]St. Swithin's Day (July 15) is celebrated in honor of this rainy saint. He was of Saxon heritage and known for his piety and education. St. Swithin was buried in the churchyard of Winchester, and the consecrated area where his remains lie has reportedly been the site of many miracles. Due to the virtues believed to emanate from his body, it was decided to move his remains to the cathedral's choir, but on the day scheduled for the transfer of his sacred remains, a heavy rain started, which lasted for forty days. This led people to believe that St. Swithin was unhappy with the planned removal of his remains, so the effort was put on hold. Eventually, his body was moved to a different resting place without any signs of displeasure from the weather or the saint. It's enough to remember the widely held belief that if it rains on St. Swithin's Day, there will be forty days of rainy weather to follow. Ridiculous as this superstition may seem, it has been believed since his death in 862.
St. Margaret, whose festival falls to be held on the 20th July, was the daughter of an idolatrous priest at Antioch. She became a convert to the Christian religion, from which she was sought to be seduced by Olybius, a ruler in the East who sought her hand in marriage. She refused to forsake the true religion, or to become his wife; and her refusal was fatal to her. The cruel monster put her to the most dreadful torments he could invent, and afterwards ordered her to be beheaded, about the year 275. St. Margaret has been worshipped by the Eastern and Western Churches, from her supposed power to assist females in childbirth. It is related that Satan, in the form of a dragon, swallowed her alive, but that she escaped unhurt from the monster. Her girdle was long preserved in the abbey of St. Germain, in Paris; and females were, it was generally believed, undoubtedly relieved in[Pg 117] their hour of suffering by the application of the sacred relic.
St. Margaret, whose feast is celebrated on July 20th, was the daughter of a pagan priest in Antioch. She converted to Christianity, but Olybius, an eastern ruler who wanted to marry her, tried to persuade her to abandon her faith. She refused to give up her true religion or accept his proposal, which ultimately led to her demise. The cruel tyrant subjected her to horrific torture and then ordered her beheading around the year 275. St. Margaret has been venerated by both the Eastern and Western Churches for her believed ability to help women during childbirth. It is said that Satan, disguised as a dragon, swallowed her alive, but she emerged unharmed from the creature. Her belt was kept for a long time at the abbey of St. Germain in Paris, and it was widely believed that women were relieved in their time of pain by using this sacred relic.
August, formerly called Sextilis, was named August in honour of the Emperor Augustus. And September still retains its original Roman name—that of the seventh month, though now really the ninth month—in consequence of the change made by commencing the year in January instead of March; but the Anglo-Saxons knew it by the name of Gerst-monat, or barley month, because their barley crop was usually gathered in in this month.
August, which used to be called Sextilis, was renamed in honor of Emperor Augustus. September still has its original Roman name, which means the seventh month, even though it is actually the ninth month now due to the calendar change that moved the start of the year from March to January. However, the Anglo-Saxons referred to it as Gerst-monat, or barley month, because they typically harvested their barley during this time.
October, known by the Saxons as Wyn-monat, or wine month, has long been regarded with peculiar interest, owing to the many superstitious customs observed in it. In Rome, a horse, called October, was sacrificed to Mars in this month; and the Greeks and Romans held many Bacchanalian festivals in it, at which the people had recourse to magic and divination. In the days of our ancestors the Hallow-e'en ceremonies were more generally followed than they are by the present generation, but still in various places, particularly in the north of Scotland, people observe them with mirth, mixed with superstitious fear of fairies, ghosts, and other supernatural beings, supposed to be then at large, performing good and evil deeds. At this season, however, the most diabolical fiends are supposed to be chained in their abodes of darkness, or at all events prevented from venting their full wrath against the human race. The worst thing that Satan, assisted by all his emissaries, can do on Hallow-e'en, is to allot to one an ill-looking, decrepit, or sour partner in life, or send him or her a great swarm of children; or perhaps do what is worse—prevent any offspring being given to loving married couples. Unmarried men and women are accustomed to meet at the house of a friend, to spend this evening in searching into futurity. Various are the charms and modes of divination they have recourse to. The first spell they try is pulling kail-stocks in the dark with[Pg 118] their eyes closed. There must be no attempt to pick what is thought the best stocks, but each person should pull up the first plant that comes to hand. After every one has obtained a root, the company returns to the house to examine the stocks. A long straight plant denotes that the holder thereof is to get a fine-looking husband or wife, as the case may be; whereas one who has unfortunately pulled a crooked, ill-shaped stock, may expect that his or her conjugal companion will be deformed and uncouth. In proportion to the quantity of earth adhering to the root, so will the riches of the possessor be; and according to the sweet or sour taste of the stem's centre, so will the temper or disposition of the expected partner be. The ceremony of pulling and tasting being over, the stocks are deposited above the door, and careful notice is taken of the strangers who come in when they are there. Favourites are invited in, but those whose presence is not desired are prevented, if possible, from crossing the threshold.
October, known as Wyn-monat or wine month by the Saxons, has always been seen with particular interest due to the many superstitions associated with it. In Rome, a horse named October was sacrificed to Mars during this month; and the Greeks and Romans celebrated various Bacchanalian festivals, engaging in magic and divination. In our ancestors' time, the Hallow-e'en ceremonies were much more widely observed than they are today, but in some places, especially in northern Scotland, people still partake in them with a mix of joy and superstitious fear of fairies, ghosts, and other supernatural beings thought to be active, doing both good and evil deeds. During this season, however, the most wicked spirits are believed to be confined in their dark lairs, or at least held back from unleashing their full fury on humanity. The worst that Satan, with all his minions, can do on Hallow-e'en is to assign someone a grim, elderly, or unpleasant partner in life, or burden them with a large family; or worse yet—prevent loving couples from having any children. Unmarried men and women typically gather at a friend's house to spend the evening looking into the future. They use various charms and methods of divination. The first spell they try involves pulling kale stalks in the dark with their eyes closed. There should be no attempt to select the best stalks; instead, each person should pull the first plant they find. After everyone has gotten a root, they go back inside to examine the stalks. A long, straight plant indicates that the person holding it will find a good-looking husband or wife, while someone who has pulled a crooked or ugly stalk may expect their partner to be deformed or awkward. The amount of dirt on the root suggests the wealth of its owner; and the taste of the stem's center—sweet or sour—hints at the character or temperament of the future partner. After the pulling and tasting ritual is finished, the stalks are placed above the door, and they pay close attention to who enters while they are there. They welcome those they like, but try to keep away anyone whose presence they don’t want.
Those in pursuit of pleasure and fortune next proceed to the stack-yard, and pull each a stalk of oats, and, by counting the grains upon the stem, the puller will ascertain the number of little branches that will shoot forth from the family tree. It is peculiarly fortunate if the top grain be found on the stalk.
Those seeking pleasure and wealth then move on to the stack yard, take a stalk of oats, and by counting the grains on the stem, can figure out how many little branches will grow from the family tree. It's especially lucky if the top grain is on the stalk.
If a young man or single woman go to the barn three times to winnow corn, an apparition resembling the future spouse will appear before the chaff is separated from the third sieveful of grain. The like result may be expected if one go unperceived to the peat-stack and sow a handful of hempseed, or travel three times round it. Another way of revealing one's husband or wife, is this:—Go to a ford through which a funeral has passed, dip the sleeve of the shirt or chemise, and the wearer, on returning home and going to bed, after hanging the garment before the bedroom fire, will see the apparition of his or[Pg 119] her object of affection turn the sleeve to dry the other side. To find the name of one's future spouse, one has nothing more to do than to go on Hallow-e'en to a barn or kiln, throw into it a clew of blue thread, which the person begins to wind up into another clew, having of course kept hold of one end of the thread. Before the winding operation is completed, some one will take hold of the thread, and on the question being asked, "Who holds?" an answer will be returned, in which will appear the name of him or her the fates have destined to be the inquirer's partner in life.
If a young man or single woman goes to the barn three times to winnow corn, a vision of their future spouse will appear before the chaff is separated from the third scoop of grain. You can expect a similar result if you secretly go to the peat-stack and sow a handful of hempseed, or walk around it three times. Another way to see your husband or wife is this: Go to a crossing where a funeral has passed, dip the sleeve of your shirt or chemise, and when you return home and go to bed, after hanging the garment by the bedroom fire, you will see the apparition of your crush turn the sleeve to dry the other side. To discover the name of your future spouse, just go to a barn or kiln on Hallow-e'en, throw in a piece of blue thread, and start winding it into a ball while keeping hold of one end. Before you finish winding, someone will grab the thread, and when you ask, "Who holds?" you'll get an answer that reveals the name of the person destined to be your life partner.
These modes described of lifting the veil that conceals the future are easy, and the objects aimed at pleasant; but even Hallow-e'en has both its lights and shadows; and one has something more to do than to inquire into the affairs of affection and domestic bliss. From curiosity or some other cause, a person may wish to know whether he or any of his neighbours will be taken away by the cold hand of death before another year. If he has such a wish, let him repair to a public highway which branches off in three directions, and take his seat (a three-legged stool is thought the best) in the centre of the road, a little before twelve at night. Simultaneously with the nearest clock striking that hour, he will hear proclaimed the names of those who are to die in the parish before the next Hallow-e'en. The curious individual should not omit to take with him a good many articles of wearing apparel. If he hear pronounced the name of any one whose life he does not desire to prolong, he will do well to retain his property; but if the name of one dear to him is sounded, he may rescue the person from early doom by casting away one of the articles. The life of esteemed friends is precious in one's sight, but his own life is generally dearer, and therefore the listener should take care not to cast away every rag he has, lest his own name should be called after he has parted with his last garment.
These ways of uncovering the future are simple, and the goals are enjoyable; but even Hallow-e'en has its ups and downs. There's more to think about than just love and happiness at home. Out of curiosity or for other reasons, someone might want to know if they or their neighbors will die before next year. If that's the case, they should go to a public road that splits into three paths and sit down (a three-legged stool is recommended) in the middle of the road just before midnight. When the nearest clock strikes twelve, they'll hear the names of those who are expected to die in the parish before the next Hallow-e'en. The curious person shouldn't forget to bring along several pieces of clothing. If they hear a name they don’t want to save, it’s best to hold on to their belongings; but if someone they care about is called out, they can save that person from an early death by throwing away one of their items. The lives of valued friends are important, but one’s own life is usually more important, so the listener should be careful not to get rid of everything they have, in case their own name is called after they've thrown away their last piece of clothing.
[Pg 120]Another way of discovering one's future partner:—Let a person take up a position before a mirror, eat an apple before it while combing his or her hair, and now and again holding out the apple, as if offering it to some one supposed to be standing on the right side. Before the hair is properly arranged and the apple eaten, the person whose presence is desired will appear in the attitude of accepting the apple.
[Pg 120]Another way to find out about your future partner: Stand in front of a mirror, eat an apple while brushing your hair, and occasionally hold out the apple as if you’re offering it to someone who’s supposed to be on your right side. Before your hair is fully styled and the apple is eaten, the person you want to see will show up as if they’re taking the apple from you.
By the burning of nuts, it may be discovered whether lovers are to prove true or false to each other. One nut is taken to represent the gentleman, and another is named after the lady. Both nuts are laid in the fire: if they consume quietly together, then it is learned that fortune has appointed the lady and gentleman to spend their lives in happy union; but if one of the nuts start away, or should they both fly off in different directions, the individuals appealing to the fates are to understand that they will never be united in wedlock.
By burning nuts, you can find out if lovers will be faithful or not. One nut represents the guy, and the other represents the girl. Both nuts are placed in the fire: if they burn peacefully together, it means that fate has destined the couple to live happily together; but if one of the nuts jumps away, or if they both fly off in different directions, the people consulting fate should understand that they will never get married.
November—gloomy November—was known as Blot-monat (blood month) by the Saxons, as it was the time when large numbers of sheep and cattle were killed for sacrifices and for provisions.
November—gloomy November—was known as Blot-monat (blood month) by the Saxons, as it was the time when many sheep and cattle were slaughtered for sacrifices and for supplies.
The first day of November—All Saints or All Hallows—is a day of general commemoration of all saints and martyrs in honour of whom no particular days have been expressly assigned. The origin of this festival is supposed to have been in 607, when Phocus, the emperor, wresting the Pantheon from the heathens, gave the splendid edifice to the Christians. Boniface IV. consecrated it to the Virgin Mary and all the saints of both sexes. The Pagan dedication of it was to Cybele and all the gods.
The first day of November—All Saints Day—is a day to honor all the saints and martyrs for whom there aren't specific feast days assigned. This festival is believed to have started in 607 when Phocus, the emperor, took the Pantheon away from the pagans and gave the impressive building to the Christians. Boniface IV. dedicated it to the Virgin Mary and all the saints, both male and female. The original dedication had been to Cybele and all the gods.
The second day of November is an important day in the eye of the Church of Rome. On this day there are particular services in that Church relative to the souls supposed to be in purgatory. Odilon, abbot of Cluny, enjoined, in the ninth century, the ceremony of praying[Pg 121] for the dead. The practice became common after this, and the next century a general festival was established, having for its object the release of suffering souls. Persons dressed in black went round the towns, ringing bells on the streets, every Sunday evening during the month of November, calling upon the inhabitants to remember the deceased suffering the expiatory flames of purgatory, and to join in prayer for the repose of their souls. The practice is still continued in some places, but an edict for its abolition was passed in the reign of Elizabeth. Praying for the dead, and offering sacrifices at their tombs, were early resorted to. Ovid ascribes the origin of the ceremonies to Æneas; and Virgil favours this idea in his fifth book. Certain saints declared that they heard the howlings of devils, as they complained of the souls of men being taken away from them, through the alms and prayers of holy people.
The second day of November is a significant day for the Catholic Church. On this day, there are special services related to the souls believed to be in purgatory. In the ninth century, Odilon, the abbot of Cluny, instituted the practice of praying for the dead. This practice became widespread afterward, and in the following century, a general festival was created with the purpose of releasing suffering souls. People dressed in black would go around the towns, ringing bells in the streets every Sunday evening during November, urging residents to remember those enduring the purifying flames of purgatory and to join in prayers for their peace. This custom still persists in some areas, although an edict for its abolition was issued during Elizabeth's reign. Praying for the dead and offering sacrifices at their graves were widely practiced from early on. Ovid attributes the origins of these ceremonies to Æneas, and Virgil supports this idea in his fifth book. Some saints claimed to hear the wailing of demons, as they lamented the loss of souls being taken from them due to the charity and prayers of holy individuals.
The Romans held a festival which lasted eleven days, during which period they imagined that ghosts were not only relieved from punishment, but were suffered to wander round their tombs. In the Roman Catholic Church mass is performed for the repose of departed souls; but it is requisite that those who desire to aid their deceased friends should give substantial proof of sincerity. In the Clavis Calendaria we read, "When the Duke of Assuna was supplicated for charity by a mendicant friar, he said, 'Put a pistole in this plate, my lord, and you shall release that soul from purgatory, for which you design it.' The duke complying, was assured his charity had been effective. 'Say you so, holy man?' replied his grace; 'then I shall take back my money for a future occasion, as you cannot, nor would you, I am confident, if you were capable, again condemn the poor soul to its former endurance.'"
The Romans held a festival that lasted eleven days, during which they believed that ghosts were not only freed from punishment but allowed to roam around their tombs. In the Roman Catholic Church, mass is held for the peace of departed souls; however, it is necessary for those who wish to help their deceased friends to provide clear proof of their sincerity. In the Clavis Calendaria, we read, "When the Duke of Assuna was asked for charity by a begging friar, he said, 'Put a pistole in this plate, my lord, and you will free that soul from purgatory for which you intend it.' The duke agreed and was assured his charity had worked. 'Is that so, holy man?' replied his grace; 'then I shall take back my money for a future occasion, as you cannot, nor would you, I’m sure, if you could, again condemn the poor soul to its previous suffering.'"
Frederick the Great of Prussia, desirous of recovering the revenues of one of his forests from a monastery, demanded of the prior by what title it was held. To this[Pg 122] question he received the prompt reply, that the income had been given in consideration of the holy brotherhood daily saying mass for the repose of the soul of one of his Majesty's ancestors. "How much longer," said Frederick, "will that holy work continue requisite?" "Sire," said the prior, whose experience far surpassed that of the friar who had addressed the duke, "it is not possible for me to speak of the precise time; but when it shall have been effected, I shall instantly despatch a courier to inform your Majesty."
Frederick the Great of Prussia, wanting to reclaim the income from one of his forests that had been given to a monastery, asked the prior how it was held. The prior quickly answered that the income was granted in exchange for the holy brotherhood saying mass daily for the peace of one of the King's ancestors. "How much longer," said Frederick, "will that holy work be necessary?" "Your Majesty," replied the prior, whose experience was much greater than that of the friar who had talked to the duke, "I can’t specify the exact time; but once it has been accomplished, I will immediately send a courier to inform you."
The 6th November is sacred to St. Leonard. He was the friend of captives and all others in distress. If monkish legends can be credited, the mere mention of his name by one bound in fetters was sufficient to break the chains wherewith he was secured, and cause the prison doors to open, seemingly of their own accord, that the captive might go free. St. Leonard died in the year 500.
The 6th of November is dedicated to St. Leonard. He was the friend of captives and anyone else in trouble. If monkish legends are to be believed, just saying his name by someone in chains was enough to break the shackles holding them and to make the prison doors open on their own so the captive could escape. St. Leonard died in the year 500.
On festive and holy days at this period of the year, people strewed the graves of their relatives and the churchyards with evergreens.
On festive and holy days during this time of year, people decorated the graves of their loved ones and the churchyards with evergreens.
Martinmas, now regarded in Scotland as the winter term-day, is observed by Roman Catholics in honour of St. Martin, born in Pannonia in or about the year 316, who is reported to have performed many miracles. Formerly, St. Martin's Day was one of great festivity. Sports were entered into at the market cross and village green, and kept up till a late hour, when, by the ringing of a bell, the people were warned to retire to their homes. It has been supposed that the Martinmas feeing markets, for the engagement of agricultural and other servants, originated at these sports. At those merry gatherings there was invariably a large concourse of people, either taking part in or witnessing the games; consequently the opportunity was taken advantage of by masters requiring servants, and by servants seeking employment.
Martinmas, now recognized in Scotland as the winter term day, is celebrated by Roman Catholics in honor of St. Martin, who was born in Pannonia around the year 316 and is said to have performed many miracles. In the past, St. Martin's Day was a time of great celebration. Sports were held at the market cross and village green, continuing late into the night, until a bell rang to signal that it was time for people to head home. It is believed that the Martinmas feeing markets, where agricultural and other workers were hired, originated from these celebrations. These joyful gatherings attracted a large crowd of people, both participating in and watching the games; as a result, it provided a good opportunity for employers looking for workers and for workers seeking jobs.
The 13th of November is St. Britius's Day. He was a[Pg 123] pupil of St. Martin, who prophesied that his youthful scholar would be subjected to many severe afflictions, but that he would be appointed a bishop some day. The latter part of the prediction was fulfilled in 399, by the election of St. Britius to the see of Jaurs, on the death of his master. The other part of St. Martin's prophecy also came to pass. Grievous slanders were circulated concerning St. Britius; and among other offences he was accused of being the father of a child by his laundress. The people, enraged at the incontinence of their bishop, threatened to put him to death; and they would have carried their threat into execution, but for most extraordinary evidence coming from the lips of a child only one month old. Holy St. Britius adjured the infant, on the thirtieth day of its existence on earth, to tell who was its father. Whether the infant revealed the name of its paternal parent, we are not informed; but this we are told, that it clearly and audibly testified that it had not sprung from the bishop's loins. This miracle did not satisfy certain wicked people—they attributed the strange occurrence to sorcery; and to give another test of his innocence, St. Britius had recourse to the fiery ordeal. He, to show that he was free from guilt, carried burning coals on his head to the shrine of St. Martin, without the cap he wore being burned or a hair of his head singed. This second miracle was also attributed to his intimacy with Satan, and he was expelled from the city for seven years. At the end of that time he was restored to his dignities, which he enjoyed until his death, in the year 444.
The 13th of November is St. Britius's Day. He was a[Pg 123] student of St. Martin, who predicted that his young pupil would face many hardships, but that he would eventually become a bishop. The latter part of the prediction was fulfilled in 399 when St. Britius was elected to the see of Jaurs after his mentor's death. The first part of St. Martin's prophecy also came true. Terrible rumors were spread about St. Britius; among other accusations, he was claimed to be the father of a child by his laundress. The people, furious about their bishop's alleged indiscretions, threatened to kill him; they would have followed through on their threat if it weren't for an extraordinary declaration coming from a child only a month old. Holy St. Britius called upon the infant, on the thirtieth day of its life, to reveal who its father was. Whether the infant disclosed the name of its actual father, we don’t know; but we are told that it clearly and loudly testified it did not come from the bishop's lineage. This miracle did not satisfy some wicked individuals—they attributed the unusual occurrence to witchcraft; and to prove his innocence, St. Britius underwent a fiery ordeal. To show that he was guiltless, he carried burning coals on his head to St. Martin's shrine, without burning his cap or singeing a hair on his head. This second miracle was also blamed on his connection with the devil, and he was banished from the city for seven years. After that time, he was reinstated in his position, which he held until his death in 444.
St. Britius was among the first who submitted to a fiery ordeal, but others had been subjected to this mode of trial before him. The first appeal of this nature, we are informed, was that of Simplicius, a bishop of distinction, in the fourth century. Having been married before attaining his high ecclesiastical position, he was charged with continuing to partake of matrimonial indulgences. To prove his innocence,[Pg 124] the bishop's wife not only held burning coals in her lap without injury, but applied the coals to her breast without receiving hurt. He, too, submitted to various forms of fiery ordeal, and came out scatheless; and as their innocence was in this way manifested, they were acquitted.
St. Britius was one of the first to undergo a fiery trial, but others had faced this type of test before him. The first case of this kind we know of was Simplicius, a well-known bishop in the fourth century. Having been married before he reached his high church position, he was accused of continuing to engage in marital activities. To prove his innocence,[Pg 124] the bishop's wife not only held burning coals in her lap without getting hurt, but also placed the coals on her chest without any injury. He also underwent various forms of fiery trial and emerged unharmed; since their innocence was demonstrated in this way, they were acquitted.
From the strange custom of ordeal by water originated the practice of ducking witches, but to the witch either sinking or swimming proved alike fatal. If she sank she was permitted to drown, and if she swam it was regarded as a proof of guilt, and was therefore forced below the water and drowned. Sometimes the ordeal was by hot water. The bare legs and arms were immersed in boiling liquid, and if they sustained no injury the accused was considered innocent.
From the unusual practice of trial by water came the tradition of ducking witches, but for the witch, either sinking or swimming was equally deadly. If she sank, she was allowed to drown, and if she swam, it was seen as proof of guilt, so she was pushed underwater and drowned. Sometimes, the trial involved hot water. The bare legs and arms were dipped in boiling liquid, and if they showed no injuries, the accused was deemed innocent.
Edmund, the king and martyr, to whose memory the 20th of November is sacred, was the last titular of the East Angles. When the Danes first landed in his district, in England, they defeated him, and when he fell into their hands they scourged him, bound him to a tree, pierced him with many arrows, and afterwards beheaded him. Before being captured, Edmund offered to surrender himself to the Danes, provided they would spare his subjects, and permit them to enjoy the privileges of Christians; but the invaders refused to listen to the proposition, hence the Church has regarded him as a martyr. His head was thrown into a thicket, and lay there for twelve months, at the end of which time the Christians found it in a perfect state, guarded by a wolf, which held the precious caput between its paws. Probably it never would have been seen, but for the departed saint being heard uttering the words, "Here, here, here!" Fifty years after the head was discovered, the body was found near the same spot. The remains of Edmund were buried in a remote place in the year 903, but in 1010 they were exhumed and translated to London. In 1012 this human dust was removed to the place whence it was taken.
Edmund, the king and martyr, whose memory is honored on November 20th, was the last ruler of the East Angles. When the Danes first landed in his region in England, they defeated him. After he was captured, they tortured him, tied him to a tree, shot him with many arrows, and then beheaded him. Before being caught, Edmund offered to give himself up to the Danes if they would spare his people and let them keep their Christian privileges, but the invaders refused to accept his offer, which is why the Church views him as a martyr. His head was thrown into a thicket and remained there for twelve months until Christians found it in perfect condition, protected by a wolf that held the precious head between its paws. It probably wouldn’t have been discovered if the departed saint hadn't been heard calling out, "Here, here, here!" Fifty years after the head was found, the body was discovered nearby. The remains of Edmund were buried in a remote location in 903, but in 1010, they were exhumed and moved to London. In 1012, this human relic was relocated back to the place where it was initially taken from.
[Pg 125]The Danish invasion and murder of Edmund are ascribed to Bearn, a dissolute English nobleman. The story runs that Lodebrock, king of Denmark, having been alone in a boat, was driven by a tempest from the Danish coast to the Yare, in Suffolk. The inhabitants brought him to Edmund, who treated him with so much mildness and consideration, that his affections were alienated from his own country. Among other pastimes, the Dane was in the habit of hawking with Bearn, the king's huntsman, who at length murdered him. A favourite hound belonging to Lodebrock never quitted the body of its murdered master, except when compelled by hunger. This being noticed, and Bearn being found guilty of the murder, he was sentenced to be put in Lodebrock's boat, without food or instrument of navigation, and committed to the mercies of the sea. By a strange providence, he was carried to the very place in Denmark from which Lodebrock had been driven. The Danes, who knew the boat, and who had heard of the murder, examined Bearn on the rack as to his guilt. To avoid the just punishment of his crime, he affirmed that Edmund was the author of the horrid deed. On hearing the false declaration, wrung from Bearn by torture, Hinguar and Hubba, sons of Lodebrock, to avenge their father's death, sailed for East Anglia, where they killed Edmund.
[Pg 125]The Danish invasion and murder of Edmund are attributed to Bearn, a reckless English nobleman. The story goes that Lodebrock, king of Denmark, was out alone in a boat when a storm forced him away from the Danish coast to the Yare in Suffolk. The locals brought him to Edmund, who treated him with such kindness and respect that Lodebrock became estranged from his own country. As part of his leisure activities, the Dane often went hawking with Bearn, the king's huntsman, who eventually killed him. A favorite hound of Lodebrock refused to leave its dead master’s side, except when it was starving. This was noticed, and once Bearn was found guilty of the murder, he was sentenced to be placed in Lodebrock's boat, without food or any means of navigation, and left at the mercy of the sea. Remarkably, he was washed ashore at the very spot in Denmark from which Lodebrock had been expelled. The Danes, familiar with the boat and having heard about the murder, tortured Bearn to determine his guilt. To escape the rightful consequences of his crime, he claimed that Edmund was responsible for the terrible act. Upon hearing Bearn's false confession, extracted under torture, Hinguar and Hubba, Lodebrock's sons, sailed to East Anglia to avenge their father’s death, where they killed Edmund.
St. Cecilia's Day is the 22d of November. She was a native of Rome, and suffered martyrdom in consequence of her embracing the Christian religion. Her story is a remarkable one. It is related that she made a vow of chastity, but that nevertheless her parents compelled her to marry a young nobleman named Valerianus, a heathen. On the evening of their wedding day, Cecilia told her husband that he must not enter her chamber, as she was nightly visited by an angel, who would destroy him were he found in it. Surprised at the statement, but not alarmed,[Pg 126] he sought an interview with the spirit, but she told him that could not be unless he first became a Christian. He consented to change his religion, and he and his brother Tibertius were baptized. Shortly afterwards the husband found his wife at prayers in her closet with an angel, like a beautiful youth, clothed with brightness, by her side. The angel informed Valerianus that he and his brother would soon be beheaded, and that Cecilia would be thrown into a cauldron of boiling water, and scalded to death. All the predictions were fulfilled. Cecilia's martyrdom took place about the year 230, though some authorities suppose it happened earlier.
St. Cecilia's Day is November 22nd. She was from Rome and was martyred for embracing Christianity. Her story is truly remarkable. It's said that she vowed to remain chaste, but her parents forced her to marry a young nobleman named Valerian, who was a pagan. On the night of their wedding, Cecilia told her husband that he shouldn't enter her room because an angel visited her each night, and if he found him there, the angel would destroy him. Surprised but not afraid, he wanted to meet the angel, but she told him that wouldn’t be possible unless he became a Christian first. He agreed to convert, and he and his brother Tibertius were baptized. Soon after, her husband found her praying in her room with an angel, who looked like a beautiful young man, standing beside her. The angel told Valerian that he and his brother would soon be beheaded, and Cecilia would be thrown into a pot of boiling water, leading to her death by scalding. All the predictions came true. Cecilia's martyrdom is believed to have occurred around the year 230, though some sources think it may have happened earlier.
The 30th November is the anniversary of St. Andrew, the patron saint of Scotland. There is a wonderful legend regarding St. Andrew's Cross. The cross, we are informed, appeared in heaven to Achaius, king of Scots, and Hungus, king of the Picts, to encourage them to engage in battle with Athelstane, king of England. Achaius and Hungus led on their forces, and were victorious. In acknowledgment of this wonderful manifestation, they vowed to bear St. Andrew's Cross for ever on their ensigns and banners.
The 30th of November is St. Andrew's Day, the celebration of Scotland's patron saint. There's an interesting legend about St. Andrew's Cross. It’s said that the cross appeared in the sky to Achaius, the king of Scots, and Hungus, the king of the Picts, to inspire them to fight against Athelstane, the king of England. Achaius and Hungus rallied their troops and won the battle. In recognition of this amazing event, they promised to carry St. Andrew's Cross forever on their flags and banners.
November was considered a good month for invalids being bled or physicked, but every day was not considered equally lucky for applying the lance or swallowing the draught. Almanacs were therefore sold, with directions how to avoid the inauspicious times.
November was seen as a good month for sick people to get bloodletting or medication, but not every day was equally favorable for undergoing procedures or taking medicine. Because of this, almanacs were sold with guidance on how to steer clear of bad times.
December, it is generally believed, was consecrated to Saturn; others, however, think it was sacred to Vesta. In ancient times the Saxons called it Midwinter-monat and Yule-monat. This last-mentioned name points to the far-back period and high festivals held this month by the Northern nations in honour of the sun. The evergreens with which houses are decked, and Christmas trees with their gifts, are relics of the symbols by which our heathen ancestors exhibited their belief in the power of the sun to deck the earth anew with green, and to laden the trees[Pg 127] with rich fruit. The misletoe, exhibited at Christmas and the New Year in almost every house, is looked upon as a semi-sacred thing, that possesses charms and confers privileges on people possessed of it, or who may come under the support from which it is suspended. In olden times the ancient Britons believed their gods were in the oaks. When the misletoe berries were ripe, the Druids invited the people to a great feast, and the oldest Druid, dressed in white, climbed up the trees where the misletoe grew, and with a golden sickle cut it down, while the other Druids sang and prayed. We have various accounts of the misletoe, and of the strange superstitious proceedings in gathering it. The misletoe is supposed to be the golden bough which Æneas made use of, to introduce himself to the Elysian regions. It is often worn about the neck of children, to prevent convulsions and pain when getting their teeth.
December is generally thought to be dedicated to Saturn; however, some believe it was sacred to Vesta. In ancient times, the Saxons referred to it as Midwinter-monat and Yule-monat. The latter name points to the ancient high festivals held this month by Northern nations in honor of the sun. The evergreens adorning homes and Christmas trees laden with gifts are remnants of the symbols our pagan ancestors used to show their belief in the sun's power to renew the earth with greenery and fill the trees[Pg 127] with abundant fruit. Mistletoe, displayed in almost every home during Christmas and the New Year, is seen as a semi-sacred object that possesses charms and grants privileges to those who have it or stand beneath it. In ancient times, the Britons believed their gods resided in the oaks. When the mistletoe berries ripened, the Druids would call the people to a grand feast, and the oldest Druid, dressed in white, would climb the trees where the mistletoe grew and cut it down with a golden sickle, while the other Druids sang and prayed. There are various accounts of the mistletoe and the unusual superstitious rituals surrounding its gathering. Mistletoe is believed to be the golden bough that Aeneas used to gain entry to the Elysian fields. It is often worn around children's necks to prevent convulsions and discomfort during teething.
New Year's gifts and Christmas boxes were given by friends to friends in ancient times. Both the Greeks and Romans gave presents and entertainments during their annual superstitious meetings. Masses and prayers were offered for the safety of persons and ships, but more particularly for vessels that went on long voyages. A box, devoted to each ship, was kept by the priest, into which money might be dropped, in order to give efficacy to the supplications of the Church; and these boxes being opened at Christmas in each year, acquired the name of Christmas boxes. In course of time all presents given at this season of the year were familiarly called boxes. Poor people begged box money to enable them to supply the priest's box, that they might have the benefit of his prayers.
New Year's gifts and Christmas boxes were exchanged between friends in ancient times. Both the Greeks and Romans gave presents and held celebrations during their annual superstitious gatherings. Masses and prayers were offered for the safety of people and ships, especially for those going on long voyages. A box dedicated to each ship was kept by the priest, where money could be dropped to support the Church's prayers; these boxes were opened at Christmas each year and became known as Christmas boxes. Over time, all presents given during this time of year came to be casually called boxes. Poor people begged for box money so they could contribute to the priest's box and benefit from his prayers.
The old salutation of "a merry Christmas," like that of wishing "a happy New Year," adverted to the hospitality of the rich, whose spacious halls, crowded with tenants and neighbours, were scenes of boundless hospitality.[Pg 128] Boar's-head is sometimes served on Christmas Day, to give expression of the abhorrence of Judaism. Plum-puddings are emblematical of the offerings of the wise men; and mince-pies, with their pieces of paste over them in the form of a hay rack, commemorate the manger in which the Saviour was first laid. Dancing and gambols have been among the Christmas amusements for a long series of years.
The old greeting of "Merry Christmas," just like saying "Happy New Year," referred to the hospitality of the wealthy, whose large homes, filled with tenants and neighbors, were places of endless generosity.[Pg 128] A boar's head is sometimes served on Christmas Day as a statement against Judaism. Plum puddings symbolize the gifts of the wise men, and mince pies, with their dough shapes resembling a hay rack, pay tribute to the manger where the Savior was first placed. Dancing and games have been part of Christmas celebrations for many years.
The wassail bowl was the vessel out of which our Saxon ancestors took such copious draughts, that legislative measures were adopted with the view of enforcing temperance. Wassail not only refers to a certain liquid preparation, but it is a term applied to drinking songs, which in the cider-producing counties were sung on the eve of the Epiphany, when libations were poured out to the apple-trees for a fruitful season—a custom evidently followed in example of the heathen sacrifices to Pomona, the goddess of fruit-trees and orchards.
The wassail bowl was the container from which our Saxon ancestors drank so much that laws were put in place to promote moderation. Wassail not only refers to a specific drink but is also a term for drinking songs, which were sung in cider-producing areas on the night before Epiphany, when offerings were made to apple trees for a good harvest—an obvious continuation of the pagan sacrifices to Pomona, the goddess of fruit trees and orchards.
Dunstan, to check the vicious habit of excessive indulgence in intoxicating liquors, introduced the custom of marking or pegging drinking-cups at certain places, to restrain the draught to a limited quantity. But the contrivance, instead of being attended with good effects, led to greater excess; for those who formerly strove to avoid intoxication, were now, they thought, obliged to drink to the "pegs," it being understood that it was imperative to drain the vessel to the pin.
Dunstan, to curb the harmful habit of drinking too much alcohol, started the practice of marking or pegging drinking cups at certain levels to limit the amount that could be consumed. However, this idea, instead of producing positive results, resulted in even more excess; those who previously tried to avoid getting drunk now felt compelled to drink to the "pegs," as it became understood that they had to empty the cup to the mark.
From the use of peg or pin-cups or tankards, may be traced phrases yet repeated. When a person is in a cheerful mood, he is said to be in a merry pin. Speaking of bringing a man "down a peg," refers to a regulation which deprived a troublesome fellow of his turn of drinking. When a person is dull, he is described as being "a peg too low." "Getting on peg by peg," means that a man is gradually emptying his cup.
From the use of peg or pin-cups or tankards, phrases we still use today can be traced back. When someone is in a good mood, they’re said to be in a merry pin. The expression about bringing a man "down a peg" refers to a rule that took away a troublesome person's turn to drink. When someone is feeling low, they are described as being "a peg too low." "Getting on peg by peg" means that a person is slowly emptying their cup.
Anciently, confectionery was presented to the Fathers[Pg 129] of Rome, made up in the forms of crosses, infants, etc., to which has been ascribed the origin of bakers presenting their customers with cakes, or, as they are sometimes called, "Yule dough." It is supposed that the New Year's ode composed by the Poet Laureate was originally regarded as a Yule song or Wassail song. For such verses Christmas carols were substituted, as being more appropriate for the season of the year, observed with joy in honour of Christ's birth in Bethlehem.
In ancient times, sweets were given to the Fathers[Pg 129] of Rome, shaped like crosses, babies, and more. This is believed to be the origin of bakers giving their customers cakes, which are sometimes referred to as "Yule dough." It's thought that the New Year's poem written by the Poet Laureate was initially seen as a Yule song or Wassail song. Later, Christmas carols replaced these verses, as they were considered more fitting for the joyful celebration of Christ's birth in Bethlehem.
MIRACLES PERFORMED BY SAINTS AND OTHER HOLY PERSONS, AND THE INFLUENCE OF SACRED RELICS.
CHAPTER XV.
Introductory—St. Peter and Simon the Magician—Clement's Miracles and Death—St. Agnes the Innocent—A Miraculous Circumstance—St. Blase's Power over Men and Beasts—St. Agatha's Holy Life, Tortures, and Wonder-working Veil—St. Patrick's Missionary Labours, and Expulsion of Reptiles from Ireland—St. Germanus stilling the Raging of the Sea—St. David and the Welsh Leeks—The Stirrup Cup, and Origin of "Pledging"—Elfrida's Treachery and Remorse—St. Benedict's Power over the Elements—St. Dunstan cured by an Angel; his Encounter with Satan—The Æolian Harp—St. Columba's Prophecy concerning Iona—The Dream of Columba's Mother—Tragic Events—Prayer answered—Sacred Ducks of Ireland—St. Paul binding a Dragon—Saints and Frogs—Friars and Jesuits—Father Mark proof against Fire—Virtue of Holy Water—St. Noel's Imprecation—Men-wolves—Stories about Bees—Strange Story about the Host—Blood-stained Jews—Miracles—St. Boniface—Pope Silvester assisted by Satan—Necromancing Popes—St. Januarius's Blood—St. Anthony's Conflicts with the Devil—St. Anthony's Hog and Bees—A Tradition concerning Melrose—St. Cuthbert—Waves of Blood—Strange Narrative—A Princess swallowed up by the Earth—Monk Waldevus's inexhaustible Stores—Holy Relics—Rusticus and his Hog.
Introductory—St. Peter and Simon the Magician—Clement's Miracles and Death—St. Agnes the Innocent—A Miraculous Incident—St. Blase's Power over People and Animals—St. Agatha's Holy Life, Tortures, and Wonder-working Veil—St. Patrick's Missionary Work and Expulsion of Reptiles from Ireland—St. Germanus calming the Raging Sea—St. David and the Welsh Leeks—The Stirrup Cup and the Origin of "Pledging"—Elfrida's Betrayal and Regret—St. Benedict's Power over Nature—St. Dunstan healed by an Angel; his Encounter with Satan—The Æolian Harp—St. Columba's Prophecy about Iona—Columba's Mother's Dream—Tragic Events—Answered Prayer—Sacred Ducks of Ireland—St. Paul binding a Dragon—Saints and Frogs—Friars and Jesuits—Father Mark fireproof—The Power of Holy Water—St. Noel's Curse—Werewolves—Stories about Bees—Strange Account about the Host—Blood-stained Jews—Miracles—St. Boniface—Pope Silvester aided by Satan—Necromancing Popes—St. Januarius's Blood—St. Anthony's Battles with the Devil—St. Anthony's Pig and Bees—A Tradition about Melrose—St. Cuthbert—Waves of Blood—Strange Tale—A Princess swallowed by the Earth—Monk Waldevus's endless Supplies—Holy Relics—Rusticus and his Pig.
In laying down rules for our own guidance in carrying on this work, we resolved to make few allusions to the miracles and mysteries related in the Old Testament. We also determined to avoid reference to Christian rites, ceremonies, and performances, either in early or later times, when that could be accomplished without materially affecting the subject of superstition generally so called;[Pg 131] but as an important link would be left out were we to refrain from giving a few examples of miracles wrought, or said to have been wrought, by holy persons connected with Christian churches, we are under the necessity (considering those persons have had numerous base imitators) of departing to a certain extent from our original plans, and of devoting this chapter to the "Miracles performed by Saints and other Holy Persons" since the dawn of Christianity.
In setting rules for our guidance in this work, we decided to make few references to the miracles and mysteries found in the Old Testament. We also agreed to avoid mentioning Christian rites, ceremonies, and practices, whether from early or later times, when possible without seriously impacting the overall discussion of so-called superstition; [Pg 131] however, since an important connection would be missing if we didn’t provide a few examples of miracles performed, or thought to be performed, by holy individuals linked to Christian churches, we must, due to the numerous low imitators of those individuals, slightly adjust our original plans. Therefore, we will dedicate this chapter to the "Miracles performed by Saints and other Holy Persons" since the beginning of Christianity.
St. Peter, whom the Roman Catholics place at the head of the list of bishops of Rome, did undoubtedly perform miracles; but tradition tells us of so many strange circumstances concerning him, that at least a few of the relations must be regarded as nothing better than romance. We are informed that he went to Rome to oppose Simon, the celebrated magician; that at their first interview, at which Nero was present, the magician flew up into the air, but that the devil, who assisted him up, let him fall from a great height to the ground, by which his legs were broken. This tradition was long believed; and a reddish stone, supposed to be blood-stained, was pointed out as the stone on which Simon received his injuries.
St. Peter, whom Roman Catholics consider to be the first bishop of Rome, undoubtedly performed miracles; however, tradition shares so many unusual stories about him that at least some of them must be seen as mere tall tales. We are told that he went to Rome to confront Simon, the famous magician; during their first meeting, which Nero attended, the magician flew into the air, but the devil who helped him up allowed him to fall from a significant height, breaking his legs. This story was widely accepted for a long time, and a reddish stone, believed to be stained with blood, was identified as the spot where Simon was injured.
We read that Clement, the third bishop of Rome, was banished by Trajan beyond the Euxine Sea; that there he caused a fountain to spring up miraculously for the benefit of Christians; and that he converted the whole country to the true faith. These acts provoked the Emperor so much that he ordered him to be thrown into the sea, with an anchor fastened to his neck. On the anniversary of his death, the sea ebbed to the place where he had been drowned, though three miles from the shore; that on its retiring there appeared a most magnificent temple of the finest marble, and in the temple a monument containing the saint's body; that the sea continued thus to retire every year on the same day, and did not return for a week, that worshippers might, without apprehension of[Pg 132] danger, perform their devotions in honour of the holy martyr. In connection with these ceremonies, a most wonderful circumstance occurred, even more strange than what has been related of the temple. One year a mother left her young infant in the temple, and on her return next year she found her child not only alive, but in perfect health. Gregory of Tours and many others gave credit to this story.
We read that Clement, the third bishop of Rome, was exiled by Trajan beyond the Black Sea; there, he caused a fountain to miraculously spring up for the benefit of Christians and converted the entire region to the true faith. These actions angered the Emperor so much that he ordered Clement to be thrown into the sea with an anchor tied around his neck. On the anniversary of his death, the sea receded to the spot where he had drowned, even though it was three miles from shore; when it receded, a magnificent temple made of the finest marble appeared, and inside the temple was a monument containing the saint's body. The sea continued to recede like this every year on the same day and did not return for a week, allowing worshippers to safely perform their devotions in honor of the holy martyr. Along with these ceremonies, a truly amazing event occurred, even more extraordinary than what has been described about the temple. One year, a mother left her young child in the temple, and when she returned the following year, she found her child not only alive but also in perfect health. Gregory of Tours and many others believed this story.
St. Agnes was so great a favourite that her festivals were celebrated with more than ordinary pomp. She was descended from a Roman family of rank and opulence, and endowed by nature with great personal beauty. She was beheaded at the early age of thirteen, in the year 306. By the sentence of her judge, she was ordered to be treated in a most shameful manner, but through a providential interposition she was saved from the ignominy her persecutors intended for her. After that event the Roman women worshipped her. The parents of St. Agnes were blessed with a vision while praying at her tomb, in which she appeared to them in white raiment, with a lamb standing by her side, being the universally acknowledged emblem of innocence. On the fast held on St. Agnes's Day, two of the whitest lambs that could be procured were presented at her altar, and afterwards carefully reared until they were shorn. Their wool was then hallowed, and converted into white cloth for holy garments. Rural virgins were said to practise singular rites, in keeping St. Agnes's Fast, for the purpose of discovering their future husbands.
St. Agnes was such a popular figure that her festivals were celebrated with extraordinary splendor. She came from a wealthy and noble Roman family and was naturally blessed with great beauty. She was beheaded at the young age of thirteen in the year 306. By her judge’s orders, she was meant to suffer great shame, but through a fortunate twist of fate, she was spared from the disgrace her tormentors had planned for her. After this, Roman women began to honor her. The parents of St. Agnes experienced a vision while praying at her tomb, where she appeared to them dressed in white, with a lamb beside her, which is universally recognized as a symbol of innocence. On the fast day of St. Agnes, two of the whitest lambs available were presented at her altar and then carefully raised until they were sheared. Their wool was then blessed and turned into white cloth for sacred garments. Young women in the countryside were said to practice unique rituals during St. Agnes's Fast to reveal the identities of their future husbands.
In the time of Liberius, a Roman of wealth and rank, named John, having no children, resolved to make a gift of his whole substance to the Holy Virgin. With the consent of his wife, the entire estate was therefore conveyed to Mary, whom they thenceforth jointly entreated in their prayers to let them know by some token in what manner she chose to dispose of it. Their prayers were[Pg 133] heard. On the night of the 4th August, when the heat was great at Rome, there was a miraculous fall of snow, which covered part of the Esquiline Mount. The same night John and his wife were advised in their dreams to build a church on the ground which they should find covered with snow. Next morning they went to acquaint Pope Liberius with what had happened. Strange to say, the Pope had had a similar dream. A grand procession of the whole clergy, in which the Pope walked himself, attended by crowds of people, went to the above-mentioned mount, and having discovered the snow-covered spot, the Pope laid the foundation of a magnificent church there, long known as Saint Mary in the Snow.
In the time of Liberius, a wealthy and respected Roman named John, who had no children, decided to give all his possessions to the Holy Virgin. With his wife’s approval, they transferred their entire estate to Mary, whom they both began to pray to for guidance on how she wanted them to use it. Their prayers were[Pg 133] answered. On the night of August 4th, during a heatwave in Rome, a miraculous snowfall covered part of the Esquiline Hill. That same night, John and his wife were told in their dreams to build a church on the ground that was covered in snow. The next morning, they went to inform Pope Liberius about what had occurred. Strangely, the Pope had experienced a similar dream. A grand procession of clergy, with the Pope himself leading and followed by crowds, made its way to the snow-covered area, where the Pope laid the foundation for a magnificent church, which became known as Saint Mary in the Snow.
St. Blase, who suffered martyrdom by decapitation in the year 289, after having been cruelly whipped and scourged, wrought numerous miracles of an extraordinary nature. Shortly before his decease, he prayed that whosoever sought his help in consequence of disease in the throat, or any sickness, he might have the assistance desired. After this, all who implored the aid of the saint were heard and healed. In his lifetime he saved from death a devout widow's son, who, without his assistance, would have been choked by a fish bone. Even the wild beasts of the field were under the saint's control. A wolf that had carried away a poor person's pig, was forced by the holy man to bring back another animal of equal value. In honour of St. Blase, candles were offered to him, which, through the very act of devotion, were rendered holy, and became serviceable for all pious uses.
St. Blase, who was martyred by beheading in the year 289 after being severely whipped and scourged, performed many extraordinary miracles. Just before his death, he prayed that anyone seeking his help for throat illnesses or any other sickness would receive the assistance they needed. After this, everyone who asked for the saint's help was heard and healed. During his life, he saved a devout widow's son from choking on a fish bone when he would have otherwise died without his intervention. Even the wild animals were under the saint's influence. A wolf that had stolen a poor person's pig was compelled by the holy man to return another animal of equal value. In honor of St. Blase, candles were offered to him, which, through this act of devotion, became holy and were useful for all pious purposes.
St. Agatha performed many miracles. Quintianus, the governor of Catania, smitten with her beauty and extraordinary accomplishments, endeavoured to gain her affections, but was unsuccessful. Consequently his love turned into inveterate hatred, which ended in the fair Agatha being scourged and cast into a loathsome prison. The Pagan ruler commanded her to sacrifice to heathen[Pg 134] deities, but she adhered to her Christian principles in spite of his wrath, which found vent in burning her with hot irons and cutting off her breasts. To manifest the displeasure of heaven, the walls of her prison were thrown down by some unseen power, and two of the governor's servants were deprived of life in a mysterious manner when torturing her. Her enemy had intended other and more fearful cruelties, but, in answer to her earnest prayers, death stepped in and relieved her from every trouble. In Catania a church was built and dedicated to St. Agatha, and her sacred veil, which she had often used to conceal her lovely features from the lustful Quintianus, was placed in it, to protect that city from the eruptions of Mount Ætna, and the earthquakes so frequent in Sicily. This valuable relic was long preserved by those who believed in its efficacy. It not only had power over the mountain and internal fires, but it conveyed virtue to everything it touched, similar to that which itself possessed. There were few Catanians who did not obtain, through this veil, sovereign protections from evil.
St. Agatha performed many miracles. Quintianus, the governor of Catania, infatuated with her beauty and exceptional talents, tried to win her love but failed. As a result, his affection turned to deep hatred, which led to Agatha being whipped and thrown into a filthy prison. The Pagan ruler ordered her to sacrifice to false gods, but she remained true to her Christian beliefs despite his anger, which manifested in her being burned with hot irons and having her breasts cut off. To show divine disapproval, the walls of her prison were mysteriously collapsed by an unseen force, and two of the governor's servants died in a strange way while torturing her. Her enemy had planned even more horrific punishments, but in response to her heartfelt prayers, death intervened and freed her from all suffering. A church was built in Catania dedicated to St. Agatha, and her holy veil, which she had often used to hide her beautiful features from the lustful Quintianus, was placed in it to protect the city from eruptions of Mount Ætna and the frequent earthquakes in Sicily. This precious relic was preserved for a long time by those who believed in its power. It not only controlled the mountain and internal fires but also imparted virtue to everything it touched, similar to what it itself possessed. Few people in Catania did not receive, through this veil, powerful protection from evil.
St. Patrick, the apostle and father of the Hibernian Church, and patron or tutelar saint of Ireland, was a Briton by birth, having been born at Kilpatrick, near Dumbarton, in the year 377. When about sixteen years of age he was taken prisoner and conveyed to Ireland, where he was sold as a slave. Escaping from his master, he returned to the place of his nativity. When in exile, he saw the evils arising from Paganism, and resolved to do what he could to convert the Irish Pagans to Christianity. In due time he entered into his missionary labours with indefatigable zeal, and proved to be the blessed means of converting the benighted Irish to the true faith. The miracles attributed to him are numerous, the most noted of which is the expulsion of reptiles from the Irish soil. It was he who made the shamrock—the Irish national emblem—so famous.
St. Patrick, the apostle and founder of the Hibernian Church, and the patron saint of Ireland, was born in Britain, specifically at Kilpatrick, near Dumbarton, in 377 AD. When he was about sixteen, he was captured and taken to Ireland, where he was sold into slavery. After escaping from his master, he returned to his homeland. While in exile, he recognized the problems caused by Paganism and decided to do whatever he could to convert the Irish Pagans to Christianity. Eventually, he began his missionary work with unwavering dedication, successfully converting the uninformed Irish to the true faith. He is credited with numerous miracles, the most famous being the banishment of reptiles from the Irish land. He was also responsible for making the shamrock—the national symbol of Ireland—widely known.
[Pg 135]St. Germanus, bishop of Auxerre, and St. Lupus, bishop of Troyes, were sent to Britain by Celestine, the forty-second bishop of Rome, in the year 429, to preach Christianity. The two missionaries, on their way, passed through Paris; thence they pursued their journey to the sea-side, and embarked. On the ocean a storm was raised by the devil, when Germanus, who was asleep, awoke just as the vessel was on the point of sinking, and having rebuked the sea and poured a few drops of oil into it, the raging of the waves ceased. Germanus, after safely landing in Britain, restored to sight a blind girl by the application of certain relics he possessed.
[Pg 135]St. Germanus, bishop of Auxerre, and St. Lupus, bishop of Troyes, were sent to Britain by Celestine, the 42nd bishop of Rome, in the year 429, to spread Christianity. The two missionaries passed through Paris on their journey; from there, they continued to the coast and boarded a ship. While at sea, a storm was caused by the devil, and just as the boat was about to sink, Germanus, who was asleep, woke up. He commanded the sea to calm down and poured a few drops of oil into the water, which immediately settled the rough waves. After safely reaching Britain, Germanus healed a blind girl by using some relics he had.
St. David was a learned, elegant, and zealous saint, reported to have performed miracles. The Welsh regarded him as their tutelar saint, and annually held festivals in his honour. In answer to the saint's prayers in the year 640, the Britons, under King Cadwallader, gained a complete victory over the Saxons. From a garden near the battle-field, he caused leeks to be pulled and stuck in the caps of the British warriors, to enable them to distinguish each other, whereas the opposing parties, through want of a distinguishing badge, mistook friends for foes, and cut one another to pieces. From this circumstance sprang the custom of the Welsh wearing leeks in their hats on St. David's Day. Tradition says that the birth of this saint was predicted thirty years before the event took place; that a spirit constantly attended him, to minister to his wants; that the waters of Bath received their excellent qualities from his benediction; that he healed the sick; and that he even restored the dead to life.
St. David was a knowledgeable, graceful, and passionate saint, said to have performed miracles. The Welsh considered him their patron saint and held festivals in his honor every year. In response to the saint's prayers in the year 640, the Britons, led by King Cadwallader, achieved a complete victory over the Saxons. From a garden near the battlefield, he had leeks pulled and put into the caps of the British warriors to help them identify each other, while the opposing sides, lacking a distinguishing mark, ended up mistaking friends for enemies and fighting amongst themselves. This led to the tradition of the Welsh wearing leeks in their hats on St. David's Day. According to tradition, the birth of this saint was foretold thirty years before it happened; a spirit was said to have always been with him to meet his needs; the waters of Bath gained their exceptional qualities from his blessing; he healed the sick; and he even brought the dead back to life.
Edward, the martyr, was crowned King of the West Saxons, when a youth, by Archbishop Dunstan, who had espoused his cause in opposition to the wishes of Elfrida, his step-mother, who desired to secure the throne for her own son Ethelred. Four years after his accession, Edward[Pg 136] was hunting one day in Dorsetshire, near Elfrida's castle, and took the opportunity of paying her a visit, unattended by any of his retinue. After what was thought an agreeable interview, he mounted his horse to ride away, and when in the act of drinking the stirrup-cup, a servant, instigated by Elfrida, stabbed him behind. The youthful prince, finding himself wounded, put spurs to his steed, but, becoming faint from loss of blood, fell from the saddle and was killed. The foul deed struck the nation with so much dread, that subsequently every man secured the protection of a staunch friend before he would venture in public to drain the wassail-bowl. Hence arose the expression of "pledging," when partaking of the cheerful glass. Elfrida, seized with remorse, strove to atone for her guilt, but could not get rid of the heavy load that constantly weighed her down. At length she gave way to despair, her conscience causing her to imagine that a monstrous fiend was always on the watch to drag her down to the place of everlasting torment. When alone, in the still hours of the night, she imagined she felt the infernal being's grasp, and, to protect herself, she had recourse to charms.
Edward, the martyr, was crowned King of the West Saxons as a young man by Archbishop Dunstan, who supported him against the wishes of his stepmother, Elfrida, who wanted the throne for her own son, Ethelred. Four years after he became king, Edward[Pg 136] went hunting one day in Dorsetshire, near Elfrida's castle, and decided to pay her a visit without any of his attendants. After what was thought to be a pleasant meeting, he got on his horse to leave, and while he was drinking from his stirrup cup, a servant, urged on by Elfrida, stabbed him in the back. The young prince, realizing he was wounded, kicked his horse into a run, but fainting from blood loss, he fell from the saddle and died. The horrific act filled the nation with such fear that afterward, every man sought the protection of a close friend before daring to drink in public. This led to the custom of "pledging" when sharing a drink. Elfrida, overcome with guilt, tried to make amends for her wrongdoing but couldn't shake the heavy burden that constantly tormented her. Eventually, she succumbed to despair, her conscience making her believe that a monstrous fiend was always lurking to drag her to eternal damnation. When alone in the quiet of the night, she thought she felt the grip of that infernal being, and to safeguard herself, she turned to charms.
St. Benedict possessed the power of performing miracles. Not only could he control the actions of man in a way that showed his supernatural ability, but he also set the elements at defiance. In the year 529, Benedict, with a few devotees selected from the many pious men around him, went to Monte Casino, where idolatry prevailed, and broke the images in Apollo's temple; they then founded a monastery there, and instituted the order after the saint's name. The manner of this Christian's death is not mentioned, but it is supposed to have been easy and natural. When the Goths invaded Italy, they attempted to burn him in his cell. Fiercely did the flames rage around him, but they could not burn so much as a hair of his head. This preservation still more enraged the heathen, who threw him into a close hot oven, and kept[Pg 137] him there till next day. To their surprise, when the oven was opened, they found the saint safe—neither his body being scorched nor his clothes singed.
St. Benedict had the ability to perform miracles. Not only could he influence people's actions in a way that demonstrated his supernatural gifts, but he also challenged the forces of nature. In 529, Benedict, along with a few followers chosen from the many devout men around him, went to Monte Cassino, where idol worship was common, and destroyed the images in Apollo's temple. They then established a monastery there and created an order named after the saint. The details of this Christian's death are not recorded, but it is believed to have been peaceful and natural. When the Goths invaded Italy, they tried to burn him in his cell. The flames roared angrily around him, but they couldn't singe even a hair on his head. This miraculous survival only infuriated the pagans, who then threw him into a hot oven and kept[Pg 137] him there until the next day. To their astonishment, when the oven was opened, they found the saint unharmed—his body untouched and his clothes unburned.
St. Dunstan was thought by the ignorant people to be in league with infernal spirits. When a boy, disease brought him to the point of death, but he was restored to health by medicine brought to him by a spirit riding in a storm. Feeling himself well again, Dunstan repaired to the church to return grateful thanks. Satan met him on the way, surrounded him with numerous fierce-looking black dogs, and endeavoured to defeat his pious intention. Nothing daunted, the holy saint pursued his way, and, by the assistance of an angel that came to his help, he defeated the devil and his black dogs. Dunstan found the church door shut; and to save time, lest Satan should overtake them before entering the sacred edifice, the angel carried him through the roof to the proper place of devotion. At another time, while St. Dunstan was working at his forge, the devil attempted to lead him into evil paths. The evil spirit appeared, not in a hideous form, but as a beautiful young lady, all smiles and endearments. Though the hook was skilfully concealed, the deception did not succeed: the saint knew the arch-fiend, and suddenly taking a pair of red-hot tongs from the fire, seized the fiend's nose with them, whereby the nasal organ was disfigured for ever. The Æolian harp is thought to have been invented by St. Dunstan, and he is said to have been able to play upon that instrument without touching a string thereof. At one time, in consequence of the high esteem in which harps were held, every person of rank was supposed to possess one of these instruments, and to be able to perform on it. Slaves were prohibited from performing on this sacred instrument. Creditors were prevented by law from seizing for debt a gentleman's harp, though everything else he possessed might be sold to discharge his obligations.
St. Dunstan was believed by uninformed people to be in cahoots with evil spirits. When he was a boy, illness pushed him to the brink of death, but a spirit traveling in a storm brought him medicine that restored his health. Once he felt better, Dunstan went to church to express his gratitude. On the way, Satan confronted him, surrounding him with a pack of fierce black dogs, trying to thwart his good intentions. Undeterred, the holy saint continued on, and with the help of an angel who came to assist him, he overcame the devil and his dogs. When Dunstan reached the church, he found the door locked. To save time, so Satan wouldn't catch up with them before they got into the sacred space, the angel carried him through the roof to the right spot for worship. On another occasion, while St. Dunstan was working at his forge, the devil tried to tempt him into wrongdoing. The evil spirit appeared not as a monstrous being but as a beautiful young woman, oozing charm and affection. Even though the trap was cleverly hidden, the saint saw through the ruse and swiftly grabbed a pair of red-hot tongs from the fire, pinching the devil's nose with them, which left it disfigured forever. The Æolian harp is thought to have been invented by St. Dunstan, who could play it without ever touching the strings. Back in the day, because harps were so highly valued, every noble person was expected to own one and be able to play. Slaves were forbidden from playing this sacred instrument. Laws protected a gentleman's harp from being seized for debt, even if all his other possessions could be sold to settle his obligations.
[Pg 138]St. Columba was the apostle of the Highlands and Western Islands of Scotland, and founder of the famous cathedral of Iona, long regarded as the mother church of the Picts. Concerning this building he wrote the prophetic lines, which have been in part verified:
[Pg 138]St. Columba was the apostle of the Highlands and Western Islands of Scotland, and the founder of the renowned cathedral of Iona, which has long been seen as the mother church of the Picts. About this building, he wrote prophetic lines that have been partially fulfilled:
Whose walls now resonate with the praise of God; The time will come when praising monks will stop,
And howling herds are here in their spot; But better times will come in the future,
"And praise echoes in this sacred dome."
Striking miracles were ascribed to him; his prophecies almost invariably came to pass, and he had marvellous visions. Columba's mother dreamed, one night before his birth, that a person of superhuman mien and figure presented her with a veil of the most beautiful texture; that in a short time the giver resumed possession of his gift, and, raising it up, it flew through the heavens. Gradually the veil extended itself on all sides, till it spread over mountains and plains. Grieved at the loss of such a valuable article, she expressed her sorrow; but he who had given and taken away, comforted her with the assurance that it was an emblem of the child soon to be born, who, he assured her, would prove a blessing to the nation. One day, while the saint was a youth, a young girl, pursued by a barbarian, came running to him for protection; but before he could lift his slender arm to save her, the monster pierced her through with a spear. One who witnessed the tragic deed exclaimed, "Ah! how long will this atrocious crime remain unpunished?" To this question Columba replied, "The soul of the murderer may yet be in hell as soon as that of the murdered is in heaven." Scarcely had he uttered these words, than the unhappy criminal fell a lifeless corpse. At another time the saint observed a man falling from a considerable height, and beseeched an angel to uphold him. The[Pg 139] good man's prayer was heard: a heavenly messenger, with a speed swifter than that of lightning, came to the rescue, and the man escaped unhurt.
Striking miracles were attributed to him; his prophecies almost always came true, and he had amazing visions. Columba's mother had a dream one night before his birth, where a figure of extraordinary appearance presented her with a veil of the finest quality. Soon after, the giver took back the gift and, lifting it up, it flew through the sky. Gradually, the veil spread out in all directions, covering mountains and plains. Upset about losing such a precious item, she expressed her sadness; but the one who had given and taken it away comforted her with the assurance that it represented the child soon to be born, who would indeed be a blessing to the nation. One day, when the saint was a young man, a girl chased by a savage ran to him for protection; but before he could raise his slender arm to help her, the monster stabbed her with a spear. A witness of the tragic act exclaimed, "Ah! How long will this terrible crime go unpunished?" To this, Columba replied, "The soul of the murderer may end up in hell just as quickly as the soul of the murdered goes to heaven." No sooner had he said these words than the unfortunate criminal fell dead. On another occasion, the saint saw a man falling from a great height and begged an angel to catch him. The good man's prayer was heard: a heavenly messenger, faster than lightning, came to the rescue, and the man landed safely without harm.
In olden times there were sixteen ducks that usually swam about a certain lake in Ireland; but when any injury was done to the church or clergy they flew away, and did not return until satisfaction was given and reparation made for the wrong perpetrated. During the absence of the ducks, the water of the lake, naturally clear, became corrupt and smelt so badly that man and beast refused to taste it. If any person injured one of those birds, condign punishment was sure to overtake him. A kite having caught one of them, flew to a tree with it, but immediately all the ravenous bird's members became so powerless that it could not devour its prey. At another time a fox caught a second bird of the flock, but he had better, we are told, have let it alone, for next day the greedy animal was found dead near the lake, with the innocent duck sticking in its throat.
In ancient times, there were sixteen ducks that often swam in a particular lake in Ireland. However, whenever harm came to the church or its clergy, the ducks would fly away and wouldn't come back until justice was served and reparations were made for the wrongs done. While the ducks were gone, the lake's naturally clear water became polluted and smelled so bad that neither humans nor animals would drink it. If anyone harmed one of those ducks, they would definitely face severe consequences. Once, a kite caught one of them and flew up to a tree, but immediately the kite became so weak that it couldn't eat its catch. On another occasion, a fox caught a second duck, but it would have been better for him to leave it alone, as the next day, the greedy fox was found dead near the lake, with the innocent duck stuck in its throat.
St. Paul, bishop of Leon, was entreated by the inhabitants of a seaport in Ireland to deliver them from a dragon that had killed many people. The pious bishop assured them of help, provided they repented and renounced their superstitions. They promised to do all he required of them. An altar was prepared, whereon he said mass. Then he went out and, with a loud voice, commanded the dragon to come before him. Immediately it appeared with open mouth and rolling eyes, and cast itself at the saint's feet. St. Paul cast a stole round its neck, and, fixing his staff in the ground, bound the dangerous creature so that it could not hurt any one after that time.
St. Paul, bishop of Leon, was asked by the people of a seaport in Ireland to save them from a dragon that had killed many. The devoted bishop promised to help them if they repented and gave up their superstitions. They agreed to do everything he asked. An altar was set up where he celebrated mass. Afterward, he went outside and, in a loud voice, commanded the dragon to come before him. Immediately, it appeared with its mouth open and eyes rolling, and threw itself at the saint's feet. St. Paul placed a stole around its neck and, planting his staff in the ground, bound the dangerous creature so that it could no longer harm anyone from that day forward.
A holy saint, being disturbed one day by the croaking of a number of frogs in a pool near the church, went and smote the waters with his staff. Presently the frogs ceased their noise, and never croaked again.
A holy saint, disturbed one day by the croaking of several frogs in a pool near the church, went and struck the water with his staff. Soon, the frogs stopped making noise and never croaked again.
[Pg 140]Once upon a time a rivalship existed between the Austin friars and the Jesuits. The father-general of the Austin friars was dining with the Jesuits, and, on the table-cloth being removed, he entered into a formal discourse touching the superiority of the monastic order, and charged the Jesuits with assuming the title of "Fratres," while they held not the three vows which other monks were obliged to consider sacred. The general was very eloquent and authoritative. On the contrary, the superior of the Jesuits being unlearned, though shrewd in many respects, preferred to see a miracle performed, to prove the superiority of his order, rather than enter into a controversy. He therefore proposed that one of his friars and an Austin friar should show which of them would most readily obey his superior. The Austin friar consented. The Jesuit then, turning to the holy friar Mark, who was waiting on them, said, "Brother Mark, our companions are cold; I command you, in virtue of the obedience you have sworn to me, to bring instantly, in your hands, some burning coals from the kitchen fire, that our friends may warm themselves over your hands." Father Mark obeyed, and, to the astonishment of the Austin friars, brought on his palms a supply of red burning coals, that whoever thought proper might warm himself. The father-general, with the rest of his brethren, stood amazed. He looked wistfully at one of his monks, as if he wished to command him to perform a similar exploit; but the Austin monk, who understood what was meant, said, "Reverend father, forbear; do not command me. I am ready to fetch fire in a chafing dish, but not in my bare hands." The triumph of the Jesuits was complete: the miracle was noised about to their advantage. But the Austin friars could never account for the miracle, nor could they imitate it.
[Pg 140]Once upon a time, there was a rivalry between the Austin friars and the Jesuits. The father-general of the Austin friars was having dinner with the Jesuits, and after the tablecloth was taken away, he began to speak formally about the superiority of the monastic order. He accused the Jesuits of using the title "Fratres" while not adhering to the three vows considered sacred by other monks. The general was very articulate and authoritative. In contrast, the superior of the Jesuits, though not well-educated, was clever in many ways and preferred to demonstrate the superiority of his order through a miracle rather than engage in a debate. He proposed that one of his friars and an Austin friar demonstrate who would obey their superior more readily. The Austin friar agreed. The Jesuit then turned to the holy friar Mark, who was serving them, and said, "Brother Mark, our companions are feeling cold; I command you, based on the obedience you've sworn to me, to bring some burning coals from the kitchen immediately, so that our friends can warm themselves with your hands." Father Mark complied, and to the astonishment of the Austin friars, he brought red-hot coals on his palms for anyone who wanted to warm themselves. The father-general and the other Austin friars were left speechless. He looked longingly at one of his monks, as if he wanted to order him to do something similar; but the Austin monk, understanding the implication, replied, "Reverend father, please, do not command me. I'm willing to bring fire in a chafing dish, but not with my bare hands." The Jesuits had completely triumphed: the miracle was widely spread to their advantage. Meanwhile, the Austin friars could never explain the miracle, nor could they replicate it.
A priest in Ireland, travelling in Ulster, was forced to pass a night in a forest. He, and a boy who accompanied[Pg 141] him, lighted a fire under the branches of a tree. Scarcely had they seated themselves than a wolf came near, and spoke as follows:—"Fear nothing; I am of a race of men-wolves, from which every seven years, by force of an imprecation made by St. Noel, two from among us, a male and a female, are constrained to lay aside the outward shape of reasonable creatures, and live in the form of wolves for seven years. At the end of that period other two men-wolves are sent out, and the former two return, if they survive the dangers of wolf-life. Not far from this place, my wife, who is the female wolf, lies very unwell, and I beseech you to go and comfort her." So the priest, ever ready to perform a good act, went to see the sick wolf. She was in the hollow of a tree, suffering great pain. He administered comfort to the invalid, but possessed not the power of changing her into her natural shape. The male wolf conducted the priest back to the fire, remained on watch all night to keep the other wolves away, and in the morning directed the priest how to go.
A priest in Ireland, traveling in Ulster, had to spend a night in a forest. He and a boy who was with him lit a fire under the branches of a tree. Just as they settled in, a wolf approached them and said, “Don’t be afraid; I’m part of a group of men-wolves. Every seven years, thanks to a curse by St. Noel, two of us—a male and a female—are forced to give up our human form and live as wolves for seven years. After that time, another pair of men-wolves takes their place, and if they survive the dangers of wolf life, the first two return. Not far from here, my wife, the female wolf, is very ill, and I ask you to go and comfort her.” The priest, always ready to help, went to see the sick wolf. She was in the hollow of a tree, in great pain. He offered her comfort but couldn’t change her back to her human form. The male wolf brought the priest back to the fire, kept watch all night to fend off other wolves, and in the morning showed the priest the way to go.
A French peasant, whose bees were dying of disease, was advised to go to the communion, carry off the host, and blow it into one of his hives. He did as recommended, but the result proved different to what he expected. Some time afterwards he discovered that his bees were dead. On examining the hive, he was amazed to find that the host put among the honey-combs was turned into a beautiful infant—cold, however, in the arms of death. Intending to bury the child's body in the church, he was proceeding thither, when, on the way to the sacred edifice, the infant vanished. This unhallowed use of the host brought a curse on the neighbourhood. The people were so chastised by divers calamities, that the country was depopulated, and became like a wilderness.
A French farmer, whose bees were dying from disease, was told to go to communion, take the host, and blow it into one of his hives. He followed the advice, but the outcome was not what he expected. Later on, he found that his bees were dead. When he examined the hive, he was shocked to discover that the host placed among the honeycombs had transformed into a beautiful baby—cold, however, in death's embrace. Planning to bury the child's body in the church, he started to head there, but along the way to the holy place, the baby disappeared. This improper use of the host brought a curse upon the area. The people faced various disasters, leading to a decline in population, and the land turned into a wilderness.
Another peasant, having communicated on Easter Day, received the host into his mouth; but instead of using it according to sacred rules, he laid it among his bees,[Pg 142] thinking that by doing so he would bring all the bees in the neighbourhood, with their honey, to his hives. So far did his project succeed; but the bees brought no fruit which the wicked peasant could desire. They hummed melodious music, and built a small wax church at the time the wicked wretch thought they should be collecting honey for him. One day, walking near the hive into which he had put the host, the bees came out, and stung him nearly to death. Remorse seized him, and in bitter anguish he went to the priest to confess his fault. As the case was an extraordinary one, the priest consulted the bishop, who advised that the parishioners, headed by the priest, should go in procession to the hives. On the people's arrival, the bees testified their joy by their melodious humming. In the hive into which the host had been put an altar of wax was found, and a sacred relic lying thereon.
Another peasant, after receiving communion on Easter Day, placed the host in his mouth; but instead of treating it with respect, he put it among his bees,[Pg 142] thinking it would attract all the bees in the area, along with their honey, to his hives. His plan worked to some extent, but the bees didn’t bring him any of the honey he wanted. They buzzed beautiful music and built a small wax church while he expected them to be gathering honey for him. One day, while walking near the hive where he had placed the host, the bees came out and stung him almost to death. Filled with remorse, he went to the priest to confess his sin. Since it was an unusual case, the priest consulted the bishop, who advised that the parishioners, led by the priest, should go in a procession to the hives. When the people arrived, the bees showed their happiness with their melodious buzzing. In the hive where the host had been placed, they found a wax altar and a sacred relic resting on it.
In 1399 a woman and her daughter engaged to procure consecrated hosts for a band of wicked Jews, who intended to use them for unhallowed purposes. The woman went to a church and stole three hosts when the friars were at dinner. Having received the hosts, the Jews assembled in a cellar, threw them contemptuously on a table, and stabbed them with a dagger. Blood spurted out from the dagger holes, and covered the faces of the impious men. The marks could not be washed away, so that they, Cain-like, bore unmistakeable signs of guilt to the day of their death. Blood also ran on the cellar floor, and could not by any means be removed. The Jews being terrified, sent two men to bury the hosts in a field. As the men passed a pious youth, named Paul, who had charge of two oxen, the hosts flew up in the air, and became like beautiful butterflies. At the sight of these, the oxen kneeled down on the ground. Paul, on becoming acquainted with what had happened, hastened to a magistrate to give information against the wicked people. Instead of[Pg 143] being believed, he was cast into prison as a base fellow. In answer to his prayers, the prison gates opened of themselves; so he went out, and again presented himself before the judge. This time Paul's word was taken. The case was reported to the bishop, who ordered the hosts to be collected for preservation. Proceedings were taken against the Jews: they were burned, and their goods confiscated. By order of the king, a church was built at the place where the hosts appeared to Paul as butterflies. Many miracles were afterwards wrought there. From that time to the year 1604 no fewer than 382 were performed, the most notable ones being the raising of thirty-six persons from the dead.
In 1399, a woman and her daughter agreed to get consecrated hosts for a group of wicked Jews who planned to use them for unholy purposes. The woman went to a church and stole three hosts while the friars were at dinner. Once she got the hosts, the Jews gathered in a cellar, disdainfully threw them on a table, and stabbed them with a dagger. Blood gushed out from the dagger wounds and splashed onto the faces of the impious men. The marks couldn't be washed away, so, like Cain, they carried unmistakable signs of guilt until they died. Blood also spilled on the cellar floor and couldn’t be cleaned up. Terrified, the Jews sent two men to bury the hosts in a field. As the men passed a pious young man named Paul, who was tending two oxen, the hosts flew into the air and turned into beautiful butterflies. At the sight of them, the oxen knelt down on the ground. When Paul learned what had happened, he hurried to a magistrate to report the wicked people. Instead of being believed, he was thrown into prison as a dishonest fellow. Answering his prayers, the prison gates opened by themselves; he stepped out and approached the judge again. This time, Paul's testimony was accepted. The case was brought to the bishop, who ordered the hosts to be collected for preservation. Legal actions were taken against the Jews: they were executed by burning, and their possessions were seized. By the king's order, a church was built at the site where the hosts appeared to Paul as butterflies. Many miracles occurred there afterward. From that time until 1604, no fewer than 382 miracles were recorded, the most notable being the resurrection of thirty-six people from the dead.
St. Boniface, the apostle of Germany, slept one night in a tent pitched in an open plain. In the still dark hours a bright light suddenly appeared, in which he saw St. Michael, who spoke words of encouragement to him. After devotional services in the forenoon, he ordered his steward to prepare dinner, but the servant told him he had nothing in that barren place to set on the table. "What!" replied the apostle, "has he that fed his people forty years in the wilderness nothing to give his servant and his attendants?" Having said this, he ordered the cloth to be spread on the table, and immediately a large bird came flying with a fish, sufficient to feed the whole company for a day.
St. Boniface, the apostle of Germany, was sleeping one night in a tent set up in an open field. In the quiet dark hours, a bright light suddenly appeared, and he saw St. Michael, who offered him words of encouragement. After morning devotions, he told his steward to prepare dinner, but the servant replied that there was nothing to serve in that barren place. "What!" exclaimed the apostle, "Does the one who fed his people for forty years in the wilderness have nothing to give his servant and his attendants?" After saying this, he instructed for the tablecloth to be laid out, and immediately a large bird flew in with a fish, enough to feed the entire group for a day.
Another good story is told of St. Boniface. When he was a child, he observed a fox running away with a hen belonging to his mother. He hastened to the church, and prayed that the hens and chickens, which his mother fed in her back-yard to maintain herself and little family, might be preserved. To his astonishment, on returning home, the fox appeared before him with the hen, unhurt, in its mouth. Crouching like a spaniel, the beast of prey laid the fowl at the child's feet, and fell down dead.
Another good story is about St. Boniface. When he was a child, he saw a fox run off with a hen that belonged to his mother. He rushed to the church and prayed that the hens and chicks his mother fed in their backyard to support themselves and the family would be safe. To his surprise, when he got back home, the fox appeared in front of him with the hen, unharmed, in its mouth. Crouching like a spaniel, the predator laid the bird at the child's feet and then collapsed dead.
Pope Silvester II. is reported to have reached the[Pg 144] Papal chair by Satan's assistance. In his youth Silvester was a monk, but he deserted the monastery, and became a follower of the devil. He went to Spain in search of magical instruction. Being introduced to a Saracen philosopher skilful in magic, he became his disciple. But his stay with the learned man was short; for seeing a valuable book of necromancy belonging to his instructor, he stole it. Fleeing to a place of safety, he studied the black art very closely. His intercourse with Satan was frequent. Through the devil's assistance, he became an archbishop, and subsequently a pope, upon condition that, after his death, he would become the absolute property of the black fiend. During his popedom he kept a brazen head, which he regularly consulted concerning diabolical subjects. Desirous to know how long he would reign, Silvester betook himself to the devil for information. In answer to a question, the wicked spirit informed him that if he stayed away from Jerusalem he would live to an old age. A few years after this information, Silvester imprudently went to the Holy City, where he was suddenly seized with fever. Before his senses left him he repented, and confessed his familiarity with Satan. He desired that, after death, his hands and tongue might be cut off, because with them he had served the devil; that his mutilated body should be put into a cart, with horses having no driver, and that wherever they halted, after being started, his body should be buried there. All being done as requested by the dying pope, the horses stopped when they came to the church of Lateran, and there he was interred. Whatever became of his soul, it is plain the devil did not let his body alone. Shortly before the death of many popes who succeeded him, his bones were heard to rattle, and his tomb was seen to sweat. By these signs people knew when the dissolution of a pope was nigh. This narration may seem strange to the present generation, but to people living in[Pg 145] olden times it was not considered very extraordinary. Report says that eighteen popes, who succeeded one another, were necromancers. Benedictus IX. was, through his wickedness and sorcery, called Maledictus. He was killed, we are told, by the Devil in a wood. After his death, a hermit met his body, in the form of a bear, with a mitre on his head. The hermit, so the story goes, asked him how it happened that he was metamorphosed. "Because," said he, "in my popedom I lived without law, and now I wander like a beast."
Pope Sylvester II is said to have reached the[Pg 144] Papal chair with the help of Satan. In his early years, Sylvester was a monk but left the monastery to follow the devil. He traveled to Spain to learn magic. He met a Saracen philosopher skilled in magic and became his student. However, his time with this teacher was short; after seeing a valuable book of necromancy that belonged to his mentor, he stole it. He fled to safety and studied the dark arts extensively. He often interacted with Satan. With the devil's aid, he became an archbishop and later a pope, but only on the condition that, after his death, he would belong entirely to the devil. During his papacy, he kept a brazen head that he consulted about evil matters. Eager to know how long he would reign, Sylvester turned to the devil for answers. The evil spirit told him that as long as he stayed away from Jerusalem, he would live to an old age. A few years later, Sylvester foolishly visited the Holy City and was suddenly struck by fever. Before losing consciousness, he repented and admitted his dealings with Satan. He wished for his hands and tongue to be cut off after his death, as he had used them to serve the devil, and instructed that his dismembered body should be placed in a cart with horses that had no driver, to be buried wherever the horses stopped. After his passing, everything was done as he requested. The horses halted at the Church of Lateran, and that’s where he was buried. What happened to his soul is unknown, but it’s clear the devil didn’t leave his body in peace. Just before the deaths of many popes who followed him, his bones were heard rattling, and his tomb was seen to sweat. These signs warned people when a pope was about to die. This story might seem strange to today's generation, but to those living in[Pg 145] ancient times, it wasn't considered unusual. Reports claim that eighteen popes who came after him were necromancers. Benedictus IX. was, due to his wickedness and sorcery, called Maledictus. It's said that the Devil killed him in a forest. After his death, a hermit encountered his body, transformed into a bear, wearing a mitre. According to the story, the hermit asked how he had become this way. "Because," he replied, "during my time as pope, I lived without law, and now I wander like a beast."
St. Januarius, the patron saint of Naples, suffered martyrdom about the end of the third century. When he was beheaded, a pious lady secured a small quantity of his blood, which, report says, has been preserved in a bottle ever since, without losing a grain of its weight. The blood is usually congealed, but when brought near the saint's carefully preserved head, it is miraculously liquified. The experiment is, or at least was, made twice a year by the Neapolitans. When there is an eruption of Mount Vesuvius, the saint's head is, or was, carried in procession, in order to render the outbreak harmless.
St. Januarius, the patron saint of Naples, was martyred around the end of the third century. After he was beheaded, a devoted woman collected a small amount of his blood, which, according to reports, has been kept in a vial ever since without losing any weight. The blood is usually solid, but when it's brought close to the saint's well-preserved head, it miraculously turns liquid. This event is, or at least used to be, conducted twice a year by the people of Naples. When Mount Vesuvius erupts, the saint's head is, or was, paraded in procession to make the eruption harmless.
St. Anthony had serious conflicts with the Devil in bodily shape, when victory was generally declared in favour of the good man. The saint performed miracles, and was famed for curing the disease called after his name. In youth he was a swine-herd, and afterwards became the patron saint of swine-herds. To do him honour, the Romanists were wont to keep a hog at the public expense, which was venerated, and designated St. Anthony's hog. A picture or an image of the saint, hung up in a house, kept away the plague from the dwelling. As the relics of this saint were capable of curing St. Anthony's fire, so were those of St. Lucia useful in removing toothache, and those of St. Apollonia were infallible remedies in cases of hydrophobia.
St. Anthony had intense confrontations with the Devil in physical form, and he usually came out on top. The saint performed miracles and was well-known for curing the illness that bears his name. In his youth, he was a swine-herd and later became the patron saint of swine-herds. To honor him, the Roman Catholics would keep a pig at public expense, which was revered and called St. Anthony's hog. A picture or image of the saint, displayed in a home, would protect the household from the plague. Just like the relics of this saint could cure St. Anthony's fire, those of St. Lucia were effective in alleviating toothaches, and those of St. Apollonia were reliable remedies for rabies.
[Pg 146]The history of Melrose is made up in great part of romance and superstitious traditions. Melrose, Malerose, or Mull-ross, signifying a bare promontory, derived its name from a young princess, who was obliged to fly from her home on an island of the Greek Archipelago, in consequence of her too close intimacy with a lover to whom she was sincerely attached. In her country a breach of the seventh commandment by a young female was visited by death. As soon as her guilt became known, she, to save her life, fled in search of an asylum, where she might have time and opportunity to atone for her guilt. Certain good priests whom she consulted, directed her to sail northwards to an island called Hibernia; and, moreover, the priests offered to accompany her wherever she went, for the good of her soul. They accordingly set sail, and landed at a port on the north-east coast of Scotland. She and her companions went inland, and settled down at Melrose, on the banks of the Tweed, where she erected an abbey. St. Cuthbert was an abbot at Melrose before he removed to Lindisfarne, now called Holy Island, where he was appointed bishop of St. Peter's Church at the latter place. He died at Holy Island in the year 687, and was buried in a stone coffin there. Eleven years after the interment he was taken out of the grave, when it was found that the body was free from corruption.
[Pg 146]The history of Melrose is largely filled with romance and superstitious traditions. Melrose, Malerose, or Mull-ross, meaning a bare promontory, got its name from a young princess who had to flee her home on an island in the Greek Archipelago because of her close relationship with a lover she deeply cared for. In her homeland, breaking the seventh commandment by a young woman was punishable by death. Once her situation was revealed, she fled to save her life, searching for a place where she could have time and opportunity to atone for her sin. Some kind priests she consulted advised her to sail north to an island called Hibernia, and they even offered to accompany her for the sake of her soul. They set sail and landed at a port on the northeast coast of Scotland. She and her companions ventured inland and established themselves at Melrose, by the banks of the Tweed, where she built an abbey. St. Cuthbert was an abbot at Melrose before moving to Lindisfarne, now known as Holy Island, where he became the bishop of St. Peter's Church. He died on Holy Island in the year 687 and was buried in a stone coffin there. Eleven years after the burial, his body was exhumed and discovered to be incorrupt.
Three years afterwards, Abbot Edred stealthily removed the body, carrying it from town to town for seven years. Many of the inhabitants of Holy Island, on learning that the saint's body was taken away, left their property, and went south after it. In consequence of the persecution then raging in England, the body, it was resolved, should be conveyed to Ireland for its greater security. The bishop, abbot, and others engaged in transporting the body, went on board a ship with their sacred treasure, intending to cross the Channel. A storm was encountered, three waves were turned into blood, and the[Pg 147] ship was driven ashore, and cast on its side. A volume, containing the Evangelists' writings, in letters of gold and having its boards set with precious stones, fell from the vessel into the sea, which caused the saint to appear in a vision to one of the monks, and commanded him to search the shore for the book. He searched and found it, and, to his surprise, it appeared more beautiful than before, seeming to have been polished with a heavenly hand. On attempting to remove the body again, it became heavy and difficult to carry, which greatly perplexed those bearing the burden; but their difficulty was of short duration, for they perceived a bridle on a tree, and a red horse running toward them, which, on its approach, offered to carry St. Cuthbert's body. Accepting the proffered service, the body was put on the mysterious animal's back, which carried it to Crake Minster. Thence it was conveyed to Chester, where it remained a hundred and ten years. At the termination of that time it was removed to Ripon, to be laid beside the body of St. Wilfrid; but it was not destined to remain there more than a few months. As war, which had devastated the country, had ceased, St. Cuthbert's body was lifted with the intention of bringing it back to Chester; but the bearers halting with it at Wardenlaw, could not remove it again, as it seemed to be fastened to the ground. This caused the monks to pray for three days, and instructions were asked as to how the body was to be disposed of. Their prayers were heard: it was revealed to Eadmer, one of the monks, that the body should be taken to Durham, as its last resting-place. The extraordinary heaviness of the remains was no longer felt; it was removed thither, and deposited in the abbey in the year 997, where it lies to the present day.
Three years later, Abbot Edred secretly took the body, carrying it from town to town for seven years. Many of the people from Holy Island, upon hearing that the saint's body had been taken away, abandoned their properties and followed it south. Due to the persecution happening in England at the time, it was decided that the body should be moved to Ireland for better safety. The bishop, the abbot, and others involved in transporting the body boarded a ship with their sacred treasure, planning to cross the Channel. They encountered a storm, three waves turned to blood, and the[Pg 147] ship was pushed ashore and tipped on its side. A book containing the writings of the Evangelists, with golden letters and covers adorned with precious stones, fell from the vessel into the sea, which led to the saint appearing in a vision to one of the monks, instructing him to search the shore for the book. He searched and found it, and to his surprise, it looked even more beautiful than before, as if it had been polished by a divine hand. When they tried to carry the body again, it became heavy and difficult to lift, puzzling those carrying it; however, their struggle was brief, for they noticed a bridle hanging from a tree and a red horse running toward them, which, upon reaching them, offered to carry St. Cuthbert’s body. Accepting the offer, the body was placed on the back of the mysterious horse, which took it to Crake Minster. From there, it was transported to Chester, where it stayed for one hundred and ten years. After that period, it was moved to Ripon to rest beside St. Wilfrid’s body, but it was not meant to stay there for more than a few months. As the war that had ravaged the country came to an end, St. Cuthbert's body was lifted to take it back to Chester; however, the bearers stopped at Wardenlaw and found they couldn’t lift it again, as it seemed rooted to the ground. This prompted the monks to pray for three days, seeking guidance on what to do with the body. Their prayers were answered: Eadmer, one of the monks, received the revelation that the body should be taken to Durham as its final resting place. The unusual heaviness of the remains was no longer felt; it was carried there and placed in the abbey in the year 997, where it remains to this day.
Another story of St. Cuthbert is related. He lived on the borders of the Pictish territory, where many people went to him for instructions. At this time the king's daughter was injured by a young man, whom the princess spoke of as[Pg 148] "the solitary young man who dwelleth hard by." Greatly incensed, the king went to St. Cuthbert, thinking that he was the guilty person, and accused him of committing the crime. For unknown reasons, the princess stated, and persisted in saying, that the holy man was the offender. Knowing his innocence, the saint prayed that the work of iniquity should be laid open, and that by some token it would be made known that the accusation was false. A sign was soon given; for scarcely had the supplication been made than the earth on which the princess stood suddenly opened with a hissing noise, and swallowed her up. The king, struck with terror, and in great distress at the loss of his daughter, implored the saint to restore the princess. This petition the holy father granted, clogging it, however, with the condition, that thenceforward no woman should resort to him. From that time a woman was never seen approaching his place of seclusion; and more than that, the restriction was extended to all the Pictish churches dedicated to him.
Another story about St. Cuthbert is told. He lived on the edge of Pictish territory, where many people came to him for guidance. At that time, the king's daughter was hurt by a young man, whom the princess referred to as[Pg 148] "the solitary young man who lives nearby." The king, furious, went to St. Cuthbert, thinking he was the one responsible, and accused him of the crime. For reasons unknown, the princess claimed, and kept insisting, that the holy man was the one who did wrong. Knowing he was innocent, the saint prayed for the truth to be revealed, asking for some sign to show that the accusation was false. A sign quickly appeared; as soon as he finished praying, the ground beneath the princess opened up with a hissing noise and swallowed her. The king, terrified and greatly saddened by the loss of his daughter, begged the saint to bring her back. The holy man granted this request, but added the condition that no woman should come to him again. From that moment on, no woman was ever seen near his secluded spot; and furthermore, this restriction was applied to all Pictish churches dedicated to him.
In connection with the history of Melrose, there is a tale of a monk named Waldevus, who increased the corn in the granaries belonging to the monastery in the villages of Eildon and Gattonside, out of which were fed, in a time of scarcity, four thousand poor people for three months, without any diminution of the first quantity, until the fruits of harvest were gathered, and then the store began to diminish according to the quantities withdrawn from it. Waldevus's tomb was opened twelve years after his death, which took place about the middle of the twelfth century, when his body was found entire, and his garments undecayed. In the year 1240 Waldevus's place of sepulchre was again opened, but his remains were then decayed. Those who were present carried away some of the small bones, leaving the rest of the ashes to repose in peace. William, son of the Earl of Dunbar, was one of the company present: he secured one of the saint's teeth, which[Pg 149] turned out to be a valuable prize, for by it many wonderful miracles were performed.
In the history of Melrose, there’s a story about a monk named Waldevus, who increased the grain in the monastery’s granaries in the villages of Eildon and Gattonside. This grain was used to feed four thousand poor people for three months during a time of scarcity, without reducing the initial amount, until the harvest was gathered, after which the supply started to decrease as it was taken out. Waldevus's tomb was opened twelve years after he died in the mid-twelfth century, and they found his body intact and his clothes preserved. In 1240, they opened Waldevus's burial site again, but by then his remains had decayed. Those who were there took some of the small bones, leaving the rest of the ashes to rest peacefully. William, the son of the Earl of Dunbar, was among them; he took one of the saint's teeth, which[Pg 149] became a valuable relic, as it was linked to many miraculous events.
Waldevus and his corn reminds us of Rusticus and his hog. Two Christian pilgrims, we are informed, were travelling in Poland, when they were hospitably entertained by Rusticus, then a Pagan peasant, afterwards converted, and promoted to sovereignty. They arrived at his residence when he was preparing to give an entertainment on the occasion of the birth of a son. A hog was killed for the feast, to which the wearied travellers were invited; and rumour has it, that they did ample justice to the good things, particularly to the hog's flesh, set before them. To show their gratitude, they resolved to work a miracle for the everlasting benefit of their host and his family. Half of the hog remained uneaten, and over it they prayed earnestly that it might never be consumed, but become a constant source of supply to the family. Their prayers were heard; and the swine's flesh remained undiminished in weight, however freely slices were carved from it for hungry mortals. Such was the effect produced on Rusticus's mind by this miracle, that he forsook heathenism and became a Christian.
Waldevus and his corn remind us of Rusticus and his hog. Two Christian pilgrims were traveling in Poland when they were warmly welcomed by Rusticus, who was a Pagan peasant at the time but later converted and became a ruler. They arrived at his home just as he was preparing to celebrate the birth of a son. A hog was killed for the feast, and the tired travelers were invited. It’s said that they truly enjoyed the delicious food, especially the hog's meat that was served. To express their gratitude, they decided to perform a miracle for the lasting benefit of their host and his family. Half of the hog remained uneaten, and they prayed earnestly over it that it would never be consumed but instead become a never-ending source of food for the family. Their prayers were answered; the pork stayed the same weight, no matter how many slices were taken for the hungry guests. This miracle had such a profound effect on Rusticus that he abandoned paganism and became a Christian.
HOW THE POETS HAVE FANNED THE FLAME OF SUPERSTITION.
CHAPTER XVI.
Prophetic Verse—Druids called Bardi—The Bardi as Instructors—Virtue of Serpents' Eggs—Bards maintained by Noblemen—Queen Elizabeth and the Bards—Effects of Prophetic Sayings, and of Pipe Music—Message, how conveyed to another World—Voices of Deceased Friends heard in the Gale—Human Forms in the Clouds—Evenings in the Highlands—Michael Scott—Constant Work for Evil Spirits—Stemming the Tweed—How the Eildon Hills were formed—Place of Torment—Ropes of Sand—Scott and his Magic Books buried at Melrose—Ossianic Poems—Stories by Bards.
Prophetic Verse—Druids called Bards—The Bards as Teachers—Power of Serpent Eggs—Bards supported by Nobles—Queen Elizabeth and the Bards—Impact of Prophetic Sayings and Pipe Music—Messages conveyed to another World—Voices of Deceased Friends heard in the Wind—Human Shapes in the Clouds—Evenings in the Highlands—Michael Scott—Ongoing Work for Evil Spirits—Blocking the Tweed—How the Eildon Hills were created—Place of Suffering—Sand Ropes—Scott and his Magic Books buried at Melrose—Ossianic Poems—Stories told by Bards.
Poets have done much to fan the flame of superstition. They have indulged in prophetic verse, and handed down to posterity the strange belief of our ancestors. Certain Druids, called Bardi, were well known to be versed in astrology. They are supposed to have been the same, in particular respects, among the Britons as the Sophi among the Greeks, or the Magi among the Persians. Having been chosen from the best families in the land, the Bardi were held in the highest esteem by the common people; and the children of the chiefs were instructed by them. Their practical verses were never written, but given to their pupils viva voce, that they might assist in conveying them orally to the people. The Bardi dealt in particular charms, such as serpents' eggs, gathered in a particular way, and under certain phases of the moon. These eggs were imagined to be effectual for the gaining of law-suits, and for the securing of the good graces of princes. The Vates (another class of Druids), if not the Bardi, sought[Pg 151] for omens among the entrails of victims offered in sacrifice.
Poets have greatly contributed to the spread of superstition. They have created prophetic verses and passed down the unusual beliefs of our ancestors. Certain Druids, known as Bardi, were recognized for their knowledge of astrology. They were probably viewed, in certain ways, by the Britons similar to how the Sophi were seen among the Greeks or the Magi among the Persians. Selected from the best families, the Bardi were highly respected by the common people, and the children of chiefs were taught by them. Their practical verses were never written down but delivered to their students viva voce, so they could help share the teachings orally with the public. The Bardi specialized in specific charms, like serpents' eggs, which were collected in a certain manner and during particular phases of the moon. These eggs were believed to be effective for winning lawsuits and gaining the favor of rulers. The Vates (another group of Druids), if not the Bardi, looked for omens in the entrails of animals sacrificed.
The Bards, at various periods, possessed uncommon privileges, but these were from time to time diminished or increased, according to the caprice of those under whose government they lived. Almost every nobleman of distinction maintained bards in his family, and treated them with great consideration. Queen Elizabeth, however, acted differently: she ordered bards and minstrels to be hanged as traitors, as she believed they instigated rebellion by their songs. Bards followed clans to the field, where they eulogized the chiefs, and sang in extravagant verse the deeds of the favourite warriors. Before a battle, they went from tribe to tribe, or from clan to clan, exhorting and encouraging by prophetic sayings, in which success to friends was foretold and the doom of enemies pronounced. In the tumult of fight, when the bards' voices could not be heard, they were succeeded by pipers, who with inspiring warlike strains kept alive the enthusiasm the composers of verse had kindled. After the contest was sounded, the bards were employed to honour the memory of the brave that had fallen in battle, to celebrate the deeds of those who survived, and to excite to future acts of heroism. The piper was called upon, in turn, to sound mournful lamentations for the slain. In poetical language, the people were told that the dead sympathized with the living left behind to maintain the honour of their clans or country. Messages were given to dying friends, that they might be delivered to the spirits of relatives in another world. Highlanders imagined they heard, in the passing gale, the voices of departed relatives, and in their solitude they beheld the forms of their fathers in the bright clouds. In cases of emergency, the spirit of the mountains gave friendly warnings, which enabled cautioned ones to avoid dangers, that otherwise could neither be foreseen nor prevented.
The Bards, at different times, had unique privileges, but these were sometimes reduced or increased based on the whims of their rulers. Almost every notable nobleman had bards in his household and treated them with great respect. Queen Elizabeth, however, took a different approach: she ordered that bards and minstrels be hanged as traitors, believing they incited rebellion with their songs. Bards followed clans into battle, where they praised the chiefs and sang in grand verse about the deeds of favored warriors. Before a battle, they traveled from tribe to tribe, encouraging and motivating everyone with prophetic messages that predicted victory for friends and doom for enemies. In the chaos of battle, when the bards' voices couldn’t be heard, pipers took over, playing inspiring war tunes to maintain the enthusiasm sparked by the poets. After the fighting ended, bards were called upon to honor the memories of the brave who had fallen, to celebrate the deeds of those who survived, and to inspire future acts of heroism. The piper would then play mournful tunes for the slain. In poetic terms, the people were told that the dead felt for the living who were left behind to uphold the honor of their clans or nation. Messages were conveyed to dying friends, so they could be passed on to the spirits of their relatives in the afterlife. Highlanders believed they could hear the voices of their departed relatives in the wind, and in moments of solitude, they saw the shapes of their fathers in the bright clouds. In times of crisis, the spirit of the mountains offered friendly warnings, allowing the cautious to avoid dangers that might not have been seen or prevented otherwise.
[Pg 152]Traditional poetry is highly esteemed by the mountaineers. It is a favourite pastime with the Highlanders, when seated round the evening fire, to relate and listen to tales of witches, fairies, etc., and to sing the soul-stirring songs of their native bards. Formerly, those who could recount the deeds of Fingalian times were special favourites. To such persons every door was open, and every table free. Nothing but ignorance could lead inhabitants of towns to suppose that Highlanders spend their winter months in gloomy solitude. Except where poverty or sickness prevails, the winter evenings among the mountains have something bewitching about them. The day's toil being over, neighbours come in, and parents and children, masters and servants, friends and relations, hold social intercourse in the same apartment, where there blazes a hearty fire of peats and bog-fir. None of the young women remain idle; for while the joke and merry laugh go round, one knits, a second sews, a third spins, and a fourth handles a distaff. Once the happy conversation has commenced, the wind may blow, the tempest roar, without disturbing the friendly group. There may be now less highly-gifted bards in the Highlands, romance and chivalry may have yielded to other ideas and pursuits, but still much of the same characteristic spirit remains: the love of ancient tradition and song exists, and the superstitions of bygone ages are unforgotten. Those who do not venerate their poets, and have respect to the early history of their country, are a dull, besotted people.
[Pg 152]Traditional poetry is greatly valued by the mountaineers. It’s a favorite pastime for the Highlanders to gather around the evening fire, sharing and listening to stories about witches, fairies, and singing the inspiring songs of their local poets. In the past, those who could recount the legends of Fingalian times were especially admired. For such people, every door was open, and every table was inviting. Only ignorance could lead city dwellers to think that Highlanders spend their winters in gloomy solitude. Unless poverty or illness takes hold, winter evenings in the mountains have a certain magic. Once the day’s work is done, neighbors drop by, and parents, children, employers, employees, friends, and family engage in togetherness in a cozy room warmed by a blazing peat and bog-fir fire. None of the young women are idle; as laughter and jokes circulate, one knits, another sews, a third spins, and a fourth works with a distaff. Once the lively conversation begins, the wind can howl and the storm can rage without disturbing the friendly group. There might be fewer great poets in the Highlands now, romance and chivalry may have given way to different ideas and interests, but much of the familiar spirit remains: a love for ancient traditions and songs continues, and the superstitions of the past are not forgotten. Those who do not honor their poets and respect their country’s early history are a dull, ignorant people.
Not unfrequently were poets and other men of genius regarded as wizards or magicians. As an instance, we refer to the history of Michael Scott, the celebrated philosopher and poet, who lived in the thirteenth century. He was a native of Fife, and in early life became versant in occult science. After studying in Scotland, he went to Oxford and Paris, where he attained wonderful proficiency[Pg 153] in philology, mathematics, natural philosophy, and theology. He visited other foreign countries—in particular, Norway, Germany, and Spain. His fame spread over the whole of Europe. His knowledge of natural magic procured for him the appellations of enchanter, magician, wizard. His works recommended him to the favourable notice of Frederick II. of Germany, by whom he was appointed his royal astrologer. To Scott, it is reported, the heavens were as a great book, wherein was written not only the history of nations, but of individuals also. In the vaulted heavens, he declared, man might read his own fortune. He predicted when, where, and how the Emperor Frederick's death would take place. Scott returned to Scotland, when he had the honour of knighthood conferred on him. He performed almost innumerable miracles; and so thoroughly was he believed to be in league with the Devil, that he was tried for sorcery, but through his influence in high quarters, or his subtle arts, he escaped the fangs of the law. Tradition says that upon a certain occasion, being embarrassed by evil spirits, he undertook to find the wicked ones constant employment. Not a few strange feats were gone through, which Scott thought were impossible for Satan himself to perform. Nevertheless, they were done. One day, the spirits demanded more work; and the wizard ordered that a dam-head should be built across the Tweed at Kelso, to prevent the flow of the river. Next morning the work was found completed. More work was demanded; and this time Scott requested that the Eildon Hill, which had only one cone, should be divided into three parts. Away went the infernal spirits in great glee to perform the task assigned them. On the sun rising the following day, the hill had three cones, as are to be seen at the present time. Back came the wicked beings to intimate that the task was accomplished. This Sir Michael well knew meant a determination to have more work, or to claim him in accordance with an agreement[Pg 154] between him and Satan. Scott remembered he had sold himself to his Satanic Majesty, but did not forget that he was entitled to a respite so long as he could procure diabolical work for Satan's favourite imps. "What," Scott asked himself; "is next to be done? Am I to order the world to be turned upside down, and perhaps perish in the ruins? or am I to demand the evil spirits, which torment me night and day, to bring down the sun, moon, and stars, and leave the universe in perpetual darkness? No," replied he, mentally; "to do so, would be to make myself more of a fiend than they that take pleasure in gathering together into the place of torment those who have persistently disobeyed the dictates of reason. Shall I then at once surrender myself to the merciless tyrants, and thereby free the world from an instrument of unrighteousness? Ah!" exclaimed Scott, "life is sweet, and death bitter; let me prolong my days to the utmost limits allowed to man." Exhausted, Sir Michael leaned back on the seat whereon he sat. Long watching, deep study, and vexatious encounters with the evil ones so exhausted him that he fell into a disturbed sleep. In his dreams he beheld the place of torment with all its horrors. The fiery lake looked more dismal than anything he had heard described, or what he could have imagined. Within were many known faces; every one endeavoured to excel the other in his endeavour to make the place what it was intended to be—a place of torment. No one repented of his wicked deeds or expected mercy. The gates of the unholy place were thrown open, and in went the chief spirit that had so often communed with Scott. Like a furnace door, the gate was closed after him. What took place may be imagined. Again the red-hot gate turned on its hinges, and out came Satan, with a thousand of his swiftest messengers, to bring home Sir Michael, against whom a charge was pending of breach of bargain. Horror-stricken, the sleeper started to his feet, and to his great relief found[Pg 155] none but his old familiar spirits before him. "Work, more work," said the spirits. "Yes, work, endless work," shouted Scott. "Go," said he, "and make the sea-sand into ropes." With a gloomy countenance the fiends departed, never to return to molest the enchanter. For aught that is known, says the legend, the spirits may still be endeavouring to perform the impossible task of making ropes out of sea-sand. All parties are not agreed as to how Sir Michael Scott died, nor where he was interred, but the general belief as to where his remains rest is, that he was buried, together with his magic books, at Melrose Abbey.
Not infrequently were poets and other creative geniuses seen as wizards or magicians. One example is the story of Michael Scott, the famous philosopher and poet, who lived in the thirteenth century. He was from Fife and, early in his life, became skilled in occult science. After studying in Scotland, he went to Oxford and Paris, where he excelled in philology, mathematics, natural philosophy, and theology. He traveled to various countries, especially Norway, Germany, and Spain. His reputation spread throughout Europe. His knowledge of natural magic earned him titles like enchanter, magician, and wizard. His work caught the attention of Frederick II of Germany, who appointed him as his royal astrologer. Scott reportedly believed that the heavens were like a great book, containing not just the history of nations, but of individuals as well. He claimed that one could read their own future in the stars. He predicted when, where, and how Emperor Frederick would die. When he returned to Scotland, he was honored with knighthood. He performed almost countless miracles; so widely was he believed to be in league with the Devil that he was tried for sorcery, but either through his influence or cleverness, he escaped legal consequences. Tradition says that at one point, troubled by evil spirits, he decided to keep them busy. Many strange feats were accomplished, which Scott thought even Satan himself would find impossible. Nevertheless, they were done. One day, the spirits demanded more work; Scott ordered them to build a dam across the Tweed at Kelso to stop the river's flow. The following morning, the work was completed. When more work was requested, Scott asked that Eildon Hill, which had only one peak, be split into three parts. The spirits eagerly set off to do the task. By the next day at sunrise, the hill had three peaks, as it does today. The wicked spirits returned to inform him that the task was done. Sir Michael knew this meant they wanted more work or to claim him according to an agreement with Satan. He remembered he had sold himself to the Devil but also recalled that he was entitled to a break as long as he could find devilish tasks for Satan's favorite minions. "What," Scott asked himself, "should I do next? Am I to order the world turned upside down, risking destruction? Or should I demand the evil spirits that torment me night and day bring down the sun, moon, and stars, and plunge the universe into endless darkness? No," he replied mentally, "doing that would make me more of a fiend than those who take pleasure in gathering the damned. Shall I just surrender to these relentless tyrants and free the world from an instrument of evil? Ah!" exclaimed Scott, "life is sweet, and death is bitter; I want to prolong my days as long as possible." Worn out, Sir Michael leaned back in his chair. Long hours of watching, deep thought, and frustrating encounters with the evil ones left him so exhausted that he fell into a troubled sleep. In his dreams, he saw the place of torment, filled with horrors. The fiery lake seemed more dreadful than anything he had ever heard of or could have imagined. Many familiar faces filled the place; each tried to outdo the others in making it a true place of torment. No one repented for their wicked deeds or expected mercy. The gates of the unholy place swung open, and in walked the chief spirit who had often spoken with Scott. The gate slammed shut behind him like a furnace door. What happened next can be imagined. Again, the red-hot gate swung open, and out stepped Satan, with a thousand of his fastest messengers, coming to retrieve Sir Michael, against whom a charge of breach of bargain was outstanding. Terrified, the sleeper sprang to his feet, and to his immense relief, found only his familiar spirits before him. "Work, more work," said the spirits. "Yes, work, endless work," shouted Scott. "Go," he said, "and make ropes out of sea sand." With gloomy expressions, the demons left and never returned to bother the enchanter again. According to legend, the spirits may still be trying to accomplish the impossible task of making ropes from sea sand. There is no agreement on how Sir Michael Scott died or where he was buried, but the common belief is that he was buried, along with his magic books, at Melrose Abbey.
Assuming that the poems asserted to be those of Ossian are authentic, we see there was in his time a general belief that ghosts and spirits floated through the air, that the dead revisited the earth, that the destiny of man was under the control of supernatural beings, and that the astonishing power of witches was real, and not imaginary. This is abundantly proved (always assuming the authenticity of the Ossianic poems) by the work before us, from which we take the following quotations:—
Assuming the poems attributed to Ossian are genuine, we can see that during his time, people widely believed that ghosts and spirits moved through the air, that the dead returned to the earth, that human destiny was guided by supernatural forces, and that the remarkable power of witches was real, not just a fantasy. This is clearly demonstrated (again, assuming the authenticity of the Ossianic poems) by the work in front of us, from which we take the following quotations:—
"Fingal advanced his steps wide through the bosom of night, to where the trees of Loda shook amid squally winds.... I beheld the dark moon descending behind thy resounding woods. On thy top dwells the misty Loda, the house of the spirits of men. I saw a deer at Crona's stream; a mossy bank he seemed through the gloom, but soon he bounded away. A meteor played round his branching horns; the awful faces of other times looked from the clouds of Crona. These are the signs of Fingal's death. The king of shields is fallen, and Caracul prevails. 'Rise, Comala, from thy rock; daughter of Sarno, rise in tears. The youth of thy love is low; his ghost is on our hills.'...
"Fingal walked confidently through the darkness of night, heading toward the trees of Loda that swayed in the gusty winds... I saw the dark moon setting behind your echoing woods. At your peak stands the misty Loda, the home of the spirits of men. I spotted a deer at Crona's stream; it appeared as a mossy bank in the shadows, but then it darted away. A meteor danced around its antlers; the haunting faces of the past looked down from the clouds of Crona. These are the signs of Fingal's death. The shield-bearing king has fallen, and Caracul is in charge. 'Get up, Comala, from your rock; daughter of Sarno, rise in tears. The young man you loved is gone; his spirit lingers on our hills.'..."
"Autumn is dark on the mountains; grey mists rest on the hills. The whirlwind is heard on the heath. Dark rolls the river through the narrow plain. A tree stands alone on the hill, and marks the slumbering Connal. The leaves whirl round with the wind, and strew the grave of the dead. At times are seen here the ghosts of the departed, when the musing hunter alone stalks over the heath....
"Autumn is gloomy in the mountains; gray mists linger on the hills. The wind howls across the heath. The river flows darkly through the narrow plain. A tree stands alone on the hill, marking the resting place of Connal. Leaves swirl with the wind and scatter over the grave of the dead. Sometimes, the ghosts of those who have passed can be seen here, as the thoughtful hunter wanders alone over the heath..."
"The deer of the mountain avoids the place, for he beholds a dim[Pg 156] ghost standing there. The mighty lie, O Malvina! in the narrow plain of the rock.
"The deer of the mountain steers clear of the area because he sees a faint[Pg 156] ghost standing there. The mighty one lies, O Malvina! in the narrow valley of the rock."
"Often did I turn my ship, but the winds of the east prevailed. Nor Clutha ever since I have seen, nor Moina of the dark-brown hair. She fell in Balclutha, for I have seen her ghost. I knew her as she came through the dusky night, along the murmur of Lora: she was like the new moon, seen through the gathered mist, when the sky pours down its flaky snow, and the world is silent and dark. 'Raise, ye bards,' said the mighty Fingal, 'the praise of unhappy Moina. Call her ghost, with your songs, to our hills, that she may rest with the fair of Morven, the sunbeams of other days, the delight of heroes of old.'...
"Often I turned my ship, but the east winds were stronger. I haven't seen Clutha or Moina with the dark-brown hair since. She fell in Balclutha; I have seen her ghost. I recognized her as she walked through the dark night, along the gentle sound of Lora. She was like the new moon seen through the mist, when the sky is blanketed in fluffy snow, and the world is quiet and dark. 'Raise your voices, bards,' said the great Fingal, 'to honor the tragic Moina. Call her ghost with your songs to our hills, so she can rest with the beautiful ones of Morven, the sunlight of past days, the joy of ancient heroes...'
"The night passed away in song; morning returned in joy. The mountains showed their grey heads; the blue face of ocean smiled. The white wave is seen tumbling round the distant rock; a mist rose slowly from the lake. It came in the figure of an aged man along the silent plain. Its large limbs did not move in steps, for a ghost supported it in mid air. It came towards Selma's hall, and dissolved in a shower of blood.
"The night faded away with songs; morning arrived with joy. The mountains revealed their gray peaks; the blue ocean smiled. The white waves crashed around the distant rock; a mist slowly rose from the lake. It appeared in the shape of an old man along the quiet plain. Its large limbs didn’t move with steps, as a ghost carried it in mid-air. It moved towards Selma's hall and dissolved into a shower of blood."
"The king alone beheld the sight; he foresaw the death of the people....
The king alone saw the scene; he anticipated the death of the people....
"'My spirit, Connal, is on my hills: my corse on the sands of Erin. Thou shalt never talk with Crugal, nor find his lone steps in the heath. I am light as the blast of Cromla. I move like the shadow of mist! Connal, son of Colgar, I see a cloud of death: it hovers dark over the plains of Lena. The sons of green Erin must fall. Remove from the field of ghosts.' Like the darkened moon, he retired in the midst of the whistling blast. 'Stay,' said the mighty Connal, 'stay, my dark-red friend. Lay by that beam of heaven, son of the windy Cromla! What cave is thy lonely house? What green-headed hill the place of thy repose? Shall we not hear thee in the storm? in the noise of the mountain stream? when the feeble sons of the wind come forth, and, scarcely seen, pass over the desert.'...
"'My spirit, Connal, is on my hills: my body on the sands of Erin. You will never speak with Crugal, nor catch sight of his lonely steps on the heaths. I am as light as the breeze from Cromla. I move like the shadow of mist! Connal, son of Colgar, I see a cloud of death: it hovers dark over the plains of Lena. The sons of green Erin must fall. Get away from the field of ghosts.' Like the darkened moon, he withdrew amidst the whistling wind. 'Stay,' said the mighty Connal, 'stay, my dark-red friend. Put down that beam of light, son of the windy Cromla! What cave is your lonely home? What green-topped hill is the place of your rest? Shall we not hear you in the storm? In the sound of the mountain stream? When the feeble sons of the wind come forth, barely seen, crossing over the desert.'..."
"'Sons of Cona!' Fingal cried aloud, 'stop the hand of death. Mighty was he that is low; much is he mourned in Sora! The stranger will come towards his hill, and wonder why it is so silent. The king is fallen, O stranger! The joy of his house is ceased. Listen to the sound of his woods. Perhaps the ghost is murmuring there! But he is far distant, on Morven, beneath the sword of foreign foe.'
"'Sons of Cona!' Fingal shouted, 'halt the hand of death. He who is low was once mighty; he is greatly missed in Sora! The stranger will approach his hill and wonder why it’s so quiet. The king has fallen, O stranger! The joy of his household has ended. Listen to the sound of his woods. Perhaps the ghost is whispering there! But he is far away, on Morven, under the sword of a foreign enemy.'"
"Lorma sat in Aldo's hall. She sat at the light of a flaming oak. The night came down, but he did not return. The soul of Lorma is sad. 'What detained thee, hunter of Cona? thou didst promise to return. Has the deer been distant far? Do the dark winds sigh round thee on the heath? I am in the land of strangers; who is my friend but Aldo? Come from the sounding hills, O my best beloved.'
"Lorma sat in Aldo's hall. She sat by the light of a burning oak. The night fell, but he did not come back. Lorma's heart was heavy. 'What kept you, hunter of Cona? You promised to come back. Has the deer been far away? Do the dark winds whisper around you on the heath? I'm in a land of strangers; who is my friend but Aldo? Come from the echoing hills, my dearest.'"
[Pg 157]"Her eyes are turned towards the gate. She listens to the rustling blast. She thinks it is Aldo's tread. Joy rises in her face! But storm returns again, like a thin cloud on the moon.... His thin ghost appeared on a rock, like a watery beam of feeble light, when the moon rushes sudden from between two clouds, and the midnight shower is on the field. She followed the empty form over the heath. She knew that her hero fell. I heard her approaching cries on the wind, like the mournful voice of the breeze, when it sighs on the grass of the cave!
[Pg 157]"Her eyes are fixed on the gate. She listens to the rustling wind. She thinks it's Aldo approaching. Joy fills her face! But the storm returns, like a thin cloud blocking the moon.... His ghostly figure appeared on a rock, like a faint beam of light when the moon suddenly breaks through two clouds, and the midnight rain falls on the field. She followed the empty silhouette across the heath. She knew her hero had fallen. I heard her cries carried by the wind, like the sorrowful voice of the breeze as it whispers through the grass in the cave!
"She came. She found her hero! Her voice was heard no more. Silent she rolled her eyes. She was pale, and wildly sad! Few her days on Cona. She sank into the tomb. Fingal commanded his bards; they sang over the death of Lorma. The daughters of Morven mourned her for one day in the year, when the dark winds of autumn returned."
"She arrived. She found her hero! Her voice was silent now. She rolled her eyes in frustration. She looked pale and deeply sad! She spent only a few days on Cona. She fell into the grave. Fingal directed his bards; they sang for Lorma’s death. The daughters of Morven mourned her for one day each year, when the dark winds of autumn came back."
In Ossianic times there were prophets and prophetesses, who were consulted by the chiefs of armies and by the common people on important occasions. Even a thousand years after the time of Ossian, the bards uttered their prophetic sayings. We have the story of five bards passing an October night in the house of a chief, who, like his guests, was a poet, entertaining their hearers with poetic descriptions of the night. The first bard delivered himself thus:
In Ossian's time, there were prophets and prophetesses who were consulted by army leaders and regular folks during significant moments. Even a thousand years after Ossian's era, the bards shared their prophetic words. We have a tale of five bards spending an October night at the home of a chief, who, like his guests, was a poet, entertaining everyone with poetic depictions of the night. The first bard expressed himself this way:
"Night is dull and dark. The clouds rest on the hills. No star with green trembling beam; no moon looks from the sky. I hear the blast in the wood, but I hear it distant far. The stream of the valley murmurs, but its murmur is sullen and sad. From the tree, at the grave of the dead, the long-howling owl is heard. I see a dim form on the plain! It is a ghost! it fades, it flies. Some funeral shall pass this way: the meteor marks the path. The distant dog is howling from the hut of the hill. The stag lies on the mountain moss: the hind is at his side. She hears the wind in his branchy horns. She starts, but lies again. The roe is in the cleft of the rock; the heath-cock's head is beneath his wing. No beast nor bird is abroad, but the owl and the howling fox. She on a leafless tree; he in a cloud on the hill. Dark, panting, trembling, sad, the traveller has lost his way. Through shrubs, through thorns he goes, along the gurgling mill. He fears the rock and the fen. He fears the ghost of night. The old tree groans to the blast; the falling branch resounds. The wind drives the weathered burs, clung together, along the grass. It is the light tread of a ghost! He trembles amidst the[Pg 158] night. Dark, dusky, howling night, cloudy, windy, and full of ghosts! The dead are abroad! My friends, receive me from the night."
"Night is dull and dark. The clouds settle on the hills. There’s no star with its green, flickering light; no moon shining from the sky. I hear the wind in the woods, but it's far away. The valley stream murmurs, but its sound is gloomy and sad. From the tree by the grave, the long-howling owl is heard. I see a dim shape on the plain! It's a ghost! It fades, it disappears. Some funeral will pass this way: the meteor marks the path. A distant dog howls from the hut on the hill. The stag lies on the mountain moss: the doe is by his side. She hears the wind in his branching antlers. She jumps, but lies down again. The roe deer is in the rock crevice; the heath hen hides its head beneath its wing. No beast or bird is out, except for the owl and the howling fox. She’s on a leafless tree; he’s in a cloud on the hill. Dark, panting, trembling, sad, the traveler has lost his way. He moves through shrubs and thorns, along the gurgling mill. He fears the rock and the marsh. He fears the ghost of the night. The old tree groans with the wind; the falling branch echoes. The wind drives weather-worn burrs, stuck together, across the grass. It’s the quiet steps of a ghost! He trembles through the night. Dark, dusky, howling night, cloudy, windy, and full of ghosts! The dead are roaming! My friends, welcome me back from the night."
The second bard says:
The second poet says:
"The wind is up. The shower descends. The spirit of the mountain shrieks. Woods fall from high. Windows flap. The growing river roars. The traveller attempts the ford. Hark! that shriek! He dies! The storm drives the horse from the hill, the goat, the lowing cow. They tremble as drives the shower, beside the mouldering bank. The hunter starts from sleep, in his lonely hut; he wakes, the fire decayed. His wet dogs smoke around him. He fills the chinks with heath. Loud roar two mountain streams, which meet beside his booth. Sad on the side of the hill the wandering shepherd sits. The tree resounds beside him. The stream roars down the rock. He waits for the rising moon to guide him to his home. Ghosts ride on the storm to-night. Sweet is their voice between the squalls of wind. Their songs are of other worlds. The rain is past. The dry wind blows. Streams roar and windows flap. Cold drops fall from the roof. I see the starry sky. But the shower gathers again. The west is gloomy and dark. Night is stormy and dismal. Receive me, my friends, from night."
"The wind is picking up. The rain is coming down. The mountain's spirit screams. Trees fall from above. Windows flap in the gusts. The river swells and roars. The traveler tries to cross. Listen! That scream! He’s gone! The storm drives the horse off the hill, the goat, the mooing cow. They shiver as the rain pours down by the decaying bank. The hunter wakes from sleep in his lonely cabin; he awakes to a dying fire. His wet dogs are steaming around him. He fills the cracks with heather. Two mountain streams roar loudly, meeting beside his shelter. Sad on the hillside, the wandering shepherd sits. The tree echoes beside him. The water crashes down the rocks. He waits for the moon to rise to guide him home. Ghosts ride the storm tonight. Their voices are sweet amid the gusts. Their songs come from other worlds. The rain has passed. The dry wind blows. Streams roar and windows flap. Cold drops fall from the roof. I see the starry sky. But the rain is building up again. The west is dark and gloomy. Night is stormy and bleak. Take me in, my friends, away from the night."
The third bard sings:
The third singer performs:
"The wind still sounds between the hills, and whistles through the grass of the rock. The firs fall from their place. The turfy hut is torn. The clouds divided, fly over the sky, and show the burning stars. The meteor, token of death, flies sparkling through the gloom. It rests on the hill. I see the withered form, the dark-browed rock, the fallen oak. Who is that in his shroud beneath the tree by the stream? The waves dark tumble on the lake, and lash its rocky sides. A maid sits sad beside the rock, and eyes the rolling stream. Her lover promised to come. She saw his boat, when yet it was light, on the lake. Is this his broken boat on the shore? Are these his groans on the wind? Hark! the hail rattles around. The flaky snow descends. The tops of the hills are white. The stormy wind abates. Various is the night, and cold. Receive me, my friends, from night."
"The wind still whistles between the hills and rustles through the grass on the rocks. The firs have fallen from their place. The grassy hut is torn apart. The clouds scatter and fly across the sky, revealing the burning stars. The meteor, a sign of death, sparkles through the darkness. It lands on the hill. I see the withered form, the dark rock, the fallen oak. Who is that in his shroud beneath the tree by the stream? The waves crash darkly on the lake and lash against its rocky sides. A girl sits sadly beside the rock, watching the flowing stream. Her lover promised to come. She saw his boat on the lake while it was still light. Is this his broken boat on the shore? Are these his groans on the wind? Listen! The hail rattles around. The snowflakes fall. The tops of the hills are white. The stormy wind dies down. The night is varied and cold. Accept me, my friends, from the night."
The fourth bard takes up the theme thus:
The fourth bard addresses the theme like this:
"Night is calm and fair; blue, starry, settled is night. The winds, with the clouds, are gone. They sink behind the hill. The moon is up on the mountain. Trees glister; streams shine on the rock. Bright rolls the settled lake; bright the stream of the vale. I see the trees[Pg 159] overturned; the shocks of corn on the plain. The wakeful hind rebuilds the shocks, and whistles on the distant field. Calm, settled, fair is night! Who comes from the place of the dead? That form with the robe of snow; white arms with dark-brown hair! It is the daughter of the chief of the people—she that lately fell! Come, let us view thee, O maid! thou that hast been the delight of heroes! The blast drives the phantom away; white, without form, it ascends the hill. The breeze drives the blue mist slowly over the narrow vale. It rises on the hill, and joins its head to heaven. Night is settled, calm, blue, starry, bright with the moon. Receive me not, my friends, for lovely is the night."
"Night is calm and pleasant; blue, starry, and peaceful is the night. The winds and clouds have vanished. They sink behind the hill. The moon shines over the mountain. Trees glisten; streams sparkle on the rocks. The still lake reflects light brightly; the stream in the valley shines too. I see the trees[Pg 159] toppled; the sheaves of corn on the plain. The watchful farmer rebuilds the stacks and whistles in the distant field. Calm, peaceful, and beautiful is the night! Who comes from the land of the dead? That figure in the white robe; with pale arms and dark-brown hair! It is the daughter of the chief of the people—she who recently fell! Come, let us see you, O maiden! You who have been the joy of heroes! The wind sweeps the apparition away; pale and shapeless, it rises up the hill. The breeze carries the blue mist slowly over the narrow valley. It climbs the hill and connects its peak to the sky. Night is peaceful, calm, blue, starry, and bright with the moon. Do not receive me, my friends, for the night is lovely."
The fifth bard chants:
The fifth bard sings:
"Night is calm, but dreary. The moon is in a cloud in the west. Slow moves that pale beam along the shaded hill. The distant wave is heard. The torrent murmurs on the rock. The cock is heard from the booth. More than half the night is past. The housewife, groping in the gloom, rekindles the settled fire. The hunter thinks the day approaches, and calls his bounding dogs. He ascends the hill, and whistles on his way. A blast removes the clouds. He sees the starry plough of the north. Much of the night is to pass. He nods by the mossy rock. Hark! the whirlwind is in the woods! A low murmur in the vale! It is the mighty army of the dead returning from the air. The moon rests behind the hill. The beam is still on the lofty rock. Long are the shadows of the trees. Now it is dark all over. Night is dreary, silent, and dark. Receive me, my friends, from the night."
"Night is calm but gloomy. The moon is behind a cloud in the west. A faint beam slowly moves along the shaded hill. You can hear the waves in the distance. The torrent murmurs against the rock. The rooster crows from the coop. More than half the night has gone by. The housewife, feeling her way in the dark, rekindles the dying fire. The hunter thinks morning is coming and calls to his eager dogs. He climbs the hill, whistling as he goes. A gust blows the clouds away. He sees the starry constellation of the north. There's still a lot of night left. He nods off by the mossy rock. Listen! The wind is stirring in the woods! A low murmur sounds in the vale! It’s the mighty army of the dead returning from the air. The moon is hidden behind the hill. The beam still shines on the high rock. The shadows of the trees are long. Now it’s dark everywhere. Night is gloomy, quiet, and dark. Welcome me, my friends, from the night."
The chief replies:
The chief responds:
"Let clouds rest on the hills, spirits fly, and travellers fear. Let the winds of the woods arise, the sounding storms descend. Roar streams, and windows flap, and green-winged meteors fly! Let the pale moon, from behind the hills, enclose her head in clouds! Night is alike to me, blue, stormy, or gloomy the sky. Night flies before the beam when it is poured on the hill. The young day returns from his clouds, but we return no more.... Raise the song, and strike the harp; send round the shells of joy. Suspend a hundred tapers on high. Maids and youths, begin to dance. Let some grey bard be near me to tell the deeds of other times, of kings renowned in our land, of chiefs we behold no more. Thus let the night pass until morning shall appear on our hills. Then let the bow be at hand, the dogs, the youths of the chase. We shall ascend the hill with day, and awake the deer."
"Let the clouds settle on the hills, spirits soar, and travelers feel uneasy. Let the winds of the woods rise and the storms roar down. Let the streams roar, windows flap, and green-winged meteors fly! Let the pale moon, peeking from behind the hills, wrap her head in clouds! Night is the same to me, whether the sky is blue, stormy, or gloomy. Night retreats before the light when it shines on the hill. The young day emerges from his clouds, but we won't return...Raise the song and play the harp; pass around the cups of joy. Hang a hundred candles high. Young women and men, start dancing. Let some wise old bard be near me to recount the deeds of the past, of famous kings from our land, of chiefs we no longer see. Let the night go on like this until morning breaks on our hills. Then let the bow be ready, the dogs, and the young hunters. We will climb the hill with day and awaken the deer."
From the foregoing, we obtain a glimpse of the superstitions and customs of remote ages. Greek mythology[Pg 160] is confessedly the creation of poets; and to the bards of our own country we are indebted for some of our strangest fictions. Fletcher of Saltoun must have been fully aware of the poetic influence; for he expressed himself as willing to let any one who pleased make the laws, if he were permitted to compose the national ballads.
From the above, we get a glimpse of the superstitions and customs of ancient times. Greek mythology[Pg 160] is clearly the work of poets, and we owe some of our oddest stories to the bards of our own country. Fletcher of Saltoun must have been well aware of the power of poetry, as he stated he would let anyone make the laws as long as he could write the national ballads.
CHAPTER XVII.
Shakspeare—An Outline of his Composition—"The Tempest"—Ship at Sea in a Storm—Miranda beseeching Prospero to allay the Wild Waters—Ariel's Readiness to serve his Master—The Witch Sycorax—Ariel kept in a Cloven Pine twelve years—Caliban's Evil Wish—Mischief by Ariel—Neptune chased—Charmed Circle—Miracles—"Midsummer Night's Dream"—Exploits of a Fairy—Doings of Puck—Charmed Flower—Titania and her Attendants—Ghosts and Spirits—Song—"Macbeth"—Weird Sisters—Hecate and the Witches—Magic Arts—Macbeth's Doom—Witches' Caldron—Macbeth admonished by Spirits—Eight Kings and Banquo's Spirit—Noblemen warned by a Spirit—"Antony and Cleopatra"—Dreadful Apparition—King's Death avenged.
Shakespeare—An Overview of His Work—"The Tempest"—Ship at Sea in a Storm—Miranda pleading with Prospero to calm the Wild Waters—Ariel's Willingness to serve his Master—The Witch Sycorax—Ariel trapped in a Cloven Pine for twelve years—Caliban's Malicious Wish—Mischief caused by Ariel—Neptune pursued—Charmed Circle—Miracles—"A Midsummer Night's Dream"—Adventures of a Fairy—Feats of Puck—Charmed Flower—Titania and her Followers—Ghosts and Spirits—Song—"Macbeth"—Weird Sisters—Hecate and the Witches—Magical Arts—Macbeth's Fate—Witches' Cauldron—Macbeth warned by Spirits—Eight Kings and Banquo's Spirit—Noblemen cautioned by a Spirit—"Antony and Cleopatra"—Terrifying Apparition—King's Death avenged.
Shakspeare, the immortal English poet, born in the year 1564, has assisted in no small degree to spread the knowledge of superstition. So opportunely do his works come to support our statements, that we are induced to give, in prose and verse, an outline of certain portions of his compositions touching the many mysterious subjects on which he wrote.
Shakespeare, the timeless English poet, born in 1564, has significantly contributed to the spread of knowledge about superstition. His works align so perfectly with our claims that we’re inspired to provide, in both prose and verse, an overview of specific parts of his writings on the many mysterious topics he explored.
In the Tempest there is a ship at sea in a storm, with thunder and lightning. On board are the master, boatswain, mariners, Alonso, Sebastian, Antonio, Ferdinand, Gonzalo, and others. The ship is thought to be in danger; but Gonzalo tells his companions to take comfort, for he thought the boatswain had no drowning mark upon him, his complexion being perfectly gallows-like. "If," said Gonzalo, "he be not born to be hanged, our case is miserable." The mariners thought all was lost, and went to prayers.
In the Tempest, there's a ship at sea caught in a storm, with thunder and lightning. On board are the captain, the bosun, sailors, Alonso, Sebastian, Antonio, Ferdinand, Gonzalo, and others. They believe the ship is in danger, but Gonzalo reassures his companions to stay calm, as he thinks the bosun doesn't have any signs of drowning on him, his face looking fit for hanging. "If," said Gonzalo, "he's not meant to be hanged, we're in serious trouble." The sailors believed all was lost and started praying.
Miranda beseeched Prospero, whom she addressed as father, to allay the wild waters in their roar, and not suffer a brave vessel that had noble creatures in her to sink. Prospero laid aside his magic garment; and while[Pg 162] Miranda slept, Ariel declared his readiness, at the request of Prospero, to swim, to dive into the fire, to ride on the curled clouds. In answer to Prospero's inquiry whether the spirit had directed the tempest according to instructions, Ariel answered that he had boarded the ship, joined Jove's lightnings, and made Neptune's bold waves tremble. Ariel, who thought his services were most valuable to his master, craved his liberty; for Ariel was a bound servant of Prospero for a specified time. Prospero reminded the spirit that he had freed him from torment; and asked if he remembered the witch Sycorax, famed for her sorceries, and who had, by the aid of her most potent ministers, put him (Ariel) into a cloven pine, within whose rift he remained imprisoned for twelve years, tormented so greatly that his groans made the wolves howl, and penetrated the breast of every bear. Sycorax could not, proceeded Prospero, undo what she had done; it was his art alone that made the pine gape and set him free. Then he threatened the spirit that if he again murmured, he would send an oak, and peg him in its knotty trunk till he had howled away twelve winters. The spirit asked pardon, and declared his readiness to obey Prospero's commands. Prospero promised that if he did so, he would discharge him in two days. "Go," said Prospero, "make thyself like to the nymph o' the sea; be subject to no sight but mine; invisible to every eye-ball else. Go take this shape, and hither come in't: hence with diligence." Miranda having been awakened, was invited by Prospero to visit his slave Caliban, son of Sycorax, then dead. Ariel here came before his master, who was pleased with his appearance.
Miranda begged her father, Prospero, to calm the raging waters and not let a brave ship carrying noble souls sink. Prospero set aside his magical cloak; and while Miranda was asleep, Ariel announced his readiness, as requested by Prospero, to swim, dive into fire, and ride on the swirling clouds. When Prospero asked if the spirit had caused the storm as instructed, Ariel replied that he had boarded the ship, joined Jove's lightning, and made Neptune's fierce waves shudder. Ariel, believing his services were invaluable to his master, asked for his freedom, as he was bound to serve Prospero for a set period. Prospero reminded the spirit that he had freed him from suffering and questioned whether he remembered the witch Sycorax, known for her spells, who with the help of her powerful assistants had trapped him (Ariel) in a split pine tree, where he remained imprisoned for twelve years, tormented so severely that his cries made wolves howl and reached the hearts of bears. Prospero continued that Sycorax could not reverse her actions; only his magic had opened the pine and released him. He then warned the spirit that if he complained again, he would lock him in an oak tree and keep him there until he had howled through twelve winters. The spirit asked for forgiveness and expressed his willingness to follow Prospero's orders. Prospero promised that if he did so, he would set him free in two days. "Go," said Prospero, "transform yourself into a sea nymph; be visible only to me and invisible to everyone else. Take this form and come back quickly." After Miranda woke up, Prospero invited her to meet his servant Caliban, son of Sycorax, who was now dead. Ariel then appeared before his master, who was pleased with his presence.
On Prospero calling to Caliban, "Thou poisonous slave, got by the Devil himself," to come forth, Caliban appeared and said, "As wicked dew as e'er my mother brush'd with raven's feather from unwholesome fen, drop[Pg 163] on you both!" For this, replied Prospero, thou shalt be tortured this night.
On Prospero calling to Caliban, "You poisonous slave, born of the Devil himself," to come forward, Caliban appeared and said, "As wicked a dew as my mother ever brushed with a raven's feather from an unhealthy swamp, fall on you both!" Because of this, Prospero replied, "You will be tortured tonight."
Alonso, Sebastian, Antonio, Gonzalo, Adrian, and Francisco escaped to an island, which to them seemed to be a desert. Caliban found them; and a conspiracy was entered into to kill Prospero and secure the person of Miranda. Solemn and strange music was heard, and several strange shapes appeared at a banquet. Thunder rolled, and lightning flashed: Ariel, in the form of a harpy, clapped his wings upon the table, and the banquet vanished. Prospero gave Ferdinand a rich compensation to make amends for past austere punishments; and that compensation was nothing less than the hand of Miranda. He recommended them to be prudent before their nuptials, and told them that if they disregarded his injunctions in this respect, they would have hate and discord between them. Ariel, by an unseen power, induced Caliban and others whom Prospero desired to have in his cell, to repair thither; but before reaching it they were hunted by divers spirits in the shape of hounds, that chased them to the lime groves, where they were secured as prisoners.
Alonso, Sebastian, Antonio, Gonzalo, Adrian, and Francisco escaped to an island that felt like a deserted wasteland to them. Caliban discovered them, and they conspired to kill Prospero and take Miranda. They heard solemn and eerie music, and several strange figures appeared at a feast. Thunder rumbled, and lightning flashed: Ariel, disguised as a harpy, flapped his wings on the table, making the feast disappear. Prospero offered Ferdinand a generous compensation to make up for his previous harsh punishments; that compensation was nothing less than Miranda's hand in marriage. He advised them to be cautious before their wedding and warned that if they ignored his advice, they would end up with hatred and conflict between them. Ariel, using an unseen force, led Caliban and others whom Prospero wanted in his cell to go there; however, before they could reach it, they were chased by various spirits in the form of hounds, which drove them into the lime groves, where they were captured as prisoners.
Prospero, addressing the elves of hills, brooks, standing lakes, and groves, those that on the sands with printless foot chased the ebbing Neptune, the demi-puppets that by moonshine made the sour-green ringlets which ewes would not bite, those whose pastime was to make midnight mushrooms, reminded them that he had, among other mighty deeds, by their aid, rifted. Jove's stout oak, plucked up the pine and cedar, and roused sleepers in the grave. But this rough magic, he informed them, he would abjure, after working his airy charms. This being done, he would break his staff, bury it deep in the earth, and drown his book. Ariel re-entered, and after him Alonso, Gonzalo, Sebastian, Antonio, Adrian, and Francisco, and stood charmed within a circle which Prospero had made.
Prospero, speaking to the spirits of the hills, streams, still lakes, and forests, those who ran on the sands without leaving footprints chasing the receding Neptune, the playful spirits that, by moonlight, created the sour-green ringlets that ewes wouldn’t eat, those whose fun was making mushrooms at midnight, reminded them that he had, with their help, accomplished great things: torn apart Jove's mighty oak, uprooted the pine and cedar, and awakened those who slept in the grave. But he told them that he would give up this rough magic after performing his airy spells. Once this was done, he would break his staff, bury it deep in the earth, and drown his book. Ariel re-entered, followed by Alonso, Gonzalo, Sebastian, Antonio, Adrian, and Francisco, standing enchanted within a circle that Prospero had created.
[Pg 164]Gonzalo exclaimed, "All torment, trouble, wonder, and amazement inhabit here! Some heavenly power guide us out of this fearful country!" Prospero made himself known to the king as the wronged Duke of Milan. Pardon was sought, and the dukedom resigned. Alonso craved, that if he were Prospero, he should give them particulars of his preservation, and how he met them there, having, but three hours before, been wrecked upon the shore, where he had lost his dear son Ferdinand. A door was opened, and Ferdinand and Miranda were discovered playing at chess. Sebastian declared this to be a most high miracle. Ariel, who had been instructed by Prospero to go to the ship and bring the master and boatswain to him, entered with these worthies. In answer to the question, "What is the news?" the boatswain answered, "The best news is, that we have safely found our king and company; the next, our ship—which, but three glasses since, we gave out split—is tight and yare, and bravely rigged, as when we first put out to sea." The boatswain, in answer to another query how they came thither? replied, if he were awake, he would strive to tell. He remembered hearing strange noises—roaring, shrieking, howling, jingling chains, and more diversity of sounds, all horrible; and when they were wakened (for they had been asleep), they found themselves at liberty. Prospero, pointing out Caliban, told his friends, "This mis-shapen knave's mother was a witch; and one so strong that she could control the moon, make flows and ebbs." Prospero invited the king and his train to take rest in his cell, where he would tell the story of his life, and in the morning bring them to their ship and give them auspicious gales; then, addressing Ariel, he concluded, "Chick, that is thy charge; to the elements, be free, and fare thee well!"
[Pg 164]Gonzalo shouted, "All pain, trouble, wonder, and amazement are here! Some heavenly force guide us out of this terrifying place!" Prospero revealed himself to the king as the wronged Duke of Milan. They sought forgiveness, and the dukedom was given up. Alonso asked that if he were Prospero, he should share the details of how he survived and how he ended up there, having just three hours earlier been shipwrecked on the shore, where he lost his beloved son Ferdinand. A door opened, revealing Ferdinand and Miranda playing chess. Sebastian declared this to be a remarkable miracle. Ariel, who had been instructed by Prospero to go to the ship and bring the captain and the boatswain to him, entered with these men. When asked, "What's the news?" the boatswain replied, "The best news is that we’ve safely found our king and company; next, our ship—which just three glasses ago we thought was wrecked—is intact and ready to sail, as well-equipped as when we first set out." In response to another question about how they arrived there, he said that if he were awake, he would try to explain. He remembered hearing strange sounds—roaring, shrieking, howling, jingling chains, and more terrifying noises; and when they woke up (as they had been asleep), they discovered they were free. Prospero, pointing to Caliban, told his friends, "This deformed knave's mother was a witch; a powerful one who could control the moon, causing tides to rise and fall." Prospero invited the king and his group to rest in his cell, where he would share the story of his life, and in the morning, he would take them to their ship and provide them with favorable winds; then, addressing Ariel, he concluded, "Chick, that is your responsibility; to the elements, be free, and farewell!"
In the Midsummer Night's Dream Shakspeare brings[Pg 165] forward a fairy at a wood near Athens. The fairy, in answer to Puck's question whither it wandered, replied that it went over hill, over dale, through bush, through brier, over park, over pale, through flood, through fire. It wandered everywhere, swifter than the moon's sphere; it served the fairy queen to dew her orbs upon the green. Puck told the fairy that the king would keep revels there that night, and advised that the queen should not come within his sight; for Oberon was fell and wroth, because she, as her attendant, had a lovely boy, a sweet changeling, and that jealous Oberon would have the child to be a knight of his train to trace the forests.
In A Midsummer Night's Dream, Shakespeare introduces a fairy near a forest outside Athens. When Puck asks where it is wandering, the fairy responds that it travels over hills, through valleys, around bushes, and thorns, over fields, and through rivers and fire. It roams everywhere, faster than the moon; it serves the fairy queen to sprinkle her magic on the grass. Puck informs the fairy that the king will be celebrating there that night and suggests that the queen should stay out of sight, as Oberon is angry and upset because she has a beautiful boy, a sweet changeling, that jealous Oberon wants to train as one of his knights to explore the forests.
The fairy asked Puck if he was not the knavish spirit that frightened the maidens of the villagery, that skimmed milk, and sometimes laboured in the green, and bootless made the housewife churn, and sometimes made the drink to bear no barm, and whether Puck did not mislead night wanderers, and then laugh at their harm, and do the work of hobgoblins? Puck acknowledged that the fairy spoke aright; said he was the merry wanderer of the night, playing pranks, and making people laugh. A smart angry discussion took place between Oberon and Titania as to which of them was to have the little changeling boy. They parted in rage, Oberon threatening to torment Titania. Oberon summoned Puck to attend him, and bring the herb he once showed him, the juice of which, laid on sleeping eyelids, made man or woman dote upon the next creature seen. Having this herb's juice, Oberon would watch Titania when she was asleep, and drop the liquor into her eyes, that when she wakened she might pursue the first object she cast eyes on with the soul of love, whether it should be lion, bear, wolf, or bull, or meddling monkey, or busy ape. The delusion accomplished, he would give her another herb to remove the charm, but not before she gave up the boy.
The fairy asked Puck if he was the mischievous spirit who scared the village girls, who skimmed cream, and sometimes worked in the fields, causing the housewife's churning to be in vain, and sometimes made the ale fail to froth. She wondered if Puck misled nighttime wanderers, laughed at their troubles, and did the work of mischievous goblins. Puck admitted that the fairy was right; he was the happy wanderer of the night, playing tricks and making people laugh. A heated argument broke out between Oberon and Titania over who would get the little changeling boy. They parted in anger, with Oberon threatening to torment Titania. Oberon called Puck to join him and to bring the herb he had shown him before, the juice of which, when placed on sleeping eyelids, made a person fall in love with the first creature they saw. With this herb's juice, Oberon planned to watch Titania while she slept and put the liquid in her eyes so that when she woke up, she would fall deeply in love with the first thing she saw, whether it was a lion, bear, wolf, bull, nosy monkey, or busy ape. Once the trick was done, he would give her another herb to break the spell, but not before she gave up the boy.
Puck found the charmed flower; and while Oberon was[Pg 166] to streak Titania's eyes with some of the juice thereof, Puck was to anoint the eyes of the disdainful youth with another quantity of it, that he might be compelled to adore a sweet Athenian lady in love with him. Puck was then dismissed with instructions to meet Oberon before the first cock-crow. Titania, in another part of the wood, distributed her attendants, some to kill cankers in the musk-rose buds, some to war with bats for their leathern wings to make small elves' coats, and some to keep back the clamorous owl that nightly hooted at the quaint spirits. Having given her instructions, she fell asleep. This was Oberon's opportunity—and one he did not neglect. He squeezed the flower on Titania's eyelids, and disappeared.
Puck found the enchanted flower, and while Oberon was to put some of its juice on Titania's eyes, Puck was to apply it to the eyes of the arrogant young man so that he would be forced to fall in love with a sweet Athenian lady who loved him. Puck was then sent off with orders to meet Oberon before the first crow of the rooster. Titania, elsewhere in the woods, assigned her attendants—some to get rid of pests in the musk-rose buds, some to fight bats for their leathery wings to make tiny elves' coats, and some to keep the noisy owl that hooted at the strange spirits away. After giving her orders, she fell asleep. This was Oberon's chance—and he took it. He dropped the flower's juice on Titania's eyelids and disappeared.
Titania wakened with eyes fixed on Bottom, who, by Puck's art, had an ass's head. Nevertheless, she thought him wise and beautiful. She instructed her attendant fairies to be kind and courteous to the gentleman, and to feed him with apricots, dewberries, purple grapes, green figs, and mulberries. Then they were to steal the honey-bags from bumble bees for his service, and to crop their waxen thighs, and light them at the fiery glow-worm's eyes, to show her love to bed; and further, to pluck the wings from butterflies, to fan the moonbeams from his sleeping eyes. By Puck's mistake, the love juice was laid in absence of the fair Athenian lady, and so the object desired was not obtained. In consequence of this, much confusion and misunderstanding followed. To prevent a fight, Oberon, whom Puck addressed as "king of shadows," ordered the night to be overcast with drooping fog, that the rivals might be led astray. Other instructions were given, which Puck suggested should be done quickly, as in the distance shone Aurora's harbinger, at whose approach ghosts, wandering here and there, trooped home to churchyards. Damned spirits, he said, that had burial in cross-ways and floods, had already gone to[Pg 167] their wormy beds, lest day should look on their shame. Oberon began to pity Titania, and, touching her eyes with an herb, her love for the loathsome visage she had admired for ever vanished.
Titania woke up with her eyes locked on Bottom, who, thanks to Puck's magic, had the head of a donkey. Still, she found him wise and beautiful. She told her fairy attendants to treat him kindly and courteously and to feed him apricots, dewberries, purple grapes, green figs, and mulberries. Then they were to steal honey from bumblebees for him, trim their waxy legs, and light them using the glowing eyes of fireflies to show her love at bedtime. Also, they were to pluck the wings from butterflies to fan the moonbeams away from his sleeping face. Because of Puck's mistake, the love potion was applied in the absence of the lovely Athenian lady, so the desired outcome was not achieved. As a result, a lot of confusion and misunderstandings ensued. To prevent a fight, Oberon, whom Puck called "king of shadows," commanded the night to be covered with fog so that the rivals might be misled. Other instructions were given, which Puck suggested should be carried out quickly, as the herald of dawn was already shining in the distance, causing wandering spirits to return to their graves. He said that damned souls, buried at crossroads and in rivers, had already gone to their wormy resting places, lest daylight expose their shame. Oberon began to feel sorry for Titania, and by touching her eyes with an herb, her love for the ugly face she once admired faded away completely.
The Midsummer Night's Dream concludes with the following song, if we except Puck's address:
The Midsummer Night's Dream ends with this song, except for Puck's speech:
In this house, every fairy wanders,
To the best wedding bed, we,
Which shall be blessed by us;
And the issue, there create,
Always be lucky.
So will all the couples three Always be true and loving:
And the marks of nature's hand Will not stand in their result;
Never mole, hare-lip, or scar, Nor make a big deal out of things like that. Hated from birth,
Shall be upon their children,—
With this field dew, consecrate, Every fairy take his stride; And each individual room bless, Through this palace of sweet peace:
Always shall it rest in safety,
And the owner of it was blessed.
Getaway,
Don't linger; "Meet me at dawn."
In gleaning from Macbeth, we shall pass over the weird sisters' predictions as lightly as possible, without breaking the connecting links, though we are greatly tempted to incorporate a considerable part of this play into our collection of tales and traditions, seeing that, in our opinion, none of Shakspeare's works bring out more graphically the superstition of past ages than the poet's Macbeth.
In drawing from Macbeth, we'll touch on the witches' predictions briefly, keeping the connections intact, even though we are very tempted to include a significant portion of this play in our collection of stories and traditions, since, in our view, none of Shakespeare's works illustrate the superstition of earlier times more vividly than the poet's Macbeth.
The play is represented as beginning in an open place, where, in a thunder-storm, three witches appeared and disappeared without doing any important deed of darkness.[Pg 168] They met again on a heath, in another thunder-storm. One of them told the other hags that she had been away killing swine. Another told tales of a sailor's wife who had gone to Aleppo, and threatened to sail thither in a sieve. Macbeth and Banquo discovered the witches and saluted them. Through the women's subtlety, the fiend entered Macbeth's heart, and induced him to form the bloody plans of removing all obstacles in the way of his obtaining the crown, and handing it down to his descendants. First one victim, and then another, fell under his treachery. He was sorely troubled: the ghost of Banquo haunted him.
The play starts in an open area, where, during a thunderstorm, three witches show up and vanish without causing any significant harm.[Pg 168] They meet again on a heath, in another thunderstorm. One of them mentions to the others that she had been off killing pigs. Another shares stories about a sailor's wife who went to Aleppo and threatened to sail there in a sieve. Macbeth and Banquo find the witches and greet them. Through the women’s cunning, evil seeped into Macbeth's heart, pushing him to devise a series of murderous plans to clear all hurdles in his quest for the crown and to pass it on to his heirs. One victim after another fell prey to his betrayal. He was deeply troubled: the ghost of Banquo tormented him.
Hecate joined the witches on the heath, and upbraided them for trading and trafficking with Macbeth without consulting her, the mistress of their charms. Away the witches were sent, with instructions to meet at the pit of Acheron in the morning. There Macbeth was to know his destiny. Vessels and spells the hags were to provide, while Hecate was to catch a vaporous drop that hung on the corner of the moon, before it touched the ground. That drop, distilled by magic sleights, would raise such sprites, that by the strength of their illusion would draw Macbeth to confusion. Such, Hecate declared, would be his doom for spurning fate, scorning death, and bearing his hopes above wisdom, grace, and fear.
Hecate joined the witches on the heath and scolded them for dealing with Macbeth without consulting her, the master of their magic. The witches were sent away with instructions to meet at the pit of Acheron in the morning. There, Macbeth would learn his fate. The hags were to gather vessels and spells, while Hecate would catch a vaporous drop that hung at the edge of the moon before it hit the ground. That drop, distilled through magical tricks, would summon spirits that, through the power of their illusions, would lead Macbeth to chaos. Hecate declared that this would be his fate for rejecting destiny, dismissing death, and letting his hopes overshadow wisdom, grace, and fear.
The three witches met in a dark cave, and, while the thunder rolled without, they boiled a cauldron of hellish soup, the ingredients of which may be gathered from the following lines:—
The three witches gathered in a dark cave, and as thunder rumbled outside, they brewed a cauldron of eerie soup, the ingredients of which can be found in the following lines:—
Toad, under the coldest stone,
Days and nights have thirty-one Sweltering venom asleep got, First, boil in the enchanted pot.
In the pot, simmer and cook; Eye of newt and toe of frog,
Wool from a bat and a dog's tongue,
Adder's fork and blind-worm's sting, Lizard leg and owlet wing,
For a charm of intense trouble,
Like a cauldron of chaos, bubbling and boiling.
Witches' mummy; jaws and abyss
Of the ravenous saltwater shark;
Root of hemlock, dug in the dark; Liver of blaspheming Jewish person;
Gall of goat; and yew slips,
Silvered in the moon's eclipse; Nose of a Turk and lips of a Tartar; Finger of a stillborn baby,
Ditch delivered by a dull,—
Make the porridge thick and hearty:
Add a tiger's cauldron, For the ingredients in our cauldron.
And everyone will share in the profits.
And now let's talk about the cauldron song,
Like elves and fairies in a circle,
Enchanting everything you put in.
Song.
Track.
'Black spirits and white,
Red spirits and grey;
Mingle, mingle, mingle,
You that mingle may.'
'Dark spirits and light,
Red spirits and dull;
Mix, mix, mix,
You who mix may.
Something bad is coming:—
"Open, locks for whoever knocks."
Macbeth appeared and demanded what the midnight[Pg 170] hags were about. The reply was, "A deed without a name." He entreated them, by that which they professed, to answer him. One of the witches asked whether he would rather have his answer from their mouths or from their masters'. On Macbeth desiring to see the masters, witch No. 1 directed that the blood of a sow that had eaten her nine farrow, and grease that had been sweaten from the murderer's gibbet, should be thrown into the flame. Accompanied by a clap of thunder, an armed head rose, and admonished Macbeth to beware of Macduff. Another demon, more potent, in the shape of a bloody child, rose and bade Macbeth be courageous; to laugh to scorn the power of man, for none born of woman could harm him. A second child, after the first had descended into the bowels of the earth, told the king that he would not be vanquished till great Birnam wood to high Dunsinane hill should come against him. The monarch was admonished to ask no more, but he disregarded the warning. "Why sinks that cauldron? and what noise is this?" he asked. Eight kings, and Banquo following, appeared to Macbeth's vision. The whole vision, if such it could be called, surprised him greatly; but no part of it so much as the spirit of Banquo, whom he had cruelly put to death with the intention of frustrating destiny, as revealed to him by the weird sisters, when he first met them on the heath. Seeing the king dejected, the witches, to cheer him, danced and sang for a time, and then suddenly disappeared.
Macbeth showed up and asked what the midnight hags were up to. They replied, "A deed without a name." He begged them, by whatever they believed in, to answer him. One of the witches asked if he wanted his answer from them or from their masters. When Macbeth wanted to see the masters, witch No. 1 instructed that the blood of a sow that had eaten her nine piglets and the grease that had dripped from the murderer's gallows should be thrown into the fire. Accompanied by a clap of thunder, an armed head appeared and warned Macbeth to beware of Macduff. Another spirit, more powerful, took the form of a bloody child and told Macbeth to be brave; to laugh at the power of any man, for no one born of a woman could harm him. After the first child descended into the ground, a second child told the king that he wouldn’t be defeated until great Birnam wood moved to high Dunsinane hill. The king was told not to ask anything more, but he ignored the warning. "Why is that cauldron sinking? And what’s that noise?" he asked. Eight kings, with Banquo following, appeared in Macbeth's vision. The entire vision, if that's what it could be called, surprised him a lot; but nothing shocked him more than the spirit of Banquo, whom he had cruelly killed in an attempt to defy fate, as revealed to him by the weird sisters when he first encountered them on the heath. Seeing the king downcast, the witches danced and sang for a while to cheer him up, and then suddenly vanished.
Before Macbeth had time to recover from his reverie, a messenger arrived to inform him that Macduff, whom he dreaded, had fled to England. So greatly was he exasperated by the tidings, that he declared his intention of seizing Macduff's castle, giving to the sword his wife, babes, and all his other relations of whatever degree. This threat he partly carried into execution.
Before Macbeth could shake off his thoughts, a messenger showed up to tell him that Macduff, whom he feared, had run away to England. He was so furious about the news that he announced his plan to take Macduff's castle, killing his wife, kids, and all his other family members, no matter how distant. He partially followed through on this threat.
The day of vengeance was near. Macbeth, mad with[Pg 171] fear and ambition, strove to avert the evil brooding over him, but he could not succeed. The fiat had gone forth: he was king, as the weird sisters had foretold he would be, but all his bloody deeds, and the scheming of his queen, unscrupulous like himself, could not change the decree. Birnam wood seemed to come to Dunsinane, and Banquo's seed came in due time to inherit the throne the fates had reserved for them.
The day of revenge was coming. Macbeth, overwhelmed with[Pg 171] fear and ambition, tried to escape the evil looming over him, but he couldn't succeed. The decision had been made: he was king, just as the weird sisters had predicted, but all his bloody actions and the plotting of his queen, just as ruthless as he was, couldn't alter that fate. Birnam Wood seemed to move towards Dunsinane, and Banquo's descendants eventually came to take the throne that fate had set aside for them.
In King Henry the Sixth more light is thrown on the doings of evil spirits. On a deep dark night, the time when owls cried, dogs howled, spirits walked, and ghosts broke up their graves, a spirit rose, in compliance with certain ceremonies for making demons appear. Bolingbroke inquired of the evil one what would become of the king? The reply was, "The duke yet lives that Henry shall depose. But him outlive, and die a violent death." In answer to the question, "What fate awaits the Duke of Suffolk?" came the reply, "By water shall he die." The Duke of Somerset was advised by the spirit to shun castles. Having thus delivered itself, the evil spirit descended to the burning lake. Farther on in the piece we are told of a witch that was condemned to be burned at Smithfield.
In King Henry the Sixth, more is revealed about the activities of evil spirits. On a pitch-black night, when owls hooted, dogs howled, spirits roamed, and ghosts rose from their graves, a spirit appeared as part of rituals to summon demons. Bolingbroke asked the evil one what would happen to the king. The reply was, "The duke who will replace Henry still lives. But he will outlive him and die a violent death." When asked, "What fate awaits the Duke of Suffolk?" the spirit answered, "He will die by water." The Duke of Somerset was warned by the spirit to avoid castles. After delivering its message, the evil spirit descended back into the burning lake. Later in the story, we learn about a witch who was sentenced to be burned at Smithfield.
Passing from Henry the Sixth, we come to Antony and Cleopatra, and proceed to glean a few sentences bearing on superstition.
Passing from Henry the Sixth, we move on to Antony and Cleopatra, and continue to pick up a few sentences related to superstition.
Charmian, addressing Alexas in a flattering manner, asked where was the soothsayer he praised so much. The soothsayer, who was immediately forthcoming, told those who listened to him that he knew "things" from nature's book of secrecy. A banquet was prepared, at which Charmian asked the soothsayer to give him good luck. "I make not, but foresee," was the response. Charmian, Alexas, and their companions seek to hear their fortunes told, but the soothsayer did not choose to reveal anything important at that time.
Charmian, speaking sweetly to Alexas, asked where the soothsayer he talked so highly of was. The soothsayer, who was quick to respond, told everyone listening that he understood "things" from nature's book of secrets. A banquet was set up, during which Charmian asked the soothsayer to bring him good luck. "I don't make it happen, but I can see it coming," was the reply. Charmian, Alexas, and their friends wanted to hear their fortunes, but the soothsayer decided not to reveal anything significant at that moment.
[Pg 172]We shall take leave of Shakspeare by noticing, in a few sentences, the ghost of Hamlet's father.
[Pg 172]We'll wrap up our discussion of Shakespeare by briefly mentioning the ghost of Hamlet's father.
Bernardo, Marcellus, and Horatio were met at a late hour to talk over a dreadful apparition that had disturbed the two former on the previous night, when they were startled by the same apparition—a ghost making its appearance. They observed it resembled the king who was dead. Horatio charged it to speak, but it stalked away without deigning a reply. It reappeared, but suddenly vanished on hearing the cock crow. How long elapsed we are not informed; but on a certain night, just after the clock had struck twelve, Hamlet, Horatio, and Marcellus were engaged in earnest conversation when they were alarmed. The first entreats the ghost to say wherefore it visited them. It beckoned to Hamlet to follow it; and he did so, despite those who were with him, and saw the spirit as well as he did. The ghost's tongue was unloosed, and thus it spake: "Lend thy serious hearing to what I shall unfold: My hour is almost come, when I must render up myself to sulphurous and tormenting flames. I am thy father's spirit; and, for the day, confined to fast in fires, till the foul crimes, done in my days of nature, are burnt and purged away. Were I not forbidden to tell the secrets of my prison-house, I could a tale unfold that would harrow up thy soul; freeze thy young blood; make thy eyes start; and make thy locks part like quills upon the fretful porcupine: but this eternal blazon must not be. If ever thou didst love thy father, revenge his foul and most unnatural murder." "Murder!" exclaimed Hamlet. "Murder," said the ghost, "most foul, as in the best it is." "Reveal it," gasped Hamlet, "that I may with swift wings sweep to my revenge." "Thou shouldst be duller than the fat weed that rots itself on Lethe's wharf, wert thou not to stir in this," ejaculated the spirit. The ghost continued: "It has been given out, that, when sleeping in mine orchard, a[Pg 173] serpent stung me to death; but know thou that the serpent that did sting thy father now wears his crown.... Sleeping within my orchard, as my custom was in the afternoon, on my secure hour thy uncle stole with cursed juice of hebenon in a vial, and did pour the leprous distilment into mine ears, that curdled my blood. Thus was I, by a brother's hand, despatched from crown and queen; cut off in the blossoms of my sin, unprepared, disappointed, and, without extreme unction, sent to my account with all my imperfections on my head. O, horrible! most horrible! Let not the royal bed be a couch for luxury and damned incest. Farewell; the glow-worm shows the morning to be near, and begins to pale his ineffectual fire: Adieu! Remember me." The king's death was avenged. The treacherous queen, and he who murdered the monarch, drank a poisoned cup, and thus received measure for measure.
Bernardo, Marcellus, and Horatio met late at night to discuss a terrifying ghost sighting that had shocked Bernardo and Marcellus the night before. They were startled by the appearance of a ghost that looked like the deceased king. Horatio urged the ghost to speak, but it walked away without responding. It reappeared but vanished suddenly when the rooster crowed. We don't know how much time passed, but on one specific night, just after midnight, Hamlet, Horatio, and Marcellus were deep in conversation when they were startled again. Hamlet urged the ghost to reveal why it had come to them. It signaled for Hamlet to follow, and he did, even though Marcellus and Horatio tried to stop him, also seeing the spirit clearly. The ghost spoke: "Listen closely to what I must share: My time is almost up, and I must face terrible, punishing flames. I am the spirit of your father; for now, I am stuck in these fires, forced to fast until the terrible sins I committed in life are burned away. If I were allowed to share the secrets of my confinement, I could tell a story that would chill your soul, make your blood run cold, and leave your hair standing on end; but I can’t reveal everything. If you ever loved your father, seek revenge for his horrible and unnatural murder." "Murder!" Hamlet shouted. "Murder," replied the ghost, "most foul, more so than any other." "Tell me," Hamlet breathed, "so I can take swift action for revenge." "You would have to be as dull as rotting seaweed not to act on this," the spirit exclaimed. The ghost continued: "They have said that while I was asleep in my orchard, a serpent bit me to death; but know this, the serpent that killed your father now wears his crown... While I was napping in my orchard, as was my afternoon habit, your uncle stole in with a vile of cursed hebenon juice and poured the poisonous substance into my ears, which curdled my blood. Thus, by a brother's hand, I was removed from my throne and queen; cut off while I was still sinning, unprepared, disappointed, and without last rites, I faced my fate with all my flaws weighing on me. Oh, how horrible! Most horrible! Let the royal bed not be a place for indulgence and damnable incest. Farewell; the glow-worm is signaling that morning is near and begins to fade its useless light: Goodbye! Remember me." Justice was served for the king's death. The deceitful queen and the man who murdered the king both drank from a poisoned cup and received their just desserts.
CHAPTER XVIII.
The Poet Gay—The "Spell"—Hobnelia—Lubberkin going to Town—A Maiden fine—Spells resorted to—Marking the Ground, and turning three times round—Hempseed as a Charm—Valentine Day—A Snail used in Divination—Burning Nuts—Pea-cods as a Spell—Ladybird sent on a Message of Love—Pippin Parings—Virtue of United Garters—Love Powder—Gipsies' Warnings—Knives sever Love—Story of Boccaccio—Apparition of a Deceased Lover—Poems by Burns—"Address to the Deil"—"Tam o' Shanter."
The Poet Gay—The "Spell"—Hobnelia—Lubberkin going to Town—A Fine Maiden—Using Spells—Marking the Ground and Turning Three Times—Hempseed as a Charm—Valentine's Day—A Snail for Divination—Burning Nuts—Pea Pods as a Spell—Ladybug Sent on a Love Message—Apple Peelings—The Power of Joined Garters—Love Powder—Gypsy Warnings—Knives that Break Love—The Story of Boccaccio—The Ghost of a Deceased Lover—Poems by Burns—"Address to the Devil"—"Tam o' Shanter."
John Gay, the old English poet, writes in his Spell:
John Gay, the old English poet, writes in his Spell:
In a thoughtful mood, she practiced her sad story; The winds mourn her tragic story with sighs,
And longing Echo responds with a groan for each groan. I regret that day, a sad day I think, What a tragic day, truly a day filled with sorrow!
[Pg 174] When Lubberkin brought his cattle to town,
He kept a beautifully adorned lady in love; The young woman, beautifully adorned, keeps his love,
And for the village, he leaves the plains.
Come back, my Lubberkin, and listen to these songs,
I will try spells, and spells will help ease my worries. With my sharp heel, I mark the ground three times,
And spin me three times, around, around, around.
When I first heard the cuckoo sing that year, And greet the emerging spring with a welcome note,
I immediately started running with great urgency,
Deb'rah, who won the smock, hardly ran that fast; Until, exhausted from lack of breath, completely worn out, I sat down on a rising bank, Then I took off my shoe, and I swear, There, I spotted this yellow, frizzy hair,
Just like Lubberkin's in curl and color,
As if it grew upon his attractive head. With my sharp heel, I mark the ground three times, And spin me three times, around and around. Last summer evening, I searched for no sleep,
But to the field, a bag of hempseed was brought,
I spread the seeds all around, And three times in a shaking voice shouted: I plant this hempseed with my clean hand, Who will my true love be? Time will tell.
I looked straight back, and if my eyes are telling the truth, The young man came up behind me with his sharp scythe. With my sharp heel, I mark the ground three times, And spin me three times, around and around. Last Valentine's Day, the time when lovebirds Their lovers find each other with mutual chirping, I woke up early, just as day was beginning, Before the sun had chased the stars away;
I went out into the fields, surrounded by the morning dew,
To milk my cows (as housewives should do).
The first I noticed, and the first young man we see,
Regardless of fortune, our true love will endure;
Look, Lubberkin, each bird chooses its mate,
Can you really abandon your dear sweetheart then? With my sharp heel, I mark the ground three times,
And spin me three times, around and around.
Last May Day fair, I looked for a snail. That might reveal my secret lover's name;[Pg 175] I found a snail on a gooseberry bush,
Snails are always closest to the sweetest fruit. I grabbed the pest and quickly hurried home, And on the fireplace, the white-hot embers spread. The snail moved slowly, and if I can spell it correctly, In the soft ashes, there’s a curious L:
Oh, may this wondrous omen bring good luck!
L is found in Lubberkin and love.
With my sharp heel, I mark the ground three times,
And spin me three times, around and around. I tossed two hazelnuts into the fire,
And for each nut, I gave a sweetheart's name,
This, with the loudest bounce, amazed me deeply, That burned in a flame of the brightest color. As the nut burns brightly, so may your passion grow,
For it was your nut that shone so brightly. With my sharp heel, I mark the ground three times,
And spin me three times, around and around.
While I was picking pea pods, I happened to see One that was filled with three times three, Which, when I cropped it, I safely brought home,
And over the door, the spell was secretly placed,
I turned my wheel and sang a new ballad,
As I spun the wool from the spindle; The latch moved up, and who should be the first to come in, But in his own person—Lubberkin.
I broke my yarn, surprised by what I saw,
A clear indication that he would go back on his promise to me.
Soon, I combined it with my usual skill,
So may his love join with mine once more.
With my sharp heel, I mark the ground three times,
And spin me three times, around and around.
I take this ladybug off the grass,
Whose spotted back might be outdone by bright scarlet red.
Fly, ladybug, north, south, east, or west,
Fly to where the man I love the most is. He’s let go of my hand; look, he’s flown to the west, To summon my true love from the unfaithful town.
With my sharp heel, I mark the ground three times,
And spin me three times, around and around.
I peel my apple around and around again,
My shepherd's name to thrive on the plain,
I toss the unbroken peel over my head,
I read a perfect L on the grass;[Pg 176] Yet on my heart, a brighter L is seen Than what the cutting marks on the green. With my sharp heel, I mark the ground three times,
And spin me three times, around and around.
This pippin will make another attempt,
From the center, I take two brown kernels; This on my cheek for Lubberkin is worn,
And Boobyclod on the other side is born.
But Boobyclod quickly falls to the ground,
A certain token that his love is not right,
While Lubberkin holds tightly to the end; Oh, if only his lips were joined with mine so quickly!
With my sharp heel, I mark the ground three times,
And spin me three times, around and around. As Lubberkin once napped under a tree,
I tugged at his hanging garter from his knee; He didn't know when I pulled the hemp string. Now I quickly take off my blue inkle; Quickly, I tie the two garters together, As I tie the knot, I repeat the words: Three times I tie a true-love's knot tight, Tighten the knot; may his love last strong. With my sharp heel, I mark the ground three times, And spin me three times, around and around.
As I usually did, I walked heavily last market day To the town with freshly laid eggs stored in hay.
I visited my market long before it got dark,
My purse got heavier, and my basket got lighter.
I went straight to the apothecary's shop,
And I've spent all my money on love potions; Whatever happens, next Sunday, after prayers,
When Lubberkin goes to the pub, I'll toss the golden charm into his mug,
And soon the young man with passionate love will shine. With my sharp heel, I mark the ground three times,
And spin me three times, around and around. But wait: our Lightfoot barks and perks up his ears,
Over there by the stile, Lubberkin is coming into view.
He’s coming, he’s coming, Hobnelia's not revealed,
She will not die a virgin, crowned with willow. He promises, he swears he’ll give me a green dress; Oh dear! I am falling down, down, down.
[Pg 177]Gay also writes:
Gay also says:
I met three pale gypsies near that stile, They cast a lingering gaze upon my hand,
Warn me to be cautious, and they shook their heads three times; They said that I must prove many crosses,
Some for my material gain, but most for love.
The next morning, I noticed three hens and our old rooster were missing, And from the hedge, two pins and a smock. I endured these losses with a Christian mindset,
And nothing bad could happen while you were kind; But unfortunately, I earned Colin's disdain, I've experienced no joy, whether it's night, noon, or morning.
Help me, you gypsies, bring him home again,
And give her steady boyfriend back to her.
Have I not spent many nights sitting with you,
When dying embers were our only source of light,
When every creature was asleep,
Besides our cat, my Colin Clout, and me? Neither the cat nor Colin have any troubling thoughts, While love keeps me awake all night. Remember, Colin, when we were at last year's wake I bought the expensive gift for you: Can you read the poem on your knife, And with another change, your situation in life? If you forget, I know I can repeat it,
My memory can recall the verse so sweet:
'As this is engraved upon your knife,
So is your image on this heart of mine. But woe is me! Such gifts turn out to be unfortunate,
"For knives, I've been told, always cut ties with love."
In the story of Isabella, by Boccaccio, there are touching incidents of the apparition of a deceased lover appearing to his mistress. The tale is thus rendered by Keats:
In the story of Isabella by Boccaccio, there are moving moments when a dead lover appears to his girlfriend. Keats tells the tale this way:
The quiet of midnight, at the foot of her couch Lorenzo stood and cried: the forest grave Had messed up his shiny hair, which once could shine Shine in the sun, and bring cold doom On his lips, and taken the soft lute[Pg 178] From his forlorn voice and past his pointed ears Had created a muddy path for his tears.
To speak as if the world was awake on earth,
And Isabella was captivated by its music:
There was a feeling of sluggishness and a slight tremble, Like a paralyzed Druid's harp that's out of tune; And a ghostly under-song moaned through it,
Like hoarse night winds among tomb-like coffins.
In the recent dark times—the deadly bitterness Of pride and greed—the dark pine roof
In the forest—and the wet grassy valley,
When it fell from stabs, without any word.
Red whortleberries hang above my head,
And a heavy flint stone weighs down on my feet,
Around me, beeches and tall chestnuts drop Their leaves and spiky nuts; the bleat of sheep in a fold. Comes from across the river to my bed:
Go drop a tear on my heather bloom,
And it will bring me comfort in the tomb.
While the soft sounds of life around me are ringing, And shiny bees fly toward the fields at noon,
And many chapel bells are ringing the hour,
It's hurting me: these sounds feel unfamiliar to me,
"And you are far from being humane."
Let us now see what Burns, the never-to-be-forgotten Scottish poet, says in his Address to the Deil and Tam o' Shanter. In his own felicitous way he brings out the belief the ancient inhabitants had of visible devils, water-kelpies,[Pg 179] spunkies, witches, charms, spells, and many other forms of superstition.
Let’s take a look at what Burns, the unforgettable Scottish poet, says in his Address to the Deil and Tam o' Shanter. In his own clever manner, he highlights the belief that the ancient people had in visible devils, water-kelpies,[Pg 179] spunkies, witches, charms, spells, and various other types of superstition.
Old Horny, Satan, Nick, or Clootie,
What's in that dark and sooty cave, Closed under hatches, Spare talks about the brunstane cootie,
To punish poor souls.
And let poor doomed souls be; I'm sure small pleasures it can give, Even to a devil,
To hit and punish poor dogs like me,
And hear us squeal?
And though that low hill is your home,
You travel far; And indeed! you're neither slow nor weak,
Neither shy nor scared.
In lonely valleys, you like to wander; Or where old, crumbling gray castles Nod to the moon, You scare the way of the nightly wanderer,
With a haunting tune.
After beyond the dike, she's heard you complaining. With eerie drone; Or, rustling through the bushy trees coming,
With a heavy sigh.
The stars fell down with dazzling light,
With you, I really got a scare,
By the lake;
You, like a brush fire, stood in view,
With a gentle breeze.
Each stiff hair stood up like a stake,
When with a strange commotion, quick—quick—
Among the springs,
Awa, you squatted like a duck,
On whistling wings.
They glide over the moors and dizzy cliffs,
With wicked speed; And in churchyards renew their alliances Overcooked dead.
May plunge and plunge the churn in vain;
Oh no! The yellow treasure's taken. By witchcraft skill; And daughter, twelve-pint Hawkie's gone As the bill yells.
On a young man, affectionate, eager, and proud,
When the best work light in the house, __A_TAG_PLACEHOLDER_0__, By clever magic,
Is instant made worthless, Just at the bit.
And float the jingling icy board, Then water-kelpies haunt the riverbank,
As you directed,
Night travelers are enticed To their downfall.
Until he sank into some muddy swamp, Never again to rise.
Some cock or cat, your anger needs to end, Or, oddly enough,
The youngest brother you would beat Aff screwed to hell!
When young lovers first got together,
And all the love they shared, The blissful hour,
Sweet on the fragrant flowery meadow In a shady spot!
You came to Paradise incognito,
And played with a cursed accent, (Black be your fate!) And gave the infant world a shake, 'Most ruined a'.
With smoky clothes and roasted meat,
You presented your little face. 'Mang better people,
And skilled on the man of Uz __A_TAG_PLACEHOLDER_0__ Your spiteful joke?
And break him out of house and hall,
While scabs and blemishes bothered him With a bitter grip, And unleashed his wicked, ill-mannered scoundrel,
Was passiert, Ava?
Your clever traps and fierce fighting, Since that day Michael, did you pierce,
Until now,
Wadding a Lallan tongue, or Irish, In prose or poetry.
To your dark pit; But trust me, he'll figure it out soon. And still cheat you.
Oh, would you take a moment and think!
You might, I don't know—
Still have a stake—
I’m sad to think about that place over there,
Even for your benefit!
And thirsty neighbors, neighbors meet,
As market days are coming to a close,
And people start to take the gate;
While we sit drinking at the bar,
And getting really drunk and super happy,
We reflect on the long Scottish miles,
The mosses, waters, paths, and styles,
That lies between us and our home,
Where does our moody, gloomy lady sit,
Furrowing her brows like a brewing storm, Holding onto her anger to keep it alive.
For honest men and beautiful women.)
As you took your own wife Kate's advice!
She told you well you were a scoundrel,
A rambling, blustering, drunken fool;
That from November to October On market day, you weren't sober; That each messenger, with the miller, You sat as long as you had money;
That every horse was called a shoe on,
The blacksmith and you got really loud and drunk; At the Lord's house, even on Sunday,
You drank with Kirkton Jean until Monday.
She predicted that, sooner or later,
You would be found deeply drowned in Doon;
Or caught with magic users in the dark,
By Alloway's old haunted church.
To consider how many sweet pieces of advice, How many lengthy wise advices, The husband despises his wife!
With refreshing drinks that tasted heavenly:
And at his side, Souter Johnny,
His old, reliable drinking buddy; He treated him like a true brother; They had been together for four weeks. The night went on with songs and chatter; And yes, the beer was getting better:
The landlady and Tam became friendly, With favors that are secret, sweet, and valuable; The shoemaker told his strangest stories;
The landlord's laugh was a ready chorus:
The storm outside may roar and rustle,
Tam didn't mind the storm at all.
Kings might be blessed, but Tam was magnificent,
Over all the troubles of life, victorious!
You grab the flower, and its petals fall!
Or like the snowfall in the river,
A brief moment of brightness—then it fades away forever;
Or like the aurora race,
That moves before you can identify their location; Or like the beautiful shape of the rainbow,
Disappearing in the storm.—
No one can control time or the sea: The time is getting close for Tam to ride—
At that hour, under the dark arch of night, the keystone, During that dreary hour, he gets on his horse, And on such a night, he takes the road in, As no poor sinner was ever outside in.
[Pg 184] The quick flashes were consumed by the darkness; Loud, deep, and long, the thunder roared; That night, even a child could understand. The devil had some business to take care of.
A better never lifted a leg—
They trudged through the mud and mire, Ignoring the wind, rain, and fire; While holding tightly to his good blue hat; While singing softly over some old Scottish poem; While looking around with careful concerns,
Lest ghosts catch him off guard; Kirk-Alloway was drawing near,
Where ghosts and owls cry out every night.
Where in the snow the merchant was buried; And beyond the birch trees and big stone,
Where drunk Charlie broke his neck bane; And through the bushes, and by the cairn,
Where hunters found the murdered child; And near the thorn, above the well,
Whare Mungo's mom committed suicide.—
Doon pours out all his floods before him!
The raging storm howls through the woods;
The lightning flashes from one pole to another;
Closer and closer the thunder rolls;
As it shines through the creaking trees,
Kirk-Alloway seemed ablaze;
Through every hole the beams were shining, And laughter and dancing echoed loudly.
What dangers can you make us ignore!
With a small amount, we fear no evil; With whiskey, we'll confront the devil.—
The ideas stuck in Tammie's head, Fair enough, he didn’t care at all. But Maggie stood there completely astonished, Until, warned by the heel and hand, She moved ahead in the light;
And, wow! Tam saw an unusual sight!
Warlocks and witches dancing; No brand-new cotillion from France,
[Pg 185] But hornpipes, jigs, strathspeys, and reels Give them energy and determination. A cozy nook in the east,
There sat old Nick in the shape of a beast; A scruffy dog, black, fierce, and big,
His responsibility was to give them music:
He tuned his pipes and made them sound. Till the roof and rafters shook. Coffins stood around like open cabinets,
That showed the dead in their final outfits;
And through some wicked trickery, Each in its cold hand held a light,
By which brave Tam was able To mention on the holy table,
A murderer’s curses in a gibbeting iron; Two young, unbaptized children,
A thief, recently released from a robbery,
With his last breath, his mouth did open: Five tomahawks, with blood red-rusted; Five scimitars, with blood caked; A garter that a baby had strangled; A knife had injured a father's throat, Whom his own son took the life from,
The gray hairs continue to pile up. With more of horrible and awful Which even to name would be unlawful.
The piper played louder and louder, The dancers moved faster and faster; They spun, they cast, they crossed, they hooked. Till each little carlin swats and stinks,
And cost her duties to the work
And she linked it in her shirt!
These pants of mine, my only pair,
That once had soft, good blue hair,
I would have given them off my hips,
For a quick glance at the beautiful birds!
Jumping and throwing on a crummock,
I wonder if it didn't make you feel sick.
(Lang after knowing on Carrick shore!
She shot many a beast to death,
And many a beautiful boat sank,
And shook both a lot of corn and barley,
And kept the countryside in fear.
Her stylish dress made of Paisley fabric, That while she was a girl, she had worn, In longitude, though very limited,
It was her best, and she was bragging: __A_TAG_PLACEHOLDER_0__
Ah! you little knew your respected grandma, That jacket she bought for her little grandma,
With two pounds Scots (that was all her wealth),
What has ever blessed a witch's dance!
To sing about how Nannie danced and jumped,
(A supple jade she was and strong),
And how Tam stood like someone enchanted,
And thought his very eyes were enriched: Even Satan glared and fidgeted with delight,
And huffed and puffed with all their strength:
Until the first dance, then another,
Tam completely lost his mind, And shouts, 'Well done, Cutty sark!'
And in a moment, everything was dark; And hardly had he rallied Maggie, When the hellish army charged out.
When raiders attack their livestock; As open cat's mortal foes,
When, pop! she suddenly appears right in front of them; As the market crowd rushes with excitement,
When "Catch the thief!" echoes loudly,—
So Maggie runs, and the witches chase after her,
With many a creepy screech and hollow sound.
In hell, they'll cook you like a herring!
Kate is waiting for you in vain!
Kate is going to be a sad woman soon!
Now do your best, Meg,
And win the keystone of the bridge;
There you can wag your tail, They dare not cross a running stream. But before she could create the key-stone,
What a flick of a tail she had!
For Nannie, long before everyone else,
Hard upon noble Maggie pressed, And rushed at Tam with a furious intention; But little did she know Maggie's strength—
As spring arrived, she brought her master back to health,
But left behind her own gray tail:
The carlin grabbed her by the rear, And left poor Maggie with hardly anything left.
Listen up, every man and mother's son:
Whenever you feel like having a drink,
Or sleek ships sail through your thoughts,
Do you think you can buy happiness too expensive,
Remember Tam o' Shanter's horse.
CHAPTER XIX.
Sir Walter Scott, the "Great Unknown"—His belief in Superstition—How his Tales of Fiction are composed—A Town-Clerk frightened by an Apparition—A Ghost that did not understand Erse, but could communicate in Latin—Lovel and Edie Ochiltree—Discovery of Hidden Treasure by Occult Science—"Rob Roy"—Fairies' Caverns—Supposed Apparition in the Trossachs—Elfin People at the Firth of Forth—A Minister taken away by Fairies—Dame Glendinning's Tale—Lines from "Marmion"—A Fairy Knight—Mysterious Steed.
Sir Walter Scott, the "Great Unknown"—His belief in superstition—How his fictional stories are written—A town clerk spooked by a ghost—A ghost that didn't understand Gaelic but could speak Latin—Lovel and Edie Ochiltree—Uncovering hidden treasure through occult science—"Rob Roy"—Fairy caves—A supposed apparition in the Trossachs—Elfin people at the Firth of Forth—A minister taken by fairies—Dame Glendinning's story—Lines from "Marmion"—A fairy knight—Mysterious horse.
Sir Walter Scott, the "Great Unknown," was sensibly affected by his country's tales of witches, fairies, and ghosts. Whether the fear he entertained proceeded from[Pg 188] early impressions, or whether an awe imperceptibly crept over him, through his frequent communings with old people (when he was in more advanced life) who had no doubt of the existence of witches and spirits, good and bad, visiting the earth, and performing acts of benevolence or malevolence, according to the inclination or caprice of the uncanny or unearthly agent, we cannot say; but of one thing there can be no doubt, that even in years of maturity he believed there were spirits that appeared to men, and assisted them to perform actions they could not have done without superhuman aid, and that by such beings future events were made known. Were it not for the dash of superstition he threw here and there into his tales, they would be comparatively of a commonplace description. Like other writers of fiction, or authors whose writings rest on a slender foundation of truth, Sir Walter Scott often brings forward a witch, wizard, gipsy, fairy, ghost, and other spirits. A haunted castle, a fortune-teller, and a good or evil genius are as indispensable in a good story as a cruel parent, a rich uncle, and a disappointed lover. None knew better than the great Scottish novelist how to work on his readers' feelings; and hence his success.
Sir Walter Scott, the "Great Unknown," was deeply influenced by the stories from his country about witches, fairies, and ghosts. It's unclear whether his fears came from early experiences or if he developed a sense of awe from his interactions with elderly people later in life, who firmly believed in the existence of good and bad witches and spirits visiting the earth, carrying out acts of kindness or harm based on the whims of these mysterious beings. However, there's no doubt that even as an adult, he believed in spirits that appeared to people and helped them accomplish things they couldn’t have done on their own, revealing future events through such beings. Without the splash of superstition woven into his stories, they would be relatively ordinary. Like other fiction writers or those whose work is only loosely based in reality, Sir Walter Scott often featured witches, wizards, gypsies, fairies, ghosts, and other spirits. A haunted castle, a fortune-teller, and a good or evil spirit are as essential in a captivating story as a cruel parent, a wealthy uncle, and a heartbroken lover. No one understood better than the great Scottish novelist how to tap into his readers' emotions, which contributed to his success.
Sir Walter tells, in the Antiquary, a story of Rab Tull, the town-clerk, being in an old house searching for important documents, but who was obliged to go to bed without finding them. The bodie had got such a custom of tippling and tippling with his drunken cronies, that he could not sleep without his punch, and as usual he took his glass that evening. In the middle watches of night he had a fearful wakening—he was never himself after it—and was stricken with the dead palsy that very day four years. He thought he heard the bed curtains move, and out he looked. Before him appeared an old gentleman in a queer-fashioned dress. Rab, greatly frightened, asked the apparition (for it was a spirit that stood before[Pg 189] him) what it wanted. The spirit answered in an unknown tongue. Rab replied in Erse, but the spirit did not seem to understand this language. In his strait, the clerk bethought him of two or three words of Latin he used in making out the town's deeds; and no sooner had he tried the strange object before him with these, than out came such a blatter of Latin, that Rab Tull—who with all his pretensions was no great scholar—was overwhelmed. It then made a sign to Rab to follow it. He followed up-stairs and down-stairs to a tower in a corner of the house. There the ghost pointed out a cabinet, and suddenly disappeared. In a drawer of that repository the missing deed was found.
Sir Walter tells a story in the Antiquary about Rab Tull, the town clerk, who was searching for important documents in an old house but had to go to bed without finding them. He had gotten so used to drinking with his drunk friends that he couldn't sleep without his punch, so he had his usual drink that evening. In the middle of the night, he had a terrifying wake-up call—he was never the same after that—and he was struck with paralysis that very day four years later. He thought he heard the bed curtains move, so he looked out. An old gentleman in a strange outfit appeared before him. Rab, very scared, asked the apparition (as it turned out to be a spirit) what it wanted. The spirit replied in an unknown language. Rab responded in Gaelic, but the spirit didn’t seem to understand it. In his panic, the clerk remembered a few Latin words he used while preparing the town's documents; as soon as he tried those out on the strange figure, he blurted out so much Latin that Rab Tull—who, despite his pretensions, wasn’t a great scholar—was overwhelmed. The ghost then signaled for Rab to follow it. He followed it up and down the stairs to a tower in a corner of the house. There, the ghost pointed to a cabinet and suddenly vanished. Inside a drawer of that cabinet, the missing deed was found.
Lovel, after shooting M'Intyre in a duel, fled from justice, under the guidance of old Edie Ochiltree. Exhausted by excitement and a long walk through a thicket, they reached a cave with narrow entrance, concealed by the boughs of an oak. Passing through the aperture, not much larger than a fox-hole, they reached the interior. Lovel was led to a narrow turnpike stair leading to a church above. In the evening they reached a spot which commanded a full view of the chancel in every direction. Ere long, Lovel was startled by the sound of human voices. Two persons, with a dark lantern, entered the chancel. After conversing together some time in whispers, Lovel recognised the voice of Dousterswivel, pronouncing in a smothered tone, "Indeed, mine goot sir, dere cannot be one finer hour nor season for dis great purpose.... I will show you all de secrets dat art can show—ay, de secret of de great Pymander." The other individual turned out to be Sir Arthur Wardour, and their business evidently had reference to the discovery of hidden treasure, by means of consulting the heavenly bodies or some friendly spirit. Before Sir Arthur and Dousterswivel left the ruins of St. Ruth, they found a casket containing gold and silver coins. These two worthies, along with Mr.[Pg 190] Oldenbuck, set out, on another occasion to search for treasure at the ruins of St. Ruth. Arrived at the scene of operations, the Antiquary addressed the adept Dousterswivel: "Pray, Mr. Dousterswivel, shall we dig from east to west, or from west to east? or will you assist us with your triangular vial of May-dew, or with your divining-rod of witch-hazel?" This was said tauntingly, yet nevertheless they proceeded to dig, in the hope of finding treasure; and sure enough, a chest containing ingots of silver to the value of a thousand pounds was discovered. Dousterswivel claimed the credit of bringing about the discovery. Mr. Oldenbuck refused to give him any credit, telling him that he came without weapons, and did not use charms, lamen-sigel, talisman, spell-crystal, pentacle, magic-mirror, nor geomantic figure. "Where," asked the Antiquary, "be your periapts, and your abracadabras, man? your May-fern, your vervain—
Lovel, after shooting M'Intyre in a duel, ran from the law with the help of old Edie Ochiltree. Worn out from the excitement and a long trek through a thicket, they came to a cave with a narrow entrance hidden by the branches of an oak tree. After squeezing through the opening, barely bigger than a foxhole, they reached the inside. Lovel was guided to a narrow staircase leading to a church above. By evening, they arrived at a spot that gave a full view of the chancel from all angles. Soon, Lovel was startled by the sound of voices. Two people with a dark lantern entered the chancel. After whispering to each other for a while, Lovel recognized Dousterswivel’s voice, speaking in a hushed tone, “Indeed, my good sir, there cannot be a better hour or season for this great purpose... I will show you all the secrets that art can reveal—yes, the secret of the great Pymander.” The other person turned out to be Sir Arthur Wardour, and their discussion clearly had to do with finding hidden treasure, using either astrology or some spirit’s guidance. Before Sir Arthur and Dousterswivel left the ruins of St. Ruth, they found a chest filled with gold and silver coins. These two, along with Mr.[Pg 190] Oldenbuck, later set out to search for treasure at the ruins of St. Ruth again. Once at the site, the Antiquary turned to Dousterswivel and asked, “So, Mr. Dousterswivel, should we dig from east to west, or from west to east? Or will you help us with your triangular vial of May-dew or your witch-hazel divining rod?” He said this teasingly, yet they started digging with the hope of finding treasure; sure enough, they uncovered a chest containing silver ingots worth a thousand pounds. Dousterswivel took credit for the discovery, but Mr. Oldenbuck refused to acknowledge him, stating that Dousterswivel showed up unarmed and didn’t use any charms, lamen-sigel, talismans, spell crystals, pentacles, magic mirrors, or geomantic figures. “Where,” asked the Antiquary, “are your periapts and your abracadabras, man? Your May-fern, your vervain—
Your sun, your moon, your sky, your drop,
Your Lato, Azoch, Zernich, Chibrit, Heautarit,
With all your broths, your menstrual cycles, your supplies,
"Would it be too much for a man to name?"
Dousterswivel, like all others who resort to enchantments, believing in the existence of hobgoblins and divination, was not certain but his own art had really contributed to the success of his party. Chagrined at the treatment of Mr. Oldenbuck, and separated for a time from Sir Arthur, he was glad to enter into conversation with Edie Ochiltree, who witnessed the finding of the treasure with a keen eye to future operations. Edie had surreptitiously obtained possession of the treasure box-lid, and on it he and the conjurer were able to decipher, "Search number one." The old beggar, who knew many of the traditions of the country, told Dousterswivel that the remains of Malcolm the Misticot were, along with a large amount of gold and[Pg 191] silver, buried somewhere at St. Ruth. Moreover, he recited the old prophecy:
Dousterswivel, like everyone else who dabbles in magic, believing in hobgoblins and fortune-telling, was unsure whether his own skills had truly played a part in his group's success. Upset about how Mr. Oldenbuck was treated and temporarily separated from Sir Arthur, he was happy to strike up a conversation with Edie Ochiltree, who had his eye on future prospects after witnessing the treasure's discovery. Edie had secretly gotten hold of the lid of the treasure box, and together with the conjurer, they could make out the words, "Search number one." The old beggar, who knew many local legends, informed Dousterswivel that the remains of Malcolm the Misticot, along with a large amount of gold and[Pg 191] silver, were buried somewhere at St. Ruth. Additionally, he recited the old prophecy:
They resolved to return to the ruins of St. Ruth at midnight to make another search, not on account of Sir Arthur or Mr. Oldenbuck, but for themselves. Neither gold nor silver were found; but those engaged in the search got a fright, one supposing he saw evil spirits rising from the earth's bowels, and the other that he was chased by a ghost on horseback. A series of interesting incidents connected with adventure, love, and crime follow. Dousterswivel was discovered to be an impostor; certain persons engaged in a dark plot were cut off by death, but the virtuous were rewarded.
They decided to go back to the ruins of St. Ruth at midnight for another search, not because of Sir Arthur or Mr. Oldenbuck, but for themselves. They didn’t find any gold or silver, but those taking part in the search got quite a scare; one thought he saw evil spirits rising from the ground, and the other felt like he was being chased by a ghost on horseback. A series of exciting events involving adventure, love, and crime followed. Dousterswivel turned out to be a fraud; some people involved in a shady plot met their end, but the virtuous were rewarded.
Sir Walter Scott, in Rob Roy, makes mention of an eminence or mound near the upland hills, whence the Forth springs, supposed by the people in the neighbourhood to contain within its unseen caverns the palaces of fairies; and in his Notes to Rob Roy it is stated that the lakes and precipices, amidst which the river Forth has its birth, are still, according to popular tradition, haunted by elfin people. In one note the reader is informed that the Rev. Robert Kirk, who died at Aberfoyle in the year 1688, was supposed to have been taken away by fairies. Mr. Kirk was walking near his manse on a Dun Shie, or fairy mound, when he sank down apparently in a faint, and seemingly died. The body was supposed to be buried, but shortly afterwards he appeared in living form to a friend, to whom he told that he was not dead, but in fairyland, whither he was carried at the time he fell down in a swoon. The reverend captive gave directions how he might be rescued by him; but the person who was appointed to perform the prescribed ceremony failed to[Pg 192] proceed as directed, and Mr. Kirk, who had been twice seen after his supposed death, never appeared again.
Sir Walter Scott, in Rob Roy, mentions a hill or mound near the upland areas where the Forth River begins, which local people believe hides the palaces of fairies in its unseen caves. In his Notes to Rob Roy, it's noted that the lakes and cliffs where the Forth originates are still thought to be haunted by elves, according to local legend. One note informs readers that the Rev. Robert Kirk, who passed away in Aberfoyle in 1688, was believed to have been taken by fairies. Mr. Kirk was walking near his manse on a Dun Shie, or fairy mound, when he seemingly fainted and appeared to die. His body was thought to be buried, but soon after, he reappeared in front of a friend, telling him that he wasn’t dead but in fairyland, where he was taken at the moment he fell. The reverend captive provided instructions for how to rescue him, but the individual tasked with performing the ceremony did not follow through as directed, and Mr. Kirk, who had been seen twice after his supposed death, never appeared again.
As we are writing of Rob Roy's country, and of an incident connected with the fate of a minister there, we suddenly break the thread of our narrative, to introduce the particulars of a most extraordinary circumstance connected with another clergyman in that quarter.
As we talk about Rob Roy's region and an event related to a minister there, we suddenly interrupt our story to share the details of a remarkable incident involving another clergyman in that area.
A few years ago, about 1870, a most respectable gentleman belonging to Edinburgh, devoid of superstitious fear, told the writer: "In the autumn I was enjoying the retirement and grandeur of the Trossachs and surrounding district. The lake, the hill, the dale, and, above all, the people, interested me. Often was I in the humble cot, and, although a sojourner, I became acquainted with families in the more exalted positions in society. Among others, I gained the friendship of a venerable clergyman, whose charity and piety were known far and near.
A few years ago, around 1870, a very respectable man from Edinburgh, who wasn’t superstitious at all, told me: "In the autumn, I was enjoying the peace and beauty of the Trossachs and the nearby area. The lake, the hills, the valleys, and especially the people fascinated me. I often visited the simple cottages, and even though I was just passing through, I got to know families in higher social circles. One of them was a respected clergyman, whose kindness and devotion were well-known everywhere."
"While I had my residence in the Trossachs Hotel, the clergyman, I was told, one day was dangerously ill. Next morning, before starting with a few friends up Loch Katrine, I sent to inquire after the invalid's health. The answer returned conveyed the impression that he was fast sinking. We proceeded up the lake, and came back by the last boat for the day. We took outside seats on the coach, and while turning a corner of the road, about half-way between the lake and the hotel, I and several other passengers (including the captain of the Loch Katrine steamer and the driver) observed a gentleman passing us, whom we all declared was the clergyman. Trusting our sight, we thought it most extraordinary that a man, considered to be dying in the morning, should be seen in the evening on the highway, far from home.
"While I was staying at the Trossachs Hotel, I heard that the clergyman was seriously ill. The next morning, before heading out with a few friends to Loch Katrine, I checked on his health. The reply suggested he was rapidly deteriorating. We went up the lake and returned on the last boat of the day. We sat in the outside seats on the coach, and as we turned a corner about halfway between the lake and the hotel, a few of us passengers (including the captain of the Loch Katrine steamer and the driver) saw a gentleman passing by whom we all claimed was the clergyman. Trusting our eyes, we thought it was very strange that a man deemed to be dying in the morning could be seen in the evening on the highway, far from home."
"The steamboat being unusually late of arriving at her destination, the sun had gone down, and the shades of night were closing over us before half our journey by[Pg 193] coach could be accomplished, still it was not so dark when the figure of the pious minister appeared but that one might not only see the figure of a man, but observe his every feature. The sight struck all, who recognised in the traveller the invalid minister with amazement, and some with fear. On the coach arriving at the hotel, a messenger was despatched to inquire after the reverend gentleman's health. The answer received disclosed the startling intelligence that the clergyman had expired shortly before the time we saw his figure walking with slow step and sad countenance towards Loch Katrine.
"The steamboat was unusually late in arriving at its destination, and by the time we were halfway through our journey by [Pg 193] coach, the sun had set and the night was closing in on us. However, it wasn't so dark that we couldn't see the figure of the pious minister clearly. Recognizing him as the ailing minister amazed everyone, and some were even scared. When the coach reached the hotel, a messenger was sent to check on the reverend gentleman's health. The response we got revealed the shocking news that the clergyman had passed away just before we saw him walking slowly and sadly towards Loch Katrine."
But we now return to Sir Walter Scott's works. Those who have read the Monastery (and who have not?) may recollect of Dame Glendinning telling Tibb what she had seen on a Hallowe'en in her youth—which was as follows:—
But we now return to Sir Walter Scott's works. Those who have read the Monastery (and who hasn’t?) might remember Dame Glendinning telling Tibb about what she experienced on a Halloween in her youth—which was as follows:—
"Aweel, aweel, I had mair joes than ane, but I favoured nane o' them; and sae, at Hallowe'en, Father Nicolas the cellarer—he was cellarer before his father, Father Clement, that now is—was cracking his nuts and drinking his brown beer with us, and as blithe as might be, and they would have me try a cantrip to ken wha suld wed me; and the monk said there was nae ill in it, and if there was, he would assoil me for it. And awa' I went into the barn to winnow my three weights o' naething—sair, sair, my mind misgave me for fear of wrang-doing and wrang-suffering, baith; but I had aye a bauld spirit. I had not winnowed the last weight clear out, and the moon was shining bright upon the floor, when in stalked the presence of my dear Simon Glendinning, that is now happy. I never saw him plainer in my life than I did that moment; he held up an arrow as he passed me, and I swarf'd awa' wi' fright. Muckle wark there was to bring me to mysel' again, and sair they tried to make me believe it was a trick o' Father Nicolas and[Pg 194] Simon between them, and that the arrow was to signify Cupid's shaft, as the Father called it; and mony a time Simon wad threep it to me after I was married—gude man, he liked not it suld be said that he was seen out o' the body!—But mark the end o' it, Tibb: we were married, and the grey-goose wing was the death o' him, after a'!"
"Well, well, I had more than one suitor, but I didn’t really like any of them; so, on Halloween, Father Nicolas the cellarer—he was cellarer before his father, Father Clement, who is now—was cracking his nuts and drinking his brown beer with us, as cheerful as could be, and everyone wanted me to try a spell to find out who would marry me; the monk said there was nothing wrong with it, and if there was, he would absolve me. So I went into the barn to sift my three weights of nothing—oh dear, my mind was troubled with fear of wrongdoing and suffering, both—but I always had a bold spirit. I hadn’t finished sifting the last weight when the moon was shining brightly on the floor, and in walked the presence of my dear Simon Glendinning, who is now happy. I never saw him more clearly in my life than at that moment; he held up an arrow as he passed me, and I fainted away with fright. They worked hard to bring me back to my senses and tried to make me believe it was a trick of Father Nicolas and Simon together, and that the arrow was supposed to signify Cupid's shaft, as the Father called it; and many times Simon would insist on it after we were married—good man, he didn’t like it to be said that he was seen out of his body!—But mark the end of it, Tibb: we were married, and the grey-goose wing was the cause of his death, after all!"
The following lines appear in Marmion in reference to a combat with a goblin knight:—
The following lines appear in Marmion referring to a battle with a goblin knight:—
Alone and armed, the King rode out. To that old camp's empty circle:
Sir Knight, you might notice the mound, On the left side of the town is the Pictish people. The trench has long been marked by blood; The moor around is brown and empty,
The space inside is green and beautiful.
The place our village kids know,
There, the first wildflowers bloom; But unfortunate is the wandering soul,
That walks its path in the night!
The distance across is a clear bowshot,
Provides plenty of room for a complete career; Opposite the four corners of the earth,
Entrance is provided by four deep gaps.
The southernmost point our monarch passed, Stopped and let out a bold trumpet sound; And to the north, inside the ring,
Appeared the form of the king of England,
Who then a thousand leagues away,
In Palestine fought holy war:
Yet he wielded arms like England's,
Like the leopards on the shield,
Like his Syrian horse's body,
The rider's limb length is the same:
Long afterwards, Scotland learned Fell Edward was her most dangerous enemy.
But soon he gathered his noble heart, And in the first job they had,
The Elfin Knight took down both horse and rider;[Pg 195] Yet a shard of his lance Through Alexander's visor glance, And tore the skin—a small wound.
The king, light jumping to the ground,
With a bare blade, his ghostly enemy Forced the upcoming war to reveal itself.
He saw the beautiful plain of Largs, Where gigantic bones still exist,
Danish War Memorial;
He saw himself in the field, He raised his war axe high, ready to strike, And knock proud Haco off his car,
While all around the dark kings,
Denmark's dark ravens lowered their wings. It’s said that, on that terrible night,
Distant visions met his sight,
Predicting future conquests ahead,
When our grandsons fight in a northern war; A royal city, tower, and spire,
Painted the midnight sky with fire; And the shouting crews that her navy carried,
Victorious, to the winner's shore. Such signs can be explained by knowledgeable scholars,
They surpass the cleverness of a simple country guy.
Led his army and defeated the Dane; But every year, when night comes back About his unusual battle with the sprite,
His wound must bleed and hurt; Lord Gifford would then sarcastically say,
'As bold as you were, my lord, you pay
The consequence of your beginning.'
Long ago, beneath Dunfermline's nave,
King Alexander fills his tomb,
May our Lady grant him peace!
Yet still the nightly spear and shield The elf warrior wields,
On the brown hill's slope; And many a knight has tested his luck
In the enchanted circle to joust, But have all wronged us; Save two, as the legends say, and they Were Wallace brave and Gilbert Hay.—
"Friends, my story is told."
[Pg 196]One of Sir Walter Scott's poetic effusions has reference to a popular story concerning a fairy knight:—
[Pg 196]One of Sir Walter Scott's poems references a popular story about a fairy knight:—
"Osbert, a bold and powerful baron, visited a noble family in the vicinity of Wandlebury, in the bishopric of Ely. Among other stories related in the social circle of his friends (who, according to custom, amused each other by repeating ancient tales and traditions), he was informed, that if any knight, unattended, entered an adjacent plain by moonlight, and challenged an adversary to appear, he would be immediately encountered by a spirit in the form of a knight. Osbert resolved to make the experiment, and set out, attended by a single squire, whom he ordered to remain without the limits of the plain, which was surrounded by an ancient entrenchment. On repeating the challenge, he was instantly assailed by an adversary, whom he quickly unhorsed, and seized the reins of his steed. During this operation, his ghostly opponent sprang up, and darting his spear like a javelin at Osbert, wounded him in the thigh. Osbert returned in triumph with the horse, which he committed to the care of his servants. The horse was of a sable colour, as well as his whole accoutrements, and apparently of great beauty and vigour. He remained with his keepers till cock-crowing, when, with eyes flashing fire, he reared, spurned the ground, and vanished. On disarming himself, Osbert perceived that he was wounded, and that one of his steel boots was full of blood. Gervase adds, that as long as he lived, the scar of his wound opened afresh on the anniversary of the eve on which he encountered the spirit."
"Osbert, a bold and powerful baron, visited a noble family near Wandlebury, in the bishopric of Ely. Among other stories shared among his friends (who, as usual, entertained each other by recounting ancient tales and traditions), he learned that if any knight, alone, entered a nearby plain by moonlight and called out a challenge, he would immediately be met by a spirit in the form of a knight. Osbert decided to test this and set out with just one squire, whom he instructed to stay outside the boundaries of the plain, which was surrounded by an old earthwork. When he issued the challenge, he was quickly attacked by an opponent, whom he swiftly unhorsed and took the reins of his horse. During this, his ghostly adversary sprang up and threw his spear like a javelin at Osbert, wounding him in the thigh. Osbert returned triumphantly with the horse, handing it over to his servants. The horse was jet black, as were all its gear, and appeared to be incredibly beautiful and strong. It stayed with the keepers until dawn, when, with eyes blazing, it reared up, kicked the ground, and disappeared. After taking off his armor, Osbert realized he was wounded and that one of his steel boots was filled with blood. Gervase adds that for the rest of his life, the scar from his wound would reopen every year on the anniversary of the night he encountered the spirit."
CHAPTER XX.
Lord Byron taught Superstition by his Nurse and others—Byron and the Maid in Green—The Maid's Keepsake or Charm—Bridge of Balgonie—Byron's fear to ride over it—His belief in Unlucky Days and Presentiments—Socrates's Demon—Monk Lewis's Monitor—Napoleon's Warnings—A Sorrowful Tale—A Strange Story—Qualities of Mind descending from Sire to Son—Byron's Fortune told by a Sybil—Hebrew Camyo—Abracadabra—Loch-na-Garr—Oscar of Alva—Byron's last Instructions.
Lord Byron learned about Superstition from his Nurse and others—Byron and the Maid in Green—The Maid's Keepsake or Charm—Bridge of Balgonie—Byron's fear of riding over it—His belief in Unlucky Days and Presentiments—Socrates's Demon—Monk Lewis's Monitor—Napoleon's Warnings—A Sorrowful Tale—A Strange Story—Qualities of Mind passed down from Father to Son—Byron's fortune told by a Sybil—Hebrew Camyo—Abracadabra—Loch-na-Garr—Oscar of Alva—Byron's last Instructions.
Lord Byron, who was taught superstition by his nurse, became acquainted with the peculiar belief of the Highlanders while, in early life, he dwelt within sight of "dark Loch-na-Garr." When wandering about Pannanich, the shepherds told him many strange legends, and the old dames often enticed him into their huts to amuse him with fairy tales and witch stories. It was thought by the old crones that the wonderful boy had communings with more uncanny neighbours than these simple-minded people, who no more doubted the existence of witches and fairies than they doubted that the Dee flowed from the mountains to the sea. If report spoke true, he was often heard in conversation with intelligent beings, though to ordinary human eyes no other form but that of his own was seen. After his fame was wide-spread, an old woman, who lived in a little straw-thatched cottage by the roadside near Balmoral, declared that she expected that he would enlighten the world, for she had often seen him with those who could instruct him and tell him of past and future events. One of those persons, she said, was a little maid dressed in green, whose beautiful face, flowing hair, and agile figure were faultless. Frequently was she seen climbing steep precipices on which human foot was never known to rest, and bring him flowers, and even[Pg 198] the eagles' nests were not beyond her reach. While the young and middle-aged would wonder who she was, the aged shook their heads. Whoever the fair little maid was, one thing in connection with her was exceedingly strange. Either Byron did not know her relations and home, or, for reasons he kept to himself, he chose to conceal them. Her merry laugh, clear as the sound of a silver bell, or her sweet voice in song, was generally what indicated her approach. At one time she would emerge from a thicket, and rise at another, like a spectre from behind a rock. Her disappearance was equally mysterious. At their last parting she gave him a keepsake or charm, which he long wore, suspended by a ribbon, round his neck, and it was not till he threw it aside that he became unfortunate and unhappy. We cannot vouch for the truth of this story; but if Byron did not hold intercourse with unearthly beings, he has, by his writings and speech, left room for simple-minded people who have read his works and history, to suppose that he did. His belief in presentiment was very strong, as also visionary warnings of imminent danger or impending calamities.
Lord Byron, who learned about superstitions from his nurse, became familiar with the unique beliefs of the Highlanders while, in his early years, he lived near "dark Loch-na-Garr." When he wandered around Pannanich, the shepherds shared many strange legends with him, and the older women often invited him into their huts to entertain him with fairy tales and stories about witches. The old ladies believed that the remarkable boy had connections with more mysterious beings than these simple-minded people, who believed in witches and fairies as firmly as they knew that the Dee flowed from the mountains to the sea. If the rumors were true, he was often heard talking to intelligent beings, though to ordinary human eyes, only his own form was visible. After he gained widespread fame, an old woman living in a small thatched cottage by the roadside near Balmoral claimed that she expected him to enlighten the world, as she had often seen him with those who could teach him and tell him about past and future events. One of those beings, she said, was a little girl dressed in green, whose beautiful face, flowing hair, and agile figure were flawless. She was frequently seen climbing steep cliffs where no human foot had ever set, bringing him flowers, and even reaching the eagles' nests. While the young and middle-aged wondered about her identity, the elderly simply shook their heads. Whoever the lovely little girl was, one thing about her was very strange. Either Byron didn’t know who she was or, for reasons he kept to himself, he chose to keep it a secret. Her cheerful laugh, as clear as the sound of a silver bell, or her sweet singing voice usually indicated her arrival. Sometimes she would emerge from a thicket and appear at another time, like a ghost from behind a rock. Her disappearance was just as mysterious. At their last goodbye, she gave him a keepsake or charm, which he wore around his neck on a ribbon, and it wasn’t until he discarded it that he became unfortunate and unhappy. We can’t confirm the truth of this story, but if Byron didn’t interact with otherworldly beings, his writings and words have allowed simple-minded people who have read his works and history to believe that he did. His belief in premonitions was very strong, as were his visions of imminent danger or impending disasters.
A school-fellow of Byron had a small pony, and one day they went to the Don to bathe. When they came to the bridge of Balgownie, the young poet remembered the old prophecy:
A classmate of Byron had a small pony, and one day they went to the Don to swim. When they reached the Balgownie Bridge, the young poet recalled the old prophecy:
With a wife's only son, and a mare's only colt,
Down shall you fall.
He immediately stopped his companion, who was then riding, and asked him if he recollected the prophecy, saying, that as they were both only sons, and as the pony might be "a mare's ae foal," he would rather ride over first, because he had only a mother to lament him should the bridge fall, whereas he, his companion, had both a father and mother to grieve for him if he perished.[Pg 199] Byron, however, was not the only one who put faith in such prophecies. Leslie says, "Persons have been known to dismount when they came to the brig o' Balgownie, and send their horses over before them."
He quickly stopped his friend, who was riding at the time, and asked if he remembered the prophecy. He explained that since they were both only sons, and since the pony might be "a mare's only foal," he would prefer to go over first. He figured that if the bridge collapsed, only his mother would mourn him, while his companion had both a father and mother who would grieve for him if he died.[Pg 199] However, Byron wasn't the only one who believed in such prophecies. Leslie mentions that "People have been known to get off their horses when they reached the bridge at Balgownie and send their horses across first."
Byron had a belief in unlucky days. He once refused to be introduced to a lady because the day was Friday; and on this day of the week he would not visit his friends. "Something," he said, "whispered to me at my wedding that I was signing my death warrant. I am a great believer in presentiments. Socrates's demon was no fiction; Monk Lewis had his monitor, and Napoleon many warnings. At the last moment I would have retreated if I could have done so."
Byron believed in unlucky days. He once turned down an introduction to a woman because it was Friday; he refused to visit friends on that day of the week. "Something," he said, "whispered to me at my wedding that I was sealing my fate. I’m a strong believer in premonitions. Socrates's demon wasn't a myth; Monk Lewis had his guiding spirit, and Napoleon had many warnings. At the last moment, I would have backed out if I could have."
The poet had a high opinion of Monk Lewis. Here are two stories told by Byron:
The poet thought very highly of Monk Lewis. Here are two stories shared by Byron:
"Whilst Lewis was residing at Mannheim, every night at the same hour, he heard, or thought he heard, in his room, when he was lying in bed, a crackling noise like that produced by parchment or thick paper. This circumstance caused inquiry, when it was told him that the sounds were attributable to the following cause:—The house in which he lived had belonged to a widow who had an only son. In order to prevent him marrying a poor but amiable girl to whom he was attached, he was sent to sea. Years passed, and the mother heard no tidings of him nor of the ship in which he had sailed. It was supposed the vessel had been wrecked, and that all on board had perished. The reproaches of the girl, the upbraidings of her own conscience, and the loss of her child, crazed the old lady's mind. Her only pursuit was to turn over the gazettes for news. Hope at length left her: she did not live long, and continued her old occupation after death."
"While Lewis was living in Mannheim, every night at the same time, he heard, or thought he heard, a crackling noise in his room while he was lying in bed, similar to that of parchment or thick paper. This situation prompted some investigation, and he was told that the sounds were due to the following reason: The house he was living in had once belonged to a widow who had an only son. To prevent him from marrying a kind but poor girl he cared for, he was sent to sea. Years went by, and the mother received no news of him or the ship he had been on. It was believed that the vessel had sunk and that everyone on board had died. The girl's accusations, her own guilty conscience, and the loss of her child drove the old woman mad. Her only focus became searching through newspapers for any updates. Eventually, hope abandoned her; she didn’t live much longer and continued her old habit even after her death."
The other story runs thus:
The other story goes like this:
"Two Florentine lovers, who had been attached to each other almost from childhood, made a vow of eternal fidelity. Mina was the name of the lady; her husband's[Pg 200] I forget, but it is not material. They parted. He had been some time absent with his regiment, when, as his disconsolate lady was sitting alone in her chamber, she distinctly heard the well-known sound of his footsteps, and, starting up, beheld not her husband, but his spectre, with a deep ghastly wound across his forehead. She swooned with horror. When she recovered, the ghost told her that in future his visits should be announced by a passing bell, and the words distinctly whispered, 'Mina, I am here!' Their interviews became frequent, till the woman fancied herself as much in love with the ghost as she had been with the man. But it was soon to prove otherwise. One fatal night she went to a ball. She danced, and, what was worse, her partner was a young Florentine, so much the counterpart of her lover, that she became estranged from the ghost. Whilst the young gallant conducted her in the waltz, and her ear drank in the music of his voice and words, a passing bell tolled. She had been accustomed to the sound till it hardly excited her attention, and, now lost in the attractions of her fascinating partner, she heard, but regarded it not. A second peal!—she listened not to its warnings. A third time the bell, with its deep and iron tongue, startled the assembled company, and silenced the music. Mina turned her eyes from her partner, and saw, reflected in the mirror, a form, a shadow, a spectre: it was her husband. He was standing between her and the young Florentine, and whispered, in a solemn and melancholy tone, the accustomed accents, 'Mina, I am here!' She instantly fell down dead. The two ghosts walked out of the room arm in arm."
"Two lovers from Florence, who had been together almost since childhood, made a vow to be eternally faithful. The lady's name was Mina; I forget her husband's name, but that doesn't really matter. They separated while he was away with his regiment. One day, as Mina was sitting alone in her room, she clearly heard his familiar footsteps. When she stood up, she didn't see her husband but his ghost, with a deep, horrifying wound on his forehead. She fainted in terror. When she came to, the ghost told her that from now on, his visits would be signaled by a tolling bell and the words, 'Mina, I am here!' They started meeting frequently, and she began to feel as much in love with the ghost as she had been with her husband. But that soon changed. One fateful night, she went to a ball. She danced with a young Florentine man who looked so much like her lover that she started to forget the ghost. As the young man led her in a waltz and she enjoyed the sound of his voice and words, a tolling bell rang. She was used to the sound and hardly paid attention to it. Lost in the charms of her captivating partner, she ignored it. The bell tolled again!—but she didn't heed its warnings. A third toll rang out, startling everyone and silencing the music. Mina turned from her partner and saw, reflected in the mirror, a figure, a shadow, a ghost: it was her husband. He stood between her and the young Florentine, whispering in a solemn and sad voice, 'Mina, I am here!' She immediately collapsed and died. The two ghosts walked out of the room arm in arm."
Byron believed that the quality of mind descended from sire to son, and contended that any passion might be worn out of a family by skilful culture. To his uncle, who was very superstitious, and fed crickets, he ascribed his superstition; to another of his ancestors, who died laughing, he ascribed his buoyant spirits.[Pg 201] Two of his relations had such an affection for each other, that they both died at the same time. "There seems," he said, "to have been a flaw in my escutcheon there, or that that loving couple have monopolised all the connubial bliss of the family."
Byron believed that intelligence was passed down from father to son and argued that any family trait could be diminished through careful nurturing. He attributed his own superstitions to his uncle, who was quite superstitious and raised crickets, and he credited another ancestor, who died laughing, for his upbeat personality.[Pg 201] Two of his relatives were so fond of each other that they passed away simultaneously. "It seems," he said, "there was a flaw in my family crest there, or that loving couple has hogged all the marital happiness of the family."
Byron's superstition was so great that it led him to have his fortune told by a sybil. It was prophesied that his twenty-seventh and thirty-seventh years would prove unlucky to him. Some people have thought that the prophecy was fulfilled: he was married in his twenty-seventh, and died in his thirty-seventh year.
Byron's superstition was so strong that it drove him to get his fortune told by a mystic. It was predicted that his twenty-seventh and thirty-seventh years would be unlucky for him. Some people believe that the prediction came true: he got married at twenty-seven and died at thirty-seven.
He was convinced that the principal charms of the Scotch resembled those of other nations. He was not ignorant of the supposed virtue of the mountain ash as an antidote against witchcraft. Everything pertaining to superstition was interesting to him. He had stored up in his memory many curious anecdotes. On being told of a particular race of men skilled in Cabala, who by a single gaze of their "evil eye" could level an enemy to the earth and occasion instantaneous death, and of parents who had handsome children hanging cameos round their necks to protect them from the evil consequences of a wicked eye, his Lordship said, "I remember reading somewhere that Serenus Samonicus, preceptor to a young Gordian, recommended the Abracadabra or Abrasadabra as a charm or amulet in curing agues, and preventing other diseases."
He believed that the main attractions of the Scots were similar to those of other countries. He was aware of the supposed power of the mountain ash as a protection against witchcraft. Everything related to superstition fascinated him. He had collected many strange stories in his memory. When he heard about a specific group of people skilled in Cabala, who could cause an enemy's instant death with just one look from their "evil eye," and about parents who had their beautiful children wear cameos around their necks to shield them from the harmful effects of an evil eye, he said, "I remember reading somewhere that Serenus Samonicus, tutor to a young Gordian, suggested the Abracadabra or Abrasadabra as a charm or amulet to treat fevers and prevent other illnesses."
A Hebrew Camyo, supposed to have been handed down from father to son since the building of the first temple, has a similar effect. Lucky is the circumcised Jew who has, in the time of need, the good fortune to have the Hebrew charm applied to his leprously-inclined body; and thrice fortunate is he, whoever he may be, that has it constantly at his command, and can claim it as his family relic.
A Hebrew Camyo, believed to have been passed down from father to son since the construction of the first temple, has a similar effect. The circumcised Jew who has the good luck to have the Hebrew charm used on his leprous body in times of need is fortunate; and even more fortunate is whoever possesses it consistently and can call it a family heirloom.
The word Abracadabra or Abrasadabra must be[Pg 202] written on parchment, or other suitable substance, in the manner below, omitting in every new line the last letter of the former line, so that the whole may form a kind of inverted cone:
The word Abracadabra or Abrasadabra must be[Pg 202] written on parchment or another suitable material, following the pattern below, removing the last letter of the previous line each time, so that it creates a sort of inverted cone:
Byron looked as if he had added greatly to his stock of knowledge when he learned that, which way soever the letters of the charms might be taken, beginning from the lower point and ascending from the left to the right, they make the same word.
Byron seemed like he had significantly increased his knowledge when he found out that no matter which way the letters of the charms were arranged, starting from the bottom and moving from left to right, they spelled the same word.
To every one who has read Loch-na-Garr, it must be evident that Byron believed, or wished it to appear that he believed, like the Highlanders, that the voices of the dead were heard in the storm, that the souls of departed heroes rode on the wind, and that the dark clouds encircled the forms of chieftain sires that added lustre to their country's glory. But the poet shall speak for himself:—
To anyone who has read Loch-na-Garr, it’s clear that Byron thought, or wanted it to seem like he thought, similar to the Highlanders, that the voices of the dead could be heard in the storm, that the souls of fallen heroes raced on the wind, and that the dark clouds surrounded the figures of noble ancestors who brought honor to their country's glory. But the poet will express his own thoughts:—
Let the agents of luxury roam among you; Restore to me the rocks where the snowflake rests,
Though they still symbolize freedom and love: Yet, Caledonia, your mountains are beloved,
Though elements rage around their white peaks; Though cataracts foam instead of flowing smoothly like fountains,
I sigh for the valley of dark Loch-na-Garr.
For fancy was uplifted by the traditional tale,
Revealed by the locals of dark Loch-na-Garr.
And rides on the wind over his own Highland valley.
Around Loch-na-Garr, as the stormy mist gathers, Winter rules in his cold, icy chariot:
Clouds surround the shapes of my ancestors;
They live in the storms of dark Loch-na-Garr.
You were still happy in death's earthly sleep,
You relax with your clan in the caves of Braemar; The pibroch echoes to the piper's powerful tune,
Your actions resonate in the shadows of dark Loch-na-Garr.
Many years must pass before I walk with you again:
The beauty of greenery and flowers has left you, Yet you are still more precious than the land of Albion. England! your beauties are mild and familiar
To someone who has traveled over distant mountains: Oh, for the wild and majestic cliffs!
The steep, gloomy heights of dark Loch-na-Garr!
In Oscar of Alva will also be found something of popular superstition. Passing over a part of the tale, Byron says:—
In Oscar of Alva, you'll also find elements of popular superstition. Skipping a part of the story, Byron says:—
Glenalvon's blue-eyed daughter arrived.
And Angus smiled at his Oscar; It calmed the father's feudal pride.
Thus to get Glenalvon's child.
Listen to the rising wedding song!
In joyful melodies, the voices rise, And still the choir's sound goes on.
Is this the passionate love of a groom? While crowds of guests and ladies wait
Neither Oscar nor his brother showed up.
Allan, fly through Alva with these; Until Oscar, until my son is found,
Hurry, hurry, and don't even try to respond.
For Oscar explored every mountain cave Then hope is gone: in endless sorrow
His gray hair waves in torn ringlets.
Once again, he had run his destined race; No Oscar blessed his father's vision,
And sadness left a lighter mark.
And now his father's only happiness:
And Mora's heart was quickly won, For beauty crowned the fair-haired boy.
And Allan's face was wonderfully beautiful:
If Oscar lived, some other maid Had claimed the care of his unfaithful heart.
His strongest doubts should be gone,
And he would choose their wedding day.
The year of nervous anticipation has passed,
What smiles light up the lovers' faces!
Listen to the rising wedding song!
In joyful tones, the voices rise,
And still the choral ringing continues.
Crowd through the gate of Alva's hall; The sounds of laughter echo loudly,
And remember all their past joy.
And high his feather of bright red; His voice is like a brewing storm,
But his footsteps are light and without a trace.
The groom's health is greatly celebrated; With loud shouts, the high ceilings echo,
And everyone comes together to celebrate the drink.
And the noisy crowd has quieted down;
And Angus's cheek shines with amazement,
And Mora's gentle heart flushed.
You saw that I was properly drunk:
It celebrated the wedding of your son:
Now I will ask for a promise from you.
To celebrate Allan's good fortune,
Hey, did you ever have another boy? Why should we forget Oscar?
The big tear began as he spoke; When Oscar left my place, or passed away,
This old heart was nearly broken.
Since martial Oscar's death or disappearance.
And his rolling eye flashed fiercely; I would like to know the fate of your Oscar:
Maybe the hero didn't die.
Would call, your Oscar might come back;
Maybe the chief has just wandered; For him, your Beltane may still shine.
We won't quietly take the pledge; Let's top every cup with wine: Pledge me to Oscar's health.
And filled his cup to the top; Here's to my boy! whether he's alive or dead,
"I will never find a son like him."
But why does Allan stand there trembling? Come, drink to remember the dead,
And raise your cup with a steadier hand.
Suddenly turned a sickly color; The drops of death pursue one another. Down in painful dew.
A brother's loving memory here; If love's strength prevails,
What could we be surprised by regarding fear?'
"Would that Oscar could share in our joy now!" Internal fear shocked his soul;
He said, and smashed the cup to the ground.
And the storm intensifies deeply.
The stranger's gone—among the crew A form was spotted in tartan green,
And the shade grew incredibly tall.
On Angus kneeling down:
And three times he frowned at a leader on the ground,
Whom the trembling crowds see with fear.
The thunder echoes through the sky;
And the shining shape, through the haze of the storm,
Was lifted up by the whirlwind's wings.
Who is lying on the stone floor?
Oblivion pressed old Angus' chest,
At last, his heartbeat is strong again.
His time has come—his race is over;
Oh! Allan shall never rise again:
The wind lifts his hair: And Allan's sharp arrow lay With him in the dark valley of Glentanar.
Or who, no human can say; But no one questions the shape of fire,
For Alva's sons knew Oscar very well.
Exulting demons flew his dart; As Envy waved her fiery torch,
And poured her poison all around his heart.
Whose streaming lifeblood is staining his side? Dark Oscar's black crest is low,
The dart has consumed its vital energy.
She prompted his wounded pride to rebel; Unfortunately, those eyes that shone with love Should inspire the soul to commit acts of evil.
Oh! That is Allan's wedding bed.
For they were stained with related blood.
But who can praise a murderer?
His harp would shatter in trembling chords.
We will proclaim his greatness high in the air: A dying father's harsh curse,
A brother's death moan echoes there.
The incidents immediately preceding Byron's death show that, to his last moments, he entertained what is generally regarded as superstitious sentiments. He thought it possible for him to waken from the sleep of death, and torment those he desired to punish. Perceiving that he was seriously ill, he called his faithful attendant Fletcher, and gave him several directions. The servant expressed a hope that he (his master) would live many years. To this Byron replied, "No, it is now nearly over;" and then added, "I must tell you all, without losing a single moment. Now pay attention—You will be provided for—Oh, my poor dear child, my dear Ada!—could I but see her—give her my blessing—and my dear sister Augusta and her children—you will go to Lady Byron, and say—tell her everything." Here his Lordship seemed to be greatly affected; his voice failed him so much that it was difficult to understand what he said. After remaining silent for a short time, he raised his voice and said, "Fletcher: now if you do not execute every order which I have given you, I will torment you hereafter, if possible." These were nearly the last words he spoke, having very soon afterwards fallen into an easy sleep, from which he never awoke.
The events right before Byron's death show that, until his last moments, he held on to beliefs that many consider superstitious. He thought it was possible for him to wake from death's sleep and torment those he wanted to punish. Realizing he was seriously ill, he called his loyal attendant Fletcher and gave him several instructions. The servant expressed hope that his master would live for many more years. Byron replied, "No, it's almost over now;" and then added, "I must tell you everything, without wasting any time. Now listen carefully—You'll be taken care of—Oh, my poor dear child, my dear Ada!—If only I could see her—give her my blessing—and my dear sister Augusta and her children—you will go to Lady Byron and say—tell her everything." At this point, Lord Byron seemed very emotional; his voice faltered so much that it was hard to understand him. After a brief silence, he raised his voice and said, "Fletcher: if you don't carry out every order I've given you, I'll make your life miserable afterward, if I can." These were nearly the last words he spoke before he soon fell into a peaceful sleep from which he never awoke.
CHAPTER XXI.
Tale by Hogg, the Ettrick Shepherd—Aikwood Castle—Black Pages in Livery—The Witch Henbane—Imps demanding Work—Michael Scott—Curious Sport—Dreadful Threat—Rats transformed into the form of Men—Inventor of Gunpowder—Witches' Operations—Summoning Evil Spirits to torture a Man—Latin the Language best understood by Satan and his Emissaries—Holy Signs and Charms—Two Captives—Effects of a Friar's Blessing—Magic Lantern—Man blown into the Air—Michael Scott's Sealed and Subscribed Conditions—Imps' Song—Spirits in the forms of Crows—Dreadful Storm—Warlocks' Hymn—Eildon Hill.
Tale by Hogg, the Ettrick Shepherd—Aikwood Castle—Black Pages in Uniform—The Witch Henbane—Imps Demanding Work—Michael Scott—Curious Sport—Dreadful Threat—Rats Transformed into Men—Inventor of Gunpowder—Witches’ Actions—Summoning Evil Spirits to Torment a Man—Latin the Language Best Understood by Satan and His Helpers—Holy Signs and Charms—Two Captives—Effects of a Friar's Blessing—Magic Lantern—Man Blown into the Air—Michael Scott's Sealed and Signed Conditions—Imps' Song—Spirits in the Shapes of Crows—Dreadful Storm—Warlocks' Hymn—Eildon Hill.
Hogg, the Ettrick Shepherd, whose memory will long be remembered in Scotland, particularly in the Border counties, introduces, in his Three Perils of Man, a party of travellers approaching Aikwood Castle, about nine miles from Melrose. The edifice scarcely seemed to be the abode of man. "Is that now to be my residence, Yardbire?" said the beautiful Delany. "Will you go away, and leave Elias and me in that frightsome and desolate-looking mansion?" "Thou art in good hands," said the friar. "But thou art perhaps going into a place of danger, and evil things may await thee. Here, take thou this, and keep it in thy bosom; and, by the blessing of the Holy Virgin, it will shield thee from all malevolent spirits, all enchantments, and all dangers of the wicked one." As he said this, he put into her hand a small gilded copy of the four Evangelists, which she kissed and put into her bosom. All the rest of the company saw the small volume, and took it for a book of the black art. Close to the castle gate there appeared three pages in black livery, although a moment before there was no living creature there. They seemed to have risen out of the ground. All at once the horses and mules on which the travellers rode became restive; at this, the elves set[Pg 211] up a shout, and skipped about with the swiftness of lightning. Hearing the noise, the great master asked his only attendant, Gourlay, "What is the meaning of the uproar?" "It is only Prim, Prig, and Pricker making sport," replied the servant.
Hogg, the Ettrick Shepherd, whose memory will be cherished in Scotland, especially in the Border counties, introduces in his Three Perils of Man a group of travelers approaching Aikwood Castle, about nine miles from Melrose. The building hardly seemed like a place for people. "Is that going to be my home, Yardbire?" asked the lovely Delany. "Are you really going to leave Elias and me in that creepy and deserted-looking mansion?" "You’re in good hands," said the friar. "But you might be heading into a dangerous place, and terrible things could await you. Here, take this, and keep it close to your heart; and, with the blessing of the Holy Virgin, it will protect you from all evil spirits, all enchantments, and all dangers from the wicked one." As he said this, he placed a small gilded copy of the four Gospels in her hand, which she kissed and tucked into her bosom. The rest of the group saw the small book and assumed it was a book of black magic. Just by the castle gate, three pages in black outfits appeared, even though just a moment before there hadn’t been a soul in sight. They seemed to have risen out of the ground. Suddenly, the horses and mules the travelers were riding became restless; at this, the elves let out a shout and jumped around with lightning speed. Hearing the commotion, the master asked his only attendant, Gourlay, "What’s all this noise about?" "It’s just Prim, Prig, and Pricker playing around," replied the servant.
As soon as the mighty master knew of the friar and his companions being in the castle, he ordered them to be treated as spies. The old witch Henbane, who acted as housekeeper, and the three pages, were called into the presence of the wizard, to receive instructions from him. First the imps threatened Gourlay, and then rushed on Michael himself, as if they would tear him to pieces, and cried out with one voice:
As soon as the powerful master learned that the friar and his companions were in the castle, he commanded that they be treated as spies. The old witch Henbane, who served as the housekeeper, along with the three pages, were brought to the wizard to get their instructions from him. First, the imps threatened Gourlay, then they charged at Michael himself, as if they intended to tear him apart, all shouting in unison:
Work for the living, or for the dead:
Since we are called, we will have work, For the master or for the slave.
"Work, master, work. What work is there now?"
Michael Scott (no doubt the reader has by this time discovered that he was the master of the castle), to keep the restless beings at work, told them to give Gourlay three varieties of punishment, but no more. They soon began their wicked pranks, first changing the seneschal from one grotesque form to another. Quickly transforming him into a dog, they chased him up and down and round about with a pan at its tail. Next they made him assume the shape of a hare, while to all appearance they became collie dogs. An exciting chase followed over hill and dale, but the poor hare succeeded in eluding its pursuers, and returned to the master, who, by one touch of his divining rod, changed Gourlay into his own natural shape. As soon as the poor ill-used servant recovered speech, he threatened to cut his throat, that he might be freed from his severe bondage. Michael dared him to do such a thing, as he had him wholly in his power, dead or alive. "Were you to take away your life by a ghastly wound,"[Pg 212] said the wizard, "I would even make one of these fiendish spirits enter into your body, reanimate it, and cause you to go about with your gaping wound, unclosed and unpurified, as when death entered thereat." "Cursed be the day that I saw you, and ten times cursed the confession I made, that has thus subjected me to your tyranny!" exclaimed Gourlay.
Michael Scott (by now, you probably figured out that he was the master of the castle) told the restless beings to keep busy by giving Gourlay three types of punishment, but nothing more. They quickly got to their mischief, first changing the seneschal from one ridiculous shape to another. They swiftly turned him into a dog, chasing him around with a pan tied to his tail. Then they made him look like a hare while they appeared as collie dogs. An exciting chase ensued across hills and valleys, but the poor hare managed to escape his pursuers and returned to the master, who, with a touch of his divining rod, changed Gourlay back to his original form. As soon as the mistreated servant found his voice again, he threatened to cut his throat to escape his harsh punishment. Michael dared him to do it, reminding him that he had complete control over him, whether he was alive or dead. "If you were to take your life with a gruesome wound," said the wizard, "I would even make one of these evil spirits enter your body, bring it back to life, and you would walk around with your gaping wound, unhealed and unpure, just as death first entered." "Cursed be the day I saw you, and ten times cursed be the confession I made that has subjected me to your tyranny!" yelled Gourlay.
Michael again asked what living creatures were in the castle. The servant replied, "I again repeat it, that there is no mortal thing in the castle but the old witch, and perhaps two or three hundred rats." "Call out those rats," said Michael; "marshal them up in the court, and receive the visitors according to their demerits." At the same time the master gave the servant a small piece of parchment, with red characters traced on it, and told him to put it above the lock-hole of the door. "It shall serve as a summons, and Prig, Prim, and Pricker shall marshal your forces," continued the wizard. The citation was effective: the running and screaming of rats were heard in every corner of the castle, and forthwith a whole column of armed men marched into the court, led by the three pages, and headed by the seneschal in grey mantle and cap. In walked the strangers, and passed between two ranks of men, or rather rats, the appearance of which raised a suspicion that they were spirits or elves.
Michael asked again what living creatures were in the castle. The servant replied, "I’ll say it again: there’s nothing alive in the castle except for the old witch, and maybe two or three hundred rats." "Bring those rats out," said Michael; "line them up in the courtyard, and let them greet the visitors based on their behavior." At the same time, the master gave the servant a small piece of parchment with red writing on it and instructed him to place it above the lock-hole of the door. "That will act as a summons, and Prig, Prim, and Pricker will organize your troops," the wizard added. The summons worked: the sounds of running and squeaking rats filled every corner of the castle, and soon a whole line of armed rats marched into the courtyard, led by the three pages and headed by the seneschal in a grey cloak and cap. The strangers walked in and passed between two rows of what appeared to be men, or rather rats, which made it seem like they were spirits or elves.
The friar, it should be noticed, was the great philosopher and chemist who invented gunpowder, and made many other wonderful discoveries, for which he was in danger of being burnt as a wizard and necromancer.
The friar, it should be noted, was the brilliant philosopher and chemist who invented gunpowder and made many other amazing discoveries, for which he risked being burned as a wizard and necromancer.
The friar, followed by his companions, found entrance to a room, where they expected to meet the great enchanter Michael, but instead of him they beheld an old woman, so busily engaged with something on the fire, that she scarcely deigned to notice their entrance. She had a wooden tube, with which she blew up the fire, and then spoke through it, saying:
The friar, followed by his companions, entered a room where they expected to meet the great enchanter Michael. Instead, they found an old woman who was so focused on something cooking on the fire that she hardly acknowledged their arrival. She had a wooden tube that she used to stoke the fire, and then she spoke through it, saying:
To the spirit gin you can;
When the slime turns blue,
And the blood rings through,
"There's something beneath that will change the man."
The crone continued her orgies, one time blowing her fire, again stirring the liquid in the caldron, and then making it run from the end of a stick that she might note its gelidity. All her operations were being gone through to call up certain familiar spirits whose presence she desired.
The old woman kept up her rituals, sometimes blowing on her fire, other times stirring the liquid in the cauldron, and then letting it flow from the end of a stick to check its chilliness. She went through all her actions to summon specific familiar spirits whose presence she wanted.
In another apartment sat Michael Scott. He wore a turban of crimson velvet, ornamented with mystic figures in gold, and on the front of it was a dazzling star. His eyes were bright and piercing, resembling those of a serpent. He was stout-made, and had a strong bushy beard, turning grey. On beholding Charlie Scott (he alone entered the wizard's sanctum sanctorum), the wizard stamped three times on the floor, and in a moment Prim, Prig, and Pricker stood beside him. "Work, master, work—what work now?" demanded they. "Take that burly housebreaker, bind him, and put him to the test," were the instructions they received. When the elves were about to seize Charlie, he drew his sword, and thrust out right and left, but his blade did nothing more than whistle through vacancy. In an instant he was thrown down and bound with cords. The master and his familiars then had a conversation in Latin (the language best understood by Satan and his emissaries) concerning the prisoner's baptism. They stripped him, and were about to begin a painful operation, when Charlie, bound though he was, succeeded in crossing himself and pronouncing a sacred name. That instant the pages started back trembling, and their weapons fell from their hands. Another of the company was thrown down and bound by the imps; but when they attempted to seize the friar, they could[Pg 214] not so much as touch his frock. The fair Delany stood trembling behind the pious father; and on the fiends feeling their want of power over him, they rushed at the young virgin. But the moment they touched her garments, they retired in dismay. The friar, remembering that the maid had the blessed Gospel concealed in her bosom, concluded that in that precious book she found protection. As to his own personal safety he had no fear, as he possessed a charm, proof against Satan himself. "He drew his cross from below his frock—that cross which had been consecrated at the shrine of Saint Peter, bathed in holy water, and blessed with many blessings from the mouths of ancient martyrs—had done wondrous miracles in the hands of saints of former days—and lifting that reverently on high, he pronounced the words from holy writ, against which no demon or false spirit's power could prevail. In one moment the three imps fled yelling from the apartment." At the same time the countenance of the enchanter fell, and his whole body quaked. The friar then unloosed those that were bound.
In another apartment sat Michael Scott. He wore a crimson velvet turban decorated with mystical figures in gold, and a dazzling star on the front. His eyes were bright and piercing, like a serpent's. He was stout and had a thick, bushy beard that was turning grey. When he saw Charlie Scott (the only one who entered the wizard's sanctum sanctorum), the wizard stamped three times on the floor, and in an instant, Prim, Prig, and Pricker stood beside him. "Work, master, work—what should we do now?" they asked. "Take that burly housebreaker, bind him, and put him to the test," were the orders they received. As the elves moved to grab Charlie, he drew his sword and swung it wildly, but the blade just whistled through the air. In a flash, he was knocked down and bound with cords. The master and his minions then began a conversation in Latin (the language best understood by Satan and his followers) about the prisoner's baptism. They stripped him and were about to start a painful operation when Charlie, bound though he was, managed to cross himself and say a sacred name. At that moment, the pages stepped back trembling, and their weapons fell from their hands. Another member of the group was thrown down and bound by the imps; but when they tried to grab the friar, they couldn't even touch his robe. The fair Delany stood trembling behind the pious father; and when the fiends realized they had no power over him, they charged at the young virgin. But as soon as they touched her clothes, they recoiled in fear. The friar, remembering that the maid had the blessed Gospel hidden in her bosom, realized that she found protection in that precious book. He had no fear for his own safety because he possessed a charm that was proof against Satan himself. He pulled out his cross from beneath his robe—that cross which had been blessed at the shrine of Saint Peter, soaked in holy water, and filled with blessings from the mouths of ancient martyrs—it had performed incredible miracles in the hands of saints in the past—and raising it reverently, he spoke the words from holy scripture that no demon or false spirit could resist. In an instant, the three imps fled, screaming from the room. At the same time, the magician's face fell, and his entire body trembled. The friar then freed those who were bound.
"Great and magnificent Master of Arts," said the friar, addressing Michael Scott, "we are come to thee from the man that ruleth over the borders of the land, and leadeth forth his troops to battle. He sendeth unto thee greeting, and beseecheth to know of thee what shall befall unto his people and to his house in the latter days. It is thy counsel alone that he asketh, for thou art renowned for wisdom and foresight to the farthest corners of the earth. The two nations are engaged in a great and bloody contest, and high are the stakes for which they play. The man who sent us entreateth of thee to disclose unto thy servants who shall finally prevail, and whether it behoveth him to join himself to the captain of his people. He hath moreover sent unto thee, by our hand, these two beautiful captives, the one to be thine handmaiden, and the other to be thy servant, and run at thy bidding."
"Great and magnificent Master of Arts," said the friar, addressing Michael Scott, "we have come to you from the man who rules over the borders of the land and leads his troops into battle. He sends you greetings and asks to know what will happen to his people and his household in the future. It is only your counsel that he seeks, for you are known for your wisdom and foresight across the world. The two nations are in a fierce and bloody conflict, and the stakes are high. The man who sent us pleads with you to reveal to your servants who will ultimately win, and whether he should ally himself with the leader of his people. He has also sent these two beautiful captives with us, one to be your handmaiden and the other to be your servant and follow your orders."
[Pg 215]The wizard, highly flattered, listened with patience to the friar, and answered that the request made would take many days to consider, as he had to deal with those who were more capricious than the changing seasons, and more perverse than opposing winds and tides. Reluctantly the friar and his friends were prevailed on to remain at the goblin castle, and how it fared with them we shall soon see.
[Pg 215]The wizard, very flattered, patiently listened to the friar and replied that the request would take many days to think over, as he had to deal with those who were more unpredictable than the shifting seasons and more stubborn than opposing winds and tides. Reluctantly, the friar and his friends agreed to stay at the goblin castle, and we will soon see how it turned out for them.
Gourlay was summoned into the presence of Scott, who instructed him to provide an entertainment for the strangers. In due time the steward appeared with his rod of office in his hand, and with great ceremony marshalled his guests upstairs to an apartment, where there was a table covered with rich viands in great abundance. A few graceless fellows in the company began to eat and drink before a blessing was asked, and seemingly fared well. But with the holy friar it was different. In conformity with a good old custom, he lifted up his hands, closed his eyes, and, leaning forward, repeated his oft-said stereotyped phrases. In his respectful attitude, he came in close contact with what appeared to be a beautiful smoking sirloin of beef. So near was he to it that he actually breathed upon it, and was nearly overcome by its savoury flavour. Never had blessing a more baneful effect on meat: when the friar opened his eyes the beef was gone—there was nothing left but an insignificant thing resembling the joint of a frog's leg, or that of a rat.
Gourlay was called into Scott's presence, who instructed him to arrange entertainment for the guests. Soon after, the steward showed up with his staff and ceremoniously led his guests upstairs to a room where a table was laid out with a lavish spread of food. A few rowdy members of the group started eating and drinking before a blessing was said, and seemed to enjoy themselves. But the holy friar was different. Following an old tradition, he raised his hands, closed his eyes, and leaned forward to recite his well-known phrases. In his respectful stance, he got close to what looked like a delicious, steaming roast beef. He was so near that he could actually smell it, and the tempting aroma almost overwhelmed him. It was never more disastrous for a blessing to be said over food: when the friar opened his eyes, the beef was gone—left behind was just a pitiful piece that resembled a frog's leg or a rat's.
A contention arose between Michael Scott and the friar as to which of them could perform the most wonderful feats; and when the former discovered that he was in conversation with no less a personage than the Primate of Douay, author of the book of arts, he was much pleased. By means of a curious lantern, he made it appear that the mountain Cape-Law was rent and divided into three parts. This was only an optical delusion, but he in reality blew poor Gourlay into the air by an explosion of gunpowder,[Pg 216] the composition and power of which were unknown to the wizard, or to any one except the friar. The master could not bear the idea of being outdone by any one. He strode the floor in gloomy indignation. "Look," he shouted, "at that mountain on the east. It is known to you all—the great hill of Eildon. You know and see that it is one round, smooth, and unbroken cone." He then gave three knocks with his heel on the floor, and called the names of his three pages, Prig, Prim, and Pricker. As at other times, these infernal spirits were before him, exclaiming, "Work, master, work; what work now?" "Look at that mountain yclept the hill of Eildon. Go and twist me it into three." The imps looked with Satanic glare. "The hill is granite," said one. "And five arrows' flight high," said another. "And seventy round the base," said the first. "All the power of earth and hell to boot are unmeet to the task," added the third. In an imperious manner, the master declared the thing must be done. "I know my conditions; they are sealed and subscribed, and I am not to be disobeyed," continued he. The three pages began singing:
A disagreement broke out between Michael Scott and the friar about who could perform the most amazing feats; and when Scott realized he was talking to none other than the Primate of Douay, the author of the book of arts, he felt quite pleased. Using a clever lantern, he made it look like the mountain Cape-Law was split into three parts. This was just an optical illusion, but he actually launched poor Gourlay into the air with a blast of gunpowder, the composition and power of which were known only to the friar. The master couldn't stand the thought of being outdone by anyone. He paced the floor in dark anger. "Look," he yelled, "at that mountain to the east. You all know it—the great hill of Eildon. You can see it’s one round, smooth, unbroken cone." He then stomped his heel on the floor three times and called for his three pages, Prig, Prim, and Pricker. As usual, these dark spirits appeared before him, shouting, "Work, master, work; what’s the plan now?" "Look at that mountain called the hill of Eildon. Go and twist it into three." The imps stared with a devilish glare. "The hill is granite," said one. "And it’s five arrow flights high," said another. "And seventy around the base," chimed in the first. "All the power of earth and hell combined can't handle this," added the third. The master commanded that it must be done. "I know my terms; they are sealed and signed, and I am not to be disobeyed," he insisted. The three pages began singing:
Help us! Flail and struggle, Fire and hail: Winds rise, and storms rage,
And, if you like, the thunder shakes. Come away, Elfin gray,
There's a lot to do before dawn!
Bring your spade, sieve, and shovel; Come with excitement, chaos, and celebration; Come with crow, and come with crane,
Strength of the horse and weight of the wagon.
Crash of rock and roar of river,
And, if you want, shiver with thunder!
Step away, Elfin gray; "There's a lot to get done before dawn."
[Pg 217]As they sang the last line, they sped away, in the forms of three crows, toward Eildon Hill.
[Pg 217]As they sang the final line, they took off in the shape of three crows, heading toward Eildon Hill.
That night was a dreadful one. A storm burst forth in all its fury, sweeping over hill and dale. The woods roared and crashed before the blast, and a driving rain dashed with such violence on the earth, that it seemed as if a thousand cataracts poured from the western heaven to mix with the tempest below. Now and again eldritch shrieks, as of some one perishing, were heard, and then the voices of angry spirits, yelling through the tempest, reached the ear. One of the inmates of the castle was reminded, by the raging storm, of the warlocks' hymn:
That night was terrible. A storm unleashed its full power, sweeping over the hills and valleys. The trees roared and crashed in the wind, and a torrential rain fell with such force that it felt like a thousand waterfalls were pouring from the western sky, mixing with the chaos below. Occasionally, eerie screams echoed, as if someone were in danger, followed by the voices of furious spirits yelling through the storm. One of the castle's residents was reminded, by the raging tempest, of the warlocks' hymn:
My boss and brother,
Who can withstand you,
So failing in anger? King of the storm that crosses the field King of snow, hail, and rain,
Lend to your lever yet seven times seven,
Ignite the blue flame for lightning and thunder,
The fiery forge of hell with the breath of heaven!
With hoop and hammer!
With shouting and with chatter,
Keep them engaged Until dawn!
Panic, panic! My king and brother.
To strain to your lever, This world to cut off In two or three—
What a joy it would be!
What hard work and hustle, and big disruptions!
What a tearing apart of hills, and what a crashing of oceans!
Yeah, that's your voice, I recognize it really well; And that is the grand sound of your whistle; But why will you ride your wild race Along the edges of empty space,
As long as there’s a tongue of flesh to scream, And life begins, and blood flows?[Pg 218] Yet fuss, fuss!
My king and brother And people will see before the sunrise,
What great things your powerful arm has done.
Michael Scott and his guests kept watch together during the eventful night; and when the friar and Charlie stepped out to the battlements in the morning, they beheld the great mountain of Eildon, which before then had but one cone, piled up in three hills, as described by us in chapter XVI.
Michael Scott and his guests stayed vigilant together throughout the busy night. When the friar and Charlie went out to the battlements in the morning, they saw the great mountain of Eildon, which previously had only one peak, now rising in three hills, as mentioned in chapter XVI.
CHAPTER XXII.
Allan Ramsay—"The Gentle Shepherd"—Bauldy the Clown—Mause the reputed Witch—A Witch's Crantraips—Praying Backwards—Sad Misfortunes attributed to Mause—Supposed Power of the Devil to raise the Wind and send Rain and Thunder—Mause's Reflections—Sir William disturbed—Symon's Announcement—Promise to gain a Lassie's Heart—Doings of the supposed Witch—Witches' Tricks—Longfellow's "Golden Legend"—"Song of Hiawatha."
Allan Ramsay—"The Gentle Shepherd"—Bauldy the Clown—Mause the alleged Witch—A Witch's Crantraips—Praying Backwards—Unfortunate Events linked to Mause—Believed Ability of the Devil to raise the Wind and send Rain and Thunder—Mause's Thoughts—Sir William disturbed—Symon's Announcement—Promise to win a Girl's Heart—Actions of the accused Witch—Witches' Tricks—Longfellow's "Golden Legend"—"Song of Hiawatha."
Allan Ramsay, who wrote in the first half of the eighteenth century, does not appear to have believed in witches or evil spirits. He, however, like other poets, found it convenient to introduce superstition into his poetical effusions. This will be seen from the following extracts from his Gentle Shepherd.
Allan Ramsay, who wrote in the early 1700s, doesn't seem to have believed in witches or evil spirits. However, like other poets, he found it useful to incorporate superstition into his poetry. This can be seen in the following excerpts from his Gentle Shepherd.
BAULDY.
BAULDY.
To be so consumed by love, yet unable to speak!
Oh Peggy! sweeter than the break of day;
Sweeter than blooming valleys or freshly cut hay; Happier than lambs that frolic over the hills; Stronger than anything that grows in the forest; Here, the clearest drop of dew shines the brightest; The lily in her heart showcases its beauty; Her legs, her arms, her cheeks, her mouth, her eyes,
I will be dead, and that will be obvious soon!
[Pg 219] Pate loves her—oh no!—and she loves Pate. And I, with Neps, by some stroke of bad luck, I made a silly promise. Oh, but one can be a fool,
That makes rash oaths until he's in front of the priest!
I'm scared to speak my mind, otherwise all three,
But doubt would show that each one is my enemy.
It's painful to endure; I'll try some magic tricks,
To move on from one person and win over another's heart. Here lives Mausy, a witch who charges a small price. Can cast her cantraips, and give me advice. She can darken the night and cover the moon,
And make the devils obedient to her crown;
At midnight, she wanders through the churchyard, And how to remove unbaptized babies from their graves; Boils their livers in a warlock's spell; Rins moves counterclockwise around the hemlock low; And seven times her prayers are said in reverse,
Until Plotcock arrives with pieces of Lapland clay,
Mixed with the venom of black toads and snakes:
After she creates these unflattering pictures. Of only one she hates—and makes him die With slow and intense pain in front of a fire, Stuck full of pins; the devilish images fade; The pain that people they represent is felt. And over there is Mause: Yes, yes, she knows very well,
When someone like me comes running to the devil!
She and her cat are relaxing in her yard:
To share my purpose, honestly, I'm almost scared!
But I have to do it, even if I never succeed: They run fast that the guys and girls drive.
MAUSE.
MAUSE.
BAULDY.
BAULDY.
Your support now takes away all my worries.
[Pg 220]MAUSE.
MAUSE.
Is that beneath both age and poverty?
BAULDY.
BAULDY.
MAUSE.
MOUSE.
That elevates my character above the rest?
BAULDY.
BAULDY.
You might not take it well if I tell.
MAUSE.
MAUSE.
BAULDY.
BAULDY.
And Sara tinted a snood was no longer seen;—
You, lucky, get the news of everything that happened; And everyone around here fears you,—
And say they might that mean to harm you: I’ll be very slow to persuade you; But when I next make groats, I'll try to please You with a firlot of them mixed with peas.
MAUSE.
MAUSE.
And look, sweet Meg; but Nep, I can’t see you. Could you change Patie's love for Neps, and then
If Peggy were with me, I'd be the happiest man.
MAUSE.
MOUSE.
Go your way and come back at night; By then, I'll prepare some simple things,
It's worth all your money, so don't worry.
BAULDY.
BAULDY.
Oh! Will you come, like jokers, for a laugh? And there you can observe our different behaviors; No one will know about it but you and me.
MAUSE.
Mouse.
BAULDY.
BAULKY.
May you ride with me every night to France!
MAUSE.
MAUSE.
That I'm a witch in a pact with Auld Nick,
Because I was taught through education To speak and act above their shared understanding:
Their big mistake will soon become clear; Soon they will understand what brought me here and what keeps me here. Now that royal Charles is back, and rights have been restored,
A shepherdess is the daughter of a lord.
The lovely foundling raised by Glaud,
Wha has an uncle's care given to her,—
I saved her infant life when a false friend Bowed to the usurper, and planned her death,
[Pg 222] To establish him and his in all these areas. That belongs to her by rightful inheritance.
She's in her prime now, full of life and charm. Too valuable for a shepherd to handle.
No one knows it but me!—And if morning has come, I'll tell them stories that will make them all sing along.
SIR WILLIAM.
SIR WILLIAM.
SYMON.
SYMON.
But something strange has weighed down Bauldy's spirit, He's either seen a witch or wrestled with a ghost.
BAULDY.
BAULDY.
SIR WILLIAM.
SIR WILLIAM.
BAULDY.
BAULDY.
That wins the reward at the mill among the haws,
She first promised that she'd help me with her art,
To win the heart of a pretty, determined girl.
As she had promised, I met with her tonight; But may no friend of mine get such a scare!
For the cursed witch, instead of helping me—
Just the thought of it chills me to the bone!
Raised up a ghost or devil, I don't know which, Like a lifeless body wrapped in sheets as white as milk; It had black hands and a face as pale as death. The witch cast her spell on me, and it happened both ways, And got me down, while I, like a complete idiot,
I was working hard like I used to in school.
My heart, out of its usual place, felt like it was going to jump; I grew lifeless with fear and had no hope; Then, with a strange laugh, they completely disappeared. Since I’m half dead with anger, fear, and spite,
I panicked and ran straight away from them, sir, to you,
Hoping for your help to give the devil his due.
[Pg 223] I'm sure my heart will never stop being troubled, Until Mause is burned in a fat tar barrel!
SIR WILLIAM.
SIR WILLIAM.
The witch and ghost are having a lot of fun. What ridiculous ideas fill the confused mind,
That is due to a lack of education!
SYMON.
SYMON.
Could never be devised on this side of hell.
SIR WILLIAM.
SIR WILLIAM.
Among a few old women who are crazy and poor, Who were excited to see him jump and skip Over hills and swamps with candles in * * *
Sometimes appearing like a cow with black horns,
Aft times like Bawty, Badrans, or a sow; Then with his train, he will glide through the airy paths, While they ride on carts, or as clowns, or on broomsticks; Or in an eggshell skim across the sea,
To toast to their leader's health in France or Spain; Then later at night, confuse cowardly fools,
By knocking over their cupboards, chairs, and stools.
Whatever's in spells, or if there are witches,
"Those whims seem the most ridiculous to me."
To glean from Cowper, Wordsworth, Tennyson, and the many other poets who have contributed to superstitious lore, would swell this portion of our work (The Poets and Superstition) to an undue proportion; and therefore we take leave of the poets, after giving extracts from Longfellow, whose talented effusions are not only read and appreciated in America and England, but over the whole world.
To draw from Cowper, Wordsworth, Tennyson, and the many other poets who have added to superstitious folklore would make this part of our work (The Poets and Superstition) too lengthy; so we’ll move on from the poets after sharing excerpts from Longfellow, whose impressive works are not only enjoyed and valued in America and England but across the entire globe.
LUCIFER.
LUCIFER.
O spirits! From its station, pull the heavy Cross of iron, that mocks us Is lifted high in the air!
VOICES.
Voices.
For about it All the saints and guardian angels Gather in large numbers to defend it; They beat us everywhere!
THE BELLS.
THE BELLS.
I call you plebs!
Gather the congregation!
LUCIFER.
LUCIFER.
Grab the loud, noisy bells, and
Clashing, clanging, on the pavement Throw them off their windy tower!
VOICES.
VOICES.
For these bells have been blessed,
And baptized with holy water!
They challenge our greatest strength.
THE BELLS.
THE BELLS.
I'm outta here!
Party decor!
LUCIFER.
LUCIFER.
Break the paint Windows that glow with gold and red; Scatter them like autumn leaves,
Swept away by the blast!
[Pg 225]VOICES.
VOICES.
The archangel Michael is on fire from every window,
With the fiery sword that pushed us Headlong out of heaven, shocked!
THE BELLS.
THE BELLS.
Fulgura chicken!
Sabbata pango!
LUCIFER.
LUCIFER.
Destroy the house of God and disperse. Spread the ashes of the deceased!
VOICES.
Voices.
Stand as guardians at the entrance,
Stand as sentinels overhead!
THE BELLS.
THE BELLS.
Dissipate the winds!
Paco, bloody!
LUCIFER.
LUCIFER.
To Time, the great destroyer! Come away before the night is over!
VOICES.
VOICES.
Across fields, farms, and forests,
Lonely homestead, dark village,
"Polluting everything we breathe!"
Where do these legends and traditions come from, With the smells of the forest,
With the dew and moisture of meadows,
With the curling smoke from wigwams,
With the swift flow of powerful rivers,
With their constant repetitions,
And their wild echoes,
Like thunder in the mountains? I need to respond, I should let you know:
'From the forests and the plains,
From the vast lakes of the North, From the land of the Ojibwe, From the territory of the Dacotahs,
From the mountains, moors, and wetlands,
Where the heron, the Shuh-shuh-gah, Feeds among the reeds and rushes. I say them again as I heard them
From Nawadaha's lips, The artist, the lovely vocalist.
Hit by the magic arrow,
Staining all the waves red,
With the red of its blood,
Filling the air with beauty,
With the beauty of its feathers? Yes, it's the sun setting,
Sinking into the water; The entire sky is tinted purple,
All the water flowed with red!
No; it's the red swan floating,
Diving underwater; Its wings are lifted to the sky,
The waves are stained red with its blood. Above it, the evening star Melts and shakes through the purple Hangs in the twilight. No; it's a wampum bead
[Pg 227] On the garments of the Great Spirit,
As he walks through the twilight,
Walks silently through the skies!
I joyfully beheld Iagoo, And he said quickly, 'Look at it!
Look at the holy evening star!
You will hear a story of wonder; Listen to the story of Osseo,
Son of the evening star Osseo.
Once, in days that are no longer remembered,
Ages closer to the beginning,
When the skies were nearer to us,
And the gods were more relatable,
In the Northland, there lived a hunter,
With ten beautiful and young daughters,
Tall and slender like willow branches; Only Oweenee, the youngest, She is stubborn and unruly,
She the quiet, dreamy girl,
She was the fairest of the sisters.
All these women married fighters,
Married bold and arrogant husbands; Only Oweenee, the youngest, She laughed at and mocked all her lovers, All her attractive young suitors,
And then married old Osseo, Old Osseo, shabby and unattractive,
Worn down by age and weakened by coughing,
Always coughing like a chipmunk.
'Ah, but beautiful inside him
Was Osseo's spirit,
From the evening star came down, Evening star, woman’s star,
Star of love and passion! All its passion was in his heart,
All of its beauty is in his spirit,
All its mystery in his existence,
All its brilliance in his words!
'And her lovers, the rejected,' Attractive men with wampum belts,
Good-looking guys with paint and feathers,
Pointed at her with disdain,
Followed her with joking and laughter,
[Pg 228] But she said, "I don't care about you,
Don't worry about your wampum belts,
Don't worry about your paint and feathers,
Don't worry about your jokes and laughter:
"I’m happy with Osseo!" Once invited to a grand feast,
Through the wet and dimness of evening The ten sisters walked together,
Walked together with their partners;
Slowly followed the old Osseo,
With fair Oweenee next to him; Everyone else chatted happily, These two just walked quietly. 'In the western sky Osseo
Stared intently, almost pleading, Often stopped and looked pleadingly At the flickering evening star,
At the young stage of womanhood;
And they heard him whisper quietly,
"Oh, showain nemeshin, Nosa!
"Please, have mercy on me, Dad!" "Listen!" said the older sister,
"He is praying to his father!" What a shame that the old man
Does not trip on the path,
"Doesn't break his neck by falling!"
And they laughed until the entire forest Rang with their inappropriate laughter.
'As they travel through the woods
Lay an oak that has been uprooted by storms,
Lay down the large trunk of an oak tree
Half-buried in leaves and moss, Decaying, falling apart, large and empty.
And Osseo, when he saw it, Gave a shout, a cry of pain,
Jumped into its wide cave,
An old man entered at one end,
Worn out, wrinkled, old, and ugly;
A young man came from the other side,
Tall, straight, strong, and good-looking.
'So Osseo was changed,
So restored to youth and beauty; But, sadly for good Osseo,
[Pg 229] And for Oweenee, the loyal!
Strangely, she was transformed too.
Transformed into a frail elderly woman,
With a staff, she stumbled forward,
Wasted, wrinkled, old, and unattractive!
And the sisters and their husbands Laughed until the forest echoed Rang with their inappropriate laughter.
But Osseo didn't turn away from her,
Walked beside her at a slower pace, Took her hand, which was brown and wrinkled. Like an oak leaf in winter,
Called her sweetheart, Nenemoosha, Calmed her down with gentle, kind words,
Until they arrived at the feast lodge,
Until they sat down in the wigwam,
Dedicated to the evening star,
To the gentle star of woman.
Wrapped in visions, lost in dreaming,
At the banquet sat Osseo; Everyone was cheerful, everyone was happy,
All were joyful but Osseo.
He didn't taste either food or drink,
He neither spoke nor listened, But as one confused sat there,
Looking wistfully and sadly,
First at Oweenee, then up Under the bright sky above them.
Then a voice was heard, a whisper,
Coming from the distant stars,
Coming from the empty void,
Soft, melodic, and gentle; And the voice said, "Oh Osseo!
O my son, my dearest!
The spells that held you are broken,
All the magic of the magicians,
All the magical powers of evil; Come to me; rise, Osseo! "Try the food that's in front of you;
It’s magical and blessed,
It has magical properties in it,
It will transform you into a spirit.
All your bowls and all your kettles[Pg 230] No more wood and clay; But the bowls were changed to wampum,
And the kettles will be silver;
They will shine like red shells,
Like the fire will shine and flicker.
"And the women will no longer
Endure the bleak fate of work,
But be transformed into birds, and shine With the beauty of the starlight, Painted with dusky splendor "Of the evening skies and clouds!"
'What Osseo heard as rumors,
What words he understood,
Was just music to the others,
Music like the distant sound of birds, Of the distant whippoorwill,
Of the lonely Wawonaissa Singing in the dark forest.
Then the lodge started to shake,
Straight started to shake and tremble,
And they felt it increasing, increasing,
Gradually rising through the air,
From the shadows of the treetops
Into the dewy starlight, Until it went past the highest branches; Check out the wooden dishes
Everyone was transformed into shells of scarlet!
And look! the clay pots
All were turned into bowls of silver!
And the roof poles of the wigwam Like shining silver rods,
And the roof made of bark on top of them
Like the sparkling fragments of beetles.
Then Osseo looked around him,
And he saw the nine beautiful sisters,
All the sisters and their partners, Changed to birds of different feathers.
Some were jays, and some were magpies,
Others thrushes, others blackbirds; And they jumped and sang and chirped,
Perked up and fluffed all their feathers,
Strutted in their different styles,
And their tails spread out like fans.[Pg 231] 'Only Oweenee, the youngest,
Remained unchanged, but sat quietly,
Worn out, wrinkled, old, and ugly,
Looking sadly at the others; Till Osseo, looking up,
Let out another cry of anguish,
Such a shout as he had made By the oak tree in the forest.
'Then her youth and beauty returned,
And her dirty and ragged clothes
Were changed into robes of ermine,
And her staff turned into a feather,
Yes, a shiny silver feather!
'And once more the wigwam shook,
Swayed and pushed through light breezes,
Through clear clouds and vapor,
And among celestial wonders On the evening star landed,
As one snowflake falls on another,
As a leaf falls onto a river,
Like thistle down on water.
"Right away with happy words of greeting
Came the dad of Osseo,
He with shining silver hair, He has calm and gentle eyes. And he said, "My son, Osseo,
Hang the birdcage you bring there,
Hang the cage with silver rods,
And the birds with shiny feathers,
At the entrance of my hut. He hung the birdcage at the door,
And they happily went in Listened to Osseo's dad,
Ruler of the evening star,
As he said, "Oh my Osseo!
I feel compassion for you,
Given you regain your youth and beauty,
Into colorful birds Changed your sisters and their husbands; I changed them because they made fun of you.
In the image of the old man,
In that regard, sad and wrinkled, I couldn't see your passionate heart,
[Pg 232] Couldn’t see your eternal youth; Only Oweenee, the loyal,
I saw your exposed feelings and loved you. "In the lodge that shines over there,
In the small star that shines Through the mist, on the left side,
Lives the jealous Evil Spirit,
The Wabeno, the magician, Who turned you into an old man?
Be careful not to let his rays shine on you,
For the rays he shoots around him Is the strength of his magic, __A_TAG_PLACEHOLDER_0__, Are the arrows that he uses?
On the calm evening star Lived in Osseo with his father; For many years, through song and excitement,
At the entrance of the wigwam,
Hung the cage with silver rods,
And fair Oweenee, the loyal,
Gave birth to a son for Osseo,
With his mother's beauty,
With his father's courage.
The boy grew up and thrived,
And Osseo, to please him,
Made him small bows and arrows,
Opened the large silver cage,
And let his aunts and uncles go free, All those birds with shiny feathers,
For his young son to shoot at. They spun and zipped around, Filled the evening star with music,
With their songs of joy and freedom; Filled the evening star with brilliance,
With the fluttering of their feathers; Until the boy, the little hunter,
He bent his bow and fired an arrow,
Fired a quick and deadly arrow,
And a bird with shiny feathers,
At his feet, someone fell, seriously injured. 'But, oh, what a transformation!
He didn't see any bird in front of him,[Pg 233] It was a beautiful young woman,
With the arrow in her chest!
'When her blood dripped onto the planet,
On the holy evening star,
The magic spell was broken,
Powerless was the odd charm,
And the young man, the fearless archer,
Suddenly felt himself falling,
Caught by invisible forces, yet descending Down through the empty spaces,
Down through the clouds and mist,
Until he took a break on an island,
On a green, grassy island,
Over there in the ocean. 'After him, he saw coming down
All the birds with bright feathers,
Fluttering and falling down, Like the colorful leaves of autumn;
And the lodge with silver poles,
With a roof resembling the wings of beetles,
Like the shining pieces of beetles,
Lifted by the winds of heaven,
Sank slowly upon the island,
Bringing back the good Osseo, Bringing Oweenee, the loyal. 'Then the birds transformed again,
Resumed the form of humans,
Took on their shape, but not their size; They stayed as small beings,
Like the pygmies, the Puk-Wudjies; On nice summer nights,
When the evening star was shining,
They danced together hand in hand. On the island's rocky cliffs,
On the flat, low beach. Their shining lodge can still be seen there,
On calm summer evenings,
And on the shore, the fisherman Sometimes hears their joyous voices,
"Look at them dancing in the starlight!"
MONARCHS, PRIESTS, PHILOSOPHERS, AND SUPERSTITION.
CHAPTER XXIII.
Generality of Superstition—Commencement of Monarchy in Scotland—King Fergus I. crowned on the Fatal Stone of Destiny—Signs, Assistance of Spirits, Magicians, and Fortune-tellers—Natholocus sends a Friend to consult a Cunning Woman—Her Prediction verified—Constantine and Maxentius—A Heavenly Cross—A Famous Standard—Queen Guanora's Grave—Fear of St. Martin—The Church's Belief in the Intercession of Departed Saints—Relics venerated—King bewitched by Witches of Forres—Evil Signs during Elthus Alipes's Reign—Sea Monster in the Don—Kenneth III. killed by an Infernal Machine—Virtue of Precious Stones—Weird Sisters—Consulting a Pythoness—Predictions by Druids—Domitian's Death foretold by Astrologers—Simon Magus—A Platonic Philosopher charged with Sorcery—The Emperor Julian instructed in Magic.
Generality of Superstition—Start of Monarchy in Scotland—King Fergus I crowned on the Fatal Stone of Destiny—Signs, Help from Spirits, Magicians, and Fortune-tellers—Natholocus sends a Friend to consult a Wise Woman—Her Prediction comes true—Constantine and Maxentius—A Heavenly Cross—A Famous Flag—Queen Guanora's Grave—Fear of St. Martin—The Church's Belief in the Intercession of Departed Saints—Venerated Relics—King bewitched by Witches of Forres—Bad Signs during Elthus Alipes's Reign—Sea Monster in the Don—Kenneth III killed by a Death Machine—Power of Precious Stones—Weird Sisters—Consulting a Medium—Predictions by Druids—Domitian's Death predicted by Astrologers—Simon Magus—A Platonic Philosopher accused of Sorcery—The Emperor Julian taught Magic.
In speaking of superstition, it may be truly said, "As with the people, so with the priest; as with the subjects, so with the monarch." In the humble cot the peasant is deluded and overawed by superstition; in the church the priest lays claim to supernatural power; and crowned heads have played a not unimportant part among the believers in and performers of the occult science, which has so long held the souls of men in bondage. We have it on record that a monarch has been made to tremble by the sayings of an old woman, supposed to be in league with the prince of darkness. A king and his army have been kept from battle by the movements of a harmless quadruped, or by[Pg 235] the flight of a bird, unaware that before sunset it would be the eagle's portion. Other sovereigns have supported their tyranny over a down-trodden people by an arrogant pretension to an authority derived in a mysterious manner from another world.
When talking about superstition, it's fair to say, "As the people are, so are the priests; as the subjects are, so is the king." In a simple cottage, the peasant is misled and intimidated by superstition; in the church, the priest claims to have supernatural power; and royal figures have played a significant role among those who believe in and practice the occult, which has held people's souls captive for so long. Historical records show that a king has been made to shake with fear by the words of an old woman, believed to be connected to the devil. A king and his army have been held back from battle by the movements of an innocent animal or the flight of a bird, not realizing that before sunset, it would be the eagle's turn. Other rulers have enforced their oppression over a downtrodden population through a proud claim of authority that supposedly comes from another world.
Ancient historians date the commencement of monarchy in Scotland from Fergus I., who was crowned according to the superstitious custom of the age in which he reigned. He was seated on the fatal stone of destiny, to be afterwards described. Both before and after the introduction of Christianity into Scotland, not a freebooting excursion was undertaken before seeking a sign; not a friend was to be gained without asking the assistance of a generous spirit or fairy; and not an enemy to be overcome till the magicians and fortune-tellers secured the aid of unearthly creatures, either good or bad. When Natholocus's cruelty and oppression excited an insurrection, he had recourse to cunning people, supposed to be in league with Satan. He sent one of his particular friends to a distant island to an old woman, said to be skilled in necromancy, to inquire whether any of his courtiers were seeking his destruction. The sorceress, having consulted her familiar spirits, answered that Natholocus would die a violent death by the hand of one of his most intimate friends. On being pressed to disclose by whose hand the blow would be struck, she replied, "By thine own." The messenger reproached the woman, and told her that he entertained the greatest friendship for his master. He was afraid to tell Natholocus what the fortune-teller had said, and therefore entertained him with such false predictions as he knew would inspire confidence. For what reason we are not informed, but this is certain that the servant's friendship turned into hatred, and before long he verified the witch's prophecy.
Ancient historians say that monarchy in Scotland started with Fergus I., who was crowned according to the superstitions of his time. He was seated on the famous stone of destiny, which will be described later. Both before and after Christianity was introduced to Scotland, no raiding expedition was launched without seeking a sign; no ally was gained without asking for help from a generous spirit or fairy; and no enemy was defeated until magicians and fortune-tellers secured the aid of supernatural beings, whether good or evil. When Natholocus's brutality and oppression sparked a rebellion, he turned to cunning individuals who were believed to be in league with Satan. He sent one of his close friends to a distant island to consult an old woman reputed to be skilled in necromancy and to find out if any of his courtiers were plotting against him. The sorceress, after consulting her familiar spirits, told him that Natholocus would die a violent death at the hands of one of his closest friends. When pressed to reveal who would deliver the fatal blow, she replied, "By your own." The messenger rebuked the woman, insisting that he held his master in the highest regard. He was too scared to tell Natholocus what the fortune-teller had said, so he instead shared some false predictions that he thought would instill confidence. For reasons unknown, it’s clear that the servant's loyalty turned into hatred, and soon he fulfilled the witch's prophecy.
Constantine, the son of Constantius Chlorus, being proclaimed his father's successor, caused Maxentius to[Pg 236] declare war against Constantine. The latter, although a heathen, implored the true Deity to assist him. His prayers were heard. As he was marching with his army, about mid-day, he, and all who were with him, beheld in the heavens a bright cross of light, with an inscription over it, "By this, conquer." Constantine was greatly surprised at the vision, and the troops were equally astonished. On the following night a holy being appeared to him, and ordered him to make a representation of what he had seen in the sky, and use it for an ensign in battle. Next morning he called workers of fine material, and instructed them to make a standard according to tracings he prepared. It was made, adorned with gold and sparkling precious stones; and we scarcely require to say that Constantine was victorious when he fought under such a famous standard.
Constantine, the son of Constantius Chlorus, was declared his father's successor, which led Maxentius to[Pg 236] declare war on Constantine. Although he was a pagan, he prayed to the true God for help. His prayers were answered. While marching with his army around midday, he and everyone with him saw a bright cross of light in the sky, with the words "In this sign, conquer" written above it. Constantine was shocked by the vision, and his troops were just as amazed. That night, a divine being appeared to him and instructed him to create a representation of what he had seen in the sky and to use it as a banner in battle. The next morning, he called skilled workers and directed them to make a standard based on the designs he had prepared. It was made, embellished with gold and sparkling gemstones; and it goes without saying that Constantine was victorious when he fought under such a renowned standard.
Queen Guanora, widow of Arthur, was, after the king's fall, about the middle of the sixth century, taken prisoner, and kept as such during the remainder of her life at Dunbar. She was buried at Meigle; and, if tradition can be trusted, every female walking over her grave is doomed to perpetual sterility. Speaking of the grave reminds us of a son of Clotaire, who was desirous of executing vengeance against his enemy Bason. He was prevented from doing so by the latter fleeing to St. Martin's Church for sanctuary. The prince, fearing that an invasion of the church would displease the saint, wrote a letter, and placed it on the glorified individual's tomb, requesting to be informed if he would be guilty of an outrage against religion were he to drag Bason from the church. For reasons best known to the saint, he did not return an answer. This mode of obtaining information may now be considered ridiculous; but it was not considered so, even in the Church, in the eighth century. After due inquiry and consideration, the second Council of Nice, in the year 787, declared that the Church had always[Pg 237] believed it lawful and useful to invoke the intercession of departed saints, and to venerate their relics.
Queen Guanora, the widow of Arthur, was captured after the king's death, around the middle of the sixth century, and was held as a prisoner for the rest of her life at Dunbar. She was buried in Meigle; and, if tradition is to be believed, any woman who walks over her grave is cursed to remain barren forever. Speaking of the grave reminds me of a son of Clotaire, who wanted to take revenge on his enemy Bason. He was stopped from doing so because Bason fled to St. Martin's Church for refuge. The prince, worried that invading the church would upset the saint, wrote a letter and left it on the revered individual's tomb, asking if it would be a sin against religion to pull Bason out of the church. For reasons only known to the saint, he chose not to respond. This method of seeking answers might seem silly now, but it wasn’t viewed that way, even within the Church, in the eighth century. After careful investigation and reflection, the second Council of Nice in 787 declared that the Church had always believed it was lawful and beneficial to ask for the intercession of saints who have passed away and to honor their relics.
Duff, the son of Malcolm, having established Culen, son of Indulph, Prince of Cumberland, set out for the Hebrides, where great predatory disorders prevailed. He summoned the thanes of the isles to appear before him, and swore that if any of them should oppress the poorer inhabitants, he would visit the actors with condign punishment. His threats not being enough to deter the depredators, active measures were taken to punish the offenders. Meantime the king fell into a languid sickness, which baffled the skill of his physicians. A rumour was circulated that he was suffering under the incantations of certain far-famed witches at Forres. The report reaching the king's ears, he caused certain confidential servants to investigate the case secretly. Donevald, master of the fort at Forres, having learned that the bonne amie of a soldier there was the daughter of a witch, apprehended the damsel, and learned from her the whole secret concerning a diabolical plot to torture his Majesty. Means were taken to secure the wretches concerned when engaged in their devilish art. So carefully were the faithful servants' plans laid, that they could tell what part each traitorous one performed. While one of them turned, upon a wooden spit before the fire, a wax image of the king, fashioned as was supposed by Satan, another of them sang her charms, and poured a liquid slowly upon the image. According to the interpretation of these wicked women, the vocal charm kept his Majesty awake; that while the effigy was exposed to the fire and moistened with the liquor, he would sweat and consume away; and that when the image dissolved away, the king would cease to exist. The women declared they had been hired by the nobles of Murray—who were highly displeased at their king for oppressing them and compelling them to betake themselves to labour unsuitable to their rank—to perform[Pg 238] the cruel acts. The implements of enchantment were destroyed, the witches burned, and the king recovered. This was but a mere respite to his Majesty: the friends upon whom he relied turned their hands against him, and before long his mangled body lay buried in the bed of the river Findhorn.
Duff, the son of Malcolm, having established Culen, son of Indulph, Prince of Cumberland, set out for the Hebrides, where there were major problems with raiding. He called the local thanes to appear before him and swore that if any of them oppressed the poorer residents, he would punish the offenders severely. His threats didn't stop the raiders, so serious actions were taken to punish those responsible. Meanwhile, the king fell into a weak illness that his doctors couldn't treat. A rumor spread that he was being cursed by some famous witches in Forres. When the king heard this, he ordered some trusted servants to investigate the matter secretly. Donevald, the master of the fort at Forres, found out that the girlfriend of one of the soldiers there was the daughter of a witch, so he captured the girl and learned from her about a sinister plot to harm the king. Steps were taken to catch the culprits while they were practicing their dark arts. The loyal servants laid their plans so well that they could identify the role each traitor played. While one of them turned a wax image of the king on a wooden spit before the fire, supposedly made by Satan, another sang her spells and slowly poured a liquid over the image. According to these wicked women, the vocal spell kept the king awake; while the effigy was heated and moistened with the liquid, he would sweat and eventually fade away; and once the image melted, the king would cease to exist. The women claimed they had been hired by the nobles of Murray—who were very angry at their king for oppressing them and forcing them into work unsuitable for their status—to carry out these cruel acts. The tools of their witchcraft were destroyed, the witches were burned, and the king recovered. This was only a temporary relief for him: the friends he relied on turned against him, and soon his mangled body was found buried in the bed of the river Findhorn.
Elthus Alipes, or Swiftfoot, being a worthless prince, was confined in prison to the day of his death. Historians record many evil signs seen during his short reign—two years. An ominous comet, and shoals of monstrous fishes resembling human beings, swimming with half their bodies above the water, and having black skin covering their heads and necks, were among the portentous appearances. Spalding, in his history of the troubles of Scotland in his own time, describes a sea monster seen in the river Don in the month of June 1635. It had, says the historian, a head like a great mastiff dog, hands, arms, and breast like a man, short legs and a tail. Spalding concluded that the appearance of such a monster did not come as a sign of good to Aberdeen.
Elthus Alipes, or Swiftfoot, was a worthless prince who spent his entire life in prison until his death. Historians have recorded many bad omens during his brief two-year reign—an ominous comet and schools of monstrous fish that looked like humans, swimming with half their bodies above the water, and having black skin covering their heads and necks. Spalding, in his history of the troubles in Scotland during his time, describes a sea monster spotted in the River Don in June 1635. He notes that the monster had a head like a large mastiff dog, arms, hands, and a chest like a man, short legs, and a tail. Spalding concluded that the appearance of such a creature was not a good sign for Aberdeen.
Kenneth III. became a victim to revenge, an inordinate taste for magnificence, and superstition. Kenneth, it appears, for reasons well pleasing to the Church, visited the shrine of St. Palladius at Fordun; and on returning home he fell into a snare laid for him. Around the castle of Fettercairn were grounds well stocked with beasts of chase, and there the king intended to indulge in the manly exercise of hunting. The owner of that place, Lady Fenella, a relative of Constantine and Grime, having a long deep-rooted hatred against Kenneth, conceived the design of bringing him to an untimely end. With this object in view, she built a grand tower, containing an infernal machine for throwing javelins or sharp-pointed lances at any one who should handle a golden apple, set with precious stones, held in the hand of a bronze statue of Kenneth that stood in the centre of a room. She[Pg 239] invited him to become her guest—an invitation he accepted. After dinner, the perfidious woman conducted him into the tower, professedly to see and admire the exquisite furnishings with which it was decorated. In his fondness for grandeur, he lingered to admire the elegant figures and flowers; the rich tapestry, interwoven with gold; and the statue with its golden apple. Just at the moment the king's eyes rested on the statue, Fenella stepped forward and said, "Sire, this is a statue of your Majesty; I have given it the most adorned place in my castle, that all may perceive in what veneration I hold you. The apple you behold is intended as a present to you, beloved monarch—unworthy indeed of your acceptance, yet an expression of the good-will of the donor. The inserted gems are an emerald, a hyacinth, a sapphire, a topaz, a ruby, an azure, emitting an antidote against pestilence and deadly poison." Having thus excited the king's curiosity, she abruptly left the apartment, seemingly with the intention of bringing some other strange article for his inspection. Meantime Kenneth, left alone and charmed with the apple, commenced handling it. In an instant the secret machinery, being set in motion, discharged a shower of deadly darts against the king, who fell mortally wounded on the floor. The traitorous Fenella, rejoicing at her bloody cruelty, mounted a swift steed and fled far away before her act of treachery became known. Had she remained in Scotland, a cruel death would have been her doom, but she escaped to Ireland, and was lost sight of.
Kenneth III became a victim of revenge, a lavish desire for splendor, and superstition. It seems that, for reasons pleasing to the Church, Kenneth visited the shrine of St. Palladius at Fordun; and on his way home, he fell into a trap that had been set for him. The area around the castle of Fettercairn was filled with game, and the king planned to enjoy a hunting trip there. The owner of the place, Lady Fenella, a relative of Constantine and Grime, harbored a long-standing grudge against Kenneth and plotted to bring about his downfall. To achieve this, she built an impressive tower equipped with a deadly mechanism designed to launch javelins or sharp lances at anyone who approached a golden apple encrusted with precious stones, which was held in a bronze statue of Kenneth positioned in the center of the room. She invited him to be her guest, an invitation he accepted. After dinner, the treacherous woman led him to the tower under the pretense of showing him the beautiful furnishings. Captivated by the grandeur, he lingered to admire the elegant decorations, rich tapestries woven with gold, and the statue with its golden apple. Just as the king's gaze fell on the statue, Fenella stepped forward and said, "Sire, this is a statue of your Majesty; I have placed it in the most prominent spot in my castle so that everyone can see how much I admire you. The apple you see is a gift for you, my beloved monarch—though not worthy of your acceptance, it reflects the goodwill of the giver. The gems embedded are an emerald, a hyacinth, a sapphire, a topaz, a ruby, and an azure that provide an antidote against disease and poison." Having piqued the king's interest, she abruptly left the room, seemingly to fetch another rare item for him to view. Meanwhile, left alone and enchanted by the apple, Kenneth began to handle it. In an instant, the hidden mechanism was activated, launching a barrage of deadly darts that mortally wounded the king, who collapsed on the floor. The treacherous Fenella, reveling in her cruel deed, mounted a swift horse and fled far away before her betrayal could be discovered. Had she stayed in Scotland, a violent death would have awaited her, but she escaped to Ireland and vanished from sight.
Fenella is reported as pointing out to the king pretended special virtues, to be found in the gems that ornamented the golden apple. And no doubt the credulous monarch believed what she said, because we have it on record, that not only in the tenth century, but long before and after it, both pagans and professing Christians believed that precious stones possessed greater virtues than even that which she ascribed to the settings of her golden apple.
Fenella is said to have told the king about the supposed special qualities found in the gems that decorated the golden apple. And no doubt the gullible king believed her, because it’s recorded that both pagans and professing Christians believed for centuries, not just in the tenth century, that precious stones had greater powers than even what she claimed about the decorations of her golden apple.
[Pg 240]The story of Macbeth and the three witches, noticed in chapter XVII., does not require to be repeated. Greater men than Macbeth were wont to consult fortune-tellers. A Druid told Alexander Severus that he would be unhappy. Vopiscus relates that the prince, having consulted the Gaulish Druids whether the empire should remain in his family, received the answer, that no name would be more glorious in the empire than that of the descendants of Claudius.
[Pg 240]The story of Macbeth and the three witches, mentioned in chapter XVII., doesn’t need to be repeated. Even greater men than Macbeth used to consult fortune-tellers. A Druid told Alexander Severus that he would be unhappy. Vopiscus reports that the prince, after consulting the Gaulish Druids about whether the empire would stay in his family, got the response that no name would be more glorious in the empire than that of the descendants of Claudius.
Titus Flavius Domitian, who commanded himself to be called by the names by which the Most High is known, and who passed the greatest part of his time in catching flies and killing them with a bodkin, became suspicious of his best friends, and his fears were increased by the predictions of astrologers. He was so frightened, that, to prevent sudden surprise, he caused a wall of shining stones to be built round the terrace where he usually walked, that he might perceive, as in a looking-glass, whether any one was approaching him. His precautions were unavailing: he perished by the hand of an assassin, as was foretold.
Titus Flavius Domitian, who insisted on being called by the names that the Most High is known by, spent much of his time catching flies and killing them with a needle. He grew suspicious of his closest friends, and his anxiety was heightened by the predictions of astrologers. He was so scared that, to avoid being caught off guard, he had a wall of shiny stones built around the terrace where he usually walked so he could see, like in a mirror, if anyone was approaching him. His precautions didn’t help: he was killed by an assassin, just as had been predicted.
It is reported that St. John was thrown into a cauldron of boiling oil, by order of the Emperor Domitian, but that he came out unhurt. He was then at Rome, and from thence he was banished to the Isle of Patmos.
It is said that St. John was thrown into a cauldron of boiling oil on the orders of Emperor Domitian, but he emerged unharmed. He was in Rome at the time, and afterward, he was exiled to the Isle of Patmos.
Lucius Apuleius, a Platonic philosopher of the second century, having married a lady of fortune against the wish of her relatives, they pretended that he had made use of sorcery to gain her heart and money. He was dragged before Claudius Maximus, on the charge of being a magician. In his defence he said, "Do you wonder that a woman should marry again after living thirteen years a widow? It is much more wonderful that she did not marry sooner. You think that magic must have been employed to induce a widow of her age to marry a young man; on the contrary, this very circumstance shows how[Pg 241] little occasion there was for magic." He continued: "She was neither handsome nor young, nor such as could in any way tempt him to have recourse to enchantments." He also took notice of many inconveniences which attended the marrying of widows, and spoke highly of the advantages of a maid over a widow. "A handsome virgin," said he, "let her be ever so poor, is abundantly portioned; she brings to her husband a heart quite new, together with the flowers and first fruits of her beauty. It was with great reason," he argued, "that husbands set so great value upon virginity; all the other goods which a woman brought her husband were of such a nature that he might return them if he had a mind, but the flowers of virginity could not be given back; they remained in the possession of the first husband." Through his eloquence he escaped punishment, and the odium of being branded a sorcerer.
Lucius Apuleius, a Platonic philosopher from the second century, married a wealthy woman against her family's wishes, and they claimed he used sorcery to win her love and wealth. He was brought before Claudius Maximus on the accusation of being a magician. In his defense, he stated, "Do you find it surprising that a woman would marry again after being a widow for thirteen years? It's much more surprising that she didn't marry sooner. You think magic must have been involved to convince a widow of her age to marry a younger man; on the contrary, this very fact shows how little need there was for magic." He added, "She was neither beautiful nor young, and couldn't possibly tempt him to use charms." He also pointed out the many drawbacks of marrying widows and praised the benefits of marrying a virgin instead. "A beautiful virgin," he said, "even if she's poor, is more than well-prepared; she offers her husband a completely fresh heart, along with the blossoms and first fruits of her beauty. It makes perfect sense," he argued, "that husbands value virginity so highly; all other gifts a woman brings could be returned if he wanted, but the gifts of virginity can't be returned; they stay with the first husband." Through his eloquence, he avoided punishment and the stigma of being labeled a sorcerer.
Maximus, the celebrated cynic philosopher and magician of Ephesus, instructed the Emperor Julian in magic. Certain historians say it was through his teaching that the apostacy of Julian originated. When the emperor went in search of conquests, the magician promised him success, and even predicted that his triumphs would be more numerous and brilliant than those of Alexander. After the death of Julian, Maximus was nearly sacrificed by the soldiers, but his friends succeeded in saving his life. He retired to Constantinople. Subsequently he was accused of magical practices before the Emperor, and beheaded at Ephesus in the year 366.
Maximus, the famous cynical philosopher and magician from Ephesus, taught Emperor Julian about magic. Some historians claim that Julian's turning away from Christianity was a result of Maximus's influence. When the emperor sought conquests, the magician assured him of victory and even foretold that his achievements would surpass those of Alexander. After Julian's death, the soldiers almost executed Maximus, but his friends managed to rescue him. He fled to Constantinople. Later, he was accused of practicing magic in front of the Emperor and was executed by beheading in Ephesus in the year 366.
CHAPTER XXIV.
Louis XI. and the Astrologer—A King's Enchanted Cap—David I. and the Mysterious Stag—Merlin the Magician—Prophecies concerning Queen Elizabeth and Mary—Merlin's Mother—His mysterious Birth—Dragon Caverns—Predictions of Evil—Strange Sights and Sounds in the Air—Changing a King's Love—The Holy Maid of Kent—Nobles put to Death for keeping company with Sorcerers—James I. of England and the Witches—His Queen in Danger—Marriage of the King and Queen—Tranent Witches and Warlocks—Wise Wife of Keith—Engagements to serve the Devil—Satan's Respect of Persons—Two Hundred Witches sailing in Sieves—Mischief at Sea—Raising Storms at Sea—Witch and Warlock Convention at Newhaven—Meeting of Witches at North Berwick—Dead Men's Joints used for Magical Purposes—Witches tortured in Holyrood—The Devil's Mark—Strange Confessions—Bothwell's Fortune told—Witches and their Associates burned.
Louis XI and the Astrologer—A King’s Enchanted Cap—David I and the Mysterious Stag—Merlin the Magician—Prophecies about Queen Elizabeth and Mary—Merlin's Mother—His Mysterious Birth—Dragon Caverns—Predictions of Trouble—Strange Sights and Sounds in the Air—Changing a King’s Love—The Holy Maid of Kent—Nobles Executed for Associating with Sorcerers—James I of England and the Witches—His Queen in Danger—Marriage of the King and Queen—Tranent Witches and Warlocks—Wise Wife of Keith—Deals with the Devil—Satan’s Favoritism—Two Hundred Witches Sailing in Sieves—Mischief on the Ocean—Creating Storms at Sea—Witch and Warlock Convention at Newhaven—Meeting of Witches at North Berwick—Dead Men’s Bones Used for Magic—Witches Tortured in Holyrood—The Devil’s Mark—Unusual Confessions—Bothwell’s Fortune Told—Witches and Their Companions Burned.
An astrologer told Louis XI. that a lady to whom he was fondly attached would die in a few days, and the prediction was fulfilled. The king caused the astrologer to be brought before him in an upper chamber, and commanded the royal servants to throw the prophet out of the window on a certain signal being given. As soon as the astrologer was dragged before the king, the latter said, "You who pretend to be a foreteller of events, and know so exactly the fate of others, tell me instantly when and in what way your end will come." "Sire," replied the astrologer, knowing he had much to fear, but without displaying alarm, "I shall die just three days before your Majesty." On hearing this the king's countenance changed from rage to concern, if not alarm; and instead of giving the signal of death, he dismissed the astrologer in peace, heaped honours on him, and took special care to prolong his life.
An astrologer told Louis XI that a woman he was very fond of would die in a few days, and it turned out to be true. The king ordered the astrologer to be brought to him in an upper room and instructed his servants to throw the prophet out of the window when he gave the signal. Once the astrologer was brought before the king, he asked, "You who claim to predict the future and know the fate of others so well, tell me right now when and how your end will come." "Sire," replied the astrologer, aware that he was in great danger but not showing fear, "I will die just three days before Your Majesty." Upon hearing this, the king's expression shifted from anger to worry, if not outright fear; instead of signaling for the astrologer's death, he let him go safely, honored him, and made sure to protect his life.
King Erricus of Sweden publicly confessed that he was a magician. He had an enchanted cap, which he[Pg 243] pretended enabled him to control spirits, and to turn the wind into any direction he pleased. So firmly did his subjects believe in his supernatural powers, that when a storm arose they would exclaim, "Ah! the king has got on his magic cap."
King Erricus of Sweden publicly admitted that he was a magician. He had a magical cap, which he[Pg 243] claimed allowed him to control spirits and change the wind’s direction whenever he wanted. His subjects believed in his supernatural powers so strongly that when a storm hit, they would say, "Ah! The king is wearing his magic cap."
David I. founded the abbey of Holyrood. By tradition we are informed that, in the year 1128, he, while out hunting in the royal forest near Edwinsburg, was miraculously delivered from a stag at bay by the interposition of an arm, wreathed in smoke, brandishing a cross of the most dazzling brilliancy. At the sight of it the stag fled. The cross remained as a celestial relic in the royal hand. In consideration of this deliverance, strengthened by a vision, the foundations of Holyrood were laid. The same tradition further tells us that the miraculous cross was enshrined in silver, and placed on the high altar, where it remained until the fatal battle of Durham, when David II. was captured with his cross and crown.
David I. founded the Holyrood Abbey. According to tradition, in 1128, while he was hunting in the royal forest near Edwinsburg, he was miraculously saved from a stag at bay by a hand, surrounded by smoke, holding a brilliantly shining cross. At the sight of this, the stag ran away. The cross stayed in the royal hand as a divine relic. Due to this deliverance, reinforced by a vision, the foundations of Holyrood were laid. The tradition also states that the miraculous cross was placed in a silver shrine on the high altar, where it remained until the tragic battle of Durham, when David II. was captured along with his cross and crown.
Merlin was a noted magician and astrologer, who prophesied many things that came to pass in England hundreds of years after his death. Prophesying of the reigns of Queen Elizabeth and Mary, he says:
Merlin was a famous magician and astrologer who predicted many events that occurred in England hundreds of years after he died. He foresaw the reigns of Queen Elizabeth and Mary, stating:
And the entire land submits to a single woman; Who will restore the Papal monarchy? All that the Phoenix had brought three times before. Then the faggot and the stake will come in,
And they make bonfires out of converted bodies;
This lioness will match with Cæsar's son,
From the Pontific sea, a pool will flow,
That wide will spread its waters and become a flood. In time, it will grow, stained red with the blood of martyrs.
Men will mourn her brief and unsuccessful reign,
By losing ships at sea and harming the coastline; Whose heart is being explored, you are in it. "May it be found in large letters: Calice writ."
Those acquainted with the history of Queen Mary's[Pg 244] time, can have no difficulty in discovering the circumstances to which the several prophetic sayings refer; nor can they fail to be satisfied that the following lines apply to Queen Elizabeth, and the state of England at the time she swayed the sceptre:
Those familiar with the history of Queen Mary's[Pg 244] era will easily recognize the situations the various prophetic statements refer to; they will also see that the following lines pertain to Queen Elizabeth and the condition of England during her reign:
Whose birth is foretold by the wise; Her main ruling planet is Mercury,
Jupiter will be in conjunction with Venus. And Sol, along with them, shines in his finest form; With Ariadne's crown, Astrea adorns,
Shall then come down upon this earthly stage:
(Not seen since the first golden age).
Against whom all the Latian bulls will roar,
But at Jove's terrible call, I will stop. This metal will pass through many forges,
Like gold refined by fire and tested seven times,
Her bright and glorious sunlight will drive away
The fleeting shadows of the candle, book, and bell.
Domestic schemes, and plans abroad,
French machines and the Italian god, The Spanish engine, Portuguized Jew,
The Jesuit mine and political group Of homegrown threats: let their warnings come. By private gun, or by aggressive drum;
Even though all these dogs are barking and chasing her, "She will live, loved and feared, and then die a saint."
Merlin's early history was as strange as his prophecies were singular. For reasons best known to herself, his mother refused to reveal his father's name. She was daughter of King Demetrius, who reigned about two hundred years after Christianity was introduced into England. King Vortigern was obliged to fly into Wales from the fury of Hengist, and, fearing that he would be pursued thither, commenced building a stronghold on the Welsh soil. Though the ground appeared to be firm, it turned out that every stone laid sank suddenly into the ground. With the intention of discovering the cause of[Pg 245] this mystery, the king sent for his wizards and bards. After consultation, the wise men informed him that his castle could never be built until the stones were cemented with the blood of a male child begotten without a father. The king, believing what he was told, sent his servants to search for such a child. On their way the messengers arrived at Marlborough, where they observed two boys fighting. One of these was young Merlin, whom they heard taunted by his youthful antagonist of being an imp that never had a father. This was enough: Merlin and his mother were seized and carried before the king.
Merlin's early life was as strange as his prophecies were unique. For reasons known only to her, his mother wouldn’t reveal his father's name. She was the daughter of King Demetrius, who ruled about two hundred years after Christianity came to England. King Vortigern had to flee to Wales from the wrath of Hengist and, fearing he'd be chased there, started building a stronghold on Welsh land. Although the ground seemed solid, every stone they laid suddenly sank into the earth. To uncover the cause of[Pg 245] this mystery, the king called for his wizards and bards. After consulting, the wise men told him that his castle could never be built until the stones were cemented with the blood of a male child conceived without a father. Believing what they said, the king sent his servants to look for such a child. On their way, the messengers reached Marlborough, where they saw two boys fighting. One of them was young Merlin, who was taunted by his opponent for being a spirit that never had a father. This was enough: Merlin and his mother were captured and brought before the king.
In answer to the king's inquiries, the mother, not knowing the danger to which she was exposing little Merlin, told him that her boy never had a father. Her tale was believed; but Vortigern had compassion on the youth, who was fair and comely, and not only spared his life, but took him into his house. When Merlin learned all the particulars regarding the mysterious disappearance of the foundation stones, and the charm proposed by the wizards and bards, he told the king that his wise men were alike destitute of learning and natural penetration. "Know," said he, "that under the ground where your Majesty intends to build your castle is a deep lake, which has swallowed up all your building materials, and that under the water there are two stone caverns which contain two dragons. Dig deep into the earth, and you will discover that what I have said is true," concluded Merlin. The king commanded that a search, such as the youth had recommended, should be commenced under his (Merlin's) directions. Means were taken to drain the lake, which was discovered without difficulty, and, true enough, two horrible dragons were found. On the caverns being opened, the monsters, one red and the other white, rushed at each other. A terrible conflict took place between them, ending in the red dragon's death.
In response to the king's questions, the mother, unaware of the danger she was putting little Merlin in, told him that her son didn't have a father. Her story was accepted; however, Vortigern felt sorry for the boy, who was handsome and charming, and not only spared his life but also brought him into his home. When Merlin learned all the details about the mysterious disappearance of the foundation stones and the spell suggested by the wizards and bards, he told the king that his wise men lacked both knowledge and insight. "Understand," he said, "that beneath the ground where Your Majesty plans to build your castle is a deep lake, which has swallowed up all your construction materials, and that under the water, there are two stone caves that hold two dragons. Dig deep into the earth, and you'll uncover the truth of what I've said," Merlin concluded. The king ordered a search based on the youth's advice to be conducted under his (Merlin's) guidance. Steps were taken to drain the lake, which was found easily, and sure enough, two terrifying dragons were discovered. When the caverns were opened, the creatures—one red and the other white—charged at each other. A fierce battle ensued between them, ending with the red dragon's defeat.
[Pg 246]Merlin, in reply to the king's inquiries as to what all this portended, informed his Majesty that evil days were drawing near—that the time was not far distant when the Britons would be compelled to fly before the Saxons, and seek refuge among the caves and mountains of the earth, and that many of them would perish, for the red dragon signified the Britons, and the white monster the Saxons. But he assured the king that the Saxons would not always triumph, as a boar would come from the forest and devour the white dragon. Merlin predicted for Vortigern disappointments, defeats, and at last a miserable death, all of which came to pass.
[Pg 246] Merlin, in response to the king's questions about what all this meant, told his Majesty that dark times were approaching—that it wouldn’t be long before the Britons would have to flee from the Saxons and take shelter in the caves and mountains, and that many of them would die, for the red dragon represented the Britons, while the white dragon symbolized the Saxons. But he reassured the king that the Saxons wouldn’t always win, as a boar would emerge from the forest and defeat the white dragon. Merlin foretold for Vortigern disappointments, defeats, and ultimately a tragic death, all of which came true.
It is reported of Merlin, that after King Vortigern was driven from power, he sought to amuse him in his solitude by bringing strange sights before his eyes, and causing pleasant sounds to salute his ears. The king supposed he heard melodious music in the air, and imagined that shepherds and shepherdesses, in rustic costume, danced before him. At times eagles and falcons were seen pursuing their prey; and whatever bird the king wished for his dinner, fell down dead, as if shot by a fowler. Hares and hounds were also made to appear in the clouds, for the king's amusement. On his castle-tower he could stand and watch a stag hunt with all the vividness of an ordinary chase. Merlin professed to have the power of transforming a man into a beast, and of making a man or woman look like a wild animal.
It’s said that Merlin, after King Vortigern was ousted, tried to entertain him in his isolation by showing him strange sights and creating soothing sounds. The king thought he heard beautiful music in the air and imagined that shepherds and shepherdesses, dressed in rustic outfits, danced for him. At times, eagles and falcons could be seen chasing their prey; and whatever bird the king wanted for his dinner would drop dead, as if shot by a hunter. Hares and hounds also appeared in the clouds for the king’s enjoyment. From his castle tower, he could stand and watch a stag hunt with all the excitement of a real chase. Merlin claimed he had the ability to change a man into a beast and to make a man or woman look like a wild animal.
In the year 1474 the Duchess of Bedford was charged with having, by the aid of an image of lead made like a maid, turned the love of King Edward IV. from Dame Elianor Butteler, daughter of the Earl of Shrewsbury, to whom he was affianced, and transferred the royal affections to her own daughter.
In 1474, the Duchess of Bedford was accused of using a lead figure resembling a young woman to divert King Edward IV's love from Dame Elianor Butteler, the daughter of the Earl of Shrewsbury, to whom he was engaged, and instead directing his affections toward her own daughter.
The Holy Maid of Kent, a nun of great sanctity, having, according to common belief in the time of Henry VIII., the gift of prophecy, and the power of working[Pg 247] miracles, pronounced the doom of speedy death against that monarch for his marriage with Anne Boleyn. She was attainted in Parliament, and, along with several accomplices, executed. So extraordinary were her miracles, and her predictions so striking, that even Sir Thomas More believed in her.
The Holy Maid of Kent, a highly regarded nun, reportedly had the gift of prophecy and the ability to perform[Pg 247] miracles during the time of Henry VIII. She predicted a swift death for the king because of his marriage to Anne Boleyn. She was condemned by Parliament and executed along with several accomplices. Her miracles were so remarkable, and her predictions so impressive, that even Sir Thomas More believed in her.
In the year 1521 the Duke of Buckingham was put to death in consequence of certain actions he was guilty of in conjunction with a magician; and in 1541 Lord Hungerford was beheaded for inquiring at fortune-tellers how long Henry VIII. would be king. In 1562 the Earl and Countess of Lennox were found guilty of treason, and of holding intercourse with sorcerers.
In 1521, the Duke of Buckingham was executed due to his involvement with a wizard; and in 1541, Lord Hungerford was beheaded for asking fortune-tellers how long Henry VIII would remain king. In 1562, the Earl and Countess of Lennox were convicted of treason and for consorting with sorcerers.
The story of King James VI. of Scotland and I. of England, and the witches who attempted to drown him and his queen at sea, enables us to judge of the credulity of the age in which this Solomon lived. The king having resolved to marry, sought the hand of Princess Anne of Denmark. In the month of July 1589 the Earl Marischal was despatched to Copenhagen with a suitable retinue to conclude the match. He found the Court of Denmark ready to listen to his proposals, and the lady so willing to comply, that little time was lost in arranging the match. Hasty preparations were made, and the marriage was solemnised by proxy. A fleet of twelve sail was fitted out to convey the young queen to Scotland. Through unforeseen circumstances, the queen's departure was long after the time originally intended. At last the fleet sailed; and it encountered such a fearful storm, that the ships were driven back to the coast of Norway. Owing to the lateness of the season, and the disabled state of the vessels, it was resolved that the queen should not again expose herself to the dangers of an angry sea that season.
The story of King James VI of Scotland and I of England, along with the witches who tried to drown him and his queen at sea, lets us see how credulous people were in the time this wise king lived. After deciding to marry, the king sought the hand of Princess Anne of Denmark. In July 1589, the Earl Marischal was sent to Copenhagen with a suitable entourage to finalize the match. He found the Danish court eager to hear his proposals, and the princess so willing that there was little delay in making the arrangements. Quick preparations were made, and the marriage was performed by proxy. A fleet of twelve ships was prepared to take the young queen to Scotland. Due to unforeseen circumstances, the queen's departure was delayed well past the planned date. Finally, the fleet set sail and faced such a terrible storm that the ships were forced back to the coast of Norway. Because of the late season and the damaged state of the vessels, it was decided that the queen should not risk the dangers of a stormy sea again that year.
When news reached the king of his queen's unfortunate misadventure, he resolved to proceed on a voyage of[Pg 248] discovery in search of her. On the 22nd of October he embarked at Leith, taking with him his chancellor, chaplain, and a few courtiers. After a stormy passage of five days the king landed at Upsal, where the queen was waiting. On the 23rd of November the king and princess were married in a more solemn manner than they had been some time previously by proxy, and they went to Copenhagen to spend the winter. In Denmark the king spoke learnedly to the great men of the state, whom he convinced of his superior knowledge: he disputed on predestination and other favourite topics. After six months delay, he departed for his kingdom, and on May-day 1590, he, his youthful bride, and splendid train arrived in Leith.
When the king heard about his queen's unfortunate mishap, he decided to go on a journey to find her. On October 22nd, he set sail from Leith, accompanied by his chancellor, chaplain, and a few courtiers. After a rough five-day journey, the king arrived in Upsal, where the queen was waiting for him. On November 23rd, the king and the princess got married in a more formal ceremony than the one they had a while back by proxy, and they went to Copenhagen to spend the winter. In Denmark, the king engaged in deep discussions with the state’s important figures, impressing them with his knowledge: he debated issues of predestination and other popular topics. After a six-month delay, he left for his kingdom, and on May Day 1590, he, his young bride, and a grand entourage arrived in Leith.
The coronation ceremony, performed with great solemnity, was gone through on the 17th of May at Holyrood House. After three sermons, the queen's shoulders and part of her breast were uncovered, and the holy oil poured thereon, subsequent to which the crown was put on her head. On the Tuesday following the queen made her public entrance into Edinburgh, where she was received with extraordinary marks of rejoicing. At the city gate a municipal orator greeted her Majesty with an address in Latin, and then from a gilded globe, resting over the gate, a little fellow, representing an angel, descended and delivered to the queen the keys of the city.
The coronation ceremony, conducted with great seriousness, took place on May 17 at Holyrood House. After three sermons, the queen's shoulders and part of her chest were exposed, and holy oil was poured on her. After that, the crown was placed on her head. The following Tuesday, the queen made her public entrance into Edinburgh, where she was welcomed with immense celebration. At the city gate, a city speaker greeted her Majesty with a speech in Latin, and then from a gilded globe above the gate, a small figure resembling an angel descended and handed the queen the keys to the city.
James was convinced that the storms which kept him and his queen so long from meeting were the results of diabolical agencies. After his return to Scotland, suspicion fell on a dangerous gang of witches and warlocks at Tranent, and the king resolved to inquire into the whole case, with the laudable design of getting rid of such wicked subjects should he find them guilty. A man named David Seytoun, who held the appointment of deputy bailiff of Tranent, had a young female servant named Geillis Duncan, celebrated among the town's people for her skill in curing diseases. Seytoun, becoming[Pg 249] suspicious that she was in league with Satan, questioned her closely without receiving satisfactory answers. Not to be defeated, he first put her to the torture, which he thought he had a right to do in virtue of his office, and then searched her person for devil's marks. One of those sure tokens of witchcraft being found on her throat, she was committed to prison. There she made a full confession, in which many persons were implicated. She admitted that the cures effected by her were brought about by means of witchcraft.
James was convinced that the storms keeping him and his queen apart were due to evil forces. After returning to Scotland, he became suspicious of a dangerous group of witches and warlocks in Tranent, and decided to investigate the entire situation, with the goal of getting rid of such wicked subjects if he found them guilty. A man named David Seytoun, who was the deputy bailiff of Tranent, had a young female servant named Geillis Duncan, who was well-known in town for her ability to heal diseases. Seytoun, suspecting she was involved with Satan, questioned her closely but didn't get satisfactory answers. Not willing to back down, he first tortured her, believing he had the authority to do so because of his position, and then searched her for signs of witchcraft. When he found one of the telltale signs of witchcraft on her throat, she was thrown in prison. There, she made a full confession that implicated many others. She admitted that her healing abilities were achieved through witchcraft.
Of those said to have been associated with this woman in her guilty deeds, the most noted were Dr. John Fian, sometimes called John Cunningham, and three women, named Agnes Sampsoun, Euphame Mackalzeane, and Barbara Napier. Fian was a schoolmaster at Tranent, a small town on the south side of the Firth of Forth, and about nine miles east of Edinburgh. He admitted that he was an agent of the evil one. One night, he said, the devil appeared to him, and induced him to become his servant, under the promise that he would never want if he served him faithfully and well. The offer being tempting, the unscrupulous doctor became an instrument of evil. That there might be no mistake about the bargain, the devil put his mark on Fian's person. From that time the doctor was a sorcerer: he was often carried away in the night to visit distant places of the world, and was present at, and took part in, all the nightly meetings of witches held in the Lothians. He rose so high in the devil's favour, that he was appointed registrar and secretary of the conventions. One night Fian was carried through the air to North Berwick, where he found a number of witches and sorcerers assembled listening to Satan preaching to them from a pulpit. He implored them to give up all slavish fears of him; promised them great rewards so long as they were his servants, and assured them, that so long as they had hairs on their bodies they would receive[Pg 250] no injury. He exhorted them to do all the evil they could, and to eat and drink and be merry. One night when Fian was riding home along a dreary road, in danger of losing his way, Satan came to his assistance, and put four candles on the horse's ears, which enabled the traveller and his servant to see as well as if it were day.
Of those said to have been connected with this woman in her crimes, the most notable were Dr. John Fian, sometimes referred to as John Cunningham, and three women named Agnes Sampsoun, Euphame Mackalzeane, and Barbara Napier. Fian was a schoolmaster in Tranent, a small town on the south side of the Firth of Forth, about nine miles east of Edinburgh. He confessed that he was an agent of the devil. One night, he claimed, the devil appeared to him and persuaded him to become his servant, promising that he would never be in want if he served faithfully. Tempted by this offer, the unscrupulous doctor became an instrument of evil. To ensure there was no doubt about their agreement, the devil marked Fian’s body. From that point on, the doctor was a sorcerer: he was often taken away at night to visit distant places and participated in all the witches' gatherings held in the Lothians. He rose so high in the devil's favor that he was made the registrar and secretary of the conventions. One night, Fian was carried through the air to North Berwick, where he found a group of witches and sorcerers listening to Satan preaching from a pulpit. He urged them to abandon their fears of him, promised them great rewards as long as they remained his servants, and assured them that as long as they had hair on their bodies, they would suffer no harm. He encouraged them to do as much evil as possible and to eat, drink, and be merry. One night, while riding home along a lonely road, at risk of losing his way, Satan came to his aid and placed four candles on the horse's ears, allowing both the traveler and his servant to see as clearly as if it were daytime.
The three women mentioned occupied good places in society. Agnes Sampsoun was known as the wise wife of Keith; she, too, had knowledge of the healing art. In her confession she said that, after her husband's death, the devil appeared to her and offered her great riches if she would abandon all that was good, and serve him, the lover of evil. At times Satan appeared as a man, but more frequently like a black dog. On one occasion, when she was attending Lady Edmestoune, who was unwell, the devil came to her at night in the shape of a dog, and informed her that the lady would die. He then inquired where the lady's daughters were, for he wanted to have one of them. The witch, however, protested against such an outrage as the carrying away of a dying lady's daughter, and the dog went away howling into a well in the garden. At a later hour that night, when the young ladies were walking in the orchard, the evil one, disguised as before, rushed at them, seized one of them, and attempted to drag her into the well. Agnes, seeing this, laid hold of the lady, and sent the dog away howling. On another occasion Agnes and other witches wanted assistance from Satan at the bridge of Faulstruther, and, to secure this, they threw a cord into the river while some magical words were being repeated. Presently the devil seized the end of the cord that was in the water, and they drew him to land. After an assurance from them that they had been good servants to him, he gave them a charm by which they could perform wonderful works.
The three women mentioned held respected positions in society. Agnes Sampsoun was known as the wise wife of Keith; she also had knowledge of healing. In her confession, she said that after her husband died, the devil appeared to her and offered her great wealth if she would give up all that was good and serve him, the lover of evil. Sometimes Satan took the form of a man, but more often he appeared as a black dog. Once, while she was attending Lady Edmestoune, who was ill, the devil came to her at night in the shape of a dog and told her that the lady would die. He then asked where the lady's daughters were because he wanted to take one of them. The witch, however, protested against such an outrage as taking a dying lady's daughter, and the dog left howling into a well in the garden. Later that night, when the young ladies were walking in the orchard, the evil one, disguised as before, charged at them, grabbed one of them, and tried to pull her into the well. Seeing this, Agnes grabbed the lady and sent the dog away howling. On another occasion, Agnes and other witches sought help from Satan at the bridge of Faulstruther. To secure his assistance, they threw a cord into the river while reciting some magical words. Soon, the devil grabbed the end of the cord that was in the water, and they pulled him ashore. After assuring them that they had been good servants to him, he gave them a charm that allowed them to perform amazing feats.
[Pg 251]Euphame Mackalzeane was the daughter of Lord Cliftounhall. It would appear that when this lady bore her first child, she consulted Agnes Sampsoun as to how she could best get rid of her pains, which she dreaded much. Agnes, willing to relieve the amiable lady of every pang nature was prone to, transferred the pains to a dog. Time passed on, and another child was about to be brought into the world by Euphame Mackalzeane. Agnes was again called in, and the pains were conveyed to a cat.
[Pg 251]Euphame Mackalzeane was the daughter of Lord Cliftounhall. When she was about to have her first child, she asked Agnes Sampsoun for advice on how to cope with the intense pain she dreaded. Agnes, eager to help the kind lady avoid any suffering, transferred the pains to a dog. Time went by, and Euphame Mackalzeane was about to give birth to another child. Once again, Agnes was called, and this time the pains were shifted to a cat.
Barbara Napier was of a respectable family also, but nearly all the other associates in their guilt were in poverty. Satan, like human beings on earth, made more of the rich than of the poor; for while he assigned exalted places to Dr. Fian and the ladies of birth, he appointed a poor peasant, called Grey Meal, to be doorkeeper at the witches' meetings.
Barbara Napier came from a respectable family too, but most of the others involved in their wrongdoing were poor. Like humans on earth, Satan favored the rich over the poor; while he gave high positions to Dr. Fian and the noblewomen, he made a poor peasant named Grey Meal the doorkeeper at the witches' meetings.
More than one of the witches said that on Hallow-eve upwards of two hundred witches went to sea in riddles or sieves, and that, notwithstanding their perforated vessels, they were quite dry and comfortable, faring on the best food, and drinking the richest wines. At another time, Dr. Fian, Agnes Sampsoun, one Robert Griersoun, and others, left Prestonpans in a boat, proceeded to a ship at sea, went on board and made merry on good wine, after which they sank the vessel with all her crew. Dr. Fian stated, on being put to the torture, that Satan had told him and others, before the event, that he would make a hole in the queen's ship on the way from Denmark, and force her to return to her own country. Having intelligence that the queen was at sea, they held a meeting at Broomhills, where it was resolved they should go out to the ocean and raise a storm, to endanger her Majesty's life. They took steps accordingly, and threw a dog into the water, whereby the wind became boisterous, the sea rose, and the ships were damaged. Other diabolical means[Pg 252] were resorted to, to endanger the queen's fleet. A meeting of witches was held at Prestonpans, when the following ceremonies were gone through:—First, one of the witches held a finger on the one side of the chimney crook, and another witch put one of her fingers on the other side; then they put a cat three times through or under the links of the crook; they next tied four joints of dead men's fingers to the four feet of the cat; and then the animal was conveyed to Leith pier and thrown into the water. Cats were also thrown into the sea at other places on the Firth of Forth. By these means a dreadful storm was raised, which wrecked many ships—amongst them the ferry-boat sailing between Leith and Kinghorn, with all on board. The fiendish crew, disappointed at the safety of the queen, determined to endeavour to drown the king. More cats were cast into the sea during his Majesty's voyage to Denmark; but all infernal arts proved ineffectual, as the king had a charmed life. Prior to their Majesties' return, another convention was held, at which Satan himself was present. He promised to raise a mist when the royal ships were coming home, which would cause them to land in England. According to Dr. Fian, the devil threw something like a foot-ball into the sea. This caused a dense fog to rise; yet, in spite of all their plans, James and his queen arrived safe in Leith.
More than one witch claimed that on Hallow-eve, over two hundred witches went to sea in riddles or sieves, and that, despite their perforated vessels, they were completely dry and comfortable, enjoying the best food and drinking the finest wines. At another time, Dr. Fian, Agnes Sampsoun, Robert Griersoun, and others left Prestonpans in a boat, went to a ship at sea, boarded it, and celebrated with good wine, after which they sank the vessel along with its crew. Dr. Fian, when tortured, said that Satan had warned him and others beforehand that he would make a hole in the queen's ship on her way back from Denmark, forcing her to return to her own country. When they heard the queen was at sea, they gathered at Broomhills, where they decided to go out into the ocean and create a storm to threaten her Majesty's life. They took action and threw a dog into the water, which caused the wind to pick up, the sea to rise, and the ships to be damaged. Other evil methods were used to endanger the queen's fleet. A meeting of witches was held at Prestonpans, during which the following rituals took place: First, one of the witches placed a finger on one side of the chimney crook, while another witch put her finger on the other side; then they passed a cat three times through or under the links of the crook; next, they tied four joints of dead men’s fingers to the cat's four feet, then the creature was taken to Leith pier and thrown into the water. Cats were also thrown into the sea at various places on the Firth of Forth. Through these actions, a terrible storm was unleashed, which wrecked many ships, including the ferry-boat traveling between Leith and Kinghorn, along with everyone on board. The wicked group, frustrated by the queen’s safety, decided to try to drown the king. More cats were tossed into the sea during his Majesty's trip to Denmark; however, all their dark efforts were in vain, as the king had a charmed life. Before their Majesties returned, another gathering was held, this time with Satan himself present. He promised to create a fog when the royal ships were coming back, which would cause them to land in England. According to Dr. Fian, the devil threw something resembling a football into the sea, which caused a thick fog to rise; yet, despite all their schemes, James and his queen safely arrived in Leith.
Not long afterwards, more plots were entered into with the view of doing harm to the king. On Lammas-eve a grand convention was held at the Fairyhills, Newhaven, at which were present thirty of the principal witches and sorcerers in the country. The devil, the presiding genius, expressed a fear that their designs would be frustrated unless unusual measures were resorted to. He promised to give them an image of wax; and directed them to hang up and roast a toad, and then to lay the drippings of the toad mixed with wine, an adder's skin, and a certain part of the forehead of a newly-foaled foal, in the way where[Pg 253] the king was to pass, or to hang the preparation in a position where it might drop on his body. These plans again miscarried; for the king escaped the dangers of them all.
Not long after that, more plots were formed to harm the king. On the eve of Lammas, a big meeting took place at the Fairyhills in Newhaven, attended by thirty of the main witches and sorcerers in the country. The devil, who was leading the meeting, worried their plans would fail unless they took extraordinary actions. He promised to give them a wax figure and instructed them to hang up and roast a toad. Then, they were to mix the toad's drippings with wine, an adder's skin, and a specific part of a newborn foal's forehead, placing it where[Pg 253] the king would pass, or to set up the mixture in a way that it might fall on him. These plots failed again; the king managed to avoid all their traps.
At Hallow-eve of the year 1590 there was a meeting of witches and sorcerers, including those already named, in the church of North Berwick. According to all accounts, three hundred women and a few men were present. They danced across the churchyard; and when they reached the church door the women first paid their homage, turning six times round widderschinnes, and, following them, the men performed the same ceremony nine times. The devil, it was seriously asserted, took his place in the pulpit, around which old-like men, holding black candles in their hands, stood. Satan appeared as a black man, with a beard like that of a goat and a nose resembling a hawk's beak, and having on a black gown, and a black skull-cap on his head, and he read from a black book the names of those summoned to the meeting. The names, however, were not the real or proper names of the persons, but nicknames, by which they were known in the gang. The devil exhorted his hearers to pursue a course of evil, and assured them that the more mischief they did to mankind, the better he would be pleased with them. After their master's address, loud revelling was indulged in. Graves were opened, and the joints of two dead men taken out for magical purposes.
On the eve of Halloween in 1590, there was a gathering of witches and sorcerers, including those already mentioned, in the church of North Berwick. According to reports, around three hundred women and a few men were present. They danced across the churchyard, and when they reached the church door, the women first showed their respect by turning six times in reverse, followed by the men, who did the same ritual nine times. It was claimed that the devil took his place in the pulpit, surrounded by older men holding black candles. Satan appeared as a black man with a goat-like beard and a nose that looked like a hawk's beak. He wore a black gown and a black skullcap, and he read from a black book the names of those summoned to the meeting. However, the names were not the actual names of the people, but rather nicknames they were known by in the group. The devil urged his listeners to embrace a path of evil and reassured them that the more harm they caused to humanity, the more he would appreciate their efforts. After their master’s speech, they engaged in loud revelry. Graves were opened, and the limbs of two dead men were taken out for magical purposes.
When information reached the king's ears of the doings of this wicked crew, he resolved to inquire into the case himself. Dr. Fian and a good many witches were tortured in Holyrood House, in presence of James, who took great delight in listening to their forced false confessions. Agnes Sampsoun was stripped naked, that the devil's mark might be discovered; but as it could not at first be seen, her body was shaved, that what was looked for might not pass unnoticed. Of course it was found, and[Pg 254] the unfortunate woman confessed her guilt. She said that Bothwell had consulted her as to the length of time the king was to live. She had a spirit that regularly attended her in the form of a dog, and it told her that in consequence of his Majesty's piety and wisdom he was proof against incantations. The notorious sorcerer Richard Graham confessed that the Earl of Bothwell had asked him for supernatural assistance to hasten the king's death. He said Bothwell had informed him that it had been predicted by a necromancer in Italy that he (Bothwell) would become rich and powerful; that he would slay two men; and would be accused before the king for two capital crimes, but would be forgiven for the one, but not for the other. Bothwell was satisfied that up to the time he consulted Graham the prophecy was fulfilled; and now, he said, the time was come for either him or the king being despatched. Barbara Napier, a witch against whom James had a bitter feeling, was acquitted, on her trial, by the jury, very much to the king's annoyance. Dr. Fian, Agnes Sampsoun, Euphame Mackalzeane, and many of their associates in supposed guilt, after mock trials, were burned.
When the king heard about the actions of this evil group, he decided to investigate the matter himself. Dr. Fian and several witches were tortured at Holyrood House in front of James, who took great pleasure in hearing their coerced false confessions. Agnes Sampsoun was stripped naked to find the devil's mark; but since it wasn't visible at first, they shaved her body to ensure nothing was overlooked. Naturally, it was found, and[Pg 254] the unfortunate woman admitted her guilt. She claimed that Bothwell had asked her how long the king would live. She said she had a spirit that usually appeared to her as a dog, which told her that due to the king's piety and wisdom, he was immune to spells. The infamous sorcerer Richard Graham confessed that the Earl of Bothwell had sought his supernatural help to speed up the king's death. He mentioned that Bothwell had told him a necromancer in Italy predicted he would become rich and powerful, that he would kill two men, and be accused before the king of two serious crimes, but would be pardoned for one, not the other. Bothwell believed that until he consulted Graham, the prophecy had come true; and now, he said, it was time for either him or the king to be eliminated. Barbara Napier, a witch whom James despised, was acquitted during her trial, much to the king's displeasure. Dr. Fian, Agnes Sampsoun, Euphame Mackalzeane, and many of their alleged accomplices were executed by burning after mock trials.
CHAPTER XXV.
Cromwell in league with the Devil—Cromwell consulting Astrologers—Memorable Days in the Life of Cromwell—Singular Narrative—Duke of Hamilton warned of his Fate—Peden's Predictions—Traditions concerning Peden—John Brown the Martyr—Linlithgow Loch Swans—Hereford Children—Great Comet—Conjunction of Saturn and Jupiter at Eventful Periods—Solomon's Power over Evil Spirits and over the Beasts of the Field.
Cromwell teaming up with the Devil—Cromwell looking to Astrologers—Unforgettable Days in Cromwell's Life—Unique Story—Duke of Hamilton warned about his Destiny—Peden's Predictions—Legends about Peden—John Brown the Martyr—Swans at Linlithgow Loch—Hereford Children—Great Comet—Alignment of Saturn and Jupiter during Significant Times—Solomon's Authority over Evil Spirits and over the Animals of the Field.
Fabulous relations are given in connection with the career of Cromwell. We are told he was in league with the devil, to whom he sold himself for a brief period of power among a people whom he ruled with a rod of iron, and[Pg 255] trampled their rulers under his feet. That Cromwell used to consult astrologers, there can be little doubt. He was accustomed to obtain advice from Lilly, the wizard, before entering into any important engagement. In particular, he sought the assistance of Lilly before he entered Parliament, and when he besieged Dunkirk. The 3rd of September was a memorable day in the life of Cromwell, for on a 3rd of September he fought his two most famous battles, and on a 3rd of September he yielded up the ghost—circumstances that gave colour to the reports circulated concerning the help and protection he received from Satan. Colonel Lindsay was responsible for the extraordinary stories spread abroad affecting the character of the dictator. From the colonel's statement, it appears that on the morning of the 3rd September 1651, the day on which the battle of Worcester was fought and the forces of Charles II. were routed, Cromwell and Lindsay entered a dark wood near the battlefield. Lindsay, unaware of the object Cromwell had in view in being in such a gloomy place, and thinking he perceived something strange in the appearance of his leader, was seized with horror and trembling, which prevented him going farther. Cromwell proceeded a short distance alone. He was met by an old man with a roll of parchment in his hand, which he gave to Cromwell, who perused it carefully. An altercation took place between Cromwell and the old man or devil, during which Lindsay heard Cromwell say, "This is but for seven years; I was to get twenty-one." The being to whom he spoke, replied that only seven years could be given. Cromwell, modifying his demands, craved fourteen years, but the old man was inexorable. "Seven years, and no more," he sternly replied. And the document, whatever was its real meaning or tendency, was signed by the two parties, with the "seven years" undeleted. As soon as the signatures were adhibited, Cromwell hastily returned to[Pg 256] Lindsay, standing in amazement, and said with great emotion, "Now the battle is ours!" Cromwell and Lindsay were soon at their posts in the field, the former resolute and hopeful, the latter dismayed and irresolute. To retain his proper place in the field was Lindsay's intention; but after the first charge his courage forsook him, and he fled as fast as his charger could carry him, although no man pursued. The king's troops were beaten, leaving Cromwell master of the position. Prior to the result of the day's engagement being communicated by mortal man to Lindsay, he made known to a clergyman what had taken place in the morning, finishing his statement in these words: "I am sure the king's forces are beaten, and I am certain Cromwell will die this day seven years, for he has sold himself to the devil, who will not fail to claim him then."
Fabulous stories have emerged about Cromwell's career. It's said he made a deal with the devil, selling himself for a brief moment of power over a people he ruled harshly, crushing their leaders beneath him. There is little doubt that Cromwell consulted astrologers. He often sought guidance from Lilly, the wizard, before making any significant decisions. In particular, he looked for Lilly's help before entering Parliament and when he besieged Dunkirk. September 3rd was a memorable day in Cromwell's life; he fought his two most famous battles on that day, and he also passed away on a September 3rd—events that fueled the rumors about his dealings with Satan. Colonel Lindsay spread remarkable stories about the dictator's character. According to the colonel, on the morning of September 3rd, 1651, the day of the Battle of Worcester when Charles II's forces were defeated, Cromwell and Lindsay entered a dark forest near the battlefield. Lindsay, not understanding Cromwell's intentions in that gloomy setting and feeling uneasy about his leader, was filled with horror and trembling, which kept him from going further. Cromwell continued a short distance alone, where he encountered an old man holding a parchment, which he handed to Cromwell. Cromwell read it carefully, and a heated argument ensued between him and the old man or devil. Lindsay heard Cromwell say, "This is only for seven years; I was supposed to get twenty-one." The figure replied that only seven years could be granted. When Cromwell adjusted his request to fourteen years, the old man remained unyielding. "Seven years, and no more," he firmly responded. The document, whatever its true meaning, was signed by both parties, with the "seven years" portion left unchanged. Once the signatures were in place, Cromwell hurried back to Lindsay, who stood in shock, and exclaimed with emotion, "Now the battle is ours!" Cromwell and Lindsay quickly took their positions on the battlefield, with Cromwell determined and hopeful, while Lindsay felt frightened and uncertain. Lindsay aimed to hold his position, but after the first charge, his courage abandoned him, and he fled as fast as his horse could carry him, even though no one was pursuing him. Cromwell's forces defeated the king's troops, leaving him in control of the battlefield. Before anyone could inform Lindsay of the day's outcome, he told a clergyman what had occurred that morning, concluding with these words: "I’m sure the king's forces are beaten, and I know Cromwell will die exactly seven years from today because he has sold himself to the devil, who will undoubtedly claim him then."
Ever after this memorable day, Cromwell regarded the 3rd of September auspicious to him, as well he might; for in addition to the events at Worcester, it was on the same day of that month, in 1650, that he gained the battle of Dunbar. Years rolled on, in the course of which Cromwell encountered numerous dangers, and escaped conspiracies and plots, provoked by serious crimes, yet he survived to breathe his last on downy pillows, on the anniversary of his great triumphs at Dunbar and Worcester. Neither the clang of swords nor the roar of guns disturbed his last moments, but a dreadful commotion raged all around. Nature seemed to have lashed itself into a rage: a high wind, such as had never been heard before by the oldest inhabitants, unroofed houses on land, and caused wrecks at sea. In the midst of the tempest were heard shrieks, not of men, but of spirits revelling in the gale, as it carried destruction and death over the country. Notwithstanding Cromwell's body being embalmed and put into a leaden coffin, the stench therefrom became so insufferable, that the remains had to[Pg 257] be immediately consigned to the grave, and afterwards the funeral ceremonies were performed over an empty coffin,—so at least says Echard, on whose authority we give the foregoing particulars concerning the Lord Protector. Though Cromwell's dust was interred in Westminster, it was not permitted to rest there. In January 1661, on the anniversary of the death of Charles I., his decayed body was disinterred and conveyed to Tyburn, where it was hanged on a gallows, then cut down, and the trunk cast into a pit, while the head was set up on a pole at Westminster Hall.
Ever since that memorable day, Cromwell considered September 3rd to be lucky for him, and he had good reason; because, in addition to the events at Worcester, it was on that same day in 1650 that he won the battle of Dunbar. Years went by, during which Cromwell faced many dangers and avoided conspiracies and plots spurred by serious crimes, yet he lived to pass away peacefully, resting on soft pillows, on the anniversary of his significant victories at Dunbar and Worcester. Neither the clash of swords nor the sound of guns interrupted his final moments, but a terrifying chaos surrounded him. Nature seemed to be in a fury: a fierce wind, unlike anything heard before by the oldest locals, tore roofs off houses and caused shipwrecks at sea. Among the storm, there were screams, not from men, but from spirits enjoying the gale as it brought destruction and death across the land. Despite Cromwell's body being embalmed and placed in a lead coffin, the smell became so unbearable that the remains had to[Pg 257]be buried immediately, and later, the funeral rites were conducted over an empty coffin,—at least according to Echard, whose account we draw upon for these details about the Lord Protector. Although Cromwell's remains were laid to rest in Westminster, they were not allowed to stay there. In January 1661, on the anniversary of Charles I's death, his decayed body was dug up and taken to Tyburn, where it was hanged on a gallows, then taken down, and the trunk thrown into a pit, while the head was displayed on a pole at Westminster Hall.
The Duke of Hamilton, who was executed in the year 1649, was warned of his fate by a witch. She said the king would be put to death, and that he would be his successor. This prediction being delivered somewhat ambiguously, Hamilton misunderstood its meaning. His impression was that he was to obtain the crown (which led him to act treacherously towards his Majesty), whereas the beldam meant that he would succeed the king on the scaffold.
The Duke of Hamilton, who was executed in 1649, was warned about his fate by a witch. She said that the king would be killed and that he would be the next in line. This prediction was a bit unclear, and Hamilton misunderstood what it meant. He thought it meant he would get the crown, which made him betray the king, while the witch actually meant that he would follow the king to the scaffold.
Peden, one of the celebrated Covenanters, who was persecuted for righteousness' sake, foretold many of the woes that Scotland would pass through before the Church could have peace. The good old man died a natural death in his bed, and his bones were decently interred by the Boswells of Auchinleck in their family vault, under the deep shadows of wide spreading plane-trees. This honour coming to the ears of the soldiers in the garrison of Sorn, forty days after the interment, they cruelly rifled the tomb of its dead. There is a tradition in the district to the present day, that when the soldiers burst open the coffin and tore off the shroud, there came a sudden blast like a whirlwind, though the day had previously been without a breath of stirring air, which caught up the shroud, and twisted it round a large projecting branch of one of the plane-trees. From that day the branch[Pg 258] withered away, and remained, for ages like a black shrivelled arm uplifted to heaven, as a protest against the sacrilegious crime. This is only one of the many wondrous tales concerning Peden, who was known far and wide as "The Prophet." Peden's remains were carried to the hill above Cumnock, where the common gallows stood, and there, in spite of the remonstrances of the Boswells and the Countess of Dumfries, suspended on the gibbet. When cut down, the body was interred, like that of a felon, at the foot of the gallows-tree. At that time the churchyard of Cumnock was in the town, but the old residenters, generation after generation, on seeing their end approaching, desired to be buried beside the old prophet. Thus the gallows-hill of Cumnock became the ordinary burying-ground of the town. Two old thorn bushes mark the spot where the prophet's ashes rest, in the midst of the remains of those he loved while in the land that groaned under the despotic sway of relentless tyrants.
Peden, one of the renowned Covenanters who faced persecution for standing up for what was right, predicted many of the difficulties that Scotland would endure before the Church could find peace. The old man passed away peacefully in his bed, and his remains were respectfully laid to rest by the Boswells of Auchinleck in their family vault, beneath the deep shade of sprawling plane trees. When the soldiers in the garrison of Sorn heard about this honor, forty days after the burial, they brutally raided the tomb. There's a local legend that when the soldiers broke open the coffin and ripped off the shroud, a sudden gust of wind erupted like a whirlwind, even though the day had been completely still, sweeping the shroud and wrapping it around a large branch of one of the plane trees. From that moment, the branch[Pg 258] withered away and remained, for many years, like a black, shriveled arm reaching up to heaven as a protest against the sacrilegious act. This is just one of the many remarkable stories about Peden, who was widely known as "The Prophet." Peden's remains were taken to the hill above Cumnock, where the common gallows stood, and there, despite protests from the Boswells and the Countess of Dumfries, he was hanged on the gibbet. Afterward, when his body was cut down, it was buried like that of a criminal, at the foot of the gallows. At that time, the churchyard of Cumnock was located in the town, but over the years, residents who saw their end approaching expressed a wish to be buried next to the old prophet. As a result, the gallows hill of Cumnock became the town's regular burial ground. Two old thorn bushes now mark the place where the prophet's ashes rest, among the remains of those he cherished while living in a land oppressed by ruthless tyrants.
Though Peden died, as we have stated, a natural death, he suffered great persecution in his life on account of his religion. His persecutors, who often pursued him as a beast of prey, at last seized him, confined him a prisoner in Edinburgh Castle, immured him in a dungeon on the Bass Rock, and sentenced him, along with sixty others, to banishment in America, then a penal settlement. Chained together, Peden and his companions were marched to Leith, and conveyed on board a ship for London, from thence to be taken to Virginia. Seeing his companions in bonds dejected, Peden shouted out to them, in presence and hearing of their guard, "Fear not, brethren, the ship is not yet built that will take us either to Virginia or any foreign plantation." Uneasiness was felt on board the ship, in consequence of a report being spread among the prisoners that thumbkins and other instruments of torture were to be used to them as implements of punishment. Peden assured his fellow-passengers that their fears were[Pg 259] groundless, for, said he, neither thumbkins nor bodkins would hurt them. A tedious voyage of a fortnight brought them to London. When they were about to be put on board the vessel that was to carry them to Virginia, the captain of the foreign ship, discovering the character of those intended to be banished, declared that no authority in the world would compel him to go to sea with them. As another ship could not be procured, the prisoners were set at liberty, as Peden predicted. Fortunately for the discharged persons, they were befriended by Lord Shaftesbury, an ancestor of the present Lord Shaftesbury, who, along with other friends, provided for their immediate wants.
Though Peden died a natural death, as we've mentioned, he faced severe persecution during his life because of his faith. His tormentors, who often treated him like prey, eventually captured him, imprisoned him in Edinburgh Castle, locked him in a dungeon on the Bass Rock, and sentenced him, along with sixty others, to banishment in America, which was then a penal colony. Chained together, Peden and his companions were marched to Leith and taken on board a ship bound for London, from where they were to be shipped off to Virginia. Seeing his fellow prisoners downcast, Peden shouted to them, in front of their guards, "Don’t worry, guys, the ship is not yet built that can take us to Virginia or any foreign place." Anxiety spread among the prisoners on the ship after rumors circulated that thumbkins and other torture devices would be used on them as punishment. Peden reassured his fellow travelers that their fears were baseless, saying that neither thumbkins nor bodkins could harm them. A long, two-week journey brought them to London. When they were about to board the ship that would take them to Virginia, the captain of the foreign vessel, realizing who they were, said that no authority in the world could force him to sail with them. Since another ship couldn't be found, the prisoners were set free, just as Peden had predicted. Fortunately for those released, they were helped by Lord Shaftesbury, an ancestor of the current Lord Shaftesbury, who, along with other supporters, took care of their immediate needs.
One morning, while Peden was at his devotions, a young girl fourteen years old began to mock him. The good man, turning an eye of pity on her, said, "Poor thing, thou laughest and mockest, but a sudden and surprising judgment on thee will soon stay the laughter of many." This was when he was in confinement on the Bass Rock. Shortly afterwards a swift gust of wind swept her into the sea, where she was lost.
One morning, while Peden was praying, a fourteen-year-old girl started to mock him. The kind man, looking at her with pity, said, "Poor thing, you laugh and mock, but a sudden and unexpected judgment will soon silence the laughter of many." This was during his time in confinement on the Bass Rock. Shortly afterward, a strong gust of wind blew her into the sea, and she was lost.
Alexander (this was his Christian name) Peden said to a brother and sister during his last illness, "You will all be displeased at the place where I shall be buried at last. I could have wished to lie in the grave of my beloved Richard Cameron; but I shall not be allowed to rest where you lay me, though my bones shall at last be glorified."
Alexander (this was his Christian name) Peden said to a brother and sister during his last illness, "You will all be unhappy about where I’ll be buried in the end. I would have preferred to rest in the grave of my dear Richard Cameron; but I won’t be allowed to rest where you lay me, though my bones will eventually be glorified."
Peden foretold the early and violent death of the martyr John Brown. Addressing Mrs. Brown one day, he said, "Isabel, you have got a good man to be your husband, but you will not enjoy him long; prize his company, and keep linen beside you for his winding sheet, for you will need it when you are not looking for it, and it will be a bloody one." Brown had a presentiment, too, that his end would be a tragical one. The end did come early. Claverhouse, who had been searching for him as well as for several other Covenanters, suddenly[Pg 260] surprised him one morning, and ordered the dragoons to bring him in front of his (Brown's) house, where stood his weeping wife and helpless children. "Go to your prayers," shouted Claverhouse, "for immediately you shall die." Mrs. Brown exclaimed, "This is the day I have expected;" and Brown, while addressing a few farewell words to his beloved spouse, said calmly, "Isabel, this is what I told you of before we were married." Mrs. Brown was dragged from the side of her husband, who stood resigned to his fate. "Fire!" cried Claverhouse, and instantly the martyr fell, pierced through by half a dozen bullets.
Peden predicted the early and violent death of the martyr John Brown. One day, he told Mrs. Brown, "Isabel, you have a great man as your husband, but you won't have him for long; treasure his company, and keep some linen nearby for his burial shroud, because you'll need it when you least expect it, and it will be a bloody one." Brown also had a feeling that he would meet a tragic end. That end came early. Claverhouse, who had been searching for him and several other Covenanters, suddenly caught him one morning and ordered the dragoons to bring him in front of his house, where his weeping wife and helpless children were. "Go to your prayers," shouted Claverhouse, "because you're about to die." Mrs. Brown said, "This is the day I have been expecting;" and Brown, while saying a few farewell words to his beloved wife, calmly stated, "Isabel, this is what I warned you about before we got married." Mrs. Brown was dragged away from her husband, who stood accepting his fate. "Fire!" yelled Claverhouse, and immediately the martyr fell, struck by several bullets.
According to Wodrow, the Scottish historian, the swans which were on Linlithgow Loch when the English obtained the mastery in Scotland, disappeared. On the king's return, the swans came back. Their flight was considered to foreshadow evil to the royal family, and their reappearance was regarded as a happy omen.
According to Wodrow, the Scottish historian, the swans on Linlithgow Loch vanished when the English took control in Scotland. When the king returned, the swans came back. Their departure was seen as a bad sign for the royal family, and their return was viewed as a positive omen.
So great was the consternation caused about the middle of the seventeenth century by prodigious apparitions, that lamentations were heard in every dwelling. Women who were with child brought forth prematurely. At Hereford the town-clerk's wife bore three children at a birth, who, we are told, had all teeth, and spoke immediately after they were born. One said, "The day is appointed that no man can shun;" another asked, "Who will be sufficient to bury the dead?" and a third predicted that "there will not be enough of corn to feed the hungry." Each having thus expressed himself, expired.
So intense was the panic caused around the middle of the seventeenth century by strange sightings that cries of distress could be heard in every home. Pregnant women gave birth prematurely. In Hereford, the town clerk's wife had three babies at once, who, it is said, all had teeth and spoke right after being born. One said, "The day is set that no one can escape;" another asked, "Who will be able to bury the dead?" and a third predicted that "there won't be enough grain to feed the hungry." After each one spoke, they died.
In the year 1680 a great comet appeared, striking every beholder with awe. The terror partly arose from the fact that Kepler, the astronomer, had calculated that the conjunction of Saturn and Jupiter in Leo, which happens only once in eight hundred years, and which took place at the time of the appearance of this comet, would have an evil influence on the Romish Church. The consternation was increased by mathematicians declaring that the comet was[Pg 261] six times longer than that which portended the death of Pope Alexander VII. These conjunctions were believed to have been always attended with important circumstances on earth. Tycho Brahé reckoned them thus:—The first, he said, was under Enoch; the second under Noah; the third under Moses; the fourth under Solomon; the fifth under a greater than Solomon; the sixth under Charlemagne, when the Romans were subdued; and the seventh conjunction was at the time first mentioned. Those who have made themselves acquainted with the cruel persecutions in the year 1680 and subsequent years, will not refuse to admit that, whether Kepler did or did not know beforehand through astronomical calculations what dire calamities were to take place on account of truth, his words prepared many for coming danger, and emboldened them to struggle on until Protestantism triumphed over Papacy.
In 1680, a massive comet appeared, leaving everyone in awe. The fear partly stemmed from the fact that Kepler, the astronomer, had calculated that the conjunction of Saturn and Jupiter in Leo, which only happens once every eight hundred years, coincided with the comet's appearance and would have a negative impact on the Catholic Church. The panic intensified when mathematicians claimed that the comet was[Pg 261] six times longer than the one that foretold the death of Pope Alexander VII. These conjunctions were thought to always be linked to significant events on Earth. Tycho Brahe listed them like this: the first was during Enoch’s time; the second during Noah’s; the third during Moses’; the fourth under Solomon; the fifth under someone greater than Solomon; the sixth during Charlemagne, when the Romans were conquered; and the seventh was at the time first mentioned. Those who have familiarized themselves with the brutal persecutions in 1680 and the years that followed will likely agree that, whether Kepler knew in advance through his calculations what terrible events were to unfold due to the truth, his words prepared many for impending danger and gave them the courage to keep fighting until Protestantism prevailed over Catholicism.
In the Day of Rest for September 1877 we find the following statement relative to Solomon:—"Eastern traditions inform us that Solomon possessed the secret power of expelling demons; that he composed spells by which diseases were removed; and that he left behind him exorcisms by which devils were driven away, never to return. In wild exaggerated stories in the Talmud, Solomon is credited with having dominion over the wild beasts, and over the birds of heaven, and over the creeping beasts of earth, and over all devils and spirits of darkness. He understood the languages of them all, and they understood him. On one occasion, proceeds the legend, when the wise king's heart was influenced with wine, he commanded that all the wild beasts, birds, and creeping things of earth, and also the devils and spirits of darkness, should be gathered together, that they might dance before him. And what is most wonderful, if the Rabbis lie not, every one that was summoned appeared before Solomon, and took part in the great dance."
In the Day of Rest for September 1877, we find the following statement about Solomon:—"Eastern traditions tell us that Solomon had the secret power to cast out demons; that he created spells to cure diseases; and that he left behind exorcisms that banished devils, never to return. In wildly exaggerated tales in the Talmud, Solomon is said to have had control over wild animals, birds of the air, creeping creatures of the earth, and all devils and spirits of darkness. He understood their languages, and they understood him. One legend states that when the wise king had too much to drink, he ordered that all wild beasts, birds, and creeping things of the earth, along with devils and spirits of darkness, be gathered to dance before him. And what's most amazing, if the Rabbis are telling the truth, everyone who was summoned showed up before Solomon and participated in the grand dance."
THE DRUIDS.
CHAPTER XXVI.
Druids laid claim to Supernatural Power—Functions exercised by Druids—Representations of the Sun and Moon—Belief of Druids—Beltane Feasts—Arkite and Sabian Superstition—Dancing to the Song of the Cuckoo—Holy Liquor—Initiation into the Druidical Mysteries—The Goodmane's Land and the Guidman's Fauld—Places frequented by Fairies—Good Manes gave Plentiful Crops—Offerings to Demi-gods—Propitiating Beasts of Prey—Sacred Cairns—Trees dedicated to Demons—Law forbidding Worship of the Sun, Moon, Fire, Rivers, Wells, Stones, or Forest Trees—Extracts from Kirk-Session Records—Land dedicated to Satan—Midsummer and Hallow Fires forbidden—Yule-day, how kept—Order of the General Assembly as to Druidical Customs at the Fires at Beltane, Midsummer, Hallow-e'en, and Yule—Old Customs ordered to be discontinued.
Druids claimed to have supernatural powers—roles performed by Druids—symbols of the Sun and Moon—Druid beliefs—Beltane feasts—Arkite and Sabian superstitions—dancing to the song of the cuckoo—sacred drink—initiation into Druidic mysteries—Goodman's Land and the Guidman's Fauld—places often visited by fairies—Good Men provided abundant crops—offerings to demi-gods—appeasing predatory animals—sacred cairns—trees dedicated to demons—a law banning worship of the Sun, Moon, Fire, Rivers, Wells, Stones, or Forest Trees—excerpts from Kirk-Session records—land dedicated to Satan—Midsummer and Hallow fires prohibited—Yule day celebrations—General Assembly's orders regarding Druidic customs at the fires during Beltane, Midsummer, Hallow-e’en, and Yule—outdated customs ordered to be stopped.
In our introduction to The Poets and Superstition we noticed briefly particular classes of Druids—the Bardi and Vates. We now proceed to give fuller details of the Druids, a class of people who played a not unimportant part among the nations in olden times. There were male and female Druids; the latter generally called Druides. Both the men and women laid claim to supernatural power and knowledge.
In our introduction to The Poets and Superstition, we briefly mentioned specific groups of Druids—the Bardi and Vates. Now, we'll provide more details about the Druids, a group that played a significant role among ancient cultures. There were both male and female Druids, with the women often referred to as Druides. Both genders claimed to possess supernatural powers and knowledge.
The Druids were expert at legerdemain, and, by their astonishing exploits, sustained among an ignorant people a reputation of being magicians. They devoted much time to the study of astrology, observing closely the heavenly bodies, through which they pretended they could predict events kept secret from ordinary mortals. The Druids exercised the functions of magistrates, priests, teachers, and physicians. As judges, their authority was unlimited;[Pg 263] they desired the people to believe that not only had they the power of imposing punishment in this world, but that they might sentence offenders to torment in the world beyond the grave.
The Druids were skilled at sleight of hand, and through their amazing tricks, they maintained a reputation as magicians among an uninformed crowd. They spent a lot of time studying astrology, closely observing celestial bodies, claiming they could predict events hidden from ordinary people. The Druids served as magistrates, priests, teachers, and doctors. As judges, their authority was absolute;[Pg 263] they wanted the people to believe that not only did they have the power to impose punishment in this life, but they could also condemn wrongdoers to suffering in the afterlife.
The Arch-Druid wore a gold chain round his neck, from which was suspended a gold plate, having engraved thereon, "The gods require sacrifice," and on the front of the Druid's cap was a golden representation of the sun, and a silver representation of a half moon.
The Arch-Druid wore a gold chain around his neck, from which hung a gold plate engraved with the words, "The gods require sacrifice." On the front of the Druid's cap was a gold depiction of the sun and a silver depiction of a half moon.
They believed in one supreme being; supposed that the soul was immortal; and thought the spirit of man began to exist in the meanest insect, and that it proceeded through the lower orders of existence, rising at every new birth until it reached the human body. When the soul animated the human form, a knowledge of good and evil dawned upon the being, who then became responsible for the thoughts and actions of life. If one chose evil instead of good, the soul, it was asserted, went after death into an inferior grade of animal life, low in proportion to the sinfulness of that existence. Those who chose the better part became at last so exalted that evil had no power over them, and they were happy for ever and ever. It was also believed that the beatified soul retained the love of its country and relations, and that the spirits of the good sometimes returned to earth, and became prophets among mankind, that they might assist in teaching divine things, and oppose the evil one.
They believed in one supreme being, thought the soul was immortal, and believed that the spirit of a person started in the smallest insect, moving through lower life forms and advancing with each new birth until it reached a human body. Once the soul inhabited the human form, the understanding of good and evil arose, making the person accountable for their thoughts and actions. If someone chose evil instead of good, it was said that after death, their soul would enter a lower form of animal life, with the depth of that existence reflecting the severity of their wrongdoing. Those who chose the good eventually became so elevated that evil lost its power over them, and they lived happily forever. It was also believed that the blessed soul kept love for its homeland and family, and that the spirits of the righteous sometimes returned to earth as prophets among people to help teach divine truths and combat evil.
The Druids were worshippers of Bel, Beal, Bealan, from whence come the Beltane or Bealteine feasts, of which they observed four of considerable importance every year, viz. those of May-eve, Midsummer-eve, and of the eve of the 1st of November, and of the eve of the 10th of March. With Druidical religious rites were blended Arkite and Sabian superstition. Dancing round the May-pole, old authors say, took its rise from the Druidical custom of dancing on the green to the song of the cuckoo. Taliesin,[Pg 264] the Druidical bard, informs us that those who joined in the mystical movements went according to the course of the sun, as they attached much importance to the ceremony of going three times round their sacred circle from the east to west. At the celebration of sacred mysteries there was a caldron for the preparation of a decoction from plants held in high esteem. This liquor being holy, possessed rare virtues, one of which was the power of inspiring those who partook thereof, or to whom it was applied. The caldron was kept boiling a year and a day. During this time, at certain hours and under particular planets, plants possessed of peculiar properties were collected and added to the caldron's contents.
The Druids worshipped Bel, Beal, Bealan, which is where the Beltane or Bealteine celebrations come from. They observed four key festivals each year: on the eve of May, Midsummer's eve, the eve of November 1st, and the eve of March 10th. Druidic religious rites included Arkite and Sabian superstitions. According to old authors, dancing around the Maypole originated from the Druidic tradition of dancing on the green to the song of the cuckoo. Taliesin,[Pg 264] the Druidic bard, tells us that those who participated in the mystical dances moved in alignment with the sun, as they placed great importance on the ritual of circling their sacred space three times from east to west. During the celebration of sacred mysteries, there was a cauldron used to brew a potion from highly regarded plants. This sacred drink was believed to have exceptional powers, including the ability to inspire those who consumed it or to whom it was applied. The cauldron was kept boiling for a year and a day. Throughout this period, at specific times and under certain planetary alignments, plants with unique properties were gathered and added to the cauldron.
Not only did the sacred liquor, properly applied, enable one to see into futurity, but it was supposed to confer immortality on those who bathed in it. Further, by its application, the dead might have been brought to life again. All the sacred utensils and the company assembled at mystical feasts were purified with the decoction.
Not only did the sacred drink, when used correctly, allow someone to glimpse the future, but it was also believed to grant immortality to those who bathed in it. Additionally, by using it, the dead could potentially be brought back to life. All the sacred tools and the people gathered at mystical feasts were cleansed with the brew.
Initiation into the Druidical mysteries was something dreadful. None but those of strong nerve could successfully pass through the ordeal, all of which took place at night. Every one admitted into the fraternity bound himself by a solemn oath, like a freemason, not to commit to writing or divulge the secrets revealed to him.
Initiation into the Druidic mysteries was something terrifying. Only those with strong nerves could successfully go through the ordeal, which all happened at night. Everyone who was accepted into the fraternity swore a solemn oath, like a freemason, promising not to write down or share the secrets revealed to them.
In various parts of the country there were "the goodmane's land and the guidman's fauld," to cultivate which it was supposed would be followed by dire calamities. These places were, according to popular opinion, frequented by fairies and other supernatural beings. Music was often heard, and dancing seen, at such places. There, too, people are reported to have been enticed into subterranean abodes, and retained for years. Places dedicated to gods and demi-gods lay uncultivated, though the surrounding ground bore good crops. For these acts of self-denial in permitting ground to remain[Pg 265] waste which might have been producing good fruit, "the good neighbours" sent untold-of blessings. To secure prosperity, goodmanes attached themselves to deserving persons and families, making their crops plentiful, causing their cows to have calves, and giving milk in abundance. We have an account of how offerings were presented to those demi-gods at stated occasions. The people made a circle on the ground, in which they kindled a fire, and then cooked a mess, consisting of milk, butter, eggs, and meal, for the beings whose favour they desired to secure for the first time, or whose continued good service was wished. Cakes were baked and offered to the manes in this manner: piece after piece was broken off the cake or bannock and thrown over the left shoulder, while the desire was expressed aloud, that those to whom the offering was made would preserve the cattle, horses, and other animals and substance from the power of evil spirits. In the same way, or after a fashion somewhat similar, beasts of prey were propitiated.
In different parts of the country, there were "the goodman's land and the good man's field," which people believed would bring terrible disasters if cultivated. According to popular belief, these places were often visited by fairies and other supernatural beings. Music was frequently heard, and dancing was seen at these locations. It's said that people were lured into underground dwellings and kept there for years. Areas dedicated to gods and demigods remained uncultivated, even though the surrounding land produced good crops. For these acts of self-denial in letting the land stay [Pg 265] fallow that could have yielded good harvests, "the good neighbors" bestowed countless blessings. To ensure prosperity, goodmen would attach themselves to worthy individuals and families, making their crops plentiful, helping their cows give birth, and providing ample milk. We have accounts of how offerings were made to these demigods on certain occasions. People would form a circle on the ground, light a fire, and cook a mixture of milk, butter, eggs, and meal to gain favor from the beings they hoped to please for the first time, or to maintain their goodwill. Cakes were baked and offered to the spirits in this manner: pieces of the cake or bannock were broken off and thrown over the left shoulder while expressing the wish aloud that those receiving the offering would protect their cattle, horses, and other animals from evil spirits. In a similar way, or using a somewhat related method, they also sought to appease predatory animals.
Then there were sacred cairns, consisting of stones thrown together by passers by, every one adding his stone. If any one removed these cairns, or part thereof, superstitious people predicted evil to the spoiler. The late Rev. James Rust, in his Druidism Exhumed, mentions that circles stood on the spot where one of the extensive manufactories at Grandholm, near Aberdeen, has been built. The people, shocked at the removal of the Druidical works, predicted retributive justice to those who disturbed the sacred relics. For a long time every misadventure to the company, or to individuals connected therewith, was attributed to the sacrilegious action.
Then there were sacred cairns made up of stones piled together by passersby, with each person contributing their stone. If anyone removed these cairns or any part of them, superstitious people foretold bad luck for the culprit. The late Rev. James Rust, in his Druidism Exhumed, mentions that circles were located where one of the large factories in Grandholm, near Aberdeen, is now built. The locals, upset by the removal of the Druidic structures, warned of retribution for those who disturbed the sacred relics. For a long time, any misfortunes that happened to the company or to individuals associated with it were blamed on that sacrilegious act.
Trees were sometimes dedicated to demons. The people worshipped such trees, holding them in the highest esteem that any earthly thing could be regarded. It was a capital offence to cut off a branch or shoot from one of them. King Cnut passed a law forbidding the worship[Pg 266] of the sun, moon, fire, rivers, wells, stones, or forest trees of any kind.
Trees were sometimes devoted to demons. The people worshiped these trees, holding them in the highest regard that any earthly thing could have. It was a serious crime to cut off a branch or shoot from one of them. King Cnut established a law banning the worship of the sun, moon, fire, rivers, wells, stones, or any kind of forest trees.[Pg 266]
Mr. Rust gives the following extracts from the Kirk Session records of the parish of Slains, which bear upon Druidical superstitions:—
Mr. Rust shares the following excerpts from the Kirk Session records of the parish of Slains, which relate to Druid superstitions:—
"18th November 1649.—The sd day the Minister and Elderis being conveinit in Sessione ... the Minister askit at ye Elderis for delationes, and desyrit them to try if yer was aney hallowe fyres set on be aney of the parochiners upon a hallarse evine. The sd day the Minister requirit of the Elderis if they knew aney peices of land within the paroche that was calit the goodmane's land or fauld, or dedicated to Satane, or lattine by unlabourit. They sed yer was ane peice land in Brogane calit Garlet or guidman's fauld, within Andrew Robes tak that was not labourit this manie yeires, for quhat respect they knew not. The Minister desyrit them to try qrfr it lay unlabourit."
"November 18, 1649.—On this day, the Minister and Elders met in Session... The Minister asked the Elders for reports and requested them to find out if there were any bonfires set by any of the parishioners on Hallows’ Eve. On this same day, the Minister asked the Elders if they knew of any pieces of land within the parish that was called the goodman's land or fold, or dedicated to Satan, or left untilled. They mentioned there was a piece of land in Brogane called Garlet or goodman's fold, within Andrew Robe's tenancy, that had not been worked for many years, though they did not know the reason. The Minister asked them to find out why it was left untended."
"25th November 1649.— ... Intimat that yr be no Midsumer, no hallow fyres, under the paine of the haveris of them to be condinglie punishit."
"25th November 1649.— ... Inform that there will be no Midsummer, no bonfires, under the penalty of those who hold them being properly punished."
"Sessione the 30th December 1649.—The sd day the Minister and Elderis being conveinit in Sessione ... compeirit Thomas Patersone, and confessit that yr was a peice land in his rowme calit the goodmane's fauld, quhilk was this long time unlabourit. He is ordainit to labour it, and promist to do so efter Whitsonday, qn it was for faching. The sd day the Minister did inquyr of the Elderis that knew of aney that superstitiouslie keipit Yoolday. They did all report that it was not keipit, that they did not yoke yr pleuches, but yokt their work-horses."
"Session on December 30, 1649.—On that day, the Minister and Elders gathered in Session... Thomas Paterson showed up and admitted that there was a piece of land in his area called the goodman's fold, which had been left uncultivated for a long time. He was ordered to work on it and promised to do so after Whitsun, when it was time for planting. On that day, the Minister asked the Elders if they knew of anyone who superstitiously observed Yule Day. They all reported that it was not observed, that they did not yoke their plows, but did harness their workhorses."
In the same year (1649) the General Assembly of the Church of Scotland appointed a commission of their own number to report to the next General Assembly as to the Druidical customs observed at the fires at Beltane, Midsummer, Hallow-e'en, and Yule. All the old customs were ordered to be discontinued, and the people warned against kindling fires for superstitious purposes.
In the same year (1649), the General Assembly of the Church of Scotland set up a commission made up of their own members to report to the next General Assembly about the Druidic customs practiced at the fires during Beltane, Midsummer, Hallow-e'en, and Yule. All the old customs were instructed to be stopped, and the people were warned against lighting fires for superstitious reasons.
CHAPTER XXVII.
Dr. Stuart On the Druids—Their Deities—Augury—Human Victims—Nature of the Gods—Gauls descendants of Dis—Funeral Rites—Slaves and Clients burned—What Pliny says—Tallies used in making known the Will of Heaven—Walking through the Fire—Barbarous mode of discovering Future Events—Wonder-working Eggs—Colours of Eggs, and by whom worn—Virtue of Globule of Ink—Easter Eggs represent Druidical Eggs—Origin of the Druids dated from the Dispersal of Babel—Arch-Druid of the Mountains—Wise Men of the East were probably Druids—Island of Iona—Druidical Cairns—Stones of Judgment—Mr. Rust's Opinion—Misletoe regarded as a Charm—Rings worn as Preventatives against Witchcraft—Legend concerning Stonehenge—A Famous General—Merlin the Magician—Stones brought from Africa by Giants—Graves of British Lords.
Dr. Stuart On the Druids—Their Gods—Divination—Human Sacrifices—Nature of the Gods—Gauls as descendants of Dis—Funeral Practices—Slaves and Clients cremated—What Pliny says—Tally sticks used to reveal the Will of Heaven—Walking through Fire—Brutal methods of predicting the Future—Miraculous Eggs—Colors of Eggs, and who wore them—Power of Ink Droplets—Easter Eggs representing Druid Eggs—The origin of the Druids traced back to the Dispersal of Babel—Arch-Druid of the Mountains—Wise Men of the East were likely Druids—Island of Iona—Druid Cairns—Stones of Judgment—Mr. Rust's Views—Mistletoe seen as a Charm—Rings worn as Protection against Witchcraft—Legend about Stonehenge—A Notable General—Merlin the Magician—Stones brought from Africa by Giants—Tombs of British Lords.
Dr. Stuart, writing of the Druids, says their chief deity was Mercury, of whom they have many images. They also worship Apollo and Mars, and Jupiter and Minerva. They held a meeting at a certain time of the year in a consecrated spot. They used rites of augury from the slaughter of human victims. According to Strabo, three classes of persons were much venerated among the Gauls—the Bards, Druids, and Soothsayers.
Dr. Stuart, writing about the Druids, states that their main god was Mercury, of whom they had many statues. They also worshipped Apollo, Mars, Jupiter, and Minerva. They gathered at a specific time of year in a sacred place. They practiced augury rites that involved the sacrifice of humans. According to Strabo, three groups of people were highly respected among the Gauls—the Bards, Druids, and Soothsayers.
Cæsar, from whom Dr. Stuart largely borrows, tells us that the whole of the Gallic nation was exceedingly superstitious. People of distinction who laboured under the more fatal diseases, and those who engaged in battles and other dangerous undertakings, either immolated human beings, or vowed that they would immolate themselves. They employed the Druids as their ministers at those sacrifices. It was thought the divine nature of the immortal gods could not be propitiated but by human life being substituted for human life. There were, Cæsar continues, effigies of immense magnitude, interwoven with osiers, filled with living men. Then these former being[Pg 268] ignited, the latter perished in the flames. The people thought that the sacrifices of guilty human victims, apprehended in the act of theft, robbery, or any other crime, were more agreeable to the immortal gods than those of innocent persons; but when the supply of culprits failed, non-guilty victims were sacrificed. All the Gauls boasted that they were descended from Dis as their father—a tradition communicated to them by the Druids. Funeral rites, considering the culture of the Gauls, were magnificent and sumptuous. Everything dear to the deceased, when alive, was carried into the fire. Even the animals did not escape; and, to manifest high esteem for a person of note, his slaves and clients who were beloved by him, were cremated together after the obsequies demanded by justice had been performed.
Cæsar, from whom Dr. Stuart takes a lot of inspiration, tells us that the entire Gallic nation was extremely superstitious. People of importance who suffered from serious illnesses, as well as those who participated in battles and other risky activities, either sacrificed humans or vowed to sacrifice themselves. They used the Druids as their priests during these sacrifices. It was believed that the divine nature of the immortal gods could only be appeased by substituting human life for human life. Cæsar goes on to say that there were massive figures made of wicker, filled with living people. When these figures were set on fire, the people inside perished in the flames. The Gauls thought that sacrifices of guilty victims caught in the act of theft, robbery, or any other crime were more pleasing to the immortal gods than those of innocent individuals; however, when they ran out of guilty people, they would sacrifice innocent ones instead. All the Gauls claimed they were descendants of Dis, their father—a belief passed down to them by the Druids. Funeral ceremonies, reflecting Gallic culture, were grand and lavish. Everything the deceased held dear in life was placed into the fire. Even animals were not spared; and to show high regard for an important person, his beloved slaves and clients were cremated alongside him after the required funeral rites had been completed.
Pliny writes that the Druids exhibited the herb vervain in the exercise of their rites. They had tallies, consisting of sprigs lopped from a fruit-bearing tree, marked in a particular manner, thrown into a garment or covered with a veil, and drawn out by chance, through which means, it was supposed, the will of heaven was made known.
Pliny states that the Druids showcased the herb vervain during their ceremonies. They had tallies made from branches cut from a fruit-bearing tree, marked in a specific way, which were placed in a garment or covered with a veil and drawn out randomly. This was believed to reveal the will of heaven.
From various sources of information we know that the Druids had recourse to sortilege by fire. It was customary for a nobleman to take the entrails of a sacrificed animal in his hands, to walk barefooted three times through the embers of an expiring fire, and then carry them to a Druid performing at the altar. If the nobleman escaped unhurt, it was reckoned a good omen, but if injured, it was deemed unlucky to the country and himself. When a victim was put to death by the sword, the Druids who investigated the deed, pretended to discover future events by the manner in which he fell, the flavouring of the reeking blood, and the quivering of the body in the agonies of death.
From various sources, we know that the Druids used fire for divination. It was common for a nobleman to hold the entrails of a sacrificed animal, walk barefoot three times through the embers of a dying fire, and then bring them to a Druid at the altar. If the nobleman came out unscathed, it was seen as a good sign, but if he was injured, it was viewed as bad luck for both him and the country. When a victim was killed with a sword, the Druids who looked into the act claimed to predict future events based on how the victim fell, the scent of the blood, and the twitching of the body in its final moments.
The wonder-working eggs possessed by the Druids were insignia of a sacred character, set in gold, and worn suspended from the neck.
The miraculous eggs held by the Druids were sacred symbols, crafted in gold, and worn around the neck.
[Pg 269]The Rev. John B. Pratt, in his work on the Druids, says: "These eggs were wholly artificial. Some of them were blue, some white, a third sort green, and a fourth regularly variegated with all these colours. They are said to have been worn by different orders—the white by the Druids; the blue by the presiding bards; the green by the Vains; and those with the three colours blended were pendants of the disciples. That the secret of manufacturing these amulets was totally unknown in Britain, except to the Druids, is thought most probable; and the secret of discovering things by looking into a globule of ink, which, it is asserted by some, the Egyptian jugglers still possess, may be a remnant of the ancient sortilege by means of the Druid's egg." Probably the coloured eggs children play with at Easter were anciently intended to represent the Druidical eggs.
[Pg 269]The Rev. John B. Pratt, in his work on the Druids, says: "These eggs were completely artificial. Some were blue, some white, another type was green, and a fourth type was regularly mixed with all these colors. They are said to have been worn by different groups—the white by the Druids; the blue by the leading bards; the green by the Vains; and those with the three colors blended were pendants for the disciples. It is thought very likely that the secret of making these amulets was completely unknown in Britain, except to the Druids, and the secret of finding things by looking into a globule of ink, which some say the Egyptian magicians still have, might be a vestige of the ancient divination using the Druid's egg." It's likely that the colored eggs children play with at Easter were originally meant to represent the Druidical eggs.
Mr. Pratt concludes, that if it be true that the Druids came from the East, and that the traces of their existence there run back, as some suppose, into the remotest antiquity, "it is not altogether preposterous," he continues, "to suppose that their origin is to be dated from the dispersion at Babel.... Balaam, the Eastern magician, was probably the Arch-Druid of the mountainous country in which he lived. The offerings he made were at the high places of Baal, and for the purpose of enchantments, although he was not ignorant of the Most High.... The magi, or wise men of the East, probably were Druids, who, from their knowledge of astronomy, at once detected the star which indicated the fulfilment of Balaam's prophecy."
Mr. Pratt concludes that if it's true the Druids came from the East, and that their existence there goes back, as some think, to the earliest times, "it's not entirely ridiculous," he goes on, "to think that their origins can be traced back to the scattering at Babel.... Balaam, the Eastern magician, was likely the Arch-Druid of the mountainous region where he lived. The offerings he made were at the high places of Baal, intended for enchantments, even though he wasn't unaware of the Most High.... The magi, or wise men of the East, were probably Druids who, due to their knowledge of astronomy, quickly recognized the star that signaled the fulfillment of Balaam's prophecy."
The earliest name borne by the island of Iona, so far as known in modern times, was Innis-nan Druidneach, or Isle of the Druids. The Druids retained their power not only in Iona until the year 563 or 564, but also on the mainland and in the islands. Mullingar is supposed to have been the last place in Ireland where the Druids had[Pg 270] a residence. In the beginning of the last century a number of gold coins, found on the hill Karn Bre, near Truro, were thought to be Druidical coins. Some of them, Mr. Davies thinks, were impressed with rude hieroglyphics, symbolical of Ceridiven. Objects of different kinds are combined in one compound figure. To an arc or half moon is added the head of a bird, probably symbolical of the mother of the mystical egg. On other coins found there, magical ceremonies are represented, and on others the mystical sow appears sketched out.
The earliest name for the island of Iona that we know of today was Innis-nan Druidneach, or Isle of the Druids. The Druids maintained their influence not just in Iona until around 563 or 564, but also on the mainland and the surrounding islands. Mullingar is believed to have been the last place in Ireland where the Druids lived. At the beginning of the last century, a number of gold coins discovered on Karn Bre hill near Truro were thought to be Druid coins. Some of these, according to Mr. Davies, had rough hieroglyphics that symbolized Ceridiven. Various objects are combined into a single figure. An arc or half moon is paired with the head of a bird, likely representing the mother of the mystical egg. Other coins found there depict magical ceremonies, and some show a sketch of the mystical sow.
In Druidical times there were rocking stones, or stones of judgment. They were large, some of them weighing fifty tons, and having sharp edges, on which they stood nicely balanced. A rocking stone of judgment, says Mr. Rust, "had been intended to test difficult questions, which could not be proved, disproved, or solved in the ordinary way, or for want of evidence, or which required the divine interposition of some particular deity, likely a bloodthirsty one; for as they had different deities, different temples, and different altars, they had also different judgment stones attached to them, and different ordeals through which the tried individuals, whether devotees, criminals, or captives, had to pass. These judgment stones had been anciently very common." According to the number of times a stone oscillated or refused to oscillate, the Druids determined to convict or acquit the suspected person.
In Druid times, there were rocking stones, or stones of judgment. They were large, some weighing fifty tons, with sharp edges that allowed them to stay nicely balanced. A rocking stone of judgment, as Mr. Rust says, "was meant to test difficult questions that couldn’t be proven, disproven, or solved in ordinary ways, either due to lack of evidence or because they needed the divine intervention of a specific deity, probably a bloodthirsty one; since they had different deities, different temples, and different altars, they also had various judgment stones connected to them, along with different ordeals that the individuals, whether worshippers, criminals, or captives, had to undergo. These judgment stones were quite common in ancient times." Based on how many times a stone rocked back and forth or didn’t rock at all, the Druids decided whether to convict or acquit the accused person.
Of the misletoe, and the esteem in which it was held by the Druids, we have written in page 127. This parasitical plant was regarded as a charm of no ordinary virtue. But the misletoe was only one of many articles they had possessing occult virtue.
Of the mistletoe, and the value it had for the Druids, we have written in page 127. This parasitic plant was seen as a charm of extraordinary significance. However, mistletoe was just one of many substances they believed had special powers.
Glass rings, manufactured by Druidical priests, were worn by the ancient Britons, as preventatives against witchcraft and the machinations of evil spirits.
Glass rings, made by Druid priests, were worn by the ancient Britons to protect against witchcraft and the schemes of evil spirits.
A ridiculous legend is told concerning Stonehenge, the supposed Druidical temple near Salisbury. Aurelianus[Pg 271] Ambrosius, a famous general of the ancient Britons, of Roman extraction, was, at the request of the Britons, sent over with ten thousand men to assist them against the Saxons, whom Vortigern had invited into Britain. Ambrosius had such successes against the Saxons that the Britons chose him for their king, and compelled Vortigern to give up to him all the western parts of the kingdom divided by the Roman highway, called Watling Street. Ultimately Ambrosius became sole monarch of Britain. Geoffrey says that this monarch built Stonehenge. Ambrosius, we are told, coming to a monastery where lay buried three hundred British lords who had been massacred by Hengist, resolved to perpetuate the memory of this action by raising a monument over their remains.
A ridiculous legend is told about Stonehenge, the supposed Druid temple near Salisbury. Aurelianus Ambrosius, a famous general of the ancient Britons with Roman roots, was sent over with ten thousand men at the request of the Britons to help them against the Saxons, whom Vortigern had invited into Britain. Ambrosius had such victories against the Saxons that the Britons chose him as their king and forced Vortigern to cede all the western regions of the kingdom divided by the Roman road known as Watling Street. Eventually, Ambrosius became the sole ruler of Britain. Geoffrey claims that this ruler built Stonehenge. We are told that Ambrosius, visiting a monastery where three hundred British lords who had been killed by Hengist were buried, decided to honor their memory by raising a monument over their graves.
By the advice of Tremounus, Archbishop of Caerleon, Ambrosius consulted Merlin, the celebrated magician, as to how he should proceed. Merlin recommended him to send to Ireland for certain great stones, called chorea gigantum, the giant's dance, placed in a circle on a hill called Killaci, which had been brought there by giants from the farthest borders of Africa. A strong force was, in accordance with this advice, sent to Ireland, but the king of that country derided the folly of the Britons in undertaking such a ridiculous expedition, and opposed them in battle. The Irish king was vanquished, and, by the direction and assistance of Merlin, who had accompanied the expedition, the wonderful stones were conveyed to Salisbury, and, by order of Ambrosius, placed over the graves of the British lords. These gravestones are what are now called Stonehenge. Such stories, as may be expected, are discredited by historians, but our best antiquaries disagree as to the origin of these monuments of antiquity.
By the advice of Tremounus, the Archbishop of Caerleon, Ambrosius sought guidance from Merlin, the famous magician, on how to move forward. Merlin suggested that he send to Ireland for certain great stones known as chorea gigantum, the giant's dance, arranged in a circle on a hill called Killaci, which had been brought there by giants from the distant edges of Africa. Following this advice, a strong force was sent to Ireland, but the king of that country mocked the Britons for undertaking such a foolish venture and opposed them in battle. The Irish king was defeated, and with Merlin's guidance and support, who accompanied the mission, the remarkable stones were transported to Salisbury and, at Ambrosius's order, placed over the graves of the British lords. These gravestones are what we now know as Stonehenge. As expected, historians doubt such tales, but our top antiquarians disagree on the origin of these ancient monuments.
Gale, Dickenson, and others say the Druids borrowed their philosophy and religion from the Jews and Eastern heathen nations. Our older antiquarians believe that[Pg 272] cromlechs are Druidical altars, in imitation of older heathen altars—a theory supported by reference to the stones called Petroma, near the temple of Eleusinian Damater in Arcadia: The Philistines pointed to the Deluge in their hieroglyphics of the serpent and mundane egg, the history which the serpent is supposed to designate being that of Noah, and the egg being reckoned an emblem of the ark, from the circumstance of it containing the rudiments of future life. The serpent is not unfrequently represented when reference is made to the betrayal of Eve.
Gale, Dickenson, and others argue that the Druids took their philosophy and religion from the Jews and other ancient pagan nations. Our older historians believe that [Pg 272] cromlechs are Druid altars, modeled after older pagan altars—a theory supported by references to the stones called Petroma, near the temple of Eleusinian Demeter in Arcadia. The Philistines depicted the Deluge in their hieroglyphs of the serpent and the mundane egg; the story that the serpent represents is that of Noah, while the egg is considered a symbol of the ark, given that it holds the beginnings of future life. The serpent is often depicted when discussing the betrayal of Eve.
People making acknowledgment to the gods for continual benefits, surrendered part of their increase for the service of the altar. Egyptian offerings consisted of fruits and herbs, while shepherds offered firstlings of their flocks. For this cause the Egyptians disliked shepherds almost with the cruel hatred Cain bore his brother Abel.
People expressed gratitude to the gods for their ongoing blessings by giving a portion of their harvest to support the altar. Egyptian offerings included fruits and herbs, while shepherds presented the firstborn of their flocks. Because of this, the Egyptians held a deep-seated dislike for shepherds, similar to the intense hatred Cain felt towards his brother Abel.
As the oak and misletoe were sacred to the Druids, so were they to the Israelites in their days of declension. And in Greece we find the famous oracle of Jupiter at the oaks of Dodona. To the ancient inhabitants of Italy the misletoe was a sacred emblem; and the golden branches of Virgil were none other than those of the misletoe.
As the oak and mistletoe were sacred to the Druids, they were also important to the Israelites during their decline. In Greece, there's the well-known oracle of Jupiter at the oaks of Dodona. For the ancient people of Italy, mistletoe was a holy symbol, and the golden branches mentioned by Virgil were actually mistletoe.
As the Druids studied the heavenly bodies as a book (so says Origen), the heathen learned through the discovery of a new star the birth of a great person. From Virgil, it appears, it was commonly imagined the gods sent stars to point the way to their favourites in perplexity. The Jews entertained similar opinions.
As the Druids looked at the stars as if they were reading a book (according to Origen), the pagans learned about the birth of a great person from the appearance of a new star. According to Virgil, it was widely believed that the gods sent stars to guide their favorites in times of confusion. The Jews had similar beliefs.
According to Suckford, the ancients believed that heroes and other great men were transferred at death to some bright planet. In consequence of such belief, eminent persons were deified. Julius Cæsar was canonised, because it was thought he was translated to a new star, discovered at the hour of his death.
According to Suckford, the ancients believed that heroes and other great individuals were taken to a bright planet after they died. Because of this belief, notable figures were deified. Julius Caesar was canonized because it was thought he was moved to a new star that was discovered at the moment of his death.
DEMONOLOGY.
CHAPTER XXVIII.
First Ideas of Demonology—Rabbinical Tradition—Adam's Marriage—The Wicked Lilith—Demons—Egyptian Tradition—Arabian Worship of Genii—Christians' Opinions of Demons—Forms assumed by Evil Spirits—Demoniacal King—Duty of Inferior Demons—Task of Benign Spirits—Schools of Magic—What was taught in them—Circassian Opinions—Belief of Indians—Situation of Hell—Men's Actions recorded—Rewards and Punishments—How to frighten Demons—Treatment of the Sick—Condemning Spirits to Everlasting Punishment—Attendant Angels—Worship of Gods—Foretelling Future Events—Small-pox propagated by an Evil Genius—Souls of Deceased Persons—Dread of Evil Spirits—Effect of Charms.
First Ideas of Demonology—Rabbinical Tradition—Adam's Marriage—The Wicked Lilith—Demons—Egyptian Tradition—Arabian Worship of Genies—Christian Views on Demons—Forms Taken by Evil Spirits—Demonic Kings—Roles of Lesser Demons—Duties of Good Spirits—Schools of Magic—What They Taught—Circassian Beliefs—Indian Beliefs—Location of Hell—Recording of Human Actions—Rewards and Punishments—How to Scare Demons—Treatment for the Sick—Condemning Spirits to Eternal Punishment—Guardian Angels—Worship of Gods—Predicting Future Events—Smallpox spread by an Evil Genius—Souls of the Deceased—Fear of Evil Spirits—Effects of Charms.
To the Chaldeans we are indebted for the first ideas of demonology. From Chaldea the notions of demonology spread to Persia, Egypt, and Greece; but, as stated in another part of these pages, a belief in spirits or genii and of witchcraft prevailed at an early period of man's existence. There is an ancient Rabbinical tradition, no doubt very absurd, but illustrative of early notions of superstition, that Adam was first married to a sorceress named Lilith, or the mother of devils. She refused submission to Adam, and disregarded commandments conveyed to her by angels. She persisted in her disobedience; and having one day, in a more than ordinary state of impiety, invoked the name of Jehovah, according to the rules of the Cabala, she ascended into the air and disappeared. Lilith was feared by divers nations. When children died of diseases not properly understood, their deaths were attributed to Lilith, who was supposed to carry out her wicked purposes as an aërial spectre. Newly[Pg 274] married pairs were accustomed to inscribe the names of angels on the inside partitions of their houses, and the names of Adam and Eve and the words "Begone, Lilith," on the outside walls. The name Lilith was given to women suspected of holding intercourse with demons. The legends of Lilith were transmitted from people to people until they came down to the Jews, who believed them. This people were wont to inscribe on their bed-posts the words, "Et zelo Chuizlilith," that the sleepers might be delivered by Lilith from dreams.
To the Chaldeans, we owe the earliest ideas of demonology. From Chaldea, these concepts spread to Persia, Egypt, and Greece; however, as mentioned elsewhere in this text, a belief in spirits or genies and witchcraft existed early in human history. There's an ancient Rabbinical tradition—probably quite silly, but it reflects early superstitious beliefs—that Adam was first married to a sorceress named Lilith, or the mother of demons. She refused to submit to Adam and ignored the commands given to her by angels. She continued her defiance, and one day, in a particularly impious moment, she invoked the name of Jehovah using the Cabala's rituals, then ascended into the air and vanished. Lilith was feared by various nations. When children died from diseases that weren't well understood, their deaths were blamed on Lilith, who was thought to carry out her evil plans as an aerial specter. Newly married couples would often write the names of angels on the inside walls of their homes, and the names of Adam and Eve, along with the phrase "Begone, Lilith," on the outside walls. The name Lilith was also applied to women suspected of having relationships with demons. The legends of Lilith were passed down from culture to culture until they reached the Jews, who believed them. This community would inscribe the words, "Et zelo Chuizlilith," on their bedposts so that sleepers might be protected from Lilith's dreams.
Demon was a term applied by the Greeks and Romans to certain genii or spirits who made themselves visible to men, with the intention of doing them either good or harm. The Jews and early Christians ascribed a malignant nature to demons, the former endeavouring to trace their origin to intercourse between man and supernatural beings, and the latter maintaining that they were the souls of departed human beings, permitted to visit the earth to assist those they favoured, and punish persons against whom they or their favourites had a grudge. Certain spirits were supposed to be celestial, others watery, some airy, and not a few of them fiery. Tertullian said: "Spirits flew through the air faster than any winged fowl. Unless commissioned to act, they remained passive, neither doing good nor evil; but the evil spirits went and came at the devil's command, and both classes of spirits were at man's service if he only knew how to summon them into his presence."
Demon was a term used by the Greeks and Romans to describe certain spirits or genies that made themselves visible to people, either to help or harm them. The Jews and early Christians viewed demons as inherently evil, with the former trying to trace their origin to interactions between humans and supernatural beings, while the latter believed they were the souls of deceased humans who were allowed to visit the earth to aid those they favored and punish anyone they or their favorites were angry with. Some spirits were thought to be celestial, others aquatic, some airy, and many fiery. Tertullian stated: "Spirits flew through the air faster than any bird. Unless they were sent on a mission, they remained inactive, doing neither good nor evil; but evil spirits came and went at the devil's command, and both types of spirits were at man's service if he knew how to call them."
The ancient Egyptians had a tradition, that at a far past period men rebelled against the gods, and drove them away. Upon this taking place, the gods fled into Egypt, where they concealed themselves under the form of different animals; and this was the first reason assigned for the worship of inferior creatures. A leading principle in the religion of the ancient Arabians was their belief in fairies or genii. They thought that these genii attended[Pg 275] people through life; that every man had two of these waiting on him, the one good and the other evil; that all evil actions were committed at the instigation of the evil spirit in the absence of the good genii, who sometimes went with messages to the celestial regions. The Arabians further believed these genii were continually at war with each other, which, the people considered, accounted for the contending passions in their minds. Their principal genius was Hafedhah, to whom the people, on setting out on a plundering expedition, prayed he would send them a strong genius to assist them.
The ancient Egyptians had a tradition that long ago, humans rebelled against the gods and drove them away. When this happened, the gods fled to Egypt, where they disguised themselves as different animals; this was the first reason given for the worship of lesser creatures. A key belief in the religion of the ancient Arabs was in fairies or genies. They thought these genies accompanied people throughout their lives, with every person having two of them, one good and the other evil. They believed that all evil actions were sparked by the evil spirit when the good genie was absent, as the good one sometimes went to deliver messages to the celestial realms. The Arabs also believed these genies were always in conflict with each other, which people thought explained the competing emotions within them. Their main genie was Hafedhah, and before going on a plundering expedition, people would pray for him to send them a powerful genie to help them.
In the middle ages conjuration was regularly practised in Europe, and devils were supposed to appear under decided forms. A devil would appear either as an angel of light, or as a monster in hideous shape. An anonymous writer, discussing the subject, says: "A devil would appear either like an angel seated in a fiery chariot, or riding on an infernal dragon, and carrying in his right hand a viper, or assuming a lion's head, a goose's feet, and a hare's tail, or putting on a raven's head, and mounted on a strong wolf. Other forms made use of by demons were those of fierce warriors, or old men riding upon crocodiles, with hooks in hand. A human figure would arise, having the wings of a griffin; or sporting three heads, one of them being like that of a toad, the other resembling that of a cat; or defended with huge teeth and horns, and adorned with a sword; or displaying a dog's teeth, and a large raven's head; or mounted upon a pale horse, and exhibiting a serpent's tail; or gloriously crowned, and riding upon a dromedary; or presenting the face of a lion; or bestriding a bear, and grasping a viper. There were also such shapes as those of archers or bowmen. A demoniacal king would ride on a pale horse, assume a leopard's face and griffin's wings; or put on three heads, one of a bull, another of a man, and a third of a ram, with a serpent's tail and the feet of a goose; and in this appearance sit on a dragon,[Pg 276] and bear in his hand a lance and flag; or, instead of being thus employed, goad the flanks of a furious bear, and carry on his fist a hawk. Other forms were those of a goodly knight; or of one who bore lance, ensign, and even sceptre; or of a soldier, either riding on a black horse, and surrounded with a flame of fire; or wearing on his head a duke's crown, and mounted on a crocodile; or assuming a lion's face, and, with fiery eyes, spurring on a gigantic charger, or, with the same frightful aspect, appearing in all the pomp of family distinction, on a pale horse; or clad from head to foot in crimson raiment, wearing on his bold front a crown, and sallying forth on a red steed."
In the Middle Ages, conjuring was commonly practiced in Europe, and demons were believed to appear in specific forms. A demon could show up either as an angel of light or as a horrifying monster. An anonymous writer discussing the topic says: "A demon might appear like an angel seated in a fiery chariot, or riding on a hellish dragon, holding a viper in his right hand, or taking on the features of a lion's head, a goose's feet, and a hare's tail, or wearing a raven's head while mounted on a powerful wolf. Other forms demons took included fierce warriors or old men riding crocodiles, brandishing hooks. A human figure might arise with griffin wings; or with three heads, one resembling a toad, another a cat; or armed with large teeth and horns, and carrying a sword; or showing dog’s teeth and a large raven’s head; or riding a pale horse with a serpent's tail; or wearing a glorious crown while riding a dromedary; or displaying a lion's face; or sitting on a bear while holding a viper. There were also shapes of archers or bowmen. A demonic king would ride a pale horse, have a leopard's face and griffin's wings; or sport three heads, one a bull, another a man, and the last a ram, with a serpent's tail and goose feet; and in this form sit on a dragon,[Pg 276] wielding a lance and flag; or instead of that, prod the sides of a raging bear, carrying a hawk on his fist. Other appearances included that of a noble knight; or one who bore a lance, flag, and even a scepter; or of a soldier riding a black horse surrounded by flames; or wearing a duke's crown while mounted on a crocodile; or taking on a lion's face, with fiery eyes while spurring a gigantic horse, or appearing in full family splendor on a pale horse; or dressed entirely in crimson, wearing a crown on his bold head, charging forth on a red steed."
To inferior demons was assigned the duty of carrying away condemned souls, and superior benign spirits had the pleasing task of conveying from earth the souls of the blessed.
To lower demons was given the job of taking away condemned souls, while higher benevolent spirits had the rewarding task of bringing the souls of the blessed from earth.
Toledo, Seville, and Salamanca were great schools of magic. The teachers taught that all knowledge might be obtained by the assistance of fallen angels. These teachers were skilled in the abstract sciences, in alchemy, in the various languages of mankind, and of the lower animals, divinity, magic, and prophecy. They professed to possess the power of controlling the winds and waters, and of influencing the stars. They also pretended to be able to cause earthquakes, spread diseases or cure them, release souls out of purgatory, to influence the passions of the mind, procure the reconciliation of friends or foes, engender discord, and induce mania and melancholy.
Toledo, Seville, and Salamanca were renowned schools of magic. The teachers explained that all knowledge could be gained with the help of fallen angels. These educators were experts in abstract sciences, alchemy, various human languages, animal communication, divinity, magic, and prophecy. They claimed to have the ability to control the winds and waters, and to influence the stars. They also stated they could cause earthquakes, spread or cure diseases, free souls from purgatory, sway emotions, mend fences between friends or enemies, create conflict, and induce madness or sadness.
The Circassians sprinkled holy water over their friends' graves, and the priests tolled bells near them to keep evil spirits from the bodies. Affectionate relations visited the burying grounds from time to time, to repeat prayers for the repose of the dead, who, they thought, continued to be acquainted with the affairs of the world.
The Circassians poured holy water over their friends' graves, and the priests rang bells nearby to ward off evil spirits from the bodies. Loving relatives visited the graves occasionally to say prayers for the souls of the deceased, whom they believed still stayed connected with the happenings of the world.
When an Indian became ill, the Brahmin prayed over him; for it was believed that two spirits, one good and the[Pg 277] other bad, attended the dying at the hour of death. If the expiring person lived a commendable life, he was conveyed in a flying chariot to a place of happiness; but if he was wicked, the evil spirit carried him before a dread tribunal, to be judged according to his works. Deceased was then sent back to wander on the earth ten days, in the shape of a magpie. For this reason the people always fed a magpie for ten days after the death of a relation, imagining that the bird might possess their friend's soul.
When an Indian fell ill, the Brahmin prayed for him because it was believed that two spirits, one good and the[Pg 277] other bad, accompanied the dying person at the moment of death. If the person had lived a good life, he would be taken in a flying chariot to a place of happiness; but if he had been wicked, the evil spirit would bring him before a terrifying court to be judged based on his actions. The deceased would then be sent back to roam the earth for ten days in the form of a magpie. Because of this, people always fed a magpie for ten days after the death of a loved one, thinking that the bird might hold their friend's soul.
Indians believed in former times, whatever they may do now, that hell was situated at a great distance below the world, and that there was a president in it called Yhamadar. Under him, a secretary named Xitragupten wrote down a man's good and bad actions, and presented his record to the president the instant the deceased's soul came before him. This infernal president was reported to have been very equitable, distributing rewards and punishments according to justice. Some souls were supposed to be sent back to inhabit inferior bodies in this world, while others were tormented in the most cruel manner in the infernal regions. If a dying person laid hold of a cow by the tail, and a Brahmin poured water over his hand, and put a sum of money into it (the hand), the soul would be protected from the power of demons.
Indians believed in the past, no matter what they think now, that hell was far below the world, and there was a ruler there called Yhamadar. Under him, a secretary named Xitragupten kept track of a person's good and bad deeds and presented that record to the ruler as soon as the deceased's soul appeared before him. This ruler of hell was said to be very fair, giving out rewards and punishments based on justice. Some souls were thought to be sent back to live in lesser bodies on Earth, while others faced extreme torment in the underworld. If a dying person grabbed a cow by the tail, and a Brahmin poured water over his hand and placed a sum of money into it, the soul would be protected from demons.
In Pegu, copper vessels or bells were used to frighten demons that wanted to disturb the repose of the dead. There the priests pretended to know what was most agreeable and acceptable to evil spirits, and professed to be able to appease their anger. A grand entertainment was sometimes made for the devil, at which the friends of a sick man danced to the sound of vocal and instrumental music. These heathens believed devils had bodies as well as souls, and that, although immortal, they had the same passions as men. They believed, also, that the devils or demons had power to foretell future events, and that all dreams happened in consequence of their promptings.[Pg 278] They therefore consulted such devils nearly after the manner the witches of Great Britain were accustomed to do.
In Pegu, copper vessels or bells were used to scare off demons that wanted to disturb the peace of the dead. There, the priests claimed to know what was most pleasing to evil spirits and said they could calm their anger. Sometimes a big celebration was thrown for the devil, during which friends of a sick person danced to vocal and instrumental music. These pagans believed that devils had both bodies and souls, and that, although immortal, they experienced the same desires as humans. They also believed that devils or demons could predict future events, and that all dreams were a result of their influence.[Pg 278] They therefore consulted these devils much like the witches in Great Britain used to do.
When a person in Cochin-China was at the point of death, his male relations surrounded his bed, brandishing their sabres and other warlike weapons, to drive away the demons, which they supposed were hovering around him to seize his soul the instant it was liberated from the body. When a prince died, the priests held a consultation, in order to discover what demon it was that caused the sad event; and when they made the discovery, which they invariably did, they in a solemn manner condemned the evil spirit to everlasting punishment. The inhabitants of the Molucca Islands were under the impression, like other heathens and Christians too, that two angels attended on every person on earth, the one seeking his good, and the other his eternal hurt. The good angel prompted the individual to holy actions, while the malignant one was constantly instigating him to shun the right path. The people worshipped the air under the name of Lanitho, which was subject to another being or spirit named Lanthila, but they had many gods they consulted on all occasions of importance. If it was considered necessary to consult a Nito or god, the people assembled under cloud of night, with tapers burning, and, after pronouncing mysterious words, called on their god to appear. As soon as the prescribed forms were gone through, Nito entered with one of the people, who, while under the demoniacal influence, foretold future events. A few families in that island claimed to have the power of witchcraft vested in them from generation to generation.
When someone in Cochin-China was close to death, his male relatives gathered around his bed, waving their sabres and other weapons to scare off the demons they believed were waiting to snatch his soul as soon as it left his body. When a prince died, the priests would meet to figure out which demon was responsible for the tragedy; they always managed to identify it and formally sentenced the evil spirit to eternal punishment. The people of the Molucca Islands, like many other pagans and even some Christians, believed that every person had two angels watching over them: one for their good and one for their harm. The good angel encouraged them to do holy things, while the bad one constantly pushed them to stray from the right path. They worshipped the air, calling it Lanitho, which was under the control of another spirit named Lanthila. However, they had many gods they consulted during important occasions. If they felt it was necessary to consult a Nito or god, they would gather at night with lit candles, and after reciting mysterious words, they would call on their god to show up. Once the rituals were completed, Nito would enter with one of the people, who, under demonic influence, would predict future events. A few families on the island claimed to have inherited the power of witchcraft through their generations.
Being often afflicted with small-pox, the people conjectured the disease was propagated by an evil genius; and, to frighten the demon from their homes, images were placed on the house-tops. If one accidentally met a funeral or saw a corpse on the road, he returned home[Pg 279] in haste. If the unlucky person was a woman carrying a child in her arms, her consternation was great, for it was imagined the soul of the deceased hovered in the air near the corpse, and endeavoured to injure the living, particularly young children. To protect their children from demons, parents tied charmed beads round the infants' necks. Indeed the people lived in constant dread of evil spirits; and, to frustrate their evil intentions, they, in addition to the preventatives already mentioned, always kept consecrated articles under their pillows.
Often suffering from smallpox, people thought the disease was caused by an evil spirit; to scare the demon away from their homes, they placed images on their rooftops. If someone accidentally encountered a funeral or saw a corpse on the road, they hurried home[Pg 279]. If the unfortunate person was a woman carrying a child, she was especially terrified, because it was believed that the soul of the deceased lingered in the air near the corpse, trying to harm the living, especially young children. To shield their kids from demons, parents would tie protective beads around their infants' necks. The people lived in constant fear of evil spirits; to thwart their malicious plans, they kept sacred items under their pillows in addition to the protective measures already mentioned.
CHAPTER XXIX.
Heathen Devotion in Ceylon—Superstitious Customs among the Schismatic Greeks—Negro Belief in Fetishes or Genii—Charms and Sacred Rings and Belts—Magic taught by the Priests—Dead Persons metamorphosed into Serpents—How the Gaures disposed of their Dead—Modes of discovering whether Souls were Blessed or Damned—Orders of Genii in Madagascar—Devil Worship—Belief of the Caribbees—Brazilian Superstition—Peruvian Tradition—Devil Worship among the American Indians—Demons in the Sixteenth and Seventeenth Centuries—Satan in France—Manes, Anima, and Umbra among the Greeks and Romans.
Heathen Devotion in Ceylon—Superstitious Customs among the Schismatic Greeks—African Belief in Fetishes or Spirits—Charms and Sacred Rings and Belts—Magic taught by the Priests—Dead People transformed into Serpents—How the Gaures handled their Dead—Ways to find out if Souls were Blessed or Damned—Orders of Spirits in Madagascar—Devil Worship—Beliefs of the Carib people—Brazilian Superstition—Peruvian Tradition—Devil Worship among Native Americans—Demons in the Sixteenth and Seventeenth Centuries—Satan in France—Manes, Anima, and Umbra among the Greeks and Romans.
In Ceylon, when the heathens' prayers were not answered, they repaired to the most gloomy parts of their sacred groves, and offered up red cocks to the devil, where they supposed he and his imps and attendants delighted to dwell. And when any of the people were sick, they devoted a red cock to one of their genii. The priest, in offering the cock, made it known that the fowl was given only on condition that the invalid would be cured. It was believed that all the sacrifices offered to these genii were carried by them to heaven, to be presented to Buddha. To discover whether a patient's sickness was caused by a good or evil spirit, a bow of the first little stick that could be found was prepared, and on the bow-string the operator[Pg 280] hung a small chisel, and holding the bow by the two extremities, named all the gods and devils he thought of. As soon as the name of the good or evil spirit that caused the disease was pronounced, the bow turned round. By means of bows the natives of Ceylon were also enabled to foretell future events.
In Ceylon, when the prayers of the locals went unanswered, they went to the darkest parts of their sacred groves and offered up red roosters to the devil, believing that he and his demons liked to hang out there. When someone in the community got sick, they dedicated a red rooster to one of their spirits. The priest, while offering the rooster, made it clear that the sacrifice was only made with the hope that the sick person would recover. They believed that all the sacrifices given to these spirits were taken by them to heaven to be presented to Buddha. To figure out if a person's illness was caused by a good or evil spirit, a bow made from the first small stick they found was prepared, and the operator hung a small chisel on the bowstring. Holding the bow by its ends, they named all the gods and demons they could think of. As soon as the name of the spirit causing the illness was spoken, the bow would turn around. The people of Ceylon also used bows to predict future events.
Among the schismatic Greeks, an infant, previous to its baptism, was crossed by the priest, who commanded the devil to come out of the child, for it was believed an unclean spirit resided in it before baptism. After baptism, the priest hung a cross of gold, silver, or tin about the child's neck, which, in accordance with usual custom, was worn till death. If at death one was found without his cross, his body was cast into the ground without sacred ceremonies.
Among the divided Greeks, a baby, before being baptized, was marked with a cross by the priest, who ordered the devil to leave the child, as it was believed that an unclean spirit was present before baptism. After the baptism, the priest placed a cross made of gold, silver, or tin around the child's neck, which, by tradition, was worn until death. If someone died without their cross, their body was buried without any sacred ceremonies.
The negroes had fetishes or genii similar to the Manitous of the North Americans, and the ancient Fauns or Sylvans of the Romans. To these fetishes the negroes paid great respect. Particular kinds of birds, fishes, and trees were looked upon as fetishes; and certain of them were accounted the guardians of hills, mountains, and streams. Negroes supposed that if one broke off a branch from a sacred tree, he would immediately cause the destruction of their crops. They had stones resembling the Roman terminal-stones. Fetishes were consulted by the people as oracles; and when they appeared in living form to return answers, it was generally as black dogs. Large fetishes were kept for the protection of houses; and the people carried small ones about them, sometimes suspended from their necks, and sometimes concealed under their arm-pits, for their protection. Negro women hung charms round their infants' necks, to protect them from harm. Children four years of age had sacred rings round their legs and arms, to protect them from evil spirits. This was not all: mothers went the length of making their children wear bandages adorned with fetishes,[Pg 281] to strengthen the little ones and keep away demons. Thursday was set apart for the worship of fetishes. The priests studied magic, and instructed the people in the art thereof. It was a belief among the negroes, that at death they were metamorphosed into serpents, and for that reason they would not kill or injure one of these reptiles.
The Black people had fetishes or spirits similar to the Manitous of North Americans and the ancient Fauns or Sylvans of the Romans. They showed great respect for these fetishes. Certain types of birds, fish, and trees were regarded as fetishes, and some were believed to be the guardians of hills, mountains, and streams. They thought that breaking off a branch from a sacred tree would immediately ruin their crops. They also had stones that looked like Roman terminal stones. People consulted fetishes for guidance, and when they appeared in physical form to give answers, it was usually as black dogs. Large fetishes were kept to protect houses, while individuals carried small ones with them, sometimes hanging from their necks or hidden under their arms, for their protection. Black women hung charms around their babies' necks to keep them safe. Children around four years old wore sacred rings on their legs and arms to protect them from evil spirits. Additionally, mothers would dress their children in bandages decorated with fetishes to strengthen them and ward off demons. Thursday was designated for the worship of fetishes. Priests practiced magic and taught the people this art. The Black people believed that when someone died, they turned into snakes, which is why they wouldn’t kill or harm these reptiles.
Because the Gaures thought decomposed bodies polluted the earth, they did not bury their dead. They had round towers as receptacles for their departed friends, whose bodies were let down to their final resting-place through an aperture in the roof. During the first three days after the body had been laid in the tower, it was thought to be in danger of being carried away by the devil. It therefore became necessary for the friends to keep watch, in order to prevent Satan having an opportunity to torment the soul as it winged its way to the celestial regions. On or before the fourth day the soul was in a place of torment or happiness. On this, the fourth day, the priests prognosticated the future state of the deceased. The discovery was made in this way: the dead body was laid on its back, with the eyes turned towards heaven, and the vultures being permitted to come and feast on the deceased, it was considered a certain sign that the soul had gone to bliss if the right eye was taken out first, but it was an equally sure omen that it had gone to a place of punishment if the left eye was the first devoured. Another mode of ascertaining the state of happiness or misery of a soul was by the movements of a dog near a corpse. If the animal went close to it, then were the relatives convinced the soul was in a state of bliss, but if the dog could not be tempted to go near the body, they despaired of their friend escaping everlasting torment.
Because the Gaures believed that decomposed bodies polluted the earth, they didn't bury their dead. They built round towers to hold their departed friends, whose bodies were lowered into their final resting place through an opening in the roof. For the first three days after the body was placed in the tower, they believed it was at risk of being taken away by the devil. Therefore, friends needed to keep watch to prevent Satan from having a chance to torment the soul as it journeyed to the afterlife. By the fourth day, the soul was thought to be in either a place of torment or happiness. On this fourth day, the priests predicted the future state of the deceased. They did this by laying the dead body on its back, facing the sky, and allowing vultures to feed on the body. If the right eye was taken first, it was considered a sure sign that the soul had gone to bliss, but if the left eye was the first eaten, it meant the soul was headed for punishment. Another way to determine the state of the soul's happiness or misery was by observing a dog near the corpse. If the dog approached, the relatives were convinced the soul was in bliss, but if the dog stayed away, they feared their friend would face eternal torment.
The islanders of Madagascar entertained the opinion that there were divers orders of genii or spirits; that some of them directed the motions of the stars and planets, and that others had power over the air, the meteors, the sea,[Pg 282] and men. Besides these genii there was another order of spirits, male and female, who married and had offspring. They made known future events to man, and performed superhuman actions, such as are done by Scotch fairies. The natives of Madagascar also believed in the existence of phantoms and ghosts. To protect themselves, their friends, and property from the power of Satan, they, at stated times, with javelins in hand, danced, to the beat of drum, to drive away evil spirits.
The people of Madagascar believed that there were different types of spirits or genies; some controlled the movement of the stars and planets, while others wielded power over the air, weather, the sea,[Pg 282] and humans. In addition to these genies, there was another group of spirits, both male and female, who married and had children. They revealed future events to people and performed extraordinary feats, similar to what Scottish fairies do. The natives of Madagascar also believed in the presence of phantoms and ghosts. To protect themselves, their loved ones, and their belongings from the influence of evil, they regularly gathered with javelins, danced to the sound of drums, in an effort to drive away bad spirits.
The Floridans worshipped the devil in various ways. In the Caribbee Islands the inhabitants had a great variety of omens and superstitions. They thought bats were supernatural creatures, whose duty it was to watch over mortal man during night. These people consulted relics of deceased friends as to things past and future. The Boias, the native medico-priests, had each his particular genii, whom he pretended to summon to his assistance by humming certain words and burning tobacco. These genii were conjured in the night time, at a place without fire or light. The Boias were reported to have possessed the power of killing enemies by means of charms. The Caribbees ascribed diseases to Maboia; and whenever they were desirous of knowing the result of any illness with which they were afflicted, they presented an offering to Maboia, and sent for a Boia in the night, who, on his arrival, ordered the fires to be extinguished. In presence of the patient, he smoked a quantity of tobacco, rubbed another portion of the weed into powder, and blew it up in the air. From certain appearances the priest discovered the cause of the disease, and ascertained what would be the result thereof. If the patient was to die, the priest gave his assurance that the spirits would receive the dying individual into their blessed abode.
The Floridans worshiped the devil in different ways. In the Caribbean Islands, the locals had a wide range of omens and superstitions. They believed bats were supernatural beings that watched over humans at night. These people consulted relics of deceased friends to learn about their past and future. The Boias, the native healer-priests, each had their own special spirits that they claimed to summon for help by humming certain phrases and burning tobacco. These spirits were called upon at night, in places without fire or light. The Boias were said to have the ability to kill enemies using charms. The Caribbeans blamed diseases on Maboia, and whenever they wanted to know the outcome of an illness they had, they offered a gift to Maboia and called for a Boia at night. Upon arrival, the Boia ordered the fires to be put out. In front of the patient, he smoked some tobacco, ground another amount into powder, and blew it into the air. From certain signs, the priest figured out the cause of the illness and predicted the outcome. If the patient was going to die, the priest assured that the spirits would welcome them into their blessed realm.
The Brazilians had domestic gods, which they consulted; and their priests were fortune-tellers and interpreters of dreams. After a friend died, the relations carried[Pg 283] provisions to the grave every day for a short time, under the impression that the nourishment brought would prevent the deceased's spirit from dying.
The Brazilians had household gods they consulted, and their priests acted as fortune-tellers and dream interpreters. After a friend passed away, family members brought[Pg 283] offerings to the grave daily for a little while, believing that the food provided would keep the spirit of the deceased from fading away.
The Peruvians had a tradition that a man of extraordinary form and character, whose name was Choun, came from the north into their country; that he levelled mountains, filled up valleys, and opened passages for himself through places inaccessible to ordinary man. It is related that this being having been offended by the inhabitants of the plains, changed part of the ground which was fruitful into a sandy desert, forbade the rain to fall, and dried up the plants. Subsequently he had compassion on the erring people, and opened the springs, so that the rivers once more flowed. Choun was worshipped till the appearance of a more mighty god called Pachacamac, who, on his coming, metamorphosed into wild beasts the former inhabitants that had done homage to Choun. The people had superstitious opinions concerning comets and rainbows. They drew predictions from dreams, from signs on earth, and from appearances in the heavens.
The Peruvians had a tradition about a remarkable man named Choun who came from the north into their land. He leveled mountains, filled valleys, and created paths through places that were impossible for ordinary people to access. It’s said that when the inhabitants of the plains offended him, he turned fertile ground into a sandy desert, stopped the rain, and dried up the plants. Later, he felt pity for the misguided people and opened the springs, allowing the rivers to flow again. Choun was worshipped until a more powerful god named Pachacamac appeared, and when he did, he transformed the former worshippers of Choun into wild beasts. The people held superstitious beliefs about comets and rainbows, and they interpreted dreams, signs on the earth, and phenomena in the heavens to make predictions.
In olden times there was a system of devil worship among the American Indians; and almost everywhere, in the sixteenth and seventeenth centuries, demons made themselves seen and felt in nearly every part of the earth. In France, Satan had his witches, imps, and other inferior demons, who carried out his wicked purposes. At Lyons the devil appeared in the shape of a little woman, and, by cunning stratagem, led many persons into serious crimes. In the year 1612 the evil one, in the appearance of a beautiful woman, allured some Paris gentlemen into paths of sin. As a good deal of scandal was the result, the justices and physicians of the city commenced an inquiry, which ended in it being discovered that the apparently beautiful lady was the evil spirit of a woman that had been hanged shortly before. Great excitement[Pg 284] prevailed at St. Steven's Church, Mascon, through the devil opening graves, raising the dead, and destroying the vintage.
In ancient times, there was a practice of devil worship among Native Americans, and during the sixteenth and seventeenth centuries, demons were felt and seen nearly everywhere on Earth. In France, Satan had his witches, imps, and other lesser demons carrying out his evil plans. In Lyons, the devil showed up in the form of a small woman and, through clever tricks, led many people into serious crimes. In 1612, the devil, appearing as a beautiful woman, seduced some men in Paris into sinful behavior. Since this caused quite a scandal, the city's justices and doctors launched an investigation, which revealed that the seemingly beautiful lady was actually the spirit of a woman who had been hanged shortly before. There was great excitement[Pg 284] at St. Steven's Church in Mascon, as the devil opened graves, raised the dead, and ruined the harvest.
The Greeks and Romans affirmed that, after the dissolution of the body, every man possessed three different kinds of ghosts or spirits, distinguished by the names of Manes, Anima, and Umbra. The Manes, it was supposed, descended into the infernal regions, the Anima ascended to the skies, and Umbra hovered about the tomb, seemingly unwilling to depart from the body.
The Greeks and Romans believed that after the body died, every person had three different types of spirits, known as Manes, Anima, and Umbra. The Manes were thought to go down to the underworld, the Anima to rise to the heavens, and the Umbra to linger around the grave, seemingly hesitant to leave the body behind.
CHAPTER XXX.
Belief in the Existence of Visible Ghosts—Superstition among the People dwelling on the Baltic Shores—A German Legend—Demons in the West of Europe—Love, how plighted in Orkney—The Monster Ymor—Origin of Fairies—The Duergar or Dwarfs—More about Fairies—Brownies in Ireland and the Highlands of Scotland—Nine Classes of Evil Spirits—Vampires—Man's Double or Fetch—Churchyard Ghosts—Souls of Suicides—Burial of Suicides and Murderers at Cross Roads—Luther on Evil Spirits and Witches.
Belief in the Existence of Visible Ghosts—Superstition among the People living on the Baltic Shores—A German Legend—Demons in Western Europe—Love, as promised in Orkney—The Monster Ymor—Origin of Fairies—The Duergar or Dwarfs—More about Fairies—Brownies in Ireland and the Scottish Highlands—Nine Types of Evil Spirits—Vampires—Man's Double or Fetch—Churchyard Ghosts—Souls of Suicides—Burial of Suicides and Murderers at Crossroads—Luther on Evil Spirits and Witches.
A belief in the existence of visible ghosts on earth was general before and after the middle ages. An old divine of our own country says:—"I look upon it as a special piece of providence, that there are, ever and anon, such fresh examples of apparitions and witchcraft as may rub up and awaken their" [the people's] "benumbed and lethargic minds into a suspicion at least, if not assurance, that there are other intelligent beings besides those clothed in heavy earth or clay. In this, I say, methinks the divine providence does plainly interest the powers of the dark kingdom, permitting wicked men and women, and vagrant spirits of that kingdom, to make leagues or covenants one with another, and to make the confession of witches against their own lives, and the miraculous[Pg 285] feats they play, palpable evidence that there are bad spirits" as well as good.
A belief in the existence of visible ghosts on earth was common before and after the Middle Ages. An old scholar from our country says:—"I see it as a special act of providence that there are, now and then, new examples of apparitions and witchcraft that can jolt and awaken people's numbed and lazy minds into at least a suspicion, if not a certainty, that there are other intelligent beings besides those wrapped in heavy earth or clay. In this, I believe, divine providence clearly involves the forces of the dark realm, allowing wicked men and women, along with wandering spirits from that realm, to form alliances with each other, and to force witches to confess against their own lives, and the miraculous[Pg 285] feats they perform, serve as clear evidence that there are bad spirits" as well as good.
An author, who wrote on second sight, last century, under the name of Theophilus Insulanus, considered all persons were irreligious who entertained a doubt of the reality of apparitions of departed souls.
An author who wrote about second sight last century under the name Theophilus Insulanus believed that anyone who doubted the existence of apparitions of deceased souls was irreligious.
Another author thought ghosts were mere aërial beings without substance that could pass through walls and other solid bodies at pleasure. Ghosts commonly appeared in the same dress as the persons whose spirits they represented were accustomed to wear when alive, though the ghosts were sometimes clothed in white. The appearance of spirits was generally accompanied by an unaccountable light. Dogs and horses possess the faculty of seeing ghosts.
Another author believed that ghosts were just airy beings without substance that could move through walls and other solid objects at will. Ghosts usually appeared in the same clothing as the people they represented wore when they were alive, although sometimes the ghosts were dressed in white. The appearance of spirits was often accompanied by an unexplained light. Dogs and horses have the ability to see ghosts.
People living on the Baltic shores have a deity named Putseet, whom they encourage to remain with them, by placing in their barns, every night, tables with bread, butter, cheese, and ale thereon. If the provisions are taken away, good fortune is expected; if left untouched, bad luck is looked for. This spirit assists in thrashing, churning, grinding, and sweeping the house at midnight.
People living along the Baltic shores have a deity named Putseet, whom they try to keep around by setting up tables in their barns every night with bread, butter, cheese, and ale. If the food is taken away, they expect good fortune; if it's left untouched, they anticipate bad luck. This spirit helps with threshing, churning, grinding, and cleaning the house at midnight.
The Northern nations regard spirits of this description as the souls of men who gave themselves up, during life, to illicit pleasures, and therefore were doomed, as a punishment, to wander about the earth for a limited time, to assist mankind.
The Northern nations view spirits like this as the souls of people who indulged in forbidden pleasures during their lives and were, as a consequence, condemned to roam the earth for a certain period to aid humanity.
There is a legend in Germany of an extraordinary nature. Travellers were shown a pair of brass gates, one of which had a crack, caused by the following circumstance:—When a supreme monarch had given orders for the building of a church, the devil came one day and asked what he intended it for, to which the Emperor answered, "For a gaming-house," and Satan went away seemingly well pleased. A few days afterwards the fiend returned, and seeing altars erected, asked what they were for.[Pg 286] The Emperor answered, "For gaming-tables," which encouraged the devil to lend his assistance in the completion of the sacred building. Next time Satan made his appearance he brought a pair of large brass gates for the edifice, but happening to see a crucifix, he flung them down with such force that one of the gates was damaged. For many years the gates were objects of curiosity.
There’s an amazing legend in Germany. Travelers were shown a pair of brass gates, one of which had a crack. This happened because when a powerful emperor ordered the building of a church, the devil came one day and asked what it was for. The emperor replied, "For a gaming house," and the devil seemed pleased with that. A few days later, the devil returned, saw the altars, and asked what they were for. The emperor said, "For gaming tables," which made the devil eager to help finish the church. The next time the devil showed up, he brought a big pair of brass gates for the building, but when he noticed a crucifix, he threw them down with such force that one of the gates got damaged. For many years, the gates became a point of curiosity.[Pg 286]
In the west of Europe, where superstition prevailed, there were many formidable demons, whose history originated in Celtic, Teutonic, and Eastern fables. In Orkney, even during the last century, lovers met within the sacred circle of stones dedicated to Scandinavian deities, to plight their love. Through a hole in one of the pillars the hands of contracting parties were joined, and the vow made was called the promise of Odin. To violate this vow, rendered the false one infamous in all time coming.
In western Europe, where superstition was common, there were many powerful demons whose stories came from Celtic, Teutonic, and Eastern myths. In Orkney, even in the last century, couples would meet at the sacred circle of stones dedicated to Scandinavian gods to declare their love. They would join their hands through a hole in one of the pillars, and the vow made was known as the promise of Odin. Breaking this vow would make the person who betrayed it infamous forever.
In the body of the giant Ymir several maggots had been generated, which, by order of the gods, partook of both human shape and reason. These little beings, to which reference is also made in pages 88 and 90, possessed the most delicate figures, and always dwelt in subterranean caverns or clefts in the rocks. They were remarkable for their riches, activity, and malevolence, and were probably the modern fairies of the north and west, who are usually described as beings of small stature, and gaily dressed. These creatures, the offspring of worms, possessed the power of making themselves visible and invisible. They multiplied their species, and lived in a style of grandeur that could not be surpassed by the greatest monarch on earth. They were good friends to certain members of the human family, but bitter enemies to others of Adam's posterity. With their elf arrows they could kill or wound man and beast. They carried off children and domestic animals, generally leaving vile creatures resembling the children or animals carried away, so as to prevent the felony being discovered.
In the body of the giant Ymir, several maggots had formed, which, by order of the gods, took on both human shape and reasoning. These little beings, also mentioned in pages 88 and 90, had delicate figures and always lived in underground caves or cracks in the rocks. They were known for their wealth, energy, and malice, and were likely the modern fairies of the north and west, typically described as small beings dressed in bright clothes. These creatures, the offspring of worms, had the ability to make themselves visible and invisible. They multiplied their kind and lived in a style of luxury unmatched by the greatest monarch on earth. They were good friends to some humans but bitter enemies to others in Adam's lineage. With their elf arrows, they could injure or kill both people and animals. They would abduct children and pets, often leaving behind foul creatures that resembled the taken children or animals to hide their crimes.
[Pg 287]Opinions originally entertained in this country relative to the dwarfs have undergone considerable modifications, from the same attributes being assigned to them as to the Persian peris. Fairies were supposed to have brought many blessings to England, sending people pleasant dreams, giving money to them in a mysterious manner, and causing the nation to prosper. In remote times a brownie was attached to the home of every considerable family in Ireland and the Highlands of Scotland. Like men, some brownies were tall, and some of small stature. They were industrious and faithful, if well treated in the way the Samogitæ did the Putseet. When a brownie once united himself to a family, he seldom deserted it, but continued to serve generation after generation. Burton speaks of nine classes of evil spirits:—First, the false gods of the Gentiles, adored as idols, who gave oracles at Delphos and elsewhere, whose prince was Beelzebub; second, the liars and equivocators, as Apollo, Pythias, and the like; third, the inventors of mischief, as Theutus, in Plato; fourth, malicious, revengeful devils, whose prince was Asmodeus; fifth, coseners, such as belong to magicians and witches, their prince being Satan; sixth, aërial spirits, that corrupted the air, and caused plagues, thunder, fires, and other calamities; seventh, a destroyer, causing wars, tumults, and combustions; eighth, an accusing or calumniating devil, that drove people to despair; and the ninth, tempters in divers shapes, having mammon for their prince. Burton goes further. He asserts that "no place is void, but all full of spirits, devils, or other inhabitants; not so much as a hairbreadth is empty in heaven, earth, or waters above or under the earth. The earth is not so full of flies in summer as it is at all times of invisible devils."
[Pg 287]Opinions once held in this country about dwarfs have changed quite a bit, with similar qualities being attributed to them as to the Persian peris. Fairies were believed to bring many blessings to England, sending pleasant dreams, mysteriously gifting money, and helping the nation thrive. In ancient times, a brownie was associated with the home of every notable family in Ireland and the Scottish Highlands. Just like people, some brownies were tall, while others were short. They were hardworking and loyal if treated well, just like the Samogitæ treated the Putseet. Once a brownie joined a family, they rarely left, serving from generation to generation. Burton speaks of nine types of evil spirits: First, the false gods of the Gentiles, worshiped as idols, who delivered oracles at Delphi and other places, with Beelzebub as their leader; second, the deceivers and tricksters, like Apollo and Pythias; third, the instigators of trouble, such as Theutus in Plato; fourth, malicious and vengeful devils, led by Asmodeus; fifth, con artists, typically associated with magicians and witches, with Satan as their prince; sixth, aerial spirits that corrupted the air and caused plagues, thunder, fires, and other disasters; seventh, a destroyer that sparked wars, riots, and destruction; eighth, an accusing or slandering devil that drove people to despair; and ninth, tempters in various forms, with mammon as their ruler. Burton goes further, claiming that "no place is empty; all are filled with spirits, devils, or other inhabitants; not even a hair’s breadth is vacant in heaven, earth, or the waters above or below the earth. The earth is not as full of flies in summer as it is at all times with invisible devils."
Psellus founded a system of demonology, which had for its basis the natural history and habitation of demons. His first class consisted of fiery devils, that wandered in[Pg 288] the regions near the moon, but were prevented from entering that luminary. They displayed their power in blazing stars, in counterfeit suns, moons, and meteoric lights, and prevented foul weather. These demons, we are informed, occasionally resided in the furnaces of Hecla, Etna, or Vesuvius. His second class was made up of aërial devils, that inhabited the atmosphere, caused tempests, thunder, and lightning, rended asunder trees, burned down steeples and houses, struck men and beasts, showered stones, wool, and frogs from the skies; counterfeited in the clouds the battles of armies, raised whirlwinds, fires, and corrupted the air so as to spread disease. The third class was terrestrial devils, such as lares, genii, fauns, satyrs, wood-nymphs, foliots, robin-goodfellows, or trulli. The fourth class was aqueous devils, as the various descriptions of water nymphs. The fifth class consisted of subterranean devils, known by the name of Getuli or Cobals. They preserved treasure in the earth, and prevented it being suddenly revealed; they were also the cause of horrible earthquakes. Psellus's sixth class of devils was named lucifugi. They delighted in darkness, entered into the bowels of men, and tormented those whom they possessed with frenzy and the falling sickness. An opinion prevailed that devils possessed corporeal frames, capable of sensation; that they could feel and be felt; that they could injure and be hurt; that they were nourished with peculiar food; that they did not hurt cattle from malevolence, but through a desire to obtain natural temperate heat and moisture from the animals they killed; that they disliked the sun's rays; and that they attained a great age.
Psellus created a system of demonology based on the natural history and habitats of demons. His first category included fiery demons that roamed the areas near the moon but were unable to enter it. They showed their power through blazing stars, fake suns, moons, and meteor lights, and they kept bad weather at bay. These demons, it’s said, sometimes lived in the furnaces of Hecla, Etna, or Vesuvius. His second category consisted of air demons that inhabited the atmosphere, causing storms, thunder, and lightning, tearing apart trees, burning down steeples and houses, striking people and animals, and showering stones, wool, and frogs from the sky. They mimicked battles in the clouds, created whirlwinds, started fires, and polluted the air, spreading diseases. The third category included earth demons like lares, genii, fauns, satyrs, wood nymphs, follets, robin-goodfellows, or trulli. The fourth category was made up of water demons, like the different types of water nymphs. The fifth category included underground demons known as Getuli or Cobals. They hid treasures in the earth and kept them from being discovered too quickly; they also caused terrible earthquakes. Psellus’s sixth category of demons was called lucifugi. They thrived in darkness, invaded the bodies of people, and tormented those they possessed with madness and seizures. There was a belief that demons had physical forms capable of sensation; that they could feel and inflict pain; that they could harm and be harmed; that they needed specific food to survive; that they didn’t attack livestock out of malice but rather a craving for the body heat and moisture of the animals they killed; that they avoided sunlight; and that they could live a long time.
Of all the kinds of demons we have heard of, the most loathsome are the vampires. Horst speaks of a vampire as a "dead body which continues to live in the grave, which it leaves, however, by night for the purpose of sucking the blood of the living, whereby it is nourished[Pg 289] and preserved in good condition, instead of becoming decomposed like other dead bodies." Fischer, who believed there were vampires, informs us that the bite of a vampire left no mark upon the person, but that the bite speedily proved fatal, unless counteracted by the injured person eating some of the earth from the vampire's grave, and smearing himself with his blood. These precautions had only a temporary effect, if at all successful; for the bitten victim, sooner or later, became a vampire himself—died and was buried, but continued to follow the examples of old vampires in nourishing themselves, infecting others, and propagating vampirism.
Of all the types of demons we've heard about, the most disgusting are the vampires. Horst describes a vampire as a "dead body that continues to live in the grave, but leaves it at night to suck the blood of the living, which nourishes it and keeps it in good condition, instead of decomposing like other dead bodies."[Pg 289] Fischer, who believed in vampires, tells us that a vampire's bite left no mark on the person, but the bite quickly became fatal unless the victim ate some dirt from the vampire's grave and smeared themselves with its blood. These measures only worked temporarily, if they worked at all; because the bitten victim, sooner or later, would become a vampire themselves—die and be buried, but continue the behaviors of the old vampires by feeding itself, infecting others, and spreading vampirism.
Down to the middle of the last century there was a belief in vampirism in the east of Europe. This form of superstition created much anxiety in the public mind, none knowing when he might be bitten by one of those hated demons, and be thereby transformed into a vampire. Men of science bore testimony in favour of vampirism with seeming truthfulness and ability, worthy of a better subject.
Up until the middle of the last century, people in Eastern Europe believed in vampires. This superstition caused a lot of anxiety among the public, with no one knowing when they might be attacked by one of those dreaded demons and turned into a vampire. Scientists even supported the idea of vampirism with what seemed like genuine honesty and skill, deserving of a more valid topic.
In England every man was supposed to have his "double" or "fetch." The appearance of a fetch created great uneasiness in the mind of the person witnessing the apparition. It was taken as foreboding death or serious calamity to the being represented.
In England, every man was believed to have his "double" or "fetch." Seeing a fetch caused significant anxiety for the person who witnessed the apparition. It was seen as a sign of impending death or a serious disaster for the individual it represented.
There were also churchyard ghosts in England, whose duty it was to watch bodies over which church rites had not been performed after violent death. In Scotland and England there were peculiar superstitious views concerning the souls of suicides. Authoritative decrees prohibited graveyard gates being opened to permit the bodies of such persons being carried through them for interment. If relations persisted in depositing the remains of a friend who had committed suicide, it was necessary for them to take the dead body over the graveyard wall after sunset. But in most cases the bodies of suicides and murderers[Pg 290] were buried at a "cross road," with a stake driven through the corpse, to prevent its ghost rising to frighten or harm innocent people.
There were also churchyard ghosts in England, whose job was to guard the bodies of people who hadn’t received church rites after a violent death. In Scotland and England, there were strange beliefs about the souls of suicides. Official rules forbade opening graveyard gates to let the bodies of such individuals be carried through for burial. If family members insisted on burying a friend who had taken their own life, they had to carry the body over the graveyard wall after sunset. But in most cases, the bodies of suicides and murderers[Pg 290] were buried at a "crossroad," with a stake driven through the corpse to prevent its ghost from rising to scare or harm innocent people.
The precaution of driving a stake through the body did not always prove effectual, if countless tales related of ghosts being seen in the vicinity of such unhallowed burying-grounds be true. Surprise need not be expressed at such superstition prevailing in a country where faith in witchcraft still lingers, and in which, at no very remote time, the statutes against witches were in full force. The State and the Church believed in the existence of demons and witches.
The practice of driving a stake through a body didn't always work, if all the stories about ghosts appearing near such cursed graveyards are true. It's not surprising that such superstitions are common in a country where belief in witchcraft still exists, and where, not too long ago, laws against witches were strictly enforced. Both the government and the church believed in the reality of demons and witches.
Luther's opinions on the subject of the agency and operations of evil spirits may be inferred from his Colloquia. "Many devils," he says, "are in woods, in waters, in wildernesses, and in dark poolly places, ready to hurt and prejudice people; some are in the thick black clouds, which cause hail, lightnings, and thunderings, and which poison the air, the pastures, and grounds."
Luther's thoughts on the actions and influence of evil spirits can be found in his Colloquia. "Many demons," he states, "are in forests, in rivers, in desolate areas, and in dark, murky places, ready to harm and trouble people; some are in the dense black clouds, which bring hail, lightning, and thunder, and which taint the air, fields, and land."
In a conversation on witchcraft, Luther said he had no compassion on witches: he would burn every one of them. He reminded the people, that, according to the old law, the priests threw the first stones at such malefactors. Luther said his mother had undergone infinite annoyance from one of her neighbours who was a witch. This witch could throw a charm upon a child, which would make it cry itself to death. A pastor having punished the witch for some of her wicked tricks, she cast a spell on him by means of some earth he had walked upon. The good man fell sick of a malady, which no remedy could remove, and shortly thereafter died. Luther was satisfied the devil, through his prophets, could, and did, foretell future events; that he (the devil) was so skilled that he could cause death even by the leaf of a tree; that he had more boxes and pots full of poison, wherewith he destroyed men, than all the apothecaries in the world had of healing[Pg 291] medicine. The devil, Luther thought, was so crafty that he could deceive our senses. He caused one to think he saw something he saw not, and to hear thunder or a trumpet he heard not. Men, he argued, were possessed by the devil, corporeally and spiritually. Those whom he possessed corporeally were mad people.
In a discussion about witchcraft, Luther stated he felt no sympathy for witches and would burn every one of them. He reminded the people that, according to the old law, the priests were the ones who threw the first stones at such wrongdoers. Luther mentioned that his mother had suffered greatly because of a neighbor who was a witch. This witch had the ability to cast a spell on a child that would make it cry itself to death. After a pastor punished her for some of her wicked acts, she placed a curse on him using dirt he had walked on. The good man fell ill with a disease that no remedy could cure and soon after died. Luther believed that the devil, through his prophets, could and did predict future events; that he (the devil) was so skilled he could cause death just with a leaf from a tree; that he had more containers filled with poison, which he used to kill people, than all the pharmacies in the world had for healing medicine. Luther thought the devil was so clever that he could trick our senses, making one think they saw something that wasn’t there or heard thunder or a trumpet when they did not. He argued that people could be possessed by the devil, both physically and spiritually. Those who were physically possessed were considered insane.
CHAPTER XXXI.
Belief and Teaching of the Roman Catholic Church—Instructions to Ecclesiastics in reference to Demons—Swedenborg's Intercourse with Spirits—Marcus Brutus and his Evil Genius—Cassius and Julius Cæsar's Ghost at Philippi—Phantom Soldiers and Horses—Plutarch on Spectres—Socrates on the same subject—Archbishop Bruno and the Spectre—A Haunted House—A Child's Ghost—Spectre at Sea—Ghost of a Murdered Man in New South Wales—A Haunted House—A Spectre at Sea.
Beliefs and Teachings of the Roman Catholic Church—Instructions for Clergy Regarding Demons—Swedenborg's Communication with Spirits—Marcus Brutus and His Evil Genius—Cassius and Julius Caesar's Ghost at Philippi—Phantom Soldiers and Horses—Plutarch on Ghosts—Socrates on the Same Topic—Archbishop Bruno and the Ghost—A Haunted House—A Child's Ghost—Ghost at Sea—Ghost of a Murdered Man in New South Wales—A Haunted House—A Ghost at Sea.
The belief and teaching of the Roman Catholic Church lead to a conviction that there are many evil spirits who act on men immediately by forming in the imagination representations and phantasies of an evil nature. The subjects of Satan, on whom his tyranny is chiefly exercised, are those who wilfully come under the empire of the prince of darkness, such as magicians, sorcerers, and persons who have renounced their baptism.
The belief and teaching of the Roman Catholic Church lead to the understanding that there are many evil spirits that directly influence people by creating images and fantasies of a malicious nature in their minds. Those who are under Satan’s control, who experience his tyranny the most, are those who intentionally submit themselves to the authority of the prince of darkness, such as magicians, sorcerers, and individuals who have rejected their baptism.
In a summary of instructions for the guidance of ecclesiastics, entitled De Instructione Sacerdotum, which appeared about the middle of the seventeenth century, we find in substance the following:—
In a summary of instructions for the guidance of clergy, titled De Instructione Sacerdotum, which was published around the middle of the seventeenth century, we find essentially the following:—
"Magic is produced by the power of demons. In reality there is no power existing in the magician, for the effects are produced by the devil at the command of the magician. In the first place, demons produce effects by transferring bodies with great rapidity from one place to another. For they have power over all inferior things, natural and artificial, in this respect; and, moreover, they are endowed with wonderful agility, which enables them to pass in an instant from one place to another,[Pg 292] however remote. Secondly, demons produce effects by the occult application of natural causes, and by accelerating their actions, for their knowledge is incredible. They understand the nature and properties of everything in the mineral, vegetable, and animal worlds, and they know where everything is. Hence they sometimes produce trees, fruits, and animals in an incredibly short space of time. They often effect cures by the occult use of medicines, or by entering the body and expelling evil humours. Thirdly, they perform prodigies by acting on the senses. The compacts between the demons and magicians are based upon engagements mutually entered into. The magician promises to obey the demon, and the demon, on his part, promises to work for him and at his bidding. The compact is sometimes entered into with great solemnity, with the demon seated on a throne, surrounded by a host of evil spirits, as attendants and witnesses."
"Magic comes from the power of demons. In reality, the magician has no power of their own; instead, the effects are created by the devil at the magician's command. First, demons create effects by quickly moving physical bodies from one place to another. They have control over all inferior things, both natural and artificial, in this way; plus, they are incredibly agile, allowing them to travel from one location to another in an instant, no matter how far apart they are.[Pg 292] Second, demons create effects through the hidden application of natural causes and by speeding up their actions, which is made possible by their astonishing knowledge. They understand the nature and properties of everything in the mineral, plant, and animal kingdoms, and they know where everything is located. As a result, they can sometimes produce trees, fruits, and animals in an unbelievably short time. They often heal ailments through the secret use of medicines, or by entering a body and removing unhealthy humors. Third, they perform wonders by affecting the senses. The agreements made between demons and magicians are based on mutual commitments. The magician agrees to obey the demon, and in return, the demon promises to work for them and fulfill their wishes. Sometimes, this agreement is made with great formality, with the demon sitting on a throne, surrounded by a group of evil spirits as attendants and witnesses."
Swedenborg entertained the conviction that the world of spirits held communion with certain favoured persons in this life; and up to the period of his death, in the year 1772, he pretended to have intercourse with spirits of celestial origin and those of deceased men. Swedenborg frequently narrated the wonders of other worlds, and particularly those of the infernal regions.
Swedenborg believed that the spirit world communicated with some special people in this life; and up until his death in 1772, he claimed to have contact with spirits from the heavens as well as those of deceased individuals. Swedenborg often shared stories about the wonders of other worlds, especially those of the underworld.
There are endless accounts of spirits appearing to men on earth. Here are a few of them:—Marcus Brutus, one of the murderers of Julius Cæsar, being one night in his tent, saw a monstrous figure coming in about the third hour of night. Brutus immediately cried out, "What art thou, a man or a god? and why art thou come hither?" The spectre answered, "I am thy evil genius; thou shalt see me at Philippi." Brutus, with feigned calmness, answered, "I will meet thee there." Disordered, however, in body, and disturbed in mind, Brutus related the affair to Cassius, who, being of the sect of Epicurus, told Brutus that what he supposed he saw was nothing more than mere fancy; that there were no such things as genii or other spirits which could appear to man; that even if they should appear, they could not assume a human shape or voice, and had no power over men. Though Brutus was somewhat encouraged by what[Pg 293] Cassius said, he could not entirely overcome his uneasiness. In the midst of the battle of Philippi, Brutus thought he saw Julius Cæsar, whom he had assassinated, riding to him at full speed, which so terrified him that he fell upon his own sword. Cassius also fell there under the hand of his freedman Pindarus.
There are countless stories of spirits appearing to people on earth. Here are a few of them: Marcus Brutus, one of the murderers of Julius Caesar, was in his tent one night when he saw a monstrous figure around the third hour of the night. Brutus immediately shouted, "What are you, a man or a god? And why have you come here?" The specter replied, "I am your evil spirit; you will see me at Philippi." Brutus, pretending to be calm, answered, "I will meet you there." However, feeling disoriented and troubled, Brutus told Cassius about the encounter. Cassius, who followed the philosophy of Epicurus, told Brutus that what he thought he saw was nothing more than imagination; that spirits or other beings couldn't appear to people; and even if they did, they couldn't take on a human form or voice, and had no power over humans. Although Brutus felt a bit reassured by what Cassius said, he couldn't completely shake off his anxiety. In the middle of the battle at Philippi, Brutus thought he saw Julius Caesar, whom he had killed, charging towards him at full speed, which terrified him so much that he fell on his own sword. Cassius also died there at the hands of his freedman Pindarus.
Pausanius writes that, four hundred years after the battle of Marathon, there were heard, in the place where it was fought, the neighing of horses, and the shouts of soldiers animating one another to the fight. Plutarch also speaks of spectres seen and dreadful howlings heard in the public baths, where several citizens of Chœronea, his native town, had been murdered. He says that the inhabitants had been obliged to shut up these baths, but that, notwithstanding this precaution, great noises continued to be heard, and dreadful spectres were frequently seen by the neighbours. Plutarch frequently makes mention of spectres and apparitions; particularly he says, that, in the famous battle above alluded to, several soldiers saw the apparition of Theseus fighting for the Greeks and against the Persians.
Pausanius writes that, four hundred years after the battle of Marathon, people began to hear the neighing of horses and soldiers shouting to encourage one another in the very place where the battle took place. Plutarch also mentions sightings of ghosts and terrifying howls heard in the public baths, where several citizens of Chœronea, his hometown, had been killed. He states that the townsfolk had to close these baths, but even with this precaution, loud noises continued to echo, and frightening specters were often seen by the neighbors. Plutarch frequently refers to ghosts and apparitions; he particularly notes that during the famous battle mentioned earlier, several soldiers witnessed the ghost of Theseus fighting for the Greeks against the Persians.
It is recorded in Socrates, that after the defeat of the Athenian army under the prætor Laches, as he was flying in company with the Athenian general, and came to a place where several roads met, he refused to go the same road that the others took, and the reason being asked him, he answered that his genius, or familiar spirit, who frequently attended him, dissuaded him from it; and the event justified the precaution, for all those who went a different way from him were killed or made prisoners by the enemy's cavalry.
It’s recorded in Socrates that after the Athenian army led by the commander Laches was defeated, he was fleeing alongside the Athenian general. When they reached a crossroads, he refused to follow the same path as the others. When asked why, he explained that his guiding spirit, who often accompanied him, advised against it. The outcome proved his caution was wise, as everyone who chose a different route was either killed or captured by the enemy's cavalry.
When Bruno, Archbishop of Wirtzburgh, a short time before his sudden death, was sailing with Henry III., he descried a terrific spectre standing upon a rock which overhung the foaming waters, by whom he was thus hailed; "Ho! bishop, I am thy evil genius. Go whither[Pg 294] thou choosest, thou art and shalt be mine. I am not now sent for thee, but soon thou shalt see me again."
When Bruno, the Archbishop of Wirtzburgh, shortly before his unexpected death, was sailing with Henry III., he saw a terrifying specter standing on a rock that jutted over the churning waters, who called out to him, "Hey! Bishop, I am your evil spirit. Go wherever you want, you are and will always be mine. I'm not here for you right now, but you'll see me again soon."
A house at Athens was haunted by a spirit which roamed through the apartments at night, seemingly dragging a heavy chain after it. Athenodorus, the philosopher, hired the house, with the intention of discovering the cause of so much alarm to the inmates. One night, while pursuing his studies, he was startled by hearing what seemed to be the rattling of chains. On looking up he beheld a spectre enter his apartment and make a sign to him to follow. The philosopher rose and followed the ghost, which went into the courtyard and disappeared. The philosopher marked the spot where the spectre vanished, and on the following day caused a search to be made. The result was that the skeleton of a man in chains was discovered. The bones were publicly burned, and the ghost never again appeared.
A house in Athens was haunted by a spirit that wandered through the rooms at night, dragging a heavy chain behind it. Athenodorus, the philosopher, rented the house to find out what was causing all the fear among the residents. One night, while he was studying, he was startled by the sound of rattling chains. When he looked up, he saw a ghost enter his room and gesture for him to follow. The philosopher stood up and followed the ghost, which led him to the courtyard and then vanished. He noted the spot where the ghost disappeared, and the next day he had a search conducted. They found the skeleton of a man in chains. The bones were burned in public, and the ghost never appeared again.
A lady, while going along a dreary path one evening to see a sick child, was frightened by a strange sight before her. The mysterious object represented her friend's child dead, and wrapt in its winding sheet, floating up in the air heavenwards. It is almost needless to say that just about that time the sick child died.
A woman, while walking down a gloomy path one evening to visit a sick child, was startled by an unusual sight in front of her. The strange figure appeared to be her friend's child, lifeless and wrapped in a shroud, floating up into the sky. It’s hardly necessary to mention that around that same time, the sick child passed away.
Many years ago, when a ship of war was one night off the African coast, the officer on watch became deeply affected in a manner he could not explain, and became partially insensible, and could not rouse himself before a cold hand touched him. He then beheld a white figure walking away. It turned round, and in the face he beheld the features of a brother in England. The spectre, after remaining a few seconds, vanished. On arriving in Great Britain, the officer discovered that his brother died on the very night he saw the apparition.
Many years ago, when a warship was offshore on the African coast one night, the officer on watch felt a deep, unexplainable emotion that made him feel partly numb and unable to wake up until a cold hand touched him. He then saw a white figure walking away. It turned around, and he recognized the face as that of his brother back in England. The ghost, after staying for a few seconds, disappeared. When he arrived in Great Britain, the officer found out that his brother had died on the exact night he saw the apparition.
A ghost story was related for the first time about twenty years ago, of the ghost of a murdered man appearing in the colony of New South Wales. A farmer named Fisher,[Pg 295] in the prime of life and unmarried, suddenly disappeared, leaving £4000 worth of property behind him. A neighbour called Smith reported that Fisher had gone to England, and that he was authorized to act for him in all business matters during his absence. The statement was received as a fact; but a strange circumstance changed public opinion. An old man named Ben Weir, who had a small farm near that of Fisher, was returning home one night from Sydney, when he beheld farmer Fisher with a severe wound on the forehead, and blood flowing from it. When Weir got within a few paces of the figure, it disappeared. He could not rightly comprehend the meaning of all this, and did not mention what he had seen, lest his neighbours would say he had been drunk. A few nights afterwards he had occasion to pass the spot where Fisher had appeared, and there again the farmer stood before him as before. Weir could not now remain silent. He went to a justice of the peace and told his tale. At first the justice would not credit his informant, but subsequently he instructed an inquiry to be made. Marks of blood were discovered at the spot where the ghost appeared, and in a pond, a little distance off, Fisher's dead body was found. Smith was consequently arrested, and tried before the late Sir Francis Forbes. His guilt was established, and he was sentenced to death. Before his execution he confessed that he alone had murdered Fisher at the very spot where Weir saw the murdered man's ghost.
A ghost story was first told about twenty years ago, about the ghost of a murdered man appearing in the colony of New South Wales. A farmer named Fisher,[Pg 295] who was in the prime of his life and unmarried, suddenly disappeared, leaving behind £4000 worth of property. A neighbor named Smith claimed that Fisher had gone to England and that he was authorized to handle all his business matters during his absence. This statement was taken as fact, but a strange event changed public opinion. An old man named Ben Weir, who had a small farm near Fisher's, was coming home one night from Sydney when he saw Farmer Fisher with a serious wound on his forehead, blood streaming from it. When Weir got a few steps closer to the figure, it vanished. He couldn't make sense of what he had seen and didn't mention it for fear that his neighbors would think he was drunk. A few nights later, he had to pass the spot where he had seen Fisher, and once again, the farmer was standing there just like before. Weir could no longer stay quiet. He went to a justice of the peace and recounted his story. At first, the justice didn't believe him but later decided to conduct an inquiry. Blood marks were found at the location where the ghost appeared, and not far away, Fisher's dead body was discovered in a pond. Smith was subsequently arrested and tried before the late Sir Francis Forbes. His guilt was proven, and he was sentenced to death. Before his execution, he admitted that he had murdered Fisher right at the spot where Weir had seen the ghost.
An account is given of a house that was haunted at Bow last century. A young girl declared one morning that a cold hand had been laid on her about midnight. This proved to be the hand of death. She sickened, and before many suns went down she lay in her winding sheet. Then followed a series of strange annoyances, which gave rise to the report that the house was haunted. So dreadfully were the inmates frightened, that though the house contained many apartments upstairs and downstairs,[Pg 296] they took refuge in a small room on the ground floor. Night and day strange noises were heard, and furniture and other articles were flung about by unseen hands. A gentleman, a friend of the family, hearing of what was going on, engaged to solve the mystery. Entering an apartment upstairs, he observed the furniture moving about the floor, although no living being could be seen. Stones and bricks were thrown through the window; a staff danced round the room; dishes were thrown at his head. He examined every hole and corner, but could not discover any person or thing by which the articles were made to move. Fearing the presence of evil spirits, he hastened out, closing the door after him. It was instantly opened, and chairs, stools, candlesticks, and dishes were hurled after him. The worst had not come. While all the family were standing in amazement, a small boiler with hot water moved from one side of the grate to the other, the poker and tongs stood up and exchanged places, the pots and pans clattered loudly, and a small table was lifted into the air. A witch residing in the neighbourhood being suspected of causing the mischief, a noted wizard undertook to solve the mystery. He ordered the dancing staff to be burned. When it was blazing up, a suspected witch entered in great agony. She asked for a drink of water to quench her burning thirst. Those cognisant of the facts concluded that the perpetrator of the mischief was discovered. She was apprehended, tried, and acquitted for want of sufficient evidence. As she left the court she was heard to mutter, "I shall be revenged." She kept her word. The following night, the annoyance, which had ceased during her incarceration, recommenced with double fury. The inmates of the house, who had previously escaped without bodily injury, were struck by invisible persons, who, as often as they dealt their blows, shouted, "Take that;" while at the same time the furniture was knocked against the walls and broken to pieces. The[Pg 297] inmates fled for their lives, and the house was shut up for many years, none daring to occupy the haunted house.
An account is given of a house that was haunted in Bow last century. One morning, a young girl reported that a cold hand had touched her around midnight. This turned out to be the hand of death. She fell ill, and before long, she was in her burial shroud. Then came a series of strange disturbances, leading to rumors that the house was haunted. The residents were so terrified that, despite the many rooms upstairs and downstairs,[Pg 296] they sought refuge in a small room on the ground floor. Day and night, strange noises could be heard, and furniture and other items were thrown around by unseen forces. A gentleman, a family friend, heard about the situation and agreed to uncover the mystery. Entering an upstairs room, he saw the furniture moving around the floor, even though no one could be seen. Stones and bricks were hurled through the window; a staff danced around the room; dishes were tossed at his head. He searched every nook and cranny but couldn’t find anyone or anything causing the objects to move. Fearing evil spirits, he quickly left, closing the door behind him. It opened again immediately, and chairs, stools, candlesticks, and dishes were thrown after him. That wasn't the worst of it. While the family stood in shock, a small boiler filled with hot water moved from one side of the fireplace to the other, the poker and tongs stood up and switched places, pots and pans clanged loudly, and a small table rose into the air. A witch living nearby was suspected of causing the chaos, so a well-known wizard agreed to solve the mystery. He ordered the dancing staff to be burned. As it blazed, a woman believed to be the witch entered in great distress, asking for a drink of water to quench her burning thirst. Those aware of the situation concluded that the culprit was identified. She was arrested, tried, and acquitted due to lack of evidence. As she left the court, she was heard muttering, "I'll get my revenge." She kept her promise. The next night, the disturbances, which had stopped during her imprisonment, started again with even more intensity. The residents of the house, who had previously escaped without physical harm, were struck by invisible assailants, who shouted “Take that” with each blow, while the furniture was slammed against the walls and shattered. The[Pg 297] residents fled for their lives, and the house was left vacant for many years, with no one daring to occupy the haunted place.
A young man at sea was alarmed, one night, to see an apparition of his mother standing before him. She delivered a message concerning family business. So frightened was he that he could not reply or put any questions to the spirit, although he earnestly desired to speak. After delivering the message, the apparition slowly retired, went over the ship's bulwarks, dropped gently into the sea, and floated away. The last glimpse he had of the unearthly figure was on the crest of a wave near the vessel's stern. On his return home he learned that his mother had died at the time he had seen her ghost. What was more strange, she left a message for him similar to that which the apparition delivered. On his next voyage the young man told his companions that on the previous night he had seen his mother floating in the water like a mermaid, and that she had made a sign for him to come to her. Next night a storm arose; the ship was in great danger, the decks were swept, and the young man was washed away. His last words were, "Mother, I come."
A young man at sea was startled one night to see an apparition of his mother standing before him. She delivered a message about family matters. He was so frightened that he couldn't respond or ask the spirit any questions, even though he desperately wanted to speak. After delivering the message, the apparition slowly vanished, went over the ship's railing, dropped gently into the sea, and floated away. The last he saw of the otherworldly figure was on the crest of a wave near the back of the ship. When he returned home, he found out that his mother had died at the moment he had seen her ghost. Even stranger, she had left a message for him that was similar to the one the apparition had delivered. On his next voyage, the young man told his crewmates that the previous night he had seen his mother floating in the water like a mermaid, and she had called for him to come to her. The next night, a storm arose; the ship was in grave danger, the decks were flooded, and the young man was swept away. His last words were, "Mother, I’m coming."
CHAPTER XXXII.
Spiritualism Past and Present—Coffee-house Keeper—Magic taught in Leipsic—Intercourse with and Control over Spirits—Spirit of Marshal Saxe called up—How Spirits were Invoked—Voices of Good and Evil Spirits—A Terrified Company—Mysterious Death of a Magician—Unearthly Huntsman—Prediction and its Fulfilment—An Estate lost at the Gaming Table—A Baron Shot—A Marriage prevented by an Apparition—Strange Sights and Sounds—Murder—Consulting a Witch—Raising the Spirit of a Murdered Man—A Murderer's Fate.
Spiritualism Then and Now—Coffee Shop Owner—Magic taught in Leipzig—Interaction with and Control over Spirits—Spirit of Marshal Saxe summoned—How Spirits were Called—Voices of Good and Evil Spirits—A Frightened Group—Mysterious Death of a Magician—Otherworldly Huntsman—Prediction and its Outcome—A Property lost at the Casino—A Baron Shot Dead—A Marriage Stopped by a Ghost—Bizarre Sightings and Sounds—Murder—Consulting a Witch—Calling the Spirit of a Murdered Man—A Murderer's Destiny.
Writers generally supposed to be well informed have said that spiritualism is a system of professed communication with the unseen world, which originated in America about the year 1848. Others have endeavoured to trace[Pg 298] the origin of spiritualism to the writings of Swedenborg. Both parties are in error. Long before Swedenborg's time, and anterior to Columbus discovering America, spiritualism in various forms was believed in in Scotland, England, Ireland, all over Europe, and elsewhere. Reginald Scot, in the year 1584, wrote against witchcraft and demonology; but so general was the belief in spiritualism, and so abhorrent were the opinions of Scot, that his book was ordered to be burned by the common hangman. Let those who claim for America the discovery of spiritualism, real or feigned, read 1 Samuel xxviii., and they will perceive how much they have been deceived. We may return to spiritualism as looked upon in the present time; meanwhile we shall continue our own course, proving, step by step, the former belief in spiritualism, or what we prefer to call demonology.
Writers who are usually thought to be well-informed have said that spiritualism is a way of claiming communication with the unseen world, which started in America around 1848. Others have tried to trace the roots of spiritualism back to the writings of Swedenborg. Both groups are mistaken. Long before Swedenborg's time and prior to Columbus discovering America, various forms of spiritualism were believed in across Scotland, England, Ireland, all of Europe, and beyond. Reginald Scot wrote against witchcraft and demonology in 1584; however, belief in spiritualism was so widespread and Scot's views were so unpopular that his book was ordered to be burned by the public executioner. Let those who credit America with the discovery of spiritualism, whether real or not, read 1 Samuel xxviii., and they will see how mistaken they are. We can revisit how spiritualism is viewed today; in the meantime, we will continue on our path, demonstrating, step by step, the earlier belief in spiritualism, or what we prefer to call demonology.
A coffee-house keeper in Leipsic, named Schrepfer, studied and taught magic as an art. He boasted of his intercourse with and control over spirits, whose presence, he alleged, could be commanded at any time. Owing to a degrading insult offered him, he left Leipsic, none knew whither, but after a lapse of time he appeared at Dresden, where his magical skill attracted many followers. His reputation reached Prince Charles of Saxony, who had been instrumental in causing the magician to depart from Leipsic; he visited Schrepfer, apologised for what he had done, and requested him to give manifestations of his supernatural art. He accepted the apologies, and exhibited many difficult operations in the science of magic. The prince requested Schrepfer, who had the power of calling before him the ghost of any one, however long dead, to bring up the ghost of Marshal Saxe, Charles's uncle, in the hope that information would be obtained regarding a vast amount of hidden treasure the deceased was supposed to have concealed from his relatives. This was a few years after the Chevalier de Saxe[Pg 299] died, yet the magician readily agreed to comply with the request. The place chosen for commanding the spirit to appear was Prince Charles's palace in Dresden. On the appointed night, the prince and a large company of friends assembled in the apartment named for the purpose. Everything being in readiness, the door and windows were secured, that none possessed of mere human strength could effect an entrance. Schrepfer retired into a corner of the room, knelt down, and, with many mysterious ceremonies, invoked the spirits to come to his aid. A considerable time elapsed before they obeyed. While waiting he was under great agitation, being wet with sweat, and bordering on convulsions. At length a loud noise was heard at the windows, followed by other noises of a peculiar description, not easily described. The second sounds Schrepfer announced as the voices of good spirits come to help him. A short time afterwards frightful yelling was heard, which came, he declared, from malignant spirits, whose presence, he affirmed, was also essential. By this time the prince and his friends were filled with horror, wishing that the scene was over; but their courage had to stand more severe tests. Schrepfer continuing his invocations, the door suddenly opened with violence, and something resembling a black globe rolled into the room. It was surrounded with smoke or cloud, in the midst of which appeared to be a human face like the countenance of the Chevalier de Saxe. In a loud and angry voice the form inquired why it was disturbed. Great consternation prevailed among the spectators at such a sight. Charles did not venture to say a word concerning the concealed treasure, neither did his uncle's ghost. Kneeling down, the terrified prince besought the magician to dismiss the apparition, a request easier asked than could be complied with. Nearly an hour elapsed before Schrepfer, by his invocations, succeeded in dismissing the spirit. Just at the moment all thought[Pg 300] that it had vanished, the closed door was again burst open, and the hideous form presented itself again to view. General terror prevailed, every one thinking he was about to be snatched away to the place of everlasting torment. None but the magician remained firm. He continued reiterating exorcisms until the apparition finally disappeared. The spectators dispersed, filled with amazement, and satisfied of Schrepfer's supernatural powers. Schrepfer's fame became great: gentlemen resorted to his night meeting to be initiated in his mysteries. For this purpose they accompanied him into a grove near Leipsic; and one night, when he was about to exhibit something more wonderful than his followers had ever seen, his earthly career suddenly terminated. While his disciples waited in great expectation, he retired to a quiet spot to make the requisite invocations. In a few minutes the report of a pistol resounded through the forest; his admirers rushed to the spot, and found him shot through the heart. A few thought he had shot himself; the more superstitious ones however, came to the conclusion that the deed was done by the devil. Whether the unfortunate magician terminated his existence by his own hand remains doubtful, but one thing the most of old people believed—that, having sold himself to the evil spirit, his time was come to go down to the dark abode; and such being the case, it mattered little by what instrument the deed was perpetrated. The demon sent to call Schrepfer hence might have fired the shot, or caused the magician to be his own executioner; yea, the foul fiend could have caused an elf shot or the glance of an evil eye to effect the fatal catastrophe.
A coffee shop owner in Leipzig, named Schrepfer, studied and taught magic as an art. He claimed to have connections with and control over spirits, insisting that he could summon them at any time. After a degrading insult was hurled at him, he left Leipzig, and no one knew where he went. Eventually, he reappeared in Dresden, where his magical skills drew many followers. His reputation reached Prince Charles of Saxony, who had a hand in forcing the magician to leave Leipzig; he visited Schrepfer, apologized for his actions, and asked him to demonstrate his supernatural abilities. Schrepfer accepted the apologies and showcased several complex feats of magic. The prince requested Schrepfer, who could summon the spirit of anyone, no matter how long deceased, to bring forth the ghost of Marshal Saxe, Charles's uncle, in hopes of gaining information about a large stash of hidden treasure the deceased was said to have concealed from his family. This was a few years after the Chevalier de Saxe died, yet the magician readily agreed to the request. The chosen location for summoning the spirit was Prince Charles's palace in Dresden. On the scheduled night, the prince and a large group of friends gathered in the designated room. With everything set, the doors and windows were secured so that no one could enter. Schrepfer stepped into a corner of the room, knelt down, and, through a series of mysterious rituals, invoked the spirits for assistance. A significant amount of time passed before they responded. During the wait, he was extremely anxious, drenched in sweat, and nearly convulsing. Finally, a loud noise was heard at the windows, accompanied by other strange sounds that were hard to describe. Schrepfer identified the second sounds as the voices of benevolent spirits coming to assist him. Shortly after, terrifying screams erupted, which he claimed were from malevolent spirits, whose presence he insisted was also necessary. By this point, the prince and his friends were filled with dread, wishing the experience would end; however, they had to endure even greater trials. As Schrepfer continued his invocations, the door suddenly burst open violently, and something resembling a black globe rolled into the room. It was enveloped in smoke or fog, within which appeared a human face resembling that of the Chevalier de Saxe. In a loud and furious voice, the figure demanded to know why it was disturbed. A great panic spread among the onlookers at such a sight. Charles didn't dare to mention the hidden treasure, nor did his uncle's ghost. Kneeling down, the frightened prince pleaded with the magician to send the apparition away, a request easier said than done. Nearly an hour passed before Schrepfer, through his invocations, managed to dismiss the spirit. Just when everyone thought it had vanished, the closed door burst open again, and the horrifying figure reappeared. General terror took over, with everyone fearing they were about to be taken to a place of eternal torment. Only the magician remained steady. He continued to recite exorcisms until the apparition finally disappeared. The onlookers left, filled with astonishment, convinced of Schrepfer’s supernatural abilities. Schrepfer's fame grew: gentlemen flocked to his nightly gatherings to learn his secrets. For this, they accompanied him to a grove near Leipzig; one night, when he was about to perform something more extraordinary than his followers had ever witnessed, his life was abruptly cut short. While his disciples waited in eager anticipation, he retreated to a secluded spot to perform the necessary invocations. Moments later, a gunshot echoed through the forest; his admirers rushed to the scene, finding him shot through the heart. Some speculated that he had taken his own life; the more superstitious concluded that it was the work of the devil. Whether the unfortunate magician ended his own life remains uncertain, but most older individuals believed that, having sold his soul to the evil spirit, his time had come to descend into darkness. In that case, it hardly mattered how the act was executed. The demon sent to summon Schrepfer could have fired the shot, or forced the magician to be his own executioner; indeed, the malevolent spirit could have caused an elf shot or the glance of an evil eye to bring about his tragic end.
Ludovicus Adolisius, lord of Immola, sent one of his secretaries on important business to Ferrara. On the way the secretary met one on horseback, dressed like a huntsman, with a hawk upon his fist, who addressed him by name, and desired him to request his master to[Pg 301] meet him (the huntsman) at the place they then were, at the same hour next day, when he would discover things of no mean importance, which concerned his master and his estate. In the apparent huntsman the secretary discovered the apparition of his master's father. The secretary returned and delivered the important message to his lord. His lordship being afraid that evil was intended, sent one of his subordinates to meet the apparition. At the time and place appointed, the spirit appeared in the likeness it had done the previous day. It lamented the son's absence, on account of the strange revelations that would have been made had he come himself. "Return to your master," said the apparition, "and tell him that in twenty-two years, one month, and one day, he will lose the governorship of the city." Like a small cloud the spirit vanished. At the very time predicted, Philip, Duke of Milan, besieged the city, and the water being frozen, he was enabled to pass the moat, and having scaled the walls, surprised the city, and took Ludovicus prisoner.
Ludovic Adolisius, lord of Immola, sent one of his secretaries on important business to Ferrara. On the way, the secretary met a man on horseback, dressed like a huntsman, with a hawk on his fist, who addressed him by name and asked him to tell his master to[Pg 301]meet him (the huntsman) at the same place the next day at the same hour, when he would reveal some significant things regarding his master and his estate. The secretary recognized the man as the ghost of his master’s father. He returned and delivered the important message to his lord. Concerned that there might be dangerous intentions, his lordship sent one of his staff to meet the apparition. At the designated time and place, the spirit appeared as it had the day before. It expressed sorrow over the son’s absence, saying that strange revelations would have been made had he come himself. "Return to your master," said the apparition, "and tell him that in twenty-two years, one month, and one day, he will lose control of the city." Like a small cloud, the spirit vanished. Exactly as predicted, Philip, Duke of Milan, laid siege to the city, and with the water frozen, he was able to cross the moat, scale the walls, catch the city by surprise, and capture Ludovic.
An Italian of mean birth, named Carlo Stella, ingratiated himself into the good favour of Baron Cattaneo, a nobleman, who unfortunately was over fond of wine and the gaming-table. The former induced the latter to play for no less a stake than the baron's whole estates. The unlucky nobleman lost, and in the moment of excitement made over all his property to the wicked Stella. Next day the baron, remembering what had taken place, went to Stella, and expressed the hope that the conveyance he had given the previous day would be returned. Stella told him that he could not give up the document, for he had destroyed it, looking on the whole proceeding as a farce. A few days afterwards the baron was found shot through the brain, and then Stella produced the document which he pretended had been destroyed. In virtue of the conveyance, the holder of it came into possession of a large sum of money and many acres of land,[Pg 302] together with two noble castles, pleasantly situated. Being thus raised into an elevated position, he sought in marriage a lady of rank. He was accepted, and an early day was fixed for the nuptial ceremony. Bride and bridegroom, priest, and rejoicing friends were assembled at the appointed time in the church, and the service was about to begin, when a man stained with blood entered the sacred building. He looked Stella sternly in the face, and then retired. Every one was horror-stricken, but none appeared so much affected as the bridegroom. He fainted, and had to be carried out without the marriage taking place. Next day he seemed better, and arrangements were entered into for having the pair (we cannot say happy pair) united in wedlock in the evening. As formerly, all were assembled, and the priest was about to begin the ceremony, when the lights went out, leaving the company standing in consternation. A dark cloud, which had obscured the moon, passed away, and then her pale rays partially lighted up the edifice. At this instant the bloody figure appeared, walked forward to Stella, whispered in his ear, and then vanished. So disconcerted were all parties that the marriage was again delayed, and ultimately it was resolved, on the part of the lady and her father, that the engagement should be broken off. Stella became troubled, sleep forsook him, horrid sounds reached his ears in the night, and the bloody apparition that had frightened him in the church frequently appeared to his sight. The cause of the strange sights and sounds was known to himself; those around were ignorant whence they proceeded. All may be explained in a few words. Stella had murdered the baron, and the bloody figure was his ghost. Disappointed and humbled, Stella resolved to consult a noted witch, of whom he had heard much. Arriving at her cottage, he handed her a purse of gold, and promised her a greater reward if she would send to the lower world the spirit that disturbed[Pg 303] him. The old hag complied, received the money, counted it, spat on it, put it into a weasel-skin purse, and then into her pocket. With much ceremony she put a powder into the fire, which caused a blue flame to arise. In its midst the living form of the murdered baron appeared. The witch tried to reduce the spirit to her power, but the task proved a difficult one, for more than once it was nigh breaking through the circle she had formed. At last her magic charms prevailed, and the spirit descended into the bowels of the earth, exclaiming, "Murderer, we shall soon meet again." Stella's mind was greatly disturbed; he drank deep to drown his care, but peace was far from him. In company he was the gayest of the gay, but when alone in the still hours of night he would groan and start in his sleep, as if endeavouring to escape from some one. Already he seemed to be enduring the torments of internal fire. Drink, drink, more drink, he would call for, and then, mounting his horse, would ride ten or twelve miles without knowing whither he was going. One day he rode farther than usual, all the time his horse going at full speed, while now and again he looked behind him as if pursued. Several people, who witnessed Stella's mad career, feared that evil would happen him before he went much farther. Their fears were not groundless, for before him, where the road took a sharp turn, was a bridge that spanned a deep flowing river; and unless the animal was carefully guided, there was danger of him plunging into the water instead of taking the bridge. Nearer and nearer he approached the dangerous spot, swifter and swifter the horse went, urged on by the spurs that pierced its sides. Excited and more excited the rider became. Both man and beast appeared to be doomed; and so it proved. Over the fence they went, and in a few minutes Stella's body was carried over a fall into a deep boiling pool, out of which it could never be recovered.
An Italian from humble beginnings, named Carlo Stella, managed to win the favor of Baron Cattaneo, a nobleman who unfortunately loved wine and gambling a bit too much. His drinking led him to wager his entire estate. In a moment of excitement, the unfortunate nobleman lost everything and, shocking as it was, transferred all his property to the unscrupulous Stella. The next day, the baron, recalling what had happened, approached Stella and hoped to get back the deed he had signed the previous day. Stella claimed he could not return the document because he had destroyed it, dismissing the whole situation as a joke. A few days later, the baron was found shot in the head, and Stella produced the document he had supposedly destroyed. Because of that deed, he acquired a large sum of money, many acres of land,[Pg 302] and two beautiful castles located in pleasant surroundings. With his newfound wealth, he sought to marry a woman of high social standing. She accepted, and they set a date for the wedding. The bride and groom, priest, and delighted friends gathered at the church, ready for the ceremony, when a bloodstained man entered. He stared intensely at Stella before leaving. Everyone was horrified, but the bridegroom appeared the most affected. He fainted and had to be carried out, so the wedding couldn't take place. The next day, he seemed better, and they arranged to try the wedding again that evening. Just like before, everyone was present, and the priest was about to start when the lights went out, leaving everyone in shock. A dark cloud that had hidden the moon passed, and her pale light partly illuminated the church. At that moment, the bloodied figure reappeared, walked up to Stella, whispered something in his ear, then vanished. The shock was so great that the marriage was postponed once more, and ultimately, the lady and her father decided to call off the engagement. Stella became anxious, unable to sleep, haunted by terrifying sounds at night, and frequently saw the bloody apparition that had terrified him in the church. The source of the strange sights and sounds was clear to him; those around him had no idea where they came from. In short, Stella had murdered the baron, and the bloody figure was his ghost. Distressed and desperate, Stella decided to consult a famous witch he had heard about. When he arrived at her cottage, he gave her a purse of gold and promised even more if she could send the disturbing spirit away. The old hag agreed, took the money, counted it, spat on it, put it in a weasel-skin purse, and stuffed it into her pocket. With great ceremony, she tossed powder into the fire, which created a blue flame. In its heart, the murdered baron's living form materialized. The witch tried to dominate the spirit, but the challenge was great, as it almost broke through her enchanted circle multiple times. Eventually, her magic worked, and the spirit was sent deep underground, shouting, "Murderer, we will meet again soon." Stella was greatly unsettled; he drank heavily to forget his worries, but peace eluded him. In company, he was the life of the party, but alone in the quiet hours of the night, he would moan and jolt awake, as if trying to escape from someone. He felt like he was suffering from endless torment. He kept calling for more booze, then he would mount his horse and ride ten or twelve miles without knowing where he was headed. One day, he rode further than usual, his horse galloping at full speed, while he occasionally glanced back as if being chased. Several onlookers worried that something terrible might happen to him soon. Their concerns were justified, for ahead, where the road sharply turned, was a bridge over a deep, flowing river; unless he guided the horse carefully, it might jump into the water instead of onto the bridge. He got closer and closer to the dangerous spot, the horse running faster and faster, spurred on by Stella's kicks. The rider became increasingly agitated. Both he and his horse seemed doomed, and it turned out to be true. They jumped over the fence, and within minutes, Stella’s body was swept over a waterfall into a deep, boiling pool from which it could never be retrieved.
CHAPTER XXXIII.
Antonio the Rich—Soul sold to the Devil—Dreadful Announcement from a Volcano's Mouth—Three Ghosts—A Thrilling Story—Human Remains found behind a Stove—Mozart apprehensive of Death—A Strange Visitor—Mozart writing a Requiem for himself—The Stranger's Return—Messenger from another World—Mozart's Death—Ghost of a Lady—The White Lady—A Haunted House—Terrified Servants—Iron Cage—Youth starved to Death—Frightful Dreams and Dreadful Sights—Dog frightened by a Spirit—Ghost sinking into the Earth—Deserting a Disturbed House—Duchess of Mazarin—Madam de Beauclair—Compact between the Living and the Dead—A Lady's Death foretold by a Spirit—The Prediction fulfilled.
Antonio the Rich—Soul sold to the Devil—Dreadful Announcement from a Volcano's Mouth—Three Ghosts—A Thrilling Story—Human Remains found behind a Stove—Mozart scared of Death—A Strange Visitor—Mozart writing a Requiem for himself—The Stranger's Return—Messenger from another World—Mozart's Death—Ghost of a Lady—The White Lady—A Haunted House—Terrified Servants—Iron Cage—Youth starved to Death—Frightful Dreams and Dreadful Sights—Dog frightened by a Spirit—Ghost sinking into the Earth—Leaving a Disturbed House—Duchess of Mazarin—Madam de Beauclair—Deal between the Living and the Dead—A Lady's Death foretold by a Spirit—The Prediction fulfilled.
In the reign of Henry VIII., Mr. Gresham, a London merchant, coming home from Palermo (wherein resided one Antonio, generally called the Rich, who at one time had two kingdoms mortgaged to him), heard a strange voice that filled him with alarm. Antonio had accumulated a vast amount of riches, in ways not altogether in accordance with the eighth commandment. His money was given in loan at shamefully high rates of interest, and both principal and interest were often recovered by oppression. In fact, gold seemed to be his god: for it he appeared to live; for it, his poor neighbours asserted, he had sold his soul to the devil. Mr. Gresham being detained at Strombuli by contrary winds, he, with eight sailors, ascended a burning mountain there. Approaching the crater as near is they could with safety, they heard a hideous noise proceeding from the volcano's mouth, and a voice crying aloud "Dispatch, dispatch, haste, the rich Antonio is coming!" Terrified, the company hastened down the mountain, which, before they reached the level country, vomited out fire. At Palermo Mr. Gresham inquired for Antonio, and was informed that he died at the very time the voice proclaimed from[Pg 305] the scorching flames, "Antonio is coming." Mr. Gresham, on his return to England, reported the strange circumstances to the king, who had the facts confirmed by the mariners' oaths. So deeply was Mr. Gresham impressed with what he had heard, that he abandoned commerce, distributed nearly all his riches among his friends and the poor, and spent the remainder of his days in pious works.
During the reign of Henry VIII, Mr. Gresham, a merchant from London, was returning from Palermo (where a man named Antonio, known as the Rich, once had two kingdoms mortgaged to him) when he heard a strange voice that frightened him. Antonio had amassed a huge fortune, through methods not exactly in line with the eighth commandment. He lent out money at outrageously high interest rates, often recovering both the principal and interest through oppression. In fact, it seemed like gold was his god: he appeared to live for it; locals claimed he had sold his soul to the devil for it. While Mr. Gresham was delayed at Strombuli due to bad winds, he and eight sailors climbed a volcanic mountain. As they got as close to the crater as was safe, they heard a terrifying noise coming from the volcano’s mouth, along with a voice shouting, "Hurry, hurry, the rich Antonio is coming!" Scared, the group quickly made their way down the mountain, which erupted with fire before they reached flat ground. Once in Palermo, Mr. Gresham asked about Antonio and was told that he died just as the voice declared, “Antonio is coming.” When Mr. Gresham returned to England, he shared the strange events with the king, who confirmed the facts through the sailors’ oaths. Mr. Gresham was so moved by what he had experienced that he left business, gave away nearly all his wealth to friends and the needy, and spent the rest of his life doing good works.
A learned professor of moral philosophy in Königsberg, when a young man, was presented by William I. of Prussia with a small benefice in the interior of the country, at a considerable distance from Königsberg. On taking possession of the parsonage, he slept in the bedroom which had been occupied by his predecessor, then dead. While lying awake in bed one morning, the curtains of his bed being drawn aside, he beheld the figure of a man dressed in a loose gown, standing at a reading desk, whereon lay a large book, the leaves of which he appeared to turn over. On each side of the figure stood a little boy, on whom he now and again looked earnestly. His countenance, pale and disconsolate, indicated distress of mind. At length the figure closed the book, and taking the children, one in each hand, he walked slowly with them across the room, and disappeared behind an iron stove at the farthest end of the apartment. The young parson was deeply affected by the sight, but thought it prudent to divulge nothing at the time concerning the apparitions. In nearly all Lutheran churches of the Prussian dominion, it was customary to procure and hang up in some part of the church the portraits of the pastors who had held the living. On looking, soon after seeing the three figures, at the portraits suspended in one of the aisles, he was astonished to discover in the last-placed picture an exact likeness of the man he had beheld in his bed-chamber. The sexton, with whom he entered into conversation, told him that he remembered several incumbents. "The last one," said he,[Pg 306] "we considered as one of the most learned and amiable men who had ever resided among us. His character and benevolence endeared him to all his parishioners; but he was carried off in the midst of his days by a lingering illness, the cause of which has given rise to many unpleasant reports. It is, however, commonly believed that he died of a broken heart." The new incumbent's curiosity being excited, he pressed the sexton to disclose what more he knew of the subject. "Nothing respecting it," answered he, "is absolutely known, but scandal has propagated a story of his having formed a criminal connection with a young woman in the neighbourhood, by whom, it is asserted, he had two sons. As confirmation of the report, I know that there were two children who were seen at the parsonage—boys of about four or five years of age; but they suddenly disappeared, some time before the decease of their supposed father, although to what place they were sent, or what became of them, all are ignorant. It is equally certain that the surmises and unfavourable opinions formed respecting them reached his ears, and precipitated the disorder of which he died." This information recalled to the new pastor's mind, and seemed to give proof, of the existence of all that he had seen. Soon after, when winter approached, it became necessary to light fires in various apartments in the parsonage. Some difficulty was experienced in heating the room in which the figures of the man and two boys had appeared, as the stove not only smoked, but emitted an offensive smell. Having procured the assistance of a tradesman to make an inspection, he discovered in the inside, at the farthest extremity, the bones of two small human bodies, corresponding exactly in size, as well as in other respects, with the description of the two boys who had been seen at the parsonage.
A knowledgeable professor of moral philosophy in Königsberg, when he was young, was given a small benefice by William I of Prussia in a rural area far from Königsberg. Upon taking over the parsonage, he slept in the bedroom previously occupied by his deceased predecessor. One morning, while lying awake in bed with the curtains drawn aside, he saw a man dressed in a loose gown standing at a reading desk, where a large book lay open, its pages seemingly being turned. On either side of the man stood two little boys, whom he looked at intently from time to time. The man's pale, sorrowful face reflected a troubled mind. Eventually, he closed the book, took a boy in each hand, and walked slowly across the room before disappearing behind an iron stove at the far end of the space. The young pastor was deeply moved by the sight, but decided to keep quiet about the apparition at that moment. In most Lutheran churches in the Prussian territory, it was customary to display portraits of the pastors who had served the parish. Not long after witnessing the three figures, he looked at the portraits hanging in one of the aisles and was shocked to find the last portrait was an exact likeness of the man he had seen in his bedroom. The sexton, with whom he started a conversation, shared that he remembered several pastors. "The last one," he said, "[Pg 306] "was regarded as one of the most learned and likable men to have ever lived among us. His character and kindness won the hearts of all his parishioners, but he was taken from us in the prime of his life due to a long illness, the cause of which has led to many unpleasant rumors. However, it's widely believed that he died from a broken heart." The new pastor, intrigued, pressed the sexton for more details. "Nothing is definitively known about it," the sexton replied, "but gossip has spread a story that he had an illicit relationship with a young woman in the area, by whom it’s claimed he had two sons. To back up this claim, I know there were two boys around four or five years old seen at the parsonage, but they suddenly vanished sometime before their supposed father died, and no one knows where they went or what happened to them. It's also clear that the rumors and negative opinions about them reached his ears, which worsened his illness." This information jogged the new pastor’s memory and seemed to confirm everything he had seen. Soon after, as winter approached, they needed to light fires in various rooms of the parsonage. They had some trouble heating the room where the man and the two boys had appeared, as the stove not only smoked but gave off a foul odor. After calling in a tradesman for an inspection, they found at the farthest end inside the stove the bones of two small human bodies, which matched in size and description those of the two boys he had seen at the parsonage.
Mozart, the celebrated composer, was extremely apprehensive of death, and at all times he laboured under[Pg 307] profound melancholy. The circumstances attending the composition of his last piece were remarkable. One day, when his spirits were unusually depressed, a stranger, of a tall dignified appearance, was introduced. His manners were grave and impressive. He told Mozart that he came to request he would compose a solemn mass, as the requiem for the soul of a friend recently lost, and whose memory he was desirous of commemorating by this solemn service. Mozart undertook the task, and engaged to have it completed in a month. The stranger immediately paid a hundred ducats for the piece, and departed. This visit, somehow, had a serious effect on the mind of Mozart. He brooded over it for some time, then, suddenly calling for writing materials, began to compose with extraordinary ardour. Severe application to his studies brought on fainting fits, and failing health compelled him to suspend his work. "I am writing this requiem for myself," said he abruptly; "it will serve for my funeral service." This impression never left him. At the expiration of the month the mysterious stranger appeared, and demanded the requiem. "I have found it impossible," said Mozart, "to keep my word; the work has interested me more than I had expected, besides I have extended it beyond my first design. I shall require another month to finish it." The stranger made no objection, but, observing that for this additional trouble it was but just to increase the price, laid down fifty ducats more, and promised to return at the time appointed. Astonished at the stranger's proceeding, Mozart ordered a servant to follow the singular person, to find out who he was. The servant, however, lost sight of him, and returned unable to communicate the desired information. Mozart, persuaded that the stranger was a messenger from the other world sent to warn him that his end was fast approaching, applied himself with fresh zeal to the requiem, and, in spite of the exhausted state of his body and mind, completed it before the expiration[Pg 308] of the month. On the day named the stranger returned, but Mozart was no more.
Mozart, the famous composer, was extremely anxious about death and always struggled with deep sadness. The circumstances surrounding the creation of his last piece were remarkable. One day, when he was feeling particularly low, a tall, dignified stranger was introduced to him. The stranger’s demeanor was serious and striking. He told Mozart that he had come to ask him to compose a solemn mass as a requiem for a recently lost friend, wanting to honor his memory with this service. Mozart agreed to take on the task and promised to finish it in a month. The stranger immediately paid a hundred ducats for the piece and left. This visit had a profound impact on Mozart’s mind. He dwelled on it for a while, and then, suddenly calling for writing materials, he began to compose with incredible passion. His intense focus on his work led to fainting spells, and his declining health forced him to pause. “I’m writing this requiem for myself,” he said suddenly; “it will serve as my funeral service.” This thought never left him. After a month, the mysterious stranger returned and asked for the requiem. “I found it impossible,” Mozart replied, “to keep my promise; the work has become more engaging than I expected, and I’ve expanded it beyond my original plan. I’ll need another month to finish it.” The stranger didn’t object and, noting that it was only fair to pay more for the extra work, handed him fifty ducats and promised to return at the appointed time. Astonished by the stranger’s actions, Mozart ordered a servant to follow him to find out who he was. However, the servant lost track of him and returned without any information. Convinced that the stranger was a messenger from the other world warning him that his time was running out, Mozart threw himself into the requiem with renewed energy and, despite his physical and mental exhaustion, completed it before the month was over. On the designated day, the stranger returned, but Mozart was no longer alive.
The ghost of a lady who died in the fifteenth century from the effects of her husband's cruel treatment, long after her decease haunted the castles of the allied families of Brandenburg, Baden, and Darmstadt, and other places far distant. The ghost was generally called "the White Lady," in consequence of it appearing in white dress and in the veil, through the folds of which a faint light glimmered. She glided hither and thither along the corridors and apartments of castles and palaces. Her appearance gave certain indication that a member of the family at whose residence she showed herself was about to expire. At another part of the country a white lady invariably looked in at the window of a house where a person was dying; and, at a third place, a woman hovered in the air over the abode of one taking leave of earth.
The ghost of a woman who died in the fifteenth century due to her husband's cruel treatment haunted the castles of the united families of Brandenburg, Baden, and Darmstadt, as well as other far-off places, long after her death. She was commonly referred to as "the White Lady," because she appeared in a white dress and veil, through which a faint light shimmered. She glided here and there along the corridors and rooms of castles and palaces. Her appearance was a certain sign that a member of the family she visited was about to die. In another part of the country, a white lady would always look in at the window of a house where someone was dying; and in a third place, a woman hovered in the air above the home of someone who was taking their final leave from the world.
At the commencement of the first French Revolution, Lady Pennyman and her daughters retired to Lisle, where they hired a large house at a small rent. During their residence in this abode, the lady received from her husband, Sir John Pennyman, a draft for a large sum, which she carried to a banker in the town, and requested to have it cashed. She received a considerable portion of the money in silver, and, as she had several calls to make, she requested the banker to send the money in a parcel to her house. The parcel was committed to the care of a porter; and on the lady inquiring whether he understood from her directions the place to which he was to proceed, the man replied that he was perfectly aware of the place described—that it was called the "Haunted House." She paid little attention to his remarks at the time, but a few weeks afterwards his words were recalled to her recollection in a manner that surprised her. The housekeeper came to Lady Pennyman, and said that two of the servants, who had accompanied her ladyship from England, had that[Pg 309] morning given warning, and expressed a determination to quit her ladyship's service, on account of being terrified, night after night, by mysterious voices in their apartments. This caused her ladyship, who was a woman of strong nerve and an unbeliever in all that related to ghosts and haunted houses, to sleep in a room evacuated by one of the servants, hoping that, by so doing, her domestics would change their minds and remain. She was greatly surprised to see in the room a large iron cage, and much astonished to hear the legend respecting it. It was related that a late proprietor of the house, a young man of great property, had in his minority been confined in that apartment by an uncle, his guardian, until the privations and divers acts of cruelties he was exposed to ended fatally. Often had the youth been kept for days in the iron cage without food. The unfeeling relative inherited the nephew's wealth, but, like all ill-gotten gear, it did not bring happiness. Frightful dreams and dreadful sights compelled the uncle to leave the mansion, where he had murdered by inches a comely, docile young man, once the comfort of a fond mother and loving father. For a few nights nothing of an alarming nature occurred; she began to hope that confidence would be restored in her household, and that she would be enabled to return in peace to her own proper sleeping apartment. Her expectations were not fulfilled. One night she was awakened by the sound of footsteps in the haunted chamber, generally known as the "cage chamber," while her son, a young man, who had just returned from sea, was annoyed by loud knocking at his bedroom door, and strange figures appearing before him. A friend, hearing of the noises and apparitions, resolved to sleep in the "cage room," that he might ascertain, if possible, who or what it was that disturbed the family. Locking himself and a faithful dog into the "cage chamber," he retired to rest, confident that he was secure against every intruder,[Pg 310] whether material or airy. His assurance was of short duration. He had not lain long before his dog leaped into the bed, howling and terrified. The chamber door slowly opened, and a pale, thin, sickly youth came in, walked to the iron cage in the centre of the room, leaned against the iron bars, and, after remaining a short time, retired by the way he entered. The gentleman rose quickly to follow the ghost. On reaching the door, it was fastened on the inside, as he had left it before going to bed. His courage, however, did not fail him, and he continued to watch the retiring figure. The youth descended the stair-case with slow measured steps to the ground floor, when the form sank into the earth. Every one was now convinced that the house was haunted: a panic ensued, which ended in Lady Pennyman and her family abruptly leaving the disturbed habitation.
At the start of the first French Revolution, Lady Pennyman and her daughters moved to Lisle, where they rented a big house for a low price. While they were living there, Lady Pennyman received a large sum of money from her husband, Sir John Pennyman. She took it to a local bank and asked to cash it. She got a significant portion of the cash in silver and, since she had several errands to run, asked the banker to send the money in a parcel to her home. The parcel was given to a porter, and when Lady Pennyman asked if he understood her directions, he replied that he knew exactly where to go—that it was called the "Haunted House." She didn't think much of his comment at the time, but a few weeks later, his words came back to her in a surprising way. The housekeeper approached Lady Pennyman and informed her that two of the servants who had come from England had that morning quit their jobs, stating they were scared by strange voices in their rooms every night. This made Lady Pennyman, a strong-willed woman who didn't believe in ghosts and haunted houses, decide to sleep in one of the servants' vacated rooms, hoping it would persuade her employees to stay. She was quite shocked to find a large iron cage in the room and was intrigued by the story surrounding it. It was said that a previous owner of the house, a wealthy young man, had been locked in that room by his uncle, his guardian, until the deprivation and various cruelties he faced led to his death. The young man had often gone days without food in that iron cage. The callous uncle inherited his nephew's fortune, but, like all ill-gotten gains, it didn’t bring him happiness. Terrible nightmares and horrifying visions drove the uncle out of the home where he had slowly killed a kind, obedient young man, once a comfort to his loving parents. For a few nights, nothing alarming happened; she began to think that things would settle down and she could return peacefully to her own bedroom. Unfortunately, her hopes were dashed. One night, she was awakened by footsteps in the haunted room, known as the "cage chamber," while her son, who had just come back from sea, was disturbed by loud knocks at his door and strange figures appearing before him. A friend, having heard about the noises and sightings, decided to spend the night in the "cage room" to find out what was disturbing the family. He locked himself and his loyal dog inside the "cage chamber" and went to bed, feeling secure against any intruders, whether they were real or ethereal. His confidence didn’t last long. He hadn’t been asleep for long before his dog jumped onto the bed, howling in fear. The chamber door creaked open, and a pale, thin, sickly-looking young man entered, walked to the iron cage in the center of the room, leaned against the bars for a bit, and then left the way he came in. The man quickly got up to follow the ghost. When he reached the door, it was locked on the inside, just like he had left it before going to sleep. However, his courage didn’t waver, and he continued to watch the disappearing figure. The young man descended the stairs slowly and methodically to the ground floor, where his form sank into the earth. Everyone was now convinced that the house was haunted: a panic broke out, leading Lady Pennyman and her family to abruptly leave their unsettling home.
It is well known that the celebrated Duchess of Mazarin was a favourite of King Charles II., and Madame de Beauclair was a lady admired and beloved by his brother and successor, James II. Between these ladies there was an uncommon friendship. The two beauties were allotted handsome apartments in Stable Yard, St. James's, but, for obvious reasons, they had little conversation with the outer world. It was agreed between the ladies, that she who should be first taken away by death, would return, if possible, and give the survivor an account of what was doing in the other world. This promise was often repeated; and the duchess happening to fall sick, and her life despaired of, Madame de Beauclair reminded her of their agreement. Her Grace replied she might depend upon her performing what she had promised. These last words passed between them not more than an hour before the lady's death. Years passed on, yet not a voice or sign came from the dead. Madame de Beauclair concluded that there was no such thing as existence after death. Probably her mind would have remained[Pg 311] unchanged, had not the Duchess of Mazarin at last appeared to her. One evening Madame de Beauclair was sitting alone, when she happened to turn her eyes to a corner of the apartment, and lo! before her stood the form of the departed duchess. The figure moved through the room, approached near the lady, and, looking with great sweetness, said, "Beauclair, between the hours of twelve and one this night you will be with me." Having said this, the spirit vanished. So convinced was Madame de Beauclair, though in excellent health and spirits, that her dissolution was at hand, that she sent for her friends, to whom she gave tokens of friendship, and summoned a clergyman to administer spiritual consolation. All who visited the lady endeavoured to dissuade her from giving way to thoughts which there seemed not the least probability of being verified. "Talk not to me," she said to those who imagined she was labouring under a singular delusion, "with the view of making me believe that my eyes and ears have deceived me: my time is short, and I would not have the small space allowed me to be with you wasted in vain delusion. I know I have seen the Duchess of Mazarin, and am convinced that her words will come true." Twelve o'clock was about to strike, yet, to all appearance, Madame de Beauclair continued in good health. Another attempt, to no purpose, was made to remove all apprehension of early dissolution. The only response that came was, "I am already sick at heart." Her countenance suddenly changed, and before half an hour expired she had entered the world of spirits.
It’s well known that the famous Duchess of Mazarin was a favorite of King Charles II., and Madame de Beauclair was a lady admired and loved by his brother and successor, James II. There was an unusual friendship between these two women. Both were given beautiful apartments in Stable Yard, St. James's, but for obvious reasons, they didn’t talk much to the outside world. They agreed that whoever died first would come back, if possible, and tell the other what was happening in the afterlife. This promise was often repeated; when the duchess fell ill and her life was in danger, Madame de Beauclair reminded her of their agreement. The duchess assured her that she could count on her to keep that promise. These last words were exchanged no more than an hour before the lady died. Years passed, but there was no word or sign from the deceased. Madame de Beauclair concluded that there was no existence after death. Her belief might have remained unchanged if the Duchess of Mazarin hadn’t finally appeared to her. One evening, Madame de Beauclair was sitting alone when she happened to glance at a corner of the room, and suddenly there stood the figure of the late duchess. The figure moved across the room, came closer to her, and, looking very sweetly, said, “Beauclair, between the hours of twelve and one tonight, you will join me.” After saying this, the spirit disappeared. Madame de Beauclair was so convinced that her death was imminent, even though she was in excellent health and spirits, that she called for her friends, gave them tokens of friendship, and summoned a clergyman for spiritual support. Everyone who visited her tried to persuade her not to give in to thoughts that seemed unlikely to be true. “Don’t talk to me,” she said to those who thought she was under some strange delusion, “about making me believe that my eyes and ears have deceived me: my time is short, and I don’t want the little time I have left to be wasted on false hopes. I know I have seen the Duchess of Mazarin, and I’m convinced that her words will come true.” As twelve o'clock approached, Madame de Beauclair still appeared to be in good health. Another attempt was made to ease her fears of an early death, but she only responded, “I am already sick at heart.” Her expression suddenly changed, and within half an hour, she had entered the spirit world.
CHAPTER XXXIV.
Sir George Villiers' Ghost warning his Son of Danger—Warnings Neglected—Duke of Buckingham Murdered—Apparitions do not lie—Lord Lyttelton and others profaning Christmas—A Troubled Mind—Apparition of a Suicide—Neglected Warning—Deception of Friends—Accusing a Ghost of Falsehood—Approach of the Ominous Hour—Alarm—Lord Lyttelton found Dead at the dreaded time—Death of an old Roman King—Alarming Prodigies—Tales from the Eddas—A Scandinavian Warrior's Ghost—An Icelandic Lady's Ghost—Spectral Appearance—Mysterious Death of a Herdsman—Fear of approaching Calamities—Man beaten to Death by a Ghost—Association of Ghosts—Demon in the shape of a Seal—Apparitions of Drowned Men—Christians not disturbed by Spectres—A Band of Demons thirty strong—Priest exorcising Evil Spirits—Spirits frightened away.
Sir George Villiers' Ghost warning his Son of Danger—Warnings Neglected—Duke of Buckingham Murdered—Apparitions do not lie—Lord Lyttelton and others profaning Christmas—A Troubled Mind—Apparition of a Suicide—Neglected Warning—Deception of Friends—Accusing a Ghost of Falsehood—Approach of the Ominous Hour—Alarm—Lord Lyttelton found Dead at the dreaded time—Death of an old Roman King—Alarming Prodigies—Tales from the Eddas—A Scandinavian Warrior's Ghost—An Icelandic Lady's Ghost—Spectral Appearance—Mysterious Death of a Herdsman—Fear of approaching Calamities—Man beaten to Death by a Ghost—Association of Ghosts—Demon in the shape of a Seal—Apparitions of Drowned Men—Christians not disturbed by Spectres—A Band of Demons thirty strong—Priest exorcising Evil Spirits—Spirits frightened away.
An officer in the king's service at Windsor Castle, in the beginning of the seventeenth century, when a boy, was taken much notice of by Sir George Villiers, the Duke of Buckingham's father. The officer, after he had reached manhood, was lying in bed one night, awake and in good health, when he perceived a venerable form draw near his bed. The apparition (for so it turned out to be) asked him if he knew who he was. The frightened gentleman told the apparition that the figure of the deceased Sir George Villiers stood before him. The apparition replied that he was right, and that he (the gentleman) must go and acquaint Sir George's son, that unless he ingratiated himself into the good opinion of the people, he would soon be cut off. Next morning the gentleman began to think his senses had deceived him, and therefore he did not deliver the message. Next night the apparition appeared in a terrible aspect, and told him that, unless he complied with his commands, he could not expect peace of mind. A promise to obey was promptly made. Again[Pg 313] the gentleman tried to persuade himself that he had been dreaming, and a second time broke his word. A third night the spectre appeared, reproaching him with breach of promise, and, after again requesting him to deliver the message to the duke, uttered threats of fearful punishment in case of non-compliance. Delay seemed dangerous, so the gentleman hastened to London, where the Court then was, and entrusted Sir Ralph Freeman, who was married to a lady nearly allied to the duke, with the message. Sir Ralph communicated with the duke, who, however, could not receive the messenger, but sent him word that next day he was going to hunt with the king, and that he would meet him at Lambeth Bridge at five o'clock in the morning, where, if the gentleman attended, he would speak to him. Sir Ralph, being satisfied of the importance of having the message correctly delivered, accompanied the gentleman to the appointed place of meeting. The messenger and the duke spoke privately for nearly an hour. Neither Sir Ralph nor his servants could hear what was said, but they observed that several times the duke laboured under great emotion. The duke rode off to meet the king, and the gentleman and Sir Ralph returned together. The man told Sir Ralph that when he mentioned certain facts to the duke, he swore that he could not have come to the knowledge of them except through the devil, for the particulars he disclosed, as a token of him being sent by his deceased father, were profound secrets. The duke returned from the hunting-field before the morning was past, and retired with his mother to her private apartments for two or three hours. On coming out his countenance was troubled. He received other warnings, which were disregarded. The result may be anticipated. His Grace was stabbed on the 23d August 1628 by John Felton, a discontented lieutenant, at Portsmouth. When the news of the duke's murder was brought to his mother, she received it with grief, but[Pg 314] without surprise. She had long foreseen what would happen. "Apparitions," she said, "did not lie."
An officer serving the king at Windsor Castle in the early seventeenth century caught the attention of Sir George Villiers, the father of the Duke of Buckingham, when he was a boy. One night, after he had grown into a man and was lying in bed awake and healthy, he noticed a venerable figure approaching him. The apparition (as it turned out) asked if he knew who it was. The startled man replied that he saw the ghost of the late Sir George Villiers before him. The apparition confirmed this and told him he needed to inform Sir George's son that unless he won the favor of the people, he would soon be in danger. The next morning, the man began to doubt his senses and decided not to deliver the message. The following night, the apparition appeared again, looking terrifying, and warned him that unless he followed through with his orders, he couldn't expect to have peace of mind. He quickly promised to obey. Once again, the man tried to convince himself it was just a dream and broke his promise a second time. On the third night, the ghost appeared again, accusing him of breaking his promise, and after urging him once more to deliver the message to the duke, threatened him with severe punishment if he refused. Sensing the urgency, the man hurried to London, where the Court was located, and entrusted Sir Ralph Freeman, who was married to a woman closely related to the duke, with the message. Sir Ralph communicated with the duke, who, unable to meet with the messenger, sent word that he would be hunting with the king the next day and would meet him at Lambeth Bridge at five in the morning, where he would speak to him if the gentleman showed up. Recognizing the importance of delivering the message correctly, Sir Ralph accompanied the man to the meeting place. The messenger and the duke spoke privately for nearly an hour. Neither Sir Ralph nor his servants could hear the conversation, but they noticed the duke displaying significant emotion multiple times. The duke then rode off to meet the king, while the gentleman and Sir Ralph returned together. The man told Sir Ralph that when he mentioned certain details to the duke, he swore he couldn't have learned them from anyone but the devil, as the specifics he shared, proving he was sent by his deceased father, were profound secrets. The duke returned from hunting before the morning was over and spent two or three hours alone with his mother in her private chambers. When he emerged, he appeared troubled. He received more warnings, which he ignored. The outcome was predictable. His Grace was stabbed on August 23, 1628, by John Felton, a dissatisfied lieutenant, at Portsmouth. When news of the duke's murder reached his mother, she received it with sorrow, but without surprise. She had long foreseen what would happen. "Apparitions," she said, "did not lie."
Lord Lyttelton, in the winter of 1778, left the metropolis with a party of loose and dissipated companions to profane the Christmas by riotous debaucheries, at his country house, near Epsom. They had not long abandoned themselves to their desperate orgies, before a sudden gloom came over the party by their host becoming extraordinarily depressed in spirits and dejected of countenance. All his vivacity departed, and he fled from his guests. Urged to make known the cause of his uneasiness, he revealed the secret. He told them, that the previous night, after retiring to bed, and his light extinguished, he heard a noise resembling the fluttering of a bird at his window. Looking to the window, he saw the figure of an unhappy female whom he had betrayed, and who in consequence had committed suicide, standing in the window recess. The form approached the foot of his bed, and, pointing her finger to a dial which stood on the mantel-piece, announced that if he did not take warning and repent, his life and sins would be concluded at the same hour of the third day after the visitation. By a preternatural light in the chamber he observed distinctly everything around him. While the warning spirit was speaking, he saw the time was twelve o'clock. Darkness came, and the apparition disappeared. Lord Lyttelton's companions laughed at his superstitious fears, and endeavoured to convince him that he must have mistaken a dream for a real spiritual visitation. He felt somewhat relieved by what they said, but was not altogether convinced or reassured. The fatal night approached, and, with the connivance of Lord Lyttelton's attendants, the guests put all the clocks in the house an hour and a half too fast. They kept his lordship as lively as possible, but when ten o'clock struck he was silent and depressed; eleven struck, the depression deepened;[Pg 315] twelve struck: "Thank God; I am safe!" exclaimed the nobleman: "the ghost was a liar, after all!—some wine—what a fool I was to be cast down by such a circumstance! But," continued he, "it is time for bed; we shall be up early, and out with the hounds to-morrow. By my faith, it is half-past twelve; so good night." He went to his chamber, ignorant that the ominous hour was not yet past. His guests, notwithstanding their avowed unbelief, remained together in fearful dread. They heard the valet descending from his master's room; it was just twelve o'clock. Lord Lyttelton's bell rang violently; the company ran to his apartment, and found the unhappy nobleman lying in bed lifeless, with his countenance terribly convulsed.
Lord Lyttelton, in the winter of 1778, left the city with a group of reckless and wasteful friends to celebrate Christmas with wild parties at his country house near Epsom. They had barely started indulging in their chaotic celebrations when a sudden gloom settled over the group due to their host becoming unusually downcast and withdrawn. All his energy disappeared, and he left his guests. When pressed to explain his distress, he shared his secret. He told them that the night before, after going to bed and turning off the light, he heard a noise like the fluttering of a bird at his window. When he looked, he saw the figure of a distraught woman he had betrayed, who had committed suicide as a result, standing in the window recess. The figure approached the foot of his bed and, pointing to a clock on the mantelpiece, warned him that if he did not heed the warning and repent, his life and sins would end at the same hour on the third day after her visit. By an otherworldly light in the room, he could clearly see everything around him. While the warning spirit spoke, he noticed the time was twelve o'clock. Suddenly, darkness fell, and the apparition vanished. Lord Lyttelton's friends laughed at his superstitious fears, trying to convince him that he must have confused a dream with a real ghostly encounter. He felt somewhat reassured by their words but wasn’t completely convinced or at ease. The fateful night drew closer, and with the help of Lord Lyttelton's attendants, the guests set all the clocks in the house an hour and a half fast. They kept him entertained, but when ten o'clock struck, he was quiet and gloomy; at eleven, his mood darkened further; when twelve struck, he exclaimed, "Thank God; I am safe! The ghost was a liar after all!—some wine—what a fool I was to be brought down by such a thing! But," he continued, "it’s time for bed; we’ll be up early and out with the hounds tomorrow. By my faith, it’s half-past twelve; so good night." He went to his room, unaware that the ominous hour had not yet passed. His guests, despite their claimed disbelief, remained together in fearful anticipation. They heard the valet coming down from his master's room; it was exactly twelve o'clock. Lord Lyttelton's bell rang loudly; the group rushed to his room, only to find the unfortunate nobleman lying lifeless in bed, his face horribly contorted.
Shortly before the death of an old Roman king, several prodigies of an alarming nature appeared. When he first became sick there arose a violent tempest of wind, which blew down the cross from one of the churches. After this followed a terrible earthquake, which shook the whole city. Moreover an old eagle, a domestic of the royal palace, that had lived there many years, took wing the day before the king's sickness began, and flew away no one knew whither; then the bells of the imperial chapel rang thrice of their own accord in the space of twelve hours. Strange apparitions were seen at midnight, some of them hovering in the air, and others of them lurking about the palace court. In particular, a funeral procession, consisting of unearthly beings, was observed one night going along the principal thoroughfare from the palace to the place of sepulchre, where the royal remains were soon afterwards laid.
Shortly before an old Roman king died, several alarming signs appeared. When he first got sick, a fierce windstorm blew down a cross from one of the churches. Following that, a terrible earthquake shook the entire city. Additionally, an old eagle that had lived in the royal palace for many years took flight the day before the king got sick and flew away without anyone knowing where it went; then, the bells of the imperial chapel rang on their own three times within twelve hours. Strange sightings were reported at midnight, with some figures hovering in the air and others lurking around the palace courtyard. In particular, one night, a funeral procession made up of otherworldly beings was seen traveling down the main street from the palace to the burial site, where the royal remains were laid to rest soon after.
From the Eddas we learn that when these singular works were written or compiled, a belief must have prevailed of the existence of ghosts, spirits, and demons in various forms. We therefore propose giving a few examples of ghost stories from the Eddas:—After the[Pg 316] death of Helge (a Scandinavian warrior), a maid witnessed, in the evening, his ghost, with a numerous train, riding into the cairn where Helge's remains were deposited. The brave damsel inquired whether it was an illusion she saw, to which the ghost replied that it was not. When the maid told Sigrum, Helge's widow, what she had seen, the faithful mourning wife hastened to the cairn, and, on searching it, sure enough there was the shade of her dead husband. It addressed her thus: "Thou, Sigrum, art the cause of Helge lying here, slain by the dew of sorrow. Thou weepest burning tears, maid of the sun-glowing south; but we will drink the precious mead together, though we have lost gladness and lands. Now are the brides closed in the cairns, and the princely maidens laid beside us." Sigrum made a couch in the cairn, and invited the spirit to rest there from all trouble, saying, "Son of the Ylfinga, I will sleep in thy arms as formerly, when my hero lived." To this the ghost replied, "No longer will I say thou art unfaithful, since thou consentest to sleep in the embrace of the dead. And yet thou livest, offspring of kings. Let the pale steed tramp the steeps of the air. In the west must we be, by the bridge Vindhjalen, ere the cock in Walhalla wakes the sons of victory."
From the Eddas, we learn that when these unique works were written or compiled, there was a widespread belief in the existence of ghosts, spirits, and demons in various forms. Therefore, we will provide a few examples of ghost stories from the Eddas:—After the[Pg 316] death of Helge (a Scandinavian warrior), a maid saw his ghost, along with a large group, riding into the mound where Helge's remains were buried in the evening. The brave woman asked if what she was seeing was just an illusion, to which the ghost replied that it was not. When the maid told Sigrum, Hel
Far back in the history of time, the ghost of a lady that died in Iceland, whose deathbed commands were disregarded, returned to punish the living for disregarding her injunctions. The lady's corpse was conveyed to a distant place of sepulchre. As the interment could not take place the first day, the bearers, with their dead burden, reposed in a house over night. At midnight an apparition of the lady glided through the kitchen, and, on the night when the conductors of the funeral returned home, a spectral appearance, resembling a half moon, moved round the mansion in a direction opposite to that of the sun, and continued its revolution until the domestics[Pg 317] retired to rest. This apparition appeared every night for a week, and was pronounced by certain wise sages as a presage of pestilence and death. A herdsman at the mansion was, shortly after the lady's death, persecuted by demons, and one morning he was found dead in bed. One Thorer, who himself had predicted that the apparitions were come to give warning of approaching calamities, was the next victim. One evening he was set upon by the shepherd's ghost, and so fearfully beaten that he died in consequence thereof. Evils continued to multiply: Thorer and the herdman's ghost associated themselves together in persecuting the inhabitants, several of whom fell victims to their rage. At times unseen agents upset tables and chairs, flung kitchen utensils about in all directions, and on other occasions a demon in the shape of a seal rose from the earth, to the dismay of a whole household. Thorodd, the master of the family, in crossing a river in a boat, was, along with two of his servants, drowned. Apparitions of the drowned men walked about Thorodd's old residence, but the appearances did not much disturb the people, who were Christians, as they believed that the spectres of such persons as had been favourably received by the goddess Rana were accustomed to show themselves after death. So fast did the demons increase in number that they became a great band of thirty, the exact number of people supposed to have had a period put to their existence by demons. Many fled from the neighbourhood, fearing that, if they remained, they would ere long be dead men, and their spirits infernal demons. Possibly their fears would have been realized, had not a pious priest exorcised the evil spirits. By a plentiful application of holy water and celebration of a solemn mass, they were frightened away, to return no more.
Long ago, the ghost of a lady who died in Iceland came back to punish the living for ignoring her last wishes. Her body was taken to a faraway burial place. Since the burial couldn’t happen the first day, the bearers spent the night in a house with the deceased. At midnight, the lady’s ghost floated through the kitchen. On the night when the funeral workers returned home, a ghostly figure resembling a half moon circled the mansion in the opposite direction of the sun and kept moving until the household staff went to bed. This ghost appeared every night for a week and was deemed by some wise individuals as a sign of disease and death. Shortly after the lady's death, a herdsman at the estate was tormented by demons and was found dead in his bed one morning. A man named Thorer, who had predicted that the ghosts were warnings of impending disasters, became the next victim. One evening, he was attacked by the shepherd's ghost and was so brutally beaten that he died as a result. The misfortunes kept piling up: Thorer and the herdsman's ghost teamed up to torment the residents, several of whom fell prey to their wrath. Sometimes, unseen forces would overturn tables and chairs, toss kitchen utensils around, and at other times a demon in the form of a seal would emerge from the ground, startling the entire household. Thorodd, the head of the family, drowned while crossing a river in a boat with two of his servants. The ghosts of the drowned men wandered around Thorodd's former home, but the people, who were Christians, weren’t too unsettled by their presence, as they believed that the spirits of those who had been well-received by the goddess Rana were known to appear after death. The number of demons grew so large that they formed a group of thirty, the same number of people thought to have been killed by demons. Many fled the area, fearing that if they stayed, they would soon join the ranks of the dead, their spirits becoming malevolent demons. Their fears might have come true if it weren't for a devout priest who exorcised the evil spirits. Through extensive use of holy water and holding a solemn mass, he scared them away for good.
CHAPTER XXXV.
A Mysterious Hunter—Man and Horse supposed to be Devils—Extraordinary Talents of the suspected Hunter—Signs of Uneasiness—Terrible Shrieks—Groans of Despair—Tortured Spirits—Severe Flagellation—Disappearance of the Flagellant—Tales of the Scotch Highlands—Witches in the shape of Hares worried by Dogs—Croaking Raven—Death of a suspected Witch—Resort of Witches and Evil Spirits—Spirits hastening to a Church—Dogs in Pursuit—Black Man with Eyes like Fire—Horse breathing Smoke and Flame—Witch's Ghost and Demons sinking into the Earth.
A Mysterious Hunter—A Man and Horse thought to be Demons—Unbelievable Skills of the Suspected Hunter—Signs of Anxiety—Terrifying Screams—Crys of Despair—Tormented Souls—Harsh Punishment—Vanishing of the Punisher—Legends from the Scottish Highlands—Witches in the Form of Hares Chased by Dogs—Croaking Raven—Death of an Accused Witch—Gathering of Witches and Evil Spirits—Spirits Rushing to a Church—Dogs in Pursuit—A Dark Figure with Fiery Eyes—A Horse Breathing Smoke and Flames—The Witch's Ghost and Demons Sinking into the Ground.
A strange tale of a mysterious hunter is given in the Letters of Lord Lyttelton, the truth of which, it is said, was attested by gentlemen whose veracity was beyond question. We give an abridged version of the tale:—
A strange story about a mysterious hunter is shared in the Letters of Lord Lyttelton, and its truth is supposedly confirmed by gentlemen whose honesty is unquestionable. Here’s a shortened version of the story:—
In the early part of ————'s life he attended a hunting club at their sports, when a stranger of genteel appearance, and well mounted, joined the chase, and was observed to ride with a degree of courage and address that called forth the utmost astonishment of every one present. The beast he rode was of amazing power; nothing stopped them; the hounds could never escape them; and the huntsman, who was left far behind, swore that the man and his horse were devils from hell. When the sport was over, the company invited this extraordinary person to dinner: he accepted the invitation, and astonished the company as much by the powers of his conversation, and by his elegance of manners, as by his equestrian prowess. He was an orator, a poet, a painter, a musician, a lawyer, and a divine; in short, he was everything, and the magic of his discourse kept the drowsy sportsman awake long after his usual hour. At length, however, wearied nature could be charmed no more, and the company began to steal away by degrees[Pg 319] to their repose. On his observing the society diminish, he discovered manifest signs of uneasiness; he therefore gave new force to his spirits, and new charms to his conversation, in order to detain the remaining few some time longer. This had some little effect; but the period could not be long delayed when he was to be conducted to his chamber. The remains of the company retired also; but they had scarce closed their eyes, when the house was alarmed by the most terrible shrieks that were ever heard; several persons were awakened by the noise; but, its continuance being short, they concluded it to proceed from a dog which might be accidentally confined in some part of the house; they very soon, therefore, composed themselves to sleep, but were again soon awakened by shrieks and cries of still greater terror than the former. Alarmed at what they heard, several of them rang their bells, and when the servants came, they declared that the horrid sounds proceeded from the stranger's chamber. Some of the gentlemen immediately arose to inquire into this extraordinary disturbance; and while they were dressing themselves for that purpose, deeper groans of despair, and shriller shrieks of agony, again astonished and terrified them. After knocking some time at the stranger's chamber door, he answered them as one awakened from sleep, declared he had heard no noise, and, rather in an angry tone, desired he might not be again disturbed. Upon this, they returned to their chambers, and had scarce began to communicate their sentiments to each other, when their conversation was interrupted by a renewal of yells, screams, and shrieks, which, from the horror of them, seemed to issue from the throats of damned and tortured spirits. The gentlemen listened attentively, and traced the sounds to the stranger's room, the door of which they instantly burst open, and found him upon his knees in bed, in the act of scourging himself with the most unrelenting severity, his[Pg 320] body streaming with blood. On their seizing his hands to stop the strokes, he begged them, in the most ringing tone of voice, as an act of mercy, that they would retire, assuring them that the cause of their disturbance was over, and that in the morning he would acquaint them with the reasons of the terrible cries they had heard, and the melancholy sight they saw. After a repetition of his entreaties, they retired; and in the morning two of them went to his chamber, but he was not there, and, on examining the bed, they found it to be one gore of blood. Upon further inquiry, the groom said that, as soon as it was light, the gentleman came to the stable, booted and spurred, and desired his horse might be immediately saddled, and appeared to be extremely impatient till it was done, when he vaulted into his saddle, and rode out of the yard at full speed. Servants were immediately sent into every part of the surrounding country, but not a single trace of him could be found; such a person had not been seen by any one, nor has he since been heard of.
In the early part of ————'s life, he went to a hunting club for their events when a well-dressed stranger on a strong horse joined the chase. This man rode with such skill and bravery that everyone present was completely amazed. The horse he rode was incredibly powerful; nothing could stop them, the hounds could never catch up, and the huntsman, left far behind, swore that the man and his horse were devils from hell. When the hunt ended, the group invited this extraordinary individual to dinner. He accepted and amazed everyone not just with his riding ability but also with the brilliance of his conversation and his graceful manners. He was an orator, a poet, a painter, a musician, a lawyer, and a priest; in short, he was everything, and the magic of his words kept the sleepy hunters awake long past their usual bedtime. Eventually, though, weariness took over, and the company started to slip away to bed. Noticing that people were leaving, he showed obvious signs of concern and put extra effort into his spirits and conversation to keep the remaining few around longer. This had a slight effect, but there came a point when he had to be taken to his room. The rest of the group also retired; however, they had barely closed their eyes when the house was shaken by the most horrific screams they had ever heard. Several people woke up from the noise, but since it didn’t last long, they guessed it was just a dog locked up somewhere in the house. They quickly went back to sleep, only to be disturbed again by screams and cries even more terrifying than before. Alarmed, several of them rang their bells, and when the servants arrived, they revealed that the dreadful sounds came from the stranger's room. Some gentlemen got up to investigate this strange disturbance, and while getting dressed, they heard even more intense groans of despair and piercing shrieks of agony, which filled them with dread. After knocking for some time at the stranger's door, he answered as if waking from a deep sleep, said he hadn’t heard any noise, and asked, somewhat angrily, to be left alone. They then returned to their rooms, and hardly had they begun to exchange thoughts on what had happened when their conversation was cut short by louder yells, screams, and shrieks that sounded like tortured souls. The men listened closely and traced the sounds to the stranger’s room, which they immediately burst open to find him on his knees in bed, brutally whipping himself, his body covered in blood. When they grabbed his hands to stop him, he pleaded with a desperate voice, begging them to leave, assuring them that the cause of their disturbance was over and that he would explain everything in the morning. After repeated pleas, they finally left; the next morning, two of them went to his room but found it empty, and upon inspecting the bed, they saw it was soaked in blood. Further investigation revealed that the groom had said that as soon as it was light, the gentleman had come to the stable, all geared up, and asked for his horse to be saddled immediately. He appeared very impatient until it was done, then jumped into his saddle and rode out of the yard at full speed. Servants were quickly sent to search the surrounding area, but they found no trace of him; no one had seen or heard from such a person since.
Tales are related in the Scotch Highlands of witches being mortally worried by dogs while they (the witches) appeared in the likeness of a hare. They are so similar in all essential particulars, that one is inclined to think that they are different versions of the same story. Here, at all events, is one version:—A hunter, one early morning, observed an old woman prowling about a glen in a suspicious manner. Wishing to know what she was about, he watched her movements, and succeeded in getting so near her that he was able to recognise her features. She was a near neighbour of his own, held in good repute by all in the district. Observing him approaching, the old woman walked away quickly, to avoid him recognising her; but, as the hunter was likely to overtake her, she transformed herself into the likeness of a hare, and darted away at great speed. The hunter's dog gave chase, and, after a long run, seized her. At that instant a shriek[Pg 321] arose that made the hills echo and re-echo. Hurrying forward to call off his dogs, the hunter came within a few paces of the spot where the struggle was going on, when a raven rose from the ground and flew away, croaking angrily. A pool of blood marked the place, and his two dogs lay dead. On returning home, he learned that the old woman whom he had seen transformed into a hare lay dangerously ill in her house. At night she died. The same night another neighbour of the woman was returning home, whistling to keep up his courage, for he had to pass the old parish church and burying-ground, and walk through a wood, the favourite resort of witches and evil spirits. As the deep shadows of the forest were beginning to conceal the moon from view, he was startled by the appearance of a woman running in the direction of the church. She asked if she could reach it by twelve o'clock. He answered that he thought she could if she ran fast. His impression was that the voice, face, and figure were those of the woman the hunter had surprised in the morning. A little farther on he met two hounds coursing along at great speed. In a few minutes he met a black man riding on a black horse. The horseman inquired whether the traveller had seen a woman, and two dogs pursuing her. On replying in the affirmative, the horseman asked a second question, whether he thought the dogs would overtake her before she went the length of the old church? With a faltering voice he said it was likely they would. The frightened traveller, more dead than alive, observed that the black man had eyes like balls of fire, and that his horse breathed smoke and flame. As swift as his feet could carry him, the pedestrian hastened homeward, trusting that the terrors of the night were past, yet fearing and trembling exceedingly. Having to pass the old woman's house, and seeing a light, he went in, and then learned that she was dead. He had no doubt that the human-like figure he saw running on[Pg 322] foot towards the church was the spirit of the departed witch, and that the pursuers were demons. After condoling with the bereaved relations, he took his departure from an abode cursed with the presence of a witch's remains. Scarcely had he crossed the threshold before he observed the black horseman riding swiftly towards the house, with the woman lying across the saddle-bow, and the two dogs following close behind. In an instant, man, woman, horse, and dogs sank into the ground.
Tales are told in the Scottish Highlands about witches being hunted by dogs while they took the shape of a hare. The stories are so similar in key details that it feels like they are different versions of the same tale. Here’s one version: One early morning, a hunter spotted an old woman acting suspiciously in a glen. Curious about her actions, he watched her closely and got close enough to recognize her features. She was a neighbor, well-respected in the community. When she noticed him coming, the old woman quickly walked away to avoid being recognized; but since the hunter was about to catch up to her, she transformed into a hare and fled at high speed. The hunter's dog chased after her and, after a long run, caught her. At that moment, a scream echoed from the hills. The hunter rushed to call off his dogs and got close to where the struggle was happening, when a raven took off from the ground, croaking angrily. A pool of blood marked the scene, and his two dogs lay dead. When he returned home, he learned that the old woman he had seen turn into a hare was gravely ill. She died that night. Later, that same night, another neighbor was on his way home, whistling to keep calm as he had to pass the old parish church and graveyard and walk through a forest known for witches and evil spirits. As the trees began to hide the moon, he was startled by a woman running toward the church. She asked if she could reach it by midnight. He replied that he thought she could if she hurried. He felt that her voice, face, and figure resembled the woman the hunter had encountered earlier. A little farther down the path, he saw two hounds racing quickly by. Moments later, he met a black man on a black horse. The horseman asked if the traveler had seen a woman and two dogs chasing her. When he answered yes, the horseman asked if he thought the dogs would catch her before she reached the old church. With a shaky voice, he said it seemed likely. The terrified traveler, feeling more dead than alive, noticed that the black man had eyes like fiery orbs and that his horse seemed to breathe smoke and flames. As fast as he could, he hurried home, hoping the night’s fright was behind him, yet feeling extremely anxious. As he passed by the old woman’s house and saw a light, he went inside and found out she had died. He had no doubt that the human-like figure he saw running toward the church was the spirit of the deceased witch and that the pursuers were demons. After offering his condolences to the grieving family, he left the home cursed by the presence of a witch’s remains. He had barely crossed the threshold when he saw the black horseman riding swiftly toward the house, with the woman draped over the saddle and the two dogs close behind. In an instant, the man, woman, horse, and dogs vanished into the ground.
CHAPTER XXXVI.
Leading Churchmen subjected to the Onslaught of Demons—Warfare with the Devil in corporeal shape—Triumph of Churchmen—St. Maurus rebuking a Troop of Evil Spirits—St. Romualdus' Five Years' Conflict with Satan—The Faculty of St. Frances—St. Gregory's Detection of the Devil entering a Man—A Greedy Monk denied Christian Burial—Monk in Purgatory—Institution of the Thirty Masses for the Dead—An Excommunicated Gentleman of Rome hiring Pagan Witches and Sorcerers—What befell them—St. Benedict and the Blackbird's Song—A Monk restored to Life—St. Benedict's Sister ascending to Heaven like a White Dove—St. Francis' Dominion over Living Creatures and the Elements—St. Catherine's Power over Evil Spirits—St. Stanislaus' Miracles—A Dead Man giving Evidence in a Court of Justice—The Dead refusing a Renewal of Life—St. Philip Nerius and Evil Spirits—Spirits ministering to St. Erasmus—St. Norbert closing the Mouths of Evil Spirits—Story relating to Henry I.—St. Margaret's Triumph—St. Ignatius' Command over Devils—St. Stephen curing Persons possessed of Devils—Satan's Hatred of St. Dominick—St. Donatus endowing a Corpse with Speech—St. Cyriacus, St. Largus, and St. Smaragdus, the Martyrs—St. Clare—St. Bernard's Power—St. Cæsarius' Wonder-working Crook—St. Giles and the Hind—St. Euphemia's Guardian Angels—St. Francis' Spirit in Chariot of Fire—Devils blowing the Fire of Discord—St. Bridget's Intercourse with Angels—St. Denis' Spirit—St. Teresa and the Angels—St. Hilarian a Match for Satan and his Sorcerers—Her Miracles—St. Martin's Wonderful Power—St. Catherine's Body carried by Angels to Mount Sinai—St. Francis Xaverius' Belief in Virtue of Bells—St. Nicholas' Piety and Powers—St. Ambrose's Power over Necromancers and Spirits—St. Lucy raising her Mother from the Dead—St. Anastasia sustained by Bread from Heaven—St. Thomas enduring Martyrdom in Life and after Death—Penance of Henry II.—Barbarous Conduct of Henry VIII.—A Hungarian Legend.
Leading church leaders faced fierce attacks from demons—fighting the devil in physical form—victories of church leaders—St. Maurus confronting a group of evil spirits—St. Romualdus' five-year battle with Satan—The Faculty of St. Frances—St. Gregory recognizing the devil entering a man—A greedy monk denied a Christian burial—A monk in purgatory—Establishment of the Thirty Masses for the Dead—An excommunicated gentleman from Rome hiring pagan witches and sorcerers—What happened to them—St. Benedict and the blackbird's song—A monk brought back to life—St. Benedict's sister ascending to heaven like a white dove—St. Francis' control over living creatures and the elements—St. Catherine's power over evil spirits—St. Stanislaus' miracles—A dead man giving testimony in court—The dead refusing another chance at life—St. Philip Nerius and evil spirits—Spirits serving St. Erasmus—St. Norbert silencing evil spirits—A story related to Henry I.—St. Margaret's victory—St. Ignatius' authority over devils—St. Stephen healing those possessed by devils—Satan's animosity towards St. Dominick—St. Donatus giving speech to a corpse—St. Cyriacus, St. Largus, and St. Smaragdus, the martyrs—St. Clare—St. Bernard's strength—St. Cæsarius' miraculous crook—St. Giles and the hind—St. Euphemia's guardian angels—St. Francis' spirit in a chariot of fire—Devils fueling the fire of discord—St. Bridget's communication with angels—St. Denis' spirit—St. Teresa and the angels—St. Hilarian being a match for Satan and his sorcerers—Her miracles—St. Martin's incredible power—St. Catherine's body carried by angels to Mount Sinai—St. Francis Xaverius' belief in the power of bells—St. Nicholas' devotion and abilities—St. Ambrose's power over necromancers and spirits—St. Lucy raising her mother from the dead—St. Anastasia sustained by heavenly bread—St. Thomas enduring martyrdom in life and after death—The penance of Henry II.—The brutal actions of Henry VIII.—A Hungarian legend.
If reliance can be placed on tradition and the writings of biographers, good men (particularly those of them who took a leading part in the ancient Church) were subjected to dreadful onslaughts by Satan. Not only had they to contend with invisible spirits of darkness, but they were[Pg 324] compelled to carry on a continual warfare with the devil, in corporeal shape, seeking to seduce them from their faith. None were more frequently or fiercely assailed than the canonised saints of the old Catholic Church. To their praise, however, be it remembered, that almost invariably the Churchmen, sooner or later, triumphed. Having good consciences, and being protected by wonder-working relics, the saints defied the enemy of mankind. Those seeking lengthened information on the subject should consult The Lives of the Saints, and the Calendars, published by learned men, who believed what they wrote, and spoke that which they thought to be true. The subjoined sketches, read in connection with chapter XV., bear out what is affirmed.
If we can trust tradition and the accounts of biographers, good people (especially those who played important roles in the early Church) faced terrifying attacks from Satan. They not only had to fight against invisible dark spirits but also had to engage in a constant battle with the devil in physical form, who was trying to lead them away from their faith. The canonized saints of the old Catholic Church were among those who were attacked the most. However, it's worth noting that the Church leaders almost always managed to prevail in the end. With clear consciences and the protection of miracle-working relics, the saints stood firm against the enemy of humanity. For more detailed information on this topic, readers should check out The Lives of the Saints, and the Calendars, published by knowledgeable individuals who truly believed in what they wrote and expressed their honest thoughts. The sketches that follow, when read in connection with chapter XV., support these claims.
St. Maurus had an encounter with Satan and a whole squadron of his monsters in bodily shape. At Maurus' rebuke the troop vanished, but not before they made the monastery shake, and brought the affrighted monks to their knees.
St. Maurus had a run-in with Satan and a whole squad of his monsters in physical form. At Maurus' rebuke, the group disappeared, but not before they made the monastery tremble and sent the frightened monks to their knees.
St. Romualdus may be said to have had a five years' conflict with Satan in visible forms. St. Frances had the faculty of seeing evil spirits when people beside her perceived nothing but natural forms. St. Gregory witnessed the devil entering into a man who indulged in and loved lies. A monk who determined to throw off his habit and forsake the monastery, was set upon by the devil in the form of a black dog. Other monks who broke their vows shared no better. Because a monk had been guilty of hoarding up a large sum of money, contrary to the rules of his order, he was denied Christian burial, and his body was cast upon a dunghill. After mass was said for the miser thirty days, the deceased monk appeared to a brother of his order and told him that he had been in purgatory till that day. From this blessed liberation St. Gregory instituted the custom of saying thirty masses for the dead. A gentleman in Rome, who was excommunicated by St.[Pg 325] Gregory for unlawfully putting away his wife, hired certain pagan witches and sorcerers to torment the holy Pope. They caused the devil to enter into the Pope's horse, that it might cast the rider and crush him to death. The holy father, becoming aware of the plot, cast out the devil, and struck the witches and sorcerers with blindness. St. Gregory was entreated to restore the witches and sorcerers to sight, but he refused to do so, lest they should be tempted to return to their wicked art, and read books of magic and necromancy.
St. Romualdus is said to have had a five-year struggle with Satan in visible forms. St. Frances had the ability to see evil spirits when those around her saw only ordinary things. St. Gregory witnessed the devil entering a man who indulged in and loved lies. A monk who decided to abandon his habit and leave the monastery was attacked by the devil in the form of a black dog. Other monks who broke their vows suffered similarly. One monk, who hoarded a large sum of money against the rules of his order, was denied Christian burial, and his body was thrown onto a dung heap. After thirty masses were said for the miser, the deceased monk appeared to a brother of his order and revealed that he had been in purgatory until that day. From this blessed release, St. Gregory started the practice of saying thirty masses for the dead. A gentleman in Rome, who was excommunicated by St. Gregory for unlawfully divorcing his wife, hired pagan witches and sorcerers to torment the holy Pope. They made the devil enter the Pope's horse, hoping it would throw him off and crush him to death. The holy father, realizing the plot, cast out the devil and struck the witches and sorcerers with blindness. St. Gregory was urged to restore the witches and sorcerers' sight, but he refused, fearing they might be tempted to return to their evil practices and read books on magic and necromancy.
St. Benedict had his encounters with the tempter. One day the devil transformed himself into a little blackbird, which fluttered about him, and sang so sweetly that he was nearly drawn away from his devotions and led into sin. By a higher power than his own he overcame the enemy. He stripped himself of his clothes, and, casting himself on a thicket of briars and thorns, mangled his body so severely that blood ran from him in streams. The devil on one occasion endeavoured to hinder the building of a monastery, and at another time he cast a stone at a young monk and killed him. St. Benedict, in his goodness, put the devil to flight, and restored the monk to life. This saint, while watching over the spiritual welfare of the monks with whom he was associated, observed the devil riding on a mule to the monastery, and entering into an aged monk possessed of a covetous heart. Penance and a trust in holy relics drove the evil spirit away, and brought the monk to a proper frame of mind. When a pious sister of St. Benedict died, he saw her spirit in the likeness of a white dove ascending to heaven.
St. Benedict faced temptations from the devil. One day, the devil turned into a little blackbird that flitted around him, singing so sweetly that he almost got distracted from his prayers and fell into sin. But with a power greater than his own, he defeated the enemy. He stripped off his clothes and threw himself into a thicket of thorns and briars, injuring his body so badly that blood flowed from him like a stream. At one point, the devil tried to stop the construction of a monastery, and another time, he threw a stone at a young monk, killing him. In his kindness, St. Benedict chased the devil away and brought the monk back to life. While looking after the spiritual well-being of the monks around him, he saw the devil riding a mule to the monastery, and entering an elderly monk who was greedy. Through repentance and faith in holy relics, the evil spirit was cast out, and the monk regained his peace of mind. When a devout sister of St. Benedict passed away, he saw her spirit in the form of a white dove ascending to heaven.
St. Francis, a devout servant of great sanctity, had dominion over all creatures. Fire, air, water, and earth were also subject to him. He drove away wicked spirits; he gave sight to the blind, speech to the dumb, health to those in decay, and life to the dead. The elements could not affect him. He walked upon fire, held his hands in a[Pg 326] burning hot oven without sustaining injury; and he and a companion passed over the sea upon his cloak spread on the waves.
St. Francis, a dedicated servant of great holiness, had authority over all creatures. Fire, air, water, and earth were under his command as well. He banished evil spirits; he restored sight to the blind, gave voice to the mute, healed the sick, and brought the dead back to life. The elements had no power over him. He walked through fire, put his hands in a[Pg 326] burning hot oven without getting hurt; and he and a friend crossed the sea on his cloak laid out on the waves.
St. Catherine resisted the devil in various guises. On one memorable occasion she witnessed two thieves being conveyed to the place of execution, and tortured, in a cart. Instead of lamenting their sins, they behaved like demons. Though no one else beheld anything unearthly near the culprits, St. Catherine saw a multitude of devils provoking them to blaspheme and curse. Having compassion on the unhappy men, she went into the cart beside them, drove the evil spirits away, and brought the condemned men to repentance before expiating their crimes.
St. Catherine stood up to the devil in different forms. One unforgettable moment, she saw two thieves being taken to their execution in a cart, tortured and in pain. Instead of regretting their wrongdoings, they acted like demons. While no one else saw anything supernatural around them, St. Catherine noticed a crowd of devils pushing them to curse and blaspheme. Feeling pity for the miserable men, she climbed into the cart with them, chased away the evil spirits, and helped the condemned men repent for their crimes before they faced their punishment.
St. Stanislaus performed miracles, and, as for evil spirits, he made them fly as chaff before the wind. He cured sickness, and even gave life to the dead. One instance of his supernatural power is worthy of remembrance. Stanislaus bought a piece of ground from a man named Peter, but received no receipt for the price paid. Peter died, and then his heirs, to please the king, who desired to do Stanislaus an injury, sought to have the land restored to them. An order of court was about to be issued for the restoration of the land to Peter's heirs, when the saint craved three days to bring forward proof of the money having been paid. Accordingly an adjournment took place. Meantime Stanislaus fasted, prayed, and watched. At the termination of the time appointed, the saint, having offered up the holy sacrifice of mass, went to Peter's grave and caused it to be opened; then, touching the body with his crosier, the dead man came to life, followed the saint to the court, testified, to the astonishment of all, that the land had been lawfully bought, and duly paid for. After this no one could dispute the ownership of the land, which, we ought not to omit saying, had been bought for the Church. St. Stanislaus offered Peter a renewal of life for many years, but he who had been dead[Pg 327] chose to return to the grave rather than to live longer a life of trouble. He told the saint he was in purgatory, and that he had yet something more to suffer for his sins, but still he would prefer undergoing his deserved punishment, that at last he might be free. St. Stanislaus accompanied Peter to the grave. Peter laid himself down in the dust, and the ground was closed over him, in the presence of a multitude of people.
St. Stanislaus performed miracles, and when it came to evil spirits, he made them scatter like chaff in the wind. He healed the sick and even brought the dead back to life. One instance of his supernatural power is worth remembering. Stanislaus bought a piece of land from a man named Peter but didn't receive a receipt for the payment. Peter died, and then his heirs, wanting to please the king who wanted to harm Stanislaus, tried to get the land back. A court order was about to be issued to restore the land to Peter's heirs when the saint asked for three days to provide proof of the payment. So, the hearing was postponed. In the meantime, Stanislaus fasted, prayed, and kept watch. At the end of the allotted time, the saint, after celebrating Mass, went to Peter's grave and had it opened; then, touching the body with his crosier, the dead man came back to life, followed the saint to the court, and, to everyone's astonishment, testified that the land had been legally purchased and paid for. After this, no one could challenge the ownership of the land, which, it should be noted, had been bought for the Church. St. Stanislaus offered Peter a chance to live for many more years, but the man who had died chose to return to the grave rather than live a longer life of trouble. He told the saint he was in purgatory and still had more to suffer for his sins, but he preferred to endure his punishment so he could eventually be free. St. Stanislaus accompanied Peter to the grave. Peter lay down in the dust, and the ground was closed over him, witnessed by a large crowd.
St. Philip Nerius encountered three infernal spirits while in the proper discharge of his Christian duties; and the ghosts of deceased persons were visible to him. After the saint's death he appeared to his favourite followers, environed with a glorious light. Spirits ministered to St. Erasmus, at one time breaking the fetters wherewith he was bound, and at another speaking comforting words to him when he was sad at heart. St. Norbert had the power of controlling devils, and casting them out of possessed persons. Evil spirits went about in his time revealing all the sins of professing Christians, until St. Norbert closed their mouths in reference to such shortcomings as had been confessed to a priest. After the saint's death, he appeared to divers persons who knew him in life.
St. Philip Neri encountered three evil spirits while carrying out his Christian duties, and he could see the souls of deceased individuals. After the saint passed away, he appeared to his devoted followers, surrounded by a radiant light. Spirits served St. Erasmus, once breaking the chains that bound him and at another time offering comforting words when he felt down. St. Norbert had the ability to control demons and expel them from possessed people. Evil spirits roamed during his time, exposing the sins of professing Christians until St. Norbert silenced them regarding sins that had been confessed to a priest. After his death, he appeared to various people who had known him in life.
The following story is told of Henry I.:—At the time he was dying, a hermit saw the devil, in human shape, running in the direction where the emperor lay. "Whither passest thou?" demanded the hermit. "I am going," said the fiend, "to be present at his Majesty's death." "Come again," said the hermit, "and tell me how far thou hast succeeded." Within a short time Satan returned, howling and crying out, "Woe, woe to us, we are cozened, and have lost our labour; all our slight and power have come to nought; the angels have confounded us and driven us away. As the works and merits of the soul were examined and weighed in the balance, in presence of us and the angels, and our scale began to sink down with the weight of his sins, there stepped in a burned man with[Pg 328] a golden cup and put it into the other scale, which caused it to descend with great force. Seeing this, the angels cried out 'Victory,' and conveyed away the soul with them, leaving us nothing but shame, ignominy, and confusion." The renowned martyr St. Lawrence turned out to be the burned man the devil saw with the cup.
The following story is told of Henry I.:—As he was dying, a hermit saw the devil, in human form, running toward where the emperor lay. "Where are you going?" asked the hermit. "I'm going," said the devil, "to witness his Majesty's death." "Come back," said the hermit, "and tell me how it went." Soon, Satan returned, howling and crying out, "Woe, woe to us, we’ve been tricked and have wasted our efforts; all our cunning and power have come to nothing; the angels have defeated us and driven us away. As the works and merits of the soul were examined and weighed in the balance, in front of us and the angels, our scale began to sink with the weight of his sins, when a burned man with[Pg 328] a golden cup stepped in and placed it in the other scale, causing it to drop heavily. Seeing this, the angels shouted 'Victory' and took the soul away with them, leaving us only shame, disgrace, and confusion." The famous martyr St. Lawrence turned out to be the burned man that the devil saw with the cup.
St. Margaret at one time had a severe encounter with a serpent that appeared with death in his looks. She triumphed then as well as at other times. The enemy wounded her sorely and often, but she was cured, and ever afterwards had peace.
St. Margaret once faced a fierce battle with a serpent that seemed to embody death. She emerged victorious, just as she had on other occasions. The enemy inflicted deep wounds on her repeatedly, but she healed and found lasting peace from that point on.
St. Ignatius had a strange command over the devils, who abhorred and persecuted him as their great enemy. Both at Paris and Rome the devils appeared to him in ugly shapes. Before he prevailed they nearly choked him, and scourged him so sorely that he did not recover for some time. In St. Ignatius' life-time the arch-fiend seems to have had considerable power. At one time he possessed a child, a woman, and a soldier, and raised tempests and furious storms. How far the mischief would have been continued no one can tell, had not this saint withstood him to the face. It fell upon a time that the holy fathers, in a certain Loretto college, were greatly disturbed night and day by devils making a hideous noise, and appearing like black-a-moors, cats, bears, and other beasts. Recourse was had by saying holy mass, prayers, sprinkling holy water, using exorcisms, and applying relics of saints, without effect. Father Ignatius' assistance was ultimately solicited; and he, without much difficulty, drove away the tormentors as if they had been as many mice.
St. Ignatius had an unusual authority over demons, who loathed and tormented him as their greatest adversary. In both Paris and Rome, demons showed up to him in hideous forms. Before he overcame them, they nearly suffocated him and whipped him so severely that he didn’t recover for quite a while. During St. Ignatius' life, the devil seemed to hold significant power. At one point, he possessed a child, a woman, and a soldier, and created tempests and violent storms. It’s impossible to say how long the chaos would have continued if this saint hadn’t confronted him directly. There was a time when the holy fathers at a certain Loretto college were greatly disturbed day and night by demons making awful noises and appearing as blackamoors, cats, bears, and other animals. They tried saying holy mass, praying, sprinkling holy water, using exorcisms, and applying relics of saints, but nothing worked. Eventually, they sought Father Ignatius' help, and he easily drove away the tormentors as if they were nothing more than mice.
St. Stephen exercised great control over Satan. The saint cured no fewer than threescore and thirteen persons possessed of devils.
St. Stephen had a strong grip on Satan. The saint healed at least seventy-three people who were possessed by demons.
Satan had a deadly hatred against St. Dominick, and often endeavoured to destroy his soul and body. St. Donatus was another mark at which the devil shot his[Pg 329] fiercest arrows; but a man who raised the dead, as this saint did, did not stand in fear of an evil spirit. St. Donatus raised to life a woman that died suddenly without informing her husband where she had concealed a sum of money belonging to him. From the mouth of the grave the resuscitated woman told where the treasure lay. A dishonest creditor was proved to be a false swearer and cheat by a corpse endowed with speech by St. Donatus.
Satan had a fierce hatred for St. Dominick and often tried to destroy his soul and body. St. Donatus was another target of the devil's most vicious attacks; but a man who could raise the dead, like this saint, wasn't afraid of evil spirits. St. Donatus brought back to life a woman who had died suddenly without telling her
St. Cyriacus, St. Largus, and St. Smaragdus drove evil spirits not only out of afflicted persons, but out of the country. Cyriacus, in particular, was so famous for his power over evil spirits, that princes in distant lands solicited his assistance to banish the demons to their own peculiar place of torment.
St. Cyriacus, St. Largus, and St. Smaragdus expelled evil spirits not just from troubled individuals, but also from the entire region. Cyriacus, especially, was so well-known for his ability to control evil spirits that rulers from far-off lands sought his help to send the demons back to their specific place of torment.
The holy virgin, St. Clare, though a feeble woman, fought and prevailed over the devil that came to her in the form of a black man.
The holy virgin, St. Clare, though a weak woman, fought and won against the devil who appeared to her as a black man.
St. Bernard cured persons possessed of devils, and he performed miracles with a crook of St. Cæsarius. The former used his staff as a miracle-working instrument.
St. Bernard healed people who were possessed by demons, and he performed miracles with the crook of St. Cæsarius. The former used his staff as a tool for miracles.
St. Giles was miraculously preserved by a hind sustaining him with her milk in a cave; and such was the saint's care over the helpless animal, that on two occasions he drew a line on the ground over which a pack of hounds chasing the hind could not pass, although there was nothing visible to restrain them.
St. Giles was miraculously kept alive by a female deer that fed him with her milk in a cave; and the saint was so protective of the helpless creature that on two occasions he drew a line on the ground that a pack of hounds chasing the deer could not cross, even though there was nothing visible to stop them.
St. Euphemia had her guardian angels that protected her from the violence of her enemies, who sought to burn her in an oven full of pitch, brimstone, and tow. She came out of the oven unhurt, but two men who laid hands on her were consumed by the flames. Wild beasts refused to devour her in their dens, and iron lost its force on her. St. Euphemia's time came however, and she met her fate as a martyr with Christian fortitude.
St. Euphemia had her guardian angels protecting her from the violence of her enemies, who wanted to burn her in an oven filled with pitch, sulfur, and tow. She emerged from the oven unharmed, but two men who attacked her were consumed by the flames. Wild animals wouldn’t eat her in their lairs, and iron had no power over her. Eventually, St. Euphemia faced her fate as a martyr, showing incredible strength in her faith.
St. Francis' spirit appeared in a chariot of fire, sweeping through the air. Over a city distracted by factions and[Pg 330] civil broils, he saw the devils very jocund, blowing the fire of discord. With a loud voice he commanded the spirits to depart; they obeyed him, and the city was restored to peace and concord.
St. Francis' spirit appeared in a chariot of fire, rushing through the air. Over a city torn apart by factions and[Pg 330] civil strife, he saw the devils extremely happy, fanning the flames of discord. With a loud voice, he commanded the spirits to leave; they obeyed him, and the city was brought back to peace and harmony.
St. Bridget possessed the faculty of witnessing angels, and enjoyed the privilege of having them for her companions; nevertheless, she had to sustain many conflicts with the devil. One time she saw Satan in a dreadful shape, with a hundred hands and as many feet. Terrified, she fled from the horrid monster and took shelter near a holy relic, where she was safe. In a sad hour of affliction the spirit of St. Denis appeared to her, and told her he would be her protector ever afterwards. She certainly, if report be true, turned out to be a saint endowed with extraordinary power, which enabled her to give sight to the blind, hearing to the deaf, speech to the dumb, and health to the sick; and, moreover, we are informed that she raised ten dead persons to life. On account of these miracles, and for her most holy life, Pope Boniface IX. canonised her, and put her in the number of the saints.
St. Bridget had the ability to see angels and enjoyed their company; however, she faced many struggles with the devil. One time, she saw Satan in a terrifying form, with a hundred hands and just as many feet. Frightened, she ran away from the awful creature and took shelter near a holy relic, where she felt safe. In a moment of deep distress, the spirit of St. Denis appeared to her and promised to protect her from then on. If the stories are true, she became a saint with extraordinary powers, enabling her to restore sight to the blind, hearing to the deaf, speech to the mute, and health to the sick; furthermore, it is said that she brought ten people back to life. Because of these miracles and her extremely holy life, Pope Boniface IX canonized her, listing her among the saints.
St. Gregory of Tours recounts numerous miracles wrought by St. Denis in life, and after his death. St. Teresa had glorious visions; and after, in her walks and seclusions, had the company of angels with beautiful countenances and corporeal shapes. In particular, one angel of the order of the Seraphim attended her in times of danger with a flaming sword, to drive back her enemies. Among St. Teresa's other powers was one of no mean importance—the power of delivering souls out of purgatory. Her faith in holy water was great, for by its force she swept away devils as by a mighty river.
St. Gregory of Tours tells about many miracles performed by St. Denis during his life and even after he died. St. Teresa experienced wonderful visions, and during her solitary moments, she was accompanied by angels with beautiful faces and physical forms. Notably, an angel from the Seraphim order was with her in times of danger, wielding a flaming sword to fend off her enemies. Among St. Teresa's other significant abilities was the power to free souls from purgatory. She had a strong faith in holy water, as she believed it could wash away devils like a powerful river.
St. Hilarian was a match for Satan and his sorcerers. A young man, desperately in love with a lady of rare beauty and chastity, who rejected his advances, applied to certain sorcerers, ministers of the temple of Esculapius. By means of their evil devices the damsel began to love[Pg 331] her admirer extravagantly; indeed, so much so, that her emotions savoured more of madness than of true affection. Her parents laid her at St. Hilarian's feet, and he immediately drove out a devil that had taken possession of the maiden, both bodily and mentally. At one time St. Hilarian did what at first seemed invaluable service to the neighbourhood in which he lived. The people besought him to send rain, as their crops were withering away, and their cattle dying of thirst. He sent what they desired, but the rain bred serpents and venomous creatures, which destroyed the fruits of the earth and injured the inhabitants. Like St. Patrick, he drove away the reptiles, and healed the people who had been wounded by them. St. Hilarian also consumed, as with fire, a dragon of enormous size which swallowed oxen, devoured men, and laid waste the country far and near.
St. Hilarian was a match for Satan and his sorcerers. A young man, hopelessly in love with a lady of extraordinary beauty and virtue, who turned down his advances, sought help from some sorcerers at the temple of Esculapius. Using their dark magic, the sorcerers made the young woman fall madly in love with her admirer; her feelings were so intense that they resembled madness more than true love. Her parents brought her to St. Hilarian, and he quickly expelled the devil that had taken control of her, both physically and mentally. At one point, St. Hilarian rendered what initially seemed to be invaluable assistance to his community. The people pleaded with him to bring rain, as their crops were drying up and their cattle were dying of thirst. He granted their wish, but the rain brought forth serpents and poisonous creatures, which destroyed the crops and harmed the people. Like St. Patrick, he drove away the reptiles and healed those who had been hurt by them. St. Hilarian also burned to ashes a massive dragon that swallowed oxen, devoured humans, and devastated the land far and wide.
St. Martin, like many other saints, possessed the wonderful power of bringing the dead to life. It was said he had dominion over devils and men, over the heavens and the elements, over diseases, and over all birds and beasts of the field.
St. Martin, like many other saints, had the incredible ability to bring the dead back to life. It was believed he had control over demons and humans, the sky and the elements, illnesses, and all the birds and animals of the land.
So holy was St. Catherine, that, when she died, angels carried her body to Mount Sinai and buried it there, that her persecutors might not discover where she was laid. From her place of sepulture a sweet smell long continued to pervade the neighbourhood.
So holy was St. Catherine that when she died, angels took her body to Mount Sinai and buried it there so her persecutors wouldn't find out where she was laid to rest. A lovely fragrance lingered in the area for a long time from her burial site.
Although it would appear that all saints had many gifts and graces, certain of them possessed peculiar talents denied to others. St. Francis Xaverius, for instance, held the elements in his power. He was almost constantly at war with the devil and the flesh. To frighten away the one he kept ringing a bell by night, and to subdue the other he wore a hair shirt, lived on spare diet, and slept on hard boards or lay on the cold ground.
Although it seems like all saints had many gifts and qualities, some of them had unique talents that others didn't. St. Francis Xavier, for example, had control over the elements. He was almost always battling against the devil and his own desires. To scare off the devil, he would ring a bell at night, and to tame his flesh, he wore a hair shirt, ate very little, and slept on hard boards or the cold ground.
St. Nicholas was so uncommonly good a Catholic, that, even when an infant at the breast, he would not suck his[Pg 332] mother's breast but once on the Wednesdays and Fridays. He, too, controlled the winds and waves, and sent the evil spirit away howling through the tempest.
St. Nicholas was an unusually devout Catholic, to the point that even as a nursing baby, he would only feed from his mother’s breast once on Wednesdays and Fridays. He also had the power to control the winds and waves, sending the evil spirit away, howling through the storm.
St. Ambrose, of ever blessed memory, controlled sorcerers and necromancers, and made even the evil spirits obedient to him. On the day of the saint's death the devils flew away, crying that they were tormented by St. Ambrose.
St. Ambrose, of blessed memory, had power over sorcerers and necromancers, and even made evil spirits obey him. On the day of the saint's death, the devils flew away, shouting that they were being tormented by St. Ambrose.
St. Lucy raised her mother from the dead, and conquered demons.
St. Lucy brought her mother back to life and defeated demons.
St. Anastasia had power over Satan, and was for two months sustained by bread from heaven. And what shall we say of St. Thomas and many of the other saints who triumphed so gloriously in their day? St. Thomas, Archbishop of Canterbury, we are told, endured martyrdom twice—once in life, and again after death. To subdue the flesh, he scourged himself until the blood ran down his body. He kept long night vigils, and wore a hair shirt. In a vision he was told that he would illustrate the Church with his blood—a prediction that was fulfilled. It being proved that Henry II. was implicated in the foul deed, he had to do penance in public and private before being absolved. Many years afterwards, Henry VIII. commanded the dead saint to be summoned before him, and having condemned him as a traitor, directed his name to be erased from the catalogue of saints; forbade, under pain of death, his day to be celebrated, or his name to be mentioned as a saint; and ordered that his name should be blotted out of every book and calendar in which it appeared. The revengeful king also commanded that the saint's relics should be burned, and the ashes thereof scattered to the winds.
St. Anastasia had power over Satan and was supported for two months by heavenly bread. And what can we say about St. Thomas and many other saints who triumphed so gloriously in their time? St. Thomas, Archbishop of Canterbury, is said to have endured martyrdom twice—once in life and again after death. To control his desires, he whipped himself until blood ran down his body. He kept long night vigils and wore a hair shirt. In a vision, he was told that he would beautify the Church with his blood—a prediction that came true. After it was proven that Henry II was involved in the terrible act, he had to do penance publicly and privately before being forgiven. Many years later, Henry VIII ordered the dead saint to be brought before him, condemned him as a traitor, and ordered his name to be removed from the list of saints; he forbade, under pain of death, the celebration of his day or the mention of his name as a saint, and ordered that his name be erased from every book and calendar where it appeared. The vengeful king also commanded that the saint's relics be burned and the ashes scattered to the winds.
With the following old tale in verse we close our collected information on Demonology—a tale founded upon one of the most extraordinary events recorded in the annals of the human mind. Not a century and a half ago all the[Pg 333] circumstances which form the romance, with the addition of many others nearly as ridiculous, were not only firmly believed by the peasants of a few Sclavonian villages, among whom they were supposed to have happened, but were received as truths, and seriously commented upon by learned divines and physicians of the surrounding provinces. A superstition somewhat similar appears to have prevailed in Bohemia and Silesia previous to the days of Dr. Henry More, who details several of the stories to which it gave rise, in his Philosophical Works:—
With this old tale in verse, we wrap up our collected information on Demonology—a story based on one of the most extraordinary events noted in human history. Not even a century and a half ago, all the circumstances that make up the romance, along with many others that were almost as ridiculous, were not only firmly believed by the peasants of a few Slavic villages where they were said to have happened, but were also accepted as truths and seriously discussed by learned theologians and doctors from the nearby provinces. A similar kind of superstition seems to have existed in Bohemia and Silesia before the time of Dr. Henry More, who recounted several of the stories that emerged from it in his Philosophical Works:—
And walked through many a beautiful country to see, Throughout the realm of Greece and Holy Land,
Until I traveled to sad Hungary.
I saw terrible sights before I found my home,
But it's much worse at the Town of Peste.
With its bridge of boats across the Danube's waves.
And, even though it was on a Sabbath day,
No bells rang to call the people to Mass.
Like to a sinful and cursed place;
It seemed as though Judgment Day was over,
And the Dedde was exiled from the Seat of Grace.
The Old Man shook his head and would have walked past; But I grabbed him by his arm and held onto his clothes.
His empty voice sank deep into my heart:
But I wouldn't let him go and asked, "Why?"
And the Spring is joyful, except in the Walls of Pest; But if it were a wild winter and a stormy night,
Not here, O Stranger, should you seek to rest;
And you, tired from traveling and pale with hunger. "Even though the Sun," I said, "shines bright and the Day is new,
I won't go until I've heard your story.'
And the Wight, feeling very sorrowful, said not a word. No living thing along our way did pass,
(I heard cries of pain in every house.)
Fearfully howling with a most pitiful wail.
The sad man whistled in a gloomy way,
And the poor thing slunk away and hid its tail.
I wished myself again on the Plains,
Yet the cold could not stop that lonely old man from attending.
And I sat next to him; He let out a sorrowful and pitiful groan,
And then, to ease my doubts, he got involved himself.
And take this beautiful, slender hand again!
How many winters do you think I have told?'
I replied hesitantly, "Seventy."
A crying baby in my nurse's arms:
Not forty days ago, two cheerful daughters Did bless my vision with their emerging charms.
And every drop of blood has left my veins; As my fair daughters, both, lie cold and pale And lifeless, trapped in Death's eternal chains.
With beautiful towers and flowing streams so lovely,
Once upon a time for gentle maidens and brave knights From all of Hungary, the prize was taken.
Are sobbing out their breath in sorrowful disguise; All that could fly has fled this sorrowful plain. But only I, who wish to close my eyes.
The reddest face appeared yellow and pale,
Our bravest young men cried out because of the extreme cold.
But Springe returning would disperse the same; While others, contrary to Nature's creed, Asserted that the heat itself would make us worse.
All men felt the winter chills even more.
Who discovered that every drop of blood was lost.
And we drank whole barrels of Tokay.
(Els, we have a famine in our land.)
And, to repay the blood that we had lost,
We killed and ate our animals, but never bled them.
And we looked again, feeling more lively and cheerful. All night long, deep sleep closed our eyelids,
But we keep getting worse because of the break in the day.
Who had lived at Peste for a long time with honorable pride; He was regarded as a godly man by fame,
And since a fever died down about a year ago.
Among the others in our unhappy town My youngest daughter was badly affected.
Her waiting girl at midnight left her room. To get some possett, broth, or jelly, made To put an end to the plague that consumed her life.
A heavy thing came lumbering up the stairs,
Then the buried tailor soon appeared. And she (poor maid) began to say her prayers out loud.
And had no spirit to pursue or flee, And Vulvius again, in half an hour, Heavily descended the stairs.
But the next night, to prove such wild fantasies, I kept myself awake until midnight;
A heavy thing came lumbering up the stairs;
The Tailour Vulvius appeared to my senses—
I couldn't keep up with my lovely daughter.
And found a priest at his prayer; I told him about the wonders I had seen,
And I asked his ghostly counsel if I could share.
And he made a prayer on every gravestone,
Until at the Tailor Vulvius' Monument We stopped—we brought a mattock and a spade;
We arrived at the tailor's coffin, Tille. I don’t think there was much work done that day, For every nail was driven and the hinges were riveted.
When we ripped the colored clothes from the corpse; The Veynes appeared full of blood, the lips stained, All soaked with my daughter's fresh blood.
A dreadful fear gripped the hearts of our townspeople;
The Vampyre (As our Priest the Tailor named it)
Their sleep at midnight was interrupted by feverish starts.
Did she like living men lying in coffins?
That did at midnight lumber up our stairs;
They drained our blood, the bloody banquet feasted,
And troubled every soul with terrible fears.
And scattered Ave Marias over the graves,
And cleansed the Church with ritual fire,
And throw everything unholy into Danowe's Waves.
To keep them out; but none of this would work; When a dead man has learned to draw a nail,
He can also break an iron bolt in half.'
And felt a deep sadness and horror in my chest.
I traveled nine leagues before I took a break,
"And once again, the Walls of Peste drew near."
MAGIC AND ASTROLOGY.
CHAPTER XXXVII.
Magic a Study among the Learned—Plato and Pythagoras travelled to learn the Art, and taught it—How to subdue a Furious Bull—How to make a tough Fowl tender—Eagles' Feathers—Power of a Small Fish—Speakers made Eloquent by Magical Art—Virtue of Gems—How Jewels should be set—When they are to be Graven—Various Magical Operations—Cures effected by Hippocrates—Democritus on Magic—Many Charms—Evil Spirits—Magicians sacrificing to the Planets—Vessels and other articles used for Magical purposes—Success in Magic—Magician's Power to produce Monstrous Creatures—Egyptian Magicians—Horses' and Asses' Heads—Magical Circles—Throwing Old Shoes—Figures on Shoes—A Hangman's Soul—Directions for raising Ghosts and Spirits.
Magic: A Study Among Scholars—Plato and Pythagoras traveled to learn the craft and taught it—How to tame a furious bull—How to make tough poultry tender—Eagles’ feathers—Power of a small fish—Speakers made eloquent through magical arts—Value of gems—How jewels should be set—When they are to be engraved—Various magical practices—Cures performed by Hippocrates—Democritus on magic—Numerous charms—Evil spirits—Magicians sacrificing to the planets—Vessels and other items used for magical purposes—Success in magic—The magician's ability to create monstrous creatures—Egyptian magicians—Heads of horses and donkeys—Magical circles—Throwing old shoes—Figures on shoes—A hangman’s soul—Instructions for summoning ghosts and spirits.
Magic was, in ancient times, a favourite study among the learned. Plato, Pythagoras, and other men of note, travelled over many countries to learn this art. After studying for a long time, they publicly communicated the knowledge of magic to students from every quarter of the globe. The knowledge acquired by magicians, if real, was wonderful. One discovered that, by tying a bull to a fig tree, the animal, though of a furious nature, instantly became subdued. The same authority states that, by hanging an old tough fowl on the same description of tree, it would become tender. Another professor of magic taught that the feathers of an eagle, mixed with those of other birds, would consume them, and that a small fish called Remora could stop the progress of a ship at sea. Magicians supplied precious stones to public speakers, the possession of which made them eloquent, and brought them into favour with princes. A certain gem carried in a husband's pocket made him love his wife,[Pg 340] and enabled him to overcome his enemies. Coral was a preventative against witchcraft, hence the fashion of ladies and children wearing necklaces and bracelets of this material. Hyacinth brought down rain, obscured the sun, and preserved from lightning. One stone resisted drunkenness, so that the bearer could be able to drink freely without becoming intoxicated. A chalcedony made the wearer lucky at law, increased the vigour of one's body, and prevented illusions of the devil. Those acquainted with magical art concluded that all stones possessed virtues, infused into them by the influence of planets. Alexander, Hermes, Zoroaster, and several other ancients, entertained this opinion. Magicians were the first to set stones in rings—an invention which, if not beneficial to man and woman, has helped to adorn their persons.
Magic was, in ancient times, a popular subject among the scholars. Plato, Pythagoras, and other notable figures traveled to various countries to learn this art. After studying for a long time, they shared their knowledge of magic with students from around the world. The knowledge that magicians gained, if it was genuine, was astonishing. One person discovered that by tying a bull to a fig tree, the animal, despite being fierce, would immediately calm down. The same authority claims that if an old tough chicken was hung on the same type of tree, it would become tender. Another professor of magic taught that eagle feathers, mixed with those of other birds, would consume them, and that a small fish called Remora could stop a ship from moving in the sea. Magicians provided precious stones to public speakers, which made them eloquent and favored by princes. A specific gem carried in a husband's pocket could make him love his wife and help him to defeat his enemies. Coral was believed to protect against witchcraft, which is why ladies and children wore necklaces and bracelets made from it. Hyacinth was said to bring rain, hide the sun, and protect against lightning. One stone could prevent drunkenness, allowing the bearer to drink freely without getting drunk. A chalcedony made the wearer lucky in legal matters, boosted physical strength, and warded off devilish illusions. Those knowledgeable in the magical arts believed that all stones had special powers, influenced by the planets. Alexander, Hermes, Zoroaster, and several other ancients shared this belief. Magicians were the first to set stones in rings—an invention that, whether or not it benefited people, has certainly added beauty to their appearance.[Pg 340]
Gems used for magical purposes required to be set in such metals as had affinity with the planets whereby they (the gems) were influenced. The image of Saturn should be made in lead; of Sol, in gold; of Luna, in silver; of Jupiter, in tin; of Mars, in iron; of Venus, in copper; of Mercury, in quicksilver. A proper time should be observed for the graving of magical figures. If love is to be procured, the graving must be done under proper and friendly aspects, as in the hour of Venus. Such signs as ascend in the day must be taken in the day. If they increase in the night, then the work must be done in the night. Wise men tell us that an olive planted by a virgin will thrive, but if by an unchaste woman it will wither. If a serpent be found in a hole, it may be safely pulled out by the left hand, but to attempt to do so with the right would be dangerous.
Gems used for magic had to be set in metals that were connected to the planets influencing them. The image of Saturn should be made in lead; of the Sun, in gold; of the Moon, in silver; of Jupiter, in tin; of Mars, in iron; of Venus, in copper; and of Mercury, in mercury. The right time should be chosen for engraving magical symbols. If you want to attract love, the engraving should be done during favorable and friendly alignments, like the hour of Venus. Signs that rise during the day should be taken during the day. If they rise at night, then the work should be done at night. Wise people say that an olive tree planted by a virgin will flourish, but if planted by an unchaste woman, it will wither. If you find a snake in a hole, you can safely pull it out with your left hand, but trying to do it with your right hand would be risky.
Learned writers on magic say that if one take a new knife, and cut a lemon with it while the operator is expressing words of hatred or dislike against a person he or she may wish evil to, the object of hatred will feel uneasy, and become unwell. If a live pigeon be cut through the[Pg 341] heart while an evil wisher is venting curses against a friend or neighbour, the individual against whom the evil wishes are made will suffer in body and mind. A man will be put in great fear if his image, prepared according to the arts of magic, be suspended by a single hair or thread, however far distant he may be from the scene of operation. If a person suffering from toothache or asthma catch a live frog before sunrise, and spit into its mouth, immediate relief will be the result. If the plague or any epidemic disease threaten a village or town, the disorder will be stayed by a live toad being suspended for three or four days in a chimney. The dried body of a dead toad, worn in the breast, prevents the possessor of the charm from being injured by any infectious disease. Hippocrates had great honours conferred on him on account of the cures he effected by the application of certain parts of reptiles to disordered persons. The heart of a toad, suspended by a blue ribbon round the neck, will cure the king's evil. Rape seed, sown with cursing and imprecation, grows better, we are told, than when the seed is blessed. If one wear a girdle of civet-cat skin in battle, he will escape unhurt. Those skilled in such secrets say they can be easily explained. In their arguments they point to the antipathy of certain natural things, animate and inanimate, to other things in nature. The wing of a bat and the heart of a lapwing repel evil spirits and wicked passions; the bustard flies off when a horse comes in sight, and the hart bounds away at the sight of a ram or viper; a lion trembles at the crowing of a cock. If one swallow the heart of a lapwing, mole, or weasel, taken from the animal when alive, it will improve his understanding, and enable him to prophesy.
Learned writers on magic say that if you take a new knife and cut a lemon with it while expressing words of hatred or dislike toward someone you wish harm to, that person will feel uneasy and become unwell. If a live pigeon is cut through the heart while someone is cursing a friend or neighbor, the person being cursed will suffer physically and mentally. A man will be greatly afraid if his image, created using magical methods, is suspended by a single hair or thread, no matter how far away he is from where the magic is happening. If someone with a toothache or asthma catches a live frog before sunrise and spits into its mouth, they will get immediate relief. If a plague or any contagious disease threatens a village or town, hanging a live toad in a chimney for three or four days will stop the outbreak. Carrying the dried body of a dead toad in a charm around the neck protects the wearer from infectious diseases. Hippocrates received great honors for the cures he provided by using parts of reptiles on sick people. The heart of a toad, hung by a blue ribbon around the neck, will cure scrofula, also known as the king's evil. It's said that rape seed grown while cursing and swearing produces better results than when blessed. If you wear a girdle made of civet-cat skin in battle, you'll come out unhurt. Those experienced in these secrets claim that they are easily explained. They point to the aversion that certain natural things, both living and non-living, have toward other things in nature. The wing of a bat and the heart of a lapwing ward off evil spirits and bad emotions; the bustard flies away when it sees a horse, and the deer jumps away when it spots a ram or a snake; a lion shivers at the sound of a rooster crowing. If someone swallows the heart of a lapwing, mole, or weasel taken from the animal while it's alive, it will enhance their understanding and grant them the ability to prophesy.
Democritus says that if one cut the tongue out of a live frog, and lay it on a woman's breast opposite her heart, she will be compelled to answer every question put to her. Dogs will never attack a person that has a weasel's tail in[Pg 342] his pocket or breast, provided the appendage has been severed from the little animal when it was alive. If one has a chameleon's tongue, cut out before the creature's death, he may defy all the sharpers in the world. If the blood of a civet-cat be sprinkled on the doors and windows of a house, witches and sorcerers will be prevented from entering it or molesting the inmates thereof. If an enemy desire to render any one hateful to friends and neighbours, it may be done by the touch of an ointment composed of the ashes of a calcined ankle-bone of a man, oil extracted from the left foot of the same body, and the blood of a weasel. Civet-cat gut tied round a man's left arm, makes all the ladies look on him with favour; and civet-cat skin worn as a cap, protects the wearer against the art of witches. If a stone that has been in a mad dog's mouth be put into ale handed round at a feast, discord will take place. If a bone taken from a toad's left side be secretly put into any part of a woman's dress, it will kindle her love into a burning flame; but if the corresponding bone of the toad's right side be used, the most ardent love of the woman will be cooled. If the snaffle of a bridle be made of a sword that has killed a man, the rider may with ease control a horse, however wild the animal may be; and if a sword that has been used in beheading a person be dipped in wine, it will impart a medicinal virtue to the liquor.
Democritus says that if you cut the tongue out of a live frog and place it on a woman's chest over her heart, she will be forced to answer any question asked of her. Dogs will never attack someone who has a weasel's tail in his pocket or against his chest, as long as the tail was removed from the animal while it was alive. If you have a chameleon's tongue, taken out before the creature died, you can outsmart all the con artists in the world. Sprinkling the blood of a civet cat on the doors and windows of a house will prevent witches and sorcerers from entering or bothering the people inside. If an enemy wants to make someone undesirable to their friends and neighbors, they can do it with an ointment made from the ashes of a burned man's ankle bone, oil extracted from the left foot of that same person, and the blood of a weasel. Wearing a civet-cat gut tied around a man’s left arm makes all the ladies view him favorably, and wearing a civet-cat skin as a cap protects the wearer from witches' magic. If a stone that has been in a mad dog's mouth is added to ale passed around at a party, it will cause discord. If a bone from a toad's left side is secretly placed in any part of a woman's clothing, it will ignite her love; but using the corresponding bone from the toad's right side will cool even the hottest love. If the snaffle of a bridle is made from a sword that has killed a person, the rider can easily control a horse, no matter how wild it is; and if a sword used for beheading someone is dipped in wine, it will give the drink healing properties.
Pliny is accountable for a few of the foregoing and many other similar stories, all of which were believed at one time.
Pliny is responsible for some of the previous stories and many other similar ones, all of which were once taken as true.
Fires kindled with human fat or oil frightens away evil spirits. On the other hand, vapours exhaled from certain suffumigations induce spirits to appear. The lungs of an ass, when burned, drive evil spirits away. Magicians say that if gold or silver be hid when the moon is in conjunction with the sun, and the place be perfumed with saffron, henbane, and black poppy, the treasure will never be feloniously carried away, for spirits will[Pg 343] constantly watch over it. The blood of doves, lapwings, and bats possesses peculiar virtues—attracting spirits to places where they may be required to appear, and exciting love passions.
Fires made from human fat or oil scare away evil spirits. On the flip side, the fumes from certain incense can summon spirits. Burning the lungs of a donkey drives evil spirits away. Magicians claim that if gold or silver is hidden when the moon is aligned with the sun, and the area is scented with saffron, henbane, and black poppy, the treasure will never be stolen, as spirits will[Pg 343] always keep watch over it. The blood of doves, lapwings, and bats has special powers—drawing spirits to places where they are needed and igniting feelings of love.
Magicians, when sacrificing to the planets with the view of securing their diabolical ends, throw into the flames such things as raise a pleasant perfume when they wish to perform good actions; but when they desire to bring about wicked results, they raise disagreeable smells. When soliciting the aid of the sun, it was customary to take the brain of an eagle or the blood of a white cock; when appealing to the moon, the blood of a goose was supposed to be good; when sacrificing to Saturn, the brain of a cat and the blood of a bat were indispensable; when soliciting Jupiter's assistance, the blood of a swallow or stork and the brains of a hart were recommended; when sacrificing to Mars, the blood of a man or of a black cat was thought best; and when Mercury was sacrificed to, the brain of a fox or of a weasel and the blood of a magpie were burned on the altar.
Magicians, when making sacrifices to the planets to achieve their sinister goals, throw into the flames items that create a pleasant scent when they want to perform good deeds; but when they aim for evil outcomes, they use things that produce foul odors. When seeking the sun's help, it was customary to offer the brain of an eagle or the blood of a white rooster; for the moon, the blood of a goose was believed to be effective; when sacrificing to Saturn, the brain of a cat and the blood of a bat were essential; when asking for Jupiter's support, the blood of a swallow or stork and the brains of a stag were suggested; when sacrificing to Mars, the blood of a man or a black cat was considered best; and when making offerings to Mercury, the brain of a fox or a weasel and the blood of a magpie were burned on the altar.
All instruments, vessels, and other things used for magical purposes were recommended to be new; and when a magical missive was to be written, the parchment was prepared from the skin of a black kitten, the pen was a feather plucked from a live crow or raven, and the ink consisted of human blood, or a preparation of calcined cuttle-fish bones, nutgalls, and rain water, prepared in the day and hour of Saturn.
All tools, containers, and other items used for magical purposes should be brand new; and when writing a magical message, the parchment should be made from the skin of a black kitten, the pen should be a feather taken from a live crow or raven, and the ink should be made from human blood, or a mix of burnt cuttlefish bones, nutgalls, and rainwater, prepared during the day and hour of Saturn.
In order to secure success in the magical art, it was necessary for the operator to have his whole soul in his work, otherwise his labour was in vain. Ancient philosophers have informed us that when the human mind is intent upon magical work, it is joined with the mind and intelligence of the stars, and hence the wonderful result of secret art.
To achieve success in the magical arts, the practitioner needed to fully commit themselves to their work; otherwise, their efforts would be pointless. Ancient philosophers have told us that when the human mind focuses on magical endeavors, it connects with the minds and intelligence of the stars, leading to the remarkable outcomes of this secret art.
Magicians pretended to possess the power of producing[Pg 344] monstrous creatures, even devils. They could, if their statements can be relied upon, create a cockatrice by artificially hatching an egg in a preparation of arsenic and the poison of serpents. The ashes of a burned duck, treated in a magical manner, produced a huge toad. Numerous writers conclude that there are two species of toads—the one produced by ordinary generation, and the other by devilish science. Plutarch and more modern writers say that frogs descend from the clouds in rain. Egyptian magicians produced proof of mice, frogs, and serpents growing out of earth and flowers. It was said that Damnatus Hispanus could make them in any number he pleased.
Magicians claimed to have the ability to create[Pg 344] monstrous creatures, even demons. They asserted that they could, if we can trust their claims, make a cockatrice by hatching an egg using arsenic and snake venom. The ashes of a burned duck, treated in a magical way, would turn into a huge toad. Many writers agree that there are two types of toads—one that is born naturally and another that is created through dark magic. Plutarch and more recent authors mention that frogs can fall from the sky during rain. Egyptian magicians supposedly demonstrated mice, frogs, and snakes emerging from the ground and flowers. It was said that Damnatus Hispanus could create them in whatever quantity he desired.
By certain charms, magicians could place a horse or an ass's head upon a man's shoulders, and change the head of an inferior animal into that of a human pate.
By using specific spells, magicians could put the head of a horse or a donkey on a man's shoulders and transform the head of a lower animal into that of a human.
Magicians attached great importance to their circles. One of the fraternity, when about to proceed with his secret art, clothed himself with a black robe reaching to the knee, and under that a white garment of fine linen. He then took his position in the centre of the place where he intended to perform his conjurations, and, throwing his old shoes about ten yards from the circle, put on consecrated sandals with curious figures on each. (Here we may observe that not a few antiquarians are of opinion that from these practices arose the custom of persons throwing old shoes after newly-wedded pairs and others for luck, and of shoemakers making fanciful outlines on shoes by means of pegging and stitching.) With a magical wand of hazel the magician stretched forth his arm to the four winds, turning himself round to every wind, and beseeching his "master" to consecrate the circle. All these ceremonies being performed, he claimed the consecrated ground as a defence from all malignant spirits, that they might not have power over his soul or body.
Magicians placed a lot of importance on their circles. One member of the group, before beginning his secret art, dressed in a black robe that reached his knees, and underneath wore a fine white linen garment. He then stood in the center of the area where he planned to perform his tricks and threw his old shoes about ten yards away from the circle, putting on consecrated sandals that had intricate designs on them. (It’s worth noting that many historians believe this practice inspired the tradition of tossing old shoes after newlyweds for good luck, and of shoemakers creating decorative patterns on shoes through pegging and stitching.) With a magical hazel wand, the magician extended his arm toward the four winds, turning to face each wind and asking his "master" to bless the circle. After completing all these rituals, he claimed the consecrated ground as protection from all harmful spirits, so that they would not have power over his soul or body.
The most suitable time for making circles was during[Pg 345] bright moonlight, or when storms of wind or thunder were raging, because then the infernal spirits were nearer the earth than at other times, and could more easily hear the invocations of those who sought their assistance. Magical circles were recommended to be formed at dark lonely places—either in woods or deserts, or in places where three ways met, or among ruins of castles, abbeys, or monasteries, or on the sea-shore. But if the conjuration was to raise the ghost of one deceased, the fittest places for the purpose were spots where persons had been slain, woods in which suicides had been committed, churchyards, and burying-vaults. If any one doubts the correctness of what is here stated, perhaps he will change his mind after reading the following story:—
The best time to make circles was during[Pg 345]bright moonlight or when storms of wind or thunder were happening because then the spirits from below were closer to the earth than usual and could hear the calls of those looking for help more easily. Magical circles were advised to be created in dark, deserted places—either in forests or deserts, at crossroads, among the ruins of castles, abbeys, or monasteries, or on the beach. However, if the goal was to summon the ghost of someone who had died, the ideal places were locations where people had been killed, forests where suicides occurred, graveyards, and burial vaults. If anyone doubts the accuracy of what is written here, they might change their mind after reading the following story:—
"A certain hangman, passing the image of our Lady, saluted her, and commended himself to her protection. Afterwards, while he prayed before her, he was called away to hang an offender, but his enemies slew him by the way. And lo! a certain priest, who walked nightly about every church in the city, rose that night to go to our Lady's church. In the churchyard he saw the ghosts of many dead men. On demanding what was the matter, he was told that the hangman was slain, and that the devil demanded his soul, but which our Lady said was hers, and that the judges were at hand to hear the cause. The priest having made up his mind to be at the trial, hid himself behind a tree. When the judges had taken their seats, the hangman was brought forward pinioned, and proof adduced that his soul belonged to the devil. On the other side it was pleaded by our Lady, that at the hour of death the hangman commended his soul to her. The judges gave sentence that the hangman's soul should return to his body until he made sufficient satisfaction. The priest was called from his hiding-place and sent to the Pope with a rose of rare beauty, and instructions to crave the prayers of his Holiness for the poor man."[Pg 346] Although we are not made acquainted with the result of the application to the Pope, there can be little doubt but that, through our Lady and his Holiness, Satan lost his eagerly desired victim.
A hangman, passing by the image of Our Lady, greeted her and asked for her protection. Later, while he was praying in front of her, he was called away to hang someone, but his enemies killed him on the way. That night, a priest who walked around every church in the city decided to go to Our Lady's church. In the churchyard, he saw the ghosts of many dead men. When he asked what was going on, he was told that the hangman had been killed and that the devil was claiming his soul, but Our Lady said it was hers, and the judges were there to hear the case. The priest decided to attend the trial and hid behind a tree. When the judges took their seats, the hangman was brought in, bound, and it was established that his soul belonged to the devil. On the other side, Our Lady argued that at the time of his death, the hangman had entrusted his soul to her. The judges ruled that the hangman's soul should return to his body until he made sufficient amends. The priest was called from his hiding place and sent to the Pope with a beautiful rose, along with instructions to ask for his Holiness's prayers for the poor man.[Pg 346] Although we don’t know what happened with the request to the Pope, it’s likely that, through Our Lady and the Pope, Satan lost the victim he so eagerly wanted.
Directions are given by the learned how to raise ghosts and evil spirits. To raise the ghost of one who had hanged himself, the exorcist was to provide himself with a straight hazel wand, and bind the head of an owl with a bunch of St. John's-wort to the end thereof. This done, he was to repair to a place where a miserable wretch had strangled himself, and at twelve o'clock at night, while the body remained suspended, begin his conjurations. First, he was directed to stretch forth his wand towards the four corners of the world, saying, "I conjure and exorcise thee, thou distressed spirit, to present thyself here and reveal unto me the cause of thy calamity—why thou didst offer violence to thine own life, where thou art now in being, and where thou wilt hereafter be?" Then, gently striking the body nine times with the wand, he was to demand the spirit of the deceased to reveal unto him what secrets he wished made known, whether these referred to the past or future. The conjuration being thrice repeated, we are assured the spirit would rise and answer the exorcist's questions. Directions were next given for laying the spirit, and that might be done by burying the body naked with lime, salt, and sulphur. If the ghost which the exorcist consulted was of one who died a common death, and received the usual burial, it was essential to dig the body out of the grave at twelve o'clock at night; and while the exorcist held a torch in his left hand, he was to smite the corpse three times with his consecrated rod, held in the right hand, and demand answers to his questions. When the ceremonies were gone through in a regular way, the interrogatories were truly answered. A caution was offered to the practiser of this art. The magician of no great[Pg 347] experience was told that if the constellation and position of the stars at his nativity were not favourable, it would be dangerous for him to encounter a ghost for fear of being slain, as the ghosts of men could easily destroy magicians not protected by the stars.
Directions are given by experts on how to raise ghosts and evil spirits. To summon the ghost of someone who hanged himself, the exorcist needs a straight hazel wand and must bind the head of an owl with a bunch of St. John's-wort at the end. Once this is done, he must go to the place where the unfortunate individual took their life and, at midnight while the body is still hanging, begin his incantations. First, he is instructed to point the wand towards the four corners of the earth, saying, "I conjure and exorcise you, distressed spirit, to come forth and reveal to me the reason for your suffering—why you chose to take your own life, where you are now, and where you will be in the future?" Then, gently striking the body nine times with the wand, he must ask the deceased's spirit to share any secrets he wishes to disclose, whether related to the past or future. After repeating the conjuration three times, it is assured that the spirit will rise and answer the exorcist's questions. Next, instructions are given for laying the spirit to rest, which can be accomplished by burying the body naked with lime, salt, and sulfur. If the ghost the exorcist is consulting is of someone who died a natural death and had a standard burial, it is crucial to dig the body out of the grave at midnight; while holding a torch in his left hand, the exorcist is to strike the corpse three times with a consecrated rod in his right hand and demand answers to his queries. When the rituals are performed correctly, the questions will be answered truthfully. A warning is provided for those practicing this art. A novice magician is cautioned that if the position of the stars at his birth is not favorable, it could be dangerous to confront a ghost due to the risk of being harmed, as the spirits of the deceased can easily overpower magicians who lack protection from the stars.
Magicians were instructed how to raise the spirits Paymon, Bathin, and Barma, and secure their assistance. These spirits, though of various ranks and orders, were of one power, ability, and nature, and the mode of raising them is the same. The magician who desired to consult with these spirits had to appoint a night in the waxing of the moon, when the planet Mercury reigned, at eleven o'clock at night. But for four days before the appointed night he was required to shave his beard every morning, change his linen, and put on a consecrated girdle made of a black cat's skin. When all was prepared for the summoning of the spirits, the magician was instructed to enter a dark parlour or cellar, to light seven candles, and draw a circle with his own blood. When the candles were lighted, it was essential for the magician to protect himself with two drawn swords, and consecrate the circle, so that all evil spirits might be expelled. Everything being ready, the conjuration commenced in these words: "I conjure and exorcise you, the three gentle and noble spirits of the power of the north, by the great and dreadful name of your king, and by the silence of the night, and by the holy rites of magic, and by the number of the infernal legions, I adjure and advocate you that without delay ye present yourselves here before the northern quarter of the circle, all of you, or any one of you, and answer my demands." This, we are informed, had to be repeated three times, and then the three spirits appeared, or one of them by lot, if the others were engaged elsewhere. Before their appearance, they sent in advance three swift hounds in pursuit of a hare, which ran round the circle for seven and a half minutes. After this chase more hounds came in,[Pg 348] and after all a little ugly Ethiopian, who snatched the hare from the hounds. Next was heard a hunter's horn, and a herald on horseback came galloping swiftly with three hunters behind him upon black horses. After riding round the circle seven times, they stood at the northern quarter. The magician then demanded the demons to be faithful and obedient, which they readily agreed to be. Valuable information was obtained from the spirits, who gave the magician the powerful girdle of victory, which, on being tied about him, enabled him to conquer armies, and all men, however powerful. The spirits also were compelled to bring, at the magician's bidding, the richest treasure earth could afford, and to reveal the positions of hidden gold and silver mines.
Magicians were taught how to summon the spirits Paymon, Bathin, and Barma, and get their help. These spirits, despite having different ranks and orders, shared the same power, abilities, and nature, and the method to summon them was identical. The magician who wanted to consult these spirits had to choose a night during the waxing phase of the moon when Mercury was prominent, specifically at eleven o'clock at night. For four days leading up to this night, he needed to shave his beard every morning, change his linens, and wear a consecrated girdle made from a black cat's skin. Once everything was set for summoning the spirits, the magician was instructed to enter a dark room or cellar, light seven candles, and draw a circle with his own blood. After lighting the candles, it was crucial for the magician to protect himself with two drawn swords and bless the circle, ensuring all evil spirits would be banished. Once everything was ready, the conjuration began with these words: "I summon and exorcise you, the three noble spirits of the power of the north, by the great and fearsome name of your king, by the stillness of the night, by the sacred rites of magic, and by the count of the demonic legions, I command you to appear here before the northern side of the circle, all of you, or any one of you, and respond to my requests." This had to be repeated three times, after which the three spirits would appear, or one of them would come by chance if the others were occupied. Before their arrival, they sent in three swift hounds chasing a hare, which raced around the circle for seven and a half minutes. Following this chase, more hounds arrived, and finally, a small, ugly Ethiopian who snatched the hare from the hounds. Then, a hunter's horn was heard, and a herald on horseback quickly galloped in, followed by three hunters on black horses. After circling the circle seven times, they positioned themselves at the northern side. The magician then asked the demons to be loyal and obedient, which they readily consented to. Valuable information was gained from the spirits, who provided the magician with a powerful girdle of victory, which, once tied around him, allowed him to conquer armies and all formidable opponents. The spirits were also compelled to bring the richest treasures the earth could offer and disclose the locations of hidden gold and silver mines.
The spirits could bestow the gift of invisibility, and the foreknowledge of the change of the weather; they could teach the exorcist how to raise storms and tempests, and how to calm them again; they could bring news in an instant of the result of any battle or other important event, wherever it took place. They could also teach the language of birds, and how to fly unseen through the air.
The spirits could give the gift of invisibility and the ability to predict the weather; they could teach the exorcist how to create storms and tempests, and how to calm them down again; they could provide instant news about the outcome of any battle or important event, no matter where it happened. They could also teach the language of birds and how to fly unseen through the air.
CHAPTER XXXVIII.
Josephus' Account of Astrology—Antediluvians acquainted with Astrology—Astrology after the Flood—Magicians in various Nations—The Spirit Bokim—Compact and Confederation with Spirits—Long Life and Magical Power—Feats of Magicians—A French Priest in compact with the Devil—Married to Venus—Turning Leather into Gold—A Novice in Magic destroyed by a Spirit—Principles of Magic—Implements, Materials, and Doings of Magicians—Piercing Sight—Lilly the Astrologer—Lilly consulted by Royalists—Astrological Predictions concerning Fires, Plagues, Famine, War, and the Fortunes of Great Persons.
Josephus' Account of Astrology—People before the Flood knew about Astrology—Astrology after the Flood—Magicians in different Nations—The Spirit Bokim—Agreements and Alliances with Spirits—Long Life and Magical Power—Magicians' Tricks—A French Priest in league with the Devil—Married to Venus—Turning Leather into Gold—A Novice in Magic destroyed by a Spirit—Fundamentals of Magic—Tools, Materials, and Practices of Magicians—Keen Insight—Lilly the Astrologer—Lilly consulted by Royalists—Astrological Predictions about Fires, Plagues, Famine, Warfare, and the Fortunes of Prominent Individuals.
Josephus says that the antediluvians were well acquainted with astrology, and inscribed the principles thereof on pillars to preserve them to posterity from the Flood; for it was by this art, he believes, that they were enabled to foresee the coming Deluge. Subsequent to the Flood, the Assyrians were the first people who turned their attention to astrology. The Chaldeans, Egyptians, and Arabians soon became acquainted with the art, and by perseverance brought it to perfection and high estimation. In several nations none but those skilled in astrology were admitted to the administration of sacred rites or to the management of state affairs.
Josephus says that people before the Flood were very knowledgeable about astrology and carved its principles into pillars to keep them safe for future generations from the Flood; he believes that it was through this knowledge that they were able to predict the coming Deluge. After the Flood, the Assyrians were the first to focus on astrology. The Chaldeans, Egyptians, and Arabians soon learned about it and, through dedication, perfected it and raised its status. In several nations, only those who were skilled in astrology were allowed to handle sacred rituals or manage state affairs.
In China, by the sacrifice of blood and the repetitions of several superstitious invocations to the sun and moon, devils were brought up from their place of abode, if not repose. In Tartary the magicians offered to the ocean, the mountains, and the stars, divers sorts of incense, by which means the spirits were compelled to appear. In the East and West Indies the power of magic was equally powerful. Greek and Roman magicians invocated spirits by prayers to the moon, and sacrifices of milk, honey, and blood. In our own country, incantation[Pg 350] and conjuration, as already observed, were by no means uncommon.
In China, through blood sacrifices and repeated superstitious chants to the sun and moon, demons were summoned from their homes, if not their resting places. In Tartary, magicians offered various kinds of incense to the ocean, mountains, and stars, compelling the spirits to appear. In both the East and West Indies, the power of magic was equally strong. Greek and Roman magicians called upon spirits with prayers to the moon and sacrifices of milk, honey, and blood. In our own country, incantation[Pg 350] and conjuration, as previously mentioned, were quite common.
When Chiancungi and his sister Napala first attempted to call up spirits, they began with the spirit Bokim, in the twentieth degree. They commenced their operations in a vault hung round with black cloth. Having drawn their circle of the order of thrones and the seven planets, and stamped their magical characters in the centre thereof, they proceeded to the ceremonies of conjuration without anything appearing. This caused them to become so desperate that they left the circle and betook themselves to the most detestable branch of magic—compact, or confederacy; through which they obtained from Bokim 155 years of life, and almost unlimited magical power, on the condition that in return their bodies and souls should at last be given to him. They performed strange miracles in every country. By the assistance of these magicians, the Tartars destroyed above one hundred ships belonging to the Chinese. Many a loss did they bring upon those against whom they had a private grudge, or against whom they were hired. Kingdoms were ruined, children slain, fruits withered, corn blasted, silk destroyed, navigation impeded, and adult lives sacrificed. Chiancungi had numerous public contests with magicians of several countries in magical science, in which art he was said to excel them all.
When Chiancungi and his sister Napala first tried to summon spirits, they started with the spirit Bokim, at the twentieth degree. They began in a chamber draped in black cloth. After drawing their circle of the order of thrones and the seven planets, and marking their magical symbols in the center, they began the conjuration rituals but nothing appeared. Frustrated, they left the circle and turned to the most vile form of magic—making a pact; through this, they gained 155 years of life and nearly limitless magical power, on the condition that they would ultimately surrender their bodies and souls to him. They performed incredible feats in every nation. With the help of these magicians, the Tartars destroyed over one hundred ships belonging to the Chinese. They inflicted great losses on those they held grudges against or were paid to harm. Kingdoms fell, children were killed, crops withered, grain was ruined, silk was destroyed, trade routes were blocked, and lives were lost. Chiancungi had many public competitions with magicians from various countries in magical arts, where he was said to outshine them all.
Lewis Gawfridi, a French priest, was another famous magician, who had compact with the devil of a closer relationship than common men of his craft could pretend to have. He served Satan for fourteen years in performing detestable works—sacrificing children, worshipping the devil in various shapes, and tempting people to become magicians, and to take part in disgraceful nocturnal conventions.
Lewis Gawfridi, a French priest, was another well-known magician who had a closer relationship with the devil than most people in his field could claim. He served Satan for fourteen years by carrying out horrific acts—sacrificing children, worshiping the devil in various forms, and tempting others to become magicians and engage in shameful nighttime gatherings.
A wonderful relation is given in support of the belief of magicians having power over spirits. The story is[Pg 351] this:—A newly-married man was amusing himself with his companions, when, in case he should lose his wedding ring, he put it on the finger of a statue of Venus. Returning to take his ring, he found the finger so bent that the ornament intended for his bride could not be removed. At night the image of Venus appeared to him and said, "Thou hast espoused me, and shalt not enjoy the society of any other woman." Again returning to the statue in the morning he found the finger straight, and discovered that the ring was gone. So greatly was he troubled, that he consulted a magician, who put him on a plan of obtaining his ring and releasing him of his engagement with Venus. The magician wrote a letter to a principal spirit in the dominion to which Venus belonged, and, giving it to the unhappy young man, instructed him to watch at a certain time and place, when he would see a troop of spirits pass by him, one of which, he said, would be seated on a chariot; and he it was for whom the letter was written. The young man, on acting as directed, espied the spirits, and gave the letter to the one for which it was intended. As soon as the fiend read its contents he burst into a rage, exclaiming, "How long shall we be subject to this accursed magician?" With hesitation, he called on a most beautiful woman near the chariot, and commanded her to return the ring to its owner, an order she reluctantly obeyed.
A fascinating story supports the belief that magicians have power over spirits. Here it is: A newly married man was having fun with his friends when, fearing he might lose his wedding ring, he placed it on the finger of a statue of Venus. When he returned to get his ring, he found that the finger was bent, and he couldn't remove the ring meant for his bride. That night, the image of Venus appeared to him and said, "You've married me and can’t enjoy the company of any other woman." The next morning, when he went back to the statue, he found the finger straight, but the ring was gone. Distressed, he consulted a magician, who gave him a plan to retrieve his ring and break free from his engagement to Venus. The magician wrote a letter to a major spirit in Venus's realm and, giving it to the troubled young man, instructed him to wait at a specific time and place. He would see a group of spirits pass by, one of whom would be riding in a chariot; that spirit was the intended recipient of the letter. Following the instructions, the young man saw the spirits and handed the letter to the correct one. As soon as the spirit read it, he flew into a rage, shouting, "How long will we be at the mercy of this cursed magician?" With some reluctance, he called over a beautiful woman near the chariot and ordered her to return the ring to its owner, a command she obeyed hesitantly.
Henry Cornelius Agrippa, who was born at Cologne in 1486, was an astrologer and magician. When travelling, he paid his hotel bills with pieces of horn, which appeared as gold to those to whom they were presented. A foolish fellow entered Agrippa's study, and raised the devil therein during the magician's absence. The novice, being unable to subdue the fiend, lost his life. On Agrippa coming home, he found several spirits dancing on the house-top. He ordered them to enter the dead body, which they did, and then he cast it into a pit. Though[Pg 352] Agrippa seldom left his study or conversed with any one, he was well acquainted with everything going on at home and abroad. People were of opinion that a black dog he kept was an evil spirit, which duly informed him of what was taking place far and near.
Henry Cornelius Agrippa, born in Cologne in 1486, was an astrologer and magician. While traveling, he paid his hotel bills with pieces of horn that looked like gold to those he gave them to. One foolish person entered Agrippa's study and summoned a devil in his absence. The novice, unable to control the demon, lost his life. When Agrippa returned home, he found several spirits dancing on the rooftop. He instructed them to enter the dead body, which they did, and then he disposed of it in a pit. Although[Pg 352] Agrippa rarely left his study or talked to anyone, he was well informed about everything happening both at home and abroad. People believed that the black dog he kept was an evil spirit that kept him updated on events near and far.
Every magical charm had its first principles according to certain laws; and the garments worn by magicians were manufactured and stitched at stated hours. The time was generally in the hour of Luna or of Saturn, in the moon's increase. Their needles were made of hedgehog's prickles, or bones of animals, as iron or steel possessed virtues not always favourable to magic. Their ointments were of man's fat, blood, hog's grease, oil, etc. Their characters were ancient Hebrew, and their speech in the learned languages; their fires were kindled with sweet wood and oil or resin; and their candles, of the fat of men and children. Their vessels were earthenware; their candlesticks had three feet, of dead men's bones. Their capes were like pyramids, with lappets or ears on each side, and lined with fur. Their gowns were, for ordinary purposes, long, reaching to the ground, and lined with fox-skin. Their girdles were three inches broad, having cabalistical names, signs, and circles inscribed thereon.
Every magical charm had its basic principles based on certain laws, and the clothes worn by magicians were made and sewn at specific times. This usually happened during the hour of Luna or Saturn, during the moon's waxing phase. Their needles were made from hedgehog quills or animal bones, since iron or steel didn’t always have favorable qualities for magic. Their ointments contained human fat, blood, hog fat, oil, and other ingredients. Their symbols were in ancient Hebrew, and their language was in classical tongues; their fires were lit with fragrant wood and oil or resin, and their candles were made from the fat of humans and children. Their containers were ceramic; their candlesticks had three feet made of human bones. Their capes were shaped like pyramids, with flaps or 'ears' on each side, and lined with fur. For everyday use, their gowns were long, reaching the ground, and lined with fox fur. Their belts were three inches wide, featuring mystical names, symbols, and circles engraved on them.
Some magicians had such piercing sight that they could discover everything, however carefully concealed, and look into futurity with a certainty of making known what was to come to pass. Lilly the astrologer was a great authority in England. He was consulted by the Royalists, (with the king's privity) as to whether the king would escape from Hampton Court, and whether he would or should sign the propositions of Parliament. For giving his opinion on these and a few other subjects, the astrologer received £20. In Lilly's Astrological Predictions in 1648 occurs the following passage:—
Some magicians had such sharp eyesight that they could uncover everything, no matter how well it was hidden, and predict the future with certainty about what was going to happen. Lilly the astrologer was a prominent figure in England. He was consulted by the Royalists, (with the king's knowledge) about whether the king would escape from Hampton Court and whether he would sign the propositions of Parliament. For sharing his opinion on these and a few other matters, the astrologer was paid £20. In Lilly's Astrological Predictions from 1648, there is the following passage:—
"In the year 1656, the aphelium of Mars, who is the general signification of England, will be in Virgo, which[Pg 353] is assuredly the ascendant of the English monarchy, but Aries of the kingdom. When this apsis, therefore, of Mars shall appear in Virgo, who shall expect less than a strange catastrophe of human affairs in the commonwealth, monarchy, and kingdom of England? There will then, either in or about these times, or near that year, appear in this kingdom so strange a revolution of fate, so grand a catastrophe and great mutation unto this monarchy and government, as never yet appeared; of which, as the time now stands, I have no liberty or encouragement to deliver my opinion—only, it will be ominous to London, unto her merchants at sea, to her traffic on land, to her poor, to her rich, to all sorts of people inhabiting in her or her liberties, by reason of consuming fires and devastating plagues."
"In 1656, Mars, which symbolizes England, will be in Virgo, marking the ascendant of the English monarchy, while Aries represents the kingdom. So when Mars appears in Virgo, who could expect anything less than a strange catastrophe for the commonwealth, monarchy, and kingdom of England? Around that time or close to that year, this kingdom will experience an unusual turn of fate, a significant catastrophe, and a great change to its monarchy and government unlike anything seen before. As things stand now, I can't freely express my opinion on this—only that it will be ominous for London, for its merchants at sea, for its trade on land, for its poor, for its rich, and for everyone living within its borders or its liberties, due to destructive fires and devastating plagues."
Accomplished events, even those which happened in his own time, and information obtained from the writings of ancient astrologers, enabled Lilly to predict important results. We find in a work On the Probable Effects of the Great Conjunction of Saturn and Jupiter, that "the mean or second greatest conjunction that happened in 1603"—Lilly was born in 1602—"was in the eighth degree of Sagittarius, the opposite sign of the ascendant of London. They were nearly conjoined the greater part of the year in which Queen Elizabeth died; and there was a severe plague in London, whereof died, in 1603 and 1604, more than 68,000 persons; and the year after, or in 1605, the Gunpowder Plot was nearly being carried into execution.
Accomplished events, even those that happened in his own time, along with information from the writings of ancient astrologers, allowed Lilly to predict significant outcomes. In a work On the Probable Effects of the Great Conjunction of Saturn and Jupiter, it states that "the mean or second greatest conjunction that occurred in 1603"—Lilly was born in 1602—"was in the eighth degree of Sagittarius, the opposite sign of London's ascendant. They were almost aligned for most of the year in which Queen Elizabeth died, and there was a terrible plague in London, resulting in the deaths of over 68,000 people in 1603 and 1604; and in the following year, 1605, the Gunpowder Plot was nearly executed.
"The next conjunction happened in the seventh degree of Leo, in 1623. Within two years after, King James I. died; and there was also a severe plague in London, which carried off 35,417 persons, in 1625; and, what was observable, in 1639 there was a great eclipse of the sun, in ten degrees of Gemini, in opposition to the place of the first conjunction, in 1603; and exactly when Mars arrived to ten degrees of Pisces, or in quartile to both[Pg 354] places, the Long Parliament began; and near the same time the Scots and English disagreed; and when Charles I. applied to the citizens of London, they refused to lend him money to be employed against them. It is also remarkable that Leo, the sign where the conjunction happened, was the ascendant in King Charles's nativity; and how unfortunate he was afterwards till his death, is pretty well known.
"The next conjunction occurred in the seventh degree of Leo in 1623. Within two years, King James I died, and there was also a severe plague in London that took the lives of 35,417 people in 1625. Notably, in 1639, there was a significant solar eclipse at ten degrees of Gemini, opposite the site of the first conjunction in 1603. Exactly when Mars reached ten degrees of Pisces, or in a square aspect to both places, the Long Parliament started. Around the same time, the Scots and English had a falling out, and when Charles I sought support from the citizens of London, they refused to lend him money to use against them. It’s also noteworthy that Leo, the sign of the conjunction, was the rising sign in King Charles's birth chart; and it's well known how unfortunate his life became until his death."
"The next took place in 1643, in the sign of Pisces, which found the king and his subjects in open arms, and was followed by dreadful civil wars in England, that terminated in beheading the king."
"The next event occurred in 1643, under the sign of Pisces, which saw the king and his people welcoming each other, but it was soon followed by terrible civil wars in England that ended with the king's execution."
Whether Lilly did really foresee what he pretended had been revealed to him, we shall not here affirm or deny, but, there can be no doubt, many strange circumstances following his predictions went far to support his claim to the prophetic mantle. Further quotations from the same work will supply additional matter for reflection:—
Whether Lilly really predicted what he claimed was revealed to him, we won't say for sure, but it's clear that many odd events that followed his predictions lend a lot of weight to his claim of being prophetic. More quotes from the same work will provide more subjects for thought:—
"The fourth conjunction in this trigon took place in 1663, in Sagittarius, again opposite to the ascendant of London. The year after followed a war with the Dutch, and in 1665 they took our valuable Hamburgh fleet; and in that year also was the great plague in London, that carried away 68,586 people. This was followed by the dreadful fire of London, in 1666, that destroyed 13,200 houses, and consumed nearly 400 streets.
"The fourth conjunction in this trigon happened in 1663, in Sagittarius, again opposite the ascendant of London. The following year, there was a war with the Dutch, and in 1665, they captured our valuable Hamburg fleet; that same year, the great plague struck London, claiming 68,586 lives. This was followed by the terrible fire of London in 1666, which destroyed 13,200 houses and consumed nearly 400 streets."
"The next happened in Leo, in 1682, and was repeated in 1683, when Lord William Russell was beheaded; and, two years after, Charles II. died.
The next event occurred in Leo, in 1682, and was repeated in 1683, when Lord William Russell was beheaded; and, two years later, Charles II died.
"The next was in seven degrees of Aries, the ascendant of England, in 1702. That year King William died, and war commenced with France. In short, whoever takes his ephemeris in one hand and history in the other, will have no difficulty in convincing himself of the efficacy of such configurations; and though, by changing the[Pg 355] signs, they may vary the effects and also the places most subject to their influence, yet it will appear that the observations of different authors (wherein they all agree that England is most passive to the fiery trigon) are founded on truth.
"The next was at seven degrees of Aries, which is England's rising sign, in 1702. That year, King William passed away, and war broke out with France. In short, anyone who compares an ephemeris with history will easily convince themselves of the power of these configurations; and although changing the[Pg 355] signs may alter the effects and the places most impacted by them, it will still show that the observations of various authors (who all agree that England is most influenced by the fiery trigon) are based on truth."
"The conjunction under consideration happened in the earthy triplicity, to which Ptolemy refers to Europe in general; however, the places most particularly under the sign Virgo are France, and more especially Paris; and some authors say Lyons, and the principal port of the Turkish dominions. Indeed it is curious to observe that the Turks have got possession of nearly all the places said by Ptolemy to be under this sign, wherein the conjunction happened, and I have no doubt will most sensibly feel the effects of it; neither will Russia and some parts of Germany and Switzerland escape its influence.
"The conjunction being discussed occurred in the earthy triplicity, which Ptolemy generally associates with Europe; however, the locations most directly influenced by the sign Virgo are France, particularly Paris; some writers also mention Lyons and the main port of the Turkish territories. It's interesting to note that the Turks have taken control of nearly all the locations that Ptolemy identified as being under this sign, where the conjunction occurred, and I am certain they will strongly feel its effects; nor will Russia and parts of Germany and Switzerland be spared from its influence."
"As the signs of Sagittarius and Pisces are also afflicted, and Jupiter so oppressed by the conjunction, Spain and Portugal will likewise be sensible of their effects; neither do I like the mischievous position of Mars in Taurus, the ascendant of Ireland, particularly as he is upon the mid-heaven, and so near the mundane quartile of Saturn and Mars.
"As the signs of Sagittarius and Pisces are also affected, and Jupiter is troubled by the conjunction, Spain and Portugal will feel the impact too; I also dislike the troublesome position of Mars in Taurus, the ascendant of Ireland, especially since he is at the mid-heaven and so close to the mundane square of Saturn and Mars."
"Most authors agree that evil configurations in Virgo are generally attended with bloodshed, and that configurations in earthly signs have more signification of feuds, dissatisfaction, and secret contrivances among the common people, than they have of wars and differences between kings and rulers, who are more properly denoted by princely or fiery signs."
"Most authors agree that negative alignments in Virgo usually lead to violence, and that alignments in earth signs are more indicative of conflicts, discontent, and hidden schemes among ordinary people than of wars and disputes between monarchs and leaders, who are more accurately represented by royal or fiery signs."
CHAPTER XXXIX.
Judicial Astrology—Reading the Heavens—Lucky and Unlucky Days discovered—Kings' and Queens' Unlucky Days—Highland Superstitions—Climacterics—Priests foretelling Children's Future Destiny—Astrologer and Charles IX.—Influence of the Moon—Official Air-gazers—Sacrificing to Planets—Children born under different Phases of the Moon—Dryden's Faith in Astrology—Dryden calculating the Nativity of his Children—Predictions concerning his Son fulfilled.
Judicial Astrology—Reading the Heavens—Lucky and Unlucky Days discovered—Kings' and Queens' Unlucky Days—Highland Superstitions—Climacterics—Priests foretelling Children's Future Destiny—Astrologer and Charles IX.—Influence of the Moon—Official Skywatchers—Worshiping the Planets—Children born under different Phases of the Moon—Dryden's Belief in Astrology—Dryden calculating the Birth Chart of his Children—Predictions about his Son came true.
Judicial astrology, it is supposed, was invented in Chaldæa, and thence transmitted to the Egyptians, Greeks, and Romans, but there are persons who think it commenced with the Arabs.
Judicial astrology is believed to have been invented in Chaldæa and then passed on to the Egyptians, Greeks, and Romans, but some people think it started with the Arabs.
Astrologers, in reading the heavens, had recourse to a semicircle which they called Position, by which they represented the six great circles passing through the intersection of the meridian and horizon, and dividing the equator into twelve equal parts. The spaces included between these circles were styled the Twelve Houses, which referred to the twelve triangles marked in their theme, placing six of these houses above and six underneath the horizon. The first of the houses under the horizon towards the east they named the Horoscope, or House of Life; the second, the House of Wealth; the third, the House of Brothers; the fourth, the House of Parents; and so on to the twelfth house, each having reference to a particular subject. All matters relating to issue, diseases, wedlock, death, religion, honour, friendship, and woe could be foretold by astrologers.
Astrologers, when interpreting the stars, used a semicircle they called Position to represent the six major circles that pass through the intersection of the meridian and horizon, dividing the equator into twelve equal sections. The areas between these circles were known as the Twelve Houses, which corresponded to the twelve triangles marked in their chart, with six houses above and six below the horizon. The first house below the horizon to the east was called the Horoscope, or House of Life; the second was the House of Wealth; the third was the House of Brothers; the fourth was the House of Parents; and so forth, up to the twelfth house, each related to a specific topic. Astrologers could predict various matters concerning children, illnesses, marriage, death, faith, reputation, friendships, and misfortune.
In the time of the civil wars the royalists and the rebels had their astrologers as well as their soldiers; and the predictions of the former had great influence over the latter. By means of astrology, lucky and unlucky[Pg 357] days were discovered. Thursday was the unlucky day of Henry VIII. He, his son Edward VI., Queen Mary, Queen Elizabeth, and many other illustrious persons, died on a Thursday, as had been foretold; and we have already pointed out that the 3d of September was a memorable day in the life of Cromwell.
During the time of the civil wars, both the royalists and the rebels had their astrologers as well as their soldiers, and the predictions of the royalists significantly influenced the rebels. Through astrology, they identified lucky and unlucky days. For Henry VIII, Thursday was considered an unlucky day. He, along with his son Edward VI, Queen Mary, Queen Elizabeth, and many other notable figures, passed away on a Thursday, just as it had been predicted; and we have already noted that September 3rd was a significant day in Cromwell's life.
The Highlanders of Scotland entertained many superstitions in regard to the moon as well as in reference to the sun. A Highlander would not willingly commence any serious undertaking in the waning of the moon—such as marrying, flitting, or going on a far journey. When the roth, rath, or circle of the moon was full, then was the lucky time for beginning serious or important matters.
The Highlanders of Scotland had a lot of superstitions about the moon and the sun. A Highlander wouldn’t want to start any serious tasks during the waning of the moon—like getting married, moving, or going on a long trip. When the moon was full, it was considered a lucky time to begin important things.
Astrologers have employed all the rules of their art to show that the years of man's age, called climacterics, are dangerous, even threatening death. The first climacteric is in the seventh year of life, the rest are multiples of the first—as 21, 49, 56, 63, and 84, which two last are called the grand climacterics. Marc Ficinus accounts for the foundation of this opinion. He says there is a year assigned for each planet to rule over the body of a man, each in his turn; and that Saturn, being the most malignant planet of all, every seventh year (which falls to its lot) becomes very dangerous, especially those of 63 and 84, when the person is advanced in years.
Astrologers have used all the principles of their craft to argue that certain years in a person's life, known as climacterics, are risky and can even lead to death. The first climacteric occurs at age seven, and the others happen at multiples of that age—like 21, 49, 56, 63, and 84, with the last two being referred to as the grand climacterics. Marc Ficinus explains the reasoning behind this belief. He states that each planet has a year assigned to oversee a person's body, one after the other; and since Saturn is considered the most harmful planet, every seventh year (which is its turn) can be particularly dangerous, especially at ages 63 and 84, when a person is older.
There were those who pretended that the climacteric years were fatal to political bodies as well as to individuals. Pythagoras based his calculations very much on numbers. He thought considerable importance should be attached to the number 7.
There were those who acted as if the critical years were deadly to political groups as well as to individuals. Pythagoras relied heavily on numbers in his calculations. He believed that the number 7 was particularly significant.
In France the new-born child was often presented naked to the astrologer, who read the first lineaments in its forehead, and the transverse lines in its hands, and from these he wrote down its future destiny. Catherine de Medicis brought Henry IV., then a child, to old[Pg 358] Nostradamus, to ascertain the youth's destiny. An astrologer having assured Charles IX. that he would live as many days as he would turn on his heels in one hour, his Majesty, putting faith in the prediction, performed the exercise of revolving, as directed, every morning during the prescribed period of an hour.
In France, newborn babies were often presented naked to the astrologer, who would read the first features on their forehead and the lines on their hands, and from those, he would write down their future. Catherine de Medicis brought young Henry IV. to old Nostradamus to find out the boy's fate. An astrologer told Charles IX. that he would live as many days as he could spin on his heels in one hour. Believing the prediction, the king practiced spinning every morning for the hour specified.
The Egyptian astronomers held that the moon influenced all sudden matters of importance, but others not less learned affirmed that portentous events were regulated by wandering stars. Seneca speaks of a custom which prevailed, of appointing official air-gazers to give notice of an approaching storm, similar to the practice at the present day, of having persons at meteorological stations throughout the country to forecast the state of the weather. When they observed a cloud which indicated a hail-shower, they warned the people in order that they might protect their crops. The peasants, to propitiate the planets, offered in sacrifice fat cocks and white lambs; and the poor, who had neither fowls nor four-footed beasts to offer, cut their thumbs, in the full expectation that this insignificant libation of a few drops of human blood would secure the favour of the heavenly bodies, and avert the threatened calamity.
The Egyptian astronomers believed that the moon influenced all sudden significant events, but other knowledgeable people claimed that ominous occurrences were guided by wandering stars. Seneca mentions a custom where official sky-watchers were appointed to warn about impending storms, much like today’s practice of having people at weather stations across the country to forecast conditions. When they saw a cloud signaling a hailstorm, they alerted the community so that they could protect their crops. To appease the planets, the farmers offered sacrifices of fat roosters and white lambs; the less fortunate, who had no animals to give, would cut their thumbs, hoping that this small offering of a few drops of blood would earn the favor of the celestial bodies and prevent disaster.
A child born on the first day of the new moon is likely to live long and happy, if it survives infancy. The child born on the second day of the moon shall grow strong, and be noted for wisdom. This day is fortunate in many respects. If one wishes to inquire into secrets, let him begin before the clock strikes the midnight hour. The infant born on the third day will never want an influential friend to lend him a helping hand in time of need. The fourth day is not quite so lucky, and the infant who comes into the world will require to be honest and diligent, to support an honourable position in life. The child born on the fifth day of the moon will turn out to be fickle and capricious. It is a good day, however,[Pg 359] for beginning any new undertaking—particularly for laying the foundation of a building. Promises made on the sixth day will be long of being fulfilled. On this day people ought to take good heed to their ways, for on it they are very liable to err. The parents of children born at this time had better nurse the little ones tenderly, for nothing but scrupulous attention will sustain them through the dangers of youth. Dreams of the seventh day of the moon must not be revealed. Long life is promised to the child born this day; and if a person be stricken with sickness on it, a speedy cure will be effected. Tricksters and all sorts of dishonest people will be disappointed on the eighth, ninth, and tenth days of the moon; and children born on any of these days will be blessed with long life and health, if they escape certain contingencies known to the wise. The child born on the eleventh day will go far from home, and may expect to die in a foreign country, unless he make a fortune and return home, or have an estate left him.
A child born on the first day of the new moon is likely to live a long and happy life, as long as it survives infancy. A child born on the second day will grow strong and be known for their wisdom. This day is lucky in many ways. If someone wants to learn secrets, they should start before the clock strikes midnight. An infant born on the third day will always have a powerful friend ready to help in times of need. The fourth day isn’t as fortunate, and the baby born on this day will need to be honest and hardworking to achieve a respected position in life. The child born on the fifth day will be somewhat fickle and unpredictable. However, it’s a good day for starting any new venture—especially for laying the groundwork for a building. Promises made on the sixth day may take a long time to be fulfilled. On this day, people should be cautious in their actions, as they are more likely to make mistakes. Parents of children born at this time should care for their little ones with a lot of attention, as only careful nurturing will help them navigate the dangers of youth. Dreams from the seventh day should not be shared. The child born on this day is promised a long life, and if someone falls ill on this day, they will likely recover quickly. Tricksters and all kinds of dishonest individuals will face disappointment on the eighth, ninth, and tenth days of the moon, and children born on any of those days will be blessed with long life and good health, as long as they avoid certain dangers known to the wise. A child born on the eleventh day will travel far from home and may expect to die in a foreign land unless they make a fortune and return home, or inherit a property.
The child born on the twelfth day of the moon will be wise and long-lived; but the infant born on the following day will be of slow understanding—in fact, will be a stupid creature, unless the disadvantage can be overcome by hard study. Children born on the fourteenth will excel in everything they may apply their minds to, or which they may take in hand. Every girl who comes into the world on the fifteenth will be beautiful, and have many admirers. Those born on the sixteenth day may expect to have many enemies; and those who are born on the seventeenth day are not likely to become rich by their own industry, but they may look for money from rich friends. The man-child born on the eighteenth day of the moon is likely to rise to honour and distinction, after encountering much opposition in his upward career. He or she born on the nineteenth day will require to pray for grace to subdue the natural disposition. The[Pg 360] individual born that day will be churlish, perverse, and combative; and the infant who first draws the breath of life on the following day will be covetous and parsimonious.
The child born on the twelfth day of the moon will be wise and live a long life; but the baby born the next day will be slow to understand—basically, will not be very bright, unless this disadvantage can be overcome through hard study. Children born on the fourteenth will excel at everything they put their minds to or take on. Every girl born on the fifteenth will be beautiful and have many admirers. Those born on the sixteenth day can expect to have many enemies; and those born on the seventeenth day are unlikely to become wealthy through their own efforts, but they might receive money from wealthy friends. The boy born on the eighteenth day of the moon is likely to attain honor and recognition, after facing significant challenges along the way. Those born on the nineteenth day will need to pray for the grace to control their natural tendencies. The[Pg 360] individual born that day will be rude, stubborn, and combative; and the baby who takes their first breath on the following day will be greedy and stingy.
The infant born on the twenty-first day of the moon may possess a strong constitution, but it is not certain that the mind will be vigorous. If the child of the twenty-second day survive infancy, long life will be awarded it, though much grief will be met with in life's rough path. Fair promises, with certain drawbacks, are made to children of the twenty-third day; and infants of the twenty-fourth day will be good-tempered, perhaps sottish. One who has been born on the twenty-fifth day of the moon had better walk carefully, lest adversity and danger overtake him. The young lady who has been born on the twenty-sixth day will, in all probability, be courted and married by a rich gentleman, who will ardently love her. Those born on the twenty-seventh day must not expect to become famous; and children born on the twenty-eighth day are more likely to be pious than rich. The twenty-ninth day of the moon does not promise prosperity to the children born on it; if they rise in the world, it will be in spite of great opposition, even from those near, if not dear, to them.
The baby born on the twenty-first day of the moon might have a strong body, but it doesn't guarantee a sharp mind. If the child born on the twenty-second day makes it through infancy, they'll likely have a long life, although they'll face a lot of hardship along the way. Children born on the twenty-third day will have some good prospects, but there will be certain drawbacks. Infants born on the twenty-fourth day will generally be well-tempered, though they might be a bit lazy. Someone born on the twenty-fifth day of the moon should tread carefully, as they may encounter adversity and danger. The young woman born on the twenty-sixth day will probably attract the attention of a wealthy man who will love her deeply. Those born on the twenty-seventh day shouldn't expect to find fame. Children born on the twenty-eighth day are likely to be more religious than wealthy. The twenty-ninth day of the moon doesn't bode well for prosperity for those born on it; if they do succeed, it will be despite significant obstacles, even from those close to them.
Dryden put faith in judicial astrology, and used to calculate the nativity of his children. On the birth of his son Charles, he caused the exact minute of his coming into the world to be noted. He calculated the child's nativity, and observed with grief that he was born in an evil hour; for Jupiter, Venus, and the sun were all under the earth, and the lord of his ascendant afflicted with a hateful square of Mars and Saturn. Dryden told his friends that if the child lived to the eighth year, he would narrowly escape a violent death on his very birthday; but if he should then overleap danger, he would in his twenty-third year be under the same influence; and if he should escape the second time, the thirty-third or thirty-fourth[Pg 361] year would prove fatal. The boy's eighth birthday was looked forward to with great anxiety by his parents. On the dreaded day, Dryden, with the view of keeping him indoors and away from danger, gave him a double exercise in Latin. Charles was complying with his father's command, when a stag pursued by hounds was seen making towards the house. The noise reached the servants' ears, and they rushed out to see the chase. A manservant seized Charles by the hand, and took him out with him. Just as they reached the gate, the stag, being at bay, made a bold rush and leaped over the court wall, which, being old and low, the dogs followed, threw down a part thereof, and the unfortunate boy was buried in the ruins. He was much bruised, so that he was six weeks in a dangerous state. In the twenty-third year of the son's age he was at Rome, where he fell from an old tower belonging to the Vatican, which so greatly injured his head that he never fully recovered the accident. In his thirty-fourth year he was bathing in the Thames with another gentleman, when he was seized with cramp while in the water, and drowned before assistance could reach him. Thus the father's astrological calculations proved correct.
Dryden believed in judicial astrology and would calculate the birth charts of his children. When his son Charles was born, he noted the exact minute of his arrival. He calculated the child's birth chart and was disheartened to find he was born at an unfortunate time; Jupiter, Venus, and the sun were all below the horizon, and the ruler of his ascendant was negatively influenced by a harsh aspect from Mars and Saturn. Dryden told his friends that if the boy lived to his eighth birthday, he would narrowly avoid a violent death on that very day; but if he got past that danger, he would face the same threat at twenty-three, and if he escaped again, the thirty-third or thirty-fourth year would be fatal. His parents anxiously awaited the boy's eighth birthday. On that day, Dryden, intending to keep him inside and away from harm, assigned him extra Latin work. Charles was following his father's orders when a stag chased by hounds was spotted heading toward the house. The noise caught the attention of the servants, who rushed outside to watch the chase. A male servant grabbed Charles by the hand and took him out with him. Just as they reached the gate, the stag, cornered, made a dash and jumped over the low, old court wall, leading the dogs to follow and crash through it, burying the unfortunate boy in the rubble. He was severely injured and remained in a dangerous state for six weeks. When he was twenty-three, he was in Rome and fell from an ancient Vatican tower, suffering a head injury that never fully healed. At thirty-four, while bathing in the Thames with another man, he was struck by cramp in the water and drowned before help could arrive. Thus, the father's astrological predictions turned out to be accurate.
DIVINATION AND ORACLES.
CHAPTER XL.
Divination—Heathen Gods giving Signs—Sortes Prœnestinæ—St. Augustine's View of Divination—Sortes Sanctorum—Divination in the Greek and Latin Churches—Ceremonies at the Consecration of Bishops, etc.—Declarations of the Divine Will—How St. Consortia became a Nun—Responses—Hieroglyphic Texts—Oracles—Sorcery and Divination among the Jews—Training of Rabbins—Bath-Kool—Death of a Friend foretold—Recovery from Sickness made known—Plutarch on Oracles—Malthus's Belief in Oracles—A Missionary's Opinion—Sibylline Oracles—Various Modes of Divination—Alectoromantia—Belomancy—Divination by means of Rods—Cleromancy—Napoleon's Belief in Cleromancy—Questions and Answers.
Divination—Heathen Gods giving Signs—Sortes Prœnestinæ—St. Augustine's View of Divination—Sortes Sanctorum—Divination in the Greek and Latin Churches—Ceremonies at the Consecration of Bishops, etc.—Declarations of the Divine Will—How St. Consortia became a Nun—Responses—Hieroglyphic Texts—Oracles—Sorcery and Divination among the Jews—Training of Rabbis—Bath-Kool—Death of a Friend foretold—Recovery from Sickness made known—Plutarch on Oracles—Malthus's Belief in Oracles—A Missionary's Opinion—Sibylline Oracles—Various Modes of Divination—Alectoromantia—Belomancy—Divination by means of Rods—Cleromancy—Napoleon's Belief in Cleromancy—Questions and Answers.
Divination is an art of foretelling future events by supernatural means. The word is generally understood to denote fortune-telling or sorcery, performed in divers ways—such as by the inspection of planets, stars, clouds; consulting spirits, witches, magicians; watching the flight of birds, inspecting the entrails of beasts and human victims, and examining the lines of the hand. But it is not necessary to extend the list here, as the various methods of divination will be enumerated and explained as we proceed. It was a maxim with the heathen nations of antiquity, that, if there were gods, they cared for men; and if they had any regard for the human family, they would give signs of their will. The Sortes Prœnestinæ were famous among the Greeks; and this superstition passed into Christian nations.
Divination is the art of predicting future events through supernatural means. The term is generally understood to refer to fortune-telling or magic, performed in various ways—such as by observing planets, stars, and clouds; consulting spirits, witches, and magicians; watching the flight of birds, examining the entrails of animals and human sacrifices, and reading the lines on palms. However, it’s not necessary to list them all here, as different methods of divination will be detailed and explained as we go along. It was a belief among the pagan nations of ancient times that if there were gods, they cared about humans; and if they had any concern for humanity, they would provide signs of their will. The Sortes Prœnestinæ were well-known among the Greeks, and this superstition carried over into Christian nations.
St. Augustine did not disapprove of divination being resorted to, provided it was not used for worldly purposes.[Pg 363] Gilbert of Nogent says that in his time (about the beginning of the twelfth century) it was customary, at the consecration of bishops, to consult the Sortes Sanctorum, to ascertain the success, fate, and other particulars of their episcopate. Many divines held that the lot was conducted by Providence. Though several popes about the eighth century disapproved of divination, and classed it among Pagan superstitions, traces of this mode of searching into futurity were found in after ages in the Greek and Latin Churches.
St. Augustine didn't have a problem with using divination as long as it wasn't for selfish reasons.[Pg 363] Gilbert of Nogent mentions that during his time (around the early twelfth century), it was common to consult the Sortes Sanctorum at the consecration of bishops to determine the success, fate, and other details of their episcopate. Many theologians believed that the outcome was guided by Providence. Although several popes around the eighth century disapproved of divination and considered it a Pagan superstition, evidence of this practice persisted in later times within the Greek and Latin Churches.
Upon the consecration of a bishop, after laying the Bible upon his head, the book was opened, and the first verse that the eye fell on was supposed to throw light on the bishop's future career. A bishop of Rochester, at his consecration by Lanfranc, Archbishop of Canterbury, had a happy presage in these words: "Bring hither the best robe, and put it on him." But the answer of the Scriptures at the consecration of St. Lietbert, Bishop of Cambray, was still more propitious: "This is my beloved son." The death of Albert, Bishop of Liege, was reported to have been made known to him by these words, which the archbishop who consecrated him found on opening the New Testament: "And the king sent an executioner, and commanded his head to be brought; and he went and beheaded him in prison." The Primate, greatly moved, embraced the new bishop, and said: "My son, having given yourself up to the sacred office, carry yourself righteously and devoutly, and prepare yourself for the trial of martyrdom." The bishop was afterwards murdered by the treacherous connivance of Henry VI.
Upon the consecration of a bishop, after placing the Bible on his head, the book was opened, and the first verse that caught the eye was thought to offer insights into the bishop's future career. A bishop of Rochester, during his consecration by Lanfranc, Archbishop of Canterbury, had an encouraging sign with these words: "Bring here the best robe, and put it on him." But the message from the Scriptures at the consecration of St. Lietbert, Bishop of Cambray, was even more favorable: "This is my beloved son." The death of Albert, Bishop of Liege, was said to have been foreshadowed for him with these words, which the archbishop who consecrated him found when opening the New Testament: "And the king sent an executioner, and commanded his head to be brought; and he went and beheaded him in prison." The Primate, deeply moved, embraced the new bishop and said: "My son, having dedicated yourself to the sacred office, conduct yourself righteously and devotedly, and prepare for the trial of martyrdom." The bishop was later murdered through the treacherous complicity of Henry VI.
De Garlande, Bishop of Orleans, became so odious to his clergy that they sent a complaint against him to Pope Alexander III., concluding: "Let your apostolical hands put on strength to strip naked the iniquity of this man, that the curse prognosticated on the day of his consecration may overtake him; for, the gospel being opened[Pg 364] according to custom, the first words that appeared were: 'And the young man, leaving his linen cloth, fled from them naked.'"
De Garlande, Bishop of Orleans, became so disliked by his clergy that they sent a complaint to Pope Alexander III., concluding: "Let your apostolic hands give strength to expose this man's wrongdoing, so that the curse foretold on the day of his consecration may catch up with him; for, when the gospel was opened[Pg 364] as usual, the first words that appeared were: 'And the young man, leaving his linen cloth, fled from them naked.'"
William of Malmesbury relates that Hugh de Montaigne, Bishop of Auxerre, was obliged to go to Rome to answer several charges brought against him by some of his chapter, touching his morals; but his friends urged as undoubted testimony of his chastity the prognostic on the day of his consecration: "Hail Mary, full of grace."
William of Malmesbury recounts that Hugh de Montaigne, Bishop of Auxerre, had to travel to Rome to respond to several accusations regarding his conduct made by some members of his chapter; however, his supporters insisted that the prediction given on the day of his consecration—"Hail Mary, full of grace"—was clear proof of his virtue.
Piously-inclined people not unfrequently went to church with the intention of receiving a declaration of the divine will, by hearing words of Scripture read or sung at the moment of the person's entrance. St. Anthony, when irresolute about his retirement, went to a church, where on entering he heard the words: "Go, sell all thou hast, and give it to the poor, then come and follow me." These expressions terminated his wavering: he withdrew to his solitude, leaving wealth and friends behind, and took up his abode in an old ruin on the top of a hill, where he spent many years of rigorous seclusion. He became the mighty oracle of the valley of the Nile.
People who were religious often went to church hoping to hear a message from God, either through Scripture being read or sung at the moment they arrived. St. Anthony, unsure about his decision to withdraw from society, entered a church and heard the words: "Go, sell everything you have, and give it to the poor, then come and follow me." This statement solidified his doubts: he retreated to a secluded place, leaving behind his wealth and friends, and settled in an old ruin on a hill, where he spent many years in strict solitude. He became a powerful figure known throughout the valley of the Nile.
It is reported that Clovis, the first Christian king of France, marching against Alaric, king of the Visigoths, sent nobles with presents to be offered at the tomb of St. Martin, and with instructions to endeavour to bring him a favourable augury, while he himself prayed for supernatural help. His messengers had no sooner entered the sacred place than they heard the priest chanting: "Thou hast girded me with strength for war; thou hast subdued under me those that rose up against me." Encouraged by this favourable prognostic, Clovis girded on his armour, engaged in battle, and gained a complete victory.
It’s said that Clovis, the first Christian king of France, marched against Alaric, the king of the Visigoths, and sent nobles with gifts to offer at the tomb of St. Martin, with instructions to try to get a good omen. Meanwhile, he prayed for supernatural assistance. As soon as his messengers entered the holy place, they heard the priest chanting: "You have given me strength for battle; you have subdued those who rose against me." Encouraged by this positive sign, Clovis put on his armor, went into battle, and achieved a total victory.
Peter de Blois, who lived in the twelfth century, says in a letter to Reginald, whose election to the see of Bath had long been strenuously opposed, that he believed he would soon be established in his diocese, for he (De[Pg 365] Blois) had dreamed two nights successively of being at Reginald's consecration; and also, that being anxious to know the certain meaning of his dreams by lots and the psalter, his dreams were confirmed by the words turning up to him: "Moses and Aaron among the priests."
Peter de Blois, who lived in the twelfth century, writes in a letter to Reginald, whose election to the see of Bath had faced strong opposition for a long time, that he believed he would soon be established in his diocese. De Blois had dreamed two nights in a row about being present at Reginald's consecration; and wanting to understand the true meaning of his dreams through lots and the psalter, his dreams were confirmed by the words that appeared to him: "Moses and Aaron among the priests."
St. Consortia, in her youth, was passionately courted by a young man of a very powerful family, though he knew she had formed the design of taking the veil. Knowing that a refusal would expose her parents to many inconveniences, if not to positive danger, she desired a week to determine whether she would become his wife. At the expiration of that time her lover came to know her answer. "I can neither accept you nor refuse the offer," said she; "but if you agree to it, let us go to the church and lay the holy gospel on the altar, and say a joint prayer, then we will open the book, to be informed of the divine will." He did as suggested, and the first words that met the eyes of both were: "Whosoever loveth father or mother more than me, is not worthy of me." This was enough: the lovers acquiesced in the decree, and she became a nun.
St. Consortia, when she was younger, was pursued passionately by a young man from a powerful family, even though he knew she intended to become a nun. Aware that refusing him would put her parents in a difficult situation, if not danger, she asked for a week to decide if she would marry him. After that time, her lover returned to hear her answer. "I can’t accept or reject your proposal," she said; "but if you agree, let’s go to the church, place the holy gospel on the altar, say a joint prayer, and then open the book to find out what the divine will is." He did as she suggested, and the first words they saw were: "Whoever loves father or mother more than me is not worthy of me." That was enough; they accepted the decision, and she became a nun.
Responses were given in the heathen temples through certain objects, such as the tinkling of the caldrons at Dodona, the rustling of the sacred laurel, the murmuring of streams, or by the action of sacred animals. In the Egyptian hieroglyphic texts the gods speak in an oracular manner, and their consultation by the Pharaohs is mentioned. Oracles were used by the Hebrews. Their oracles were by word of mouth, dreams, visions, and prophetical sayings. They were also in use throughout Babylonia and Chaldæa; but the Grecian oracles possessed the highest reputation for truthfulness, the most renowned of which was the Delphic oracle. The precedence of consulting this oracle was determined by lots; and sacrifices were offered by the inquirers, who went, with laurel crowns on their heads, and[Pg 366] delivered their questions carefully sealed. There was a secondary class of oracles or prophetic persons in Greece. One was situated at Oropus, in Attica, being the shrine of a deified magician. Those who consulted it fasted a whole day, abstained from wine, sacrificed a ram to Amphiaraus, and slept on the skin in the temple, where futurity was opened up to them through dreams. The oracle of Trophonius, which owed its origin to a deified seer, was given in a cave into which the votary entered, bathed, and anointed himself, while holding a honeyed cake. He obtained the desired knowledge by what he saw and heard. Written oracles existed of the prophecies of celebrated seers, and were preserved in the acropolis of Athens. Among the Arabs divination was, and is, greatly practised, and also among the Celtic people. Oracular answers were usually couched in dark ambiguous terms; and it was thought that at times the information was given by demons.
Responses were provided in pagan temples through various means, such as the ringing of the cauldrons at Dodona, the rustling of sacred laurel, the flowing of streams, or the behavior of sacred animals. In the Egyptian hieroglyphics, the gods communicated in an oracular way, and their consultations by the Pharaohs are recorded. The Hebrews also used oracles, which came through spoken words, dreams, visions, and prophetic sayings. Similarly, oracles were prevalent in Babylonia and Chaldæa, but the Greek oracles were known for their exceptional reliability, the most famous being the Delphic oracle. The order of consulting this oracle was determined by casting lots, and inquirers offered sacrifices while wearing laurel crowns and presented their questions in sealed envelopes. There was also a secondary group of oracles or prophetic figures in Greece. One was located at Oropus in Attica, the shrine of a deified magician. Those seeking guidance fasted all day, refrained from drinking wine, sacrificed a ram to Amphiaraus, and slept on the skin in the temple, where visions of the future would be revealed through their dreams. The oracle of Trophonius, linked to a deified seer, was found in a cave where the seeker would enter, bathe, and anoint themselves while holding a sweet cake. They would gain the knowledge they sought from what they experienced there. Written records of the prophecies of renowned seers were kept in the acropolis of Athens. Among the Arabs, divination was, and still is, widely practiced, as it was among the Celtic people. Oracular answers were often given in vague and ambiguous language, and it was believed that at times the information came from demons.
Lightfoot proved that the Jews, after their return from Babylon, gradually abandoned themselves to sorcery and divination. The Talmud abounds with directions for the due observance of superstitious rites. Many Jews were highly esteemed, after the destruction of their holy city, for their pretended skill in magic. Rabbins were trained in the school of Zoroaster; they interpreted dreams, cured the sick, healed wounds, and detected thefts, through their intercourse with superior beings.
Lightfoot showed that the Jews, after returning from Babylon, slowly gave in to practices like sorcery and divination. The Talmud is full of instructions for observing superstitious rituals. Many Jews were well-respected after the destruction of their holy city for their claimed abilities in magic. Rabbis were educated in the teachings of Zoroaster; they interpreted dreams, healed the sick, treated wounds, and uncovered thefts through their connections with higher powers.
Bath-Kool, daughter of the voice, was the name given by the Jews to an oracle in the second temple, which, according to report, was destined to supply the defect of the Urim and Thummim, the mysterious oracles of former and greater days. Of Bath-Kool many stories are related. When two Rabbins went to consult this oracle concerning the fate of another Rabbin, they passed before a school, in which they heard a boy reading: "And Samuel died." On inquiry they subsequently found that their friend[Pg 367] was no longer a dweller among men. Two other Rabbins went to visit Acha in his sickness, and as they proceeded on their way they agreed to hear what Bath-Kool would pronounce on the fate of their brother. Immediately on their going to the sacred place appointed for inquirers, they heard a voice saying: "The candle is going out; let not the light be extinguished in Israel." By these words they were assured that the sickness was not unto death. Acha recovered.
Bath-Kool, daughter of the voice, was the name the Jews gave to an oracle in the second temple, which, it was said, was meant to make up for the lack of the Urim and Thummim, the mysterious oracles from earlier and more significant times. There are many stories about Bath-Kool. When two Rabbis set out to consult this oracle about the fate of another Rabbi, they passed by a school where they heard a boy reading: "And Samuel died." After inquiring, they found that their friend[Pg 367] was no longer among the living. Two other Rabbis went to visit Acha during his illness, and as they walked, they decided to hear what Bath-Kool would say about their brother's fate. As soon as they arrived at the sacred place designated for inquiries, they heard a voice say: "The candle is going out; let not the light be extinguished in Israel." With these words, they were reassured that the sickness was not fatal. Acha made a recovery.
Plutarch wrote a treatise on the ceasing of oracles; and Van Dale, a Dutch physician, published a volume to prove that they did not cease at the dawn of Christianity, as had been supposed by early Christians. Malthus laboured to prove that there were real oracles, such as could not be reasonably attributed to any artifices of priests or priestesses; but he thought several of the oracles became silent before the Church and the prayers of saints. A pious missionary in India gave it as his opinion that the devil gave oracles there, but that he became meek wherever the gospel was preached. This religious man was not singular in his opinion, for most of the Fathers of the Church believed it was the devil that gave oracles. Pagan priests went to sleep in their temples, that they might receive responses in their dreams, and that they might with greater certainty play the prophet. The sibylline oracles were held in so great veneration among the ancients, that nothing of importance was undertaken without consulting them.
Plutarch wrote a treatise on the end of oracles; and Van Dale, a Dutch physician, published a book to prove that they didn't stop at the beginning of Christianity, as early Christians had thought. Malthus worked to show that there were real oracles that couldn't be reasonably explained away by any tricks of priests or priestesses; however, he believed several oracles fell silent before the Church and the prayers of saints. A devout missionary in India expressed his view that the devil provided oracles there but became less powerful wherever the gospel was preached. This religious man was not alone in his belief, as most of the Fathers of the Church thought it was the devil that delivered oracles. Pagan priests would fall asleep in their temples to receive responses in their dreams, allowing them to prophesy with greater certainty. The Sibylline oracles were so highly revered by the ancients that no significant action was taken without consulting them.
That divination was used and believed in by the Hebrews, is proved by the Scripture injunctions against divinations. The Jews were told not to have among them any that used divination, or any observers of times, or enchanters, or witches, or charmers, or consulters with familiar spirits, or wizards, or necromancers, or star-gazers, or miracle-mongers, or seekers of oracles.
That the Hebrews practiced and believed in divination is evident from the biblical prohibitions against it. The Jews were instructed not to have anyone among them who practiced divination, nor any observers of times, enchanters, witches, charmers, those who consulted familiar spirits, wizards, necromancers, star-gazers, miracle-workers, or oracle-seekers.
One species of divination was performed by laying an[Pg 368] agate stone on a red-hot hatchet. This is known as Axinomancy. The agate was called sacred, as it was regarded as a preservative against the poison of reptiles. Pliny has written a whole chapter on the virtues of agates.
One type of divination involved placing an[Pg 368] agate stone on a hot hatchet. This practice is called Axinomancy. The agate was considered sacred because it was believed to protect against reptile venom. Pliny wrote an entire chapter about the benefits of agates.
There was an art among the Greeks known as Alectoromantia, by which future events were made known by means of a cock's movements. A circle was made on the ground, and divided into twenty-four equal parts, in each of which spaces was written one of the letters of the alphabet, and upon each of these letters was laid a grain of wheat. This done, the fowl was turned loose, and watched to ascertain the order in which the grains were picked up. The letters corresponding to those grains were formed into words, and supplied an answer to important questions.
There was a practice among the Greeks called Alectoromantia, where future events were revealed through the movements of a rooster. A circle was drawn on the ground and divided into twenty-four equal sections, each marked with a letter of the alphabet, and a grain of wheat was placed on each letter. Once that was done, the rooster was set free, and people watched to see the order in which it picked up the grains. The letters corresponding to those grains were combined into words, providing answers to significant questions.
Belomancy was a kind of divination by arrows, practised among various nations in the East, but chiefly among the Arabians. It was performed in different ways. One was to mark a parcel of arrows, and put eleven or more of them into a case. These were drawn out, and according to their marks future events were judged. Another way was to have but three arrows, upon one of which was written an injunction to do a certain thing; upon another a warning against doing it; and upon the third there was no writing. These were put into a quiver, out of which one of the arrows was drawn at random. If it happened to be the one with the injunction, the thing regarding which there was a consultation was done; if it chanced to be the arrow with the warning, the matter was let alone; but if the arrow without an inscription, a second drawing took place. Kings going out to war frequently consulted with arrows and images, and according to the drawing or flight of an arrow was it determined which city or town should be first besieged. The king of Babylon resorted to[Pg 369] Belomancy before assaulting Jerusalem. When he came to a place where two roads met, one led to the city of Rabbath, and the other to Jerusalem. There he wrote the names of the two cities upon several arrows which were mixed together promiscuously in a quiver, and a boy who was unacquainted with the matter drew out one, and the name Jerusalem being on it, the king determined to lead his army towards that city.
Belomancy was a type of fortune-telling using arrows, practiced by various nations in the East, especially among the Arabs. It was done in different ways. One method involved marking a set of arrows and placing eleven or more of them into a case. These were drawn out, and based on their markings, future events were predicted. Another method used just three arrows, with one having a command to do something, another a warning against doing it, and the third left blank. These were placed in a quiver, and one arrow was drawn at random. If it was the one with the command, the action in question was taken; if it was the warning arrow, the action was avoided; but if it was the blank arrow, a second draw occurred. Kings going into battle often consulted arrows and images, and the outcome of the draw determined which city or town would be besieged first. The king of Babylon used belomancy before attacking Jerusalem. When he reached a point where two roads met, one leading to the city of Rabbath and the other to Jerusalem, he wrote the names of both cities on several arrows, mixed them in a quiver, and had a boy who was unaware of the situation draw one out. When the name Jerusalem appeared, the king decided to lead his army toward that city.
Divination by means of rods prevailed among the Magi, Chaldæans, and Scythians, whence it passed to the Sclavonians, and thence to the Germans. The women among the Alani gathered straight rods or wands, and used them in their superstition. In Sheppard's Epigrams we find:
Divination using rods was popular among the Magi, Chaldæans, and Scythians, and it spread to the Slavs and then to the Germans. The women of the Alani collected straight rods or wands and used them in their superstitions. In Sheppard's Epigrams we find:
United by promises and sacrifice,
And carried around will oddly nod To the hidden treasure where it is located; Humanity is certain that divine guidance,
"For even the wealthiest among them lean towards it."
The notion still prevails in England and elsewhere, that water and precious treasure could be discovered, though far below the surface of the earth, by carefully and skilfully handling the divining rod. Men of scientific knowledge have been believers in the occult power ascribed to the divining rod, while others, who have considered the subject, regard the supposed power of this rod as a delusion, and ascribe the whole phenomenon to the effect of a strong impression on the mind of the operator.
The belief still exists in England and other places that water and valuable treasures can be found deep underground by skillfully using a divining rod. Some knowledgeable scientists have believed in the mystical power attributed to the divining rod, while others who have looked into the matter see the supposed power of the rod as an illusion and attribute the entire phenomenon to a strong mindset of the person using it.
Cleromancy was performed by the throwing of dice. At Brura, a city of Achaia, there was a temple and a celebrated oracle of Hercules, where such as consulted the oracle threw four dice, the points whereof being observed by the priest, he was supposed to draw an answer from them. The great Napoleon was a firm believer in various[Pg 370] modes of superstition, particularly in Cleromancy. A curious book on divination was found in Bonaparte's cabinet of curiosities at Leipsic, during the confusion that ensued there after the defeat of the French army. It was looked upon by him as a sacred work, and he was accustomed to consult it prior to his most hazardous undertakings. The book, which was upwards of five hundred years old, was written in German. It contained a table called the Oraculum, at the top of which was a column of dots or points similar to those on dice, but arranged in somewhat different order. The way of proceeding to inquire what was about to happen, was by asking questions, and the answer, whether good or bad, was according to the number and position of the dots opposite to the interrogatives. There was also a table containing the letters of the alphabet from A to Q, disposed of in a particular manner, the exact position of which had to be observed in prying into futurity. But as it is not our province to instruct any one in occult science, we shall not further explain the method of procuring answers to the questions propounded.
Cleromancy was done by throwing dice. In Brura, a city in Achaia, there was a temple and a famous oracle of Hercules, where those who consulted the oracle tossed four dice. The priest observed the points on the dice and was expected to draw an answer from them. Napoleon was a strong believer in various forms of superstition, especially in Cleromancy. A curious book on divination was found in Bonaparte's cabinet of curiosities in Leipsic during the turmoil after the defeat of the French army. He regarded it as a sacred work and would consult it before his most dangerous undertakings. The book, which was over five hundred years old, was written in German. It included a table called the Oraculum, which had a column of dots similar to those on dice, but arranged differently. To inquire about future events, one would ask questions, and the answer, whether positive or negative, depended on the number and position of the dots corresponding to the questions. There was also a table with the letters of the alphabet from A to Q, arranged in a specific way, whose exact positioning needed to be noted when seeking insights into the future. However, since it's not our role to teach anyone about occult science, we won't explain further how to obtain answers to the questions asked.
Information on almost every subject might be asked, if not obtained. Among the list of questions we find:—"Shall I obtain my wish? Shall I have success in my undertaking? Shall I gain or lose my cause? Shall I have to live in foreign parts? Shall I have to travel? Will the stranger return from abroad? Shall I recover my stolen property? Does the person love and regard me? Will the marriage be prosperous? Will my wife have a son or a daughter? Will the patient recover from his illness? Will the prisoner be released? Shall I be lucky or unlucky to-day? What does my dream signify?"
Information on nearly every topic can be asked about, if not obtained. Among the list of questions, we find:—"Will I get what I wish for? Will I be successful in my endeavor? Will I win or lose my case? Will I have to live in another country? Will I need to travel? Will the stranger come back from abroad? Will I get my stolen belongings back? Does the person love and care for me? Will the marriage be successful? Will my wife have a son or a daughter? Will the patient get better? Will the prisoner be set free? Will I have good or bad luck today? What does my dream mean?"
Among many answers and advices there are:—"What you wish for, you will shortly obtain. Be very cautious what you do this day, lest trouble befall you. If you[Pg 371] marry this person, you will have enemies unlooked for. The patient should be prepared to leave this world. She will have a son, learned and wise. You had better decline this love, for it will neither be constant nor true. Your travels are in vain; you had better stay at home. You must not expect to regain that which you have lost. You will obtain a great fortune in another country. You may have many impediments in the accomplishment of your pursuits. Beware! an enemy is endeavouring to bring you into strife and misfortune. This day is unlucky, therefore alter your intentions. Your fortune will soon be changed into misfortune."
Among many answers and pieces of advice, there are:—"What you wish for, you will soon get. Be very careful about what you do today, or trouble may come your way. If you marry this person, you will face unexpected enemies. The patient should be ready to leave this world. She will have a son, who will be smart and wise. It's better to walk away from this love, as it won't be steady or true. Your travels will be pointless; it’s best to stay home. Don’t expect to get back what you’ve lost. You will gain a great fortune in another country. You might face several obstacles in achieving your goals. Beware! An enemy is trying to bring you into conflict and misfortune. Today is not a lucky day, so change your plans. Your fortune will soon turn into misfortune."
There were unlucky days, on which one was advised not to consult the Oraculum: for instance, January 1, 2, 4, 6, 11, 12, and 20 were looked on as particularly unpropitious. The 1st, 17th, and 18th February were lucky, and so were the 14th and 16th March. Besides those mentioned, there were unfortunate days in all the months of the year. If a person wished to avoid meeting with severe disappointment, he was not to inquire twice in one day regarding the same subject.
There were unfortunate days when people were warned not to consult the Oraculum: for example, January 1, 2, 4, 6, 11, 12, and 20 were considered particularly unlucky. February 1, 17, and 18 were seen as fortunate, as well as March 14 and 16. In addition to those mentioned, there were other unlucky days throughout the year. If someone wanted to avoid facing serious disappointment, they shouldn’t ask about the same topic more than once in a single day.
SIGNS, OMENS, AND WARNINGS.
CHAPTER XLI.
Crying in Youth—Image of Opis—New-born Babes—Man born to Trouble—How Man's Time is spent—Bacon's Belief in Presages—Dugdale's Foresight—Sir Thomas More's Power to judge of Passing Events—Erasmus at the Tomb of Becket—Sir Walter Raleigh's Predictions—What Tacitus foresaw—Solon's Predictions—Cicero's Predictions—Philosophers' Observance of Signs and Omens—Knox's Predictions—Queen Mary and Darnley—Death of Thomas Maitland and of Kirkaldy of Grange predicted—Regent Murray warned against going to Linlithgow—Belief in Physiognomy—Natural Phenomena—The Human Body a medium for discovering Future Events—Phrenology—Hairy People—The Finger Nails—Unaccountable Sounds—Death Warnings—Appearance of Spirits.
Crying in Youth—Image of Opis—New-born Babies—Man born to Trouble—How Man's Time is spent—Bacon's Belief in Signs—Dugdale's Insight—Sir Thomas More's Ability to judge Current Events—Erasmus at Becket's Tomb—Sir Walter Raleigh's Predictions—What Tacitus foresaw—Solon's Predictions—Cicero's Predictions—Philosophers' Observance of Signs and Omens—Knox's Predictions—Queen Mary and Darnley—Death of Thomas Maitland and Kirkaldy of Grange predicted—Regent Murray cautioned against going to Linlithgow—Belief in Physiognomy—Natural Phenomena—The Human Body as a means to discover Future Events—Phrenology—Hairy People—The Fingernails—Unexplained Sounds—Death Warnings—Appearance of Spirits.
If the Romans were right in considering that crying in youth portended ill-fortune in old age, there can be little doubt it has been decreed that man's existence shall be more embittered with disappointments than sweetened with unalloyed pleasures; for it is nearly as common for children to cry as it is for them to come into the world. Parents may pray to their favourite gods for wise, happy children; expectant mothers may wear suspended from their girdles the image of Opis, in the fond expectation that their offspring shall find a smooth passage through life; and nurses may bring new-born babes into contact with sacred things before defiled hands have touched their tender skins,—yet the sad experience of every man and woman is, that misfortunes overtake them sooner or later. True, some people are more fortunate than others,[Pg 373] but none are exempted from grief and pain. Have we not the best authority for saying that "man is born to trouble, as the sparks fly upwards." This being so, every member of the human family must submit to his destiny, strive against it how he may.
If the Romans were right in believing that crying during childhood foreshadows bad luck in old age, then it’s clear that life is more filled with disappointments than it is with pure happiness. It's almost as common for kids to cry as it is for them to be born. Parents may pray to their favorite gods for wise and happy children; expectant mothers might wear an image of Opis from their belts, hoping their children will have an easy life; and nurses might introduce newborns to sacred things before anyone has touched their delicate skin. Yet, every man and woman has the sad experience that misfortune catches up with them eventually. Sure, some people are luckier than others, but no one is free from grief and pain. Don’t we have the best authority that says “man is born to trouble, as the sparks fly upwards”? With this in mind, every person in the human family must accept their fate, no matter how hard they try to fight against it.
Since the time the old serpent beguiled Eve, to the present day, the half of man's time has been spent in bringing about prosperity and averting evil. He watches the signs of the times; he seeks for tokens and omens, as these, he supposes, are often sent for his guidance. That warnings were given to our fathers and mothers of old in mysterious ways, they fully believed; and if sent to them, there is no good reason for supposing, say our aged relations, that they should not be sent to us. Lord Bacon believed in presages; and so did other learned men of his time. Dugdale anticipated the approaching scenes in 1641, when many ancient monuments were destroyed. So convinced was he of their early destruction, that he hurried on his itinerant labours of taking sketches and engraving inscriptions, to preserve their history and appearance for future times. Sir Thomas More was enabled to judge from passing events of what was to happen in after years. Erasmus, when looking at the tomb of Becket at Canterbury, wished that the jewels with which it was loaded had been given to the poor; "for," said he, "those who have heaped up all this mass of treasure will one day be plundered, and fall a prey to rapacious tyrants in power." His prediction was literally fulfilled twenty years after it was uttered. Sir Walter Raleigh regarded omens, and from these predicted truly. Tacitus foresaw the calamities which long desolated Europe on the fall of the Roman empire, and wrote concerning the future events five hundred years before they happened. Solon predicted many of the miseries that overtook the Athenians. Aristotle collected remarkable information concerning predictions. Cicero always judged of the affairs of the republic by[Pg 374] prediction; and he not only told what was to happen in his own time, but he also foretold important things that came to pass long after his death. Philosophers, however, did not pretend to have the second sight, or to possess any superhuman powers; but the art of prediction, if art it could be called, was acquired, they confessed, by carefully observing signs and omens.
Since the time the old serpent tricked Eve, up until now, humans have spent half their time trying to create prosperity and avoid evil. They watch for signs of the times; they look for tokens and omens, believing these are often sent to guide them. Our ancestors fully believed they received warnings in mysterious ways, and if they were sent to them, our elderly relatives say, there’s no good reason to think they shouldn’t be sent to us too. Lord Bacon believed in omens, and so did other educated men of his era. Dugdale predicted the coming events in 1641, when many ancient monuments were destroyed. He was so sure of their impending destruction that he sped up his travels to sketch and engrave inscriptions to preserve their history and appearance for future generations. Sir Thomas More was able to judge from current events what would happen in the future. Erasmus, looking at Becket's tomb in Canterbury, wished the jewels adorning it had been given to the poor; "because," he said, "those who have piled up all this treasure will one day be robbed and fall victim to greedy tyrants in power." His prediction came true just twenty years later. Sir Walter Raleigh paid attention to omens and accurately predicted from them. Tacitus foresaw the disasters that would devastate Europe after the fall of the Roman Empire, writing about future events five hundred years before they occurred. Solon predicted many of the misfortunes that befell the Athenians. Aristotle gathered significant information on predictions. Cicero always evaluated the affairs of the republic based on prediction; he not only spoke of events that would happen in his own time, but also foretold significant occurrences that took place long after his death. However, philosophers didn’t claim to have second sight or any superhuman abilities; they acknowledged that the art of prediction, if it could be called that, was learned through careful observation of signs and omens.
Few put more confidence in signs and omens than Knox, the great reformer, did; and he himself foresaw several events, and the fate of certain persons. When condemned to a galley in Rochelle, he predicted that within two or three years he would preach the gospel at St. Giles's, in Edinburgh, which, improbable though it was at the time, happened as he had foretold. Of Queen Mary and Darnley he said, that in justice she would be made an instrument of retribution, and that he (the king) would be overthrown. Knox predicted the death of Thomas Maitland, and of Kirkaldy of Grange; and he solemnly warned the Regent Murray against going to Linlithgow, where he was assassinated. The common people imagined that Knox was not only a preacher, but a prophet. A Spanish friar foretold the death of Henry IV. of France. The king's friends made known to him that his life was in danger, but he disregarded the prediction, and, before a year went round, the friar's words were verified.
Few had more faith in signs and omens than Knox, the great reformer; he even predicted several events and the fates of certain individuals. When he was sentenced to a galley in Rochelle, he prophesied that within two or three years, he would preach the gospel at St. Giles's in Edinburgh, which, although it seemed unlikely at the time, turned out to be true. Regarding Queen Mary and Darnley, he said she would become an instrument of justice and that he (the king) would be overthrown. Knox also predicted the deaths of Thomas Maitland and Kirkaldy of Grange, and he urgently warned Regent Murray not to go to Linlithgow, where he was later assassinated. The general public believed that Knox was not just a preacher but a prophet. A Spanish friar foretold the death of Henry IV of France. The king's friends informed him that his life was in danger, but he ignored the warning, and within a year, the friar's prediction came true.
None of the persons we have named laid claim to the prophetic gift. Their predictions rested chiefly or solely on the observation of what was passing around them. The augury to which they trusted was more physical than divine. Some believed in physiognomy, others relied on the appearance of the political horizon, and so on. The foolhardy mariner sees the barometer falling, and perceives the blackened heavens, yet he goes to sea with his frail craft: the storm overtakes him, and he, his crew, and ship are lost in the mighty deep. The prudent sailor[Pg 375] takes warning: he observes the black clouds gathering over his head, and hears the distant thunder; he stays in port until the disturbed elements cease their raging, and he lives to go to sea again and again. If the weather be propitious, we may expect a plentiful harvest; if a horse is given to stumbling, he is likely to come down some day; if the lakes are frozen, skaters may be expected to be drowned; and if men and women will bathe, we may calculate with certainty that some of them will go beyond their depths and perish in the water. Then again, if a man be diligent in business, we may expect him to become rich; but if he be slothful, he has nothing to look for but poverty. If an individual persist in a course of crime, he will, to an almost absolute certainty, be punished. All this is easily understood by the dullest-headed person, but it is not every one who can comprehend the more secret science that enables the initiated in deep subjects to gain knowledge from such trifles as air-bubbles or spiders' webs.
None of the people we've mentioned claimed to have prophetic abilities. Their predictions were mostly based on what was happening around them. The signs they relied on were more physical than spiritual. Some trusted in reading faces, others focused on the political landscape, and so on. The reckless sailor notices the falling barometer and the darkening sky, yet still sets out to sea with a shaky boat: the storm catches him, and he, his crew, and his ship are lost in the vast ocean. The wise sailor takes heed: he sees the dark clouds forming above and hears the distant thunder; he stays in port until the storm passes, allowing him to sail again and again. If the weather is good, we can expect a bountiful harvest; if a horse often stumbles, it's likely to fall eventually; if the lakes are frozen, skaters may drown; and if people go swimming, we can safely assume some will go out too far and drown in the water. Similarly, if a person works hard, we can expect them to get rich; but if they're lazy, all they'll get is poverty. If someone continues down a path of crime, they will almost certainly face consequences. All of this is easy for even the simplest person to understand, but not everyone can grasp the deeper knowledge that allows those in the know to learn from seemingly insignificant things like air bubbles or spider webs.
Everything connected with the human body is a medium through which future events may be foretold. A pale complexion has its signification, and so has a ruddy face. The hands and veins are special objects of observation, and so are the nails of one's fingers. From the colour, shape, and marks on nails, there are, or at least were, people who could read a person's fortune from infancy to old age.
Everything related to the human body is a way to predict future events. A pale complexion signifies one thing, while a rosy face signifies another. The hands and veins are particular points of observation, as are the fingernails. By looking at the color, shape, and markings on nails, there have been, or at least there used to be, people who could read someone's fortune from childhood to old age.
Phrenology is a favourite science among ourselves; and so was it with the ancients, who, however, understood the science in a somewhat different light to what people of the present time do, and therefore we shall give an outline of their observations and deductions. The ancients supposed that a moderately large head denoted a well-conditioned person, studious, and possessed of a good memory and understanding. Those with large heads were supposed to be dull and stupid, gluttonous, rough[Pg 376] in their manners, frequently melancholy, and predisposed to madness.
Phrenology is a popular science among us; and it was also favored by the ancients, who understood the science differently than people do today. Therefore, we will provide an overview of their observations and conclusions. The ancients believed that a moderately large head indicated a well-balanced person who was studious and had a good memory and understanding. In contrast, those with large heads were thought to be dull and stupid, gluttonous, rough in their behavior, often melancholic, and prone to madness.[Pg 376]
One with a head too large for the body, and having a thick neck and extended veins, was generally strong and of a martial spirit. When the head was long and of conical shape, the person was generally impudent and rash; and, if sprightly in early life, was supposed to lose spirit and vivacity before reaching the age of thirty years. A well-proportioned head, but slightly compressed at the sides, denoted a person of good apprehension, proceeding from the spirits domiciled there. A spherical head denoted inconstancy, forgetfulness, and want of discretion. A small head was looked on as an evil sign. The person having such a head was supposed to be vicious and ill-conditioned in many respects, in consequence of the spirits being confined in a narrow compass, and unable to exercise their functions. A person with a spherical head seldom lived beyond middle age. A long oblique head denoted lust and intemperance, and a flat cranium caused one to have a similar disposition.
Someone with a head that’s too large for their body, a thick neck, and prominent veins was typically strong and had a warrior-like spirit. If the head was long and cone-shaped, that person was often arrogant and reckless; and if they were lively in their youth, they were believed to lose their spirit and energy before turning thirty. A well-proportioned head that’s slightly flattened on the sides indicated someone with good understanding, attributed to the spirits residing there. A round head suggested inconsistency, forgetfulness, and a lack of judgment. A small head was seen as a bad sign, with the person having such a head thought to be wicked and poorly tempered in many ways, as the spirits were confined in a tight space and unable to function properly. A person with a round head rarely lived past middle age. An elongated, slanted head indicated lust and excess, and a flat skull led to a similar attitude.
A large head and broad brow indicated slowness, but laboriousness. A little forehead denoted obstinacy, wickedness, and weakness of intellect, yet conceited and given to mischief. According to Aristotle, a square forehead denoted magnanimity and courage. A person with a forehead without wrinkles showed that he was honest, but at the same time contentious, fond of law, and void of devotion. A forehead pointed at the temples, signified shallow capacity, vanity, and want of courage.
A large head and wide forehead suggested slowness but also hard work. A small forehead indicated stubbornness, malice, and a lack of intelligence, yet it also suggested conceit and a tendency toward mischief. According to Aristotle, a square forehead indicated nobility and bravery. Someone with a forehead free of wrinkles was seen as honest, but also argumentative, fond of legal matters, and lacking in devotion. A forehead that tapers at the temples suggested shallowness, vanity, and a lack of courage.
Those with hanging eyebrows were thought to be fraudulent, bold, and unmerciful. A person with a depressed forehead was put down as servile, cowardly, and fearful. Of the lines of the forehead, those which were straight or bent towards the nose foretold good fortune. If they were very crooked or approaching the form of a semicircle, they foreboded evil. Simple and straight lines[Pg 377] were the signs of simplicity, honesty, and truth. Many lines signified changes in life, and the fewness of lines spoke of evenness and simplicity. When the lines increased or decreased, they gave warning of approaching changes in person and fortune. If the lines on the forehead near the hair of the head were broad, long, and not winding, they denoted eventful changes in the person's life; for it was believed that the first line next the hair referred to Saturn, that below it to Jupiter, and the next below it to Mars. If the third line mentioned was longer than the others, and not broken or discontinued, and having a cross upon it, the person was looked upon as one courageous and ambitious, and who would be fortunate in war; but if the line was broken or discontinued, or had a semicircular form, dangers and misfortunes were supposed to be threatened. If there were no more than three lines that bended at the extremities, the person was marked to be a prattler; and if the individual was a woman, she was put down as a scold or abusive person. Hairy people were among those on whom fortune smiled; whereas smooth-faced, beardless men were numbered among the despicable and despised ones.
Those with droopy eyebrows were seen as deceitful, bold, and ruthless. A person with a furrowed forehead was considered submissive, cowardly, and anxious. Straight or slightly curved lines on the forehead predicted good luck. In contrast, very crooked lines or those shaped like a semicircle were signs of bad luck. Simple, straight lines[Pg 377] indicated simplicity, honesty, and truth. Many lines indicated changes in life, while fewer lines suggested steadiness and simplicity. If the number of lines increased or decreased, it warned of upcoming changes in personality and fortune. Broad, long, and non-winding lines near the hairline indicated significant changes in a person's life; it was believed the first line close to the hair represented Saturn, the next one represented Jupiter, and the one below that represented Mars. If the third line was longer than the others, unbroken, and had a cross on it, the person was seen as courageous and ambitious, likely to succeed in battle; however, if the line was broken or curved, it was thought to signal danger and misfortune. If there were no more than three lines that bent at the ends, the person was seen as a gossip; if the individual was a woman, she was labeled a scold or abusive. Hairy individuals were among those favored by fortune, while smooth-faced, beardless men were considered lowly and contemptible.
Fortune-telling by means of the finger nails was not uncommon. The ancient practice was to rub the nails with oil and soot or wax, and to hold up the nails, thus prepared, against the sun; and upon the transparent horny substance were supposed to appear figures or characters, which gave the answer required. In more recent times, people have been found predicting by means of nails of the hand, and telling the disposition of persons with certain descriptions of nails. However absurd it may appear, we shall give examples of this superstition:—A person with broad nails is of gentle nature, timid, and bashful. Those whose nails grow into the flesh at the points or sides are given to luxury. A white mark on the nail bespeaks misfortune. Persons with very pale[Pg 378] nails are subject to much infirmity of the flesh, and persecution by neighbours and friends. People with narrow nails are ambitious and quarrelsome. Lovers of knowledge and liberal sentiment have round nails. Indolent people have generally fleshy nails. Small nails indicate littleness of mind, obstinacy, and conceit. Melancholy persons are distinguished by their pale or lead-coloured nails; and choleric martial men, delighting in war, have red and spotted nails.
Fortune-telling through fingernails was quite common. The ancient method involved rubbing the nails with oil and soot or wax, then holding them up to the sun. It was believed that figures or symbols would appear on the clear nail surface, providing the answers sought. In more recent times, there's been a trend of predicting traits based on the nails of the hand, interpreting people's personalities from specific nail characteristics. Although this may seem ridiculous, here are some examples of this superstition: A person with broad nails is gentle, timid, and shy. Those whose nails grow into the flesh at the tips or sides tend to be indulgent. A white mark on a nail indicates misfortune. Individuals with very pale nails often suffer from various health issues and face challenges from neighbors and friends. People with narrow nails are usually ambitious and argumentative. Those who love knowledge and progressive ideas have round nails. Lazy individuals typically have thick nails. Small nails suggest a narrow mind, stubbornness, and arrogance. Melancholic individuals are known for their pale or grayish nails, while fiery, martial types who enjoy conflict usually have red and spotted nails.
Particular marks on the person were looked on as having reference to one's destiny. A mole on the chin told that the person thus adorned would be prosperous and esteemed. A mole on the right breast denoted sudden accidents and reverse of fortune; one on the left breast was a sign of success and of an amorous disposition. The mole on the right breast foretold that the issue would be girls; that on the left indicated that the children would be boys. A mole under the left breast of a man was a sign of him having an unsettled mind, fond of rambling, and light in his conduct. A similar mark under a lady's left breast showed her to be sincere in love. A mole on the right knee gave tokens of the person so marked being destined to trouble and misfortunes. A mole on the left knee portended a good spouse, with great riches, to the happy individual so marked. A mole on either foot foreboded sudden illness, or unexpected misfortune, and one on any part of the shoulders indicated imperceptible decline and gradual decay in health and fortune. There were many other ways of divining the fate and dispositions of man, such as by the hand, foot, hair, mouth, ears, tongue, eyes, chin, walk, conversation, and complexion; but as it would be unprofitable to treat all these separately, we pass them without further notice in this chapter.
Specific markings on a person's body were believed to be linked to their destiny. A mole on the chin indicated that the person would be rich and respected. A mole on the right breast suggested sudden accidents and a change of fortune; one on the left breast meant success and a romantic nature. A mole on the right breast predicted that the children would be girls, while one on the left indicated that there would be boys. A mole under a man's left breast signaled an unsettled mind, a love for wandering, and a carefree attitude. A similar mark under a woman's left breast showed her to be genuine in love. A mole on the right knee suggested that the person would face troubles and misfortunes. A mole on the left knee hinted at a good partner with substantial wealth for the fortunate person marked. A mole on either foot warned of sudden illness or unexpected misfortune, and one on any part of the shoulders indicated a slow decline in health and fortune. There were many other ways to predict a person's fate and traits, such as by examining the hand, foot, hair, mouth, ears, tongue, eyes, chin, walk, speech, and complexion; but since it would be impractical to discuss each of these in detail, we will omit them here.
Mysterious knockings and unaccountable noises were indicative of the death of a relative. Warnings of this[Pg 379] description were common and believed in. Educated people, as well as the ignorant, were victims of this kind of superstition. In the beginning of the last century a highly respectable gentleman in England was one night surprised by a sudden knock at the street door, so loud that he thought an attempt was being made to break it open. Springing from bed, he seized a brace of pistols, and was hastening to the door, when a second knock, louder than the first, was heard. A third knock followed just as he was withdrawing the bolt, but on looking out not a single person was to be seen, though it was clear moonlight, and nothing to prevent him seeing a long way off. Next post brought a letter informing him that a near relation in London had died just at the time the knocking alarmed him and his family, for they too heard the startling sounds. The disturbed persons firmly believed that, in one way or another, the knockings had reference to their friend's death.
Mysterious knocks and unexplained noises were signs of a relative’s death. Warnings like this[Pg 379] were common and widely believed. Both educated and uneducated people fell prey to this kind of superstition. At the start of the last century, a well-respected gentleman in England was suddenly startled one night by a loud knock at his front door, so intense that he thought someone was trying to break it down. He jumped out of bed, grabbed a couple of pistols, and rushed to the door when a second knock, even louder than the first, echoed. A third knock came just as he was unbolting it, but when he looked outside, there wasn’t a single person in sight, even though it was clear moonlight and he should have been able to see far away. The next day, he received a letter informing him that a close relative in London had died right around the time the knocks disturbed him and his family, who also heard the unsettling sounds. They were all convinced that somehow, the knocking was connected to their friend’s death.
A few years afterwards, the same gentleman, sitting one night at twelve o'clock with a sick brother, heard a noise, as of the driving of nails into a coffin, in the workshop of an undertaker, who was a neighbour. The gentleman thought it was very unkind of the undertaker, an intimate acquaintance of the sick person, to disturb him. As soon as the noise of nail-driving ceased, other and more disagreeable sounds reached his ears. The street door was opened, and, as he thought, two or three men went upstairs with a coffin. He naturally suspected that all this was a forerunner of his brother's death; and so it turned out to be. The invalid died next day at noon. Those who live in our time may think that the gentleman was insane, and that what he heard resulted from him having a diseased brain. If he was labouring under delusions, others must have been deranged too; for it was not uncommon in those days for an undertaker and his family to be advised of an early order to make a coffin by the[Pg 380] sound of planes and hammers at work in the workshop. Gravediggers were not without their early notices of funerals. Sometimes the church bell would toll at midnight, the graveyard gate would be thrown open by unseen hands, and a living form be seen to enter alone; or it might be that the whole funeral cortege which would appear in the flesh a few days later, could be observed in spirit in the dreary hours of night. If the deceased person had lived a good and holy life, his spectre appeared in a pleasant, comely form; but if his career was a wicked one, he passed in a hideous shape, probably attended by infernal spirits.
A few years later, the same man was sitting one night at midnight with his sick brother when he heard a noise like nails being driven into a coffin from the workshop of a neighboring undertaker. The man thought it was very inconsiderate of the undertaker, who was a close friend of the sick brother, to disturb him. Once the nail-driving noise stopped, more unpleasant sounds reached him. He heard the front door open, and he thought he saw two or three men carrying a coffin upstairs. Naturally, he suspected this was a sign that his brother was about to die, and that turned out to be true. The sick man passed away the next day at noon. People today might think the man was crazy and that what he heard was just a result of a troubled mind. But if he was seeing things, others must have been too, because back then it wasn’t unusual for an undertaker and his family to get an early heads-up about making a coffin from the sounds of planes and hammers coming from the workshop. Gravediggers also got early warnings about funerals. Sometimes the church bell would toll at midnight, the graveyard gate would swing open by itself, and a living person could be seen entering alone; or the entire funeral procession that would appear in person days later could be seen in spirit during the dreary hours of night. If the deceased had led a good and virtuous life, their ghost would appear as a pleasant figure; but if their life had been wicked, their spirit would take a horrifying shape, likely accompanied by evil spirits.
CHAPTER XLII.
Ornithomancy—Mohammed's Pigeons—A Gigantic Fowl—Cock-crowing—Sacred Geese saving a City—Phenomenon at Rome before Cæsar's Death—Young Swallows—Virtue of a Goose's Tongue—Crows' Hearts—Divination by means of a Sieve—Detection of Crime—Capnomancy—Catoptromancy—Dactyliomancy—Cledonism—Onomancy—Names—Romans toasting their Mistresses—How Success in War was ascertained—Loss of Ships' Colours—Importance attached to Regimental Standards—Consecrated Banners—Flag of the Prophet—Battle of the Standard—A Highland Superstition.
Ornithomancy—Mohammed's Pigeons—A Giant Bird—Rooster Crowing—Sacred Geese Saving a City—A Phenomenon in Rome Before Caesar's Death—Young Swallows—The Power of a Goose's Tongue—Crows' Hearts—Divination with a Sieve—Detecting Crimes—Capnomancy—Catoptromancy—Dactyliomancy—Cledonism—Onomancy—Names—Romans Toasting Their Partners—How War Success Was Determined—Loss of Ship Colors—The Importance of Regimental Standards—Consecrated Banners—The Prophet's Flag—Battle of the Standard—A Highland Superstition.
Ornithomancy was a popular way of searching into futurity. Mohammed had holy pigeons, which came to his ears and conversed with him about things that were to happen. And the Prophet, it will be recollected, gave an account of a multitude of angels that appeared to him in all kinds of shapes, some of which were in the form of birds. One of the angel birds resembled a white cock, so prodigiously large that its height extended from the first to the second heavens—a distance of five hundred years' journey, according to the rate we usually travel on earth. Many Mohammedans will have it that the sacred bird was even larger than what we have stated. They[Pg 381] assert that the fowl's head reached to the seventh heavens; and in describing him, they say his wings were decked with carbuncles and pearls, and that he extended his pinions from the east to the west to a distance proportionate to his height. This winged creature was represented as the chief angel of the cocks, and was said to crow so loud every morning that every living creature, except men and fairies, heard it. Following the example of this great bird, the smaller cocks, before sunrise, herald that bright luminary as he speeds to the west.
Ornithomancy was a popular method for predicting the future. Mohammed had sacred pigeons that would come to him and talk about upcoming events. The Prophet, as we remember, described a host of angels that appeared to him in various forms, some resembling birds. One of these angelic birds looked like an enormous white rooster, so massive that its height reached from the first to the second heavens—a journey of five hundred years, based on how we typically travel on earth. Many Muslims claim that the sacred bird was even bigger than described. They[Pg 381] say that the bird's head reached the seventh heavens; they describe its wings as adorned with gemstones and pearls, and that it spread its wings from east to west, covering a distance proportional to its height. This winged being was known as the chief angel of the roosters and was said to crow so loudly every morning that every living creature, except for humans and fairies, could hear it. Following the example of this great bird, the smaller roosters crow before sunrise to announce the arrival of the bright sun as it travels to the west.
When the Gauls under Brennus had scaled the Capitol without arousing even the sentinels or the watch-dogs, the sacred geese, kept in the court of the temple in honour of Juno, heard the approach of the enemy and commenced cackling. The patrician, Manlius, struck with the noise, roused his fellow-soldiers—the Gauls were discovered, attacked, and driven back. Thenceforth Roman geese were fattened, but not eaten. A golden image of a goose was made to commemorate their vigilance, and upon a certain day in every year one was placed in a litter, and carried in state about the city, while a dog was impaled upon a stake, to denote the national contempt for that animal. A singular circumstance happened at Rome about twenty-four hours before Cæsar's death. A little bird was observed to direct its flight towards the senate-house, consecrated by Pompey, whilst a flock of other birds was seen to follow in close pursuit, apparently to destroy the little bird, or to deprive it of a sprig of laurel it carried through the air. The bird was overtaken, and torn to pieces by its pursuers.
When the Gauls under Brennus climbed the Capitol without even alerting the sentinels or the guard dogs, the sacred geese, kept in the courtyard of the temple in honor of Juno, heard the enemy approaching and started cackling. The patrician, Manlius, struck by the noise, woke up his fellow soldiers—the Gauls were spotted, attacked, and pushed back. From then on, Roman geese were fattened but not eaten. A golden statue of a goose was made to honor their vigilance, and every year on a specific day, one was placed in a litter and paraded around the city, while a dog was impaled on a stake to show national disdain for that animal. A strange event took place in Rome about twenty-four hours before Caesar's death. A little bird was seen flying toward the senate house, consecrated by Pompey, while a flock of other birds followed closely behind, seemingly trying to catch the little bird or take the sprig of laurel it was carrying. The bird was caught and torn apart by its pursuers.
We are told that if one take young swallows and put them in a pot to cook them, he will, on taking off the lid, find two of the swallows kissing each other, and two turning one from the other. If the kissing birds be dissolved in oil of roses, they will prove effectual, when applied according to custom, in securing the affections of[Pg 382] the most blooming young lady in the parish; but in making use of the birds found back to back, for creating sympathetic feelings, they require to be pounded into an ointment, and applied to the eyelids of him or her whose affections are sought. If the tongue of a goose be cut out when the fowl is alive, and laid on the breast of a man or woman when asleep, he or she will confess every sin of life. When a man carried the heart of a male crow, and his wife the heart of a female crow, they lived in peace and happiness. It was customary with the good housewives of England, on placing eggs in a nest for incubation, to swing a lighted candle over them, as a charm to prevent hawks, crows, and other birds of prey, flying away with the young birds hatched from the eggs.
We’re told that if you take young swallows and put them in a pot to cook, when you take off the lid, you’ll find two of the swallows kissing each other and two turning their backs on each other. If you dissolve the kissing birds in rose oil, they can effectively help win the affections of the most beautiful young lady in the parish when used in the traditional way. However, for the birds found back to back, to create sympathetic feelings, you need to pound them into an ointment and apply it to the eyelids of the person whose affections you are trying to win. If you cut out the tongue of a goose while it's alive and place it on the chest of a man or woman while they’re asleep, they will confess every sin they’ve ever committed. A man and his wife lived in peace and happiness when he carried the heart of a male crow and she carried the heart of a female crow. It was a common practice among good housewives in England to swing a lit candle over eggs placed in a nest for incubation, as a charm to prevent hawks, crows, and other birds of prey from taking the young birds that hatched from the eggs.
Divination by means of a sieve was often resorted to. The sieve was suspended after the operator had repeated a particular form of words, and, by certain manipulations, information was obtained concerning thefts, etc. The names of suspected parties were repeated while the implement was made to turn round; and on the guilty person being named, the sieve, instead of turning swiftly and steadily, began to oscillate and shake. This was a very ancient practice, in which great faith was put. Theocritus mentions a woman who was very skilful in her art. At times the sieve was suspended by a thread, or fixed at the point of a pair of scissors, giving it room to turn, and naming, as before, the suspected persons. Coscinomancy was practised in England at no distant date.
Divination using a sieve was commonly used. The sieve was hung up after the person performing the divination repeated a specific phrase, and with certain movements, they gathered information about thefts and such. The names of the suspected individuals were recited while the sieve was made to spin, and when the name of the guilty person was said, the sieve, instead of spinning smoothly and steadily, would start to wobble and shake. This was an ancient practice that was taken very seriously. Theocritus talks about a woman who was very skilled in this technique. Sometimes the sieve was hung from a string or balanced at the tip of a pair of scissors, allowing it to spin, while the suspected individuals were named again. Coscinomancy was practiced in England not too long ago.
Divination by means of smoke (Capnomancy) was in use among the ancients in their sacrifices. It was a good sign when the smoke rose light and straight. If, on the contrary, the smoke ascended dark and dense, evil was foretold.
Divination using smoke (Capnomancy) was practiced by the ancients during their sacrifices. It was seen as a positive sign when the smoke rose light and straight. Conversely, if the smoke rose dark and thick, it predicted bad outcomes.
Catoptromancy was a species of divination performed by the aid of a mirror. This method of divination was common among the Achaians. The mode of procedure was, when[Pg 383] one was sick and in danger of death, to let down a mirror into a fountain before the temple of Ceres, and, from the appearance of the glass, to judge what was to be the result—whether the sickness was to be removed, or death to take place. If a ghastly, disfigured face was seen, it was regarded as a certain evidence of death; but if the patient's face appeared fresh, healthy, and comely, it was a sign of recovery.
Catoptromancy was a type of divination that used a mirror. This practice was common among the Achaians. The process involved lowering a mirror into a fountain in front of the temple of Ceres when someone was sick and close to death. The reflection in the glass would help determine the outcome—whether the illness would be cured or if death was imminent. If a horrifying, distorted face appeared, it was seen as a definite sign of death; however, if the patient's reflection looked fresh, healthy, and attractive, it indicated recovery.
Dactyliomancy was divination performed by means of a ring. The ring was suspended by a thread above a round table, on the edge of which letters of the alphabet were marked. The ring, in shaking or vibrating over the table, stopped over certain of the letters, which, on being connected, supplied the answer asked. But the operation was preceded and accompanied by several superstitious ceremonies. In the first place, the ring had to be consecrated; the person from whose hand it was suspended required to be clothed in linen garments; his head had to be shaven all round; and he required to hold vervain in his hand.
Dactyliomancy was a form of divination that used a ring. The ring was hung by a thread above a round table, which had letters of the alphabet marked around its edge. As the ring shook or vibrated over the table, it would stop over certain letters, and connecting these letters would provide the answer to the question asked. However, this process was preceded and accompanied by several superstitious rituals. First, the ring had to be blessed; the person holding it had to wear linen clothes; their head had to be completely shaved; and they needed to hold vervain in their hand.
Cledonism denoted divination drawn from words only occasionally uttered. Cicero observes that the Pythagoreans made observations not only of the words of gods, but those of men also. Accordingly the people thought it was unlucky to pronounce at meal-time such words as conveyed peril, evil consequences, sickness, death, estrangement of friends, or the displeasure of their deities. In another sense Cledonism seems to be divination drawn from the movements of birds, such as those noticed in another part of our work.
Cledonism referred to divination based solely on words that were only occasionally spoken. Cicero points out that the Pythagoreans observed not just the words of gods, but also those of people. As a result, people believed it was bad luck to say words during meals that suggested danger, bad outcomes, illness, death, the falling out of friends, or the displeasure of their gods. In another context, Cledonism also seems to involve divination based on the movements of birds, as noted elsewhere in our work.
Onomancy, Onomamancy, or Onomatomancy, was the art of divining the good or bad fortune of man from the letters of his name. This mode of divination was popular among the ancients. The Pythagoreans taught that the mind, actions, and successes of mankind were according to their fate, genius, and name. Plato, who recommended[Pg 384] parents to give their children happy names, was inclined to think they were right, and adduced grounds for maintaining his opinion. Some of the Bible worthies are referred to in support of Onomancy; and a certain profane writer calls attention to tippling Meroe, supposing she would drink her wine without water. Hippolitus was torn to pieces by his own coach-horses, as his name imported; Agamemnon signified that he should linger long before Troy; Priam, that he should be redeemed out of bondage in his childhood. The greatest empires and states have been founded and destroyed by men of the same name. Cyrus, the son of Cambyses, established the Persian monarchy; and Cyrus, the son of Darius, ruined it; Darius, son of Hystaspes, restored it; and again, Darius, son of Asamis, overthrew it. Philip, son of Amyntas, greatly enlarged the kingdom of Macedonia; and Philip, son of Antigonus, lost it. Augustus was the first emperor of Rome; Augustulus, the last. Constantine founded the empire of Constantinople, and Constantine lost it. Some names are unfortunate to princes: Caius, among the Romans; John and Henry of France, and John of England and Scotland. One of the principal rules of this kind of divination among the Pythagoreans was, that an even number of vowels in a name signified an imperfection in the left side of a man, and an odd number in the right side. Another rule was, that the persons were the most happy in whose names the numeral letters added together, made the greatest sum; for which reason, it was alleged, Achilles vanquished Hector, the numeral letters in the former name amounting to a greater number than in the latter. From a like idea, the young Romans toasted their mistresses at their meetings as often as their names contained letters. Theodotus, king of the Goths, being anxious to ascertain the success of his wars against the Romans, consulted a Jew, who ordered him to shut up a number of swine in styes, and to give some of them Roman and[Pg 385] others Gothic names, and there to keep them until a certain day. The Jews' instructions were complied with; and, on inspecting the styes at the appointed time, it was discovered that the animals which had received the Gothic names were dead, and those to which the Roman names had been assigned were alive. From these circumstances, the fortune-teller truly predicted the defeat of the Goths.
Onomancy, Onomamancy, or Onomatomancy was the practice of predicting people's fortunes based on the letters in their names. This method of divination was common in ancient times. The Pythagoreans believed that an individual's thoughts, actions, and successes were determined by their fate, spirit, and name. Plato, who advised parents to give their children positive names, seemed to agree with this viewpoint and provided reasons to support his belief. Some notable figures from the Bible are mentioned to back Onomancy, and a certain irreverent writer notes the tipsy Meroe, suggesting she would drink her wine straight. Hippolitus met his demise at the hands of his own horses, as his name suggested; Agamemnon indicated he would take a long time to fall before Troy; Priam foretold that he would be rescued from bondage in childhood. The greatest empires and states have been built and destroyed by people with the same names. Cyrus, son of Cambyses, founded the Persian monarchy; Cyrus, son of Darius, brought it down; Darius, son of Hystaspes, restored it; and once more, Darius, son of Asamis, toppled it. Philip, son of Amyntas, significantly expanded the kingdom of Macedonia; while Philip, son of Antigonus, lost it. Augustus was the first Roman emperor; Augustulus was the last. Constantine established the empire of Constantinople, and Constantine lost it. Some names have been unlucky for rulers: Caius among the Romans; John and Henry in France; and John in England and Scotland. A key principle of this type of divination among the Pythagoreans was that having an even number of vowels in a name indicated a flaw on one side of a person, while an odd number suggested a flaw on the other side. Another principle was that individuals were considered luckiest if the total of the numeral values of their letters was highest; for this reason, it was said that Achilles defeated Hector, as the total value of his name was greater than that of Hector's. Similarly, young Romans would toast their girlfriends at gatherings as many times as their names had letters. Theodotus, king of the Goths, wanting to know the outcome of his wars against the Romans, consulted a Jew, who instructed him to confine several pigs in pens and give some Roman names and others Gothic names, then wait until a specific day. Following the Jew's advice, when the time came to check the pens, it was found that the pigs with Gothic names were dead, while those with Roman names were alive. From this, the fortune-teller accurately predicted the Goths' defeat.
There was an old superstition among seamen, which is supposed to linger among them still,—we mean the evil that was feared would follow the total loss or tearing of a ship's colours. Sailors would have been less grieved at all their sails being split, their spars carried away, and their masts gone by the board, than at being deprived of their colours. The loss or tearing of a flag was a sign of misfortune, both to the vessel and the crew.
There was an old superstition among sailors that is believed to still persist today. It was about the bad luck that was feared to come after a ship’s colors were completely lost or torn. Sailors would have been more upset about losing their flag than about having all their sails ripped, their masts broken, and their spars swept away. Losing or tearing a flag was seen as a sign of misfortune for both the ship and the crew.
Soldiers, particularly those in Highland and Irish regiments, were equally credulous. Vast importance was attached to the preservation of their standards, and hence in some instances the great bravery that has been displayed in preventing the enemy carrying away a standard. A brave Highlander, or courageous Irish soldier, would rather die than surrender the flag of his company. Not only did the loss of regimental colours bring disgrace for the time on those whose duty it was to defend them, but it portended future defeats and demoralisation.
Soldiers, especially those in Highland and Irish regiments, were just as gullible. A lot of importance was placed on keeping their flags safe, which led to some incredibly brave actions to stop the enemy from taking a standard. A brave Highlander or courageous Irish soldier would rather die than give up his company’s flag. Losing the regimental colors not only brought shame in the moment to those responsible for defending them but also signaled future defeats and a loss of morale.
Consecrated banners were common in times when almost every man was a soldier. "Go, conquer by this" was the motto inscribed on ensigns of several nations. In the devices of standards were found the eagle, the wolf, the horse, the boar, the lion, and often a figure of Victory or Mars. The "Flag of the Prophet" was the sacred banner of the Mohammedans. It was composed of the turban of the Koreish, captured by Mohammed. A black flag was afterwards substituted in its place, consisting of a curtain that used to hang in front of the door of Ayeshah's (one of the Prophet's wives) tent. The Mohammedans regarded[Pg 386] this flag as a most sacred relic. Subsequent to passing through several hands, it was brought to Europe by Amurath III. It was kept in a costly casket, and deposited in a chapel, guarded by emirs. The banner used to be unfolded when war broke out, and carefully laid aside, as stated, when peace was restored.
Consecrated banners were common in an era when almost every man was a soldier. "Go, conquer by this" was the motto inscribed on the flags of several nations. The designs on these standards featured an eagle, a wolf, a horse, a boar, a lion, and often included a figure of Victory or Mars. The "Flag of the Prophet" was the sacred banner of the Muslims, made from the turban of the Koreish that was captured by Mohammed. Later, a black flag replaced it, made from a curtain that used to hang in front of Ayeshah's (one of the Prophet's wives) tent. Muslims regarded[Pg 386] this flag as a highly revered relic. After changing hands several times, it was brought to Europe by Amurath III. It was kept in an ornate casket and placed in a chapel, guarded by emirs. The banner was unfurled when war broke out and carefully stored away, as mentioned, when peace was restored.
In the history of the "Battle of the Standard," which took place on Cutton Moor, near Northallerton, between the English and Scots, at which the Scots lost 10,000 men, the success of the English was reported to have been due to their having consecrated banners with them. The battle derived its name from the circumstance of a flag-staff being attached to a waggon in the army's centre, bearing at its top the consecrated host, and the banners of St. John of Beverley, St. Peter of York, and St. Wilfred of Ripon.
In the history of the "Battle of the Standard," which happened on Cutton Moor, near Northallerton, between the English and the Scots, the Scots lost 10,000 men. The English attributed their victory to having consecrated banners with them. The battle got its name from a flagpole that was strapped to a wagon in the center of the army, carrying at its top the consecrated host, along with the banners of St. John of Beverley, St. Peter of York, and St. Wilfred of Ripon.
A superstition long lingered in the Scottish Highlands, that it was unlucky for a clansman to learn any handicraft engaged in by Lowlanders. If a Highland youth left his native mountains and engaged in mercantile or mechanical pursuits, his friends thought he turned effeminate. For warfare he became unsuited, either as a leader or follower. The prowess of his ancestors forsook him, he became incapable of handling the bow or spear skilfully, and, what was worse, he carried ill luck with himself and to his companions wherever he went. Powerful clans have been beaten in the open field by opposing clansmen of inferior numbers, solely through the circumstance of the former having in their ranks men who had imprudently, in an evil hour, apprenticed themselves to the vulgar callings of life. To be a soldier was honourable, to be a tiller of the ground was not a disgrace, to be a cattle reiver was not a crime, but for a clansman to condescend to earn his bread by ordinary industry in a workshop, could not fail to bring discredit and misfortune on himself and kindred, however remote the relationship might be. To this superstition the[Pg 387] nation is indebted for the many stalwart Highlanders who have fought England's battles, and won them too, at home and abroad. Ask the decrepit old woman, leaning on her staff, far up yonder glen, the cause of the expiring zeal among the mountain youths to study the art of war, and she will tell you in effect what we have said; and will add, that through the intimacy that has long existed between Highlanders and Lowlanders, and the frequent evictions that have brought a scandal on our nation, her country no longer remains a recruiting ground for armies.
A superstition has persisted in the Scottish Highlands that it's unlucky for a clansman to learn any craft practiced by Lowlanders. If a Highland young man left his native mountains and took up commerce or trades, his friends would think he had become soft. He would no longer be fit for warfare, whether as a leader or a follower. He lost the skills of his ancestors and became unable to handle a bow or spear effectively, and worse, he brought bad luck with him and to his friends wherever he went. Strong clans have been defeated in battle by opposing clans of fewer numbers solely because the former had in their ranks men who, in a moment of poor judgment, had foolishly apprenticed themselves to ordinary jobs. Being a soldier was honorable, being a farmer was not disgraceful, and being a cattle thief wasn’t a crime, but for a clansman to lower himself by earning a living through regular work in a shop inevitably brought shame and misfortune to him and his family, no matter how distant the relation. Because of this superstition, the[Pg 387] nation is grateful for the many strong Highlanders who have fought England's battles and won, both at home and abroad. Ask the frail old woman leaning on her staff up in that glen about the waning enthusiasm among mountain youths for learning the art of war, and she will tell you essentially what we've said; and she’ll add that due to the long-standing closeness between Highlanders and Lowlanders, and the frequent evictions that have brought shame to our nation, her country is no longer a recruitment ground for armies.
CHAPTER XLIII.
Caution of our Ancestors—A Magpie crossing one's Path—What four Magpies betokened—The Poet and the Magpies—More about Magpies—Flight of Birds—Swarming of Bees—Howling of Dogs—Lowing of Cattle—Crowing of Cocks—Dogs' Power of Sight—Stockings wrong side out—Evil effect of Suspended Eggs—Burning Fish Bones—Sign of a Letter coming—Sneezing of a Cat—Various Signs—The sight of a Fox foreboding Evil—Owls and Ravens—Various Signs and Omens—How to prevent Ill Luck—Reputed Witches crossing the Path—Highland Superstition—Print of a Caldron, what it denoted—Unlucky to pass over a Balance—How to see in the Dark—When not to pare your Nails—Touching a Dead Body—Funeral Processions—Storks and Storks' Hearts—How to Sit—Marriages—A Prophetic Rhyme—Favourable and Unfavourable Times for Marriages—Unfortunate to lose or break a Wedding Ring—Rules to be observed in taking possession of a House—Throwing Slippers, Besoms, Salt, and Rice after Newly-married Persons—Charms for Bridegrooms and Brides—Mothers and Children—More about Marriages—Rules to be observed at Baptisms—How to treat Young Children.
Caution from Our Ancestors—A Magpie crossing your Path—What four Magpies mean—The Poet and the Magpies—More about Magpies—Bird Flight—Bee Swarming—Dog Howling—Cattle Lowing—Rooster Crowing—Dogs' Vision—Wearing Stockings Inside Out—Bad Effects of Suspended Eggs—Burning Fish Bones—Sign of a Letter Coming—Cat Sneezing—Various Signs—Seeing a Fox as a Bad Omen—Owls and Ravens—Various Signs and Omens—How to Avoid Bad Luck—Witches Crossing Your Path—Highland Superstitions—Mark of a Cauldron, what it indicates—Unlucky to Step Over a Balance—How to See in the Dark—When Not to Trim Your Nails—Touching a Dead Body—Funeral Processions—Storks and Stork Hearts—How to Sit—Marriages—A Prophetic Rhyme—Good and Bad Times for Marriages—Unfortunate to Lose or Break a Wedding Ring—Rules for Moving into a New House—Throwing Slippers, Brooms, Salt, and Rice after Newlyweds—Charms for Grooms and Brides—Mothers and Children—More on Marriages—Rules for Baptisms—How to Care for Young Children.
Mark the caution of our ancestors: If a magpie crossed one's path when setting out on a journey, his mission, whatever it happened to be, was certain to prove unsuccessful, unless the traveller immediately crossed himself—a ceremony he invariably performed—and thus the[Pg 388] unfavourable influence of the hateful bird ceased. In the south of England, people supposed that if a person saw four magpies at one time, he would soon lose by death a dear friend. But an old English poet, writing of magpies, says:
Mark the caution of our ancestors: If a magpie crossed your path while starting a journey, whatever your mission was, it would definitely end in failure unless you quickly crossed yourself—a ritual he always did—thus the[Pg 388] negative influence of the annoying bird would stop. In southern England, people believed that if someone saw four magpies at once, they would soon lose a close friend to death. But an old English poet, writing about magpies, says:
"Three indicates a wedding, and four indicates a birth."
The chattering of one of these birds in the morning bespeaks the arrival of a stranger before evening. It is thought unlucky to kill a magpie or a swallow. The congregating of magpies on a house-top precedes an important event, in which the inmates are interested. If a bird fly through a window, it is a sign that one of the inmates will soon die. If a pigeon, which does not belong to any one of the family, come into a house, it forebodes death to the occupant of the domicile. The alighting of a swarm of bees on a dead tree or on the withered bough of a living tree, signifies that the owner of the tree will soon pass through death's portal. The howling of dogs, the lowing of cattle, and the crowing of cocks at night, foretell the death of some person in the neighbourhood. Dogs are supposed by not a few people to see death as it enters a dwelling; and hence, in their opinion, the cause of that quadruped's frequent dismal howling.
The chatter of one of these birds in the morning signals the arrival of a stranger by evening. It's considered bad luck to kill a magpie or a swallow. When magpies gather on a rooftop, it means something significant is about to happen that the residents care about. If a bird flies through a window, it’s a sign that one of the people living there will soon die. If a pigeon, which doesn’t belong to the family, enters a house, it predicts death for the person living there. When a swarm of bees lands on a dead tree or on a dried branch of a living tree, it means the owner of the tree will soon die. The howling of dogs, the mooing of cattle, and the crowing of roosters at night indicate that someone in the neighborhood will die. Many people believe that dogs can sense the presence of death as it enters a home, which explains their frequent mournful howling.
When one, by mistake, puts on his stockings in the morning wrong side out, he secures good luck for that day at least. Birds' eggs hung up in a house, prevent good luck entering that dwelling. He who wishes to thrive should abstain from burning fish bones. A spark in the candle gives notice that a letter is coming. If the cat sneeze or cough, nothing is more certain than that one person, at least, in the house will soon have a cold. When one's ears tingle, lies are being told about him. When his cheeks burn, he is assured people are talking about him. If the right eye itches, good luck is expected; and when the left eye waters, misfortune is[Pg 389] looked for. When the nose itches, vexation—probably the death of friends—is expected. The meeting of a fox, or the seeing of one crossing the path, presages the attempt of an impostor to commit a fraud at the expense of the traveller. Owls or ravens appearing on important occasions, portend unlucky events. If a weasel be met in the morning, it is necessary to turn three times on the heel and throw three stones, to prevent ill luck. It is more lucky to meet a man than a woman as a first-foot. Every person is advised to avoid meeting a cat, when going on an important mission. It is also unlucky to meet a pig; and it is thought prudent to return home when a hare or a reputed witch crosses the path ere the morning dew disappears before the sun. A man leading or riding on a mare with foal, is cautioned against allowing the animal to go in the track of a wolf; because, if she place a hoof on the spot where that ravenous beast's foot has been, she will cast her foal.
When someone accidentally puts their socks on inside out in the morning, it brings good luck for that day at least. Hanging up birds' eggs in a house keeps good luck from coming in. If you want to succeed, you should avoid burning fish bones. A spark in a candle indicates that a letter is on the way. If a cat sneezes or coughs, you can be sure that at least one person in the house will catch a cold soon. When your ears tingle, it means someone is spreading lies about you. When your cheeks feel warm, it’s a sign that people are talking about you. If your right eye itches, expect good luck; but if your left eye waters, prepare for misfortune. An itching nose suggests annoyance—likely the death of friends. Seeing a fox or having one cross your path warns of an impostor trying to deceive travelers. The appearance of owls or ravens during important times signals bad events. If you spot a weasel in the morning, you should turn around three times on your heel and throw three stones to avoid bad luck. It’s more fortunate to meet a man than a woman as the first person you encounter. It's advisable to steer clear of a cat when heading out on an important task. Meeting a pig is also considered unlucky, and it’s best to head back home if a hare or someone believed to be a witch crosses your path before the morning dew dries in the sun. If a man is leading or riding a mare that has a foal, he should be careful not to let the mare walk in the footsteps of a wolf; if she does, she’ll lose her foal.
Time was, in Great Britain as in the East, when almost every one, whether walking, riding, or sailing in a boat, went with the sun, when setting out on a journey, or proceeding to sea. The Highlanders of Scotland invariably went deiseal, or to the right, at every meeting of importance. They went to the right, around the grave, with the corpse—to the right three times around the consecrated well before drinking. The company at a marriage went three times round the house before crossing the threshold. Companies, on taking their seats at table, were expected to turn to the right. Even at the present day, the loving-cup and decanters are handed to the right around the social board. When one lets salt fall on the floor or table, he should not omit to cast a small quantity of the condiment over his left shoulder. Beware of passing the salt at table unless it be asked for, and of placing your fork and knife cross-ways.
There was a time in Great Britain, just like in the East, when nearly everyone, whether walking, riding, or sailing, moved with the sun when starting a journey or heading to sea. The Highlanders of Scotland always went deiseal, or to the right, during important gatherings. They went to the right around the grave with the body—three times to the right around the holy well before drinking. At weddings, the guests would circle the house three times before entering. When sitting down at a table, people were expected to turn to the right. Even today, the loving cup and decanters are passed to the right around the social table. If you spill salt on the floor or table, you should toss a little bit over your left shoulder. Be careful not to pass the salt at the table unless someone asks for it, and avoid placing your fork and knife crossed over each other.
When one sneezed, he did not evoke Jupiter to save him, the same as the people of some other countries did,[Pg 390] but he, or some of his friends present, said Deiseal. When an infant was born, the midwife encircled it three times right about with a burning candle. These customs were no doubt commenced by the Highlanders in honour of the sun, which they once worshipped; but in later times people did as their forefathers and foremothers had done, through a superstitious belief, thinking that by so doing they would prevent evil consequences, and secure good fortune.
When someone sneezed, they didn't call on Jupiter to protect them like people in some other countries did,[Pg 390] but instead, they or some of their friends would say Deiseal. When a baby was born, the midwife would circle the baby three times with a burning candle. These traditions were definitely started by the Highlanders in honor of the sun, which they once worshiped; but over time, people continued to follow what their ancestors had done out of superstition, believing that this would prevent bad outcomes and ensure good luck.
It is unlucky to leave the print of a caldron in the ashes after taking the utensil off the fire. If people are wise, they will not pass over a balance, or take up fire with a sword. To enable a person to see in the dark, he is recommended to anoint his eyes with a salve prepared from the right eye of a hedgehog, boiled in oil, and preserved in a brazen vessel. A blackamoor is an unlucky first-foot. If the chickens do not come out readily to feed in the morning, the owner may make up his or her mind to meet with disappointments before night.
It’s bad luck to leave the impression of a pot in the ashes after you remove it from the fire. Wise people will avoid stepping over a scale or using a sword to handle fire. To help someone see in the dark, it’s suggested they rub their eyes with a salve made from the right eye of a hedgehog, boiled in oil and stored in a bronze container. A person of African descent is considered an unlucky first visitor. If the chickens don’t come out easily to eat in the morning, the owner should prepare for disappointments by evening.
It was formerly, if not now, unlucky to pare your nails on Sunday or Friday. To prevent one dreaming about a dead person he has seen, it is necessary to touch the body. To secure money being always in one's pocket, he is advised to keep a bent sixpence, or a coin with a hole in it, in his purse; to take it out and spit on it at every new moon; and to return it to the pocket while wishing himself good luck.
It used to be, if not still, considered bad luck to cut your nails on a Sunday or Friday. To stop someone from dreaming about a dead person they've seen, it's important to touch the body. To make sure money always stays in your pocket, it's recommended to carry a bent sixpence or a coin with a hole in it in your wallet; take it out and spit on it during every new moon, and then put it back in your pocket while wishing yourself good luck.
It is unlucky to look at a funeral through a door or a window. Should one wish to gaze on the melancholy procession, he ought to take his position in the open air. The family will be fortunate on the roof of whose house a stork builds its nest; and if any one take the heart of a stork, and tie it up in the skin of a hawk or of a vulture, no enemy can conquer him so long as he carries the charm attached to his right arm. To sit with one's hands closed is bad, but to sit cross-legged secures good fortune. At a card-table, people occasionally sit in the latter position, with the view of bringing lucky deals.
It’s considered bad luck to watch a funeral through a door or window. If someone wants to see the sorrowful procession, they should stand outside. The family will be lucky if a stork builds its nest on their roof; and if someone takes a stork’s heart and wraps it in the skin of a hawk or a vulture, no enemy can defeat them as long as they wear the charm on their right arm. Sitting with your hands closed is a sign of misfortune, but sitting cross-legged brings good luck. At a card table, people sometimes sit in the latter position to attract lucky hands.
[Pg 391]A bride should not be married in a white satin dress. That a newly-married couple may have no obstacles in the way of prosperity, every one meeting them going to church to be united, or returning home after the hymeneal knot is tied, should retrace his steps with them a short distance. No small importance is attached to the old rhyme:
[Pg 391]A bride shouldn't wear a white satin dress for her wedding. To ensure the newlyweds have no barriers to success, everyone who encounters them on their way to church for the ceremony, or on their way home after tying the knot, should walk back with them for a short distance. The old saying carries significant weight:
"Blessed is the body that the rain falls on."
Marriages at the festival of St. Joseph are carefully avoided as unfortunate. All fast-days and vigils should also be avoided as marriage-days, they being considered inauspicious. The first day of May continues in many lands to be held in great esteem, and the 12th of that month is a high day among the witches. At that time they may be seen dancing on the surface of lakes, brushing the dew off the grass, milking cows in their folds, and flying through the air, or escaping from pursuers in the shape of hares.
Marriages during the festival of St. Joseph are intentionally avoided because they’re seen as unlucky. All fasting days and vigils should also be skipped for wedding days, as they are considered inauspicious. The first day of May is still held in high regard in many places, and May 12th is an important day among witches. During this time, they can be seen dancing on the surfaces of lakes, brushing dew off the grass, milking cows in the pastures, and flying through the air or escaping from pursuers in the form of hares.
If a married woman lose her wedding ring, she has reason to fear the estrangement of her husband's affections. If she break it, she thinks there is danger of the matrimonial tie being soon severed by death. If a newly-married couple go into a clean-swept house, they expect to be poor all their days; but if the house be but indifferently cleaned, and the precaution taken to throw salt and a small quantity of coals in at the door before any furniture or household goods are carried across the threshold, good luck is expected. As a warning, however, to persons who might wish to injure their neighbours, we think it right to say that, down to the time we write, it is considered that any one removing from a dwelling with clean-swept floors, has reason to expect grief and trouble in his new abode. Every one knows that slippers, besoms, salt, and rice should be thrown after a newly-wedded pair; and that a cake must be broken over a bride's head when she[Pg 392] first enters the house of her husband; but it is not so well known that a bridegroom should have silver—say sixpences—and salt in his shoes, when he first approaches the marriage bed, and that the bride should avoid putting her bare feet on the floor when preparing to retire for the night with her future companion in life. If these precautions be neglected, there is danger of the wedded pair being deprived of little prattlers around their fire in the early days of their wedded life, and of having sons or daughters to comfort them in declining years. A mother should not enter a neighbour's house after having an infant before she is "kirked"; nor should she carry her child even to her nearest and dearest friend's abode before the little one has been baptized.
If a married woman loses her wedding ring, she worries that her husband might stop loving her. If she breaks it, she fears that their marriage could be ended by death soon. If a newly married couple moves into a freshly cleaned house, they expect to struggle with money for the rest of their lives; however, if the house is only somewhat clean and they throw salt and a small amount of coals in the doorway before bringing any furniture or belongings inside, they anticipate good luck. As a warning to anyone who might want to harm their neighbors, it’s worth mentioning that, up until now, it’s believed that anyone moving from a home with clean-swept floors should expect sadness and trouble in their new place. Everyone knows that slippers, brooms, salt, and rice should be thrown after a newlywed couple; and that a cake must be broken over a bride’s head when she first steps into her husband's house; but it’s not as widely known that a groom should have silver—like sixpences—and salt in his shoes when he first approaches the marriage bed, and that the bride should avoid stepping on the floor with her bare feet when getting ready to spend the night with her partner. If these customs are ignored, there’s a risk that the married couple will miss out on having little ones around their hearth in the early days of their marriage and having children to bring them comfort in their later years. A mother shouldn’t go into a neighbor’s house after having a baby before she has been “kirked”; nor should she take her child to even her closest friend’s home before the little one has been baptized.
It is unlucky for a bridegroom to have for his "best-man" one who is not his blood relation. It is unlucky for a "best-man" to have on a black coat at a marriage; it is an omen of evil to the bride and bridegroom. If a bride slip her foot or her horse stumble when proceeding to church to be married, it is regarded as an evil sign; and if the bridegroom come down when on his way to meet his betrothed, before the hymeneal knot is tied, misfortunes are expected. If he has to cross a stream, and his bonnet or hat fall into the water, his death is not far distant. A bride's glove should not be taken off before the bridegroom's is removed, preparatory to their joining hands in wedlock before the clergyman. If any part of a dinner-set or tea-set be broken at a marriage or baptismal feast, it is a sign that misfortunes are coming.
It’s considered bad luck for a groom to have someone who isn’t a family member as his best man. It’s also unlucky for the best man to wear a black coat at a wedding, as it’s seen as a bad omen for the couple. If the bride stumbles as she’s on her way to the church, or if her horse trips, it’s viewed as a bad sign. Similarly, if the groom falls while heading to meet his bride before the wedding vows are exchanged, misfortunes are expected. If he has to cross a stream and his hat falls into the water, it’s believed that his death could be imminent. A bride’s glove shouldn’t be removed until the groom's glove is taken off as they prepare to hold hands in marriage before the officiant. If any piece of dinnerware or tea set gets broken during a wedding or baptism celebration, it signifies that troubles are on the way.
If two children—a boy and a girl—are baptized in church on the same day, and the latter be sprinkled before the former, the girl's relations have reason to fear that in ripe years she will have a beard. If a mother or nurse do not give bread and cheese to the first person she meets when going to church with a child to be baptized, it is questionable whether the infant's career through life[Pg 393] shall prove prosperous. The "first-foot," on receiving his bread and cheese, is expected to return a short distance with the child, to show his good will.
If two kids—a boy and a girl—are baptized in church on the same day, and the girl gets sprinkled before the boy, the girl's family might worry that she will grow a beard when she gets older. If a mother or caregiver doesn’t give bread and cheese to the first person she sees on her way to church with a child to be baptized, it’s uncertain whether the baby’s life will be successful. The “first-foot,” upon receiving his bread and cheese, is expected to walk back a short distance with the child to show his goodwill.
If a person, who is a stranger, leave a house wherein there is an unbaptized child, particularly if it be a girl, without eating or drinking, the infant's beauty is in danger of being taken away. It is unlucky to let a child see its face in a mirror before it is a year old. When an infant is suspended by the dress with its head downwards for a few seconds after being washed in the morning, it prevents an evil eye from affecting the little one that day.
If a stranger leaves a house where there’s an unbaptized child, especially if it’s a girl, without eating or drinking, the baby’s beauty might be at risk. It’s bad luck to let a child see their reflection in a mirror before their first birthday. If a baby is held by their clothes with their head hanging down for a few seconds after being washed in the morning, it will protect them from any bad vibes that day.
CHAPTER XLIV.
Floors should not be swept at Night—Fires at New Year and Christmas—Presents at New Year and Christmas—Lucky and Unlucky "First-Foots"—Looking through a Ladder—Sneezing—Air Bubbles on Tea—Tea Stalks—Stepping out with the Left Foot—Left Shoe to be put on first—Weather Prognostications—How to secure Favourable Gales—Superstitious Customs at time of Death—Corpse of one guilty of Felo-de-se, how to be Buried—Finding of Persons who die unseen—Superstitious Belief of Russian Seamen—Ancient Customs of Scotland—Friday an Unlucky Day for commencing an Important Undertaking—Friday as a Marriage Day—Anecdote of a Ship called "Friday"—Loss of the Ship "Amazon"—Sunday a Favourable Day for commencing a Voyage—Lawyers and Clergymen, how looked upon by Sailors at Sea—It is Lucky to have Women and Children at Sea—Dogs and Cats at Sea—Rats deserting a Ship—Whistling to raise the Wind—Deceased Sailors' Clothes—Old Boats not to be Broken up—Reluctance to go to Sea in a Boat from which a Person has been Drowned—Sharks following a Ship—Unfavourable Sign to see a Hatch turned upside down—A Four-footed Beast not to be named at Sea—Legend of Vanderdecken or the Flying Dutchman—A Grandfather's Axe—Other Signs and Warnings.
Floors shouldn't be swept at night—Fire celebrations at New Year and Christmas—Gifts at New Year and Christmas—Lucky and Unlucky "First-Foots"—Looking through a ladder—Sneezing—Air bubbles in tea—Tea leaves—Stepping out with your left foot—Putting on your left shoe first—Weather forecasts—How to ensure favorable winds—Superstitious customs at the time of death—How to bury the corpse of someone who committed Felo-de-se—Finding the bodies of people who die without being seen—Superstitious beliefs of Russian sailors—Ancient customs of Scotland—Friday is an unlucky day for starting an important task—Friday as a wedding day—A story about a ship named "Friday"—The loss of the ship "Amazon"—Sunday is a good day to start a voyage—How sailors view lawyers and clergymen at sea—It's lucky to have women and children on board—Dogs and cats at sea—Rats leaving a ship—Whistling to summon the wind—Clothes of deceased sailors—Old boats shouldn't be broken up—Reluctance to go to sea in a boat that someone drowned in—Sharks following a ship—It's an unfavorable sign to see a hatch turned upside down—A four-legged animal shouldn't be named at sea—The legend of Vanderdecken or the Flying Dutchman—A grandfather's axe—Other signs and warnings.
If a housewife wish everything to prosper with her and her family, she will not permit the floors of her house to be swept at night. The sweeping not only prevents good fortune, but it disturbs the spirits of the dead,[Pg 394] supposed to be constantly walking about in thousands. If the kitchen fire burn down on New Year's morning or Christmas eve, it is thought, some person belonging to the house will die before these seasons come round again. Old women, who wish to have a peep into futurity, are accustomed to cover over with ashes the smouldering embers of their fires on the last night of the year. If a death is to happen in the house before twelve months expire, the foot marks of the doomed individual will be imprinted in the ashes; but if no such event is to happen, the ashes will remain with a smooth surface, and the embers kindled below. It is thought lucky to receive a present on New Year's day or Christmas; but it is unlucky to borrow or lend on these days. The destiny of the members of a family is greatly affected for a whole year, if not for life, by the "first-foot" on New Year's and Christmas mornings. An unlucky "first-foot" brings misfortune with him or her, but a lucky "first-foot" introduces prosperity.
If a housewife wants everything to go well for her and her family, she won't allow the floors of her house to be swept at night. Sweeping not only hinders good fortune, but it also disturbs the spirits of the dead, who are believed to wander around in large numbers. If the kitchen fire goes out on New Year's morning or Christmas Eve, it's thought that someone in the house will die before those occasions come around again. Elderly women who want to glimpse the future typically cover the smoldering embers of their fires with ashes on the last night of the year. If a death is expected in the house within the year, the footprints of the person who is destined to die will appear in the ashes; if no such event is anticipated, the ashes will remain smooth, with the embers still glowing underneath. It's considered lucky to receive a gift on New Year's Day or Christmas, but it's unlucky to borrow or lend on these days. The destiny of family members is significantly influenced for an entire year, if not for life, by the "first-foot" on New Year's and Christmas mornings. An unlucky "first-foot" brings misfortune, while a lucky "first-foot" brings prosperity.[Pg 394]
If one look through a ladder, he should spit three times to prevent evil consequences; and it is unlucky to hand anything through a ladder. Sneezing to the left hand is unlucky, but prosperous when to the right. Plutarch relates that, by the sneezing of a soldier towards his right hand, the soothsayer predicted the victory of the Greeks and the complete overthrow of the Persians in battle. Candles and lights burn dim when spirits are present. The stalk of the tea plant floating on the surface of a cup of tea, foretells the coming of a stranger. If the stalk be short, look for a female visitor; but if long, then a man may be expected. Air bubbles on tea denote kisses and money. It is thought lucky to step out with the left foot first; and no one who has attended to the recommendation of his grandmother, thinks of putting his right shoe on first in the morning. These precautions—stepping out with the left foot first, and putting the left shoe on before the right—keep one from stumbling.
If you look through a ladder, you should spit three times to avoid bad luck, and it’s considered unlucky to hand anything through a ladder. Sneezing on your left side is bad luck, but sneezing on your right side is a good sign. Plutarch tells the story of a soldier sneezing to his right, which led a soothsayer to predict the Greeks would win and the Persians would be completely defeated in battle. Candles and lights burn dimly when spirits are around. If a tea plant stalk floats on top of your tea, it means a stranger is coming. A short stalk suggests a female visitor, while a long stalk indicates a male visitor. Air bubbles in the tea represent kisses and money. It’s considered lucky to step out with your left foot first, and anyone who has listened to their grandmother knows not to put on their right shoe first in the morning. These practices—stepping out with the left foot and putting on the left shoe before the right—are said to prevent stumbling.
[Pg 395]With reference to prognosticating the state of the weather, our fathers, we may premise, carefully observed the winds, the clouds, the sky, and the seasons. If the wind blew from the west on New Year's night, it was considered lucky, and supposed to foretell a season of abundance.
[Pg 395]When it comes to predicting the weather, our ancestors attentively watched the winds, the clouds, the sky, and the changing seasons. If the wind was blowing from the west on New Year's night, it was seen as a good omen and believed to indicate a coming season of plenty.
In the north of Scotland, the people wished to see the first three days of winter dark and cloudy. A northern bard says:
In the north of Scotland, the people hoped for the first three days of winter to be dark and cloudy. A northern poet says:
The west wind, fish, and milk,
The north wind, chilly and turbulent,
"The east wind, fruit on trees."
People in Scotland also prognosticated the weather of the coming season, according to whether Candlemas was clear or foul. Every one can repeat the old rhyme, and some put faith in it:
People in Scotland also predicted the weather for the upcoming season based on whether Candlemas was clear or gloomy. Anyone can recite the old rhyme, and some believe in it:
"There will be two winters in the year."
When this day passed without a shower of rain or a fall of snow, people imagined there would be severe weather before spring was past; and they expected heavy snow storms before the following Christmas. A showery and tempestuous Candlemas, on the other hand, raised the people's spirits, for by such omens they were to expect a favourable summer and an abundant harvest.
When this day went by without any rain or snow, people thought there would be bad weather before spring ended; and they anticipated heavy snowstorms before the next Christmas. A rainy and stormy Candlemas, on the other hand, boosted everyone's spirits, because such signs meant they could look forward to a good summer and a plentiful harvest.
Though they may be well known to most readers, we subjoin a few poetical proverbs on the weather:
Though they might be familiar to many readers, we will add a few poetic sayings about the weather:
There are specific signs of a nice day. __A_TAG_PLACEHOLDER_0__
"Expect that it will rain steadily."
A cloudy morning—nice afternoon.
"The earth is refreshed by frequent rain."
From rainbows, shepherds and sailors predicted the state of the weather.
Shepherds and sailors used rainbows to forecast the weather.
"A rainbow at night is a sailor's joy."
When peacocks cry, be sure rain will early fall; and when the night owl screeches from the ruined tower, look for a storm; so also, if the cat is seen washing its face with its fore paws, expect a gale. When ocean birds flock on shore, a tempest is brewing on the sea.
When peacocks cry, you can bet rain will come soon; and when the night owl hoots from the old tower, get ready for a storm; just like if you see a cat washing its face with its front paws, expect strong winds. When sea birds gather on the beach, a storm is coming in from the ocean.
Seamen and fishermen's wives can secure a favourable gale for their husbands by going to a chapel after mass, and blowing the dust on the door in the direction the vessels have gone.
Seamen and fishermen’s wives can ensure a good wind for their husbands by going to a chapel after mass and blowing the dust on the door in the direction the boats have sailed.
When a person is dying, no one in the house, of whatever age, should be permitted to sleep. When one expires, the clock should be immediately stopped, and the dial plate covered with a towel, and mirrors and pictures should be concealed, or their faces turned to the wall. All the cats belonging to the house ought to be caught and confined till after the funeral. That a necessity prevails for putting the feline animals out of the way, will be understood by the existing generation, when they understand that if a cat cross a corpse, and afterwards pass over a living person in a recumbent posture, that individual will be deprived of sight. When a dead body is dressed and laid out, the relatives would do well to put a Bible below the head, and one plate with salt, and another plate with a piece of green turf, on the breast. The corpse of every one guilty of felo-de-se should be buried either in a remote spot not customarily used as a place of burial, or near to a cross road; but if the relatives of any such unhappy person insist on having the remains interred in the ordinary[Pg 397] place of sepulchre, they are expected to carry the corpse over the burying-ground wall, and inter it after sunset. It is believed that if a person die unseen, they who first discover the body will meet his death in a similar manner. This superstitious belief often prevents seamen and fishermen picking up and taking ashore dead bodies discovered at sea. Seamen have not yet risen above these superstitious delusions. A few years ago a Russian ship was lying in Leith Docks, when one of the crew fell overboard and was drowned. As long as there was a chance of rescuing the man, his companions did everything they could to save him; but as soon as they discovered that their comrade was dead, they rushed into the forecastle of their vessel, and refused to search for the body, believing that they who first beheld the corpse after being brought to the surface, would, sooner or later, meet a watery grave.
When someone is dying, no one in the house, regardless of age, should be allowed to sleep. Once a person dies, the clock should be stopped immediately, and a towel should be placed over the clock face. Mirrors and pictures should be covered or turned to face the wall. All the cats in the house should be caught and kept away until after the funeral. The need to remove the cats will be understood by the current generation when they realize that if a cat crosses over a corpse and then walks over a living person lying down, that person will lose their sight. When a dead body is prepared and laid out, relatives should place a Bible under the head, along with one plate of salt and another plate with a piece of green turf on the chest. The body of anyone who has committed suicide should be buried either in a secluded area not usually designated for burials or near a crossroads; however, if the relatives of such a person insist on burying them in the usual cemetery, they must carry the corpse over the burial ground wall and inter it after sunset. It is believed that if a person dies without anyone seeing it, the first person to discover the body will die in a similar way. This superstition often prevents sailors and fishermen from taking dead bodies found at sea back to land. Sailors still cling to these superstitious beliefs. A few years ago, a Russian ship was docked in Leith when one of the crew fell overboard and drowned. As long as there was a chance to rescue him, his shipmates did everything they could to save him; but as soon as they realized their friend was dead, they ran to the forecastle of the ship and refused to look for the body, believing that whoever first saw the corpse after it was brought to the surface would eventually meet a similar watery fate.
No person who understands the ancient customs of Scotland will think of commencing to make a new garment at the end of the year, if it cannot be finished before the new year comes in; nor will any one commence to make an article of clothing on Saturday, unless it can be ready for wearing on the Sunday. Friday is also an unlucky day for commencing any important undertaking. Some people refuse to be bled or physicked on a Friday. In certain parts of the country, Friday is the usual day for young men and women being united in wedlock, but at other places it is supposed bad luck would cleave to them during the whole of their lives if they were married on that day. It is believed by old crones that children born on Friday are doomed to misfortune. Friday night's dreams are sure to come true. It is well known, seamen dislike going to sea on Friday. Mr. Fenimore Cooper relates a very extraordinary anecdote in reference to Friday. He says:
No one who knows the old traditions of Scotland would think of starting a new outfit at the end of the year if it can't be finished before the new year arrives; nor would anyone start making clothing on Saturday, unless it can be ready to wear by Sunday. Friday is also seen as an unlucky day to begin any important task. Some people won't allow themselves to be bled or treated on a Friday. In certain areas, Friday is the common day for young men and women to get married, but in other places, it is believed they would be cursed with bad luck for life if they tied the knot on that day. Old women think that children born on Friday are destined for misfortune. Dreams that happen on Friday night are sure to come true. It's well known that sailors avoid going to sea on Fridays. Mr. Fenimore Cooper shares a really strange story about Friday. He says:
"A wealthy merchant of Connecticut devised a notable scheme to give a fatal blow to the superstition of Friday being an unlucky day. He caused the keel of a very large[Pg 398] ship to be laid on a Friday; he named her the 'Friday'; he launched her on a Friday; he gave the command of her to a captain whose name was Friday; and she commenced her first voyage on a Friday, bound for China with a costly cargo; and in all respects she was one of the noblest and best-appointed ships that ever left the port. The result was, neither ship nor crew was ever heard of afterwards. Thus his well-meant plan," adds Mr. Cooper, "so far from showing the folly of superstition, only confirmed seamen in their absurd belief."
A wealthy merchant from Connecticut came up with a clever plan to prove that Friday isn't an unlucky day. He had the keel of a very large[Pg 398] ship built on a Friday; he named the ship 'Friday'; he launched it on a Friday; he appointed a captain named Friday; and the ship set off on its first voyage to China with an expensive cargo, all on a Friday. It was, in every way, one of the finest and best-equipped ships to ever leave the port. The outcome was that neither the ship nor its crew was ever heard from again. Thus, his well-intentioned plan," adds Mr. Cooper, "only reinforced sailors' irrational beliefs instead of dispelling them."
Another instance may be given of a splendid ship sailing on a Friday being lost, as was supposed by the superstitious, through the imprudence of sending her to sea on the sixth day of the week. We refer to the West India steamer "Amazon," whose sad fate is a matter of history. Other examples might be given of ships beginning their voyages on Friday being lost; and, to the present time, sailors will tell you that more misfortunes happen to vessels leaving port on Friday than to ships departing on any other day of the week. Sailors consider Sunday a favourable day for commencing a voyage. They are averse to proceed to sea if a lawyer or clergyman is on board. They think the presence of one of these gentlemen raises a tempest that puts their craft in peril. This superstition is probably founded on the biblical story of Jonah in his flight to Tarshish, when such a mighty tempest was raised as to endanger the lives of those who manned the vessel that conveyed him from Joppa. Sailors are of opinion that it is lucky to have women or children on board a ship. Time was when they objected to sail with a native of Finland as one of the crew, thinking that the Finns were leagued with Satan, and that if they were offended, they took their revenge by raising adverse winds and causing accidents to happen. Old sailors objected to have dogs on board, but cats were held sacred; and if all tales be true, Puss often secured favourable[Pg 399] winds, and prevented shipwreck. When rats are seen deserting a ship ready for sea, it is regarded as an evil omen. In calm weather, sailors whistle to raise the wind; but in a gale they neither whistle themselves, nor permit others to do so. It is unlucky to wear the clothes of a fellow-sailor who dies at sea before the termination of the voyage. It is thought unlucky to break up an old boat—a fact which accounts for so many useless boats being seen at fishing villages. If a man be drowned in or from a boat, sailors and fishermen are reluctant to put to sea again with her. It is an evil sign to see sharks following a ship. Inadvertently turning a hatch upside down, is considered an unfavourable sign. A four-footed beast should not be named at sea. A child's caul hung in the cabin, prevents the ship from sinking. A legend of Vanderdecken, the Flying Dutchman, is believed by seamen. It runs thus:—
Another example can be mentioned of a magnificent ship sailing on a Friday and being lost, as believed by the superstitious, due to the foolishness of sending her out to sea on the sixth day of the week. We refer to the West India steamer "Amazon," whose unfortunate fate is documented in history. There are other instances of ships starting their journeys on Friday and experiencing disaster; even today, sailors will tell you that more misfortunes occur to vessels leaving port on Friday than on any other day of the week. Sailors view Sunday as a good day to begin a voyage. They don't want to go to sea if there's a lawyer or clergyman aboard. They believe that having one of these people on board stirs up a storm that puts their ship in danger. This superstition likely comes from the biblical story of Jonah, who was fleeing to Tarshish and caused a huge storm that endangered the lives of those on the ship that carried him from Joppa. Sailors think it's lucky to have women or children on board a ship. There was a time when they refused to sail with someone from Finland as part of the crew, believing that Finns were in league with Satan, and that if they got upset, they would unleash bad winds and cause accidents. Experienced sailors disliked having dogs on board but considered cats sacred; and if the stories are true, Cats often secured favorable winds and prevented shipwrecks. When rats are seen leaving a ship about to set sail, it's seen as a bad sign. In calm weather, sailors whistle to call for wind; but during a storm, they won’t whistle themselves, nor allow anyone else to do so. It's considered unlucky to wear the clothes of a fellow sailor who dies at sea before the voyage is over. It’s believed to bring bad luck to dismantle an old boat—this explains why you see so many unused boats in fishing villages. If a person drowns in or from a boat, sailors and fishermen are hesitant to go to sea with it again. Seeing sharks following a ship is a bad omen. Accidentally turning a hatch upside down is seen as an ill sign. You shouldn’t say the name of a four-legged animal at sea. A child's caul hung in the cabin prevents the ship from sinking. A legend about Vanderdecken, the Flying Dutchman, is believed by sailors. It goes like this:—
Three hundred years ago a large Dutch Indiaman, commanded by Mynheer Vanderdecken, attempted to round the Cape of Good Hope against a head wind. His vessel was frequently driven back, but he doggedly persevered, in spite of many signs and warnings of failure, and declared that he would double the Cape, though he sailed till the day of judgment. For this impious saying, and disregard of signs and warnings, the ship and wicked captain, with his crew, were doomed to sail continually in the latitude of the Cape, without doubling it. Sailors have asserted that, in the midnight gale, the ship may be seen, with her antique build and rig, and the figure of Vanderdecken, on the poop, giving orders to his ghostly crew, contending with the wind and waves, which they can never overcome.
Three hundred years ago, a large Dutch Indiaman led by Captain Vanderdecken tried to round the Cape of Good Hope against a strong headwind. His ship was often pushed back, but he stubbornly kept going, ignoring many signs and warnings of impending failure, insisting that he would round the Cape, even if it took until the end of time. For this blasphemous claim and his disregard for signs and warnings, the ship and the wicked captain, along with his crew, were cursed to sail endlessly in the waters near the Cape, without ever rounding it. Sailors claim that during midnight storms, the ship can be seen with its old-fashioned design and rigging, and Vanderdecken himself on deck, giving orders to his ghostly crew as they struggle against the wind and waves that they can never conquer.
One day in the Middle Ages, as a troop of Condottieri crossed the Roman country, a young peasant, named Attendole, stood under an oak to admire them. Some of the soldiers invited him to join their company. The[Pg 400] peasant was inclined to follow them, but being undecided he said, "I will throw the axe I hold in my hand against this oak, and if it enter far enough into the bark to remain fixed, I will be a soldier." So saying, he threw the axe with so much violence that it entered the tree deep and stuck fast. From that moment all hesitation was over: tearing himself from his friends, he joined the troop. Because it was with all his force he decided what his vocation was to be, his comrades called him Sforza. He fought in more than one hundred battles, and, after having served in Rome and at Milan, he at an advanced age perished while endeavouring to save one of his own pages from drowning. He left a son, who, like his father, gained renown. He rose so high in Italy as to be considered a suitable match for Bianca Visconti, the heiress of Milan. Their son Galeazza, Duke of Milan, used to look on the fair city and say, "See what I owe to my grandfather's axe!"
One day in the Middle Ages, as a group of Condottieri crossed the countryside near Rome, a young peasant named Attendole stood under an oak tree to watch them. Some of the soldiers invited him to join their ranks. The [Pg 400] peasant felt tempted to go with them, but he was uncertain. He said, "I'll throw the axe I have in my hand at this oak, and if it lodges deeply enough in the bark to stay put, I'll become a soldier." With that, he threw the axe with such force that it embedded deep in the tree and stuck. At that moment, all his hesitation vanished: pulling away from his friends, he joined the group. Because he had made his decision with all his strength, his comrades called him Sforza. He fought in over a hundred battles, and after serving in Rome and Milan, he died at an old age while trying to save one of his pages from drowning. He left behind a son who, like him, gained fame. He rose high in Italy to the point of being seen as a suitable match for Bianca Visconti, the heiress of Milan. Their son Galeazza, Duke of Milan, would look upon the beautiful city and say, "Look at what I owe to my grandfather's axe!"
Warnings of approaching death are given in various ways. There are ancient families to whom the ghosts of their ancestors appear before the death of the chiefs or heads of the families. In one instance we have heard that the ghost of an old murdered lady keeps wandering through the castle halls shortly before any of the family dies; and in another instance it is said that a mysterious light blazes from the lofty battlements before the noble proprietor is laid low in death.
Warnings of impending death come in different forms. Some ancient families have reports of their ancestors' ghosts appearing before the death of their leaders or heads. For example, there's a story about the ghost of an old murdered woman who roams the castle halls just before a family member dies. In another case, people say a mysterious light shines from the high battlements before the noble owner passes away.
The falling of his portrait or statue is a sure presage of a great man's death. Archbishop Laud, going into his study (which no one could enter without him being present, as he invariably locked the door and kept the key), found his portrait one day lying on its face on the floor. He was extremely perplexed, for to him it was as his death knell, and he commenced setting his house in order. The sad summons was not long of coming, and death took him for its own.
The falling of his portrait or statue is a sure sign of a great man's death. Archbishop Laud, entering his study (which no one could enter without him being there, as he always locked the door and kept the key), found his portrait one day lying face down on the floor. He was very confused, as to him it felt like a death warning, and he started to get his affairs in order. The sad call wasn’t long in coming, and death took him away.
AMULETS AND CHARMS.
CHAPTER XLV.
Amulets and Charms among the Chaldæans, Jews, and Persians—Amulets among the Greeks and Romans—Ecclesiastics forbidden to wear Amulets and Phylacteries—Amulets and Charms very numerous—Pericles' Amulet—Lord Bacon's Opinion of Charms—Cramp Rings and Eel Skins—Moss off a Dead Man's Skull—How to remove Warts—Cure for St. Vitus' Dance—Effect of Music—Kittens and Pigeons used as Cures—Yawning and Laughing, Fear and Shame—Diseases cured by Charms—Surprise a Cure for Hooping-cough—A Mad Dog's Bite—Touch of a Torpedo—Philosophers' Opinions of Amulets—Bane and Antidote—Mr. E. Chambers on Amulets—Poets on Enchantments—A Dairymaid's Charm—A Charm sent by a Pope to an Emperor.
Amulets and Charms among the Chaldeans, Jews, and Persians—Amulets among the Greeks and Romans—Clergy forbidden to wear Amulets and Phylacteries—Amulets and Charms are very numerous—Pericles' Amulet—Lord Bacon's view on Charms—Cramp Rings and Eel Skins—Moss from a Dead Man's Skull—How to get rid of Warts—Cure for St. Vitus' Dance—Effect of Music—Kittens and Pigeons used as Remedies—Yawning and Laughing, Fear and Shame—Diseases treated with Charms—Surprising Cure for Whooping Cough—A Mad Dog's Bite—Touch of a Torpedo—Philosophers' Views on Amulets—Bane and Antidote—Mr. E. Chambers on Amulets—Poets on Enchantments—A Dairymaid's Charm—A Charm sent by a Pope to an Emperor.
Amulets and charms were in great variety among the Chaldæans, Jews, and Persians. They were also held in estimation among the Greeks and Romans, chiefly on account of their supposed virtue in exciting or conquering the passion of love. The Council of Laodicea forbade ecclesiastics to wear amulets and phylacteries, on pain of degradation. St. Jerome was likewise opposed to their use. Nevertheless, although amulets and charms are not held in the same repute they once were, their efficacy is not supposed to be entirely gone. Among early Christians amulets and charms were acknowledged to possess peculiar virtues beneficial to man. Amulets and charms were, and are, so numerous that it would be a herculean task to give an account of one half of them. Where the inhabitants were destitute of medical resources, amulets and charms were employed for the alleviation of[Pg 402] bodily suffering. Pericles wore an amulet about his neck, as such charms were supposed to be capable of preserving the wearers from misfortune and disease. Lord Bacon was of opinion that if a man wore a planet seal, it might aid him in obtaining the affection of his sweetheart, give him protection at sea and in battle, and make him more courageous. Cramp rings and eel skins were worn round the limbs, to prevent sickness; and people were sometimes cured by laying sticks across each other in front of their beds at night. Moreover, the sticks thus placed prevented demons approaching the couch of rest. The moss off a dead man's skull, says the great Mr. Boyle, is an effectual remedy against bleeding at the nose. We are told by Lord Verulam, that when he was at Paris he had above one hundred warts on his hands, and that they were removed by the English ambassador's lady rubbing them with a piece of bacon, afterwards nailed to a post. In five weeks the bacon, being exposed to the sun, melted away, and the warts disappeared.
Amulets and charms were very diverse among the Chaldeans, Jews, and Persians. They were also valued by the Greeks and Romans, mainly because they were thought to have the power to ignite or conquer love. The Council of Laodicea prohibited clergy from wearing amulets and phylacteries, under threat of being degraded. St. Jerome was also against their use. However, even though amulets and charms aren’t regarded as highly as they once were, their effectiveness is believed to still be somewhat intact. Early Christians recognized that amulets and charms had special powers beneficial to people. There were and still are so many amulets and charms that it would be an enormous task to list even half of them. In places where people lacked medical resources, amulets and charms were used to relieve bodily suffering. Pericles wore an amulet around his neck, as these charms were thought to protect the wearer from misfortune and illness. Lord Bacon believed that if a man wore a planet seal, it might help him gain his sweetheart's affection, offer protection at sea and in battle, and make him braver. Cramp rings and eel skins were worn around the limbs to prevent illness; sometimes, people were cured by laying sticks crosswise in front of their beds at night. Additionally, the sticks were said to keep demons away from the sleeping person. The great Mr. Boyle claimed that moss from a dead man’s skull is an effective remedy for a nosebleed. Lord Verulam recounted that while in Paris, he had over a hundred warts on his hands, which were removed by the English ambassador's wife rubbing them with a piece of bacon that was later nailed to a post. After five weeks, the bacon melted away in the sun, and the warts disappeared.
St. Vitus' dance was cured by the sufferer visiting the tomb of the saint, near Ulm, every May. The bites of certain reptiles are rendered harmless by music. Dr. Sydenham orders, in cases of iliac passion, a live kitten to be laid on the abdomen. Pigeons, split alive and applied to the soles of the feet, are efficacious in fevers and convulsions. Quincey says that yawning and laughing are infectious, and so are fear and shame; and from these, by a system of reasoning peculiarly his own, he endeavours to prove that amulets may be sufficient to counteract, if not to entirely hinder, infection. Throughout the Mohammedan dominions the people were convinced that charms were indispensable to their well-being. By charms they cured every kind of disease, provided predestination had not determined that the sick man's days were at an end. Surprise, it is urged, removes the hooping-cough; looking from a precipice, or seeing a wheel turn swiftly, causes[Pg 403] giddiness. "Why then," asks a wise man, "may not amulets or charms, by their secret influence, produce the effects ascribed to them? Who can comprehend by what impenetrable means the bite of a mad dog produces hydrophobia? Why does the touch of a torpedo induce numbness? When these causes and effects are explained," he concludes, "so may the virtue of amulets be accounted for." Ancient philosophers laid it down, as a proof of ignorance, the condemnation of a science not easily understood. In this way the advocates of amulets and charms have been enabled to silence people who have had the hardihood to throw odium on their superstitions. Believers in amulets and charms remind us that it is a well-ascertained fact in nature, that for every bane there is an antidote. Wherever the stinging nettle grows, the slimy stem of the dock is near; whenever the wasp stings, honey gathered by the industrious bee may be had, without going far, to put on the injured part; when the cold is most intense without, the fire burns brightest within; and if there be evil spirits seeking man's hurt, there are good angels hovering round him for his protection.
St. Vitus' dance was cured by the sufferer visiting the tomb of the saint near Ulm every May. The bites of certain reptiles can be made harmless by music. Dr. Sydenham recommends placing a live kitten on the abdomen in cases of iliac passion. Pigeons, cut open alive and applied to the soles of the feet, are effective for fevers and convulsions. Quincey notes that yawning and laughing are contagious, as are fear and shame; and from this, through his unique reasoning, he tries to prove that amulets might be enough to counteract, if not completely prevent, infection. Throughout Islamic regions, people believed that charms were essential for their well-being. They used charms to cure every kind of illness, provided that fate hadn’t already decided the sick person’s time was up. It is claimed that surprise can cure whooping cough; looking over a cliff or seeing a wheel spin quickly can cause giddiness. "So," asks a wise man, "why couldn't amulets or charms, through their secret influence, create the effects attributed to them? Who can understand the mysterious ways a mad dog’s bite causes hydrophobia? Why does the touch of a torpedo cause numbness? Once these causes and effects are explained," he concludes, "the power of amulets can also be understood." Ancient philosophers argued that denying a science that is difficult to grasp is a sign of ignorance. This way, the supporters of amulets and charms have been able to silence those who dared to criticize their beliefs. Believers in amulets and charms remind us that it’s a well-known fact in nature that for every poison, there is an antidote. Wherever stinging nettles grow, the slimy stem of the dock is nearby; whenever a wasp stings, honey from industrious bees can be found not far away to apply to the injury; when it’s cold outside, the fire burns the brightest inside; and if there are evil spirits trying to harm humanity, there are good angels hovering around to protect him.
Mr. E. Chambers, who published his Cyclopædia, or A Universal Dictionary of Arts and Sciences, in 1728, says that an amulet (amuletum) is a kind of medicament hung about the neck or other part of the body to prevent or remove diseases. Amulets, he proceeds, are frequently nothing else than spells or charms, consisting of quaint words and characters, supposed to have the virtue of warding off ill. And Mr. Chambers informs his readers, under the word "charm," that a charm is a magic power or spell, by which, with the assistance of the devil, sorcerers and witches are supposed to do wondrous things, far surpassing the power of nature.
Mr. E. Chambers, who published his Cyclopædia, or A Universal Dictionary of Arts and Sciences in 1728, states that an amulet (amuletum) is a type of medicine worn around the neck or other parts of the body to prevent or cure illnesses. He goes on to say that amulets are often just spells or charms made up of strange words and symbols, believed to have the ability to keep bad things away. Mr. Chambers also explains to his readers, under the entry for "charm," that a charm is a magical power or spell, which, with the help of the devil, sorcerers and witches are thought to perform amazing feats that far exceed the limits of nature.
Ancient poets, who were of a superstitious turn of mind, attached no small importance to amulets and charms. One of them says:
Ancient poets, who had a superstitious mindset, placed a lot of importance on amulets and charms. One of them says:
The moon, even though she is situated high up; Lady Circe with her enchanting charms, Ulysses' friends turned into pigs:
The snake with charms is split in two,
In the meadows where she stays.
And toxins picked at Pontos,
Here, they grow and multiply,
And do not act that way among us.
With these, she transformed herself into A wolf hid her in the woods; She brought souls out of the tomb,
"Taking corn out from where it was growing."
The following is an old translation from Virgil:
The following is an old translation from Virgil:
From our Massyla land,
Sometimes she kept the temple there,
And from her divine hand
The dragon meat was taken: she kept
Also the divine fruit,
With sweet herbs and spirits that still Men inclined to sleep. She says that men's minds are influenced by love. With charms, she can break,
In whoever she chooses: but others can She referred to harsh cases.
The flowing streams are still, and from The stars weave their paths, And the souls she conjures can: then you shall See sister below
The ground with roaring gaps and trees,
And mountains stand tall.
Ovid is made to say:
Ovid says:
Into the fountains from which they flow,
(Where at the banks themselves are admired)
I can make still waters flow; With charms, I control both the sea and the clouds,
[Pg 405] I can soothe it and shout out loud, The viper's jaws, the rough stone,
With words and spells, I split in two; The power of the earth gathered into one, I move and shake both the woods and the plains; I make the souls of people come alive,
And take the moon out of the sky.
Peaceful sleep and calm rest; She calmed the raging sea,
And mighty floods suppressed.
Other poets, writing of charms, say:
Other poets, writing about spells, say:
As it fades from the dry grass;
With charms, the springs have run low,
That no one can see where water used to be.
The grapes from vines, the acorns from oaks,
And gently hits the fruit with graceful touches.
And calms the raging waves;
With her charms, she makes the earth come together, And brings souls out of their graves:
She burns men's bones like fire,
And brings down the lights from the sky,
And makes it snow whenever she wants,
Even during the summer season.
The air did not follow his command,
The day was held back by the long night,
Which caused both day and night to yawn; And it was all thanks to that charming gear,
Which caused the world to tremble in fear.
Talking with the coastal salt seas,
They broke the snake with enchanting words,
Contacting the spiritual spirits;
[Pg 406] They make night feel like daytime,
And also keep the light away:
And what is it that cannot be made
"By those who practice this trade."
Sir Thomas Brown mentions that a chalked tile at each corner of a field and one in the centre thereof were rural charms that prevented weeds growing; and the three following charms are given in Herrick's Hesperides:
Sir Thomas Brown notes that a chalked tile at each corner of a field and one in the center were rural charms that stopped weeds from growing; and the three charms below are listed in Herrick's Hesperides:
Maidens when you lay leavens,
Cross your dough, and your shipment It will be better for your batch.
Wash your hands and clean your eyes,
Make sure to pay attention. To spread the water wide, As far as that shines,
So far, the evil spirit remains.
When you are (by chance) caught in the dark;
In your pocket for a promise. Carry only a crust; For that sacred piece of bread
"Bewitches the danger and the fear."
Here are older charms in metre:
Here are classic charms in verse:
I will be so determined,
That neither for nor vermin Will harm my chickens.
For your sake, St. Legerde,
And for your ducks, Saint Leonard,
There’s no better charm.
For treating a colt's injuries No better thing can be; For lamps and for boots Take me to Saint Thomas Lattes, "I swear to you on my life."
[Pg 407]In the Hesperides we also find the following spell:
[Pg 407]In the Hesperides, we also see this spell:
Cast in salt for seasoning: Set the brush for dusting.
Meale and it are now mixed together,
And a little oil to either.
Are good for the pyppe.
Whom I'm currently overhyping.
The same writer quaintly says:
The same writer charmingly says:
If that's the case, then be a toad and be laid. In a newly sheared sheepskin,
And that tied to man, it will separate. Him and his feelings always.
Butler, in his Hudibras, describes the supposed power of a cunning man thus:
Butler, in his Hudibras, describes the supposed power of a shrewd person like this:
A clever man named Sidrophel,
That engages in the dark matters of fate,
And wise advice about the moon sells; To everyone, near and far,
On deep issues repair; When brass and pewter happen to stray,
And linen slips out of the way;
When geese and chicks are enticed,
And sows with piglets are fed; When cattle feel unwell,
And I need the doctor's opinion;
When disease spreads among pigs or sheep
And chickens suffer from the pip;
[Pg 408] When yeast and external factors fail,
And have no ability to work on ale;
When butter won't come,
And love turns out to be unpredictable and playful;
To him with questions and with urine They gather for discovery or healing.
In the seventeenth century, dairymaids, when churning, used a charm, said over the churn in the following lines:
In the seventeenth century, dairymaids would say a charm while churning, reciting the following lines over the churn:
Waiting for a buttered cake, "Come, butter, come."
This having been said three times, the butter came straightway; and very good butter it was, on the good saint being invoked.
This was said three times, and then the butter arrived right away; and it was really good butter, thanks to the saint being called upon.
A holy Pope of the good old times sent the following lines to an exalted Emperor:
A holy Pope from back in the day sent these words to a great Emperor:
An Agnus Dei, make, A gift that's greater than any other,
I send you to take.
And thunder cracks beside.
Even as sacred precious blood;
And women while they are traveling It saves; it's really great.
From danger does protect.
No water will drown them.
CHAPTER XLVI.
Ear-rings buried by Jacob—Solomon's Belief in Spells—Reginald Scot's Recipe for preserving Cattle—What Mr. Pennant says on Charms—Parts of the Chameleon as Charms—A Condemned Sorcerer's Charm—Virtue of Trees and Plants—Deities' Crowns—Virtue of May Dew—Images Powerful Charms—How the Romans regarded their Images—The Egyptians' Confidence in Amulets and Charms—Evil Eye—Effects of an Evil Eye, how counteracted—Charms for Horses and Children—Sixpence-piece an Excellent Charm—Mothers and Children protected from Fairies—Cold Iron—Holy Things used as Charms—Filings of St. Peter's Keys—Lustral Water—Curing Sick Children by weighing them—Uses of Snow—Transferring Diseases from one Body to another—Keys of a Consecrated Building—Effect of standing on one Foot—Virtue of Consecrated Bread—Virtue rewarded—Pricking the Image of a King—Various Methods of securing Love—Indian Charms—Cure for Corns—Simple Plan for getting rid of a Troublesome Person—Curing the Hooping-cough.
Ear-rings buried by Jacob—Solomon's Belief in Spells—Reginald Scot's Recipe for Preserving Cattle—What Mr. Pennant says about Charms—Parts of the Chameleon as Charms—A Condemned Sorcerer's Charm—The Power of Trees and Plants—Crowns of Deities—The Power of May Dew—Images as Powerful Charms—How the Romans Viewed Their Images—The Egyptians' Trust in Amulets and Charms—Evil Eye—Effects of an Evil Eye and How to Counteract It—Charms for Horses and Children—A Sixpence as an Excellent Charm—Protection for Mothers and Children from Fairies—Cold Iron—Holy Objects Used as Charms—Filings of St. Peter's Keys—Lustral Water—Curing Sick Children by Weighing Them—Uses of Snow—Transferring Diseases from One Body to Another—Keys of a Consecrated Building—The Effect of Standing on One Foot—The Power of Consecrated Bread—Virtue Rewarded—Pricking the Image of a King—Various Methods of Securing Love—Indian Charms—Cure for Corns—A Simple Plan for Getting Rid of a Troublesome Person—Curing the Hooping Cough.
There are people in existence, of opinion that the ear-rings which Jacob buried under the oak of Sechem were charms, and that Solomon had recourse to spells after his strange wives led him away from the true faith.
There are people who believe that the earrings Jacob buried under the oak at Shechem were charms, and that Solomon turned to spells after his foreign wives led him away from the true faith.
Reginald Scot gives a recipe for a charm to preserve cattle from witchcraft. Here it is: "At Easter you must take certain drops that lie uppermost of the holy paschal candle; and upon some Sunday morning, light and hold it so as it may drop upon and between the horns and ears of the beast, and burn the beast a little between the horns on the ears with the same wax, and that which is left thereof stick it cross-wise about the stable or stall, or upon the threshold, or over the door, where the cattle go in and out; and for all that year your cattle shall never be touched."
Reginald Scot provides a recipe for a charm to protect cattle from witchcraft. Here it is: "At Easter, you need to take the leftover wax from the top of the holy paschal candle. On a Sunday morning, light it and let the wax drip on and between the horns and ears of the animal. Then, burn a bit of the wax between the horns and on the ears of the beast. Use what remains to stick it crosswise around the stable or stall, or on the threshold, or above the door where the cattle enter and exit; and for the entire year, your cattle will be safe from harm."
Mr. Pennant says: "The farmers of Scotland preserve their cattle against witchcraft by placing boughs of[Pg 410] mountain-ash and honey-suckle in their cow-houses on the 2nd May. They hope to preserve the milk of their cows and of their wives by tying red threads about them." The ancients had several superstitious customs touching the chameleon,—as that its tongue, torn out when the animal was alive, would assist the possessor to gain his law-suits; burning its head and neck with oak-wood, or roasting its liver on a red tile, would bring thunder and rain; that its right eye, torn out before the animal was slain, and steeped in goat's milk, removed disease of the eye; that its tongue, worn as a charm by a married woman, eased her pains; that its right jaw dispelled fear; and that its tail prevented streams overflowing their banks. A famous sorcerer, when under sentence of death, gave directions how to prepare a potent charm. It consisted of a new earthen pot—not bought nor bargained for—with sheep's blood, wool, hair of several beasts, and certain herbs therein. The pot and its contents were to be placed in a secret part in the neighbourhood where its effects were intended to be felt, which might be either the poisoning or tormenting of enemies. The charm could not be taken away but by the person who secreted it or by a superior power.
Mr. Pennant says: "The farmers of Scotland protect their cattle from witchcraft by putting boughs of[Pg 410] mountain-ash and honeysuckle in their cow barns on May 2nd. They hope to safeguard the milk of their cows and their wives by tying red threads around them." Ancient customs around the chameleon included beliefs that its tongue, removed while the creature was alive, would help the owner win lawsuits; burning its head and neck with oak wood, or roasting its liver on a red tile, would summon thunder and rain; taking out its right eye before killing the animal and soaking it in goat's milk would cure eye diseases; wearing its tongue as a charm would relieve a married woman’s pains; its right jaw would drive away fear; and its tail would prevent rivers from overflowing. A well-known sorcerer, awaiting execution, provided instructions on how to make a powerful charm. It required a new earthen pot—not purchased or negotiated for—filled with sheep's blood, wool, hair from different animals, and specific herbs. The pot and its contents were to be hidden in a secret location nearby where the desired effects—be it poisoning or tormenting enemies—were meant to occur. The charm could only be removed by the person who hid it or by a greater power.
Particular trees and plants possess peculiar virtues in consequence of crowns for deities having been made from them. Thus we find Jupiter's crown was composed of flowers, generally of laurel; Juno's of the vine; Bacchus' of the vine, with grapes, and branches of ivy, flowers, and berries; those of Castor, Pollux, and the river gods, of bulrushes; that of Apollo, sometimes of laurel, and sometimes rushes; that of Saturn, new figs; that of Hercules, poplar; that of Pan, pine or alder; that of Lucina, dictamnus; that of the Horæ, the fruits proper to each season; that of the Graces, olive branches; that of Venus, roses; that of Ceres, ears of corn; and that of the Lares, myrtle or rosemary. Rue was detested by[Pg 411] witches and evil spirits. There was a heathen ceremony, called Dendrophoria, which consisted of the carrying of one or more pine trees through a city, at times of sacrifice in honour of certain deities. The pine or pines were afterwards planted, and the branches thereof were supposed to possess virtues not to be found in non-sacred things.
Certain trees and plants have unique qualities because crowns for the gods were made from them. For example, Jupiter's crown was made of flowers, mostly laurel; Juno's was made from vines; Bacchus' was also from vines, along with grapes and ivy branches, flowers, and berries; crowns for Castor, Pollux, and the river gods were made of bulrushes; Apollo's crown was sometimes laurel, sometimes rushes; Saturn's was new figs; Hercules' was made of poplar; Pan's was from pine or alder; Lucina's was dictamnus; the Horæ's consisted of seasonal fruits; the Graces wore olive branches; Venus' was made of roses; Ceres' was made from ears of corn; and the Lares' crown was made of myrtle or rosemary. Witches and evil spirits hated rue. There was a pagan ritual called Dendrophoria, which involved carrying one or more pine trees through a city during sacrifices in honor of certain gods. The pine trees were later planted, and their branches were believed to have special powers not found in ordinary things.
There was a spirit drawn from May dew, which had striking virtues attributed to it. Images were considered the most powerful of all charms. They were held in great reverence by the Romans and other nations. The noble Romans preserved the images of their ancestors with great care, and had them carried in procession at their funerals and triumphs. They placed them in the vestibules of their houses, there to remain, even though the houses happened to be sold, it being considered impious to displace them. It was not, however, allowed for every one who had the images of their ancestors, to have them carried at funerals. The privilege was conferred on those only who had honourably discharged themselves in their various offices in life. Persons who failed in this respect, forfeited all right to bring their images before the public; and the images of persons who had committed serious crimes were broken in pieces.
There was a spirit that came from the dew of May, which had amazing qualities associated with it. Images were seen as the most powerful type of charm. They were greatly respected by the Romans and other cultures. The noble Romans took great care in preserving the images of their ancestors and had them carried in processions during funerals and triumphs. They displayed them in the entryways of their homes, where they stayed even if the houses were sold, as it was considered disrespectful to move them. However, not everyone who had images of their ancestors was allowed to have them carried at funerals. This privilege was granted only to those who had honorably fulfilled their various roles in life. Those who failed to do so lost the right to present their images publicly, and the images of individuals who had committed serious crimes were destroyed.
The Egyptians had great confidence in the power of amulets and charms to prevent and deliver from mischief. There was a class of persons who gained their livelihood by writing billets, to secure the wearers from the power of enchantment and all kinds of accidents. Their most intrinsically valuable relic was the veil sent to the Sultan to cover the Kaaba of Mecca. It was cut in pieces, and distributed over the whole empire. Parts of it were worn by the faithful, as one of the means of grace, and an assurance of divine protection; and these charms were sometimes buried in the grave along with the individuals who had prized them when in life.
The Egyptians had a strong belief in the ability of amulets and charms to protect against harm. There was a group of people who earned a living by creating slips of paper to help wearers avoid the effects of spells and various accidents. Their most valuable item was the veil sent to the Sultan to cover the Kaaba in Mecca. It was cut into pieces and spread throughout the empire. Parts of it were worn by the faithful as a way to receive grace and assurance of divine protection, and these charms were sometimes buried with individuals who had cherished them during their lives.
The belief of the baneful effect of the evil eye, and[Pg 412] of envious commendations, was prevalent in the East. Virgil's shepherd attributed to the malicious glance of an enemy the diseased appearance of his flock. Pliny relates that the Thessalian sorcerers destroyed whole harvests by speaking well of the crops. In Egypt, everything which could possibly attract attention or excite jealousy was protected by some counteracting influence. The eye of the malicious observer was rendered harmless by a sacred sentence, written in conspicuous characters, and placed in a particular way that the wicked eye might see it. The horse, it was believed, carried his rider in safety if a charm of blue beads dangled from the animal's neck. But the anxious mother did not consider her darling child safe, though it had a charm about its person, unless she frequently spat in its face.
The belief in the harmful effects of the evil eye and of envious praise was common in the East. Virgil's shepherd blamed the sickly look of his flock on the spiteful gaze of an enemy. Pliny recounts how Thessalian sorcerers ruined entire harvests just by speaking favorably about the crops. In Egypt, anything that could attract attention or provoke jealousy was protected by some form of counteracting influence. The gaze of a malicious observer was neutralized by a sacred phrase, written in bold letters and displayed in such a way that the evil eye could see it. It was thought that a horse would safely carry its rider if a charm made of blue beads hung from its neck. However, a worried mother didn’t feel her beloved child was safe, even with a charm on, unless she frequently spat in its face.
When a mother had reason to suppose an evil eye had been cast on her little helpless babe, her duty was to borrow a sixpence from a neighbour, put it into a basin of water, and then wash the child with the water so charmed. By these means the spell was removed. To pass a child over a table was unlucky. Great apprehensions were formerly entertained of the malignant influence and interference of fairies with mothers in child-bed and children unbaptized. A Bible under the pillow protected the mother, or a bottle of holy water at the bed-foot did equally well; and the sacrament of baptism rendered the infant secure from fairies and witches. If one meet or see anything unlucky, all he has to do to avert evil is to touch cold iron. To prevent evil in time of a thunder-storm, let a candle be kept burning until the warring elements have ceased raging. And surely it has not been left for us to tell the good Catholics, that, to extinguish a fire or stop an inundation, their forefathers threw a consecrated wafer into the midst of the flames or overflowing river. Every little Catholic maid, who can count her beads, knows that if she cannot secure the affections of[Pg 413] the young man on whom she has set her affections, she should unsparingly besmear him with the holy oil of her Church. We are assured that, before Protestantism weakened the hands of priests and rent the Church asunder, consecrated oil was regarded as an infallible charm and love-philter.
When a mother suspected that an evil eye was put on her helpless baby, her duty was to borrow a sixpence from a neighbor, put it in a bowl of water, and wash the child with that enchanted water. This way, the spell was lifted. It was considered bad luck to pass a child over a table. There used to be great fears about the harmful influence and interference of fairies with mothers in childbirth and with unbaptized children. A Bible under the pillow would protect the mother, or a bottle of holy water at the foot of the bed would work just as well; and baptism would keep the infant safe from fairies and witches. If someone encountered something unlucky, the simple solution to ward off evil was to touch cold iron. To prevent misfortune during a thunderstorm, a candle should be kept burning until the storm passed. And it's well-known among good Catholics that to put out a fire or stop a flood, their ancestors would throw a consecrated wafer into the flames or the overflowing river. Every little Catholic girl who can count her beads knows that if she can't win the affection of the young man she likes, she should generously smear him with the holy oil of her Church. We're told that before Protestantism weakened the power of priests and divided the Church, consecrated oil was seen as an unbeatable charm and love potion.
It was the custom at one time for the Popes to send a golden key to faithful priests, wherein was enclosed a small quantity of the filings of St. Peter's keys, kept sacred at Rome. These charms were worn in the bosom, to protect the happy possessor from disease, misfortune, and evil spirits.
It used to be a tradition for the Popes to send a golden key to loyal priests, which contained a small amount of filings from St. Peter's keys, preserved in Rome. These charms were worn close to the heart to protect the lucky wearer from illness, bad luck, and evil spirits.
The ancients had their lustral water for sprinkling and purifying the people. From them the Romanists borrowed the holy water used in their churches. The ancients called Dies Lustricus, or Lustral Day, that whereon the lustrations were performed for a child, and its name given, which was the ninth day from the birth of a boy, and the eighth from that of a girl. Lustral water possessed something like magical virtue. On the great day of ceremony the nurses and domestics handed the child backwards and forwards around a fire on the altars of the gods; after this the infant was sprinkled with the precious water, mixed with saliva and dust. There were public lustrations for purifying cities, fields, and people defiled by crime or impurity. A custom prevailed in the East, of curing sick children by weighing them at the tomb of a saint. The counterpoising or balancing medium consisted of money to be given to the Church.
The ancients had their lustral water for sprinkling and purifying people. The Roman Catholics took this practice as holy water for their churches. The ancients called Dies Lustricus, or Lustral Day, the day when the lustrations for a child were performed and its name was given, which was the ninth day after the birth of a boy and the eighth after that of a girl. Lustral water was believed to have a sort of magical power. On the significant day of the ceremony, nurses and servants passed the child back and forth around a fire on the altars of the gods; after that, the baby was sprinkled with the precious water, mixed with saliva and dust. There were public lustrations for purifying cities, fields, and people tainted by crime or impurity. A custom existed in the East where sick children were healed by being weighed at the tomb of a saint. The balancing medium consisted of money to be given to the Church.
It was generally supposed that the first snow which fell in the year had particular virtues. Bartholin wrote a treatise on the uses of snow, wherein he endeavoured to show that early gathered snow preserved from the plague, cured fevers, toothache, and sore eyes. In Denmark the people kept snow water, obtained in March, as a medicine.
It was commonly believed that the first snow of the year had special properties. Bartholin wrote a paper about the benefits of snow, in which he tried to show that snow collected early could help prevent the plague, cure fevers, toothaches, and soothe sore eyes. In Denmark, people saved snow water gathered in March as a remedy.
Transplantation in natural magic was a method resorted[Pg 414] to for curing diseases by transferring them from one body to another. The transplantation was effected either by the use of a medium or by simple contact. If a gouty person desire to get rid of his troubles, he is recommended to bore a hole in an oak, and deposit the parings of his nails therein; and if one has whitlow in his finger, the pain might be transferred to the domestic cat by rubbing the sore finger with the ears of the animal.
Transplantation in natural magic was a method used[Pg 414] to cure diseases by transferring them from one body to another. The transplantation was done either through a medium or by direct contact. If a person with gout wanted to get rid of their affliction, they were advised to drill a hole in an oak tree and place their nail clippings inside. Similarly, if someone had a painful finger due to whitlow, they could transfer the pain to a domestic cat by rubbing their sore finger against the cat's ears.
The keys of a consecrated building, shaken over the heads of dogs, horses, and cattle, when they are ill, effect a cure; and a faithful worshipper finds relief from acute suffering by standing on one foot and holding a wax taper in his hand, during particular portions of the mass. It is common in some places to lay upon the altar, during mass, the nails of a shoe taken from a horse which has become lame, to restore the animal to soundness. Pieces of consecrated bread carried home and preserved is a preventative against the bite of a mad dog. The shepherd who first gives his offering will be rewarded by his ewes bringing forth the finest lambs in the neighbourhood; and the horses and cattle that are watered immediately after the owners or keepers return from mass, will be saved from illness.
The keys of a consecrated building, shaken over the heads of dogs, horses, and cattle when they're sick, can heal them; and a devoted worshipper can find relief from severe pain by standing on one foot and holding a wax candle during certain parts of the mass. In some places, it's common to place the nails of a horse's shoe on the altar during mass to help the lame animal recover. Taking home and keeping pieces of consecrated bread is believed to protect against dog bites if the dog is rabid. The shepherd who first offers his gifts will be rewarded with the best lambs in the area, and the horses and cattle that are watered right after their owners or caretakers return from mass will avoid getting sick.
In 1589 the people placed on the altars of many of their churches in Paris, wax effigies of King Henry III., and pricked them with pins and needles during mass, in the hope of obtaining a speedy termination to his existence.
In 1589, people put wax figures of King Henry III on the altars of many churches in Paris and stabbed them with pins and needles during mass, hoping to bring about a quick end to his life.
The wearing of a ribbon which has been worn by a lady, or a lock of her hair, near the heart, is supposed to be capable of securing her affections. But if everything else fail, the proper application of dead men's bones, holy relics, and magic spells will soften the hard heart.
The wearing of a ribbon that has been worn by a lady, or a lock of her hair, close to the heart, is thought to secure her affections. But if that doesn’t work, using the right dead men's bones, holy relics, and magic spells can soften a hard heart.
It is related by the Indians of Vixnu, that a ribbon tied round the neck or arm, with the name "Laximi" (who for many years was worshipped under the form of a cow, and sometimes of a horse) written thereon or[Pg 415] attached thereto, is a certain cure for all diseases; and is likewise a preventative against accidents. Corns are cured by one stealing a small piece of beef and burying it in the ground. As the flesh rots, the corns disappear. Whenever either an enemy or friend becomes troublesome, and it is considered necessary to get rid of him, the desire can be accomplished by securing a garment belonging to him and burying it in the earth. Just as sure as the burying of the beef destroys corns, as certain will the concealment of the garment in the earth send the obnoxious person to his long home. Fond mothers endeavoured to cure hooping-cough by passing their afflicted children three times before breakfast under a blackberry bush the branches of which grew into the ground; other parents went out into the highways in search of a man riding on a piebald horse, to ask him what would restore to health their children affected with this painful cough. Whatever he recommended, was adopted as a remedy.
The Indians of Vixnu say that a ribbon tied around the neck or arm, with the name "Laximi" (who was worshipped for many years in the form of a cow and sometimes a horse) written on it or attached to it, is a guaranteed cure for all illnesses and also prevents accidents. Corns can be treated by stealing a small piece of beef and burying it in the ground. As the meat decays, the corns vanish. When either an enemy or a friend becomes a nuisance and it’s deemed necessary to get rid of them, you can accomplish this by taking one of their garments and burying it. Just like burying the beef gets rid of corns, burying the garment will surely send the bothersome person to their final resting place. Caring mothers attempted to cure whooping cough by passing their suffering children three times before breakfast under a blackberry bush whose branches grew into the ground; other parents would venture out onto the roads looking for a man riding a piebald horse to ask what could heal their children with this painful cough. Whatever he suggested was taken as a remedy.
CHAPTER XLVII.
Horse Shoes used as Charms—Spitting on Money to secure Luck—Fortunate Persons to deal with—Methods of securing Cattle against Accidents—Effect of Herbs—Professor Playfair on Superstition—The Lee Penny—How to prevent Toothache—Divers Charms—A Seer's Prescription—Lating the Witches—Grose on Sorcerers, Magicians, and Witches—Man carried away by an Evil Spirit—Irish Shamrock—Praying to Swords—Irish Superstition—Smugglers and Brigands addicted to Superstition—Charm found on a Smuggler—Superstition in the East—Arab Charms—Ladies' Arts.
Horse Shoes used as charms—Spitting on money to bring good luck—Lucky people to work with—Ways to protect cattle from accidents—The effect of herbs—Professor Playfair on superstition—The Lee Penny—How to prevent toothaches—Various charms—A seer's prescription—Laying the witches—Grose on sorcerers, magicians, and witches—A man taken away by an evil spirit—Ireland's shamrock—Praying to swords—Irish superstition—Smugglers and brigands who believe in superstition—A charm found on a smuggler—Superstition in the East—Arab charms—Ladies' skills.
Horse shoes have long been regarded as most valuable charms. Such shoes, nailed on the back of doors, keep out witches and evil spirits. Horse shoes are also safe-guards on board of ships and boats. To secure good luck in a market, the vendor is in the habit of rubbing or spitting[Pg 416] on the first money obtained for goods sold. The good or bad luck of cattle-salesmen and petty merchants, superstitious people think, depends very much on the first purchaser. In the early part of the day a reduced price is sometimes accepted from a person reputed to be lucky, while business will not be entered into under any conditions with uncanny people.
Horseshoes have always been seen as powerful charms. When nailed to the back of doors, they keep out witches and evil spirits. Horseshoes are also used as protection on ships and boats. To ensure good luck in a market, vendors often rub or spit on the first money they make from sales. Superstitious people believe that the fortune of cattle traders and small merchants heavily relies on the first customer. Earlier in the day, a lower price might be offered to someone thought to be lucky, while transactions will be avoided with those considered unlucky.
In Suffolk an abortive calf is buried under the path along which the cows go to the fields, to prevent them being accidentally injured. One description of herb given to a horse prevents the horse-shoer pricking the animal's feet; and another, put into a man's shoes, enables him to travel more than forty miles a day without becoming wearied. Moon-wort is a powerful charm that loosens locks, fetters, and shoes from horses' feet. In olden times it was a stratagem in warfare to lead the enemy's horsemen upon a heath where moon-wort grew plentiful, for, in passing over it, the horses were sure to lose their shoes. In Aristotle's time, rue hung about the neck as an amulet prevented witchcraft. Rue was called an herb of grace, because the Romanists used it on Sundays in their exorcisms.
In Suffolk, a stillborn calf is buried along the path that cows take to the fields to prevent them from getting accidentally hurt. One type of herb given to a horse stops the farrier from injuring the animal’s feet; and another, placed in a man's shoes, allows him to travel over forty miles a day without getting tired. Moonwort is a strong charm that loosens locks, shackles, and shoes from horses' feet. In the past, it was a tactic in war to lead enemy cavalry onto a heath where moonwort grew abundantly, as the horses would surely lose their shoes when crossing it. During Aristotle's time, wearing rue as an amulet around the neck prevented witchcraft. Rue was known as an herb of grace because the Catholics used it in their exorcisms on Sundays.
Professor Playfair, in a letter to Mr. Brand, dated from St. Andrews, in 1804, says: "In private breweries a live coal was thrown into the vat, to prevent the interference of the fairies. A cow's milk no fairy could take away, if a burning coal was conducted across her back and under the belly immediately after she calved. Witches and evil spirits were prevented from entering a dwelling-house if the lower end of the crook or iron chain by which the pots were suspended over the kitchen fire was raised up a few links before the inmates retired to bed. It was a common opinion in Scotland and England, that a woman may, by means of charms, convey her neighbour's cow's milk to her own dairy. When a cow's milk was charmed away, a small quantity of rennet was taken from all[Pg 417] suspected persons and put into an egg-shell full of milk, and when that obtained from the charmer mingled with it, it presently curdled. Some women used the root of groundsel as a protection against the produce of their dairy being charmed, by putting it among their milk and cream."
Professor Playfair, in a letter to Mr. Brand, dated from St. Andrews in 1804, says: "In private breweries, a live coal was thrown into the vat to keep fairies away. No fairy could take a cow's milk if a burning coal was placed across her back and under her belly right after she calved. Witches and evil spirits were kept from entering a home if the lower end of the crook or iron chain holding the pots over the kitchen fire was lifted a few links before the residents went to bed. It was commonly believed in Scotland and England that a woman could, through charms, steal her neighbor's cow’s milk for her own dairy. When a cow's milk was charmed away, a small amount of rennet was taken from all suspected individuals and placed in an egg-shell filled with milk, and when that rennet mixed with the charmed milk, it would quickly curdle. Some women used groundsel root as a safeguard against their dairy products being charmed by adding it to their milk and cream."
The Lee Penny, the property of a Scotch gentleman, was a charm known far and wide. Many were the cures effected by it, i.e. if tradition speaks true. This charm, when applied externally to man or beast, proved better than all known healing medicine, and, when water in which it had been dipped was given to man or beast to drink, it produced an effectual cure. Nails driven into an oak tree prevented toothache. A halter that had been used in suspending a criminal, when tied round the head, prevented headache. A dead man's hand dissipated tumours of the glands, by stroking the affected part nine times with it; but the hand of a man who had been hanged was the most efficacious. Chips cut from a gallows, when carried in a bag suspended from the neck, cured the ague. A stone with a hole in it, tied to the key of a stable door, deterred witches stealing the horses and riding them over the country at night. If a man or woman were afflicted with fits, he or she might be cured by partaking of broth in which a human skull had been boiled. This last-mentioned cure was not uncommon in the beginning of the present century.
The Lee Penny, owned by a Scottish gentleman, was a charm that was well-known everywhere. Many cures were said to be performed by it, assuming tradition is accurate. This charm, when used externally on people or animals, was more effective than all known medicines, and when the water it was dipped in was given to someone or something to drink, it led to a successful cure. Nails driven into an oak tree could stop toothaches. A noose used to hang a criminal, when tied around the head, could stop headaches. A dead man's hand could reduce tumors in the glands if it was used to stroke the affected area nine times; however, the hand of a man who was hanged was the most powerful. Chips taken from a gallows, carried in a bag around the neck, could cure ague. A stone with a hole in it, tied to the key of a stable door, prevented witches from stealing horses and riding them at night. If someone suffered from seizures, they could be cured by eating broth that had boiled a human skull. This last remedy was not unusual at the beginning of this century.
A young girl, about sixteen years of age, being seized with fits, a seer was consulted, and he prescribed brose made from oatmeal and the "broo of a dead man's skull." That a cranium might be obtained, a grave was violated, and a body mutilated. The brose was prepared according to directions, and given to the afflicted girl. As might be expected, the matter created no small excitement in Perthshire, in which county the superstitious acts were perpetrated; but though the whole affair was looked on with disapproval by the better educated classes, and proceedings were taken by the authorities against the guilty parties,[Pg 418] the death knell of superstition was not rung; for in that county a belief in witches, spirits, and charms still exists.
A young girl, around sixteen years old, started having seizures, so a seer was consulted. He recommended a broth made from oatmeal and the "broth of a dead man's skull." To get a skull, a grave was disturbed, and a body was mutilated. The broth was prepared as instructed and given to the afflicted girl. As you might expect, this caused quite a stir in Perthshire, where the superstitious acts took place; although the more educated people frowned upon the whole situation, and authorities took action against those responsible,[Pg 418] the death of superstition was not in sight, as a belief in witches, spirits, and charms still persists in that county.
At one time a custom prevailed in Lancashire, called "lating the witches." It was observed on the eve preceding the 1st November, when witches were supposed to be busier than usual. The ceremony of lating was gone through in this way:—The poorer neighbours called at the houses of the more opulent, and at the door demanded lighted candles to carry in procession. We say demanded them at the door, because it would have been unlucky for those receiving the candles to cross a threshold then, and it would have been equally unlucky for any one of them to enter a house that night from which his or her candle was received, if the light was extinguished before the lating was concluded. Candles were given out according to the number of inmates of a house—one for every person—but it was optional for one to carry his own candle, or to find a substitute who would sally out for him to frighten the witches. The custom originated in the belief that if a lighted candle were carried about from eleven to twelve o'clock at night without being extinguished, the person it represented would be proof against witches during the year, but if the candle went out it foreboded evil.
At one time, there was a tradition in Lancashire known as "lating the witches." It took place on the night before November 1st, when witches were believed to be especially active. The lating ceremony was carried out like this: the poorer neighbors would visit the homes of the wealthier ones and, at the door, ask for lit candles to take in a procession. We say they asked at the door because it was considered bad luck for those receiving the candles to step over the threshold, and it was equally unlucky for anyone to enter the house from which they received their candle if its light went out before the lating was completed. Candles were handed out according to the number of people living in the house—one for each person—but it was up to each individual to either carry their own candle or find someone else to go out for them to scare off the witches. The custom started from the belief that if a lit candle was carried around from eleven to midnight without being blown out, the person it represented would be protected from witches for the year. However, if the candle extinguished, it was a sign of impending trouble.
Grose, in describing the difference between a sorcerer, magician, and witch, speaks highly of the power of charms and invocations. "A witch," he tells us, "derives all her power from a compact with the devil, while a sorcerer commands him and the infernal spirits by his skill in charms and invocations, and also soothes and entices them by fumigations; for the devils," he continues, "are observed to have delicate nostrils, abominating and flying from some kinds of stinks. Witness the flight of the evil spirits into the remote parts of Egypt, driven by the smell of fishes' liver burned by Tobit. The devil and spirits," he tells us, "are, on the other hand, peculiarly fond of certain perfumes."
Grose, when describing the differences between a sorcerer, magician, and witch, speaks highly of the power of charms and invocations. "A witch," he explains, "gets all her power from a deal with the devil, while a sorcerer commands him and the evil spirits through his skill with charms and invocations, and also calms and attracts them with incense; because the devils," he adds, "are known to have sensitive noses, avoiding and fleeing from certain bad smells. Just look at how the evil spirits fled to the far corners of Egypt, chased away by the smell of fish liver burned by Tobit. The devil and spirits," he points out, "actually have a strong preference for certain fragrances."
[Pg 419]Lilly writes that one Evans, having raised a spirit, at the request of Lord Bothwell and Sir K. Digby, and forgotten a suffumigation, the spirit, enraged, snatched him out from his circle, and carried him from his house in the Minories into a field near Battersea.
[Pg 419]Lilly writes that a man named Evans, after summoning a spirit at the request of Lord Bothwell and Sir K. Digby, forgot to perform a necessary ritual. The angry spirit then grabbed him out of his circle and took him from his home in the Minories to a field near Battersea.
The shamrock is held sacred by the Irish. It became a custom among Irish soldiers, when going to battle, to conceal about their persons bunches of shamrock, to say certain prayers to their swords, to make crosses upon the earth, and thrust the points of their weapons into the ground, under the impression that by so doing they would secure success in the field. The shamrock was highly esteemed by lovers. An exchange of this plant frequently took place between betrothed persons in the same way as engagement rings are exchanged in our time. In Ireland many people continue to put faith in incantations and spells. Women's hair is thought to be a precious amulet; hence the custom of wearing hair bracelets, guards, and other such like ornaments.
The shamrock is considered sacred by the Irish. It became common for Irish soldiers going into battle to hide bunches of shamrock on their bodies, recite certain prayers to their swords, make crosses in the ground, and stab their weapons into the earth, believing this would bring them success in combat. The shamrock was also highly valued by lovers. Couples would often exchange this plant in a way similar to how engagement rings are exchanged today. In Ireland, many people still believe in spells and magical charms. Women's hair is seen as a precious talisman; hence the practice of wearing hair bracelets, guards, and similar ornaments.
Smugglers and brigands are much addicted to superstition. On the apprehension of one Jackson, a smuggler, who died in Chichester, there was found in his possession a linen purse containing the following charm:
Smugglers and bandits are very superstitious. When one Jackson, a smuggler, was caught and died in Chichester, they found a linen purse with the following charm in his possession:
Gaspar, Melchior, Balthasar, "Pray for us now and at the time of our death."
The charm had actually touched the heads of three kings at Cologne, and was thought by the smuggler to be an effectual protection against accidents, headaches, falling sickness, witchcraft, and various kinds of mischief. Jackson died suddenly, but this did not prove the charm to be worthless, as he lost it before his end came.
The charm had actually affected the heads of three kings in Cologne and was believed by the smuggler to be an effective protection against accidents, headaches, seizures, witchcraft, and various forms of trouble. Jackson died unexpectedly, but this didn’t prove the charm to be useless, as he lost it before his death.
Various nations in the East entertained superstitious opinions concerning serpents and reptiles. They attributed numberless powers of good and evil to these reptiles.[Pg 420] A belief prevailed, that if one killed a snake, the whole race to which it belonged would persecute the cruel individual. When any one was bitten by a serpent, a sovereign remedy was found in a particular stone. Such valuable stones were rare, and consequently they were greatly prized, even, more so than gold.
Various nations in the East held superstitious beliefs about snakes and reptiles. They attributed countless powers of good and evil to these creatures.[Pg 420] There was a common belief that if someone killed a snake, the entire species would seek revenge on that person. When someone was bitten by a snake, a powerful cure was believed to be found in a specific stone. Such precious stones were rare, making them even more valued than gold.
Arabs believed that the smoke of burnt hair taken from a Christian's head would cure a patient, whatever the disease was under which he laboured. They also wore enchanted rings, and carried herbs to strengthen their arms in the day of battle.
Arabs believed that the smoke from burnt hair taken from a Christian's head would cure a patient, no matter what disease they had. They also wore enchanted rings and carried herbs to strengthen their arms during battle.
A young lady thought she could discover the social position and character of her future husband, by pulling a large flower and taking off the leaves and petals one by one, while she repeated,
A young woman believed she could figure out the social status and personality of her future husband by plucking a big flower and removing the leaves and petals one by one, while she said,
The one who happened to be named at plucking the last leaf or petal was, she supposed, to be her husband. Another way: pluck an even ash leaf, and keep it in the hand, saying,
The person who ended up being named for picking the last leaf or petal would, she thought, be her husband. Another way: pick an ash leaf and hold it in your hand, saying,
"The first person I meet will be my guy;"
then put the leaf into the glove, and say,
then put the leaf into the glove, and say,
"The first person I meet will be my love;"
and then put it into the bosom, and repeat,
and then tuck it into the bosom, and say it again,
"The first person I meet will be my husband."
Immediately after this the future husband will make his appearance.
Immediately after this, the future husband will show up.
Another method: After nightfall the sighing maiden may walk through the garden with a rake in her left hand, and throw hemp seed over her right shoulder while she keeps repeating,
Another method: After nightfall, the sighing maiden can walk through the garden with a rake in her left hand and toss hemp seeds over her right shoulder while she keeps repeating,
Sure enough, we are assured, the future husband will appear beside the fair sower with a scythe, ready to cut down the crop when it grows.
Sure enough, we're assured, the future husband will show up next to the beautiful sower with a scythe, ready to harvest the crop when it matures.
We are further assured that a lady would succeed quite as well, were she, on going to bed, to place her shoes so as to form the letter T, and say,
We are further assured that a woman would succeed just as well if, when going to bed, she places her shoes in the shape of a T and says,
I arrange my shoes in the shape of a T;
or were she, on retiring for the night, to write the alphabet on small pieces of paper, and put them into a basin of water, with the letters downwards,—in the former case she would in her dreams perceive her future husband, and in the latter she might expect to find, in the morning, the first letter of his name turned upwards, and all the other letters downwards, as she had left them.
or if she, when going to bed at night, were to write the alphabet on small pieces of paper and place them in a basin of water with the letters facing down, in the first case she would see her future husband in her dreams, and in the second, she could expect to find in the morning that the first letter of his name was facing up, while all the other letters remained as she had left them.
CHAPTER XLVIII.
Earl of Derby's Death—A Queen Enchanted—Image of a young King made for Wicked Purposes—Belgrave on Charms—Childebert's Device for detecting Witches—A Pot of Ointment—Witch Burned—Witch Ointment—Men-Wolves—Component Parts of Witch Ointment—Church Authorities' Instructions to Inquisitors—Killing by a Look or Wish—The King of Sweden and his Witches—Witches' Help in War—Witches causing a Plague—Cattle Poisoned—Various Charms—How to make Hair grow Long and Yellow—Holy Vestments—An Angel's Charm to Pope Leo—Physicians' Faith in Charms—Illusions—Inescation—Insemination—Method of discovering if one is Bewitched—Egyptian Laws—Curing the King's Evil.
Earl of Derby's Death—A Queen Enchanted—Image of a young King made for Evil Purposes—Belgrave on Charms—Childebert's Trick for detecting Witches—A Pot of Ointment—Witch Burned—Witch Ointment—Werewolves—Ingredients of Witch Ointment—Church Authorities' Guidelines for Inquisitors—Killing with a Glare or Wish—The King of Sweden and his Witches—Witches' Assistance in War—Witches causing a Plague—Poisoned Livestock—Different Charms—How to make Hair grow Long and Yellow—Holy Garments—An Angel's Charm to Pope Leo—Doctors' Belief in Charms—Illusions—Inescation—Insemination—Method for discovering if one is Bewitched—Egyptian Laws—Curing the King's Evil.
Andrews, in his continuation of Henry's History of Great Britain, speaking of Ferdinand, Earl of Derby, says his death was attributed to witchcraft. No doubt the disease appeared to be peculiar. After his death a wax[Pg 422] image with hair, in colour like that of the earl, was found in his chamber, which confirmed the suspicions entertained as to the cause of his demise. Another alleged atrocious crime was that of the wife of Marshal D'Ancre. She was beheaded for witchcraft, in so far as she had enchanted the queen, and made an image of the young king in virgin wax, and melted away one of its legs that he might become a cripple. Old Belgrave, in his Astrological Practice of Physic, observes: "Under adverse planets, and by Satan's subtlety, witches injured man and beast by making images or models of them, and pricking the likenesses with thorns, pins, or needles."
Andrews, in his continuation of Henry's History of Great Britain, mentions that Ferdinand, Earl of Derby, was thought to have died from witchcraft. His illness certainly seemed unusual. After he passed away, a wax[Pg 422] figure with hair matching the Earl's was discovered in his room, which fueled suspicions about the true cause of his death. Another supposed horrific act involved the wife of Marshal D'Ancre. She was executed for witchcraft, accused of enchanting the queen and creating a wax image of the young king, then melting one of its legs to make him a cripple. Old Belgrave, in his Astrological Practice of Physic, notes: "Under unfavorable planets, and through Satan's cunning, witches harmed both man and beast by crafting images or models of them and stabbing those likenesses with thorns, pins, or needles."
Childebert's device for detecting witches who dealt in charms, was to torture them by putting sharp instruments betwixt every nail of their fingers and toes. Judges, before whom witches were tried, were cautioned not to allow them to come near their persons nor the seat of judgment. That they might be all the more secure from witchcraft, judges kept suspended from their necks conjured salt, palm, holy herbs, and wax hallowed by the Church. To compel witches to confess their guilt, officers of justice were wont to write the seven words spoken on the cross, and cause these, with relics of saints, to be hung round the culprits' necks. When these charms were thus applied, it was impossible for witches to refrain from confessing their guilt, if at the same time they were sufficiently racked and tortured.
Childebert’s method for identifying witches who used charms was to torture them by inserting sharp instruments between each nail of their fingers and toes. Judges, before whom witches were put on trial, were warned not to let them come close to them or the courtroom. To feel more secure from witchcraft, judges wore conjured salt, palm, holy herbs, and wax blessed by the Church around their necks. To force witches to admit their guilt, law enforcement officers would write the seven words spoken on the cross and have these, along with relics of saints, hung around the accused’s neck. When these charms were used, it was impossible for witches to avoid confessing their guilt, especially if they were also being severely tormented and tortured.
An incredible story is told of a gentlewoman in Lyons, who possessed a pot of ointment of such rare virtue, that the application of it to one's body proved sufficient to transport the individual, in an instant, through the air to distant towns and countries. The lady being one evening in a room with her lover, anointing herself with part of the ointment, and repeating words in an under tone, was in the twinkling of an eye carried away through the air. Her companion, though astonished and somewhat[Pg 423] alarmed, did as he had observed his fair friend do, and presto he was conveyed away many miles to an assembly of witches. Afraid at what he beheld, he uttered a holy ejaculation. In an instant the assembly vanished, leaving him alone. He returned on foot to Lyons, and brought an accusation of witchcraft against his lover. The charge being proven, the woman, with her ointment, was consigned to the flames.
An incredible story is told of a lady in Lyons who had a jar of ointment with such amazing properties that applying it to one's body could instantly transport a person through the air to far-off towns and countries. One evening, while in a room with her lover, she began to anoint herself with some of the ointment and whispered some words. In the blink of an eye, she was carried away through the air. Her companion, though shocked and a bit worried, decided to do as he had seen his lady do, and just like that, he was taken many miles to a gathering of witches. Terrified by what he saw, he uttered a quick prayer. Instantly, the gathering disappeared, leaving him all alone. He made his way back to Lyons on foot and accused his lover of witchcraft. With the evidence against her, the woman and her ointment were sentenced to be burned.
Witches and warlocks, learned in the art of transubstantiation, could by means of witch ointment turn themselves into wolves. Peter Burget and Michael Worden, having by means of such ointment turned themselves into wolves, killed and ate a large number of people. One night, when the men-wolves were out on one of their murderous expeditions, an archer shot one of them with a charmed arrow. Tracing the wounded creature to Peter's residence, the pursuers found the luckless man in bed in his natural shape, with the arrow deep in his thigh. Another man-wolf was punished by having his feet amputated, and in a moment he became a man without hands or feet.
Witches and warlocks, skilled in the art of transubstantiation, could use witch ointment to turn themselves into wolves. Peter Burget and Michael Worden, having used such ointment to transform into wolves, killed and ate a significant number of people. One night, while the wolf-men were out on one of their murderous rampages, an archer shot one of them with a cursed arrow. Following the wounded creature back to Peter's house, the pursuers found the unfortunate man in bed in his normal form, with the arrow buried deep in his thigh. Another wolf-man was punished by having his feet amputated, and in an instant, he became a man without hands or feet.
Mountain parsley, wolves-bane, leaves of the poplar, and soot were frequently used in the preparation of witch ointment; and so were yellow water-cresses, the blood of a mouse, night-shade, oil, etc. A witch, rubbed all over with a preparation of these, could skim through the air in a moonlight night, singing, dancing, and otherwise making merry with her companions.
Mountain parsley, wolfsbane, poplar leaves, and soot were often used to make witch ointment; so were yellow watercress, mouse blood, nightshade, oil, and others. A witch, covered all over with this mixture, could fly through the air on a moonlit night, singing, dancing, and having fun with her friends.
So generally did the belief in witchcraft, incantations, and charms prevail in the time of Pope Innocent VIII. and of Pope Julius II., that the Church authorities sent to the inquisitors the following official notice and instructions:—"It has come to our ears that many lewd persons of both kinds, as well male as female, using the company of the devils Incubus and Succubus, with incantations, charms, conjurations, etc., to destroy the births of women with child, the young of all cattle, the corn of the field,[Pg 424] the grapes of the vines, the fruit of the trees; also men, women, and cattle of all kinds, and beasts of the field; and with their said enchantments, etc., do utterly extinguish and spoil all vineyards, orchards, meadows, pastures, grass, green corn, and ripe corn: yea, men and women themselves are by their imprecations so afflicted with external and internal pains and diseases that the births of children are but few: Our pleasure therefore is, that all impediments that may hinder the inquisitors' office be utterly removed from among the people, lest this blot of heresy proceed to poison and defile them that may yet be innocent: And therefore we ordain, by virtue of the apostolical authority, that our inquisitors may execute the office of inquisition by all tortures and afflictions, in all places, and upon all persons, what and wheresoever, as well in every place and diocese as upon any person; and that as freely as though they were named, expressed, or cited in this our commission."
The belief in witchcraft, spells, and charms was so widespread during the time of Pope Innocent VIII and Pope Julius II that church authorities issued the following official notice and instructions to the inquisitors: "We've heard that many immoral individuals, both men and women, are associating with the devils Incubus and Succubus, using spells, charms, and conjurations to harm pregnant women, destroy livestock, ruin crops, spoil the grapes, and damage the fruit of trees. They also bring harm to men, women, all types of livestock, and wildlife. Through their enchantments, they completely ruin vineyards, orchards, meadows, pastures, grass, and both green and ripe corn. Additionally, the curses they cast cause severe external and internal pain and diseases in people, leading to a significant decline in childbirth. Therefore, we direct that any obstacles hindering the inquisitors' work be completely removed from among the people, so this heretical issue does not spread to innocent individuals. Consequently, we decree, by our apostolic authority, that our inquisitors may carry out their duties of inquisition using all forms of torture and suffering in all locations and against all individuals, wherever they may be, as freely as if they were explicitly mentioned in this commission."
Witches have confessed their power to kill a neighbour by a word, a wish, or a look.
Witches have admitted they can kill a neighbor with just a word, a wish, or a glance.
In the wars between the kings of Denmark and Sweden, in 1563, the Danes wrote that the King of Sweden carried about with him in camp four old witches, who with their charms so affected the Danes that they were thereby unable to annoy their enemies. One of the witches, on being taken prisoner, confessed her guilt.
In the conflicts between the kings of Denmark and Sweden in 1563, the Danes claimed that the King of Sweden had four old witches with him in his camp who used their charms to such an extent that the Danes couldn't harm their enemies. One of the witches, when captured, admitted her wrongdoing.
The West Indians, Muscovites, and Huns sought the help of witches in time of war.
The West Indians, people from Moscow, and Huns turned to witches for help during wartime.
A band of witches in Italy, in 1536, renewed a plague, then almost ceased, by besmearing with an ointment and a powder the posts and doors of men's houses. One of the wicked old hags having been apprehended and examined, confessed the fact. The like villany was perpetrated elsewhere about the same time. Weeping and lamentation were heard in every dwelling for fathers stricken down by death; but, strange to say,[Pg 425] the women escaped injury. Cattle were killed through wolves' dung being hidden in stalls and among the pasture where they fed. The stench caused the animals to refrain from eating, and made them run about as if they were mad.
A group of witches in Italy, in 1536, revived a plague that had nearly stopped by spreading an ointment and powder on the doorposts of people’s homes. One of the old hags was caught and interrogated, and she confessed to the crime. Similar wicked acts were carried out in other places around the same time. There were cries and mourning in every home for fathers who had been struck down by death; but, strangely enough, [Pg 425] the women were unharmed. Cattle were killed because wolves' dung was hidden in the stalls and pastures where they grazed. The awful smell made the animals refuse to eat and caused them to run around as if they were crazy.
Witches highly prized, and frequently used in their nefarious art, the hair growing on the end of a wolf's tail, the brain of a cat, the head of a lizard, the bone of a green frog from which the flesh had been eaten by ants. One bone of a frog engendered love, while another bone caused hatred.
Witches valued and often used in their wicked practices the hair from the end of a wolf's tail, the brain of a cat, the head of a lizard, and the bone of a green frog that ants had stripped of its flesh. One frog bone inspired love, while another bone created hatred.
Garments of the dead, candles that had burned before a stiffened corpse, and needles wherewith dead bodies had been sewn in sheets, were precious in the eyes of cunning persons.
Clothes of the dead, candles that had burned in front of a stiff corpse, and needles used to stitch dead bodies in their shrouds were valuable to shrewd individuals.
Witches and magicians had power, by means of charms, to put into the minds and consciences of men such thoughts as they pleased; and, moreover, they could induce people to disclose their heart secrets.
Witches and magicians had the ability, through spells, to implant whatever thoughts they wanted into the minds and consciences of people; furthermore, they could persuade individuals to reveal their deepest secrets.
Maids hung up a quantity of their hair before the image of St. Urbane, trusting that by so doing their hair would grow long and yellow.
Maids hung up some of their hair in front of the image of St. Urbane, hoping that by doing this their hair would grow long and golden.
A holy vest was at times given by the Pope to a faithful son of Mother Church, to protect him from violence of every description. The manner of making a charmed waistcoat is thus explained:—On Christmas night, flax thread was spun by a virgin girl, and afterwards woven by her. After the garment was sewn by the same little hands which had spun the thread and woven the cloth, two figures in needlework were wrought on it to resemble Beelzebub and the Cross. One of these vestments gave the wearer courage in the hour of danger: witches were unable to harm him, bullets could not hit him, the sword's edge was turned aside, and the pointed spear levelled against him proved harmless.
A holy vest was sometimes given by the Pope to a devoted member of the Church to protect him from all kinds of violence. The process of making a charmed waistcoat is explained as follows: On Christmas night, a virgin girl spun flax thread, and then she wove it. After the garment was sewn by the same small hands that spun the thread and wove the cloth, two figures in needlework were made on it to resemble Beelzebub and the Cross. One of these vestments gave the wearer courage in moments of danger: witches couldn't harm him, bullets couldn't hit him, the edge of a sword was deflected, and any pointed spear aimed at him turned out to be harmless.
Leo, Pope of Rome, reported that an angel delivered to[Pg 426] him the following holy writing—a charm of inestimable value, as we shall presently learn:—"+ Jesus, + Christus, + Messias, + Soter, + Emmanuel, + Sabbath, + Adonii, + Unigenitus, + Majestas, + Paracletus, + Salvator Noster, + Agiros Iskiros, + Agios, + Adonatos, + Gasper, + Melchior, + Mattheus, + Marcus, + Lucas, + Johannes." The angel, so said Leo, directed him to take it to King Charles when he went to the battle of Roncesvalles. Moreover, the holy messenger said that whatever man or woman carried a copy of this writing, and every day said three paternosters, three aves, and one creed, would not be overcome by enemies, either bodily or ghostly; nor would the person thus protected be robbed, or slain by thieves, pestilence, thunder, or lightning; neither would he be hurt by fire or water.
Leo, the Pope of Rome, reported that an angel delivered to[Pg 426] him the following holy writing—a charm of immense value, as we will soon discover:—"+ Jesus, + Christus, + Messias, + Soter, + Emmanuel, + Sabbath, + Adonii, + Unigenitus, + Majestas, + Paracletus, + Salvator Noster, + Agiros Iskiros, + Agios, + Adonatos, + Gasper, + Melchior, + Mattheus, + Marcus, + Lucas, + Johannes." The angel, according to Leo, instructed him to present it to King Charles when he went to the battle of Roncesvalles. Additionally, the holy messenger said that anyone who carried a copy of this writing and recited three Paternosters, three Aves, and one Creed every day would not be overpowered by enemies, whether physical or spiritual; nor would that person be robbed or killed by thieves, disease, thunder, or lightning; and they would not be harmed by fire or water.
By the writings of various authors, we gather that both the physician and priest placed a high value on amulets, charms, and incantations. Argerius Ferrarius, a celebrated physician, expressed the opinion that physic might benefit a patient to a certain degree, but that, to complete a cure, the application of amulets, charms, and characters was desirable. He cited many cases that came under his own observation and that of other physicians. Galen expressed the opinion that charms prevented bones sticking in people's throats.
By the writings of various authors, we learn that both doctors and priests placed a lot of importance on amulets, charms, and spells. Argerius Ferrarius, a well-known physician, believed that medicine could help a patient to some extent, but that, to fully heal, using amulets, charms, and symbols was necessary. He referred to many cases that he personally observed and those of other doctors. Galen believed that charms could stop bones from getting stuck in people's throats.
Physicians skilled in magic applied three seeds of three-leaved grass to tertian ague, and four to a quartian. Of Homerical medicines, Argerius Ferrarius writes there are four sorts, whereof amulets, characters, and charms are three; but he commends and prefers the fourth, which, he says, consists in illusions or stratagems. He tells how Philodotus put a cap of lead upon one's head who imagined he was headless, whereby the person was freed from his delusion. Another cured a woman, under the impression that a serpent continually gnawed her entrails, by giving her a vomit, and making her believe that she vomited a little serpent.
Doctors skilled in magic used three seeds of three-leaved grass for treating tertian fever and four for quartian fever. According to Argerius Ferrarius, there are four types of Homeric medicines, with amulets, symbols, and charms being three of them; however, he praises the fourth type, which he says involves tricks or strategies. He recounts how Philodotus placed a lead cap on the head of a person who thought he was headless, thus freeing him from his delusion. Another person treated a woman who believed a serpent was constantly gnawing at her insides by giving her a laxative and making her think she vomited a small serpent.
[Pg 427]A man who imagined that he was always burning in a fire, had his illusion dispelled by seeing fire taken out from beneath his bed. Great stress is put on the alleged fact that hiccough is cured by sudden fear or startling news, and that agues and many other diseases may be removed by excitement.
[Pg 427]A man who thought he was constantly on fire had his delusion shattered when he saw fire taken out from under his bed. There is a strong emphasis on the idea that hiccups can be cured by a sudden scare or surprising news, and that fevers and several other illnesses may be alleviated by excitement.
Inescation is a curious method practised for the cure of certain diseases. The cure may be effected by impregnating a proper medium or vehicle with some of the mumia or vital spirit of the patient, and giving it to an inferior animal to swallow. It is pretended that the animal unites and assimilates the mumia with itself, and imbibes its vicious qualities, and by that means restores health to the person to whom the mumia belonged.
Inescation is an intriguing method used to treat certain illnesses. The treatment involves infusing a suitable medium with some of the mumia or vital essence of the patient and having an inferior animal ingest it. It is claimed that the animal absorbs and integrates the mumia, taking on its negative qualities, and through this process restores health to the person from whom the mumia originated.
Insemination is a cure, in certain respects, not unlike to that of inescation. It is performed by mixing the medium, impregnated with the mumia taken from the patient, with earth wherein has been sown the seed of a plant appropriate to the disease; but care must be taken to sprinkle it from time to time with water wherein the part affected had been washed. The disease, we are told, becomes less virulent as the plant grows.
Insemination is a remedy that, in some ways, is similar to inescation. It involves mixing a medium, infused with the mumia collected from the patient, with soil where seeds of a plant relevant to the illness have been planted. However, it's important to occasionally sprinkle this mixture with water that has been used to wash the affected area. As the plant grows, we are told, the disease becomes less severe.
By pouring molten lead into water held above a sick man, it could be discovered whether he was bewitched. If his illness arose from wicked and cruel tormentors, his image appeared in the lead; but if the disease resulted from natural causes, no distinct impression remained on the lead.
By pouring hot lead into water held above a sick person, it could be determined if they were cursed. If their illness was caused by evil and cruel tormentors, their image would show up in the lead; but if the sickness came from natural causes, no clear impression would be left on the lead.
Montaigne says that it was an Egyptian law that the physician should for the first three days take charge of his patient at the patient's own peril, but afterwards at his own. He mentions that, in his time, physicians gave their pills in odd numbers, appointed remarkable days in the year for taking medicine, and gathered their simples at certain hours.
Montaigne states that it was an Egyptian law that the doctor should take care of his patient for the first three days at the patient's own risk, but after that, it would be at the doctor's own risk. He notes that during his time, doctors administered their pills in odd numbers, designated specific days of the year for taking medicine, and collected their herbal remedies at certain times.
The mode of curing the King's Evil, or scrofula, by[Pg 428] royal touch, has been so often referred to by various writers that we might well pass it without notice, were it not that our object is to bring together in these pages the many varied particulars of ancient superstition. Consequently we shall briefly describe the ceremonies gone through when sick persons were brought before the king. Let us premise, in the first place, that all parties are neither agreed as to the time nor the sovereign who first applied his royal hand to this method of healing disease. The kings of England and France long pretended to possess the power of curing scrofula by touching the sore. The right or faculty, the French people say, existed originally in their monarch; but the English nation would not admit this, and claimed the power for their king. In support of England's claim, monkish writers assert that the virtue was inherent in our kings as early as the days of Edward the Confessor. Others will have it that King Robert first exhibited the miraculous gift. Charles VIII. of France touched several persons at Rome, and cured them. At whatever time the power first manifested itself is of little importance; and through whatever royal line it descended need not trouble those alive, seeing, we are assured, the virtue perished with the last British sovereign of the House of Stuart. But, to return to the manner of curing the king's evil, we shall give, as an instance, the method pursued by Charles II. of England, Scotland, and Ireland, when healing any of his subjects:—
The way of curing the King's Evil, or scrofula, by[Pg 428] the royal touch has been discussed so many times by different writers that we could easily skip over it if it weren’t for our goal of gathering the various details of ancient superstition in these pages. So, we will briefly outline the ceremonies conducted when sick people were brought before the king. First, we should note that there is no consensus on when or which monarch was the first to use this method to heal illness. The kings of England and France both claimed to have the power to cure scrofula by touching the affected area. The French say this ability originally belonged to their king, but the English would not accept that and asserted the power belonged to theirs. To support England's claim, some monkish writers argue that this ability was inherent in our kings back in the days of Edward the Confessor. Others claim that King Robert was the first to demonstrate this miraculous gift. Charles VIII of France touched several individuals in Rome and cured them. Regardless of when this power first appeared or through which royal lineage it was passed down, it doesn’t concern us much today, as we are told that the ability died with the last British monarch of the House of Stuart. But returning to the way of curing the king's evil, we will provide an example of the method used by Charles II of England, Scotland, and Ireland when healing any of his subjects:—
On 14th May 1664 a notice was given that his sacred Majesty would continue the healing of his people for the evil during the remainder of that month, and then cease doing so until Michaelmas. His Majesty sat in state in the banqueting house, and the chirurgeons led the sick to the throne; there, the invalids kneeling, the monarch stroked their bodies with his hands. The ceremony being concluded, a chaplain in attendance said, "He put his hands upon them, and healed them." These words were[Pg 429] repeated as every one was touched. After all the diseased persons were operated on, another chaplain, kneeling, delivered gold angels, attached to white ribbons, to his Majesty, who suspended one about the neck of every one to whom his healing virtue had gone forth. Prayers being said for the sick, the ceremony concluded by his Majesty washing his hands in a basin brought to him by the lord chamberlain and comptroller of the household.
On May 14, 1664, a notice was given that his sacred Majesty would continue to heal his people for their ailments for the rest of the month and then stop until Michaelmas. His Majesty was seated in the banqueting house, where the surgeons brought the sick to the throne; there, as the invalids knelt, the monarch stroked their bodies with his hands. Once the ceremony was over, a chaplain present said, "He put his hands upon them and healed them." These words were[Pg 429] repeated as each person was touched. After all the sick individuals were treated, another chaplain, kneeling, handed gold angels tied with white ribbons to his Majesty, who placed one around the neck of everyone who had received his healing touch. Prayers were said for the sick, and the ceremony concluded with his Majesty washing his hands in a basin brought to him by the lord chamberlain and the comptroller of the household.
If a monarch could not be found to cure the king's evil, it might have been effected by the touch of a seventh son, between whom and his eldest brother no daughter had come to swell the family circle. And the virtue of healing by laying on of hands existed in particular noble families of untainted blood.
If a king couldn't be found to heal the king's evil, it might have been done by the touch of a seventh son, who had no sisters born between him and his oldest brother. The ability to heal through touch was known to exist in certain noble families of pure lineage.
CHAPTER XLIX.
Precious Stones regarded as Objects of uncommon Virtue—Extravagance in Jewellery accounted for—Significance in relation to Gems—Abraham's Precious Stones—Altars called Living Stones—The Urim and Thummim—Rod of Moses—Charmed Rings—Sacred Rings and Belts—Sacred Cairns, etc.—Destiny and Fate—The Month of one's Nativity has connection with one or other of the Precious Stones—Examples adduced—Kings of England hallowing Rings—Ring preserved in Westminster Abbey—Cramp Rings—Various Stones of great Virtue—Iona Relics—The Green Stone of Arran—A Crystal kept by ancient Priests as a Charm—A Conjuring Beryl—Prophetic Stones—The Coronation Stone or Stone of Destiny.
Precious stones are seen as objects of extraordinary value—Luxury in jewelry is explained—Their importance concerning gems—Abraham's precious stones—Altars referred to as living stones—The Urim and Thummim—Moses' rod—Cursed rings—Sacred rings and belts—Holy cairns, etc.—Destiny and fate—The month of a person's birth is linked to one of the precious stones—Examples provided—Kings of England blessing rings—Ring stored in Westminster Abbey—Cramp rings—Various stones of significant value—Iona relics—The green stone of Arran—A crystal kept by ancient priests as a charm—A conjuring beryl—Prophetic stones—The Coronation Stone or Stone of Destiny.
From an early period of history man has regarded precious stones as objects of uncommon virtue. A belief in their excellence has prevailed among Pagans, Jews, and Christians down to the present period. Extravagance in jewellery originated not so much from a love of finery as from a belief that jewels possessed efficacy or power peculiar to themselves. When we consider that every gem is supposed to be an amulet, we cannot be surprised at[Pg 430] hearing of people in distant lands wearing jewels on their fingers and toes, on their ankles and arms, in their noses and ears, and even in their lips; nor can we be astonished at seeing in modern times the weaker sex loaded with rings, bracelets, pendants and other such articles, studded with precious stones.
From early in history, people have seen precious stones as objects of exceptional value. The belief in their greatness has persisted among Pagans, Jews, and Christians up to today. The trend of extravagant jewelry didn’t just come from a love for luxury but from the belief that gems had their own unique powers. When we consider that each gem is thought to be a protective charm, it's not surprising to hear about people in far-off places wearing jewels on their fingers and toes, on their ankles and arms, in their noses and ears, and even in their lips; nor should we be shocked to see women today adorned with rings, bracelets, pendants, and other such items, all set with precious stones.
As a language of flowers is known among botanists, so there is a significance in relation to gems, understood by the credulous. Every stone has its virtue, at least so we are told, as surely as every light and shadow produces its own effects. Important events connected with the lives of great men and memorable circumstances desired to be kept in remembrance, help to lend importance to sparkling gems and less ornamental stones. This will be better understood as we proceed.
As botanists understand the language of flowers, there is also meaning associated with gems that some people believe in. Each stone has its own unique quality, or so we're told, just like every light and shadow creates its own effects. Significant events tied to the lives of influential people and noteworthy situations that we want to remember give added importance to both shiny gems and less decorative stones. This concept will become clearer as we move forward.
Descendants of Abraham believed, as will be found under "Rise and Progress of Superstition," that their great ancestor wore, suspended from his neck, a precious stone the sight of which cured every disease. An interesting legend is also given there concerning Abraham and the stones marching, ready hewn, to find a place in the Kaaba he was about to build; of the black stone left out, which afterwards became so famous; and of the stone to which Abraham tied the beast he rode on when going to sacrifice his son. In that part of our work it will also be ascertained that altars were called living stones, from a belief that a portion of divine spirit resided in them.
Descendants of Abraham believed, as noted under "Rise and Progress of Superstition," that their great ancestor wore a precious stone around his neck that could cure any illness. There’s also an intriguing legend mentioned there about Abraham and the stones marching, already cut, to find a spot for the Kaaba he was about to build; it talks about the black stone that was left out, which later became so well-known; and about the stone to which Abraham tied the animal he rode when he went to sacrifice his son. In that section of our work, it will also be established that altars were referred to as living stones, based on the belief that a part of the divine spirit resided within them.
Josephus and others maintain that the precious stones of Aaron's breast-plate were the Urim and Thummim, and that they discovered or predicted the issue of events to those who consulted them; and the Rabbins held that the rod of Moses consisted partly of sapphire. At page 27 it will be seen that the Greeks wore charmed rings, and at pages 7 and 58 we have stated that priests sold charms to credulous persons. At page 280 we have noticed the custom of negro children being provided with[Pg 431] sacred rings and belts, to protect them from evil spirits. Again, when treating of magic and astrology, we pointed out that magicians supplied people with precious stones, supposed to be of immense value as amulets.
Josephus and others argue that the precious stones on Aaron's breastplate were the Urim and Thummim, which provided insights or predictions about future events for those who sought their guidance; the Rabbis believed that Moses' rod included some sapphire. On page 27, it's noted that the Greeks wore magic rings, and on pages 7 and 58, we mentioned that priests sold charms to gullible individuals. On page 280, we observed the practice of giving sacred rings and belts to Black children to shield them from evil spirits. Additionally, in discussions about magic and astrology, we noted that magicians offered people precious stones believed to have significant value as amulets.
From time immemorial an opinion has obtained that there are sacred edifices, piles, cairns, and separate stones, which possess peculiar virtue. Not a few instances of these have been adduced in preceding pages; but a few more examples, we venture to say, will not be considered void of interest, more particularly if they can be connected with the destiny of man.
From ancient times, people have believed that certain sacred buildings, mounds, piles of stones, and individual rocks hold special powers. Several examples of these have been mentioned in the previous sections; however, we think that a few more examples will be of interest, especially if they relate to human fate.
Every individual is supposed to be born under a particular destiny or fate (as has been over and over again stated in these pages), which it is impossible to avoid. The month of his nativity has a mysterious connection with one or other of the precious stones. This was so well understood by the ancients, that when one wished to make the object of his affections an acceptable present, a ring was given, set with the jewel by which the fate of the receiver was determined and described. For instance, we are informed by an old author, that the ring of a woman born in January should have a jacinth or garnet in it, for these stones belong to that month, and express constancy and fidelity. A list of the months and stones therewith connected, and their respective significance, is as follows:—
Every person is believed to be born under a specific destiny or fate (as has been repeated throughout these pages), which cannot be avoided. The month of their birth has a mysterious link to certain precious stones. The ancients understood this so well that when someone wanted to give a meaningful gift to the person they loved, they would give a ring set with the gem that represented the recipient's fate. For example, an old author tells us that a woman born in January should wear a ring with a jacinth or garnet, as these stones are associated with that month and symbolize loyalty and fidelity. Here’s a list of the months and their corresponding stones along with their meanings:—
January—Jacinth, or Garnet—Constancy and fidelity in every engagement.
January—Jacinth, or Garnet—Commitment and loyalty in every relationship.
February—Amethyst—This month and stone preserve mortals from strong passions, and ensure them peace of mind.
February—Amethyst—This month and stone protect humans from intense emotions and bring them peace of mind.
March—Bloodstone—Courage, and success in dangers and hazardous enterprises.
March—Bloodstone—Bravery, and achieving success in risky endeavors and dangerous situations.
April—Sapphire or Diamond—Repentance and innocence.
April—Sapphire or Diamond—Forgiveness and purity.
May—Emerald—Success in love.
May—Emerald—Success in love.
June—Agate—Long life and health.
June—Agate—Longevity and wellness.
July—Cornelian or Ruby—The forgetfulness or the cure of evils springing from friendship or love.
July—Cornelian or Ruby—The act of forgetting or healing from the troubles that come from friendship or love.
[Pg 432]August—Sardonyx—Conjugal fidelity.
August—Sardonyx—Marriage loyalty.
September—Chrysolite—Preserves from or cures folly.
September—Chrysolite—Prevents or heals foolishness.
October—Aquamarine or Opal—Misfortune and hope.
October—Aquamarine or Opal—Bad luck and hope.
November—Topaz—Fidelity in friendship.
November—Topaz—Loyalty in friendship.
December—Torquoise or Malachite—The most brilliant success and happiness in every circumstance of life. The torquoise has also the property of securing friendly regards, as is verified by the old saying, "He who possesses a torquoise will always be sure of friends."
December—Turquoise or Malachite—The greatest success and happiness in every situation in life. The turquoise also has the quality of ensuring friendly relationships, as confirmed by the old saying, "Whoever has a turquoise will always be sure of friends."
Anciently, the kings of England, on Good Friday, hallowed, with great ceremony, certain rings the wearing of which was believed to prevent the falling sickness. The custom originated from a ring, long preserved in Westminster Abbey, which is reported to have been brought to King Edward by persons from Jerusalem. The rings consecrated by the sovereigns were called "cramp rings." Andrew Boorde, speaking of the cramp, says, "The King's Majesty hath great help in this matter in hallowing 'cramp rings' without money or petition."
In the past, the kings of England celebrated Good Friday by blessing certain rings in a formal ceremony, which people believed could prevent epilepsy. This tradition started with a ring, kept in Westminster Abbey, that was said to have been brought to King Edward by visitors from Jerusalem. The rings blessed by the kings were known as "cramp rings." Andrew Boorde, commenting on the condition, said, "The King's Majesty provides significant assistance in this matter by blessing 'cramp rings' without charging money or requiring a request."
Writing of Fladda Chuan, Martin writes: "There is a chapel in the isle, dedicated to St. Columbus. It has an altar in the east end, and therein a blue stone of a round form on it, which is always moist. It is an ordinary custom, when any of the fishermen are detained in this isle by contrary winds, to wash the blue stone with water, all round, expecting thereby to procure a favourable wind. And so great is their regard for this stone that people swear decisive oaths upon it." Martin also says it was an ancient custom among the islanders to hang a he-goat's skin to the boat's mast, in the hope of securing a favourable wind.
Writing about Fladda Chuan, Martin notes: "There’s a chapel on the island, dedicated to St. Columbus. It has an altar at the east end, and on it sits a round blue stone that is always damp. It’s a common practice for fishermen who are stuck on the island due to bad weather to wash the blue stone with water all around, hoping to attract a favorable wind. Their respect for this stone is so strong that people swear important oaths on it." Martin also mentions that it was a longstanding tradition among the islanders to hang a he-goat's skin from the boat's mast, hoping to get a good wind.
There was a stone in Iona, over which, if a man stretched his arm three times, he would never err in steering a vessel. In the island of Bernera there was a stone in the form of a cross, near St. Mary's Church, about five feet high, which the natives called the water cross. The old inhabitants were in the practice of erecting it when they wished rain, and of laying it flat on the ground when they[Pg 433] desired dry weather. Martin further mentions a green stone, about the size of goose's egg, in the island of Arran, which possessed rare virtue, and was consequently handed down to posterity for many ages. By laying it on the side of a person troubled with pains in that part of his body, the patient immediately recovered, unless doomed to die. If the latter event were to happen, the stone removed of its own accord from the side; but if the patient was to recover, it rested where placed until the cure became complete. Disputed cases between the islanders were settled by oath at this stone. It possessed another virtue—causing powerful enemies to run away when it was thrown at their front. The custody of this valuable relic long remained a privilege of the Chattans.
There was a stone in Iona that, if a person stretched their arm three times over it, would ensure they never made a mistake when steering a boat. On the island of Bernera, there was a cross-shaped stone near St. Mary's Church, about five feet tall, which the locals referred to as the water cross. The older residents had a practice of propping it up when they wanted rain and laying it flat on the ground when they wanted dry weather. Martin also mentions a green stone, roughly the size of a goose egg, on the island of Arran, which was believed to have special powers and was therefore passed down through generations. When laid against a person's body part that was in pain, the patient would immediately improve unless they were fated to die. If death was imminent, the stone would move away on its own, but if the person was going to recover, it would stay in place until they were fully healed. Disputed matters between islanders were settled by swearing oaths at this stone. It had another ability—causing strong enemies to flee if it was thrown at them. The Chattans held onto the responsibility of guarding this precious relic for a long time.
In the Highlands of Scotland a large oval crystal—probably a Cairngorm stone—was kept by the ancient priests by which to work charms. Water poured upon it was given to the cattle, to preserve them from disease. Such charms were common in Scotland, England, and Ireland. Lilly describes a conjuring beryl or crystal. It was, he tells us, as large as an orange, and set in silver with a cross at the top, and round about it were engraved the names of the angels Raphael, Gabriel, and Uriel. A delineation of another charm is engraved in the frontispiece to Aubrey's Miscellanies. A mode of making inquiry by charms is imputed to Dr. Dee, the celebrated mathematician. The stone used by him came into the possession of Horace Walpole, and was long, if not now, in the Strawberry Hill collection. Sorcerers or magicians, says Grose, did not always employ their art to do mischief, but, on the contrary, frequently exerted it to cure diseases inflicted by witches, to discover thieves, recover stolen goods, to foretell future events, and the state of absent friends. A favourite method of consultation was this: The conjuror having repeated the necessary adjuration, and applied the proper charms, with the litany or invocation peculiar to[Pg 434] the spirits or angels whose assistance was to be asked, the seer looked into a crystal or beryl, wherein he saw, or pretended he saw, the answers to his interrogatories, represented either by types or figures. Sometimes the spirits or angels answered audibly.
In the Scottish Highlands, a large oval crystal—likely a Cairngorm stone—was kept by ancient priests for working charms. Water poured over it was given to cattle to protect them from disease. Such charms were common in Scotland, England, and Ireland. Lilly describes a conjuring beryl or crystal. He tells us it was as big as an orange, set in silver with a cross on top, and engraved around it were the names of the angels Raphael, Gabriel, and Uriel. Another charm is illustrated in the frontispiece of Aubrey's Miscellanies. A method of using charms to gain insight is attributed to Dr. Dee, the famous mathematician. The stone he used ended up with Horace Walpole and was part of the Strawberry Hill collection for a long time, if not still. Sorcerers or magicians, according to Grose, didn’t always use their skills for harm; rather, they often used them to heal diseases caused by witches, find thieves, recover stolen property, predict future events, and assess the wellbeing of absent friends. A popular way to consult was for the conjurer to recite the necessary incantation, apply the right charms, and perform the litany or invocation specific to the spirits or angels they were seeking help from. The seer would then look into a crystal or beryl, where he claimed to see the answers to his questions, either in symbols or images. Sometimes the spirits or angels would respond audibly.
This part of our subject would be incomplete without reference to the Coronation Stone, the history of which is as interesting as it is curious. We have made mention of a stone or stones, under various names—Jacob's Pillow, Lia-Fail, Stone of Destiny, Marble Chair, Coronation Stone, etc. Writers on archæological subjects are not agreed as to whether all these are or are not different names for one and the same relic. On the whole, we are inclined to think that there was but one coronation stone, but we leave that point to be definitely settled by others. From the information before us, we assume there was but one stone, and therefore proceed on this assumption, which is supported by tradition.
This part of our topic wouldn't be complete without mentioning the Coronation Stone, which has a history that's as fascinating as it is strange. We’ve mentioned a stone or stones known by various names—Jacob's Pillow, Lia-Fail, Stone of Destiny, Marble Chair, Coronation Stone, and so on. Scholars who study archaeology do not agree on whether all these names refer to the same relic or different ones. Overall, we tend to believe there was only one coronation stone, but we’ll leave that conclusion to others to resolve. Based on the information we have, we assume there was just one stone, and we’ll go with that assumption, which tradition also supports.
The Stone of Destiny, we are told, formed Jacob's pillow on the plain of Luz, and consequently was regarded as a sacred relic by the Jews. It was carried to Egypt, thence to Spain, and from the latter country it was conveyed by Simon Breck to Ireland, where it became known as the "Lia-Fail" or "Stone of Destiny" of the Irish kings. Ireland is often, from this stone, called by the priests Innis-phail. The ancient Irish supposed that, in whatsoever country this stone remained, there one of their blood would reign. They pretended to have authentic memoirs of the stone for a period extending backwards more than two thousand years. In the practical tales of Ossian we find:
The Stone of Destiny, we’re told, was Jacob's pillow on the plain of Luz and was therefore seen as a sacred relic by the Jews. It was taken to Egypt, then to Spain, and from there it was brought by Simon Breck to Ireland, where it became known as the "Lia-Fail" or "Stone of Destiny" of the Irish kings. Because of this stone, Ireland is often referred to by the priests as Innis-phail. The ancient Irish believed that wherever this stone remained, one of their own would rule there. They claimed to have authentic records of the stone dating back more than two thousand years. In the practical tales of Ossian we find:
"Though the sun glitters upon the heath, I will not behold her golden rays; though the stag should start by me, Ossian will chase him no more. Although Manus should cross the ocean again to invade Albin, my sword is not victorious in the slaughter, and my fame is not celebrated by the bards. I am not invited to a feast. My kiss is scorned by the virgin. My esteem is not equal to a king's son; one day is like a year to me.
"Even though the sun shines on the heath, I won’t look at its golden rays; even if the stag were to leap by me, Ossian won’t chase it anymore. Even if Manus crossed the ocean again to invade Albin, my sword doesn’t achieve victory in battle, and my name isn’t celebrated by the bards. I’m not invited to any feasts. The virgin rejects my kiss. My value isn’t equal to that of a king’s son; one day feels like a year to me."
[Pg 435]"It was the reverse in Innis-phail, also in Selma, the mansions of my mighty father: Ossian was honoured above the rest: behold the uncertainty of everything under the sun."
[Pg 435]"It was different in Innis-phail and also in Selma, the homes of my powerful father: Ossian was celebrated above all others: look at how unpredictable everything is under the sun."
After the enchanted stone—for it was regarded as such—had long been kept at Tarah, it was sent to Fergus, the first actual king of Scots; and it remained in Argyle (the original seat of the Scots in Britain) until about the year 842. Three hundred and thirty years before the Christian era, Fergus was crowned and seated on the famous chair. Kenneth, the second son of Alpin, having enlarged his dominions by the conquest of the Picts, transferred the stone to Scone. As the supreme kings of Ireland and the kings of the Scots used to be inaugurated by being seated on the ancient chair before it was carried to Scone, so were the kings at Perth installed into regal office down to the time that Edward I. carried to England the sacred relic, highly prized by every Scotchman. As soon as the news of the loss spread, great concern was manifested. The death of a beloved monarch, or the loss of many battles, where brave sons and fathers had fallen, would have been as nothing compared with the national loss sustained. In fact, many in the highest circles conceived that the glory of the kingdom had departed.
After the enchanted stone—considered as such—had been kept at Tarah for a long time, it was sent to Fergus, the first real king of Scots; it stayed in Argyle (the original home of the Scots in Britain) until about the year 842. Three hundred and thirty years before Christ, Fergus was crowned and seated on the famous chair. Kenneth, the second son of Alpin, expanded his realm by conquering the Picts and moved the stone to Scone. Just as the supreme kings of Ireland and the kings of the Scots were inaugurated by being seated on the ancient chair before it was taken to Scone, the kings at Perth were also installed into power until Edward I. took the sacred relic to England, which was highly valued by every Scotsman. When the news of the loss spread, there was widespread concern. The death of a beloved monarch or the loss of many battles, where brave sons and fathers had fallen, would have seemed insignificant compared to the national loss faced. In fact, many in the highest circles believed that the glory of the kingdom had vanished.
It appears from a document found among the records of England, that King Edward treated the relic with great veneration. With the intention of using it for the same purposes in England as it had been used for in Scotland and Ireland, he proposed to make it a part of a throne or royal seat, and ordered his goldsmith to prepare a copper case for it. He changed his mind, and gave instructions for a wooden chair being made, and the stone inserted in the seat. Such was the estimation in which he held the stone, that he placed it in the most sacred place in England—close to the altar and shrine of St. Edward. There are reasons for concluding that Edward had intended to return the stone to Scotland, and had[Pg 436] made arrangements to that effect in a treaty; but the citizens of London, who were anxious to retain the stone in England, remonstrated against its being restored to the legal owners, and the king complied with their wishes. This famous "Stone of Destiny," long sacred in Ireland, and on which the kings of Scotland were crowned for more than a thousand years, now forms part of the coronation chair of the kings and queens of England.
It appears from a document found among the records of England that King Edward treated the relic with great respect. He intended to use it for the same purposes in England as it had been used for in Scotland and Ireland, proposing to incorporate it into a throne or royal seat, and ordered his goldsmith to prepare a copper case for it. He later changed his mind and instructed that a wooden chair be made, with the stone inserted into the seat. He valued the stone so highly that he placed it in the most sacred spot in England—close to the altar and shrine of St. Edward. There are reasons to believe that Edward intended to return the stone to Scotland and had made arrangements in a treaty for that purpose; however, the citizens of London, eager to keep the stone in England, protested against its return to its rightful owners, and the king complied with their wishes. This famous "Stone of Destiny," long revered in Ireland, on which the kings of Scotland were crowned for over a thousand years, now forms part of the coronation chair for the kings and queens of England.
When the supreme kings of Ireland were inaugurated, in the times of heathenism, on the hill of Tarah, the stone, which was enclosed in a wooden chair, was supposed to emit a sound under the rightful heir to the throne, but to be mute under a man seeking power under false pretences. On Aidanus being elected by universal acclamation, and solemnly seated in the same chair, he was crowned by St. Columba, who with his right hand placed the diadem on the king's head, while in his left he held a trumpet or wooden tube, to announce to the assembled throng the completion of the joyful event. This tube was long preserved with great care at Dunkeld. Some suppose that the fatality long assigned to the stone was fully believed in by Kenneth, by whose orders the following couplet was carved on the chair:—
When the supreme kings of Ireland were crowned, back in the pagan days, on the hill of Tara, there was a stone in a wooden chair that was thought to make a sound for the rightful heir to the throne but remained silent for anyone who sought power through deceit. When Aidan was chosen by popular acclaim and officially seated in the chair, he was crowned by St. Columba, who placed the crown on the king's head with one hand while holding a trumpet or wooden tube in the other to signal the crowd that the momentous occasion was complete. This tube was kept with great care at Dunkeld for many years. Some believe that Kenneth fully believed in the stone's supposed curse, as he ordered the following couplet to be carved on the chair:—
Wintoun tells us that Fergus, the son of Ere,
Wintoun tells us that Fergus, the son of Ere,
And first it took place in Ikkolmkil,
And after that, it was needed for a while;
And there it was many days, Qhyll Edward definitely wants to take it away.
Without endorsing the opinion that Scotland and Ireland have lost their wonted power, or suffered decline through the "Prophetic or Fatal Stone" being carried[Pg 437] away, it is an indisputable fact that in neither of these countries is there, strictly speaking, a "monarch's regal seat." The "Enchanted Stone"—the "palladium of Scottish liberty"—is certainly, as the English well know, one of the most ancient and valuable relics in Westminster Abbey.
Without agreeing with the idea that Scotland and Ireland have lost their usual power or declined because the "Prophetic or Fatal Stone" was taken away[Pg 437], it’s a clear fact that neither of these countries has, strictly speaking, a "monarch's royal seat." The "Enchanted Stone"—the "palladium of Scottish liberty"—is definitely, as the English know very well, one of the oldest and most valuable relics in Westminster Abbey.
TRIALS BY ORDEAL.
CHAPTER L.
Trials by Ordeal resorted to in Modern and Ancient Times—Ordeal by means of Hot Iron—Plunging the Arm into Boiling Water or Oil—Walking Blindfold in Dangerous Places—Weighing a Witch—Extending the Arms before a Cross—Swallowing Consecrated Bread—Ordeal among the Hindoos—Touching a Dead Body—A Murdered Traveller—An Inquest, how conducted long ago—Dead Henry's Wounds—Sir George M'Kenzie's Opinion of Trial by Ordeal—Killing a Brother by Sorcery—Touching a Dead Body—Sir K. Digby on Trial by Ordeal.
Trials by Ordeal Used in Modern and Ancient Times—Ordeal through Hot Iron—Submerging the Arm into Boiling Water or Oil—Walking Blindfolded in Hazardous Areas—Weighing a Witch—Holding Arms Out before a Cross—Eating Consecrated Bread—Ordeal among Hindus—Touching a Dead Body—A Murdered Traveler—An Inquest, how it was conducted long ago—Dead Henry's Injuries—Sir George M'Kenzie’s View on Trial by Ordeal—Killing a Brother through Sorcery—Touching a Dead Body—Sir K. Digby on Trial by Ordeal.
Trial by ordeal were resorted to by many people and nations both in ancient and modern times, with the view of establishing the criminality or innocence of suspected persons. Among the ordeals may be enumerated: holding in the hand a red-hot bar of iron, plunging the arm into boiling water or oil, walking blindfold amidst burning ploughshares, passing through fires, swallowing a morsel of consecrated bread, swimming or sinking in water (or, as it was occasionally termed, weighing a witch), stretching out the arms before the cross until the sorest wearied competitor dropped his arms, and so lost his cause, and therewith perhaps his life or his estate, or it might be both.
Trial by ordeal was used by many people and nations both in ancient and modern times to determine the guilt or innocence of suspected individuals. Some of the ordeals included: holding a red-hot iron bar in hand, plunging an arm into boiling water or oil, walking blindfolded over burning ploughshares, passing through fires, swallowing a piece of consecrated bread, swimming or sinking in water (which was sometimes referred to as weighing a witch), and stretching out arms before the cross until the most exhausted competitor dropped their arms, thereby losing their case, along with possibly their life or property, or even both.
A dispute occurred between the Bishop of Paris and the Abbot of St. Denis about the patronage of a monastery; and Pepin, surnamed the Short, not being able to decide such an intricate question, decreed that the matter should be settled by ordeal. Each of the disputants chose a man, and both the men appeared in a chapel, where they[Pg 439] extended their arms in the form of a cross. Numerous spectators were present to witness the trial, and betted on the feat. The bishop's representative dropped his arms first, and thereby ruined his employer.
A conflict arose between the Bishop of Paris and the Abbot of St. Denis over who should have control of a monastery; and Pepin, known as the Short, unable to resolve such a complicated issue, decided that the matter should be decided by ordeal. Each of the parties selected a champion, and both men stood in a chapel, where they[Pg 439] stretched their arms out in the shape of a cross. A large crowd gathered to watch the event and placed bets on the outcome. The bishop's champion dropped his arms first, which ultimately led to his side's defeat.
Warren Hastings has found, from Asiatic researches, that trial by ordeal was common among the Hindoos. He says these trials are conducted in nine ways: first, by the balance; secondly, by fire; thirdly, by water; fourthly, by poison; fifthly, by the Cósha, or water in which an idol has been washed; sixthly, by rice; seventhly, by boiling oil; eighthly, by red-hot iron; ninthly, by images.
Warren Hastings discovered through his studies in Asia that trial by ordeal was common among Hindus. He states that these trials are carried out in nine ways: first, by balance; second, by fire; third, by water; fourth, by poison; fifth, by Cósha, or the water used to wash an idol; sixth, by rice; seventh, by boiling oil; eighth, by red-hot iron; and ninth, by images.
"I. Ordeal by the balance is thus performed:—The beam having been previously adjusted, the cord fixed, and both scales made perfectly even, the person accused and a Pandit fast a whole day; then, after the accused has been bathed in sacred water, the hóma, or oblation, presented to fire, and the deities worshipped, he is carefully weighed; and, when he is taken out of the scale, the Pandits prostrate themselves, and pronounce a certain mentra or incantation, agreeably to the Sástras, and having written the substance of the accusation on a piece of paper, bind it on his head. Six minutes after, they place him again in the scale, and, if he weigh more than before, he is held guilty; if less, innocent; if exactly the same, he must be weighed a third time; when, as it is written in the Mitácsherá, there will certainly be a difference in his weight. Should the balance break down, it would be considered a proof of guilt.
"I. The ordeal by balance works like this: The beam is adjusted beforehand, the cord is fixed, and both scales are perfectly level. The accused and a Pandit fast for an entire day. After the accused is bathed in sacred water, an offering is made to the fire, and the deities are worshipped, he is carefully weighed. When he is lifted out of the scale, the Pandits bow down and recite a specific mantra according to the scriptures, and write down the details of the accusation on a piece of paper, which is then tied to his head. Six minutes later, they weigh him again, and if he weighs more than before, he is deemed guilty; if he weighs less, he is innocent; if the weight is the same, he must be weighed a third time; as stated in the Mitácsherá, there will definitely be a difference in weight. If the balance breaks, it is taken as proof of guilt."
"II. For the fire ordeal, an excavation, nine hands long, two spans broad, and one span deep, is made in the ground, and filled with a fire of pippal wood: into this the person accused must walk bare-footed, and, if his foot be unhurt, they hold him blameless; if burned, guilty.
"II. For the fire test, a pit that is nine hands long, two spans wide, and one span deep is dug in the ground and filled with a fire made from pippal wood. The accused person must walk barefoot over it, and if their foot is unharmed, they are considered innocent; if burned, they are found guilty."
"III. Water ordeal is performed by causing the person accused to stand in a sufficient depth of water, either flowing or stagnant, to reach his navel; but care must be taken that no ravenous animal be in it, and that it be not moved by much air: a Bráhman is then directed to go into the water, holding a staff in his hand, and a soldier shoots three arrows on dry ground from a bow of cane; a man is next despatched to bring the arrow which has been shot farthest, and, after he has taken it up, another is ordered to run from the edge of the water; at which instant the person accused is told to grasp the foot or the staff of the Bráhman, who stands near him in the water, and immediately to dive into it. He must remain under water till the two men who went to fetch the arrows are[Pg 440] returned; for, if he raise his head or body above the surface before the arrows are brought back, his guilt is considered as fully proved. In the villages near Banáres, it is the practice for the person who is to be tried by this kind of ordeal to stand in water up to his navel, and then, holding the foot of a Bráhman, to dive under it as long as a man can walk fifty paces very gently; if before the man has walked thus far the accused rise above the water, he is condemned; if not, acquitted.
"III. The water ordeal involves having the accused person stand in a body of water, either flowing or still, deep enough to reach their navel. It's important to ensure that there are no dangerous animals in the water and that it isn't disturbed by strong winds. A Bráhman is instructed to enter the water holding a staff, while a soldier shoots three arrows on dry land from a cane bow. Next, someone is sent to retrieve the arrow that was shot the farthest, and after picking it up, another person is told to run from the edge of the water. At that moment, the accused must grab the foot or staff of the Bráhman standing nearby and immediately dive into the water. They must stay submerged until the two people who went to retrieve the arrows come back; if they surface before the arrows are returned, their guilt is considered proven. In the villages around Banáres, the practice is for the person undergoing this ordeal to stand in water up to their navel and then, while holding onto the foot of a Bráhman, dive under until a person can walk fifty steps very slowly. If the accused comes up before the person has walked that distance, they are found guilty; if not, they are acquitted."
"IV. There are two sorts of trial by poison. First, the Pandits having performed their hóma, and the person accused his ablution, two retti's and a half, or seven barley-corns, of vishanagá, a poisonous root, or of sanc'hyá, that is, white arsenic, are mixed in eight máshas, or sixty-four retti's of clarified butter, which the accused must eat from the hand of a Bráhman: if the poison produce no visible effect, he is absolved; otherwise, condemned. Secondly, the hooded snake, called nága, is thrown into a deep earthen pot, into which is dropped a ring, a seal, or a coin; this the person accused is ordered to take out with his hand; and, if the serpent bite him, he is pronounced guilty; if not, innocent.
"IV. There are two types of trial by poison. First, after the Pandits have completed their hóma and the accused has done their ablution, they mix two and a half retti's, or seven barley grains, of vishanagá, a poisonous root, or sanc'hyá, which is white arsenic, in eight máshas, or sixty-four retti's, of clarified butter. The accused must eat this from the hand of a Bráhman; if the poison has no visible effect, they are cleared; otherwise, they are found guilty. Secondly, a hooded snake, called nága, is placed in a deep earthen pot, along with a ring, a seal, or a coin. The accused is then asked to retrieve it with their hand; if the snake bites them, they are found guilty; if not, they are deemed innocent."
"V. Trial by the cósha is as follows: the accused is made to drink three draughts of the water in which the images of the sun, of Dévi, and other deities have been washed for that purpose; and if within fourteen days he has any sickness or indisposition, his crime is considered as proved.
"V. Trial by the cósha works like this: the accused has to drink three sips of the water in which the images of the sun, Dévi, and other deities have been rinsed for this purpose; if he becomes sick or unwell within fourteen days, it’s taken as proof of his guilt."
"VI. When several persons are suspected of theft, some dry rice is weighed with the sacred stone called sálcrám; or certain slócas are read over it; after which the suspected persons are severally ordered to chew a quantity of it: as soon as they have chewed it, they are to throw it on some leaves of the pippal, or, if none be at hand, on some b'húrja patra, or bark of a tree from Népál or Cashmír. The man from whose mouth the rice comes dry or stained with blood, is holden guilty; the rest are acquitted.
"VI. When several people are suspected of stealing, some dry rice is weighed with a sacred stone called sálcrám; or certain slócas are recited over it. After that, the suspects are each told to chew a portion of it. Once they’ve chewed it, they need to throw it onto some leaves of the pippal tree, or if those aren’t available, on some b'húrja patra, or bark from a tree from Népál or Cashmír. The person from whose mouth the rice comes out dry or stained with blood is considered guilty; the others are cleared of suspicion."
"VII. The ordeal by hot oil is very simple: when it is heated sufficiently, the accused thrusts his hand into it; and, if he be not burned, is held innocent.
"VII. The ordeal by hot oil is very straightforward: when it's heated enough, the accused puts his hand into it; and, if he isn’t burned, he is considered innocent."
"VIII. In the same manner they make an iron ball, or the head of a lance, red-hot, and place it in the hands of the person accused; who, if it burn him not, is judged guiltless.
"VIII. Similarly, they heat an iron ball or the tip of a spear until it's red-hot and put it in the hands of the accused person; if it doesn’t burn him, he’s judged innocent."
"IX. To perform the ordeal by dharmárch, which is the name of the slóca appropriated to this mode of trial, either an image named Dharma, or the Genius of Justice, is made of silver, and another, called Adharma, of clay or iron, both of which are thrown into a large earthen jar; and the accused, having thrust his hand into it, is acquitted if he bring out the silver image, but condemned if he draw forth the iron; or the figure of a deity is painted on white cloth, and another on black, the first of which they name dharma, and the second adharma: these are[Pg 441] severally rolled up in cow-dung, and thrown into a large jar without having ever been shown to the accused; who must put his hand into the jar, and is acquitted or convicted as he draws out the figure on white or black cloth."
"IX. To carry out the trial by dharmárch, which is the term for this type of test, a silver image called Dharma and a clay or iron figure named Adharma are placed into a large earthen jar. The accused puts their hand into the jar; if they pull out the silver image, they are acquitted, but if they pull out the iron, they are condemned. Alternatively, a deity's image is painted on white cloth and another on black cloth, where the white cloth represents dharma and the black cloth represents adharma. These are wrapped in cow dung and thrown into a large jar without ever being shown to the accused, who must then reach into the jar and is either acquitted or convicted based on whether they draw out the white or black cloth."
Touching the body of a murdered person was one way, in Scotland, England, and elsewhere, of discovering who the murderer was. The practice, we are informed, originated in Denmark. Certain gentlemen in that kingdom, being together in a house, one evening fell out among themselves, and from words came to blows. Unfortunately the candles went out during the fray, and before lights could be procured one of the gentlemen was stabbed. The murderer was unknown. Christernus II., then king, to find out the murderer, caused all who were present at the brawl to stand around the dead body, and commanded that one after the other should lay his right hand on the dead man's breast, and swear that he had not committed the foul deed. The gentlemen complied; and no sign appeared to indicate the guilt of any of them, until the king's pursuivant kissed the feet of the corpse, and laid his hand on the breast. As soon as he did so, the blood gushed out in great abundance from the wound and nostrils. Thus condemned, the pursuivant confessed his guilt. By the king's sentence, the criminal was beheaded. Hence arose the practice, which was long common in many places, of finding out unknown murders. In most cases the murderer was discovered by the corpse bleeding the instant the bloodstained hand was placed on the cold inanimate clay, but at times the sign was given by the dead man opening his eyes on the slayer approaching the corpse.
Touching the body of a murdered person was one way, in Scotland, England, and other places, to discover who the murderer was. This practice, we’re told, started in Denmark. One evening, some gentlemen in that kingdom were together in a house and got into a fight, escalating from words to physical blows. Unfortunately, the candles went out during the scuffle, and before anyone could light them again, one of the gentlemen was stabbed. The identity of the murderer was unknown. Christernus II., the king at that time, wanting to find out who it was, had everyone present at the brawl stand around the dead body and commanded that each person, one by one, lay their right hand on the dead man’s chest and swear they hadn’t committed the crime. The gentlemen complied, and there was no sign suggesting guilt from any of them until the king’s pursuivant kissed the feet of the corpse and laid his hand on its chest. As soon as he did that, blood gushed from the wound and nostrils in great quantity. Condemned by this sign, the pursuivant confessed his guilt. By the king’s order, the criminal was beheaded. This led to the practice, which was common for a long time in many places, of uncovering unknown murders. In most cases, the murderer was identified when the corpse bled as soon as the bloodstained hand touched the cold, lifeless body, but at times the indication came from the dead man opening his eyes upon seeing the killer approach the corpse.
A traveller was found murdered on a highway in Denmark; and because the slayer was unknown, the magistrates of the place caused one of the hands of him that was slain to be cut off, and hung up by a string at the top of a room in the town prison. About ten years after the crime was committed, the murderer happened[Pg 442] to enter the apartment; and as soon as he did so, the dry withered hand began to drop blood on a table below it. The gaoler, beholding this, detained the man and called in the magistrates, who extracted from him a confession of his guilt.
A traveler was found murdered on a highway in Denmark, and since the killer was unknown, the local officials had one of the victim's hands cut off and hung by a string at the top of a room in the town jail. About ten years after the crime took place, the murderer unexpectedly entered the room; and as soon as he did, the dry, shriveled hand started to bleed onto the table below. The jailer saw this, detained the man, and summoned the officials, who got him to confess to his crime.
In Herefordshire, in the time of Charles I., Johan Norkett, wife of Arthur Norkett, was found dead. At first it was thought she had committed suicide, but afterwards circumstances transpired which led to the belief that the unfortunate woman did not lay violent hands upon herself. A jury was summoned, and, after deliberation, the coroner directed that the body, which had been buried for a month, should be exhumed, and four suspected persons brought to touch the corpse. The persons being afterwards brought to trial at the assizes, an old minister swore that, the body being taken out of the grave and laid on the grass, the accused were required to touch it. On laying their hands on the brow, which before was of a livid and carrion colour, it began to have a dew or gentle sweat upon it, which increased by degrees until the sweat ran down the face. The brow then turned to a lifelike and flesh colour, and the dead woman opened one of her eyes and shut it again, and this opening the eye was done three times. She likewise thrust out the ring or marriage finger three times, and the finger dropped blood on the grass. Another clergyman corroborated the statement of the first witness. Sir Nicholas Hyde threw doubt on the correctness of the evidence, but the jury found three of the prisoners guilty of murder, and two of them were executed; the third being a woman, escaped with her life.
In Herefordshire, during the time of Charles I, Johan Norkett, the wife of Arthur Norkett, was found dead. Initially, it was believed she had taken her own life, but later events suggested that this unfortunate woman did not end her own life. A jury was summoned, and after some discussion, the coroner ordered that the body, which had been buried for a month, should be exhumed, and four suspects brought to touch the corpse. The suspects were later put on trial at the assizes, where an old minister testified that when the body was taken out of the grave and laid on the grass, the accused were asked to touch it. When they placed their hands on the brow, which had been a lifeless and pale color, it began to sweat gently, and the perspiration gradually increased until it streamed down the face. The brow then turned a healthy flesh color, and the dead woman opened one of her eyes and then closed it again, doing this three times. She also extended her ring finger three times, and blood dripped from the finger onto the grass. Another clergyman supported the first witness's account. Sir Nicholas Hyde questioned the accuracy of the evidence, but the jury found three of the suspects guilty of murder, with two of them being executed; the third, a woman, escaped with her life.
The popular superstition that the wounds of a murdered person would bleed afresh when touched by the murderer, is thus referred to by Shakspeare:
The well-known superstition that the wounds of a murdered person would bleed again when touched by their killer is mentioned by Shakespeare:
[Pg 443]And Dryden says:
And Dryden states:
Near the dead body, joyfully brought, "It's often been shown that a breathless corpse will bleed."
That murder might be discovered in the way referred to, was generally believed in Scotland in the seventeenth century. Sir George Mackenzie, when conducting the prosecution in the trial of Philip Stansfield, said: "That divine power which makes the blood circulate during life, has oft-times, in all nations, opened a passage to it after death upon such occasions, but most in this case; for after the wounds had been sewed up, and the body designedly shaken up and down, and, which is most wonderful, after the body had been buried for several days, which naturally occasions the blood to congeal, upon Philip touching it, the blood darted and sprang out, to the great astonishment of the chirurgeons themselves, who were desired to watch this event; whereupon Philip, astonished more than they, threw down the body, and became so faint that they were forced to give him a cordial."
It was widely believed in Scotland during the seventeenth century that a murder could be uncovered in the way described. Sir George Mackenzie, while leading the prosecution in the trial of Philip Stansfield, stated: "That divine power which makes the blood flow during life has often, in all cultures, found a way to reveal it after death on such occasions, but most notably in this case; for after the wounds had been stitched up, and the body deliberately shaken up and down, and, most remarkably, after the body had been buried for several days, which usually causes the blood to clot, when Philip touched it, the blood shot out, to the great astonishment of the surgeons who were asked to observe this event; upon seeing this, Philip, more shocked than they were, dropped the body and became so faint that they had to give him a restorative."
In the middle of the seventeenth century, Christina Wilson was accused, in one of the supreme courts of Scotland, of having killed her brother by sorcery. On being suspected of the crime by the minister and others, she was brought in to touch the corpse. At the first sight of the dead body, she prayed that He who made the sun to shine on their house would bring the murder to light, and immediately thereafter she touched the corpse. It bled, though it did not do so before when touched by others. Of course this was held sufficient proof against the unfortunate woman, and she suffered according to her supposed guilt.
In the mid-seventeenth century, Christina Wilson was accused in one of Scotland's highest courts of killing her brother through witchcraft. After the minister and others suspected her of the crime, she was brought in to touch the corpse. At the first sight of the dead body, she prayed that the one who made the sun shine on their home would reveal the truth about the murder, and right after that, she touched the corpse. It bled, even though it hadn’t bled when others had touched it. Naturally, this was considered enough evidence against the unfortunate woman, and she suffered for what was believed to be her guilt.
In another case a man was condemned on similar evidence for the murder of his father; but the prisoner insisted that the bleeding was owing to an incision[Pg 444] made on the body, and not to his presence. The defence was disregarded; but this need not be a matter of surprise, when such men as Sir K. Digby and Sir George Mackenzie took it for granted that the corpse of a murdered person would bleed on being touched by the murderer. He (Sir K. Digby) says in his Religio Medica: "And to this cause, peradventure, may be ascribed the strange effect which is frequently seen in England, when, at the approach of the murderer, the slain body suddenly bleedeth afresh: for certainly the souls of them that are treacherously murdered by surprise leave their bodies with extreme unwillingness, and with vehement indignation against them that forced them to so unprovided and abhorred a passage. The soul then, to wreak its evil talent against the hated murderer, and to draw a just and desired revenge upon his head, would do all it can to manifest the author of the fact. To speak it cannot, for in itself it wanteth organs of voice, and those it is parted from are now grown too heavy, and are too benumbed for it to give motion unto; yet some change it desireth to make in the body, which it hath so vehement inclination to, and therefore it is the aptest for it to work upon. It must then endeavour to cause a motion in the sublimest and most fluid parts (and consequently the most moveable ones) of it. This can be nothing but the blood, which, being violently moved, must needs gush out at those places where it findeth issues."
In another case, a man was sentenced for the murder of his father based on similar evidence; however, the accused claimed that the bleeding was due to a cut made on the body, and not because he was there. His defense was ignored, but this shouldn’t be surprising, especially considering that notable figures like Sir K. Digby and Sir George Mackenzie believed that the corpse of a murder victim would bleed when touched by the killer. Sir K. Digby mentions in his Religio Medica: "And perhaps this explains the strange phenomenon often seen in England, where the murdered body starts bleeding again when the murderer approaches: for surely, the souls of those who are treacherously killed unexpectedly leave their bodies very reluctantly, filled with intense anger towards those who forced them into such an unprepared and horrendous fate. The soul then, seeking to take revenge on the despised murderer and to bring about the just retribution they desire, would do everything possible to reveal the perpetrator. It cannot speak because it lacks vocal organs, and the body it has left has become too heavy and numb for it to move; still, it desperately wishes to create some change in the body it is so inclined towards, making it most fitting to act upon. Therefore, it must try to trigger movement in the most ethereal and fluid parts (and thus the most movable ones) of it. This can only be the blood, which, when violently stirred, must flow out through any openings it encounters."
The swallowing of a piece of barley bread, over which mass had been performed, was not unfrequent in trials of ordeal. If the suspected person swallowed the bread without injury, he was declared innocent; but if the bread choked him in the attempt to swallow it, then was he considered to be guilty. At times cheese was given with the bread; but when that was done, it was essential to supply ewe-milk cheese made in the month of May.
The act of swallowing a piece of barley bread, which had been used during a mass, was common in trial by ordeal. If the accused swallowed the bread without any problems, they were judged innocent; but if the bread caused them to choke, they were deemed guilty. Sometimes cheese was provided with the bread, but if so, it was necessary to use ewe-milk cheese made in May.
CHAPTER LI.
A Popular Story—Ordeal of Red-hot Iron—Ordeal by Boiling Water—Theatberge, wife of Lothaire, accused of Incest—Purgation by Cold Water—Forbes's Memoirs—Ordeals by Boiling Oil—Trial by Wager of Battle—When Trial by Wager of Battle ceased—Trial by Jury—Combats in Germany—Bier placed near the Combatants—Court of King's Bench deciding the Legality of Trial by Battle—Sir Walter Scott's Illustrations of Superstition and Trial by Battle in Olden Times.
A Popular Story—Trial by Red-hot Iron—Trial by Boiling Water—Theatberge, Lothaire's wife, accused of Incest—Cleansing by Cold Water—Forbes's Memoirs—Trials by Boiling Oil—Combat by Wager of Battle—When Wager of Battle Stopped—Trial by Jury—Fights in Germany—Bier placed near the Fighters—King's Bench deciding the Legality of Trial by Battle—Sir Walter Scott's Illustrations of Superstition and Trial by Battle in Ancient Times.
A popular story is told of Emma, mother of Edward the Confessor, being accused of too great familiarity with the Bishop of Leicester. To justify herself, she demanded the ordeal of red-hot iron. Her demand was complied with, and she passed barefooted and blindfolded over nine red-hot ploughshares without touching them. Her innocence was thereby held to be proved.
A well-known story is told about Emma, the mother of Edward the Confessor, who was accused of being too close with the Bishop of Leicester. To defend herself, she requested the ordeal of red-hot iron. Her request was granted, and she walked barefoot and blindfolded over nine red-hot ploughshares without touching them. This was taken as proof of her innocence.
Nobles and great persons who submitted to ordeal by water were purged by boiling water, but the populace had to undergo the cold-water test.
Nobles and important people who faced trial by water were tested with boiling water, while the common people had to go through the cold-water test.
Theatberge, wife of Lothaire of France, having been accused of incest, certain bishops were consulted as to the manner of establishing her guilt or innocence; and they concluded that recourse should be had to proof by boiling water. She was ordered to plunge her hand into a basin of boiling water, and take out a ring put therein. In place of complying, she availed herself of a privilege the law allowed—to find a substitute. He whom she chose produced the ring without injuring his hand, in spite of the fire under the caldron being so intense that the water boiled over.
Theatberge, the wife of Lothaire of France, was accused of incest, so some bishops were consulted on how to determine her guilt or innocence. They decided that she should prove herself through a test involving boiling water. She was instructed to dip her hand into a basin of boiling water and retrieve a ring placed inside. Instead of doing this, she took advantage of a legal privilege that allowed her to find a substitute. The person she chose was able to retrieve the ring without hurting his hand, even though the flames under the pot were so fierce that the water overflowed.
In the trial or purgation by cold water, the accused, after prayers and other ceremonies, was cast into deep water, swaddled or tied in such a manner as to make it[Pg 446] impossible for him or her to swim. If the accused sank, he or she was held criminal, and allowed to drown. If the person floated, it was regarded as a proof of innocence, and the lucky one was drawn out of the water to be set free.
In the trial by cold water, the accused, after prayers and other rituals, was thrown into deep water, wrapped or tied in a way that made it impossible for them to swim. If the accused sank, they were considered guilty and allowed to drown. If the person floated, it was seen as proof of innocence, and the fortunate individual was pulled out of the water and set free.
Mr. Forbes, in his Oriental Memoirs, says that, among the curious circumstances connected with his administration of justice at Dheeborg, he was sometimes obliged to determine causes by ordeal trial. In one instance a man was accused of stealing a child wearing many jewels. Circumstances were against him, on which he demanded trial by ordeal. Mr. Forbes was at first averse to adopt such a measure, but, at the request of the Hindoo arbitrators, who sat on the carpet of justice, and especially at the request of the child's parents, he consented. A vessel full of boiling oil was brought into the durbar, and, after a short ceremony by the Brahmins, the accused person, without showing any anxiety, plunged his hand to the bottom and took out a small silver coin. He did not appear to have sustained any hurt, or to suffer the least pain. The suspected person's innocence being thus established in the eyes of the arbitrators and parents, he was set free.
Mr. Forbes, in his Oriental Memoirs, mentions that, among the unusual situations related to his administration of justice at Dheeborg, he occasionally had to resolve cases through ordeal trial. In one case, a man was accused of stealing a child adorned with many jewels. The evidence was against him, so he requested a trial by ordeal. Mr. Forbes was initially reluctant to agree to such a method, but, at the insistence of the Hindu mediators sitting on the carpet of justice, and especially at the request of the child's parents, he agreed. A vessel filled with boiling oil was brought into the court, and after a brief ceremony conducted by the Brahmins, the accused, showing no signs of worry, plunged his hand into the oil and retrieved a small silver coin. He did not seem to be injured or in any pain. With the suspect's innocence established in the eyes of the mediators and the parents, he was released.
Another instance of trial by ordeal is mentioned by Mr. Forbes. The coolies of a village in the northern part of Guzerat were accused of having seized and imprisoned a Bohra, and, of extorting a bond from him for 450 rupees. The chief, a Khemaria coolie, named Wagajee, denied the charge, and, for proof of his innocence and that of his people, offered to submit to trial by any kind of ordeal. The Bohra agreed to this mode of proof, and it was determined that the coolie should immerse his hand in a vessel of boiling oil. A large copper-pot full of oil was put on a fire in the market place, and a pair of blacksmith's bellows applied to blow the fire until the oil became very hot. A rupee was then thrown into the pot. The accused, when requested, came forward, stripped himself, said his[Pg 447] prayers, and protested his innocence. He resisted every attempt to dissuade him from the trial. A crowd of people, impressed with the awfulness of such an immediate appeal to the deity, prayed devoutly that, if he were not guilty, he might pass through the test unhurt. Wagajee walked up to the boiling oil, dipped his hand into it, and laid hold of the rupee. He then held up his hand, that the spectators might satisfy themselves of his veracity. His hand appeared as if it had been merely put into cold oil. All parties were satisfied, and Wagajee was dismissed with the present of a new turban.
Another example of trial by ordeal is mentioned by Mr. Forbes. The laborers of a village in the northern part of Guzerat were accused of capturing and imprisoning a Bohra and extorting a bond from him for 450 rupees. The chief, a Khemaria laborer named Wagajee, denied the accusation and, to prove his innocence and that of his people, offered to undergo any kind of ordeal. The Bohra agreed to this method of proof, and it was decided that the coolie would immerse his hand in a pot of boiling oil. A large copper pot filled with oil was placed on a fire in the marketplace, and a pair of blacksmith's bellows were used to stoke the fire until the oil became extremely hot. A rupee was then tossed into the pot. When asked, the accused stepped forward, stripped off his clothes, said his prayers, and insisted on his innocence. He resisted all attempts to deter him from the trial. A crowd, moved by the seriousness of such a direct appeal to the deity, prayed fervently that, if he was innocent, he would pass through the test unharmed. Wagajee approached the boiling oil, dipped his hand into it, and grabbed the rupee. He then raised his hand so the spectators could confirm his truthfulness. His hand looked as though it had merely been dipped into cold oil. Everyone was satisfied, and Wagajee was sent off with a new turban as a gift.
Trial by ordeal was introduced into England by the Saxons. Under the English laws, a prisoner might choose whether he would be tried by ordeal or by jury. Trial by ordeal was abolished in this country in the year 1218.
Trial by ordeal was brought to England by the Saxons. According to English law, a prisoner could choose whether to be tried by ordeal or by jury. Trial by ordeal was ended in this country in 1218.
Trial by or wager of battle may be mentioned as a form of superstition which remained as a legal way of deciding criminal cases down to the time of George III.
Trial by combat or wager of battle can be noted as a form of superstition that continued to be a legal method for resolving criminal cases until the reign of George III.
In 1817 a young man, charged with murdering his sweetheart in England, claimed the right to have his case decided by wager of battle: the court admitted the claim, but he whose right it was to accept the challenge refused to fight, and so the accused escaped punishment. This led to the law, which allowed trial by battle, being repealed in 1819.
In 1817, a young man accused of killing his girlfriend in England claimed the right to have his case decided by combat. The court accepted his claim, but the person who had the right to challenge him refused to fight, allowing the accused to avoid punishment. This resulted in the law that permitted trial by combat being repealed in 1819.
Before commencing the fight, the combatants were compelled to swear that neither of them would resort to sorcery or witchcraft. If the accused were slain, the judges regarded the fatal deed as proof of his guilt. If overpowered, but not killed, he was adjudged guilty, and sentenced to be immediately executed. Women, priests, infants, men sixty years of age, or lame or blind, had it in their option to refuse wager of battle, and were entitled to demand trial by jury.
Before starting the fight, the fighters had to swear that neither would use magic or witchcraft. If the accused was killed, the judges saw the act as evidence of guilt. If they were overpowered but not killed, they were judged guilty and sentenced to be executed immediately. Women, priests, infants, men over sixty, or those who were lame or blind could choose to refuse the battle and had the right to request a trial by jury.
An old author says: "If two neighbours dispute respecting the boundaries of their possessions, let a piece of turf[Pg 448] of the contested land be dug up by the judge, and brought by him into the court, and the two parties shall touch it with the points of their swords, calling on the Most High to witness their claims. After this let them combat, and let victory prove who is right and who is wrong."
An old author says: "If two neighbors argue over the boundaries of their property, let the judge dig up a piece of turf[Pg 448] from the disputed land and bring it into the court. The two parties will then touch it with the tips of their swords, invoking the Most High to witness their claims. After this, they should fight, and let the outcome show who is right and who is wrong."
Sir Walter Scott gives a good illustration of the superstition of olden times, and of trial by battle, in Ivanhoe. We are told that after Ivanhoe was wounded at the tournament, Rebecca, the Jewess, lost no time in causing the patient to be removed to her father's dwelling, and with her own hands bound up his wounds. The Jews, both male and female, possessed and practised the medical science; and the monarchs and powerful barons of the time, says the novelist, frequently, when wounded or in sickness, committed themselves as patients to the charge of an experienced person among the despised people. A general belief prevailed among Christians that the Jewish rabbins were acquainted with the occult sciences, and particularly with the cabalistical art. The rabbins did not disavow such acquaintance with supernatural arts. Rebecca's knowledge of the healing art had been acquired under an aged Jewess, the daughter of a celebrated doctor. Miriam fell a sacrifice to the fanaticism of the times, but her secrets had survived in her apt pupil. The wounded knight, as might be expected, recovered under the medical treatment of Rebecca. For this she was accused of working cures by words, sigils, and other cabalistical mysteries.
Sir Walter Scott provides a clear example of the superstitions from the past and trial by combat in Ivanhoe. We learn that after Ivanhoe was injured in the tournament, Rebecca, the Jewish woman, quickly arranged for him to be taken to her father's home, where she personally tended to his wounds. Both Jewish men and women were well-versed in medicine and practiced it; and according to the novelist, kings and powerful nobles often entrusted their care to someone experienced among the marginalized Jewish community when they suffered injuries or illnesses. There was a widespread belief among Christians that Jewish rabbis had knowledge of mystical sciences, especially the kabbalistic arts. The rabbis did not deny their familiarity with supernatural practices. Rebecca's medical knowledge came from studying under an elderly Jewish woman, the daughter of a renowned doctor. Miriam lost her life to the zealotry of the era, but her teachings lived on through her talented student. As expected, the wounded knight healed under Rebecca's care. For this, she faced accusations of performing cures through words, symbols, and other mystical arts.
"Nay, reverend and brave knight," answered Isaac, Rebecca's father, in reply to Beaumanoir, who brought the charge against the Jewess, "but in chief measure by a balsam of marvellous virtue;" and in reply to another question, Isaac reluctantly told that Rebecca had obtained her secret from Miriam, whom the Grand Master designated a witch and enchantress, whose body had been burned at a stake, and her ashes scattered to the four winds. "The laws of England," exclaimed Beaumanoir,[Pg 449] "permit and enjoin each judge to execute justice within his own jurisdiction. The most petty baron may arrest, try, and condemn a witch found within his own domain.... The witch shall be taken out of the land, and the wickedness thereof shall be forgiven. Prepare the castle-hall for the trial of the sorceress."
"Nah, respected and brave knight," Isaac, Rebecca's father, replied to Beaumanoir, who had brought the accusation against the Jewess, "but mainly through a balsam of incredible power;" and in response to another question, Isaac reluctantly revealed that Rebecca had learned her secret from Miriam, whom the Grand Master labeled a witch and enchantress, whose body had been burned at the stake, and her ashes scattered to the wind. "The laws of England," Beaumanoir shouted, [Pg 449] "allow and require each judge to deliver justice within his own area. Even the tiniest baron can arrest, try, and condemn a witch found in his own territory... The witch will be expelled from the land, and her evil will be forgiven. Prepare the castle hall for the trial of the sorceress."
Poor Rebecca was brought before the Grand Master, charged with various crimes. "We have," said the Master, "summoned to our presence a Jewish woman, by name Rebecca, daughter of York—a woman infamous for sortileges and for witcheries; whereby she hath maddened the blood, and besotted the brain, not of a churl, but of a knight—not of a secular knight, but of one devoted to the service of the holy temple—not of a knight champion, but of a preceptor.... By means of charms and of spells, Satan had obtained dominion over the knight, perchance because he cast his eyes too lightly upon a damsel's beauty."
Poor Rebecca was brought before the Grand Master, accused of various crimes. "We have," said the Master, "summoned to our presence a Jewish woman named Rebecca, daughter of York—a woman notorious for sorcery and witchcraft; through which she has driven the blood wild and clouded the mind, not of some common man, but of a knight—not just any knight, but one dedicated to the service of the holy temple—not a champion knight, but a leader.... Through charms and spells, Satan has gained control over the knight, perhaps because he looked too carelessly at a lady's beauty."
Witnesses being invited by the Grand Master, forward came a once bedridden man, whom the prisoner had restored to the perfect use of his limbs by a miraculous balsam. Unwillingly he testified to Rebecca curing him, giving him a pot of spicy smelling ointment, and supplying him with money to pay his expenses to his father's house, whither he wished to repair. Other witnesses deponed that Rebecca muttered to herself in an unknown tongue, that the songs she sang were peculiarly sweet, that her garments were of a strange mystic form, and that she had rings with cabalistic devices. A soldier testified that he had seen her cure a wounded man in a mysterious way. He said she made certain signs upon the wound, and repeated words he understood not. The result, he declared, was that the iron head of a cross-bow bolt disengaged itself from the wound, the bleeding was staunched, the wound closed, and the seemingly dying man was within a quarter of an hour walking upon the ramparts.[Pg 450] Another soldier deponed that he had seen Rebecca perch herself upon a high turret, and there take the form of a white swan, under which appearance she flitted three times round the castle of Torquailstone. Again she settled on the turret, and once more assumed her womanly form. The evidence was considered more than enough to condemn the unhappy Jewess; and in a solemn tone the Grand Master demanded what she had to say against sentence of condemnation being pronounced against her. Rebecca knew the law; she maintained her innocence, claimed the privilege of trial by combat, and offered to appear by a champion.
Witnesses summoned by the Grand Master stepped forward, including a man who had once been bedridden. The prisoner had healed him entirely with a miraculous balm. Reluctantly, he testified that Rebecca had cured him by giving him a jar of strongly scented ointment and providing him with money to cover his journey back to his father's house, where he wanted to return. Other witnesses stated that Rebecca spoke to herself in a language they didn’t understand, that her songs were uniquely beautiful, that her clothing had a strange mystical style, and that she wore rings with mysterious symbols. A soldier testified he had seen her heal a wounded man in a mysterious way. He said she made certain signs over the wound and spoke words he couldn't comprehend. The outcome, he reported, was that the iron head of a crossbow bolt came out of the wound, the bleeding stopped, the wound healed, and the man, who seemed to be dying, was walking along the ramparts within fifteen minutes. [Pg 450] Another soldier testified that he had seen Rebecca sit atop a tall turret and transform into a white swan, under which form she flew three times around the castle of Torquailstone. She then landed on the turret and returned to her human form. The evidence was deemed more than sufficient to condemn the unfortunate Jewess; and in a serious tone, the Grand Master asked what she had to say in response to the impending judgment against her. Rebecca understood the law; she declared her innocence, insisted on the right to trial by combat, and offered to present a champion.
Brian de Bois-Gilbert was appointed to do battle on behalf of himself and the order of knights to which he belonged; and the day came when the die would be cast that was to decide the fate of Rebecca. At the castle of Templestowe everything was prepared by the prosecutor for the combat, but for poor Rebecca no champion appeared. Near the lists was a pile of faggots so arranged around a stake as to leave a space for the accused to enter within the fatal circle, chained by fetters, in order to be ready for the fiery punishment. At the hour appointed for the champions to meet, the large bell of St. Michael tolled mournfully, the drawbridge fell, the gates opened, and a knight, bearing a great standard, sallied forth from the castle, preceded by six trumpeters, and followed by the knights preceptors, the Grand Master coming behind. Then came Brian de Bois-Gilbert, armed cap-à-pie, accompanied by two godfathers and many squires and pages. After these followed a guard of warders, with the trembling Jewess, stripped of all her ornaments, lest there should be among them amulets, which Satan was supposed to bestow upon his victims, to deprive them of the power of confession, even when under torture. While the Grand Master took his exalted seat, the unfortunate culprit was conducted to the black chair, near the ready prepared pile. Everything[Pg 451] being arranged, a loud and long flourish of trumpets announced that the proceedings of the court were to begin. Brian de Bois-Gilbert stood ready for the combat, but a champion was still wanting for the appellant. Lest Jew or Pagan should charge the court with injustice, the Grand Master declared his readiness to wait till the shadows were in the west, to see if a champion would appear for the culprit. But the general belief prevailed that no one would stand up for her; and the craven knights whispered to each other, when the day was far gone, that the time had come for declaring the pledge of Rebecca forfeited. At this instant, a knight, urging his horse forward, appeared on the plain advancing towards the lists. A hundred voices exclaimed, "A champion! a champion!" Yes, it was a champion, the renowned Wilfred of Ivanhoe. "Rebecca," said he, riding up to the black chair, "dost thou accept me for thy champion?" The answer was in the affirmative. Little time was now lost; the champions confronted each other. Trumpets sounded, and the knights charged in full career. The wearied horse of Ivanhoe, and its no less exhausted rider, went down, as all had expected, before the well-aimed lance and vigorous steed of the Templar. This result all had foreseen; but although the spear of Ivanhoe did but lightly touch the shield of Bois-Gilbert, that combatant reeled in his saddle, lost his stirrups, and fell in the lists. Ivanhoe, extricating himself from his fallen horse, was soon on foot, hastening to mend his fortune by the sword; but his antagonist rose not. Wilfred, placing his foot on his opponent's breast, and the sword's point to his throat, commanded him to yield, or die on the spot. Bois-Gilbert returned no answer. The fallen knight was unhelmed. His eyes were closed—he was dead, supposed to have died a victim to the violence of his own passions. When the first moments of surprise were over, the Grand Master pronounced the maiden free and guiltless.
Brian de Bois-Gilbert was chosen to fight for himself and the order of knights he was part of; the day arrived when the decision would be made about Rebecca's fate. At Templestowe Castle, the prosecutor had everything ready for the duel, but poor Rebecca had no champion to defend her. Nearby, a pile of firewood was arranged around a stake, leaving space for the accused to step into the deadly circle, shackled and set for the fiery punishment. At the scheduled time for the champions to meet, the large bell of St. Michael tolled sadly, the drawbridge lowered, the gates opened, and a knight carrying a large banner rode out from the castle, preceded by six trumpeters and followed by the knights in charge, with the Grand Master coming last. Then came Brian de Bois-Gilbert, fully armored, along with two godfathers and many squires and pages. After them followed a guard of warders, with the trembling Jewess, stripped of all her jewelry to ensure no amulets were among them, which were believed to be given by Satan to his victims, taking away their ability to confess, even under torture. While the Grand Master took his high seat, the unfortunate accused was led to the black chair next to the prepared pile. With everything set, a loud and prolonged blast of trumpets signaled that the court proceedings were about to start. Brian de Bois-Gilbert stood ready for battle, but a champion was still missing for the accuser. To avoid any accusations of injustice from Jew or Pagan, the Grand Master announced his willingness to wait until the shadows lengthened in the west to see if anyone would come forward for the accused. However, most believed no one would step up for her, and the cowardly knights whispered to each other that it was time to declare Rebecca's pledge forfeited. Just then, a knight urged his horse forward and appeared on the plain approaching the lists. A hundred voices shouted, "A champion! A champion!" Yes, it was a champion, the famous Wilfred of Ivanhoe. "Rebecca," he said, riding up to the black chair, "do you accept me as your champion?" She answered affirmatively. There was no time to waste; the champions faced each other. Trumpets sounded, and the knights charged at full speed. Ivanhoe’s tired horse, along with its equally exhausted rider, fell, just as everyone had expected, under the well-aimed lance of the Templar. This outcome was anticipated; however, although Ivanhoe's spear barely grazed Bois-Gilbert's shield, the combatant swayed in his saddle, lost his stirrups, and fell in the arena. Ivanhoe managed to free himself from his fallen horse and quickly got to his feet, eager to change his luck with the sword; but his opponent did not rise. Wilfred placed his foot on Bois-Gilbert's chest, the point of his sword at his throat, commanding him to surrender or die right there. Bois-Gilbert made no reply. The fallen knight was unhelmed. His eyes were closed—he was dead, presumed to have succumbed to the intensity of his own emotions. Once the initial shock had passed, the Grand Master declared the maiden free and innocent.
The conclusion of this story is touching in the extreme.[Pg 452] Soon after this Ivanhoe and the Lady Ravena were married. On the second morning after the nuptials, Rebecca waited on the Lady of Ivanhoe, and presented her with a small silver casket containing jewels of great value; and leaving a message to her champion, who never ceased to remember her, she hastened away to other lands, to tend the sick, feed the hungry, and relieve the distressed.
The ending of this story is incredibly emotional.[Pg 452] Shortly after, Ivanhoe and Lady Rowena got married. On the second morning after the wedding, Rebecca visited the Lady of Ivanhoe and gave her a small silver box filled with valuable jewels. After leaving a message for her champion, who always kept her in his thoughts, she quickly set off to other places to care for the sick, feed the hungry, and help those in need.
CURSES AND EVIL WISHES.
CHAPTER LII.
Curses, Excommunication, and Anathemas—Diræ, the Executioners of Vengeance—Curses and Anathemas not confined to the Vulgar—Excommunication generally accompanied by Anathema—Excommunicated Persons lost their Civil Rights—Heretics forfeited their Lives—Interment of Excommunicated Persons—Excommunication among the Hebrews—Different Degrees of Excommunication—Solemn Curses pronounced against Impenitent Persons—Stone laid on an Accursed Person's Coffin—Last Degree of Excommunication sometimes followed by Banishment or Death—Form of Excommunication used by Ezra and Nehemiah when they cursed the Samaritans—Death upon the Cross, Sawing asunder, and other Punishments—Mode of Punishment among the Romans, Greeks, and Persians—The Greek Church annually excommunicated Roman Catholics—The Druids resorted to Excommunication—Whole Families excommunicated with Horrible Ceremonies and Dreadful Imprecations—Bishops excommunicating Rats, Mice, Caterpillars, and other Insects and Vermin—The Pope's Claim—Napoleon I. excommunicated—Victor Emmanuel excommunicated—Effects of Excommunication—The Inquisition and its Terrible Doings—The Pope's Fearful Curse—Mr. Donald Cargill excommunicating the King and Nobles—Indulgences, Pardons, and Penance.
Curses, Excommunication, and Anathemas—Diræ, the Agents of Vengeance—Curses and Anathemas not limited to the Common People—Excommunication usually paired with Anathema—Excommunicated Individuals lost their Civil Rights—Heretics faced execution—Burial of Excommunicated Individuals—Excommunication among the Hebrews—Different Levels of Excommunication—Serious Curses declared against Unrepentant Individuals—Stone placed on an Accursed Person's Coffin—The Highest Level of Excommunication sometimes led to Banishment or Death—The Form of Excommunication used by Ezra and Nehemiah when they cursed the Samaritans—Death by Crucifixion, Sawing in Half, and other Punishments—Methods of Punishment among the Romans, Greeks, and Persians—The Greek Church yearly excommunicated Roman Catholics—The Druids practiced Excommunication—Entire Families excommunicated with Horrific Ceremonies and Terrifying Curses—Bishops excommunicating Rats, Mice, Caterpillars, and other Pests—The Pope's Claim—Napoleon I. excommunicated—Victor Emmanuel excommunicated—Consequences of Excommunication—The Inquisition and its Horrific Actions—The Pope's Terrible Curse—Mr. Donald Cargill excommunicating the King and Nobles—Indulgences, Pardons, and Penance.
Curses, excommunication, and anathemas have often been followed by sad consequences; but whether arising directly or indirectly from the denunciations, we do not say. Ancient nations had their goddesses Diræ, who were supposed to be the executioners of vengeance. They were called Furies on earth, and Eumenides in hell. These goddesses were invoked with prayers and charms. Curses and anathemas were not in former ages confined to the vulgar classes of persons, such as in the present time.[Pg 454] Imprecations were hurled out by the priest and prophet, by the educated and uneducated, by professed Christian laymen, by the heathen, by the wandering gipsies, and the croaking crones.
Curses, excommunication, and anathemas have often led to unfortunate outcomes; however, we won't specify whether they were caused directly or indirectly by those denunciations. Ancient civilizations had their goddesses Diræ, believed to be avengers. They were called Furies on earth and Eumenides in the underworld. People would call upon these goddesses with prayers and spells. In past times, curses and anathemas weren't just aimed at common people, unlike today.[Pg 454] Impractical curses were thrown out by priests and prophets, educated and uneducated people, professed Christian laypeople, pagans, wandering gypsies, and even shady old women.
Excommunication is generally accompanied by anathema, or ecclesiastical curse, and punishment, whereby a heretic is not only cut off from the society of the faithful, but is consigned to Satan, that condign punishment may follow. Sixty penalties have been reckoned as accruing upon excommunication. Major excommunication separates or cuts off the delinquent from all communion and fellowship with society—disables him from defending his civil rights. In more than one kingdom, a person who is not absolved from his excommunication in a year's time is deemed a heretic; and we know the punishment dealt out to such persons. Even in our own country, before the time of Charles II., a heretic forfeited his life, and generally expiated his guilt at the stake.
Excommunication is usually accompanied by an anathema, or church curse, and punishment, which means that a heretic is not just excluded from the community of believers but is also handed over to Satan, so that proper punishment can follow. There are sixty penalties associated with excommunication. Major excommunication separates or cuts off the wrongdoer from all communion and fellowship with society, making it impossible for them to defend their civil rights. In more than one kingdom, a person who is not absolved from their excommunication within a year is considered a heretic, and we know the punishment given to such individuals. Even in our own country, before the time of Charles II, a heretic would lose their life and typically paid for their guilt at the stake.
By law, an excommunicated person was not allowed to be interred according to the ordinary form and rites of burial, but the body was flung into a pit, or covered with a heap of stones called imblocare corpus. There was a time when the people believed that the bodies of excommunicated persons not absolved did not rot, but remained entire for ages, a horrible spectacle to posterity. This is attested by Matthew Paris and other writers. The Greeks, till recently, entertained the same opinion.
By law, a person who was excommunicated couldn't be buried according to the usual rites and customs. Instead, their body was thrown into a pit or covered with a pile of stones called imblocare corpus. There was a belief for a time that the bodies of unrelieved excommunicated individuals didn't decay but stayed intact for ages, becoming a horrifying sight for future generations. This is confirmed by Matthew Paris and other writers. The Greeks held this same belief until recently.
In the Hebrew republic the punishment of excommunication was devised by courts of justice, and inflicted by public sentence upon the offenders. There were three degrees of excommunication among the Jews: the first was a casting out of the synagogue, and implied a separation from all commerce and society, either with man or woman, for the distance of four cubits; also from eating or drinking with any one; from shaving, washing, or the like, according to the pleasure of the judge and the[Pg 455] seriousness of the offence. It was in force for thirty days, unless there was repentance expressed and forgiven.
In the Hebrew republic, the punishment of excommunication was established by courts of justice and imposed through a public ruling on the offenders. There were three levels of excommunication among the Jews: the first involved being cast out of the synagogue, which meant a separation from all social interactions, whether with men or women, within a distance of four cubits. It also included restrictions on eating or drinking with anyone, as well as personal grooming like shaving or washing, depending on the judge’s discretion and the severity of the offense. This punishment lasted for thirty days unless there was acknowledgment of wrongdoing and forgiveness granted.
If the sinner remained impenitent longer than thirty days, he was sentenced to more severe punishment, with the addition of a solemn curse. This is supposed to be the same as delivering over to Satan. The offence was published in the synagogue, and, at the time of the publication of the curse, candles were lighted, and when it was extended they were extinguished, as a sign that the excommunicate was deprived of the light of heaven. His goods were confiscated; his male children were not permitted to be circumcised. If he died without repentance, a stone, according to judicial sentence, was cast upon his coffin or bier, to show that he deserved to be stoned. He was not mourned for with solemn lamentation, nor followed to the grave, nor buried with common burial.
If the sinner remained unrepentant for more than thirty days, he faced harsher punishment along with a formal curse. This was essentially seen as handing him over to Satan. The offense was announced in the synagogue, and at the time the curse was declared, candles were lit, and when it was prolonged, they were put out, symbolizing that the person excommunicated had lost the light of heaven. His possessions were taken away; his male children were not allowed to be circumcised. If he died without repenting, a stone was thrown on his coffin or bier, as a sign that he deserved to be stoned. He was not mourned with solemn weeping, nor was he followed to the grave, nor buried in a regular way.
The last degree of excommunication was anathematising, which was inflicted when the offender had often refused to comply with the sentence of court, and was followed by corporal punishment, and often with banishment or death. Drusius gives a form of excommunication which, the Jews say, was used by Ezra and Nehemiah against the Samaritans, in this manner:—The whole congregation was assembled in the Temple, and there were brought three hundred priests, three hundred boys, three hundred trumpets, and three hundred books of the law, and the Levites, singing, cursed the Samaritans by all forms of excommunication, particularly with the curse of the superior house of judgment, and with the curse of the inferior house of judgment. At the same time it was commanded that no Israelite should partake of a Samaritan's food. Hence arose the saying in reference to the breaker of this commandment: "He who eats a Samaritan's bread is as he who eats swine's flesh." Moreover, it was decreed that the excommunicate should have no part in the resurrection of the dead.
The highest level of excommunication was anathema, which was imposed when someone repeatedly refused to follow the court's ruling, and was often accompanied by physical punishment, banishment, or even death. Drusius provides a version of excommunication that the Jews claim was used by Ezra and Nehemiah against the Samaritans, stating that: — The entire congregation gathered in the Temple, and there were brought three hundred priests, three hundred boys, three hundred trumpets, and three hundred books of the law. The Levites sang and cursed the Samaritans using all forms of excommunication, especially with the curse from the superior house of judgment and the curse from the inferior house of judgment. At the same time, it was commanded that no Israelite should eat food from a Samaritan. This led to the saying about anyone who breaks this commandment: "He who eats a Samaritan's bread is like someone who eats pork." Furthermore, it was declared that those excommunicated would have no share in the resurrection of the dead.
[Pg 456]There were other punishments introduced among the Hebrews in later times of their government, which were borrowed from other nations. These were principally, death upon the cross, sawing asunder, condemnation to fight with wild beasts, the wheel, drowning in the sea, beating to death with cudgels, and boating. The first and third punishments were properly Roman inflictions; the second was likewise used by the Romans, but whether it was originally taken from them is doubtful; the fourth and sixth were Grecian penalties; the fifth was, in substance, in use among the Hebrews, Greeks, and Romans, but in the manner of drowning they differed, for the Hebrews tied a mill-stone about the culprit's neck; the last punishment was derived from the Persians, and is thus described:—The condemned person was laid upon his back in a boat, with his hands tied to the sides thereof; another boat was put over him, covering all his body except the head. In this posture the unhappy person was fed with milk and honey till the worms ate his very bowels, and thereby ended his days in extreme pain.
[Pg 456]Other punishments were introduced among the Hebrews in later times of their governance, taken from other nations. These mainly included execution by crucifixion, being sawn in half, being condemned to fight wild animals, the wheel, drowning at sea, being beaten to death with clubs, and a method known as boating. The first and third punishments were specifically Roman practices; the second was also used by the Romans, but it's uncertain if it originated with them; the fourth and sixth were Greek penalties; the fifth was similar in practice among the Hebrews, Greeks, and Romans, but the methods of drowning differed, as the Hebrews tied a millstone around the offender's neck; the last punishment was taken from the Persians and is described as follows: The condemned person was laid on their back in a boat, with their hands tied to the sides; another boat was placed over them, covering their entire body except for their head. In this position, the unfortunate individual was fed milk and honey until the worms consumed their insides, ultimately leading to a painful death.
Every year the Greek Church, at Constantinople, pronounces excommunication against the Roman Catholic Church. Heathens as well as Christians resorted to excommunication. The Druids made use of excommunication against rebels, and interdicted the communication of their mysteries to such as refused to submit to their judgments.
Every year, the Greek Church in Constantinople excommunicates the Roman Catholic Church. Both pagans and Christians used excommunication. The Druids used it against rebels and prohibited sharing their secrets with those who refused to follow their decisions.
In the Christian Church, excommunication has been practised in all ages, and ecclesiastics have had continual recourse to it as one of their spiritual weapons. Not only have they excommunicated individuals, but whole families and provinces have come under their law, with horrible ceremonies and dreadful imprecations. Even kings have not escaped the Church's maledictions. Fevret, writing of excommunications in the Romish Church, says that lighted torches were at times thrown on the ground, with[Pg 457] curses and anathemas, and then trampled out while bells were rung. This is somewhat similar to part of the ceremony of excommunication by bell, book, and candle, to be afterwards more particularly described.
In the Christian Church, excommunication has been practiced throughout history, and church leaders have often used it as a spiritual weapon. They've excommunicated not just individuals, but entire families and regions, accompanied by frightening ceremonies and terrible curses. Even kings haven't been spared from the Church's condemnations. Fevret, discussing excommunications in the Roman Catholic Church, notes that lit torches were sometimes thrown to the ground along with curses and anathemas, and then stomped out while bells were rung. This is somewhat similar to part of the excommunication ceremony involving bell, book, and candle, which will be described in more detail later.
There are instances of bishops excommunicating caterpillars and other insects; and Fevret gives instances of excommunications going out against rats and mice. It sometimes happened that popes and churches excommunicated one another, each cutting off the other from the communication of the faithful, and delivering over the anathematised person or church to the devil. In 850 the synod of Pavia resolved that all who refused to submit to the discipline of the Church should be anathematised, and cut off from every Christian hope and consolation.
There are cases of bishops excommunicating caterpillars and other insects; and Fevret mentions instances of excommunications aimed at rats and mice. Occasionally, popes and churches would excommunicate each other, each cutting the other off from the community of believers, and handing over the cursed person or church to the devil. In 850, the synod of Pavia decided that anyone who refused to follow the Church's discipline should be anathematized and cut off from all Christian hope and comfort.
For fifteen centuries the Pope has claimed the power of disposing of men's souls as seems best to him. Whom he blesses, he says, are blessed; and whom he curses, he would make us believe, are cursed. He arrogates to himself the authority of holding the keys of heaven and hell.
For fifteen centuries, the Pope has claimed the power to determine the fate of people's souls as he sees fit. He says that those he blesses are blessed, and those he curses, he wants us to believe, are cursed. He takes on the authority of holding the keys to heaven and hell.
In 1809 the Pope excommunicated Napoleon I., and in 1860 his Holiness excommunicated Victor Emmanuel, king of Italy—sentences which implied spiritual condemnation, and deprivation of earthly power. The subjects of an excommunicated king were freed from allegiance to their sovereign. It is supposed the Pope's power extends so far that he may pronounce excommunication against the dead, even to the debarring of deceased persons from being cleansed from their sins in purgatory, and the consigning of them to the place of eternal punishment.
In 1809, the Pope excommunicated Napoleon I, and in 1860, his Holiness excommunicated Victor Emmanuel, king of Italy—actions that carried spiritual condemnation and the loss of earthly power. The subjects of an excommunicated king were released from their loyalty to him. It is believed that the Pope's power extends to the point where he can pronounce excommunication against the dead, even preventing deceased individuals from being cleansed of their sins in purgatory and condemning them to eternal punishment.
Terror and amazement followed the footsteps of the inquisitionists. They proceeded with the greatest secrecy and silence. When a heretic was seized, the world abandoned him; his nearest friends durst not say a word in his defence. The heretical criminals were generally arrested in the stillness of night, examined, tortured, and,[Pg 458] unless they recanted, condemned and executed without seeing or knowing who were their accusers. Usually the accused persons were tortured until they condemned themselves; and although witnesses were sometimes examined, the form of procedure was a mockery of justice.
Terror and shock followed the steps of the inquisitors. They moved with extreme secrecy and silence. When a heretic was captured, the world turned its back on them; even their closest friends didn't dare speak up in their defense. The heretical offenders were typically arrested in the dead of night, interrogated, tortured, and,[Pg 458] unless they admitted guilt, condemned and executed without ever seeing or knowing who their accusers were. Usually, the accused were tortured until they confessed; and although witnesses were sometimes called, the whole process was a farce of justice.
As a convincing proof of how dreadful the Romish Church's anathemas are, we give the Pope's fearful curse, taken from a form of excommunication copied from the "Leger Book" of the church of Rochester, long in the custody of the dean and chapter there:—
As a strong example of how terrible the Roman Catholic Church's curses are, we present the Pope's severe curse, taken from a form of excommunication copied from the "Leger Book" of the church of Rochester, which has been held by the dean and chapter there for a long time:—
"By the authority of God Almighty, the Father, Son, and Holy Ghost, and of the holy canons, and of the undefiled Virgin Mary, the mother and patroness of our Saviour, and of all the celestial virtues, angels, archangels, thrones, dominions, powers, cherubims and seraphims, and of the holy patriarchs, prophets, and of all the apostles and evangelists, and of the holy innocents who in the sight of the Holy Lamb are found worthy to sing the new song, of the holy martyrs and holy confessors, and of the holy virgins, and of all the saints, and together with all the holy and elect of God: we excommunicate and anathematise him or them, malefactor or malefactors, and from the threshold of the holy church of God Almighty we sequester them, that he or they may be tormented, disposed and delivered over with Dathan and Abiram, with those who say to the Lord God, Depart from us, we desire not Thy ways. And as fire is quenched with water, so let the light of him or them be put out for evermore, unless it shall repent him or them, and they make satisfaction. Amen. May the Father who created man, curse him or them. May the Son, who suffered for us, curse him or them. May the Holy Ghost, who was given to us in baptism, curse him or them. May the holy cross of Christ, for our salvation triumphing over his enemies, ascend and curse him or them. May the eternal and holy Virgin Mary, mother of God, curse him or them. May St. Michael, the advocate of holy souls, curse him or them. May all the angels and archangels, principalities and powers, and all the heavenly host, curse him or them. May the laudable number of patriarchs and prophets curse him or them. May St. John, the chief forerunner and baptist of Christ, curse him or them. May St. Peter and St. Paul, and St. Andrew, and all other Christ's apostles, together with the rest of his disciples and evangelists, who by their preaching converted the universal world, curse him or them. May the holy and wonderful company of martyrs and confessors, who by their holy works are found pleasing to God Almighty, curse him or them. May the holy choir of the holy virgins, who for the honour of Christ[Pg 459] have despised the things of this world, curse him or them. May all the saints, who from the beginning of the world to everlasting ages are found to be the beloved of God, curse him or them. May the heavens and the earth, and all the holy things remaining thereon, curse him or them. May he or they be cursed wherever he or they be, whether in their house, or in their field, or in the highway, or in the path, or in the wood, or in the water, or in the church. May he or they be cursed in living, in dying, in eating, in drinking, in being hungry, in being thirsty, in fasting, in sleeping, in slumbering, in waking, in walking, in standing, in sitting, in lying, in working, in resting, in * * * * in * * * * and in blood-letting. May he or they be cursed in all the faculties of their body. May he or they be cursed inwardly and outwardly. May he or they be cursed in the hair of his or their head. May he or they be cursed in his or their brain. May he or they be cursed in the top of his or their head, in their temples, in their foreheads, in their ears, in their eyebrows, in their cheeks, in their jaw-bones, in their nostrils, in their teeth or grinders, in their lips, in their throat, in their shoulders, in their wrists, in their arms, in their hands, in their fingers, in their breast, in their heart, and in the interior parts to the very stomach, in their veins, in their groin, in their thighs, in their genitals, in the hips, in the knees, in the legs, in the feet, in the joints, and in the nails. May he or they be cursed in all their joints, from the top of the head to the sole of the foot. May there not be any soundness in him or them. May the Son of the Living God, with all the glory of His Majesty, curse him or them; and may heaven, with all the powers which move therein, rise against him or them, to damn him or them, unless he or they shall repent, or that he or they shall make satisfaction. Amen, Amen. So be it."
"By the authority of God Almighty, the Father, Son, and Holy Spirit, and of the holy canons, and of the immaculate Virgin Mary, the mother and protector of our Savior, and of all the heavenly virtues, angels, archangels, thrones, dominions, powers, cherubim, and seraphim, and of the holy patriarchs, prophets, and all the apostles and evangelists, and of the holy innocents who, in the presence of the Holy Lamb, are deemed worthy to sing the new song, of the holy martyrs and holy confessors, and of the holy virgins, and of all the saints, along with all the holy and chosen of God: we excommunicate and curse him or them, the wrongdoer or wrongdoers, and from the threshold of the holy church of God Almighty we banish him or them, so that he or they may be tormented, cast away, and delivered over with Dathan and Abiram, with those who say to the Lord God, "Leave us alone; we do not want Your ways." And just as fire is extinguished by water, let the light of him or them be extinguished forever, unless he or they repent and make amends. Amen. May the Father who created man, curse him or them. May the Son, who suffered for us, curse him or them. May the Holy Spirit, given to us in baptism, curse him or them. May the holy cross of Christ, for our salvation triumphing over His enemies, rise up and curse him or them. May the eternal and holy Virgin Mary, mother of God, curse him or them. May St. Michael, the advocate of holy souls, curse him or them. May all the angels and archangels, principalities, powers, and the entire heavenly host, curse him or them. May the revered assembly of patriarchs and prophets curse him or them. May St. John, the chief forerunner and baptist of Christ, curse him or them. May St. Peter, St. Paul, St. Andrew, and all of Christ's apostles, along with the rest of His disciples and evangelists, who converted the whole world through their preaching, curse him or them. May the holy and remarkable company of martyrs and confessors, pleasing to God Almighty through their holy works, curse him or them. May the holy choir of holy virgins, who for the honor of Christ have renounced the things of this world, curse him or them. May all the saints, who from the beginning of the world to everlasting ages are beloved of God, curse him or them. May the heavens and the earth, and all the holy things within them, curse him or them. May he or they be cursed wherever he or they are, whether in their house, field, on the road, path, in the woods, in the water, or in the church. May he or they be cursed in living, dying, eating, drinking, being hungry, being thirsty, fasting, sleeping, dozing, waking, walking, standing, sitting, lying down, working, resting, in * * * * in * * * * and in bloodletting. May he or they be cursed in all the faculties of their body. May he or they be cursed inwardly and outwardly. May he or they be cursed in the hair of his or their head. May he or they be cursed in his or their brain. May he or they be cursed in the top of his or their head, in their temples, in their foreheads, in their ears, in their eyebrows, in their cheeks, in their jawbones, in their nostrils, in their teeth or molars, in their lips, in their throat, in their shoulders, in their wrists, in their arms, in their hands, in their fingers, in their chest, in their heart, and in the internal organs right down to the stomach, in their veins, in their groin, in their thighs, in their genitals, in their hips, in their knees, in their legs, in their feet, in their joints, and in their nails. May he or they be cursed in all their joints, from the top of the head to the sole of the foot. May there be no soundness in him or them. May the Son of the Living God, with all the glory of His Majesty, curse him or them; and may heaven, with all the powers that dwell there, rise up against him or them, to condemn him or them, unless he or they repent, or make amends. Amen, Amen. So be it."
The superstition connected with excommunication was not confined to the churches and nations already mentioned. It extended to the Reformed Churches, and indeed this form of superstition lingers among them still. A most enthusiastic Reformer (the Rev. Donald Cargill), eminent in his day for piety and learning, who suffered martyrdom in 1681, scrupled not, a year before his death, to excommunicate at Torwood, Stirlingshire, several of the most notable and violent persecutors of the time—the King, the Dukes of York, Monmouth, Lauderdale, and Rothes, Sir George Mackenzie, and Sir Thomas Dalzell. If Mr. Cargill did not curse others whom he[Pg 460] thought had done him and the cause of truth wrong, he predicted that evil would befall them; and what he foretold came to pass. He told James Irvine of Bonshaw, who apprehended him shortly before his execution, that his persecutor would not long escape a just judgment, not far from the place the arrest was made. This prediction was verified; for soon after Irvine had received 5000 merks as a reward for apprehending Mr. Cargill, he was killed in a duel near Lanark. One John Nesbet mockingly said one day to Mr. Cargill, "Will you not give us a word?" The reverend divine looked on the man with concern, while he said, "Wicked, poor man, mock not; ere you die you shall desire one word, but shall not have it." Soon after, this man was struck dumb, and died in great terror. When Rothes, one of those whom Mr. Cargill excommunicated, threatened him with torture and a violent death, he said, "Forbear to threaten me; for, die what death I may, your eyes shall not see it." This prophecy also came to pass. Rothes died, as is well known, a few hours before the condemned divine and his fellow-martyrs suffered the last penalty of man's law—death temporal.
The superstition surrounding excommunication wasn’t just limited to the churches and nations previously mentioned. It also spread to the Reformed Churches, and this kind of superstition still exists among them today. One highly passionate Reformer, the Rev. Donald Cargill, who was well-known for his piety and knowledge and was martyred in 1681, had no hesitation, a year before his death, in excommunicating several of the most notable and aggressive persecutors of the time at Torwood, Stirlingshire—the King, the Dukes of York, Monmouth, Lauderdale, and Rothes, as well as Sir George Mackenzie and Sir Thomas Dalzell. If Mr. Cargill didn’t curse those he believed had wronged him and the cause of truth, he did predict that bad things would happen to them, and what he forecast came true. He warned James Irvine of Bonshaw, who arrested him shortly before his execution, that his persecutor wouldn’t escape justice for long and that it wouldn’t be far from where the arrest took place. This prediction was proven correct, as not long after Irvine received 5000 merks for capturing Mr. Cargill, he was killed in a duel near Lanark. One John Nesbet sarcastically asked Mr. Cargill one day, "Will you not give us a word?" The reverend looked at him with concern and replied, "Wicked, poor man, don’t mock; before you die, you will wish for one word, but it will be out of reach." Soon after, this man was struck mute and died in great fear. When Rothes, one of those Mr. Cargill had excommunicated, threatened him with torture and a gruesome death, he replied, "Stop threatening me; no matter how I die, you won’t witness it." This prophecy also came true. Rothes died, as is well known, just a few hours before the condemned divine and his fellow martyrs faced the ultimate punishment of man’s law—death.
One can easily imagine the terror into which a weak-minded person would be cast by having the Pope's dire curses pronounced against him, were it not known that he who is authorised to fulminate the ecclesiastical censure and bans, may, for a moderate pecuniary consideration, or by a mortification of the flesh, or good works, have the woes pronounced against him mitigated, if not entirely removed. Indulgences have been purchasable since the early centuries for this world, and for the remission of suffering in purgatory as well. Those most acquainted with the holy places in Rome are best able to make known the facilities with which indulgences are obtained. There is scarcely a church or a station, a convent or a holy place, neither is there hardly a[Pg 461] service or a ceremony, which has not its own peculiar indulgences. Indulgences for hundreds of years may be secured by the exercises of a single day. The holy stairs, wherever they are situated, said to have belonged to the palace of Pontius Pilate, consisting of twenty-eight steps, possess peculiar virtue. Leo IV. conceded nine years' indulgence for each step ascended by a devotee on his bare knees. Thus, he who reaches the highest step secures an indulgence of two hundred and fifty-two years, whether he remains here, or finds himself in purgatory. Whoever kisses a cross at one end of the Colosseum of Rome, acquires an indulgence of one year and forty days; and there is a wooden cross in the centre of the arena, which secures an indulgence of two hundred days to every one who kisses it.
One can easily imagine the fear a weak-minded person would feel if the Pope's harsh curses were directed at them, if it weren't known that the person who has the authority to issue ecclesiastical censures and bans can, for a reasonable financial payment, or through acts of self-denial or good deeds, have the penalties against them reduced, if not completely erased. Indulgences have been available for purchase since the early centuries, both for this life and to lessen suffering in purgatory. Those most familiar with the holy sites in Rome are the best at explaining how to obtain indulgences. Almost every church, station, convent, or holy site has its own specific indulgences. Indulgences for hundreds of years can be earned through just a single day of effort. The holy stairs, located wherever they may be and said to have belonged to Pontius Pilate's palace, consist of twenty-eight steps and have special significance. Leo IV granted a nine-year indulgence for each step climbed by a devotee on their bare knees. Thus, anyone who reaches the top step earns an indulgence of two hundred and fifty-two years, regardless of whether they stay there or find themselves in purgatory. Anyone who kisses a cross at one end of the Colosseum in Rome receives an indulgence of one year and forty days; there is also a wooden cross in the center of the arena that provides an indulgence of two hundred days to anyone who kisses it.
Leo XII. conceded for ever an indulgence of forty years and one thousand six hundred days, applicable also to the dead, for every time a faithful believer visits, during Lent, the churches where there are prescribed stations. He also conceded a plenary indulgence to all who have made such visits three times in three distinct days. For the information of all good Catholics, a carefully prepared index has been drawn up, showing the churches and stations which should be visited, together with the most effectual times of repairing thither. In conclusion, we give the following examples, to illustrate the system of procuring indulgences by pilgrimage to sacred places:—
Leo XII granted an indulgence of forty years and one thousand six hundred days, which also applies to the deceased, for every time a faithful believer visits the designated churches during Lent. He also granted a plenary indulgence to anyone who makes such visits three times on three separate days. To inform all good Catholics, a detailed index has been created, listing the churches and stations to be visited, along with the best times to go there. Finally, we provide the following examples to illustrate how to obtain indulgences through pilgrimages to holy places:—
Thus a visit "on January 1 to a station at S. Marie, in Transtevere, secures an indulgence of 30 years and 1200 days."
Thus a visit "on January 1 to a station at S. Marie, in Transtevere, secures an indulgence of 30 years and 1200 days."
"On Ash Wednesday, to S. Tabina, an indulgence of 15 years and 600 days.
"On Ash Wednesday, to S. Tabina, a 15-year and 600-day indulgence."
"On the following Thursday, to S. Georgio, in Velabro, an indulgence of 10 years and 400 days.
"On the next Thursday, at S. Georgio in Velabro, an indulgence of 10 years and 400 days."
"On the fourth Sunday in Lent, to S. Croce, an indulgence of 15 years and 600 days.
"On the fourth Sunday in Lent, to S. Croce, an indulgence of 15 years and 600 days."
"On Palm Sunday, to S. Giovanni, in the Laterno, an indulgence of 25 years and 1000 days.
"On Palm Sunday, at S. Giovanni in Laterno, an indulgence of 25 years and 1000 days."
[Pg 462]"On holy Thursday, to S. Giovanni, a plenary indulgence.
[Pg 462]"On Holy Thursday, to St. John, a full indulgence.
"On holy Friday, to S. Croce, an indulgence of 30 years and 1200 days.
"On Good Friday, to S. Croce, an indulgence of 30 years and 1200 days."
"On Easter Sunday, to S. Marie Maggiore, a plenary indulgence.
"On Easter Sunday, at S. Marie Maggiore, a full indulgence."
"On Easter Monday, to S. Pietro, in Vaticano, an indulgence of 30 years and 1200 days.
"On Easter Monday, at St. Peter's in the Vatican, an indulgence of 30 years and 1200 days."
"On Thursday, Ascension-day, to S. Pietro, a plenary indulgence.
"On Thursday, Ascension Day, to St. Peter, a full indulgence."
"On Wednesday, to Pietro Vaticano, an indulgence of 30 years and 1200 days."
"On Wednesday, to Pietro Vaticano, a 30-year and 1200-day indulgence."
CHAPTER LIII.
St. Adelbert's Curse a Charm against Thieves—Complexion of Blackamoors attributed to a Curse of Noah—False Accusation, and its Results—Preservation of Children—A Joyful Mother—Ancestors of the Whelphs and Guelphs of Germany—An Interesting Legend—A Curse turned into a Blessing—A Gipsy's Curse—A Cruel Father and Husband—Morrar-na-Shean's Despair—Bitter Grief—Restoration of Three Daughters—A Grateful Father—Ancestors of the Sinclairs of Caithness, and of the noble family of Keith—The Curse of Moy—A Cruel Chieftain of Clan Chattan—A Lady's Dilemma—A Father yielding up his Life—Swearing by the Hand of a Bride—Grant of Glenmorriston waiting his Doom—Death of a Father and Lover—An Imprisoned Maiden—Maledictions and Prediction—Lady leaping from a Lofty Tower into a Lake beneath—The Monroes of Foulis—Foraying Expedition—An Unreasonable Request—End of a Relentless Tyrant—Prediction fulfilled.
St. Adelbert's Curse: A Charm Against Thieves—The Complexion of Black People Attributed to a Curse from Noah—False Accusations and Their Consequences—The Preservation of Children—A Joyful Mother—The Ancestors of the Whelphs and Guelphs of Germany—An Interesting Legend—A Curse Turned into a Blessing—A Gypsy's Curse—A Cruel Father and Husband—Morrar-na-Shean's Despair—Bitter Grief—The Restoration of Three Daughters—A Grateful Father—The Ancestors of the Sinclairs of Caithness, and of the Noble Family of Keith—The Curse of Moy—A Cruel Chieftain of Clan Chattan—A Lady's Dilemma—A Father Sacrificing His Life—Swearing by the Hand of a Bride—Grant of Glenmorriston Awaiting His Doom—The Death of a Father and Lover—An Imprisoned Maiden—Curses and Predictions—A Lady Jumping from a High Tower into a Lake Below—The Monroes of Foulis—A Raiding Expedition—An Unreasonable Request—The End of a Relentless Tyrant—A Fulfilled Prediction.
St. Adelbert's curse was a charm against thieves. It was full of cursing against dishonest persons, and prayers that they might have their share with Dathan and Abiram, whom the earth swallowed up, and have their part with Judas. Thieves were to be cursed in their houses, fields, and everywhere; they were to be denied Christian burial; yea, the very ground in which they rested was to be cursed. Their bodies, in all their separate parts, and their children, were damned; and as Lucifer was expelled out of heaven, and Adam and Eve driven from Paradise, so they were sought to be expelled from[Pg 463] the light of day. The terrible curse was pronounced with bell, book, and candle; and concluded with this fearful denunciation: "And as the candle, which is thrown out of my hand here, is put out, so let their works and their souls be quenched in the stench of hell-fire, except they restore that which they have stolen; and let every one say, Amen."
St. Adelbert's curse was a spell against thieves. It was filled with curses aimed at dishonest people and prayers that they might share the fate of Dathan and Abiram, whom the earth swallowed up, and suffer alongside Judas. Thieves were to be cursed in their homes, fields, and everywhere else; they were to be denied Christian burial; indeed, even the ground where they rested was to be cursed. Their bodies, in all their pieces, and their children, were condemned; and just as Lucifer was cast out of heaven, and Adam and Eve were banished from Paradise, so they were sought to be driven away from[Pg 463] the light of day. The frightening curse was pronounced with bell, book, and candle; and it ended with this dire declaration: "And as the candle, which is thrown out of my hand here, is extinguished, so let their works and their souls be snuffed out in the stench of hell-fire, unless they return what they have stolen; and let everyone say, Amen."
Perhaps few are aware that the dark complexion of the blackamoors is attributed to a curse of Noah; but as that statement has been disputed, we shall pass it without further notice.
Perhaps few realize that the dark skin of the blackamoors is said to be due to a curse from Noah; but since that claim has been challenged, we’ll move on without further comment.
Irmentrude, a German countess, accused a noble lady of adultery because she had three children at one birth, saying that she deserved to be tied up in a sack and thrown into the sea. Next year the countess herself was delivered of more sons at a birth than the lady had brought forth. Touched with remorse for the hard saying she had uttered against her neighbour, she concluded it was a just punishment inflicted; but being anxious to conceal the most extraordinary result, she sent a maid to drown all the children except one—a son—to heir his father's estate. Fate so determined that her husband, the earl, met the young woman as she was going to consign the young inoffensive infants to a watery grave. On asking what was in her lap, she answered that she was going to drown some whelps. The earl being a great hunter, and consequently fond of dogs, demanded to see the whelps, that he might judge whether they should be destroyed. To his astonishment, he found children in place of young dogs, all living, well-proportioned, and beautiful, but small. From the maid he learned the whole truth; whereupon he enjoined her to silence, and caused the infants to be carried to one of his tenants to be brought up. When they became of age, they were sent for to his house, after being dressed like their brother, who had been cared for by the mother. As soon as the[Pg 464] countess cast her eyes on her offspring she knew them, and wept in a state between shame and joy. From those children descended the family of the Whelphs or Guelphs, long renowned in Germany.
Irmentrude, a German countess, accused a noble lady of cheating because she had three children in one birth, claiming that she deserved to be tied up in a sack and thrown into the sea. The next year, the countess herself gave birth to more sons at once than the lady had. Filled with remorse for the harsh words she had said about her neighbor, she decided it was a fitting punishment; but wanting to hide the most incredible outcome, she sent a maid to drown all the children except one—a son—to inherit his father's estate. Fate led to her husband, the earl, encountering the young woman as she was about to consign the innocent infants to a watery grave. When he asked what was in her lap, she replied that she was going to drown some pups. The earl, being an avid hunter and fond of dogs, asked to see the pups to determine if they should be killed. To his astonishment, he found children instead of puppies, all alive, well-proportioned, beautiful, but small. From the maid, he learned the whole truth; then, he ordered her to keep silent and had the infants taken to one of his tenants to be raised. When they grew up, they were brought to his house, dressed like their brother, who had been cared for by their mother. As soon as the[Pg 464] countess laid eyes on her children, she recognized them and wept with a mix of shame and joy. From those children descended the family of the Whelphs or Guelphs, long famous in Germany.
An interesting legend is current in the north of Scotland, of a curse being turned into a blessing. It is said that Lochmore Castle, in the parish of Halkirk and county of Caithness, was built and inhabited by a person called Morrar-na-Shean, which signifies, Lord of the Game or Venison, because he was a great sportsman. He was very anxious to have a son to inherit his estates, but his hopes in this respect were blasted by the curse of a wandering gipsy. It appears that the gipsy was one day near Lochmore Castle, with a pretty little dark-haired swarthy-complexioned boy, her son, when she encountered Morrar-na-Shean in a towering passion—a state of mind in which he was often to be found. He ordered her and her "beggar bastard brat" to be off, or he would shoot them. The woman, instead of running away with her child or imploring mercy, knelt down and cursed him, and praying at the same time that he might never have an heir to carry down his name to posterity. However far the fortunes of Morrar-na-Shean's family were affected by the gipsy's curses and prayers, it is impossible to say; but this much is true, he never had a son. His lady had a daughter, at which he was greatly disappointed; she had a second daughter, at which he exhibited marked signs of displeasure; and in course of time a third daughter was born to the churlish parent. Disappointed and enraged at not having a son, he abused the mother and daughters to such an extent that the unhappy lady, for the sake of peace, and to save the lives of her children, sent them away privately, to be brought up by friends. They grew up beautiful and accomplished young ladies, while at the time their cruel father thought they were dead. Morrar-na-Shean, after the lapse of years, despaired of having any children to[Pg 465] survive him, and therefore gave himself up to grief. In bitterness of soul, he wished that he had now even one of the little girls he spurned as if she were not his own flesh and blood. His lady, finding his mind so much changed, embraced a favourable opportunity of presenting him with his three daughters. Immediately, on seeing them, he was overcome by tender affection, evoked by the charms of three blooming girls he was privileged to call daughters. He lived to be grateful that fortune had so willed it that his estates would not be in the possession of one child, but would be claimed by three children whom he dearly loved. The daughters were soon disposed of in marriage—the eldest to a gentleman named Sinclair, an ancestor of the well and favourably known Caithness-shire family of that name; the second to a gentleman named Keith, whose descendants have long borne an honourable name in Scotland; and the third, to a nobleman, the scions of whose house have carved out for themselves niches in the temple of fame.
An interesting legend exists in northern Scotland about a curse turning into a blessing. It’s said that Lochmore Castle, in the parish of Halkirk and the county of Caithness, was built and lived in by a man named Morrar-na-Shean, which means "Lord of the Game" or "Venison," because he was a great sportsman. He desperately wanted a son to inherit his estate, but his hopes were dashed by the curse of a wandering gypsy. One day, the gypsy was near Lochmore Castle with her pretty dark-haired son when she ran into Morrar-na-Shean, who was in a furious mood—a state he was often found in. He told her and her "beggar bastard brat" to get lost or he would shoot them. Instead of fleeing with her child or begging for mercy, the woman knelt down and cursed him, praying at the same time that he would never have an heir to carry on his name. It’s hard to say how much the gypsy’s curse affected Morrar-na-Shean’s family fortunes, but what’s true is that he never had a son. His wife had a daughter, which greatly disappointed him; then she had a second daughter, making him even more displeased; and eventually, a third daughter was born to the grumpy father. Frustrated and angry at not having a son, he treated his wife and daughters so poorly that the unhappy woman, wanting peace and to protect her children, secretly sent them away to be raised by friends. They grew up to be beautiful and accomplished young ladies while their cruel father thought they were dead. Years later, Morrar-na-Shean, despairing of ever having children to survive him, fell into deep grief. In his bitterness, he wished he had even one of the little girls he had rejected as if they weren’t his own flesh and blood. His wife, seeing how much he had changed, took the opportunity to present him with his three daughters. As soon as he saw them, he was overcome with tender affection, sparked by the charms of the three blooming girls he could finally call his daughters. He lived to be grateful that fate had decided his estate would not be inherited by just one child, but would be claimed by three children whom he loved dearly. The daughters were soon married off—the eldest to a gentleman named Sinclair, an ancestor of the well-known Caithness-shire family of that name; the second to a gentleman named Keith, whose descendants have held an honorable name in Scotland for a long time; and the third to a nobleman, whose family has earned a secure place in the hall of fame.
"The curse of Moy" was a fearfully realised one. On the larger of two small islands at Loch Moy (a beautiful lake, twelve miles from Inverness), may be seen the ruins of an ancient castle. Centuries ago a noble edifice stood where those decayed buildings are, occupied by a cruel chieftain of Clan Chattan. He and his followers had an encounter with another Highland chieftain and his retainers from Glenmorriston, when the latter chief, his fair daughter Margaret, and her lover Allan, the young heir of Alvie, were taken prisoners, and carried to Castle Moy. While the captured chieftain and Allan were immured in the dungeon, Margaret was conveyed to a feast in the hall, thence she was transferred to an apartment in the tower, where the chief of Clan Chattan (who, it should be remarked, was a rejected suitor of Margaret) tried to induce her to become his bride. To all his entreaties she turned a deaf ear, preferring to remain true[Pg 466] to her youthful Allan. She pleaded earnestly for her father and lover's lives, and, after many entreaties and tears, succeeded so far as to obtain a promise that only one of them would die. She was permitted to make choice of the one she wished liberated, but was warned that by so doing she sealed the doom of the other captive.
"The curse of Moy" was a truly terrifying reality. On the larger of two small islands at Loch Moy (a beautiful lake, twelve miles from Inverness), you can see the ruins of an ancient castle. Centuries ago, a grand building stood where those crumbling structures are, home to a ruthless chieftain of Clan Chattan. He and his followers clashed with another Highland chieftain and his men from Glenmorriston, during which the latter chief, his beautiful daughter Margaret, and her lover Allan, the young heir of Alvie, were taken prisoner and brought to Castle Moy. While the captured chieftain and Allan were locked away in the dungeon, Margaret was taken to a feast in the hall, and then moved to a room in the tower, where the chief of Clan Chattan (who, it’s important to mention, had been rejected by Margaret) tried to persuade her to marry him. She ignored all his pleas, choosing to remain loyal to her young love Allan. She earnestly begged for her father and lover’s lives, and after many pleas and tears, she managed to get a promise that only one of them would die. She was allowed to choose which one would be set free, but was warned that in doing so, she would seal the fate of the other captive.
As might be expected, the lady sank fainting on the floor, where she lay, more like one dead than alive, until rude attendants, desirous to please their lord, raised her up and hurried her into the presence of her father and lover, for whose sakes she would have willingly laid down her life if it could have saved theirs. With sobbing and tears, she made known the resolution of the hard-hearted revengeful monster, into whose power destiny had placed them. While the broken-hearted Margaret's eyes were now fixed on her lover's manly figure, and then on the bowed form of her aged father, and before she could really understand the full extent of responsibility that rested on her, she was embraced by her father, who took her hand and that of Allan, and joined them together, beseeching them to live and remember him when he was no more. He then made Allan swear by the hand of his bride that he would avenge his death, and so leave no stain on their honour or names. Girding himself up like a man of courage, he sent this message to the tyrant chief: "The Grant of Glenmorriston waits his doom."
As you might expect, the lady fainted and collapsed on the floor, lying there, more like a corpse than a living person, until some rough attendants, eager to please their lord, picked her up and rushed her to her father and lover, for whom she would have gladly given her life if it could have saved theirs. Through sobs and tears, she revealed the plan of the cruel, revengeful monster who had trapped them. While the heartbroken Margaret's eyes shifted from her lover's strong figure to the hunched form of her elderly father, and before she could fully grasp the weight of the responsibility on her shoulders, her father embraced her, taking her hand and Allan's, and joining them together, pleading with them to live and remember him when he was gone. He then made Allan swear on his bride's hand that he would avenge his death, ensuring that their honor and names remained untarnished. Steeling himself like a man of courage, he sent this message to the tyrant chief: "The Grant of Glenmorriston awaits his fate."
Enraged at the turn of events, the chieftain, in violation of his promise to the maiden, determined that Allan should not survive to stand between him and the union of Margaret. Sad forebodings filled her mind during the succeeding night. Silent and alone she sat until break of day, when she was aroused by the shrill pibroch, heavy footsteps, and the clank of arms. A silent prayer went up for the soul of her parent, who, she rightly judged, was suffering the last pangs of death. How it was she[Pg 467] could not tell, but something whispered to her that Allan too was passing into the land of spirits.
Enraged by how things had turned out, the chieftain, breaking his promise to the maiden, decided that Allan should not live to stand in the way of his union with Margaret. Sad thoughts flooded her mind during the night that followed. Silent and alone, she sat until dawn, when she was jolted awake by the sharp sound of the pibroch, heavy footsteps, and the clinking of armor. A silent prayer rose up for her parent's soul, who, she sensed, was enduring the final moments of life. She couldn’t explain how she knew, but something told her that Allan was also slipping into the spirit world.
She had not long to wait, though the time seemed to her like an age, before the chieftain of Moy appeared before her, and commanded her to come forth to see the youth of her choice. More dead than alive, she staggered into the open air, to behold the lifeless forms of both her father and Allan. In derision, the monster asked what she thought now of her beardless boy, and said, "That is the way I tame haughty maids." Again she was conveyed to her lonely room in the castle tower to spend the night in solitude, and again the daylight broke in through the small window of her strongly-guarded prison. She heeded not the sun, nor the singing of birds as they warbled their matin songs—no, sorrow lay too heavy near her heart. None can ever tell the grief she endured in the dark watches of the lonely night, or when relief came; but come it did. Nature took its own way of causing the unhappy lady to forget her sadness of heart—reason left its seat, and the orphaned Margaret, instead of grieving over the past, was found singing as sweetly as if she were a bride in a peaceful bower. Now and again the shrill clear voice in song ceased, and then she talked (so the attendants said) to the unseen spirits of those dear to her, whose bodies were still suspended over the castle gate.
She didn’t have to wait long, although it felt like forever to her, before the chieftain of Moy showed up and ordered her to come out and see the young man she had chosen. Half-dead with shock, she stumbled into the fresh air and saw the lifeless bodies of both her father and Allan. Mockingly, the creature asked her what she thought of her boy now and said, "This is how I break proud girls." Once again, she was taken back to her lonely room in the castle tower to spend the night in isolation, and once again the morning light streamed through the small window of her heavily-guarded prison. She paid no attention to the sun or the singing birds as they chirped their morning songs—no, her sorrow weighed too heavily on her heart. No one can truly express the grief she felt during the lonely hours of the night, or when help finally arrived; but it did come. Nature found its own way of making the unhappy lady forget her heartache—her mind slipped away, and instead of mourning the past, the orphaned Margaret was found singing as sweetly as if she were a bride in a tranquil garden. Occasionally, her clear, high-pitched voice would stop, and then she talked (so the attendants said) to the unseen spirits of those she loved, whose bodies were still hanging over the castle gate.
The fierce chieftain approached her again with overtures of love, offering her his hand, titles, and estates. To avoid his unholy embrace, she, without waiting to deign a reply, sprang past him with an agility which appeared superhuman, and rushed to the ramparts, that were skirted by the blue waters beneath; then, turning round to the chief of Clan Chattan, she uttered dreadful maledictions against him, ending with the prediction that he would die a bloody death, leaving neither wife nor child behind. Having said this, she leaped from the giddy height into the lake below, in whose waves she preferred to take[Pg 468] refuge rather than yield to the tyrant's solicitations. As far as can be ascertained, the wicked Macintosh repented not of his deeds, but continued to conduct himself in a tyrannical manner to all weaker than himself. At last a day of reckoning came—the day when Lady Margaret's curse was to alight upon the head of the murderer of her father and lover. In the summer of 1378, a short time after these deeds of darkness happened, the Monroes of Foulis were returning from a foraying expedition, and asked permission from the chief of Clan Chattan to pass through his country for half the booty they had with them. Macintosh demanded the whole spoil; but, his unreasonable request being refused, a sanguinary conflict ensued, in which the Clan Chattan chief was slain. The victorious Monroes then hastened to the castle of Moy, and put the whole of the inmates to the sword. Thus perished a relentless tyrant, leaving no fond wife to mourn his fate, nor any offspring to carry his name down to posterity. Thereby was fulfilled the prediction of Lady Margaret, whose bones still rest at the bottom of Loch Moy.
The fierce chieftain approached her again with offers of love, presenting his hand, titles, and lands. To escape his unwanted embrace, she quickly dashed past him with an agility that seemed superhuman and raced to the ramparts, overlooking the blue waters below. Turning to the chief of Clan Chattan, she hurled terrible curses at him, finishing with a prediction that he would meet a bloody end, leaving neither a wife nor a child behind. After saying this, she jumped from the dizzying height into the lake below, preferring to seek refuge in its waves rather than give in to the tyrant's advances. As far as can be known, the wicked Macintosh felt no remorse for his actions and continued to act tyrannically towards those weaker than him. Eventually, a day of reckoning came—the day when Lady Margaret's curse would fall on the head of the murderer of her father and lover. In the summer of 1378, shortly after these dark deeds took place, the Monroes of Foulis were returning from a raid and asked the chief of Clan Chattan for permission to pass through his territory for half of the loot they carried. Macintosh demanded the entire treasure; but when his unreasonable request was denied, a bloody conflict erupted, leading to the death of the Clan Chattan chief. The victorious Monroes then rushed to the castle of Moy and killed all the inhabitants. Thus fell a relentless tyrant, leaving no loving wife to mourn him, nor any children to carry on his name. Lady Margaret's prediction was fulfilled, and her bones still rest at the bottom of Loch Moy.
DREAMS AND VISIONS OF THE NIGHT.
CHAPTER LIV.
The Gift or Art of interpreting Dreams—Official Interpreters of Dreams—Sleep, how portrayed—Goddess of Dreams—Greeks soliciting the Inspiration of Dreams—Xenophon on Sleep—Prophetic Power of the Dying—Æsculapius's Discoveries in Dreams—Code of Menu—The Soma-drink—Josephus as a Seer—Dreadful Proposal by Josephus—His Fortunate Escape—An Eastern Conjurer—Reading a Sealed Letter—A Sultan warned of his Death in a Dream—Alexander's Death foretold in a Dream—Records of Dreams in Westminster Abbey—Lord Falkland's Dream—Rev. John Brown's Opinions—Early Christian Faith in Visions and Dreams—Death of a Friend foretold—The Devil's Sonata—Marriage of Queen Mary—Fatality of the Stuart Family—Death of Henry IV. of France.
The Gift or Art of Interpreting Dreams—Official Dream Interpreters—Sleep, how depicted—Goddess of Dreams—Greeks seeking Inspiration from Dreams—Xenophon on Sleep—Prophetic Ability of the Dying—Æsculapius’s Discoveries in Dreams—Code of Menu—The Soma Drink—Josephus as a Seer—Josephus’s Terrible Proposal—His Lucky Escape—An Eastern Magician—Reading a Sealed Letter—A Sultan warned of his Death in a Dream—Alexander’s Death predicted in a Dream—Records of Dreams in Westminster Abbey—Lord Falkland’s Dream—Rev. John Brown’s Views—Early Christian Belief in Visions and Dreams—Foretelling a Friend’s Death—The Devil’s Sonata—Marriage of Queen Mary—Tragedy of the Stuart Family—Death of Henry IV of France.
The gift or art of interpreting dreams originated, at least so it is said, among the Chaldeans and Egyptians. From them it spread to other nations; and in course of time official or public interpreters of dreams were appointed. The sacred pages supply instances of good and bad men having glimpses of futurity through dreams; and profane history makes us acquainted with innumerable cases of curious revelations being made to men while they slept.
The skill of interpreting dreams is believed to have started with the Chaldeans and Egyptians. From there, it spread to other cultures, and eventually, official public dream interpreters were appointed. The sacred texts provide examples of both good and bad people having visions of the future through their dreams, and history is filled with countless accounts of strange revelations coming to people while they slept.
Among the ancients sleep was portrayed as a female with black unfolded wings, having in her left hand a white child, the image of sleep, and in her right hand a black child, the image of death. An author has described sleep as the "rest of the spirits, dreaming their tremulous motion;" another writer speaks of sleep as "the reality of another existence;" while a third says, "all men, whilst awake, are in one common world, but that each, when asleep, is in a world of his own." It is of[Pg 470] dreams, however, we are writing, and therefore cannot enter into the deep philosophy of sleep.
Among the ancients, sleep was depicted as a woman with black wings spread wide, holding a white child in her left hand, representing sleep, and a black child in her right hand, symbolizing death. One author described sleep as the "rest of the spirits, dreaming their trembling movements;" another referred to sleep as "the reality of another existence;" and a third noted, "all people, when awake, share one common world, but each person, when asleep, is in their own world." However, we are writing about[Pg 470] dreams, so we won't delve into the complex philosophy of sleep.
The Romans worshipped Brizo, the goddess of dreams, and the Greeks were accustomed, in cases of great emergency, to solicit the inspiration of dreams, by performing religious rites, and lying on the reeking skins of oxen or goats offered in sacrifice. Pliny and others attached great importance to dreams. Xenophon remarks that in sleep the souls of men appear to be more unfettered and divine than when the eyes are not closed in slumber, and are enabled to look into futurity. Another writer observes that in sleep the soul holds converse with the Deity, and perceives future events. Socrates, Cicero, and Arian express belief in the prophetic powers occasionally manifested by the dying. Posidonius relates the story of a dying Rhodian predicting which out of six persons would die first, second, etc.; and the prophecy was verified. Hippocrates and Galen put faith in the prophetic character of dreams. Origen tells us that Æsculapius discovered means of cure through dreams, probably brought about by artificial means.
The Romans worshipped Brizo, the goddess of dreams, and the Greeks would often seek inspiration from dreams during emergencies by performing religious rituals and lying on the sacred skins of sacrificed oxen or goats. Pliny and others placed significant value on dreams. Xenophon notes that in sleep, people's souls seem to be freer and more divine than when they are awake, allowing them to glimpse into the future. Another writer states that in sleep, the soul communicates with the Divine and perceives future events. Socrates, Cicero, and Arian believed in the prophetic abilities sometimes shown by those on their deathbeds. Posidonius shares the story of a dying Rhodian who predicted the order in which six people would die, and his predictions came true. Hippocrates and Galen believed in the prophetic nature of dreams. Origen tells us that Æsculapius found ways to heal through dreams, likely influenced by artificial means.
In the code of Menu there are passages showing various modes of producing the ecstatic states, such as through the influence of the sun and moon, by sacrifice, music, liquids, and solid ingredients. The Soma-drink was taken as a sacrament. In connection with human sacrifices, this beverage was sometimes prepared with magical ceremonies and incantations. It was supposed to be capable of producing visions in sleep, when revelations were made of what was passing in the inferior and superior worlds.
In the code of the Menu, there are sections that show different ways to achieve ecstatic states, like through the influence of the sun and moon, sacrifice, music, liquids, and solid ingredients. The Soma drink was consumed as a sacrament. When it came to human sacrifices, this beverage was sometimes made with magical rituals and chants. It was believed to be able to induce visions during sleep, revealing what was happening in both the lower and higher worlds.
Josephus, like many other eminent men, possessed the faculty of predicting future events. Josephus, having fought with great courage against the Romans, refused to surrender to them until after the capture of Jatapat, when he began to reflect on the dreams he had had. In these, both the misfortunes of the Jews and the triumph of the[Pg 471] Romans were revealed. When the determination of Josephus to yield became known, his companions in misfortune declared they would rather die than surrender. So exasperated were they, that they proposed to immolate him, and then destroy themselves. Their swords were drawn to kill their leader, when he suggested that they should terminate their lives by a reciprocal death—that the lot should determine successively who should give and who should receive death, until all were slain, and thus avoid the reproach of having laid violent hands on themselves. This suggestion was agreed to. The lots were drawn, and all perished except Josephus and one of his companions. Josephus predicted the good fortune of Vespasian and Titus, and the short life of their predecessors.
Josephus, like many other notable figures, had the ability to foresee future events. After bravely battling the Romans, Josephus refused to surrender until after the fall of Jatapat, at which point he began to reflect on the dreams he had experienced. In those dreams, the disasters faced by the Jews and the victories of the[Pg 471] Romans were revealed. Once his decision to yield became known, his fellow sufferers declared they'd rather die than give up. They were so frustrated that they suggested killing him and then taking their own lives. With their swords drawn against their leader, he proposed that they should end their lives through a shared death—that they should draw lots to decide who would kill whom, until everyone was dead, thus avoiding the shame of committing suicide. This idea was accepted. The lots were drawn, and everyone died except Josephus and one of his companions. Josephus predicted the success of Vespasian and Titus and the short reign of their predecessors.
In an Eastern tale we are informed of a conjurer who had the reputation of possessing the faculty of reading the contents of sealed letters. Being called into the presence of his prince, he was asked whether he would undertake to inform him of the contents of a despatch he had received by a courier. "Yes," replied the conjuror, "to-morrow morning." The despatch remained sealed in the prince's possession until the following morning, when the conjuror gave the correct contents of the despatch. In explanation, the cunning man said, on going to bed, he excited in himself a strong desire to read the letter, that he then fell asleep, and in a dream he became acquainted with the whole document.
In an Eastern story, we hear about a magician who was known for being able to read the contents of sealed letters. When he was brought before his prince, the prince asked if he could tell him what was in a message he had received from a courier. "Yes," the magician replied, "tomorrow morning." The message stayed sealed in the prince's possession until the next morning, when the magician revealed the exact contents of the message. To explain how he did it, the clever man said that before going to bed, he focused intensely on wanting to read the letter, then he fell asleep, and in a dream, he learned all the details of the document.
We are told of an old Sultan who was warned of his death in a dream. He thought he saw the great prophet Mohammed snatching the Alcoran out of his hand and taking his coat-of-arms from him by force, and striking him down with so great violence that he could not rise. The astrologers also foretold him that he would never see the feast of Ramazan, because the star that presided at his birth was much obscured in its conjunction with the planet that was then predominant. They affirmed that he would[Pg 472] die soon. His dream, and the astrologers' predictions, were not long of being verified. The Sultan's death was accompanied with great ignominy.
We hear about an old Sultan who was warned of his death in a dream. He thought he saw the great prophet Mohammed snatching the Quran from his hand, taking his coat of arms by force, and striking him down with such force that he couldn't get back up. The astrologers also predicted that he would never see the feast of Ramadan because the star that was prominent at his birth was greatly overshadowed by the planet that was strong at that time. They insisted that he would[Pg 472] die soon. His dream and the astrologers' predictions were quickly proven true. The Sultan's death was marked by great shame.
From Aristotle we learn that the death of Alexander was foretold in a dream; and so was that of Cæsar. In Westminster Abbey are singular records of the dreams of Edward the Confessor, and of instances of faith in visions.
From Aristotle, we learn that Alexander's death was predicted in a dream, and so was Caesar's. In Westminster Abbey, there are unique records of Edward the Confessor's dreams and examples of faith in visions.
Lord Falkland's dream, the night before the battle of Newbury, in which he was slain, in the year 1643, has often been referred to by persons who believe in dreams. James Montgomery, the poet, has in touching lines assisted to keep the dream from being forgotten.
Lord Falkland's dream the night before the Battle of Newbury, where he was killed in 1643, is often mentioned by those who believe in dreams. The poet James Montgomery has beautifully captured this dream in lines that help ensure it isn't forgotten.
In more modern times, good men, whom we might suppose to be free from the trammels of superstition, have to some extent directed their course in life according to the interpretation of their dreams. The Rev. John Brown, author of the Dictionary of the Holy Bible, writing of dreams, says: "It is like they often begin from some outward sensation of the body, in which spirits, good and bad, have no inconsiderable influence."
In more recent times, good people, whom we might think are free from the constraints of superstition, have somewhat guided their lives based on how they interpret their dreams. The Rev. John Brown, author of the Dictionary of the Holy Bible, writes about dreams: "They often start from some physical sensation, where both good and bad spirits have a significant influence."
In visions and dreams the persecution of the early Christians was made known to many believers. Other important events were also predicted, and preceded by strange phenomena. But for dreams, not a few celebrated men who played important parts in national affairs would have been entrapped, and turned aside from their purposes.
In visions and dreams, the persecution of early Christians was revealed to many believers. Other significant events were also predicted and were preceded by strange occurrences. Without dreams, many notable figures who played key roles in national matters could have been deceived and diverted from their goals.
A gentleman holding a good position in society was awakened by his wife one night, who told him she had had a most unpleasant dream. She thought that a friend, who was in the East India Company's service, had been killed in a duel. She described the place where the duel was fought, and where the dead body lay. Her husband endeavoured to quiet her fears, and characterised the dream as an absurdity, produced by a disturbed imagination. A few months after, the melancholy news reached this country that the Indian friend had fought a[Pg 473] duel, been killed on the spot, and his body carried to a shed such as the lady had seen in her dream.
A gentleman who had a respectable position in society was woken up by his wife one night, who told him she had a very disturbing dream. She believed that a friend of theirs, who worked for the East India Company, had been killed in a duel. She described where the duel took place and where the body was found. Her husband tried to calm her, dismissing the dream as nonsense caused by an overactive imagination. A few months later, they received the tragic news that the Indian friend had indeed fought a duel, been killed on the spot, and his body was taken to a shed just like the one his wife had seen in her dream.
Fastini, a celebrated musician, dreamed one night that he had made a compact with the devil, who promised to be at his service on all occasions. He imagined that he presented the devil with his violin, in order to discover what kind of a musician he was. To Fastini's great astonishment, Satan, as he thought, played a solo of singular beauty, which he executed with such superior taste and precision, that it surpassed all the music he had ever heard or conceived. Fastini awoke greatly excited, and, taking his violin, composed a piece that excelled all his other works. He called it the "Devil's Sonata."
Fastini, a famous musician, dreamed one night that he had made a deal with the devil, who promised to be at his service whenever he needed. He imagined that he showed the devil his violin to see what kind of musician he was. To Fastini's surprise, Satan, as he thought, played a solo of remarkable beauty, executed with such skill and precision that it was better than any music he had ever heard or imagined. Fastini woke up feeling incredibly excited and, taking his violin, composed a piece that surpassed all his other works. He named it the "Devil's Sonata."
Before the marriage of the young Queen of Scotland with the Dauphin of France, many had strange dreams and visions. Prodigious signs were also observed in her native country. A comet shone for three months; rivers dried up in winter, and in summer swelled so high that cattle were carried away, and villages suddenly destroyed. Whales of enormous size were cast ashore in the Firth of Forth; hailstones as large as pigeons' eggs fell in various parts, destroying the crops; and, still more strange and alarming, a fiery dragon was seen flying low over the earth, vomiting forth fire, which endangered houses and farmyards.
Before the young Queen of Scotland married the Dauphin of France, many people had weird dreams and visions. There were also unusual signs in her homeland. A comet blazed in the sky for three months; rivers dried up in winter, and in summer rose so high that they swept away cattle and suddenly destroyed villages. Enormous whales were washed ashore in the Firth of Forth; hailstones as big as pigeon eggs fell in various places, ruining the crops; and even more bizarre and frightening, a fiery dragon was seen flying low over the ground, spitting fire that threatened houses and farms.
The dire fatality that attended the Royal Stuarts did not surprise those who attended to warnings through dreams, signs, and omens. Few royal families were more unhappy than the Stuarts. James I., after having been eighteen years a prisoner in England, was, together with his queen, assassinated by his subjects; James II. was, in the twenty-ninth year of his age, killed while fighting against England; James III. was imprisoned by his subjects, and afterwards killed in battle by rebels; James IV. perished in a battle which was lost; Mary Stuart was driven from her throne, became a fugitive in Scotland,[Pg 474] and, after languishing for years in prison, was condemned by English judges and beheaded; James VI. of Scotland and I. of England, her son, died at his palace at Theobalds, not without strong suspicion of being poisoned; Charles I. was betrayed by his own subjects, and, in terms of a sentence by English judges, lost his life on the scaffold; James VII. of Scotland and II. of England was driven from his kingdoms, and, to fill the cup of bitterness to the brim, the birth of his son, as legitimate heir, was disputed. The misfortunes of Prince Charles are too well known to require us to do anything more than refer to them. In his attempt to regain the throne of his ancestors, he was driven to such a strait that he was compelled, after many of his supporters had been put to death, to escape for his life under the guidance of a woman—Flora Macdonald, renowned in history.
The tragic fate of the Royal Stuarts didn’t surprise those who paid attention to warnings through dreams, signs, and omens. Few royal families were as unfortunate as the Stuarts. James I, after spending eighteen years imprisoned in England, was murdered along with his queen by his own subjects; James II was killed at twenty-nine while fighting against England; James III was imprisoned by his subjects and later died in battle against rebels; James IV perished in a lost battle; Mary Stuart was ousted from her throne, became a fugitive in Scotland,[Pg 474] and, after suffering in prison for years, was sentenced to death by English judges and executed; James VI of Scotland and I of England, her son, died at his palace in Theobalds, with strong suspicions of poisoning; Charles I was betrayed by his own people and lost his life on the scaffold as per a sentence from English judges; James VII of Scotland and II of England was expelled from his kingdoms, and to add to his misery, the legitimacy of his son as heir was disputed. The hardships of Prince Charles are well known, so we only need to mention them. In his effort to reclaim his ancestral throne, he faced such dire circumstances that, after many of his supporters had been executed, he had to flee for his life with the help of a woman—Flora Macdonald, who is famous in history.
A few days before the death of Henry IV. of France, his queen had two strange dreams. She thought all the jewels in her crown were changed into pearls—a dream that much disturbed her, as pearls were understood to signify tears. On the following night she had another dream which caused her greater uneasiness—that the king was stabbed in one of his sides. The king, as well as the queen, had presentiments that a sad calamity was about to happen them. On the day before his Majesty was killed he was very uneasy, and said something sat heavy on his heart. Before entering the coach in which he was assassinated, he took a tender farewell of the queen, kissing her thrice, and pressing her close to his breast. For a time he hesitated whether he would go out or not; but all at once he resumed his wonted courage, forbade the guards to follow him out of the Louvre, and drove away in an open carriage. The fates were against his Majesty: the fiat had gone forth, and that day the hand of a regicide plunged a knife into the sovereign's body, exactly as the queen had seen in her midnight vision.
A few days before the death of Henry IV of France, his queen had two strange dreams. She dreamed that all the jewels in her crown had turned into pearls—a dream that deeply disturbed her, as pearls were believed to symbolize tears. The following night, she had another dream that caused her even more anxiety—that the king was stabbed in one of his sides. Both the king and queen felt that something tragic was about to happen to them. The day before his Majesty was killed, he was very restless and mentioned that something weighed heavily on his heart. Before getting into the carriage in which he was assassinated, he said an affectionate goodbye to the queen, kissing her three times and holding her close to him. For a moment, he hesitated about going out; but suddenly, he regained his usual courage, ordered the guards not to follow him out of the Louvre, and drove away in an open carriage. Fate was against his Majesty: the decree had been made, and that day, a regicide plunged a knife into the sovereign's body, just as the queen had seen in her midnight vision.
CHAPTER LV.
Dreaming Dictionaries—Dreaming of an Anchor—Sick Persons' Dreams—Coloured and Rich Raiment—Dreaming of Fruit—Funerals, Hearses, Graves—Dreams sometimes to be read contrariwise—Seeing Candles in the Visions of Night, what they foretell—Darkness and Gloom—Jewellery, Gold, and Silver—Losing and finding Property—Dreaming of Fowls and Eggs—Flying—Bagpipes, Dancing, and Banquets—Dogs, Cocks, Cattle, Horses, and Sheep—Cakes, Corn, Milk, and Cream—Dreams of Carrying and of being Carried—Being hurt by Cats or by any description of Vermin—Angels, Spirits, and Children—Clergymen and Churches—A Broken Watch or Clock—Clouds—Falling from a High Place—Flowers and Fruit—Sailors' Dreams—Running Streams and Still Water—Swimming—Ploughed Ground and Green Fields—Presents—Glass—Dreaming of Hair—Fire, Cold, a Tooth, Kisses, and Knives—Leaping, Climbing a Hill, and Writing—Clean and Dirty Linen—The Sun, Moon, and Stars, Rainbow, Snow, Thunder, and Lightning.
Dreaming Dictionaries—Dreaming of an Anchor—Sick People’s Dreams—Colored and Fancy Clothing—Dreaming of Fruit—Funerals, Hearses, Graves—Dreams sometimes interpreted the opposite way—Seeing Candles in Night Visions, what they mean—Darkness and Sadness—Jewelry, Gold, and Silver—Losing and Finding Items—Dreaming of Birds and Eggs—Flying—Bagpipes, Dancing, and Parties—Dogs, Roosters, Cattle, Horses, and Sheep—Cakes, Corn, Milk, and Cream—Dreams about Carrying and Being Carried—Being hurt by Cats or any type of Pests—Angels, Spirits, and Kids—Clergy and Churches—A Broken Watch or Clock—Clouds—Falling from a High Place—Flowers and Fruit—Sailors’ Dreams—Running Streams and Calm Water—Swimming—Tilled Land and Green Fields—Gifts—Glass—Dreaming of Hair—Fire, Cold, a Tooth, Kisses, and Knives—Jumping, Climbing a Hill, and Writing—Clean and Dirty Laundry—The Sun, Moon, and Stars, Rainbow, Snow, Thunder, and Lightning.
If dreaming dictionaries can be relied on, people may discover by their thoughts in sleep when they are to be prosperous or unlucky; when they are to have joy or sorrow; when they are to be successful in love and war; and when they may expect friends to guard them against enemies. To dream of an anchor is good; it gives hope of good fortune. If a sick person dream of white clothing, he may look for protracted indisposition, if not death; but black apparel denotes speedy recovery. It is not good to dream of raiment of many colours. To dream of being richly arrayed is good, but to see tattered clothing in the visions of the night forebodes evil. It is good to dream of good ripe fruit, but sour fruit signifies encounters with bitter enemies. Sweet apples indicate faithfulness in a sweetheart, whereas unripe cherries foretell vexation and disappointment to lovers. Good figs are signs of prosperity. Gooseberries indicate to husband or wife many children. Grapes foretell to the spinster a cheerful[Pg 476] husband, and much happiness in all her life. Dreaming of melons, mulberries, or nuts, gives promise of riches, success in love, and harmony. It is also good to dream of peaches, pears, raspberries, and strawberries; but if oranges, plums, tamarinds, or walnuts are seen in the visions of night, losses and crosses may be looked for.
If dreaming dictionaries are to be believed, people might learn from their sleep thoughts when they'll face good fortune or bad luck; when they'll experience joy or sorrow; when they'll find success in love and war; and when they can expect friends to protect them from enemies. Dreaming of an anchor is positive; it brings hope for good luck. If a sick person dreams of white clothing, they might face a long illness or even death; however, black clothing indicates a quick recovery. Dreaming of colorful clothing isn’t good. Dreaming of being dressed in fine clothes is favorable, but seeing torn clothes in your dreams suggests bad things ahead. Dreaming of ripe fruit is a good sign, but sour fruit means dealing with bitter enemies. Sweet apples symbolize loyalty in a partner, while unripe cherries predict frustration and disappointment for lovers. Good figs are a sign of prosperity. Gooseberries suggest many children for spouses. Grapes foretell happiness and a cheerful husband for a single woman. Dreaming of melons, mulberries, or nuts promises wealth, love success, and harmony. It's also good to dream of peaches, pears, raspberries, and strawberries; but if you dream of oranges, plums, tamarinds, or walnuts, you can expect losses and hardships.
To dream of a funeral denotes marriage, good fortune, and happiness. If a maiden see a hearse in her sleep, she may expect a rich husband. If a grave appear to one in his dreams, sickness and disappointment may be expected, unless the dreamer imagines he is rising out of it. In that case, success may be looked for. On the other hand, to dream of being married is anything but favourable. Such a dream is indicative of approaching disappointments, loss of property, and death. The force of this seeming contradiction is to be explained by the acknowledged fact that dreams are in many instances to be read contrariwise. To dream of being burned is a sure sign of coming danger. To see a candle extinguished foretells sickness; but the appearance of a bright burning one betokens rejoicing. To the unmarried, burning candles show speedy marriage. Dreams of darkness foreshadow loss of property and friends; but if the dreamer in his sleep emerge from the gloom into light, he may expect that he will rise above his difficulties, and become richer and happier. To dream that a friend is dead betokens hasty news, but not of an unpleasant nature. It is fortunate to dream of jewellery. If a young lady see herself decked with chains of gold and precious stones, she may be certain a suitable husband will soon be hers. Precious stones give promise of many children to the married. If pure gold be dreamed of, success in business may be expected; but it is unlucky to dream of silver. To dream of the latter metal denotes attacks by bitter enemies and false friends. Small silver coins indicate poverty, and large ones give warning of early misery. It is more lucky to dream of receiving than of[Pg 477] giving away money. If one dream of losing money, he will undoubtedly meet with disappointment before he goes much further in his journey of life. To dream of losing a purse has the same meaning attached to it as the loss of money has; and the finding of a purse may be read as the picking up of cash. To dream of having a ring on one's finger is good; but to dream of losing a ring is unfavourable. If a married woman lose her marriage ring, or dream that she has lost it, she may expect her husband will die soon. If a betrothed maiden lose or dream of losing her engagement ring, she may look for her lover deserting her and marrying another.
To dream about a funeral signifies marriage, good luck, and happiness. If a young woman sees a hearse in her dream, she can expect to marry a wealthy man. If a grave appears in someone’s dreams, illness and disappointment might be on the way, unless the dreamer envisions themselves rising out of it. In that case, they can anticipate success. Conversely, dreaming of being married is generally a bad sign. Such a dream suggests upcoming disappointments, loss of property, and even death. This apparent contradiction can be explained by the fact that dreams are often interpreted in the opposite way. Dreaming of being burned is a clear warning of imminent danger. Seeing an extinguished candle predicts sickness; however, a bright, burning candle signifies joy. For the unmarried, burning candles indicate a quick marriage. Dreams filled with darkness foreshadow loss of property and friends; but if the dreamer emerges from the darkness into the light, they can expect to rise above difficulties and become wealthier and happier. Dreaming that a friend has died suggests news coming soon, but it won’t be bad. It’s a positive sign to dream about jewelry. If a young woman dreams of herself adorned with gold chains and precious stones, she can be assured that a suitable husband will soon be hers. Precious stones promise many children for those who are married. Dreaming of pure gold indicates success in business, but dreaming of silver is unfortunate. Dreaming of silver suggests confrontation with bitter enemies and false friends. Small silver coins symbolize poverty, while larger ones warn of imminent misery. It’s more fortunate to dream of receiving money than of giving it away. If someone dreams of losing money, they will likely face disappointment before progressing much further in life. Dreaming of losing a purse has the same implications as losing money; finding a purse can be interpreted as discovering cash. Dreaming of wearing a ring on one’s finger is positive, but dreaming of losing a ring is not. If a married woman dreams that she lost her wedding ring, she may expect her husband to die soon. If an engaged woman loses or dreams of losing her engagement ring, she should fear that her fiancé might abandon her for someone else.
Dreams of hens and chickens are warnings of coming dangers. If one see in his or her dream an eagle soaring high, prosperity and honour are near. To lovers this bird is one of good omen, foretelling rich and good mates. To dream of geese is also favourable; but the person who sees in a vision an owl, had better prepare for sickness and poverty, and look for attacks from enemies. A young man who dreams of a peacock may be sure of getting a beautiful wife; and a maid who fancies in her sleep that this beautiful bird is coming towards her, may be certain that the fates are to provide her with a rich good-looking husband. To dream of swans denotes success to the business man, lovers to the unmarried, and peace and plenty to the married. If swallows are dreamt of, good news may be expected from afar, and prosperity looked for. To dream of selling eggs for gold is good, but to dream of selling them for silver betokens indifferent success in business, love, and war. To dream of buying eggs indicates the gathering of great riches. If a dreamer supposes that he is flying, he should prepare himself for a long journey. This dream indicates to lovers a happy termination to all their wishes, and to the married it denotes abundance and many children.
Dreams about hens and chickens are warnings of upcoming dangers. If someone dreams of an eagle soaring high, it signals that prosperity and honor are on the way. For lovers, this bird is a good sign, predicting rich and great partners. Dreaming of geese is also a positive omen; however, seeing an owl in a vision suggests one should brace for sickness, poverty, and potential attacks from enemies. A young man dreaming of a peacock can be sure he'll find a beautiful wife, and a woman who imagines this lovely bird approaching her can be confident that fate will grant her a wealthy and attractive husband. Dreaming of swans signifies success for businesspeople, romance for the single, and peace and abundance for those married. If swallows appear in a dream, it heralds good news from afar and the prospect of prosperity. Dreaming of selling eggs for gold is favorable, but selling them for silver suggests mediocre success in business, love, and war. Dreaming of buying eggs points to the accumulation of great wealth. If a dreamer thinks they're flying, they should get ready for a long journey. This dream signifies a happy resolution for lovers and suggests abundance and many children for the married.
To dream of bagpipes signifies contention and trouble.[Pg 478] To dream of dancing or of being at a ball or banquet, foretells preferment, joyful news; and, in particular, such a dream foretells prosperity in love.
To dream of bagpipes represents conflict and challenges.[Pg 478] Dreaming of dancing or being at a party or banquet indicates promotion, happy news; and specifically, this kind of dream predicts success in love.
Barking dogs, crowing cocks, bellowing bulls, are unlucky to dream of; but it indicates coming prosperity and happiness to dream of faithful dogs, horses, cows, and fleecy sheep. But look out for loss of goods if you see shorn sheep, and make up your mind to encounter danger if you suppose in your sleep that you are falling off a horse.
Barking dogs, crowing roosters, and bellowing bulls are bad omens to dream about; however, dreaming of loyal dogs, horses, cows, and fluffy sheep suggests upcoming prosperity and happiness. Be wary of losing your possessions if you dream of shorn sheep, and be prepared to face danger if you dream that you’re falling off a horse.
Cakes signify joy and plenty, corn in great store, riches and contentment, but grain in small quantities denotes scarcity. Milk or cream thrown or spilt on one's garments is favourable. To dream of selling milk denotes crosses in love; to dream of drinking milk betokens joyful news; and to dream of milking kine shows success in love to the faithful milk-maids. If a maid dream that she is engaged in a dairy, she may be certain that her lover will turn out to be an industrious, prudent husband. But if the farmer dream that he is assisting in the dairy, he may look out for bad crops, and disease among his cattle. If one dream he is being carried, he may expect to require early help of some kind or other. If he dream of carrying another, he may depend upon it, that before many days pass he will be called upon to give the loan of money, sign a bill, or give away property that will not be returned. If one dream of being hurt by a cat, or by any description of vermin, he has good reason to fear he will be overcome by enemies; but if he suppose in sleep that he drove away or killed the creature, he will triumph over his foes. If a squirrel be seen in a dream, the dreamer may rest satisfied some one is endeavouring to injure his reputation; and to a lover it is a warning of a busy and dangerous rival. To dream of angels speaking to you is of good signification; and to think that you see them flying above your head intimates joy. To dream of the devil or of evil spirits, denotes danger from secret and open enemies.[Pg 479] If a lover dream of one of these evil beings, it indicates the existence of a powerful rival.
Cakes represent happiness and abundance, while a small amount of grain symbolizes scarcity. Spilling milk or cream on your clothes is a good sign. Dreaming of selling milk suggests troubles in love; dreaming of drinking milk means joyful news; and dreaming of milking cows indicates success in love for devoted milkmaids. If a girl dreams she's working in a dairy, she can be sure her partner will turn out to be a hardworking and sensible husband. However, if a farmer dreams he's helping in the dairy, he should watch out for poor crops and sickness in his livestock. If someone dreams they are being carried, they can expect to need help soon. If they dream of carrying someone else, they can be sure that within a few days, they'll be asked to lend money, sign a contract, or give away something that won't be returned. If someone dreams of being harmed by a cat or any kind of pest, they have good reason to fear being overpowered by enemies; but if they think in their sleep that they drove away or killed the creature, they'll triumph over their foes. If a squirrel appears in a dream, the dreamer should be aware that someone is trying to damage their reputation; and for a lover, it warns of a busy and dangerous rival. Dreaming of angels speaking to you is a positive sign; thinking you see them flying overhead suggests joy. Dreaming of the devil or evil spirits indicates danger from both hidden and visible enemies.[Pg 479] If a lover dreams of one of these evil beings, it means there's a strong rival.
If a poor person dream of children, he or she may expect to become rich. If a childless spouse see in a dream children running round the fireside, there is reason to fear the little prattlers will never be there in reality. It is unlucky to dream that a girl has a beard, or that a boy is grey-headed. It is unlucky to dream of a minister, but it is not an evil sign for one to suppose he is worshipping in church. If you dream that a watch or clock falls or is broken, be sure danger is near.
If a poor person dreams of children, they can expect to become wealthy. If a childless partner dreams of children running around the fireplace, it’s likely that those little chatterboxes will never be present in real life. It’s bad luck to dream that a girl has a beard or that a boy is gray-headed. Dreaming of a minister is considered unlucky, but thinking he is worshiping in church is not a bad sign. If you dream that a watch or clock falls or breaks, be aware that danger is approaching.
Black clouds, seen in dreams, presage evil; white clouds denote prosperity; clouds drifting high in air indicate that the dreamer is going to travel, or that long absent friends are to return. To dream of red clouds foretells contention and strife. To dream of fighting or quarrelling should put one on his guard against the deceitfulness of his own heart and the hatred of enemies. If the dreamer suppose himself injured in a quarrel, he will be unable to escape humiliation and shame. To dream of falling from a high place betokens loss of substance and reputation. To dream of withered lilies, damaged violets, and crosses, betokens evil. It is not good for sick people to dream of withered roses; parsley foreshadows death to the sick. It is lucky to dream you see yourself gathering flowers fresh in colour and sweet in perfume. To dream of walking in a flower garden portends elevation in fortune and success in love; and to dream of being in an orchard where there is abundance of sweet and ripe fruit, gives true promise of riches.
Black clouds in dreams signal trouble; white clouds mean success; clouds floating high in the sky suggest that the dreamer will travel or that long-lost friends will return. Dreaming of red clouds indicates conflict and struggle. If you dream of fighting or arguing, it’s a warning to be cautious of your own deceit and the animosity from others. If you believe you were wronged in a fight, you’ll likely face humiliation and shame. Dreaming of falling from a high place signals loss of status and reputation. To dream of wilted lilies, damaged violets, and crosses signifies bad news. Sick people should avoid dreaming of wilted roses; parsley in dreams predicts death for the ill. It’s fortunate to dream of picking vibrant, fragrant flowers. Dreaming of walking in a flower garden suggests a rise in fortune and success in love; dreaming of being in an orchard filled with sweet, ripe fruit offers real promises of wealth.
If a sailor dream of seeing a dolphin, he will be sure to lose his lady-love; but if he dream that he is drowning, he may expect good luck to attend him. It indicates success in love and business for one to dream of catching fish. To dream of a rapid stream, is a certain warning of coming opposition in every business and undertaking. If[Pg 480] one in sleep see a clear sheet of water, good fortune will certainly follow. This dream promises good alike to lovers and men of business. It indicates a smooth passage for one to dream of a calm bright sea; but disappointments and trouble are foreshadowed when a stormy ocean appears to the sleeper. Floating with the head under water foretells great affliction, but swimming buoyantly in clean water shows that the dreamer will rise above difficulties. If a person in business dream of drinking water, loss of goods may be expected; and if a lover dream of tasting water, whether from the sluggish river or from the clear gushing stream, he or she may look for grief and loss of friends.
If a sailor dreams of seeing a dolphin, he's sure to lose his sweetheart; but if he dreams that he's drowning, he can expect good luck to come his way. Dreaming of catching fish indicates success in both love and business. Dreaming of a rushing stream is a clear warning of upcoming challenges in every business venture. If[Pg 480] someone dreams of a clear body of water, good fortune is definitely on the way. This dream is a positive sign for both lovers and businesspeople. A calm, bright sea in a dream suggests a smooth journey ahead; however, disappointments and troubles are predicted when a stormy ocean appears in the dream. Floating with the head underwater signals great hardship, but swimming energetically in clear water shows that the dreamer will overcome obstacles. If a businessperson dreams of drinking water, they might expect losses; and if someone in love dreams of tasting water, whether from a slow river or a clear, bubbling stream, they should anticipate sorrow and the loss of friends.
To dream of ploughed ground forebodes death of a near relative, and to dream of green fields betokens happiness and prosperity. If a person dream of receiving a present, you may be sure fortune is about to show her favours in a peculiarly marked manner. To dream of glass is a sign of danger and the inconstancy of friends. The lady who dreams of combing her hair, has reason to believe her lover will prove true. If one's hair appear long in the dreams of the night, friends full of affection will cling round the dreamer; but if the hair be short and seem to be falling off, it is unlucky. If one dream of seeing a house on fire, he may be sure of receiving hasty news.
To dream of plowed land predicts the death of a close relative, while dreaming of green fields symbolizes happiness and prosperity. If someone dreams of receiving a gift, you can be sure that good fortune is about to appear in a significant way. Dreaming of glass suggests danger and the unreliability of friends. A woman who dreams of combing her hair has reason to believe that her partner will be loyal. If one’s hair appears long in their dreams, it indicates that affectionate friends will surround them; however, if the hair looks short and seems to be falling out, it's a bad sign. If someone dreams of seeing a house on fire, they can expect to receive urgent news.
When one dreams of being cold or naked, he is threatened with sickness and poverty. It is good to dream of seeing the portraits of friends. One who dreams of losing a tooth, may look for death among his friends. It is good to dream of giving or receiving kisses—it denotes friendship, good health, and earthly prosperity. If one dream of knives or any other description of sharp weapons, he may look for strife. Difficulties await every one who dreams of leaping over a fence or of climbing a hill. It is lucky to dream of writing or receiving letters. Clean linen seen in sleep foretells gladness of heart and faithfulness[Pg 481] of friends; but dirty linen denotes disappointment and distress. None could wish a better dream than that in which is seen the clear sun, the rising moon, or the bright stars, for each and all of these denote riches, joy, good news, and constant friends; but it is ominous to dream of a clouded sun, a waning moon, or a pale star.
When you dream about being cold or naked, it suggests that you may face illness or poverty. It's positive to dream about seeing pictures of friends. If you dream about losing a tooth, you might anticipate a death among your friends. It's good to dream of giving or receiving kisses, as it represents friendship, good health, and success. If you dream about knives or any type of sharp weapon, expect conflict. Challenges lie ahead for anyone who dreams of jumping over a fence or climbing a hill. It's lucky to dream of writing or receiving letters. Clean linens in a dream indicate happiness and loyalty from friends, while dirty linens symbolize disappointment and distress. Few dreams are better than those featuring a bright sun, a rising moon, or shining stars, as they all signify wealth, joy, good news, and lasting friendships; however, dreaming of a cloudy sun, a waning moon, or a pale star is a bad omen.
The rainbow denotes early news of a pleasant nature: probably requiring the dreamer to travel. If an unmarried man dream of snow, he may depend upon it that he will before long lead a bride to the hymeneal altar; and to a young woman it promises an honourable husband and great riches. To the business man, snow seen in a dream foretells success in his undertakings. It is good to dream of thunder and lightning, in whatever state one is placed. He who dreams of these may expect good news from afar, and increase of goods.
The rainbow symbolizes early pleasant news, likely suggesting that the dreamer will need to travel. If an unmarried man dreams of snow, he can count on bringing a bride to the altar soon; for a young woman, it promises an honorable husband and great wealth. For a businessman, dreaming of snow indicates success in his endeavors. Dreaming of thunder and lightning is considered positive, regardless of one's situation. Those who dream of these can anticipate good news from afar and an increase in wealth.
LAWS AGAINST AND TRIALS OF WITCHES.
CHAPTER LVI.
Witchcraft treated with great Severity—Cutting out the Tongue—Laws of Æthelstane—Witchcraft in England—Royal Writers—Sir Edward Cole's Opinion—Statute of Elizabeth against Sorcerers—Law of Mary Queen of Scotland against Witches—Law against Witches abolished—Sir George Mackenzie on Witchcraft—William Forbes on the same—Extracts from Forbes's Institute of the Law of Scotland—Sir Matthew Hale a Believer in Witchcraft—Trial of Rose Cullender and Ann Duny—General Belief in the Existence of Witches—Punishment of Witches, by whom first countenanced—Pope John's Bull—Bishop Jewell—Lord Bacon and the Law against Witches—Fearful Slaughter of supposed Witches—Malleus Maleficarum, or Hammer for Witches—The last Persons executed in Scotland and England for Witchcraft—First German Printers condemned to be burned as Sorcerers—Reginald Scot on the Fables of Witchcraft—Mr. E. Chambers's Views on Witchcraft.
Witchcraft was treated very harshly—cutting out tongues—Laws of Æthelstane—Witchcraft in England—Royal writers—Sir Edward Cole's opinion—Elizabeth's statute against sorcerers—Mary Queen of Scots' law against witches—law against witches abolished—Sir George Mackenzie on witchcraft—William Forbes on the same—extracts from Forbes's Institute of the Law of Scotland—Sir Matthew Hale believed in witchcraft—trial of Rose Cullender and Ann Duny—general belief in the existence of witches—punishment of witches, who first supported it—Pope John's Bull—Bishop Jewell—Lord Bacon and the law against witches—terrible slaughter of supposed witches—Malleus Maleficarum, or Hammer for Witches—last people executed in Scotland and England for witchcraft—first German printers condemned to be burned as sorcerers—Reginald Scot on the myths of witchcraft—Mr. E. Chambers' views on witchcraft.
Witchcraft—the nature and theory of which will appear as we proceed—was treated with great severity in early times. In 840 a law was enacted in Scotland, making the punishment of witchcraft no less than the cutting out of the tongue; and, by the laws of Æthelstane in 928, witchcraft in England was made a capital crime. Witches were punished in the reign of Edward III.; and it suited the sanguinary temperament of Henry VIII., as well as the pedantry of other royal writers, to give written descriptions of this crime. Edicts were promulgated against prophets, sorcerers, feeders of evil spirits, charmers, and provokers of unlawful love. Sir Edward Cole thought it would have been "a great defect in government to have suffered such devilish abominations to pass with impunity."
Witchcraft—the nature and theory of which will be revealed as we go on—was dealt with very harshly in earlier times. In 840, a law was passed in Scotland that mandated the punishment for witchcraft to be the cutting out of the tongue; and in 928, under the laws of Æthelstane, witchcraft in England was declared a capital offense. Witches were punished during the reign of Edward III., and Henry VIII.'s bloody nature, along with the scholarly inclinations of other royal writers, led to written accounts of this crime. Decrees were issued against prophets, sorcerers, those who fed evil spirits, charmers, and instigators of forbidden love. Sir Edward Cole believed it would have been "a great flaw in governance to allow such devilish atrocities to go unpunished."
[Pg 483]By a statute of Elizabeth, passed in 1562, against sorcerers, it was ordained that for a first offence the punishment was to be restricted to standing in the pillory; for second and subsequent offences, severer inflictions were to follow. Barrington estimates that in the two hundred years during which the greatest severity against supposed witches prevailed in England, thirty thousand judicial murders were committed, under the guise of legal punishments for such imaginary crimes.
[Pg 483]In 1562, a law was passed during Elizabeth's reign against sorcerers, stating that for a first offense, the punishment would be limited to standing in the pillory. For a second offense and any after that, harsher penalties would apply. Barrington estimates that during the 200 years when the harshest measures against alleged witches were in effect in England, around thirty thousand judicial murders were carried out under the pretense of legal punishment for these fictional crimes.
A year later (1563) it was considered advisable by Queen Mary of Scotland and her Parliament to pass an Act, having for its object the punishment of persons guilty of any of the crimes under consideration. The Act sets forth:—
A year later (1563), Queen Mary of Scotland and her Parliament decided it was a good idea to pass a law aimed at punishing people guilty of any of the crimes being discussed. The law states:—
"For-sa-meikle as the Queenis Majestie and the three Estaites of this present parliament being informed of the heavie and abominable superstition used be divers of the lieges of this realm, be using of witchcraft, sorcerie, and necromancie, and credence given thereto in times by-gane, against the laws of God: And for avoyding and away putting of all sik vaine superstition in times to cum: It is statute and ordained by the Queen's Majestie, and the three Estaites foresaid, that na maner of person nor persons of quhat-sum-ever estaite, degree, or condition they be of, take upon hand in onie times hereafter to use onie maner of witch-craftes, sorcerie, or necromancie, nor give themselves furth to have onie sik craft or knawledge thereof, their-throw abusand the people: Nor that na persoun seik onie helpe, response, or consultation at onie sik users or abusers foresaidis of witch-craftes, sorceries, or necromancie, under the paine of death, alsweill to be execute against the user, abuser, as the seiker of the response or consultation. And this to be put to execution be the justice, schireffis, stewards, baillies, lords of regalities, and royalties, their deputes, and uthers or ordinar judges competent within this realme, with all rigour, having power to execute the samin."
"For as much as the Queen’s Majesty and the three Estates of this current parliament are aware of the serious and unacceptable superstitions practiced by various subjects of this realm through witchcraft, sorcery, and necromancy, and the belief in these practices in past times, which goes against the laws of God: And in order to eliminate and eradicate all such vain superstitions in the future: It is enacted and ordered by the Queen’s Majesty and the aforementioned three Estates that no person, regardless of their estate, rank, or status, shall, at any time hereafter, engage in any form of witchcraft, sorcery, or necromancy, nor claim to have such skills or knowledge, thereby misleading the public: Nor shall any person seek any help, response, or advice from any such practitioners or abusers of witchcraft, sorcery, or necromancy, under the penalty of death, to be enforced equally against both the practitioner and the seeker of the advice or consultation. And this shall be executed by the justices, sheriffs, stewards, bailiffs, lords of regalities and royalties, their deputies, and other ordinary judges competent within this realm, with all rigor, having the power to enforce it."
James VI. of Scotland and I. of England decreed that any one who should use, practise, or exercise any invocation, or consult or covenant with, entertain or employ, feed, or reward any evil or wicked spirit, to or for any purpose, or take up any dead body, should, on being convicted thereof, suffer death.
James VI of Scotland and I of England declared that anyone who invokes, practices, or engages with any evil or wicked spirit, consults or makes a deal with, entertains, employs, feeds, or rewards such a spirit for any purpose, or dissects any dead body, would face the death penalty if convicted.
[Pg 484]The laws against witchcraft remained in force, and were executed with severity, for a long time. During the continuance of the Long Parliament alone, three thousand unhappy persons were sacrificed because of their supposed connection with witchcraft. But by the Act 9 George II. cap. 5 it is ordained that no prosecution, suit, or proceeding shall be commenced or carried on against any person for witchcraft, sorcery, enchantment, or conjuration, nor shall any one charge another with any such offence, in any court whatever. But if any person shall pretend to exercise or use any kind of witchcraft, sorcery, enchantment, or conjuration, or undertake to tell fortunes; or pretend, from his skill or knowledge in any occult or crafty science, to discover where or in what manner any goods supposed to have been stolen or lost may be found: every person so offending, being convicted on indictment or information, shall suffer imprisonment for a year, and once in every quarter of the said year, in some market town of the county, upon the market day there, stand openly in the pillory for one hour, and also (if the court by which such judgment shall be given shall think fit) be obliged to give sureties for his good behaviour, in such sum, and for such time, as the said court shall judge proper, according to the circumstances of the offence, and in such case shall be further imprisoned until such sureties shall be given.
[Pg 484]The laws against witchcraft were strictly enforced for a long time. During the Long Parliament alone, three thousand unfortunate individuals were executed due to their alleged ties to witchcraft. However, the Act 9 George II. cap. 5 states that no prosecution, lawsuit, or legal action can be initiated or continued against anyone for witchcraft, sorcery, enchantment, or conjuration, nor can anyone accuse someone else of such offenses in any court. If someone claims to practice any form of witchcraft, sorcery, enchantment, or fortune-telling; or pretends to use their knowledge of obscure or deceptive arts to find stolen or lost items: anyone convicted of such acts on indictment or information will face a year in prison, and will also be required to stand publicly in the pillory for one hour during a market day in a county market town once every quarter of that year. Additionally, if the court sees fit, that person may also be required to provide sureties for their good behavior in a sum and for a duration deemed appropriate by the court, based on the specifics of the offense, and may remain in custody until those sureties are given.
Sir George M'Kenzie, the distinguished Scotch lawyer, thought there was such a craft as witchcraft; and so did William Forbes, a member of the Faculty of Advocates, a professor of law in the University of Glasgow, and author of several works of considerable merit. The following extracts from Forbes's Institute of the Law of Scotland prove to some extent what was the legal creed in Scotland last century in regard to witches:—
Sir George M'Kenzie, the notable Scottish lawyer, believed in the existence of witchcraft; so did William Forbes, a member of the Faculty of Advocates, a law professor at the University of Glasgow, and the author of several important works. The following excerpts from Forbes's Institute of the Law of Scotland show, to some degree, what the legal beliefs in Scotland were last century regarding witches:—
"Witchcraft is that black art whereby strange and wonderful things are wrought by a power derived from the devil. It goes under several names, taken from particular effects and ways of its operation: As those[Pg 485] of magic, because it is a knowledge of more than is lawful to be known; divination, from a revealing of things past, present, or to come; enchantment, from a working by charms or ceremonious rites; sorcery, from the casting of lots to bring hidden things to light; necromancy, from the calling up and consulting the devil, in form of some dead person; fascination, from the hurting creatures by envious looks, and eye-biting, or by words, etc. Those who practise this art are, in like manner, termed witches, magicians, diviners, enchanters, sorcerers, necromancers, fascinaters. Which names, given for different causes to the devil's disciples, are, for the most part, promiscuously used to signify any person who, by covenant with Satan, and his assistance, doth work strange things, because of the affinity of all their operations, which have the same general foundation and tendency.
"Witchcraft is that dark art through which strange and amazing things are accomplished by a power sourced from the devil. It has several names, based on its specific effects and methods of operation: magic, because it's knowledge of things that shouldn't be known; divination, from revealing things past, present, or future; enchantment, from working through charms or ceremonial rites; sorcery, from casting lots to uncover hidden truths; necromancy, from calling up and consulting the devil in the guise of a deceased person; and fascination, from harming creatures with envious looks, eye-biting, or words, among other methods. Those who practice this art are similarly referred to as witches, magicians, diviners, enchanters, sorcerers, necromancers, and fascinators. These names, assigned for various reasons to the devil's followers, are mostly used interchangeably to denote anyone who, through a pact with Satan and with his help, performs strange acts, due to the connection between all their operations, which share the same general foundation and purpose."
"An express covenant is entered into betwixt a witch and the devil appearing in some visible shape, whereby the former renounces his God and baptism, engaging to serve the devil, and do all the mischief he can, as occasion offers, and leaves soul and body to his disposal after death. The devil, on his part, articles with such proselytes concerning the shape he is to appear to them in, and the services they are to expect from him, upon the performance of certain charms or ceremonious rites. To some he gives certain spirits or imps to correspond with, and serve them as their familiars, known by them by some odd names, to which they answer when called. These imps are said to be kept in pots or other vessels that stink detestably. This league is made verbally if the party cannot write; and such as can write sign a written covenant with their blood. On the meaner proselytes the devil fixes, in some secret part of their bodies, a mark, as his seal to know his own by, which is like a flea-bite or blue spot, and sometimes resembles a little teat; and the part so stamped doth ever after remain insensible, and doth not bleed, though never so much nipped, or pricked, by thrusting a pin, awl, or bodkin into it. But if the covenanter be one of the better rank, the devil only draws blood of the party, or touches him or her in some part of the body, without any visible mark remaining.
"An express covenant is made between a witch and the devil appearing in some visible form, in which the witch renounces God and baptism, agreeing to serve the devil and do all the harm they can whenever possible, leaving their soul and body at his disposal after death. The devil, in turn, makes agreements with these new followers about the form he will appear in and the services they can expect from him in exchange for performing certain spells or rituals. Some receive specific spirits or imps to communicate with, serving as their companions, known to them by unusual names, to which they respond when called. These imps are said to be kept in pots or other containers that smell terrible. This pact is made verbally if the individual cannot write; those who can write sign a written agreement with their blood. For the less privileged followers, the devil marks a secret part of their bodies as his seal to identify his own, which may look like a flea bite or blue spot and sometimes resembles a small nipple; the marked area remains insensible afterward and does not bleed, no matter how much it is pinched or pricked with a pin, awl, or needle. However, if the person making the covenant is of higher status, the devil simply draws blood from them or touches them in some part of the body, leaving no visible mark."
"A tacit covenant with Satan is understood to be entered into by those who knowingly use the superstitious rites or ceremonies observed by witches, or unlawful means to bring anything about which they know to be ineffectual in themselves without the devil's concurrence.
"A silent agreement with Satan is seen as being made by those who knowingly use the superstitious rituals or ceremonies practiced by witches, or illegal methods to achieve something they know is ineffective on its own without the devil's help."
"Witches used to be distinguished into good and bad witches. The bad witch, commonly called the black witch, or binding witch, is one who, by a league with the devil, is assisted by him to work mischief. The good witch is he or she who useth diabolical means to do good—as to heal persons, loose or undo enchantments, and to discover who are bewitched, and by whom. But this term of a good witch is very improper, for all who have commerce with Satan are certainly bad.
"Witches used to be categorized as good and bad. The bad witch, often called the black witch or binding witch, is one who, through a pact with the devil, is aided by him to cause harm. The good witch is someone who uses dark means to do good—like healing people, breaking enchantments, and figuring out who is bewitched and by whom. However, the term 'good witch' is very misleading, because anyone who interacts with Satan is definitely bad."
[Pg 486]"Some works of witches are really what they seem to be; others are mere diabolical juggling, or a delusion of the eyes of spectators with some strange sleight of Satan. (To which last I may refer their imaginary passing through shut doors, and transforming themselves and others into the shape of cats, dogs, hares, and other creatures.) Some of their actions respect themselves, and their behaviour towards their infernal master; such as their coming to appointed meetings called their Sabbaths, where they pay homage to him, and are taught to act all manner of wickedness, and give an account of their horrid past proceedings. Witches are chiefly employed in plain mischief, by hurting persons or their goods, or by bringing some actual evil or calamity upon them. But they sometimes work mischief under a pretence or colour of doing good—as when they cure diseases, loose enchantments, and discover other witches. All their designs are brought about by charms, or ceremonious rites instituted by the devil, which are in themselves of no efficacy, and serve only as signals and watchwords to admonish Satan, as it were, when, where, and upon whom to do mischief, or perform cures, according to his compact with the witches."
[Pg 486]"Some witches actually do what they appear to do; others are just engaging in diabolical trickery or creating illusions to confuse onlookers with some bizarre trickery of the devil. (For instance, there are claims of them supposedly walking through closed doors and changing themselves and others into the shapes of cats, dogs, rabbits, and other animals.) Some of their actions are focused on themselves and their behavior toward their evil master; for example, they attend scheduled meetings called Sabbaths, where they pay tribute to him and are instructed to commit various acts of wickedness and discuss their horrific past actions. Witches are primarily involved in straightforward wrongdoing, causing harm to people or their property, or bringing some real misfortune upon them. However, they sometimes inflict harm while pretending to do good—such as when they claim to cure illnesses, break spells, and expose other witches. All their schemes are carried out through charms or ceremonial acts established by the devil, which are ineffective on their own and function merely as signals and passwords to alert Satan about when, where, and against whom to cause trouble or perform healing, as per his agreement with the witches."
"Under necromancy," says Mr. Forbes, "are comprehended chiromancy, predictions, and responses by the sieve and the shear, and all other hellish arts of divination. It hath been sustained to bring in a woman guilty of witchcraft, that she threatened to do some mischief to a person who immediately or not long after suffered a grievous harm in his body or goods, by sorcery or witchcraft, without any apparent or natural cause, though the manner or enchantment used to work such mischief was not particularly expressed, and the threat was only general, and did not specify the ill turn to be done, in respect the means used by witches are best known to themselves. Some relevant articles of witchcraft are founded upon events having no necessary dependence on the means used by the person accused: as that a man on whom a woman had laid a grievous sickness by her sorcery was relieved thereof by her taking him by the hand, and the moving of her lips; or that a woman came several times into a house when the doors and windows were all fast locked and shut at night, combed her hair the last night, and laid her hand upon a nurse's breast, upon which a child then sucking her died within half-an-hour—because injuries done by witches are not occasioned by any inherent virtue or efficacy in the means used by them, but only by the devil's influence; and that there is no natural cause for the mischief done, is the reason of ascribing it to witchcraft. Where one is indicted for being in league with the devil, and exercising acts of witchcraft, it sufficeth to prove that the indictee was in confederacy with that evil spirit, and did such things; but in the trial of one indicted for bewitching any person, two things are to be proved, viz. that such a person is bewitched, and that the indictee is the witch."
"Under necromancy," Mr. Forbes says, "we include chiromancy, predictions, and responses by the sieve and shear, along with all other dark arts of divination. It has been argued to bring a woman accused of witchcraft to trial for threatening to harm someone who soon after suffered serious injury to their body or belongings, through sorcery or witchcraft, without any clear or natural cause, even if the specific enchantment used to cause such harm wasn't detailed, and the threat was vague, not specifying the exact harm intended, as the methods used by witches are best known to them alone. Some aspects of witchcraft are based on events that don’t necessarily rely on the methods employed by the accused: for example, a man who was afflicted with severe illness by a woman's sorcery was cured when she held his hand and moved her lips; or when a woman entered a house several times at night when the doors and windows were securely locked, brushed her hair the last night, and laid her hand on a nurse's breast, leading to the death of the child she was nursing within half an hour—because the harms caused by witches are not due to any inherent power in the methods they use, but solely from the devil's influence; and the absence of a natural cause for the harm leads to it being attributed to witchcraft. When someone is charged with being in league with the devil and practicing witchcraft, it's enough to prove that the accused conspired with that evil spirit and performed such acts; however, in the trial of someone accused of bewitching another, two things must be proven: that the person is indeed bewitched and that the accused is the witch."
[Pg 487]Mr. Forbes says that symptoms of witchcraft are: "When learned and skilful physicians find the patient's trouble doth not proceed from any bodily distemper or natural causes; when he is exceedingly tormented at the saying of prayers and graces, or reading of the Bible; when in his fits he tells truly many things past and future, which in an ordinary way he could not know; and when things are done with respect to him by some invisible hand working in a manner that cannot be understood. Other proofs are such as when one cannot shed tears, and cannot say the Lord's Prayer. And other presumptions," he proceeds, "are inferred from the drawing of blood of the suspected person, or the putting of something under a threshold where he or she goes in, or under a stool where the suspected person sits, or causes him or her to come into a room where those afflicted with witchcraft are, and touch them; or trying if the suspected person will sink or swim when put tied into the water; the burning of cakes wherein are the afflicted persons' urine, or the burning of clothes in which such persons lie."
[Pg 487]Mr. Forbes states that signs of witchcraft include: "When skilled doctors find that the patient's issues don't come from any physical illness or natural causes; when the person is intensely disturbed by prayers and blessings, or by reading the Bible; when during episodes, they accurately predict many things that have happened or will happen, which they normally wouldn't know; and when inexplicable actions occur around them seemingly caused by an unseen force. Other signs include being unable to cry and not being able to recite the Lord's Prayer. Further indicators," he continues, "are based on drawing blood from the suspected person, placing something beneath the threshold they step over, or under a chair where the accused sits, or forcing them into a room with those suffering from witchcraft to see if they can touch them; or testing whether the suspected person will float or sink when tied up and put in water; the burning of cakes containing the afflicted person's urine, or the burning of clothes belonging to those individuals."
The learned professor thought that witchcraft might be proved by witnesses who have heard the accused person invoking the devil for help, or seen the suspected party entertaining a familiar spirit and feeding it in any form or likeness, conjuring to raise storms, showing in a glass or show-stone the faces of absent persons. His opinion was that it was competent to receive as evidence the dying testimonies of penitent witches concerning others informed against by them, as proof of witchcraft was difficult to obtain; and the more secret acts—meeting of witches in the night-time to adore their infernal master, and hatch their mischievous projects when other people are asleep, or when they themselves are invisible—cannot be otherwise proved than by such as are privy thereto.
The knowledgeable professor believed that witchcraft could be demonstrated by witnesses who had heard the accused calling on the devil for help or seen the suspected person interacting with a familiar spirit, feeding it in any way, summoning storms, or showing the faces of absent individuals in a crystal ball or other divination tools. He thought it was acceptable to accept the dying testimonies of remorseful witches about others they had accused, since proving witchcraft was hard to achieve, and the more hidden activities—like witches meeting at night to worship their infernal master and plot their evil schemes while others were asleep or while they themselves were invisible—could only be proved by those who were privy to them.
Sir Matthew Hale, the astute lawyer and judge, was a believer in witchcraft, and entertained views on this subject similar to those of Mr. Forbes, as will appear from the following particulars of the trial of Rose Cullender and Ann Duny in 1664. These women were accused before Sir Matthew Hale of various acts of witchcraft—such as tormenting children by means of devilish devices, upsetting carts, killing horses, breeding vermin, etc., through[Pg 488] diabolical means. At the trial, evidence was given by Anne Durent, that William Durent, her son (one of the children bewitched) had strange and sad fits, caused by Duny giving the child suck. A wise man (Dr. Jacob) advised her to hang up the child's blanket in the chimney corner all day, and at night, when she went to put the child to bed, if she found anything in the blanket, to throw the thing, whether apparently animate or inanimate, into the fire. The blanket was hung up and shaken according to instructions, when, behold, a large toad fell on the hearth-stone. The creature was thrown into the fire, and exploded like a gun. Next day a friend of Duny's told deponent that a certain old woman was severely burned. On hearing this, deponent went to the old woman's house, and found her grievously scorched. Duny (for it was she who was in this sad condition) told the witness, that because of the evil she did to her, she (Duny) would see much evil befall the Durent family. Deponent further stated that her daughter, Elizabeth Durent, about ten years of age, was afflicted like her other child, and in her fits complained of Ann Duny tormenting her. Duny had (so said the witness) predicted that the child named would not live long, and within three days the child died. Deponent also testified that Duny had, while in a rage, said that she (the witness) would yet be going with crutches—a prophecy followed by deponent becoming so lame in both her legs, that she could not walk without being supported by sticks. "And, indeed," said she, exhibiting a pair of crutches in the witness-box, "I could not come into court without them."
Sir Matthew Hale, the clever lawyer and judge, believed in witchcraft and had views on the subject similar to those of Mr. Forbes, as shown by the following details of the trial of Rose Cullender and Ann Duny in 1664. These women were accused before Sir Matthew Hale of various acts of witchcraft, like tormenting children with devilish tricks, tipping over carts, killing horses, breeding pests, etc., through[Pg 488]diabolical methods. During the trial, Anne Durent provided evidence that her son, William Durent (one of the children believed to be bewitched), had strange and distressing fits caused by Duny nursing the child. A wise man (Dr. Jacob) advised her to hang the child's blanket in the fireplace all day, and that at night, when she was putting the child to bed, if she found anything in the blanket, she should throw it, whether it seemed living or not, into the fire. The blanket was hung up and shaken as instructed, and suddenly, a large toad fell onto the hearth. The creature was thrown into the fire and exploded like a cannon. The next day, a friend of Duny’s informed the witness that a certain old woman had been badly burned. Upon hearing this, the witness went to the old woman's house and found her severely scorched. Duny (who was the one in this unfortunate state) told the witness that because of the harm she had done to her, Duny would make sure much harm came to the Durent family. The witness also stated that her daughter, Elizabeth Durent, about ten years old, was afflicted like her other child and during her fits complained of Ann Duny tormenting her. Duny had allegedly predicted that the named child wouldn’t live long, and within three days, the child died. The witness also testified that while in a rage, Duny had said that the witness would end up using crutches—a prediction that came true, as the witness became so lame in both legs that she couldn’t walk without support from sticks. "And, in fact," she said, showing a pair of crutches in the witness box, "I couldn't come into court without them."
After lengthened and curious evidence touching the charges against the prisoners for bewitching the children, named in the indictment, Dr. Brown, a gentleman of great learning, expressed his opinion that the children were bewitched. He said that in Denmark there had been a great discovery of witches, who used the very same way[Pg 489] of afflicting people, viz. by conveying pins and nails into them in a mysterious way. His opinion was that the devil, in witchcraft, did work upon the bodies of men and women, and afflict them with such distempers as their bodies were most subject to.
After extensive and intriguing evidence regarding the charges against the prisoners for bewitching the children listed in the indictment, Dr. Brown, a highly educated man, shared his view that the children were indeed bewitched. He mentioned that in Denmark, there had been a significant discovery of witches who inflicted harm in the same way[Pg 489], by mysteriously inserting pins and nails into people. He believed that the devil, through witchcraft, affected the bodies of men and women, causing them to suffer from ailments to which they were most vulnerable.
John Sloan testified that, while bringing home three carts of hay, one of the carts accidentally damaged the window of Rose Cullender's house, and that she, in consequence of this mishap, uttered violent threats against him. The other two carts passed her house safely several times that day, but the cart which damaged the window was two or three times overturned. Once, when taking the unlucky vehicle through a gate, it stuck fast, though nothing could be seen that prevented it from being drawn along easily. After great trouble, the cart was brought home, but, there again, fresh difficulties had to be encountered: the vehicle could not be taken to the place where it was intended to be unloaded; and, what most frightened the witness and those aiding him was, that every one who approached the cart to render any assistance on that eventful day, came away with his nose bleeding.
John Sloan testified that while he was bringing home three carts of hay, one of the carts accidentally broke a window at Rose Cullender's house, and as a result of this incident, she made violent threats against him. The other two carts passed her house safely several times that day, but the cart that broke the window overturned two or three times. Once, when trying to get the unlucky cart through a gate, it got stuck, even though there was nothing visibly blocking it from moving easily. After a lot of trouble, the cart was finally brought home, but there were more problems to deal with: the cart couldn’t be taken to the place where it was supposed to be unloaded; and what scared the witness and those helping him the most was that everyone who tried to help with the cart that day ended up with a bloody nose.
Robert Sherringhame swore that Rose Cullender, taking offence at him, threatened him and his horses with injury, and in a short time many of his horses and cattle died. Following these misfortunes, he became lame, and was so tormented with lice that he could not get them removed until he burned two suits of clothes.
Robert Sherringhame insisted that Rose Cullender, upset with him, threatened both him and his horses with harm, and soon after, many of his horses and cattle died. After these losses, he became lame and was so infested with lice that he couldn't get rid of them until he burned two sets of clothes.
Richard Spencer testified that he had heard Ann Duny say that the devil would not let her rest until she took her revenge upon Cornelius Sandswell.
Richard Spencer testified that he heard Ann Duny say that the devil wouldn’t let her rest until she got her revenge on Cornelius Sandswell.
The judge told the jury that they were to inquire, first, whether the several acts of witchcraft mentioned in the indictment had been committed; and, secondly, if they had, it was for them to say whether the prisoners were the guilty persons. The jurors, he said, could not doubt that[Pg 490] there were such creatures as witches; for history affirmed it, and the wisdom of all nations had provided laws against such persons. He prayed that the hearts of the jury might be directed in the mighty thing they had in hand; for to condemn the innocent and let the guilty go free were alike an abomination. The jury brought in a verdict of guilty. The judge then passed sentence of death against the culprits, and they were executed.
The judge told the jury that their first task was to find out if the acts of witchcraft listed in the indictment had actually happened; and, if they had, it was up to them to determine whether the accused were the ones responsible. The jurors, he stated, could not doubt that witches existed; history confirmed it, and the wisdom of all nations had created laws against such individuals. He hoped that the jury's hearts would guide them in this serious matter, as condemning the innocent and letting the guilty go free were both terrible wrongs. The jury returned a guilty verdict. The judge then sentenced the defendants to death, and they were executed.
A general belief in the existence of witches prevailed in every country, and stringent measures were adopted for their extirpation. If the punishment of witchcraft was not at first countenanced by the Church, the clergy subsequently, and for centuries, played a prominent part in the detection and condemnation of the so-called witches. Pope John stated in a bull of 1317 that several of his courtiers and his physician had given themselves up to superstition, and that their rings and mirrors contained evil spirits. Pope Innocent VIII. issued a bull against witchcraft in 1484. Thousands of innocent persons were burned, and others killed by the tests applied to them. Twenty-seven articles were issued in France in the fourteenth century against sorcery, the use of images, and the invocation of evil spirits. Many Templars were burned in Paris for witchcraft in 1309.
A widespread belief in the existence of witches existed in every country, and strict measures were taken to eliminate them. Although the Church didn't initially support the punishment of witchcraft, over the centuries, the clergy became actively involved in identifying and condemning alleged witches. In a papal bull from 1317, Pope John mentioned that several of his courtiers and his doctor had succumbed to superstition, claiming their rings and mirrors were inhabited by evil spirits. Pope Innocent VIII issued a bull against witchcraft in 1484. Thousands of innocent people were burned, and many others died from the tests that were imposed on them. In the fourteenth century, France issued twenty-seven articles against sorcery, the use of images, and the invocation of evil spirits. Many Templars were burned in Paris for witchcraft in 1309.
Referring to witches and sorcerers, Bishop Jewell, when preaching before his sovereign in 1598, said: "Witches and sorcerers, within the last four years, are marvellously increased within your Grace's realm. Your Grace's subjects pine away, even unto the death; their colour fadeth—their flesh rotteth—their speech is benumbed—their senses are bereft. I pray they may never practise further than upon your Majesty's subjects." Mr. Glanvil, chaplain to Charles II., was of opinion that "the disbeliever in witchcraft must believe the devil gratis;" and Wesley said that "giving up witchcraft was, in fact, giving up the Bible." The learned Lord Bacon, Lord Coke, and[Pg 491] twelve bishops had a voice in the legislation of the country when the act of James I. of England against witchcraft became law.
Referring to witches and sorcerers, Bishop Jewell, when preaching before his King in 1598, said: "Witches and sorcerers have significantly increased in your Kingdom over the last four years. Your subjects are suffering and dying; their color fades—their bodies decay—their speech is paralyzed—their senses are lost. I hope they never practice their craft on your Majesty's subjects again." Mr. Glanvil, chaplain to Charles II, believed that "anyone who doesn't believe in witchcraft must accept the existence of the devil without question;" and Wesley stated that "abandoning witchcraft is essentially abandoning the Bible." The learned Lord Bacon, Lord Coke, and[Pg 491] twelve bishops had a say in the country's legislation when the act of James I of England against witchcraft was enacted.
Five hundred witches were burned at Geneva during three months of 1515. In the diocese of Como, one thousand were burned within one year. Nine hundred were burned in Lorraine in a period of fifteen years. Hundreds perished at Wurzburg in a few years; and upwards of one hundred thousand were executed in Germany, for which country the malleus maleficarum, or hammer for witches (drawn out by a clergyman and two inquisitors appointed by Innocent VIII.), was principally intended. In Poland and America, witches, or supposed witches, were also put to death by fire and water. Persecutions against witches raged with great fury in America in 1648-49. In New England, in 1692, nine persons were hanged by the Puritans for witchcraft. Under pressure, fifty persons there confessed themselves to be witches. Italy, Spain, and Portugal had their victims too. At one period the execution of witches exceeded those in England, though the number put to death in the latter country was truly appalling. In 1646 two hundred persons were tried and executed for witchcraft at the Sussex and Essex assizes. The last persons put to death for witchcraft in England were, some say, in 1664, while others assert the last victims suffered in 1682. The latest instance of a witch being executed in Scotland was in 1722, when the supposed offender was burned at Loth, or Dornoch, Sutherlandshire, by order of the sheriff of that county. In more recent times than several of the dates to which we have referred, discoveries, which might have been easily understood, gave rise to the supposition that the actors were in compact with the devil. On the first occasion of the German printers carrying their books to France, the ingenious inventors of printing were condemned to be burned alive as sorcerers—a sentence that would have been executed had[Pg 492] those discoverers of a useful art not saved themselves by flight.
Five hundred witches were burned in Geneva over three months in 1515. In the diocese of Como, one thousand were burned within a year. Nine hundred were burned in Lorraine over a period of fifteen years. Hundreds died at Wurzburg in just a few years, and over one hundred thousand were executed in Germany, for which country the malleus maleficarum, or hammer for witches (created by a clergyman and two inquisitors appointed by Innocent VIII.), was mainly intended. Witches, or those suspected to be witches, were also executed by fire and water in Poland and America. There were intense persecutions against witches in America in 1648-49. In New England in 1692, the Puritans hanged nine people for witchcraft. Under pressure, fifty people confessed to being witches. Italy, Spain, and Portugal had their victims as well. At one point, the number of witch executions exceeded those in England, although the numbers killed in England were truly horrifying. In 1646, two hundred people were tried and executed for witchcraft at the Sussex and Essex assizes. The last individuals executed for witchcraft in England were said to be in 1664, while others claim the final victims were in 1682. The most recent case of a witch being executed in Scotland was in 1722, when the supposed offender was burned in Loth, or Dornoch, Sutherlandshire, by order of the county sheriff. In more recent times than some of the dates we've mentioned, discoveries that could have been easily explained led to the assumption that the individuals were in league with the devil. When the German printers first brought their books to France, the clever inventors of printing were condemned to be burned alive as sorcerers—a sentence that would have been carried out had those pioneers of a beneficial craft not escaped by fleeing.
Reginald Scot, taking an enlightened view of superstition, says, "The fables of witchcraft have taken so fast hold of and deep root in the heart of man, that few endure the hand of correction without attributing the chastisement to the influence of witches. Such superstitious people," he says, "are persuaded that neither hail nor snow, thunder nor lightning, rain nor tempestuous winds, come from the higher powers, but are raised by the power of witches and conjurors. If a clap of thunder or a gale of wind be heard, the timid people ring bells, cry out to burn the witches, or else they burn consecrated things, hoping thereby to drive the devil out of the air."
Reginald Scot, taking an enlightened view of superstition, says, "The stories of witchcraft have taken such a strong hold and deep root in people's hearts that few can handle correction without blaming it on the influence of witches. Such superstitious individuals," he continues, "are convinced that neither hail nor snow, thunder nor lightning, rain nor fierce winds come from higher powers, but are caused by witches and conjurers. When a clap of thunder or a strong wind is heard, the fearful people ring bells, shout about burning witches, or burn sacred items, hoping to drive the devil out of the air."
Mr. E. Chambers did not think the art of witchcraft was carried on by or through intercourse with the devil or spirits (though he did not dispute there were such beings), but by or through philosophical means, altogether different from the operations supposed necessary to enable witches and wizards to perform actions not easily comprehended by the uninitiated.
Mr. E. Chambers didn’t believe that the practice of witchcraft involved interactions with the devil or spirits (although he didn’t deny that such beings existed), but rather that it was achieved through philosophical methods, completely different from the processes thought necessary for witches and wizards to carry out actions that are hard to understand for those who aren’t familiar with them.
CHAPTER LVII.
Witch-finders—Disasters ascribed to Witches—Witch-marks—Witches Familiars—Preparing a Witch for Judicial Examination—John Kinnaird—Patrick Watson and his Wife pricked—Confession of Guilt—The Devil's Sabbaths—Sumptuous Entertainments and Grandeur at Satan's Feasts—Repulsive Acts there also—Feasts ended at Cock-crowing—Transformation—A Woman weighing only Four Ounces—A Witch-finder sent from Scotland to Newcastle at the request of the Authorities—Complaints against Witches demanded—Deception discovered—Trying Witches in Northumberland County—Escape of the Witch-finder from Justice—Hopkins's Methods of detecting Witches—Zeal of the Clergy in Scotland in condemning Witches—Witch burned within the Sea-mark—Extracts from Kirk-session Records of Perth relative to Witchcraft—Witches at Kirkcaldy—A Clerical Witch-finder.
Witch-hunters—Disasters blamed on Witches—Witch marks—Witches' Familiars—Getting a Witch ready for a Court Hearing—John Kinnaird—Patrick Watson and his Wife tortured—Confession of Guilt—The Devil's Gatherings—Lavish Parties and Opulence at Satan's Feasts—Disturbing Acts there too—Feasts ended at Dawn—Transformation—A Woman weighing just Four Ounces—A Witch-hunter sent from Scotland to Newcastle at the request of the Authorities—Complaints about Witches required—Deception uncovered—Trying Witches in Northumberland County—Escape of the Witch-hunter from Justice—Hopkins's Methods for identifying Witches—The Enthusiasm of the Clergy in Scotland in condemning Witches—Witch burned within the Sea-mark—Extracts from Kirk-session Records of Perth regarding Witchcraft—Witches in Kirkcaldy—A Clerical Witch-hunter.
Every town and county had its witch-finder, whose duty it was to detect and bring to trial all those tainted with witchcraft or sorcery. Considering that almost every accident which happened was attributed to sorcery, the duties of the witch-finder were most important. According to his diligence so was the safety of persons and property. Hail-storms, destructive floods, dangerous fires, disease among cattle, and domestic afflictions were all ascribed to witchcraft. A mole or wart discovered on any part of an old woman's body was thought to be a witch-mark. If a suspected witch did not shed tears, it was presumptive evidence of guilt; if she kept a black cat, it was taken for a familiar; and all these circumstances together were regarded as infallible signs of her evil nature. An expert witch-finder knew all the wiles and arts of his profession. To prepare the suspected witch for judicial examination, a particular diet was sometimes given her, to counteract the unguents she had anointed herself with, to make non-effective the preparations of belladonna, aconite, parsley, and other ingredients she had swallowed, and to render[Pg 494] of no effect the charmed cocks' combs and rams' kidneys partaken of by her.
Every town and county had its witch-finder, whose job was to identify and prosecute anyone suspected of witchcraft or sorcery. Since nearly every accident that occurred was attributed to magic, the witch-finder's role was extremely important. The safety of people and property relied on his diligence. Hailstorms, devastating floods, dangerous fires, cattle diseases, and household troubles were all blamed on witchcraft. A mole or wart found on an old woman's body was seen as a witch mark. If a suspected witch didn't cry, it was considered evidence of guilt; if she owned a black cat, it was thought to be a familiar spirit; and all these signs together were viewed as undeniable proof of her wickedness. A skilled witch-finder knew all the tricks and methods of his trade. To prepare the suspected witch for trial, she was sometimes put on a special diet to counteract any ointments she had used, to neutralize any belladonna, aconite, parsley, and other substances she might have ingested, and to make ineffective any charmed cocks' combs and rams' kidneys she had consumed.
John Kinnaird, a witch-finder, some hundreds of years past, brought many witches to justice in his time. In 1649 he pricked Patrick Watson, of West Fenton, and Minie Haliburton his wife, and found the devil's mark on the husband's back, and the same evil one's impress on the wife's neck. Though the operator thrust his sharp instrument deep into the spots, no pain was felt, nor did blood flow. These results proved that the accused husband and wife were in league with Satan; and Minie, seeing it was useless to deny her guilt, admitted the crime.
John Kinnaird, a witch-hunter, several hundred years ago, brought many witches to justice during his time. In 1649, he examined Patrick Watson from West Fenton and his wife, Minie Haliburton, and discovered the devil's mark on the husband's back and the same mark on the wife's neck. Even though he pierced the spots with a sharp instrument, neither felt any pain, nor did blood come out. These results were taken as proof that the husband and wife were in league with Satan; and Minie, realizing it was pointless to deny her guilt, confessed to the crime.
Under judicial examination, witches have confessed to having met the devil at his Sabbaths, the meetings always taking place near a cross road, upon a dreary moor, or beside a lake or stagnant pool, on Wednesday and Friday nights. At the meetings children were presented, so they said, to Satan. At these gatherings sorcerers were supplied with exquisite meat and drink, served in vessels of gold and silver; and at other times with cooked toads, unbaptised children, and the flesh of malefactors cut down from gibbets. Toads, having the rank of witches' familiars, appeared at the meetings, dressed in gay attire, and wearing small silver bells round their necks, or attached to their feet. At cock-crow Satan disappeared under the earth, and the witches flew through the air to their respective homes. That witches could transform themselves into hares, wolves, and other animals, nearly all the accused women readily admitted.
Under judicial examination, witches confessed to meeting the devil at his gatherings, which always took place near a crossroads, on a bleak moor, or next to a lake or stagnant pool, on Wednesday and Friday nights. They claimed that children were presented to Satan at these meetings. At these gatherings, sorcerers were provided with fine food and drink, served in gold and silver vessels; at other times, they got cooked toads, unbaptized children, and the flesh of criminals taken down from gallows. Toads, considered witches' familiars, showed up at the meetings dressed in bright clothing and wearing small silver bells around their necks or attached to their feet. At dawn, Satan would vanish into the ground, and the witches flew through the air back to their homes. Almost all the accused women readily admitted that witches could transform themselves into hares, wolves, and other animals.
In the year 1728 a witch-finder discovered that a stout tall woman, suspected of sorcery, did not weigh more than four ounces. This was enough to make out a case against her; and not only against her, but against several confederates, and they were all burned in terms of law.
In 1728, a witch-hunter found that a tall, heavy woman, who was suspected of witchcraft, weighed no more than four ounces. This was enough to build a case against her, and also against several accomplices, all of whom were executed by burning according to the law.
On account of a petition presented by the inhabitants of Newcastle to the authorities, in the year 1649,[Pg 495] concerning the evil consequences of witchcraft, the magistrates sent two of their officers to Scotland to secure the services of a celebrated witch-finder, famous for detecting witches by means of pricking them with sharp instruments. The cunning man agreed to go with them to Newcastle to try such suspected persons as might be brought to him, at the rate of twenty shillings for every woman found guilty. When the officers brought the witch-finder to town, the magistrates sent their bellman through the streets to invite the inhabitants who had complaints to make against witches to make them without delay, that they (the witches) might be tried by the person appointed. Thirty women were brought to the town hall, and had pins thrust into their flesh, and most of them were found guilty. The witch-finder informed Lieutenant-Colonel Hobson that he knew whether women were witches or no by their looks. On a good-looking woman being brought to the finder, the gallant colonel thought it was unnecessary to try her, but the canny Scotchman knew better, and therefore submitted her to his infallible test. Having put a pin into her side, he marked her down a witch of the devil. The colonel, not satisfied that the woman was guilty, remonstrated, and then the witch-finder confessed he was in error. The highly-favoured damsel was therefore liberated; but as no champion appeared for the poor old withered hags, they suffered the pains of law.
Due to a petition from the residents of Newcastle to the authorities in 1649,[Pg 495] regarding the harmful effects of witchcraft, the magistrates sent two officers to Scotland to enlist the help of a well-known witch-finder, recognized for identifying witches by pricking them with sharp tools. The witch-finder agreed to come to Newcastle to examine suspected individuals, charging twenty shillings for each woman found guilty. When the officers brought the witch-finder to town, the magistrates sent out a town crier through the streets to encourage residents with complaints about witches to come forward quickly so the accused could be tried by the appointed tester. Thirty women were taken to the town hall, where pins were stabbed into their flesh, and most were declared guilty. The witch-finder told Lieutenant-Colonel Hobson that he could tell if women were witches just by looking at them. When a pretty woman was presented to the witch-finder, the colonel thought it unnecessary to examine her, but the clever Scotsman disagreed and subjected her to his foolproof method. After inserting a pin into her side, he declared her a witch of the devil. The colonel, unconvinced of her guilt, protested, and the witch-finder then admitted he had made a mistake. Therefore, the attractive damsel was freed; however, since no advocate stepped forward for the poor old withered women, they faced the full force of the law.
Having rid Newcastle of witches, the witch-finder was summoned to Northumberland county to try women there for sixty shillings each. For some fault or crime connected with the discharge of his official duties, he was apprehended, and put under bond to appear at the sessions to answer such charges as might be brought against him. He escaped to Scotland, where he was made prisoner, indicted, and condemned for villany, exercised on the north side of the Tweed, in connection with[Pg 496] witch-finding. He confessed that he had been instrumental in bringing to an untimely end above two hundred and twenty women in England and Scotland.
Having freed Newcastle of witches, the witch-finder was called to Northumberland county to try women there for sixty shillings each. For some wrongdoing related to his official duties, he was arrested and required to show up at the sessions to respond to any charges against him. He fled to Scotland, where he was captured, indicted, and condemned for crimes committed on the north side of the Tweed in connection with [Pg 496] witch-finding. He admitted that he had played a role in the untimely deaths of over two hundred and twenty women in England and Scotland.
Matthew Hopkins, who regularly went on circuit in England to detect witches for a long period subsequent to the year 1644, applied the usual tests, such as finding witch-marks, thrusting sharp instruments into the bodies of suspected persons, dragging them through deep water while they were wrapped in sheets, with their great toes and thumbs tied together, keeping his victims awake sometimes as long as forty-eight hours to make them confess, ascertaining whether they could repeat the Lord's Prayer, or shed tears.
Matthew Hopkins, who often traveled around England to identify witches for a long time after 1644, used standard methods like searching for witch marks, stabbing suspected individuals with sharp objects, and dragging them through deep water while wrapped in sheets with their big toes and thumbs tied together. He would sometimes keep his victims awake for as long as forty-eight hours to force confessions, checking if they could recite the Lord's Prayer or cry.
The clergy of Scotland lent themselves to witch-finding with a zeal truly marvellous. They, in General Assembly, passed five condemnatory acts against witchcraft between the years 1640 and 1649. Kirk-sessions throughout the land outvied each other in their efforts to bring suspected witches to trial, and to counteract the dark deeds of Satan.
The clergy of Scotland threw themselves into hunting witches with a truly remarkable enthusiasm. In the General Assembly, they passed five laws against witchcraft between 1640 and 1649. Kirk sessions across the country tried to outdo one another in their efforts to bring suspected witches to trial and to fight against the evil deeds of Satan.
The Rev. John Scott, one of the Established Church ministers of Perth from 1762 to 1806, author of the History of the Earls of Gowrie and other works, left several folio manuscript volumes of extracts from the kirk-session records of Perth; and from these we make the following abbreviated selections in support of what is here stated:—
The Rev. John Scott, a minister of the Established Church in Perth from 1762 to 1806 and author of the History of the Earls of Gowrie and other works, left behind several large manuscript volumes filled with excerpts from the kirk-session records of Perth. From these, we present the following summarized selections to support the points made here:—
"On 16th April 1582 the kirk-session (which for some time was designated the 'Assembly') ordained their box-master to give the witch in the Tolbooth eight doits (eight twelfths of a penny sterling) in the day."
"On April 16, 1582, the kirk-session (which had been called the 'Assembly' for a while) ordered their box-master to give the witch in the Tolbooth eight doits (which is eight-twelfths of a penny sterling) each day."
"In November 1589 a day was assigned to certain honest neighbours of Tirseppie to be present and to declare whether it was true that Guddal, spouse to Richard Watson, was a witch, as John Watson alleged, or what evil likelihood they saw in her. Walter Watson, John Watson, George Scott, and James Scott, on being severally examined by the kirk-session, declared that they never saw such things of her whereby they might suspect her of witchcraft, but that she was an honest poor woman, who wrought honestly for her living, without whose help her husband,[Pg 497] Richard Watson, would have been dead, as he was an aged man. Therefore the minister and elders ordained the act of slander to be put in execution against John Watson, and Helen Watson his daughter."
"In November 1589, a day was set for certain honest neighbors of Tirseppie to come forward and state whether it was true that Guddal, spouse to Richard Watson, was a witch, as John Watson claimed, or what suspicious behavior they noticed in her. Walter Watson, John Watson, George Scott, and James Scott, when questioned separately by the kirk-session, stated that they had never seen anything in her that might lead them to suspect her of witchcraft, but that she was a decent, poor woman who worked honestly for her living. Without her help, her husband, [Pg 497] Richard Watson, would have died, as he was an elderly man. Therefore, the minister and elders ordered that slanderous actions be taken against John Watson and his daughter, Helen Watson."
"In November 1597 the kirk-session ordained the magistrates of Perth to travel with his Majesty to obtain a commission to execute Janet Robertson, sorceress, who had long been detained in ward."
"In November 1597, the kirk-session instructed the magistrates of Perth to accompany his Majesty to get a commission to execute Janet Robertson, a sorceress, who had been held in custody for a long time."
"The kirk-session, on 30th May 1615, requested the bailies to ward Marion Murdoch, complained upon for witchcraft, ay and until she was tried thereanent."
"The church session, on May 30, 1615, asked the bailiffs to detain Marion Murdoch, who was accused of witchcraft, until she was tried for it."
"On the 4th day of May 1618, conform to citation, Isabella Garry, servitrix, and Margaret Lamb, daughter-in-law to George Thompson, appeared before the session, and were asked if they had been at the well in the bank of Huntingtower the previous Sabbath, and if they drank thereof, and if they had left anything at it. They answered that they had been at it and drank thereof, and that each of them had left a pin thereat. This was found to be a point of idolatry. Their case was continued until some other young women, who were with them, should be summoned to appear before the church court." [Though it does not clearly appear what object the young women had in view in drinking the Huntingtower well water, and putting pins therein, we presume they simply did what maidens of the present time do, namely, go to a spring supposed to possess peculiar charms (as the Ruthven or Huntingtower well was believed to have), drink of its water, and each throw a pin into the well, under the conviction that every one would get the wish uppermost in her heart fulfilled—generally the securing of a husband before the year was ended.]
"On May 4, 1618, as cited, Isabella Garry, a servant, and Margaret Lamb, the daughter-in-law of George Thompson, showed up in front of the session and were asked if they had been to the well by the Huntingtower bank the previous Sunday, if they had drunk from it, and if they had left anything there. They replied that they had been there, drank from it, and each had left a pin there. This was deemed an act of idolatry. Their case was postponed until some other young women who were with them could be summoned to appear before the church court." [While it's not entirely clear what the young women hoped to achieve by drinking the water from Huntingtower well and placing pins in it, we assume they were doing what young women today might do—visiting a spring thought to have special qualities (as the Ruthven or Huntingtower well was believed to have), drinking its water, and each tossing a pin into the well, believing that everyone would get their deepest wish granted—typically securing a husband before the year was out.]
"On the 3rd August 1619, Alexander Peebles, a burgess of Perth, appeared before the session, and took exception to the doctrine delivered by Mr. John Guthrie, minister, on the previous Sabbath afternoon; and alleged that the minister had slandered him and his house by accusing him of sorcery, and turning the riddle. The minister and session certified in one voice that the doctrine was general, and necessarily followed on the text from which Mr. Guthrie was preaching. Peebles would have been censured had not Mr. Guthrie interceded for him. Mr. Guthrie, however, brought upon himself further annoyance, in consequence of accusing other members of his congregation of witchcraft and sorcery. On the 13th of the next month Mr. Guthrie complained to his session, of Thomas Young uttering speeches against him and his ministry, and of refusing to discharge the civil duty of saluting him when they met on the causeway. The members of session were highly offended that any member of the church should have so far misregarded his pastor and provoked him to ire, and therefore ordered him to be cited to appear before them the following day. Conform to citation,[Pg 498] Thomas Young appeared, who being accused of uttering speeches against and misbehaving himself towards Mr. Guthrie, the delinquent boldly answered that it was not the duty of the pastor to charge his people with witchcraft, sorcery, and turning of the riddle. Witnesses were examined against Thomas, who, before the court rose, confessed his error, and said he was extremely sorry for offending his minister in word or deed. Mr. Guthrie then admonished Thomas, and craved the magistrates (who were present) and the session to inflict no punishment on the said Thomas, but to pass over his offences—a request that was granted."
"On August 3rd, 1619, Alexander Peebles, a resident of Perth, appeared before the session and raised concerns about the sermon delivered by Mr. John Guthrie, the minister, the previous Sunday afternoon. He claimed that the minister had slandered him and his family by accusing him of witchcraft and manipulating the situation. The minister and the session agreed that the sermon was general and logically followed the biblical text from which Mr. Guthrie was preaching. Peebles would have faced punishment if Mr. Guthrie hadn’t intervened on his behalf. However, Mr. Guthrie faced further trouble for accusing other members of his congregation of witchcraft and sorcery. On September 13th, Mr. Guthrie reported to the session that Thomas Young had been speaking against him and his ministry and had refused to greet him when they met in the street. The session members were very offended that any church member would disrespect his pastor and provoke his anger, so they ordered him to be summoned to appear before them the next day. In accordance with the summons,[Pg 498] Thomas Young appeared and, when accused of speaking against Mr. Guthrie and misbehaving, boldly replied that it wasn't the pastor's place to accuse his congregation of witchcraft, sorcery, and manipulation. Witnesses were called against Thomas, who, before the court adjourned, admitted his mistake and expressed deep remorse for offending his minister in any way. Mr. Guthrie then counseled Thomas and asked the magistrates (who were present) and the session not to punish him but to overlook his offenses—a request that was granted."
"On 10th May 1626 Bessie Wright was accused before the presbytery of Perth of witchcraft, curing sick folks, and frequenting the town of Perth after having been banished from the burgh, and forbidden to exercise her healing art. The moderator and brethren ordained that she should be prohibited from performing any cure, under pain of incarceration. It was likewise ordained that the minister of Perth should make intimation on the following Sabbath, that because the said Bessie was under suspicion of witchcraft in curing diseased persons by unlawful means, none would resort to her for advice, under pain of the kirk's censures."
"On May 10, 1626, Bessie Wright was accused before the presbytery of Perth of witchcraft, healing sick people, and coming back to the town of Perth after being banished and forbidden to practice her healing skills. The moderator and brethren ordered that she should be banned from performing any treatments, with the threat of imprisonment. It was also decided that the minister of Perth should announce on the following Sabbath that since Bessie was suspected of witchcraft in healing sick individuals through unlawful methods, no one should seek her advice, under the risk of the church's penalties."
"Conform to citation, Robert Thomson, maltman, compeared before the kirk-session on 30th December 1634, for causing a bairn of his to be taken to the mill of Balhousie and put into the flappers thereof, when the mill was going, to be charmed, which, it was alleged, was a lesson of Satan. He answered that he knew not of the circumstance until the child was brought home." [The offence being considered an odious one, the session resolved to take the advice of the presbytery how to proceed, but we are not informed how the matter terminated.]
"According to the records, Robert Thomson, a malt producer, appeared before the church session on December 30, 1634, for sending one of his children to the mill of Balhousie and placing them in the mill's flappers while it was running, supposedly to be enchanted, which was claimed to be a lesson from Satan. He replied that he was unaware of the situation until the child was brought back home. [The offense was deemed very serious, so the session decided to seek advice from the presbytery on how to proceed, but we are not informed about how the matter ended.]
Lilias Adie, a Fife witch, obtained power from Satan to assist her and her friends, and to ruin her enemies. Like many other witches, she regularly attended the witch Sabbaths. How long she might have remained alive to strike terror into the hearts of the Torryburn people, none can tell, had not their worthy pastor, the Rev. Allan Logan, come to the rescue. Mr. Logan, report says, knew as well as any living man how to detect a witch. When "fencing" the sacramental table, he would look around him with his keen piercing eye, and call aloud, "You witch, begone from the holy communion table." The searching look and commanding voice made more than one woman retire from among the worthy communicants. Mr. Logan was[Pg 499] well supported by a zealous kirk-session. This being so, Lilias Adie had little chance of escape. She and other suspected witches were submitted to a series of examinations and tests, which ended in her being burned within the sea-mark on the Fife coast.
Lilias Adie, a witch from Fife, gained power from Satan to help her and her friends, and to bring down her enemies. Like many other witches, she regularly participated in the witch Sabbaths. No one knows how long she could have lived to instill fear in the people of Torryburn, had it not been for their dedicated pastor, Rev. Allan Logan, coming to the rescue. Reportedly, Mr. Logan knew better than anyone how to spot a witch. While "fencing" the sacramental table, he would scan the crowd with his sharp, penetrating gaze and call out, "You witch, get away from the holy communion table." His intense look and commanding voice caused more than one woman to back away from the worthy communicants. Mr. Logan was[Pg 499] strongly supported by an enthusiastic kirk-session. Given this support, Lilias Adie had little chance of escaping. She and other suspected witches underwent a series of examinations and tests, which ultimately led to her being burned along the Fife coast within the sea-mark.
From the ancient records of the kirk-session of Kirkcaldy, it seems that numerous reputed witches were burned in that town in the seventeenth century. In the year 1633 two witches were burned; the cost of their execution, including the price of tar barrels, and tow for tying the unfortunate beings at the stake, amounted to £2, 17s. 6d. Scots. One half of the sum was borne by the kirk-session, and the other half by the town. In the year 1649 a woman was burned on the estate of Burncastle, and the cost of watching her thirty days and of supplying fuel amounted to £92, 14s. Scots, a goodly sum in those days; but as £27, found in the possession of the reputed witch, was taken to assist in defraying the expenses of her judicial murder, the burden did not fall very heavy, after all, on the public.
From the old records of the Kirkcaldy church session, it appears that many alleged witches were burned in that town during the seventeenth century. In 1633, two witches were executed; the total cost of their execution, which included the price of tar barrels and materials to tie the unfortunate women to the stake, came to £2, 17s. 6d. Scots. Half of this amount was covered by the church session, and the other half by the town. In 1649, a woman was burned on the Burncastle estate, and the expense of guarding her for thirty days and providing fuel totaled £92, 14s. Scots, a significant amount back then. However, since £27 was found on the alleged witch and used to help cover the costs of her judicial murder, the financial burden didn't weigh too heavily on the community after all.
CHAPTER LVIII.
Hiring a Witch to detect a Witch—Clerical Witch-finders—Agnew, the sturdy Beggar—His Diabolical Doings—Missiles thrown by Unseen Hands—Working Instruments destroyed—A Distressed Family—Minister's Remonstrance and Advice—Fresh Afflictions—House set on Fire—Prayer and Fasting resorted to—Meeting of Presbytery for Prayer on account of the Evil Doings of Satan and his Wicked Emissaries—Spirits Speaking—Minister's Reply—Fiend not put to Silence by Prayer—Application to the Synod for Advice—Solemn Humiliation ordained by the Synod—Annoyance continued—Beggar suspected, and hanged for Blasphemy—Bargarran Witches—An Esquire's Daughter bewitched—Physicians puzzled—Great Consternation in the Country—Parish Minister praying for the Afflicted Child—Other Ministers' Visits to Bargarran—Presbytery ordering Days of Humiliation—Effect of Fasting and Prayer—Recourse to the Law—Catherine Campbell imprisoned—Girl's continued Affliction—Representation to His Majesty's Privy Council—Commission appointed to inquire into the case—Proceedings of the Commission—Trial of Witches—Specious Pleading—Condemnation and Execution.
Hiring a Witch to find a Witch—Clerical Witch-finders—Agnew, the tough Beggar—His wicked actions—Missiles thrown by Unseen Hands—Working tools destroyed—A distressed family—Minister's objections and advice—New sufferings—House set on fire—Resorting to prayer and fasting—Meeting of the Presbytery for prayer because of Satan's evil actions and his wicked followers—Spirits speaking—Minister's response—Fiend not silenced by prayer—Request to the Synod for advice—Solemn humiliation ordered by the Synod—Annoyance continues—Beggar suspected and hanged for blasphemy—Bargarran Witches—An Esquire's daughter bewitched—Doctors puzzled—Great alarm in the country—Parish minister praying for the afflicted child—Other ministers visiting Bargarran—Presbytery ordering days of humiliation—Effect of fasting and prayer—Turning to the law—Catherine Campbell imprisoned—Girl's ongoing affliction—Representation to His Majesty's Privy Council—Commission appointed to investigate the case—Actions of the Commission—Trial of witches—Questionable arguments—Condemnation and execution.
In the middle of the seventeenth century the mania against witches and warlocks became so prevalent, that almost every individual was affected therewith. If a child was sick, if a family became unfortunate, if cattle died, if boats were upset or ships lost, or if accidents of any description, even to the breaking of a plough, happened, the evils were attributed to witches or warlocks. If in any such misfortune the assistance of a professional witch-finder could not be secured, one witch was hired to detect the other witch, or more probably the gang of witches, who had occasioned the mischief. Again, in the event of the hired witch (it was seldom the professional witch-finder, provided with his instruments of torture, failed) not succeeding, the clergyman's assistance was sought; and if the witches and devil proved too many or strong for him, the presbytery, synod, and even the[Pg 501] assembly, had to be appealed to. The following is a case in point:—
In the mid-seventeenth century, the obsession with witches and warlocks became so widespread that nearly everyone was impacted by it. If a child got sick, a family faced misfortune, cattle died, boats capsized or ships were lost, or any mishap occurred—even something as minor as a plow breaking—these problems were blamed on witches or warlocks. If a professional witch-finder couldn't be called in for help, one witch was often hired to identify another witch, or more likely, a group of witches responsible for the trouble. Moreover, if the hired witch (the professional witch-finder, armed with his instruments of torture, rarely failed) couldn't succeed, help from a clergyman was sought; and if the witches and devil proved too powerful for him, the presbytery, synod, and even the[Pg 501] assembly had to be consulted. Here’s an example:—
In October 1654 Alexander Agnew, a sturdy beggar, threatened hurt to Gilbert Campbell's household because he did not receive so good an alms as he demanded. The vagabond, by diabolical means, brought about a variety of annoyances and losses that came nigh to ruin the family. Gilbert Campbell was often hindered in business, through his working instruments being destroyed in a way he could not account for. In November, matters became extremely dangerous. At that time the devil, we are informed, came with new and extraordinary assaults, by throwing stones in through the doors and windows and chimney-head of this devil-besetted dwelling. Providentially no one was injured in person. Next, chests and trunks were opened, and the contents thrown about in all directions. Working implements were secretly carried away, and concealed in holes or other places where they were not likely to be found. Wearing apparel, blankets, sheets, curtains, and other soft goods were cut in pieces. To so great a strait was the family reduced, that the members thereof were compelled to leave their house. Nor was this all: Campbell himself was forced to abandon his employment.
In October 1654, Alexander Agnew, a tough beggar, threatened harm to Gilbert Campbell's household because he didn't receive the generous charity he expected. The vagrant, through malicious means, caused a range of annoyances and losses that nearly drove the family to ruin. Gilbert Campbell was frequently disrupted in his work, as his tools were destroyed in ways he couldn't explain. By November, the situation became extremely perilous. At that time, the devil, as we're told, launched new and unusual attacks, hurling stones through the doors, windows, and chimney of this troubled house. Fortunately, no one was physically hurt. Next, chests and trunks were opened, and their contents were scattered everywhere. Work tools were secretly taken away and hidden in places where they would likely not be found. Clothing, blankets, sheets, curtains, and other soft items were cut into pieces. The family was forced into such dire straits that they had to leave their home. This was not the end of it: Campbell himself had to give up his job.
The minister, hearing that the house was shut up, remonstrated against such a proceeding. He recommended that the devil should be withstood to the face. Acting on the good clergyman's advice, all the members of that afflicted household returned. Fresh disturbances broke out. The house was set on fire, and would have been reduced to ashes had not willing neighbours extinguished the flames. As the evil went on, prayer and fasting were resorted to, apparently unmixed with faith, for again the house was set on fire. The presbytery met at the house for solemn devotion, but their prayers were as ineffectual as those of the people who had conducted the religious[Pg 502] services on previous occasions. Indeed things became worse. Not only were petty acts of mischief perpetrated, but strange voices were heard, without it being known whence they proceeded. The minister, accompanied by gentlemen of good position, went again to the house to pray with and for Mr. Campbell and his family. After prayer, they all heard a voice speaking out of the ground, asking if they desired to know anything of certain witches who were named. Gilbert Campbell informed the company that one of the witches mentioned was dead. The devil then answered, "It is true she is dead, yet her spirit is living in this world." The minister replied, "We are not to receive any information from thee, Satan; thou art but seeking to seduce this family."
The minister, hearing that the house was locked up, protested against such an action. He suggested that they should confront the evil directly. Following the good clergyman's advice, all the members of that troubled household returned. New disturbances erupted. The house was set on fire, and it would have burned to the ground if not for some willing neighbors who put out the flames. As the trouble continued, they turned to prayer and fasting, but it seemed lacking in faith, as the house was set on fire again. The presbytery gathered at the house for solemn prayer, but their prayers were just as ineffective as those of the people who had led the religious services before. In fact, things worsened. Not only were petty acts of vandalism happening, but strange voices were also heard, with no one knowing where they came from. The minister, accompanied by respectable gentlemen, went back to the house to pray with and for Mr. Campbell and his family. After praying, they all heard a voice coming from the ground, asking if they wanted to know anything about some named witches. Gilbert Campbell informed the group that one of the mentioned witches was dead. The devil then replied, "It's true she is dead, but her spirit is still alive in this world." The minister responded, "We will not take any information from you, Satan; you are just trying to tempt this family."
All the people went again to pray, still the devil was not put to silence; the foul fiend demanded a spade to dig a grave, in which he might rest in peace. Advised by the clergyman, Mr. Campbell answered, "Not so much as a straw shall be given thee, though that would put thee to rest." A loud noise was heard, and a naked hand and an arm from the elbow were seen beating on the floor so terribly that the house shook, during which the voice called several times, "I will send my father among you." Night being now far spent, all the strangers went home except the minister, who stayed with the family to protect them. Notwithstanding his presence, and many prayers, the devil roared frightfully, his voice sounding like that of a lion. The very food the family partook of was bewitched: it did not supply them with nourishment, nor satisfy their hunger, even for a moment.
All the people went back to pray, but the devil was still not silent; the evil spirit demanded a shovel to dig a grave where he could rest in peace. Following the clergyman’s advice, Mr. Campbell replied, "Not even a straw will be given to you, even if it could bring you peace." A loud noise erupted, and a bare hand and an arm from the elbow were seen pounding on the floor violently, causing the house to shake, during which a voice repeatedly shouted, "I will send my father among you." As the night wore on, all the strangers went home except for the minister, who stayed with the family to protect them. Despite his presence and many prayers, the devil roared terrifyingly, his voice echoing like that of a lion. The food the family ate was cursed: it provided no nourishment and didn’t satisfy their hunger, even for a moment.
Mr. Campbell resolved to apply to the synod for advice as to whether he should remain in his house. When the subject came before that reverend body, the fathers and brethren thought fit to ordain a solemn humiliation to be observed through all the synodic bounds, with the view of turning away the affliction that distressed the poor[Pg 503] family. Notwithstanding everything that could be done, the annoyance continued for a whole year. It was never discovered who was the instigator of the mischief, although strong suspicion rested on the sturdy beggar, who, we may observe in conclusion, was hanged, some time afterwards, for blasphemy.
Mr. Campbell decided to reach out to the synod for advice on whether he should stay in his house. When this issue was brought before the respected group, the leaders and members decided to declare a day of solemn humility to be observed throughout the synod's territories, aiming to alleviate the suffering of the unfortunate[Pg 503] family. Despite all efforts, the trouble continued for an entire year. It was never determined who was behind the mischief, although there was strong suspicion directed at the robust beggar, who, it should be noted in closing, was hanged some time later for blasphemy.
Tales of the Bargarran witches are widely known in Scotland. In their time they created no small stir and alarm among laymen, in the church, and at the law courts. In the year 1696, Christina Shaw, eleven years of age, daughter of John Shaw, Esquire, of Bargarran, Renfrewshire, gave offence to a servant maid named Catherine Campbell, who wished the girl's soul might soon be in the place of torment. It was feared the offended damsel would seek revenge, and what followed convinced those cognisant of the facts that their fears were well founded.
Tales of the Bargarran witches are well-known in Scotland. In their time, they caused quite a stir and alarm among ordinary people, the church, and the courts. In 1696, eleven-year-old Christina Shaw, daughter of John Shaw, Esquire, of Bargarran, Renfrewshire, upset a servant girl named Catherine Campbell, who wished for the girl's soul to soon be in torment. People feared the angry maid would seek revenge, and what happened next convinced those aware of the situation that their fears were justified.
Soon after this the girl had severe fits and strange visions; and, in a most unaccountable manner, she vomited or put out of her mouth unclean hay, wild fowls' feathers, gravel stones, nut-galls, candle-grease, egg-shells, and other substances, which she nor any other person could tell whence they had come. For a long time she was afflicted in a most mysterious manner. Her parents were distressed, and her physicians perplexed. Change of air did her good, but as soon as she returned to Bargarran her trouble recommenced. By-and-bye it became evident her affliction did not proceed from ordinary infirmity, but from the diabolical machinations of Satan and his emissaries—certain well-known witches in the neighbourhood, one being the offended Catherine Campbell. So convinced was the unfortunate sufferer of her ills being caused by human beings acting in a mysterious manner, that she frequently exclaimed that Catherine Campbell and others, whom she named, were cutting her sides and other parts of her body.
Soon after this, the girl started having severe seizures and strange visions. In a really bizarre way, she vomited or spit out dirty hay, feathers from wild birds, gravel stones, nut galls, candle wax, eggshells, and other things that neither she nor anyone else could figure out where they came from. For a long time, she was troubled in a very mysterious way. Her parents were worried, and her doctors were confused. Changing her surroundings helped her, but as soon as she returned to Bargarran, her troubles came back. Eventually, it became clear that her afflictions weren’t due to ordinary sickness, but were the result of the evil schemes of Satan and his followers—specifically, certain well-known witches in the area, one of whom was the irate Catherine Campbell. The poor girl was so convinced that her suffering was caused by people acting in mysterious ways that she often shouted that Catherine Campbell and others she named were cutting her sides and other parts of her body.
Great consternation prevailed in the country. The parish minister, like a good pious pastor, prayed with and[Pg 504] for the child. Clergymen from adjoining parishes visited Bargarran, and witnessed Catherine Shaw's sufferings. The presbytery appointed days of humiliation on account of what left no doubt in the minds of divines that the girl was bewitched. Fasting and prayer seemed to have an alleviating tendency, yet they did not prevent the evil continuing in a mitigated form. Recourse was therefore had to the law. Mr. Shaw, the girl's father, applied to the sheriff-depute; and that officer, in what he considered a proper discharge of his duty, imprisoned Catherine Campbell.
Great worry spread across the country. The parish minister, being a good and devoted pastor, prayed with and[Pg 504] for the child. Clergymen from nearby parishes came to Bargarran to witness Catherine Shaw's suffering. The presbytery declared days of humiliation because there was no doubt in the minds of the religious leaders that the girl was under some sort of curse. Fasting and prayer seemed to provide some relief, but they didn't stop the evil from continuing, albeit in a milder form. As a result, legal action was taken. Mr. Shaw, the girl's father, approached the sheriff-depute, and that officer, believing he was properly fulfilling his duty, imprisoned Catherine Campbell.
This judicial proceeding had the effect of securing relief for the afflicted girl for a time, but her enemies were not all confined nor rendered harmless, for she declared she heard now and again tormentors, whom she repeatedly named, whispering among themselves that they were, by desire of the devil, to carry her away. And it was supposed she would have been conveyed away from her friends, had not the minister prayed for her at the time the witches were about to carry their diabolical intentions into operation.
This court case provided some temporary relief for the troubled girl, but not all her enemies were contained or made harmless. She claimed she still heard tormentors whispering among themselves, naming them repeatedly, saying that they were, under the devil's influence, planning to take her away. It was believed she would have been taken from her friends if the minister hadn't prayed for her just as the witches were about to act on their evil plans.
The lamentable case of the afflicted family being represented to his Majesty's Privy Council, a commission was, worthily and piously it is said, appointed to inquire into the case. By warrant of this commission, certain suspected persons were apprehended. Alexander Anderson, represented as an ignorant irreligious fellow; Elizabeth Anderson, his daughter; and Jean Fulton, grandmother of the said Elizabeth Anderson, were secured. Elizabeth Anderson, on being severely interrogated, declared she had frequently seen the devil, in the likeness of a little black man, in the company of her grandmother. She also confessed that she herself had been at several meetings with the devil and witches; and she declared her father and a Highlandman in the neighbourhood, along with others, were active agents in tormenting Christina Shaw.
The unfortunate situation of the troubled family was brought to the attention of the King’s Privy Council, which set up a commission to look into the matter, reportedly with great seriousness and devotion. With the authority of this commission, certain suspected individuals were arrested. Alexander Anderson, described as an uneducated and irreligious man; his daughter, Elizabeth Anderson; and Jean Fulton, Elizabeth’s grandmother, were taken into custody. When Elizabeth Anderson was heavily questioned, she claimed she had often seen the devil, appearing as a small black man, in her grandmother’s company. She also admitted to having attended several gatherings with the devil and witches, and stated that her father, a man from the Highlands nearby, and others were involved in tormenting Christina Shaw.
A quorum of the commissioners met at Bargarran; and[Pg 505] the persons accused by Elizabeth Anderson to have been at the meetings with the devil, and to have been active instruments of Christina Shaw's trouble—viz. Alexander Anderson, Agnes Naismith, Margaret Fulton, James Lindsay, John Lindsay, and Catherine Campbell—were (except John Lindsay, not then in custody) confronted with the afflicted damsel before Lord Blantyre and other commissioners, together with ministers of the gospel and non-clerical gentlemen of note, and charged by her as her tormentors; and they (the persons in custody) having severally touched her, she was at each of their touches seized with grievous fits.
A group of commissioners gathered at Bargarran; and[Pg 505] the individuals accused by Elizabeth Anderson of having attended meetings with the devil and being directly responsible for Christina Shaw's suffering—namely, Alexander Anderson, Agnes Naismith, Margaret Fulton, James Lindsay, John Lindsay, and Catherine Campbell—were (except for John Lindsay, who was not in custody at that time) confronted with the afflicted young woman in front of Lord Blantyre and other commissioners, along with ministers and prominent laymen. She identified them as her tormentors; and each of the detained individuals touched her, causing her to experience severe fits with every touch.
About this time Thomas Lindsay, a boy twelve years of age, was apprehended on presumption of complicity in witchcraft, he having said, before credible witnesses, that the devil was his father, and that if he pleased he could fly like a crow. Sometimes, he said, he could cause a plough to stand, and the horses break the yoke, on his pronouncing a few strange words and turning himself withershinns. Though at first he denied his guilt, yet he afterwards confessed he had a compact with the devil, and that he had been at several meetings with Satan and witches. His brother James, he said, was also present. James Lindsay was therefore apprehended, and identified by Christina Shaw as one of her tormentors. He too confessed to be guilty of Satanic acts.
Around this time, Thomas Lindsay, a twelve-year-old boy, was arrested on suspicion of being involved in witchcraft. He had claimed, in front of credible witnesses, that the devil was his father and that he could fly like a crow if he wanted to. He also mentioned that he could make a plow stop and cause the horses to break the yoke just by saying a few strange words and turning himself around. Although he initially denied his guilt, he later confessed to having made a pact with the devil and that he had attended several gatherings with Satan and witches. He stated that his brother James was also there. James Lindsay was then arrested and identified by Christina Shaw as one of her tormentors. He too confessed to being guilty of Satanic acts.
Next day Margaret Lang, and her daughter Martha Semple, being accused by Christina Shaw of having been also active in tormenting her, came of their own accord to Bargarran House, and before they approached the girl she said she was now bound up, and could not accuse Margaret Lang to her face. Subsequently she named Lang and her daughter as two of her tormentors.
Next day, Margaret Lang and her daughter, Martha Semple, were accused by Christina Shaw of also having tormented her. They came to Bargarran House voluntarily, and before they approached the girl, she stated that she was now bound up and could not accuse Margaret Lang to her face. Later, she named Lang and her daughter as two of her tormentors.
The commissioners had several conferences, and in their presence many suspected witches were shown to the girl at Bargarran. At these conferences strange[Pg 506] things transpired, all tending to prove a most diabolical plot to punish the girl for her insult to Catherine Campbell. This was not all: the inquiry brought to light various other acts of witchcraft, mischief, and even murder, perpetrated by the devil and those in league with him. In due course the suspected persons were arraigned before the judges and jury; and able arguments, according to the light of those times, were entered into. An outline of the specious pleading of the advocate who conducted the prosecution is given, as an example of the manner in which convictions against suspected witches were obtained two hundred years ago.
The commissioners held several meetings, and during these, many people suspected of witchcraft were presented to the girl at Bargarran. At these meetings, strange things happened, all suggesting a wicked scheme to punish the girl for her insult to Catherine Campbell. But that wasn't all: the investigation uncovered various other acts of witchcraft, mischief, and even murder, attributed to the devil and those allied with him. Eventually, the accused individuals were brought before the judges and jury, and compelling arguments, as was customary at the time, were presented. An outline of the misleading arguments made by the lawyer who led the prosecution is provided as an example of how convictions against suspected witches were achieved two hundred years ago.
"Good men of inquest," he said, "you having sitten above twenty hours in overhearing the probation, we shall not detain you with summing up in particular, but shall only suggest some things, whereof it is fit you take special notice. 1st, The nature of your own power, and the management thereof. 2dly, The object of this power which lies before you, wherein you are to consider, in the first place, whether or not there has been witchcraft in the malefices libelled? and, in the next case, whether or not these panels are the witches?
"Good men of the jury," he said, "since you have spent over twenty hours hearing the evidence, we won't keep you with a detailed summary but will just point out a few things for you to pay special attention to. First, consider the nature of your own power and how you manage it. Second, look at the case before you, and first determine if there has been witchcraft involved in the charges. Next, consider whether these defendants are the actual witches."
"As to your power, it is certain that you are both judges and witnesses, by the opinion of our lawyers and custom; therefore you are called out of the neighbourhood, as presumed best to know the quality of the panels, and the notoriety of their guilt or innocence....
"As for your authority, it's clear that you serve as both judges and witnesses, according to our lawyers' views and tradition; that's why you have been summoned from the area, as you are believed to have the best insight into the nature of the panels and the well-known facts of their guilt or innocence..."
"We are not to press you with the ordinary severity of threatening an assize of error, in case you should absolve; but wholly leave you to the conduct of God and your own conscience....
"We won’t pressure you with the usual threat of a trial for mistakes if you decide to absolve; we’ll completely leave you to the guidance of God and your own conscience....
"As to the probation itself, you see that it is divided in three parts, viz. the extraordinariness of the malefices; the probability of the concurring adminicles; and the clearness of the positive probation.
"As for the probation itself, you can see that it is divided into three parts: the unusual nature of the wrongdoing; the likelihood of the supporting evidence; and the clarity of the positive proof."
"As to the first part, the malefices, or corpora delicti, are proven by unexceptionable witnesses to have fallen out in such an odd and extraordinary manner, that it points out some other causes than the ordinary course of nature to have produced these effects.
"As for the first part, the malefices, or corpora delicti, are shown by credible witnesses to have occurred in such a strange and unusual way that it suggests there are other reasons aside from the usual natural processes that led to these outcomes."
"For clearing of this, particularly in relation to the torments of Bargarran's daughter, you may consider not only the extraordinary things that could not proceed from a natural disease, which lie proven before you, but also several other matters of fact, which is notour, have been seen by some of yourselves, and lie here in a journal of her sufferings; every article whereof is attested by the subscriptions of persons of entire[Pg 507] credit, before the honourable commissioners appointed by his Majesty's Privy Council, for making inquiry thereanent.
"For clarification on this, especially regarding the suffering of Bargarran's daughter, you should consider not just the unusual occurrences that couldn’t be explained by a natural illness, which have been proven to you, but also several other facts that are well-known, some of which you have personally witnessed, and are documented here in a record of her experiences; each item is confirmed by the signatures of highly reputable individuals before the honorable commissioners appointed by the King's Privy Council to investigate this matter."
"This girl's throwing out of hairs, pins, and coals of greater heat than that of her body or blood; as also so dry that they appeared not to have come out of her stomach; nor had she any press of vomiting at the time; that she declared the same to have been put into her mouth by her tormentors—is deponed by Dr. Brisbane, in his opinion, not to proceed from a natural cause....
"This girl is expelling hair, pins, and coals that are hotter than her body or blood; they are also so dry that they don't seem to have come from her stomach; she didn't have any urge to vomit at the time; she stated that these items had been forced into her mouth by her tormentors—Dr. Brisbane testified that, in his opinion, this is not caused by a natural reason....
"She told that her tormentors were giving her a glass of sack, an orange peel, etc., and accordingly she was seen to move her lips, and to have an orange peel betwixt her teeth, though there was no visible hand that could have done it.
"She said that her tormentors were giving her a glass of sack, an orange peel, etc., and as a result, she was seen to move her lips and had an orange peel between her teeth, even though there was no visible hand that could have done it."
"She advertised beforehand that one of her tormentors was to be at the door at a particular hour, and that another of them was in the kitchen before any did tell her thereof; which accordingly fell out....
"She had warned in advance that one of her tormentors would be at the door at a specific time, and that another one was in the kitchen before anyone had informed her about it; and that's exactly what happened...."
"When her glove fell down from her, at a time when several persons were about her, it was lifted again by a hand invisible to them.
"When her glove dropped from her hand, while several people were around her, it was picked up again by an unseen hand."
"She was not only transported through the hall and down stairs without perceiving her feet to touch the ground, but also was hurried in a flight up stairs; and when a minister endeavoured to retain her, he found a sensible weight, besides her own strength, drawing her from him.
"She was not only carried through the hall and down the stairs without feeling her feet touch the ground, but also rushed up the stairs; and when a minister tried to hold her back, he felt a significant weight, along with her own strength, pulling her away from him."
"She was most vehemently distorted upon attempting to tell, or even write, the names of her tormentors....
"She was really upset when she tried to say or even write the names of her tormentors..."
"She foretold that her tormentors had concerted to throw her into a fit (whereof they did premonish, of design to fright her to renounce her baptism by the terror) at a certain hour, and had left one of their number to execute it; according whereunto there was a woman with a red coat seen under a tree in the orchard, and the torment was brought on at the time appointed....
"She predicted that her tormentors had planned to throw her into a fit (which they warned her about, intending to scare her into renouncing her baptism out of fear) at a specific hour, and had left one of their group to carry it out; accordingly, there was a woman in a red coat seen under a tree in the orchard, and the torment began at the scheduled time...."
"She cried out at a time that her thigh was hurt; and one of the company having searched her pocket, found a knife, but unfolded; however, having folded up the same, and put it in a second time, she cries of new; and, upon the second search, it (though secured by the spring) is found open, to the great wonder of beholders; since they did watch that no visible thing could have possibly opened it.
"She screamed when her thigh was injured; and one of the group searched her pocket and found a knife, but it was open. Still, they closed it and put it back in her pocket, but she cried out again. During the second search, the knife—despite being secured by the spring—was found open, which left the onlookers amazed; they had been watching closely and saw that nothing could have possibly opened it."
"She told of a charm under the bed; and accordingly it was found in the shape of an egg, which melted away on being put in the fire....
"She mentioned a charm under the bed, and sure enough, it was discovered in the form of an egg that disappeared when placed in the fire....
"The story anent her telling that the commissioners, though at three miles distance, had granted a warrant to the sheriff to apprehend one of her tormentors; her telling so perfect an account of the sheriff and of Mr. Guthrie, who was with him, while her eyes were tied and fast; her being in excessive torments (as she foretold) till that person was apprehended, and immediately thereupon, though at many miles distance, her telling[Pg 508] that her tormentors were now taken, betwixt twelve and one o'clock in the morning; and the sheriff, when he returned, did declare the seizure to have been made about that time—is so notour, and so well attested, that we need only to put you in mind thereof.
"The story about her saying that the commissioners, even though they were three miles away, had given a warrant to the sheriff to arrest one of her tormentors; her providing such a detailed description of the sheriff and Mr
"Her falling into fits upon the sight or touch of her tormentors, was no effect of imagination; for she was fully hoodwinked with a cloak, so as she saw nobody whatsoever; yet, upon the approach of her tormentor, she immediately fell down as dead, whereas she remained no ways startled upon the touch of any other: which experiments were tried for ascertaining this means of discovery.
"Her collapsing in fits at the sight or touch of her tormentors was not just her imagination; she was completely blindfolded with a cloak, so she couldn’t see anyone at all. Yet, when her tormentor got close, she would instantly drop down as if dead, while she showed no reaction to anyone else touching her. These tests were done to confirm this method of detection."
"Finally, she is naturally sagacious and observant, and discovered her integrity in face of court.... She showed her firmness against the temptations of becoming a witch; particularly against the last assault of Satan; wherein he persuaded her at least to go to their meetings, and she answered that she would not follow such a base fallen creature; and he rejoining that she would go to hell, however, for her other sins; and she answering that he was a liar from the beginning, and the blood of Jesus would cleanse her from all iniquity: whereupon he disappeared, and she perfectly recovered upon the Sabbath thereafter; was a happy end put to this fearful tragedy of witchcraft, and confirms to conviction the reality of it.
"Finally, she is naturally wise and observant, and revealed her integrity in the face of the court.... She stood strong against the temptations of becoming a witch, particularly against the last attack from Satan, who tried to persuade her to at least attend their meetings. She replied that she would not follow such a fallen creature. He countered that she would go to hell for her other sins, and she answered that he was a liar from the beginning, and the blood of Jesus would cleanse her from all wrongdoing. After that, he disappeared, and she fully recovered the following Sabbath. This brought a happy conclusion to the terrifying ordeal of witchcraft and confirms the reality of it."
"As to the murdering of the children, and the minister libelled: you may observe several extraordinary things appearing in them; particularly, the witnesses depone, the minister to have been in excessive torments, and of an unusual colour, to have been of sound judgment; and yet he did tell of several women being about him, and that he heard the noise of the door opening, when none else did hear it. The children were well at night, and found dead in the morning, with a little blood on their noses, and blaes at the roots of their ears; which were obvious symptoms of strangling....
"As for the murder of the children and the accusations against the minister, there are several astonishing details that stand out. The witnesses testify that the minister was in extreme distress and had an unusual color to his skin, yet he seemed to be of sound mind. He claimed there were several women around him, and he heard the sound of the door opening when no one else did. The children were fine at night and were found dead in the morning, with a bit of blood on their noses and bruises at the base of their ears, which were clear signs of strangulation...."
"The second part of the probation consists of several adminicles, proven by unsuspected witnesses, which lead us to suspect those panels to be witches, as so many lines drawn from a circumference to a centre, and as an avenue to the positive probation thereafter adduced; and these either strike at the whole panels in general, or some of them in particular....
"The second part of the probation includes several pieces of evidence, confirmed by unexpected witnesses, which make us suspect that the panels are witches, similar to lines extending from a circumference to a center, and serve as a pathway to the definitive evidence presented afterward; and these either target the entire panel as a group or specific individuals among them...."
"You see that none of them doth shed tears; nor were they ever discovered to do it since their imprisonment, notwithstanding their frequent howlings....
"You see that none of them shed tears; nor have they ever been seen to do so since their imprisonment, despite their frequent howlings....
"In particular, you see how Katharine Campbell was provoked by this girl's discovering her theft; whereupon she has brought in the rest of her confederates to act the mischiefs; how Campbell did curse and imprecate in a terrible manner; how she staid out of her bed at night, and was frequently drowsy in the morning....
"In particular, you can see how Katharine Campbell was angered by this girl finding out about her theft; as a result, she involved her other accomplices to cause trouble; how Campbell cursed and swore in a horrible way; how she stayed out of bed at night and was often sleepy in the mornings..."
[Pg 509]"Margaret Lang, that great impostor, has been a great masterpiece of the devil: she has confessed unnatural lust, which is known to some of your number; she sat near the door where the charm of hair was found, which the girl declared did keep up her tongue; and upon burning thereof, it was loosed. The girl fell in fits upon her approach; she has notable marks; particularly one, which the confessants declared she lately received; and, by inspection, it appears to be recent. When she came from her private conversation (no doubt with the devil) she raged as if she had been possessed, and could not but declare that she expected a violent death. She looked in the face of James Millar's child, and asked her age, whereupon that child sickened the same night, and named Margaret Lang on her death-bed. It appears she was ready to show to Janet Laird a sight of her mother, who had been three years dead....
[Pg 509]"Margaret Lang, that notorious fraud, has been a real masterpiece of evil: she confessed to having unnatural desires, which some of you already know about; she sat near the door where the enchanted hair was found, which the girl claimed kept her from speaking; and when it was burned, she spoke freely. The girl would have convulsions when Margaret approached; she has distinctive marks, especially one that the confessors said she got recently; and upon inspection, it looks fresh. After coming from her private conversation (likely with the devil), she acted as if she were possessed and couldn’t help but say she was expecting a violent death. She looked at James Millar's child and asked her age, and that night, the child fell ill and named Margaret Lang on her deathbed. It seems she was about to show Janet Laird a vision of her mother, who had been dead for three years....
"Margaret Fulton was reputed a witch, has the mark of it, and acknowledged, in presence of her husband, that she made use of a charm, which appeared full of small stones and blood; that her husband had brought her back from the fairies....
"Margaret Fulton was known to be a witch, showing signs of it, and admitted in front of her husband that she used a charm that was filled with small stones and blood; her husband had brought it back from the fairies....
"As to the Lindsays, they all have the mark, and were all of a long time reputed to be witches. John Lindsay, in Barlock, was accidentally discovered by the girl's taking a fit upon his coming to the house. John and James Lindsay were dilated by a confessing witch in anno 1687, which confession is publicly read before you, and there was money given to the sheriff-depute for delaying of the pursuit. James Lindsay appeared to William Semple suddenly, and flew about like a fowl for an opportunity to strike him....
"As for the Lindsays, they all have the mark and have long been thought to be witches. John Lindsay of Barlock was unexpectedly revealed when a girl had a fit upon his arrival at the house. John and James Lindsay were named by a confessing witch in 1687, and that confession was publicly read before you. Money was given to the sheriff-depute to delay the investigation. James Lindsay suddenly appeared to William Semple and flew around like a bird looking for a chance to attack him..."
"It is true, some of these indications may be in one, and others of them in another, either from nature or accident, and yet that person not be a witch; but it was never heard nor read that all these indications, which are so many discoveries by providence, of a crime that might otherwise remain in the dark, did ever concur in one and the same individual person that was innocent....
"It’s true, some of these signs might be found in one person and others in another, either by nature or chance, and that person still might not be a witch; but it’s never been heard or read that all these signs, which are so many revelations of a crime that could otherwise stay hidden, ever came together in one single individual who was innocent...."
"As to the third part of the probation, we remit the positive depositions of the confessants, and against whom they do concur, wholly to your own perusal or examination; only you would be pleased to notice, 1st, Something which do very much sustain the credibility of their testimonies, arising from their examination in court. 2dly, We shall explain to you the import of the word Nota, which is added to the interlocutor of the judges admitting these last witnesses.
"As for the third part of the probation, we leave the clear statements of the confessants, and those they agree with, entirely for your review or examination; we just ask that you please take note of, 1st, something that greatly supports the reliability of their testimonies, which comes from their court examination. 2nd, we will clarify the meaning of the word Nota, which is included in the judges' statement allowing these latest witnesses."
"First, Elizabeth Anderson is of sufficient age, being seventeen; but so young and pointed, that her deposition appears not affected by melancholy: she accused her father to his face, when he was a-dying in the prison, as now there are two of her aunts in the panel, which certainly must proceed from the strength of truth, since even Dives retained a[Pg 510] natural affection to his relations; she went on foot to the meetings with her father, except only that the devil transported them over the water Clyde; which was easy to the prince of the air, who does far greater things by his hurricanes....
"First, Elizabeth Anderson is old enough at seventeen, but she’s so young and sharp that her statement doesn't seem influenced by sadness. She confronted her father directly when he was dying in prison, as now there are two of her aunts on the panel, which must indicate the strength of her truth, since even Dives had a natural affection for his family. She walked to the meetings with her father, except when the devil carried them over the Clyde River; which was easy for the prince of the air, who does much greater things with his hurricanes....
"James Lindsay, it is true, is of less import; yet, by his weeping when he came in, and was admonished of the greatness of his guilt, it appears that he had a sense of it.... He does not file the panels all at random, but tells what occurred to his senses.
"James Lindsay, it's true, is less significant; however, his tears upon entering and being reminded of the seriousness of his wrongdoing suggest that he is aware of it.... He doesn’t just file the panels haphazardly, but recounts what happened to him."
"Janet and Margaret Rodgers are instances of a singular providence; for they did confess, the same morning that the court did last sit, of their own proper motive, their being neither ministers nor judges beside them at the time....
"Janet and Margaret Rodgers are examples of a unique fate; they admitted, on the same morning that the court last convened, that they had their own reasons, with neither ministers nor judges present at that time....
"It is true, there are some few of the adminicles that are proven only by one witness; but as to this you may consider, 1st, That a witness deponing de facto proprio, is in law more credited than any other single witness. And this is the present case as to some of the adminicles. 2dly, The antecedent concomitant, and subsequent circumstances of fact, do sustain the testimony and make the semi-plenary probation to become full. But 3dly, The other adminicles, undoubtedly proven by concurring witnesses, are per se sufficient; and therefore you saw us, at the desire of the judges, forbear to call the far greatest part of our witnesses....
"It’s true that some of the supporting evidence is only backed by one witness; however, you should consider this: 1st, that a witness giving their testimony based on direct knowledge is legally viewed as more reliable than any other single witness. This applies to some of the evidence in this case. 2nd, the background, accompanying, and following circumstances support the testimony and elevate the partial evidence to full evidence. But 3rd, the other evidence, clearly supported by multiple witnesses, is sufficient on its own; that’s why you saw us, at the judges’ request, refrain from calling the vast majority of our witnesses...."
"We shall therefore leave you with this conclusion, that as you ought to beware of condemning the innocent, and ought to incline to the safest side; so, if these panels be proven legally guilty, then quoad bygones, your eye ought not to spare them, nor ought you to suffer a witch to live; and as to the future, you in doing otherwise would be accessory to all the blasphemies, apostasies, murders, tortures, and seductions whereof these enemies of heaven and earth shall thereafter be guilty, when they have got out. So that the question seems simply to come to this, Whether, upon your oath de fideli, you can swear that the panels, notwithstanding of all that is proven against them, are not guilty of witchcraft; in the determination whereof, we pray God may direct you in the right course."
"We want to leave you with this conclusion: Just as you should be careful not to condemn the innocent and lean towards the safest option, if these defendants are proven guilty in a court of law, then regarding the past, you should not hold back on them, nor should you allow a witch to live. As for the future, if you act otherwise, you would be complicit in all the blasphemies, betrayals, murders, tortures, and temptations that these enemies of heaven and earth may commit once they are free. So, the main question seems to be this: Can you, under oath, truthfully swear that the defendants, despite all the evidence against them, are not guilty of witchcraft? We pray that God guides you to make the right decision."
The jury, after being enclosed nearly six hours, found the libel proven.
The jury, after being deliberating for almost six hours, found the libel to be proven.
It only remains to be stated that the accused suffered the extreme penalty of the law, not for crimes committed, but on account of the superstition and ferocity of the period.
It only remains to say that the accused faced the harshest punishment of the law, not for any crimes committed, but because of the superstitions and brutality of the time.
CHAPTER LIX.
Victims of Superstition—History of Lady Glammis—Her Trial for causing the Death of her Husband and attempting to poison the King—Found Guilty, and Burned—Lady Fowlis an intended Victim—Hector Munro tried for Sorcery—Making an Image of the young Lady of Balnagowan—Elf Arrows—Consulting Egyptians—Trial and Acquittal of Lady Fowlis—Her Accomplices not so Fortunate—Hector Munro's connection with Witches—Charge against Sir John Colquhoun and Thomas Carlips for consulting with Necromancers—Love Philters and Enchanted Tokens—Eloping with a Sister-in-law—Bewitching Sir George Maxwell—A Dumb Girl detecting Witches—Witch-marks discovered before the Sheriff of Renfrewshire—Strange Confessions—Commission appointed by the Privy Council to try Witches—Witches ordered to be Burned—Alison Pearson's Intercourse with Fairies—Another Witch Story.
Victims of Superstition—History of Lady Glammis—Her Trial for causing the Death of her Husband and attempting to poison the King—Found Guilty, and Burned—Lady Fowlis an intended Victim—Hector Munro tried for Witchcraft—Making a Doll of the young Lady of Balnagowan—Elf Arrows—Consulting Egyptians—Trial and Acquittal of Lady Fowlis—Her Accomplices not so Lucky—Hector Munro's connection with Witches—Charge against Sir John Colquhoun and Thomas Carlips for consulting with Necromancers—Love Potions and Enchanted Tokens—Eloping with a Sister-in-law—Bewitching Sir George Maxwell—A Mute Girl exposing Witches—Witch-marks discovered before the Sheriff of Renfrewshire—Strange Confessions—Commission appointed by the Privy Council to try Witches—Witches ordered to be Burned—Alison Pearson's dealings with Fairies—Another Witch Story.
After witchcraft became unpopular, persons of youth, beauty, and rank, as well as people of old age, poverty, and deformity, often fell victims to superstition. The history of Lady Glammis is a painful one, exhibiting the gross darkness and ferocity of her time. Being beautiful, and in good position, her hand was sought by noblemen whose name and fame did, in some respects, honour to their country. As Lady Glammis could have only one husband at a time, she was compelled to reject proposals made to her by members of first-class families—a necessity that was not looked at in its proper light; for her refusals, both when she was a maid and widow, to enter into matrimonial alliance with the heads of noble houses, raised formidable enemies against her. Her influence at court was great; but this did not save her from being accused of witchcraft. The fair popular lady was tried in a criminal court for procuring the death of her husband by intoxication, or unholy drugging; for a design to poison the king; and for notorious witchcraft. She was found guilty, and burned.
After witchcraft lost its appeal, young and beautiful people, as well as those who were older, poor, or disabled, often became victims of superstition. The story of Lady Glammis is a tragic one, showcasing the extreme ignorance and brutality of her time. Being attractive and well-connected, she attracted the interest of noblemen whose names and reputations somewhat honored their country. Since Lady Glammis could only have one husband at a time, she had to turn down marriage proposals from high-status families—a situation that wasn't viewed fairly; her rejections, both as a young woman and a widow, to marry the heads of noble houses created powerful enemies for her. Her influence at court was significant; however, it did not protect her from being accused of witchcraft. The admired lady was tried in a criminal court for causing her husband's death through intoxication or a sinister drug and for attempting to poison the king, along with infamous witchcraft. She was convicted and executed by burning.
[Pg 512]Lady Fowlis was another intended noble victim. She and her step-son, Hector Munro, were tried, in 1590, for witchcraft, incantation, sorcery, and poisoning. The charges against the lady were the diabolical acts of making two images of clay, the one representing the young lady of Balnagowan, and the other personating Robert Munro (both of whom, it was alleged, stood in her way of advancement in life), which figures two notorious witches put up in a room, and shot at with elf arrows. As these operations did not terminate the existence of the intended victims, an attempt was made to poison them; but for a time this also proved unsuccessful. At length the young lady of Balnagowan tasted her sister-in-law's infernal potion, whereby she contracted an incurable disease. Disappointed at the draught not immediately proving fatal, Lady Fowlis sent far and wide for gipsies and witches, to consult with them as to what was best to be done. More clay images were made, and shot at with elf arrows. She was tried by a jury, composed chiefly of the Fowlis dependants, who acquitted her.
[Pg 512]Lady Fowlis was another intended noble victim. She and her stepson, Hector Munro, were tried in 1590 for witchcraft, incantation, sorcery, and poisoning. The accusations against her included the sinister acts of creating two clay figures: one representing the young lady of Balnagowan and the other resembling Robert Munro, both of whom, it was claimed, obstructed her advancement in life. Two notorious witches placed these figures in a room and shot at them with elf arrows. When this did not end the lives of the intended victims, an attempt was made to poison them; however, this effort also failed initially. Eventually, the young lady of Balnagowan consumed her sister-in-law's wicked potion, resulting in an incurable illness. Frustrated that the potion didn't immediately kill her, Lady Fowlis summoned gypsies and witches from far and wide for advice on what to do next. More clay figures were created and shot at with elf arrows. She was tried by a jury made up mostly of those loyal to Fowlis, and they acquitted her.
Several of her witch accomplices were not so fortunate; they suffered the extreme penalty of the law. It was proved on trial, that Hector Munro had communed with three witches, in 1588, for the recovery of his eldest brother, Robert, who was dangerously ill. The witches "pollit the hair of Robert Munro, and plet the naillis of his fingers and taes;" but the charms were ineffectual, and Robert died. Hector, the panel, was unwell, and pronounced by women of skill to be incurable unless the chief man of his blood, George Munro of Abisdale, Lady Catherine's eldest son, should die for him. All things being ready, George was sent for to see his sick friend. When he came, a spell was applied, according to the directions of his foster-mother and certain witches. A grave was made between two manors, and at night the sick man was laid in the grave, where he rested until one of the witches consulted[Pg 513] the devil as to what should be done next. The invalid was covered over with turf, while another witch, with a young boy in her hand, ran the breadth of nine rigs, coming back to the grave and asking who was her choice? The response came that Hector was to live and George to die for him. The ceremony being gone through three times, all the parties present, except the devil in bodily shape, returned home. Hector, like his step-mother, escaped punishment, though the evidence against him was lengthy and weighty.
Several of her witch accomplices weren’t so lucky; they faced the maximum penalty under the law. During the trial, it was shown that Hector Munro had consulted three witches in 1588 to try to save his eldest brother, Robert, who was seriously ill. The witches "pollit the hair of Robert Munro, and plet the naillis of his fingers and taes;" but their spells didn’t work, and Robert died. Hector, the accused, was unwell and diagnosed by women with skills to be incurable unless the chief member of his family, George Munro of Abisdale, Lady Catherine's eldest son, died in his place. Once everything was set, George was called to visit his sick friend. When he arrived, a spell was cast following the instructions of his foster mother and certain witches. A grave was dug between two manors, and at night the sick man was placed in the grave, where he remained until one of the witches consulted[Pg 513] the devil for what to do next. The sick man was covered with turf, while another witch, holding a young boy, ran across nine fields, returning to the grave and asking whom she should choose. The answer was that Hector would live and George would die for him. After the ceremony was repeated three times, all the people present, except the devil in physical form, went home. Hector, like his stepmother, escaped punishment, even though the evidence against him was extensive and compelling.
In 1633 Sir John Colquhoun of Luss, and Thomas Carlips, a German servant in his employment, were charged with consulting necromancers and sorcerers, and with incest, contrary to the Act of Parliament 9 Queen Mary, and of an Act of James VI. Colquhoun was married to Lady Lilias Grahame, the Earl of Montrose's eldest daughter. The Earl being dead, Lady Colquhoun brought home Lady Catherine, her second sister (a beautiful young woman), to reside with her and Sir John. Colquhoun, fascinated with his sister-in-law's charms, made love to her, but, meeting with no encouragement from the young lady, he consulted with Carlips (a necromancer) and with several witches and sorcerers as to the best way of making her return his affection. They gave her philters and enchanted love tokens, including a jewel of gold set with rubies and diamonds. The enchanted jewel proved effectual: Lady Catherine's scruples were overcome, and she and Sir John eloped, making their way to London, whither they were accompanied by Carlips. Sir John and Carlips, though indicted, failed to answer the charge, and they were therefore declared rebels, and "put to the horn."
In 1633, Sir John Colquhoun of Luss and Thomas Carlips, a German servant employed by him, were accused of consulting necromancers and sorcerers, as well as committing incest, in violation of the Act of Parliament 9 Queen Mary and an Act of James VI. Colquhoun was married to Lady Lilias Grahame, the eldest daughter of the Earl of Montrose. After the Earl's death, Lady Colquhoun brought her second sister, Lady Catherine, a beautiful young woman, to live with her and Sir John. Colquhoun, captivated by his sister-in-law's beauty, pursued her, but after receiving no encouragement from the young lady, he consulted Carlips, a necromancer, along with several witches and sorcerers to find out how to win her affection. They provided him with potions and enchanted love tokens, including a gold jewel set with rubies and diamonds. The enchanted jewel worked: Lady Catherine's reservations faded, and she eloped with Sir John, heading to London, accompanied by Carlips. Although Sir John and Carlips were indicted, they did not respond to the charges and were thus declared rebels and "put to the horn."
A singular account is given of the bewitching of Sir George Maxwell, who died in 1677. The story is founded on information supplied by his son. It appears that Sir George Maxwell, being in Glasgow on the 14th October 1676, was suddenly seized at night with a hot and fiery[Pg 514] disease. He hastened home, fearing the worst; and it was well he did so, for he was long confined to bed of a painful disorder, that would not yield to his skilful physician's treatment. It happened about this time that a young dumb girl, a stranger, appeared in Polloktown. She came occasionally to Sir George's house, soliciting assistance. Observing the gentleman's state, she seemed much troubled, and, by signs, signified to his daughters that a woman had pricked Sir George's sides. The girl subsequently pointed out Janet Mathie as the person who had done the mischief. As suggested by the girl, Mathie's house was searched for a wax image, supposed to have been used as an instrument to torture the unfortunate gentleman. True enough, a wax image was found, with two pins stuck in it. Mathie was therefore apprehended, and committed to prison. In presence of the Sheriff of Renfrewshire, she was searched for insensible marks by competent inspectors, who found many devil's marks.
A unique account is presented about the bewitching of Sir George Maxwell, who died in 1677. The story is based on information given by his son. It turns out that Sir George Maxwell, while in Glasgow on October 14, 1676, was suddenly struck at night by a hot and fiery illness. He hurried home, fearing the worst; and it was a good thing he did, as he was confined to bed for a long time with a painful condition that wouldn’t respond to his skilled doctor’s treatment. Around this time, a young mute girl, a stranger, appeared in Polloktown. She occasionally came to Sir George's house asking for help. Noticing the gentleman's condition, she seemed very troubled and, using gestures, indicated to his daughters that a woman had stabbed Sir George's sides. The girl later identified Janet Mathie as the person responsible. As suggested by the girl, Mathie's house was searched for a wax figure believed to have been used to torment the unfortunate man. Sure enough, a wax figure was found with two pins stuck in it. Mathie was then arrested and taken to prison. In front of the Sheriff of Renfrewshire, she was examined for familiar marks by qualified inspectors, who discovered many devil's marks.
Sir George recovered slightly, but on the 4th January he became so poorly that his friends despaired of his life. Meantime, again acting on the dumb girl's suggestion, the house in which John Stewart (Janet Mathie's eldest son) resided was searched, and a clay image, having three pins stuck in it, lay in the bed where he slept. Stewart, and one of his little sisters, aged fourteen years, were instantly arrested. Being pressed to tell the truth, the girl apprehended told that the image had been made by her brother, Bessie Weir, Margery Craig, and Margaret Jackson, in presence of a black man, whom she understood to be the devil. Sir George, curiously enough, recovered after the second discovery of an image, the same as he had done at the finding of the former figure. John Stewart remained obstinate until his body was searched for insensible marks. These being discovered in great numbers, so confounded the man that he admitted his compact with[Pg 515] Satan. In a judicial declaration he confessed his accomplices were his sister and the other women named. On further examination the girl admitted that she, as well as her mother and brother, had a paction with Satan.
Sir George got a little better, but on January 4th, he became so ill that his friends lost hope for his survival. Meanwhile, following the suggestion of the mute girl, the house where John Stewart (Janet Mathie's oldest son) lived was searched, and a clay figure with three pins stuck in it was found on the bed where he slept. Stewart and one of his younger sisters, who was fourteen, were immediately arrested. When pressed to tell the truth, the girl who was taken into custody revealed that the figure had been made by her brother, Bessie Weir, Margery Craig, and Margaret Jackson, in the presence of a black man she believed was the devil. Interestingly, Sir George recovered again after this second discovery of a figure, just like he had after the first one. John Stewart remained defiant until his body was inspected for any hidden marks. Once these marks were found in large numbers, he became so bewildered that he confessed to making a deal with Satan. In a legal statement, he admitted that his accomplices were his sister and the other women mentioned. During further questioning, the girl confessed that she, along with her mother and brother, had made a pact with Satan.
Lord Ross and the Earl of Dundonald granted a warrant for the apprehension of Bessie Weir, Margaret Jackson, and Margery Craig. Margaret Jackson, who had reached the age of eighty years, like her accomplices, had many devil's marks on her person. She confessed being accessory to the making of images, with the intention of depriving Sir George Maxwell of life.
Lord Ross and the Earl of Dundonald issued a warrant for the arrest of Bessie Weir, Margaret Jackson, and Margery Craig. Margaret Jackson, who was eighty years old, like her accomplices, had numerous devil's marks on her body. She admitted to being involved in creating images to intend to kill Sir George Maxwell.
On the 17th January a third image was found under Janet Mathie's prison bed in Paisley, concerning which the dumb girl had given information; but it appeared to be the picture of a woman. The supposition seemed to be that it represented a lady belonging to the Pollok family; for against the whole household Mathie had taken an inveterate grudge.
On January 17th, a third image was discovered under Janet Mathie's prison bed in Paisley, which the mute girl had mentioned; however, it seemed to be a picture of a woman. The assumption was that it depicted a lady from the Pollok family, as Mathie had developed a deep-seated grudge against the entire household.
The Lords of His Majesty's Privy Council, being informed of what had been done, granted a commission to Sir Patrick Gauston of Gauston, James Brisbane of Bishopton, Sir John Shaw, younger, of Greenock, John Anderson, younger, of Dovehill, and John Preston, advocate, with Lord George Ross as assessor, to try the persons in custody. The Commission held its first court in Paisley on 27th January 1677. Annabil Stewart, the girl of fourteen years, when brought before the court for the crime of witchcraft, stated that, in the previous harvest, the devil, like a black man, came to her mother's house and requested the declarant to give herself up to him, under pretence that if she did so she would never want. Enticed by her mother and Bessie Weir, she put her hand to the crown of her head, and the other to the sole of her foot, and swore that she yielded herself up to his Satanic majesty. She declared that she had a spirit that attended her, known to herself and the other witches[Pg 516] by the name of Enippa. Declared further, that all the other witches had wicked spirits that assisted them in their evil deeds. She told who were present when the several images were made. One of the figures was put on a spit, and turned before the fire. As it went round, each and all of them kept repeating Sir George Maxwell, Sir George Maxwell. One night, she said, she saw her brother John Stewart with a black man with cloven feet.
The Lords of His Majesty's Privy Council, having been informed about what had happened, granted a commission to Sir Patrick Gauston of Gauston, James Brisbane of Bishopton, Sir John Shaw, younger, of Greenock, John Anderson, younger, of Dovehill, and John Preston, advocate, with Lord George Ross as an assessor, to try the people in custody. The Commission held its first court in Paisley on January 27, 1677. Annabil Stewart, a fourteen-year-old girl, when brought before the court for witchcraft, stated that during the previous harvest, the devil, appearing as a black man, came to her mother’s house and asked her to give herself up to him, claiming that if she did, she would never lack anything. Enticed by her mother and Bessie Weir, she placed one hand on the crown of her head and the other on the sole of her foot, swearing that she surrendered herself to his Satanic majesty. She claimed that she had a spirit that accompanied her, known to herself and the other witches by the name of Enippa. She further stated that all the other witches had evil spirits that aided them in their wicked actions. She identified who was present when various figures were created. One of the figures was placed on a spit and turned over the fire. As it rotated, they all kept repeating Sir George Maxwell, Sir George Maxwell. One night, she said, she saw her brother John Stewart with a black man who had cloven feet.[Pg 516]
In a second declaration John Stewart confessed that he, Bessie Weir, Margaret Jackson, and Margery Craig had a meeting with the devil on the night of 3rd January, when he, at the request of Satan, renounced his baptism. He was induced, he said, to do this, by the devil promising that he should not want any pleasure, or fail to see revenge on those who did him wrong. That evening, effigies of clay were made for taking away the life of Sir George Maxwell. John observed, when the devil was moulding the image, that his hands were bluish, and that there were handcuffs on his wrists.
In a second statement, John Stewart admitted that he, Bessie Weir, Margaret Jackson, and Margery Craig met with the devil on the night of January 3rd, when he renounced his baptism at Satan's request. He claimed that the devil convinced him to do this by promising that he would never lack for pleasure or an opportunity for revenge on those who had wronged him. That night, they made clay figures meant to take the life of Sir George Maxwell. John noted that as the devil was shaping the figure, his hands were bluish and there were handcuffs on his wrists.
Margaret Jackson, in her confession, admitted she was present at the making of an effigy and of a picture formed in Janet Mathie's house, and that they were made as instruments for taking away Sir George Maxwell's life. Admitted further, that, forty years before her apprehension, she had given herself from the crown of the head to the sole of the feet to the devil. These declarations were subscribed by Robert Park, notary-public.
Margaret Jackson, in her confession, admitted that she was present when an effigy and a picture were created in Janet Mathie's house, and that they were made as tools to take Sir George Maxwell's life. She also confessed that, forty years before her arrest, she had devoted herself completely to the devil. These statements were signed by Robert Park, notary public.
All the accused persons, except Annabil, were found guilty, and ordered, together with effigies they had prepared for Sir George's destruction, to be burned. Annabil seriously admonished her mother to confess before she suffered; but nothing, we are informed, would move the obdurate and hardened old witch—so she perished, denying her guilt.
All the accused, except Annabil, were found guilty and ordered to be burned along with the effigies they had made for Sir George's destruction. Annabil earnestly urged her mother to confess before it was too late, but nothing could convince the stubborn and unyielding old witch—so she died, maintaining her innocence.
In the case of Alison Pearson, who suffered for witchcraft[Pg 517] in Scotland in 1586, several strange revelations were made. She had had a stroke of paralysis, which so affected her that at times she suffered severely. She was a reputed witch, averred to have done serious mischief to her neighbours. For this reason, she was indicted for holding communication with demons. She admitted having intercourse with the Queen of Elfland and the good neighbours. When she fell into a trance, which happened often, she saw her cousin, William Sympsoune, of Stirling (who had been conveyed away to the hills by the fairies), from whom she received a salve that could cure every disease; and from this ointment the Archbishop of St. Andrews confessed he derived benefit. In an indictment framed against her, it was set forth that she, being in Grangemuir, lay down sick, and that there came a man to her, clad in green, who said, if she would be faithful to him, he would do her much good; but she, being afraid, cried out, and he went away; that he appeared to her another time, accompanied by many men and women, making merry with good cheer and music; that she was carried away by them; and that, when she revealed anything, one of the folk chastised her so unmercifully as to leave ugly marks and take away the power from one of her sides. In her declaration she stated she saw the good neighbours (fairies) making their salves, with pans and fires, from herbs gathered under certain planets, and on particular days before the sun rose. Among other revelations, she stated that her cousin, William Sympsoune, appeared to her in the shape of a fairy, and bade her sign herself with the cross, to prevent her being carried to Elfland; for it was dangerous to go there, as one-tenth of the witches were annually conveyed thence to the place of everlasting torment.
In the case of Alison Pearson, who was accused of witchcraft[Pg 517] in Scotland in 1586, several unusual revelations came to light. She had suffered a stroke that significantly affected her, causing her severe pain at times. She was known as a witch, said to have caused serious harm to her neighbors. For this reason, she was charged with communicating with demons. She confessed to having relations with the Queen of Elfland and the good neighbors. When she fell into a trance, which happened frequently, she saw her cousin, William Sympsoune, from Stirling (who had been taken away to the hills by fairies). He gave her a salve that could cure any illness; the Archbishop of St. Andrews admitted that he benefited from this ointment. In the charges against her, it was stated that while she was in Grangemuir, she lay sick, and a man dressed in green approached her, saying that if she would be loyal to him, he would help her greatly; however, out of fear, she screamed, and he left. He appeared to her at another time with many men and women, celebrating with good food and music; they took her away, and when she disclosed anything, one of the people punished her so harshly that she was left with painful marks and lost strength in one side of her body. In her statement, she mentioned seeing the good neighbors (fairies) making their salves, using pans and fires, with herbs gathered under specific planets and on certain days before sunrise. Among other revelations, she noted that her cousin, William Sympsoune, appeared to her as a fairy and instructed her to make the sign of the cross to prevent being taken to Elfland, as it was dangerous to go there; every year, one-tenth of the witches were taken from there to a place of eternal torment.
Another witch story. One night a gentleman in the west, riding home, was suddenly stopped by an unseen hand seizing his horse's bridle rein. Having a sword,[Pg 518] he first struck at one side of his horse's head, and then at the other. The animal, now unrestrained, galloped home, when, on putting the horse into the stable, the gentleman found a hand cut off at the wrist, hanging to the bridle reins. Suspecting he had been waylaid by Janet Wood (a reputed witch in the neighbourhood), he called on her next day, and found her in bed. She complained of being ill. After conversing with her for a short time, he rose to take his leave, and held out his hand to shake hands with her. She offered him her left hand; but he refused to take it, saying it was unfriendly to use the left hand for such a friendly purpose. After a good deal of hesitation, she admitted that she had lost her right hand in an encounter she had the previous night when out on witch business. The gentleman produced the hand, and, on it being compared with her stump, it fitted exactly. The question then came to be, how the stroke took effect, for no ordinary sword could have injured the witch; and it turned out that it had been charmed by the owner's grandmother, a sensible old woman.
Another witch story. One night, a man in the west was riding home when an unseen hand suddenly grabbed his horse's bridle. Armed with a sword, he struck at one side of his horse's head, then the other. The horse, now free, galloped home, and when he put it in the stable, the man found a hand severed at the wrist, dangling from the bridle reins. Suspecting he had been ambushed by Janet Wood (a known witch in the area), he visited her the next day and found her in bed, complaining of illness. After a brief conversation, he stood up to leave and extended his hand to shake hers. She offered her left hand, but he declined, saying it wasn't friendly to use the left hand for such a warm gesture. After some hesitation, she admitted she had lost her right hand during a confrontation the night before while engaged in witchcraft. The man revealed the hand, and when they compared it to her stump, it matched perfectly. The question then arose as to how the cut had happened, since no ordinary sword could harm a witch; it turned out that it had been enchanted by the owner's grandmother, a wise old woman.
CHAPTER LX.
Edinburgh and Leith Witches—Black Catalogue—Witches Burned and Drowned—James VI. and the Witches—Complaint to the Scottish Privy Council of Barbarous Conduct—Relics of Superstition—Images found at Arthur Seat—Witch-finders in Edinburgh and Leith—Royal Commission to Magistrates and Ministers to search for and put Witches to Death—Wife of a Judge in Edinburgh meeting a Witch's Fate—Repeal of the Laws against Witchcraft—Opposition to Acts being Repealed—Judge of the Supreme Courts of Scotland against a Change of the Law—Witches in Edinburgh and Leith in the Sixteenth Century—James Reid—Agnes Finnie, the Potter-row Witch—Alexander Hamilton, the Warlock—The Devil and Hamilton burning a Provost's Mill—Janet Barker curing a Bewitched Man—Margaret Hutchison, a habit-and-repute Witch—Young Laird of Duddingston—Major Weir and his Magical Staff—A Magical Distaff—Agnes Williamson, a Haddingtonshire Witch—Elizabeth Bathgate of Eyemouth—Isabella Young of Eastbarns burned at the Castlehill.
Edinburgh and Leith Witches—Black Catalogue—Witches Burned and Drowned—James VI and the Witches—Complaint to the Scottish Privy Council about Barbaric Conduct—Remnants of Superstition—Images found at Arthur Seat—Witch-hunters in Edinburgh and Leith—Royal Commission to Magistrates and Ministers to search for and execute Witches—Wife of a Judge in Edinburgh facing a Witch's Fate—Repeal of the Laws against Witchcraft—Resistance to the Repeal of Acts—Judge of the Supreme Courts of Scotland opposing a Change in the Law—Witches in Edinburgh and Leith in the 16th Century—James Reid—Agnes Finnie, the Potter-row Witch—Alexander Hamilton, the Warlock—The Devil and Hamilton burning a Provost's Mill—Janet Barker healing a Bewitched Man—Margaret Hutchison, a notorious Witch—Young Laird of Duddingston—Major Weir and his Magical Staff—A Magical Distaff—Agnes Williamson, a Haddingtonshire Witch—Elizabeth Bathgate of Eyemouth—Isabella Young of Eastbarns burned at Castlehill.
Against Edinburgh and Leith stands a black catalogue of judicial murders of supposed witches and warlocks. At the Cross, Gallow Lee, between Edinburgh and Leith, and on the sands of the latter town, unknown numbers of unhappy creatures, male and female, were executed in a most barbarous manner, for the imaginary crime of witchcraft. Nearly all the victims were first tortured to make them confess, and afterwards some of them were worried, and then burned; others were hanged at the Cross, Gallow Lee; and not a few supposed witches were fastened to a stake on South Leith sands, and allowed to remain there until the tide terminated their miseries.
Against Edinburgh and Leith stands a grim list of judicial murders of supposed witches and warlocks. At the Cross, Gallow Lee, between Edinburgh and Leith, and on the sands of the latter town, countless unfortunate individuals, both men and women, were executed in a brutally inhumane way for the fabricated crime of witchcraft. Nearly all the victims were tortured first to force confessions, and then some were subjected to further torment and subsequently burned; others were hanged at the Cross, Gallow Lee; and a number of alleged witches were tied to a stake on South Leith sands, left there until the tide ended their suffering.
Of James VI., and the witches who persecuted him, we have treated in chapter XXIV.; but it may be further mentioned that in his time an unprecedented number of reputed witches were put to death in Edinburgh. His[Pg 520] brutish judges displayed unwonted activity in bringing men and women to an untimely end, because they knew their zeal brought them into royal favour. A time, however, came when the nation could no longer suffer the barbarities of bygone periods to be continued. Accordingly, in 1608 a complaint was made to the Scottish Privy Council against persons in power for so torturing the hapless women that they died amid smoke and flame, blaspheming the Most High, and uttering imprecations against their fellow-creatures.
Of James VI. and the witches who targeted him, we discussed in chapter XXIV.; but it's worth noting that during his reign, an unprecedented number of supposed witches were executed in Edinburgh. His[Pg 520] brutal judges showed excessive eagerness in sentencing men and women to untimely deaths, as they knew their zeal would earn them royal favor. However, a time came when the nation could no longer tolerate the barbarity of the past. Therefore, in 1608, a complaint was filed with the Scottish Privy Council against those in power for torturing innocent women to the point that they died in smoke and flames, cursing the Most High and casting curses on their fellow human beings.
In the Antiquarian Museum of Edinburgh are a few relics of superstitious times. They consist of small figures, representing human beings, which were found in the crevice of a rock at Arthur Seat, and are, no doubt, figures formed for magical purposes. In the Museum are also to be seen implements of torture, to be more particularly noticed in chapter LXIII. Edinburgh and Leith, like every large town, had professional witch-finders. Royal commissions were issued to magistrates and ministers of the Church, giving them power to search for, torture, and put to death, either by fire or water, every one guilty of witchcraft. Rich and poor were suspected. Even nobles were accused of witchcraft; and the wife of a senator of the College of Justice, in Edinburgh, did not escape a witch's fate. As indicative of the belief in witchcraft in high quarters about the middle of last century, we find that, when the Bill for the repeal of the Act against witches was introduced into Parliament, in 1735, it was opposed by persons from whom better sense might have been expected. Notably among them is named a judge of our Supreme Law Court in Scotland. Let us look back, however, to years antecedent to 1735, and see how it fared with witches in Edinburgh and elsewhere.
In the Antiquarian Museum of Edinburgh, there are a few relics from superstitious times. These include small figures representing humans that were discovered in a crevice of a rock at Arthur Seat, likely created for magical purposes. The Museum also displays implements of torture, which will be discussed in chapter LXIII. Edinburgh and Leith, like any major city, had professional witch-hunters. Royal commissions were issued to magistrates and Church ministers, granting them the authority to search for, torture, and execute anyone guilty of witchcraft, either by fire or water. Both rich and poor were suspected. Even nobles faced accusations of witchcraft; notably, the wife of a senator from the College of Justice in Edinburgh did not escape a witch's fate. To highlight the belief in witchcraft among those in high positions during the middle of the last century, we see that when the Bill to repeal the Act against witches was presented in Parliament in 1735, it faced opposition from individuals who should have known better. This included a judge from our Supreme Law Court in Scotland. However, let’s take a look back at the years before 1735 to see how witches were treated in Edinburgh and beyond.
Near the latter end of the sixteenth century, Janet Stewart, belonging to Edinburgh, Christian Levingstone, Bessie Aitken, residing in Leith, and Christina Sadler[Pg 521] of Blackhouse, were noted witches, who did much mischief to persons and property.
Near the end of the sixteenth century, Janet Stewart from Edinburgh, Christian Levingstone, Bessie Aitken who lived in Leith, and Christina Sadler from Blackhouse were known witches who caused a lot of harm to people and their belongings.[Pg 521]
James Reid was instructed by the devil how to heal infirm people by the application of silk-laces, south-running water, and grease. He cured Sarah Borthwick by giving her south-running water from the Schriff-breyis well, and casting salt and wheat about her.
James Reid was taught by the devil how to heal sick people using silk laces, south-running water, and grease. He healed Sarah Borthwick by giving her south-running water from the Schriff-breyis well and scattering salt and wheat around her.
Agnes Finnie, an indweller in the Potter-row, Edinburgh, was indicted before a judge and a jury, on twenty articles of indictment, charging her with witchcraft and sorcery. The libel set forth that she had been guilty of laying on and taking off grievous sickness and diseases from people. Under one count it was set forth that Finnie having had a difference in June preceding with Christina Dickson, the accused, in great wrath, uttered these words, "The devil ride about the town with you and yours," and that shortly thereafter the said Christina's daughter, in her return from Dalkeith to Edinburgh, fell and broke her leg, which was caused, if the libel was truly drawn up, by the devilish threats and sorceries of the said Agnes Finnie. By way of aggravation of her crimes, it was stated she had confessed, at her first examination before the South-west Kirk-session of Edinburgh, that she had been commonly called a rank witch. She was convicted of nearly all the charges brought against her, and suffered accordingly.
Agnes Finnie, a resident of Potter-row in Edinburgh, was brought before a judge and jury on twenty charges accusing her of witchcraft and sorcery. The charges claimed that she had inflicted and removed serious illnesses and ailments from people. One accusation noted that after a disagreement in June with Christina Dickson, Finnie, in a fit of anger, said, "The devil ride about the town with you and yours," and shortly after, Christina's daughter, while returning from Dalkeith to Edinburgh, fell and broke her leg, which the charges alleged was caused by Finnie's threatening words and sorcery. To add to her crimes, it was mentioned that she had confessed, during her first examination before the South-west Kirk-session of Edinburgh, that she was commonly referred to as a notorious witch. She was found guilty of nearly all the charges against her and faced the consequences.
Alexander Hamilton, a warlock, was indicted for sorcery. He was enticed away by the devil (so the complainant made it appear), in the likeness of a black man, to Kingstoun Hills, East Lothian. In consideration of the poor man renouncing his baptism, and promising to obey his Satanic master, that grim contractor, on his part, engaged that the accused should never want. The panel thereafter often called Satan up by means of beating the ground three times with a fir-stick; and he answered to the summons, sometimes like a corbie, and sometimes like a[Pg 522] cat or dog. By the devil's assistance, Hamilton injured those who hurt him. In particular, he burned Provost Cockburn's mill, full of corn, by pulling out three stalks of corn from the Provost's stacks, and burning them at Gairnetoune Hill. From the indictment it would appear the devil instructed him how to prepare an ointment from the oil of spikenard and heart's grease, to cure diseases. A lady of rank having offended him, he and two witches, in Salton Wood, raised the devil, who appearing, gave him the "bottom of blue due," and bade him lay it at the lady's door, and that the panel, having disposed of the "bottom of blue due," as directed, the lady and her eldest daughter died soon thereafter. All the charges being solemnly admitted by the criminal, he was worried at a stake and burned.
Alexander Hamilton, a warlock, was charged with sorcery. He was allegedly lured away by the devil (according to the complainant), appearing as a black man, to Kingstoun Hills, East Lothian. In exchange for the poor man renouncing his baptism and promising to serve his Satanic master, this grim contractor committed to ensuring that the accused would never want for anything. The accused would often summon Satan by striking the ground three times with a fir stick, and he would respond to the call, sometimes as a crow, and other times as a cat or dog. With the devil's help, Hamilton harmed those who had wronged him. Notably, he burned Provost Cockburn's mill, filled with grain, by pulling three stalks of corn from the Provost's stacks and setting them on fire at Gairnetoune Hill. The indictment suggests the devil taught him how to make an ointment from spikenard oil and human fat to cure illnesses. After a lady of rank offended him, he and two witches summoned the devil in Salton Wood, where he appeared, gave Hamilton the "bottom of blue due," and instructed him to leave it at the lady's doorstep. After following the instructions, the lady and her eldest daughter both died shortly thereafter. All charges were solemnly admitted by the accused, and he was executed by being bound to a stake and burned.
Janet Barker, a servant, confessed to the magistrates and ministers of Edinburgh that she had cured a young man who had been bewitched, by giving him a waistcoat she had received from the devil; and by placing under a door a black card which she had also obtained from Satan.
Janet Barker, a servant, admitted to the magistrates and ministers of Edinburgh that she had healed a young man who had been cursed, by giving him a waistcoat she had received from the devil; and by putting a black card she had also gotten from Satan under a door.
Margaret Hutchison was found guilty, in 1661, of being habit-and-repute a witch—a supposed fact spoken to by the young laird of Duddingston; and of putting a disease on her servant maid, and thereafter removing it to a cat, soon after found dead near the servant's bed.
Margaret Hutchison was found guilty, in 1661, of being habitually known as a witch—a claim made by the young laird of Duddingston; and of placing a disease on her maid, and then transferring it to a cat, which was soon found dead near the maid's bed.
Major Weir, who ended this life, or rather whose existence was ended, in Edinburgh in the year 1670, was an enchanter who performed many unaccountable actions in his day. According to the statement of his sister, his whole magical power proceeded from a staff he possessed. The major's sister had at the same time a distaff which often spun yarn for her without any one handling it. At night she left the distaff empty, and in the morning it was full.
Major Weir, who ended this life—actually, whose life was ended—in Edinburgh in 1670, was a sorcerer who did many mysterious things in his time. According to his sister, all his magical abilities came from a staff he owned. The major's sister also had a distaff that would often spin yarn for her without anyone touching it. At night, she would leave the distaff empty, and in the morning, it was full.
In the year 1662 Agnes Williamson, residing at Samuelston, Haddingtonshire, was indicted for witchcraft.[Pg 523] She was charged, inter alia, with taking the strength out of her neighbour's meal by her enchantments; with raising a whirlwind, and thereby throwing her neighbour Carfrae into the water, where he saw her and other witches swimming about; with telling a neighbour that Carfrae would lose five hundred merks, and, by her sorcery, setting fire to his malt kiln; with renouncing her baptism, and taking the new name of "Nannie Luckfoot." The jury brought in a verdict of guilty as to her being habit-and-repute a witch, but they acquitted her of all the other charges.
In 1662, Agnes Williamson, living in Samuelston, Haddingtonshire, was charged with witchcraft.[Pg 523] She was accused, among other things, of draining the strength from her neighbor's meal with her spells, causing a whirlwind that knocked her neighbor Carfrae into the water, where he claimed to see her and other witches swimming around; telling another neighbor that Carfrae would lose five hundred merks, and using her magic to set fire to his malt kiln; and renouncing her baptism to take on the new name "Nannie Luckfoot." The jury found her guilty of being habitually known as a witch, but they cleared her of all other charges.
In the beginning of the seventeenth century Elizabeth Bathgate, spouse of Alexander Pae, maltman in Eyemouth, was prosecuted at the instance of the Lord Advocate for sorcery. The charges exhibited against her were eighteen in number, from which the following are selected:—
In the early seventeenth century, Elizabeth Bathgate, wife of Alexander Pae, a maltster in Eyemouth, was prosecuted by the Lord Advocate for witchcraft. She faced a total of eighteen charges, from which the following are selected:—
"Causing the death of George Sprot's child by giving it an enchanted egg. Throwing the said George Sprot into extreme poverty by her sorcery. Making a horse sweat to death through the same means, and killing an ox by dancing on the rigging of the byre in which the animal stood. Using conjurations and running withershinns in the mill of Eyemouth. Standing bare-legged in her 'sark-vallie-coat,' at twelve o'clock at night, conferring with the devil, who was dressed in green clothes. Receiving a horse shoe from the devil, and laying it in a secret part of the door, that all her business in-doors might prosper. Casting away and sinking George Huldie's ship with several persons therein."
"Causing the death of George Sprot's child by giving it an enchanted egg. Throwing George Sprot into extreme poverty through her magic. Making a horse sweat to death using the same methods, and killing an ox by dancing on the roof of the barn where the animal was. Using spells and doing witchcraft in the mill of Eyemouth. Standing barefoot in her nightgown at midnight, talking with the devil, who was dressed in green. Receiving a horseshoe from the devil and placing it in a hidden part of the door so that all her activities at home would succeed. Sinking George Huldie's ship with several people on board."
After a long trial, she was acquitted.
After a lengthy trial, she was found not guilty.
In the year 1629 Isabella Young, spouse of George Smith, portioner, Eastbarns, was indicted for witchcraft and sorcery. There were many acts of witchcraft and sorcery libelled against her, extending over a period of many years. The Lords of Justiciary, before whom the trial took place, found her guilty, and sentenced her to be worried at a stake, and thereafter burned to ashes on the Castle Hill.
In 1629, Isabella Young, wife of George Smith, a landowner from Eastbarns, was accused of witchcraft and sorcery. There were numerous allegations of witchcraft and sorcery against her that spanned many years. The Lords of Justiciary, who oversaw the trial, found her guilty and sentenced her to be hanged at a stake and then burned to ashes on Castle Hill.
CHAPTER LXI.
The Demon of Jedburgh—Recruiting Sergeant—Captain Douglas—An Apparition—Witch Shot in the form of a Cat—Isobel Gowdie, an Auldearne Witch—Sabbath Meetings with Satan—Poor Farmer Breadley—Disinterring Unbaptised Children—Strange Mixture—Singularly-constructed Plough—An equally singular Team—Attempt to shoot a Minister—Bessie Hay's Attempt to slay Harie Forbes—The Borrowstounness Witches—Their Trial and Sentence—A Pittenweem Witch—An Unearthly Horse—Merciful View of a Witch's Case—A Perthshire Witch—Water of Ruthven Well—A Changeling.
The Demon of Jedburgh—Recruiting Sergeant—Captain Douglas—An Apparition—Witch Shot in the form of a Cat—Isobel Gowdie, a witch from Auldearne—Sabbath Meetings with Satan—Poor Farmer Breadley—Digging up Unbaptized Children—Strange Mixture—Uniquely-built Plough—An equally unique Team—Attempt to shoot a Minister—Bessie Hay's Attempt to kill Harie Forbes—The Borrowstounness Witches—Their Trial and Sentence—A Pittenweem Witch—An Otherworldly Horse—Compassionate View of a Witch's Situation—A Perthshire Witch—Water of Ruthven Well—A Changeling.
"The demon of Jedburgh" caused considerable annoyance in 1752. In that year Captain Archibald Douglas was on recruiting service in the town of Jedburgh. He had a sergeant under him, who asked permission to change his quarters, on account of the house in which he resided being haunted by a spirit of frightful form. The captain laughed at the inferior officer, and ordered him to stay in the lodgings appointed him.
"The demon of Jedburgh" caused a lot of trouble in 1752. That year, Captain Archibald Douglas was recruiting in the town of Jedburgh. He had a sergeant working under him, who requested to change his quarters because the house he was staying in was haunted by a terrifying spirit. The captain laughed at the sergeant and told him to stay in the assigned lodgings.
At their next meeting the sergeant declared he had again seen an apparition, which threatened his life. Moved by a dream and the sergeant's statements, Captain Douglas resolved to inquire into the matters that so disturbed the non-commissioned officer. The latter told his superior that during the night a frightful spectre stood by his bed-side, that it changed into the shape of a black cat, jumped out at the window, and flew over the church steeple. Moreover, the sergeant informed the captain that he had learned the landlady was a witch, and the landlord possessed the faculty of second sight.
At their next meeting, the sergeant claimed he had once again seen a ghost that threatened his life. Influenced by a dream and the sergeant's account, Captain Douglas decided to look into the issues that troubled the non-commissioned officer. The sergeant explained to his boss that during the night, a terrifying figure appeared by his bedside, transformed into a black cat, jumped out the window, and flew over the church steeple. Additionally, the sergeant told the captain that he found out the landlady was a witch, and the landlord had the ability of second sight.
At night Captain Douglas accompanied the sergeant, and lay down beside him, leaving his sword and firearms near them. At midnight the captain was wakened by a noise, and, on looking up, observed a large black cat flying through the window. Presently the captain[Pg 525] fired his pistol at the creature, and shot away one of its ears. Next morning the commissioned officer stepped into the kitchen to see what was going on there, when in came the landlady, and swooned away in a pool of blood. On removing her head-dress, he discovered a pistol-shot wound on one side of her face, and observed that one of her ears was gone. The officer swore he would bring her before the magistrates to have her tried as a witch. She and her husband entreated him to refrain from giving information to the authorities, and he, like a generous man, promised to keep silence, on the condition that they would abandon their wicked ways.
At night, Captain Douglas stayed with the sergeant and lay down beside him, leaving his sword and guns nearby. At midnight, the captain was awoken by a noise and, looking up, saw a large black cat flying through the window. Soon after, the captain[Pg 525] fired his pistol at the creature and shot off one of its ears. The next morning, the officer went into the kitchen to see what was happening when the landlady walked in and fainted in a pool of blood. When he removed her headscarf, he found a gunshot wound on one side of her face and noticed that one of her ears was missing. The officer vowed to bring her in front of the magistrates to have her tried as a witch. She and her husband pleaded with him not to inform the authorities, and, being generous, he promised to stay silent on the condition that they would turn away from their wicked ways.
Isobel Gowdie, one of the Auldearne witches, was baptised by the devil, with whom she had many "Sabbath meetings." She and other witches appropriated Farmer Breadley's corn to themselves, and left him nothing but weeds. To secure the grain, they at one time disinterred an unbaptised infant, which, together with parings of their nails, ears of corn, and colewort leaves, they chopped and mixed together. At another time, to accomplish a similar object, a plough, having a colter and sock of rams' horns, was prepared, and a yoke of toads, instead of oxen, with dog-grass traces, made to draw it twice round the farmer's fields. The agricultural implement was held by the devil, and John Young, a warlock, goaded the team, while a band of witches followed, beseeching the ploughman to do his work effectually.
Isobel Gowdie, one of the Auldearne witches, was baptized by the devil, with whom she had many "Sabbath meetings." She and the other witches took over Farmer Breadley's corn for themselves, leaving him with nothing but weeds. To secure the grain, they once exhumed an unbaptized infant, which they chopped up along with clippings of their nails, ears of corn, and colewort leaves, mixing it all together. At another time, to achieve a similar goal, a plow with a blade and block made of rams' horns was set up, and a yoke of toads, instead of oxen, with dog-grass traces, was made to pull it around the farmer's fields twice. The devil held the plow, while John Young, a warlock, goaded the team, and a group of witches followed, urging the plowman to do his work effectively.
An attempt was made by the gang of witches to which Isobel Gowdie belonged, to shoot Harie Forbes, the minister of Auldearne, with elf arrows, shaped by the devil, and sharpened by his imps. Notwithstanding all this, the arrows missed the mark. Charms and incantations were next resorted to with the view of depriving the parish of a good useful parson, who had been instrumental, both in and out of the pulpit, in making Satan tremble. The flesh and gall of a toad, a hare's liver,[Pg 526] barley grains, nail parings, mashed in water, were put into a bag. Bessie Hay, a celebrated witch, being intimate with Mr. Forbes, went into his room to slay him with the compound, but the good man was proof against infernal acts, and so escaped injury.
An attempt was made by the group of witches that Isobel Gowdie was part of, to shoot Harie Forbes, the minister of Auldearne, with elf arrows made by the devil and sharpened by his imps. Despite their efforts, the arrows missed their target. Next, they tried charms and incantations to take away the parish's good minister, who had been effective, both in and out of the pulpit, in making Satan fear. They put the flesh and bile of a toad, a hare's liver, barley grains, and nail clippings, all mashed in water, into a bag. Bessie Hay, a well-known witch and a friend of Mr. Forbes, went into his room to kill him with this mixture, but the good man was resistant to their wicked plans and escaped unharmed.
Certain witches—Annaple Thomson, Margaret Pringle, Margaret Hamiltown, relict of James Pollwart, William Craw, Bessie Wicker, and Margaret Hamilton, relict of Thomas Mitchell, sadly tormented Borrowstounness and other parts of Linlithgowshire, in the seventeenth century. Having entered into a paction with Satan, they did divers acts of wickedness, for which they were tried before Commissioners of Justiciary, specially appointed for the purpose by the Lords of His Majesty's Council. The indictment charged that:
Certain witches—Annaple Thomson, Margaret Pringle, Margaret Hamiltown, widow of James Pollwart, William Craw, Bessie Wicker, and Margaret Hamilton, widow of Thomas Mitchell—seriously troubled Borrowstounness and other areas of Linlithgowshire in the seventeenth century. Having made a pact with Satan, they committed various acts of evil, for which they were tried by Commissioners of Justiciary specially appointed for this purpose by the Lords of His Majesty's Council. The indictment charged that:
"Ye, and ilk ane of you, are indytted and accused, that where, notwithstanding, be the law of God, particularly sett down in the 20 chapter of Leviticus, and eighteen chap. of Dewtronomie, and be the lawes and actes of parliament of this kingdome, and constant practiq thereof; particularlie be 73 act, 9 parliament, Q. Marie, the cryme of witchcraft is declared to be ane horreid, abominable, and capitall cryme, punishable with the paines of death and confiscatiown of moveables; never the less it is of veritie, that you have committed, and ar gwyltie of the said cryme of witchcraft, in swa far ye have entered in pactiown with the devill, the enemie of your salvatiown, and have renownced your baptizme, and have given your selffes, both soulles and bodies, to the devill, and have bein severall meetings with the devill, and wyth swndrie witches in diverse places: and particularlie, ye the said Annaple Thomsone had a metting with the devill the tyme of your weidowhood, before yow was married to your last husband, in your cwming betwixt Linlithgow and Borrowstownes, where the devill, in the lykness of ane black man, told yow that yow wis ane poore puddled bodie, and had ane evill lyiff, and difficultie to win throw the world; and promesed, iff ye wald followe him, and go alongst with him, yow should never want, but have ane better lyiff: and, abowt fyve wekes therefter, the devill appeired to yow when yow wis goeing to the coal-hill abowt sevin o'clock in the morning. Having renewed his former tentatiown, yow did condeschend thereto, and declared yowrselff content to follow him, and becwm his servant: and ye, and each persone of yow, wis at several mettings with the devill in the linkes of Borrowstownes, and in the howss of yow Bessie Vickar,[Pg 527] and ye did eatt and drink with the devill, and with ane another, and with witches in hir howss in the night tyme; and the devill and the said Wm. Craw browght the ale which ye drank, extending to abowt sevin gallons, from the howss of Elizabeth Hamilton; and yow the said Annaple had ane other metting abowt fyve wekes ago, when yow wis goeing to the coal-hill of Grange, and he invitted yow to go alongest, and drink with him in the Grange pannes. And yow the said Margaret Pringil have bein ane witch thir many yeeres bygane; hath renownced yowr baptizme, and becwm the devill's servant, and promised to follow him; and he tuik you by the right hand, whereby it was, for eight days, grevowslie pained; but having it twitched of new againe, it imediatelie becam haill. And yow the said Margaret Hamiltown has bein the devill's servant these eight or nyne yeeres bygane; and he appered and conversed with yow at the toun-well at Borrowstownes, and several tymes in yowr awin howss, and drank several choppens of ale with yow; and the devill gave yow ane fyve merk piece of gold, whilk a lyttill efter becam ane sklaitt stane. And yow the said Margaret Hamiltown, relict of James Pullwart, has bein ane witch, and the devill's servant thertie yeeres since, hath renwncid yowr baptizme, as said is. And ye, and ilk ane of yow, wis at ane metting with the devill and wther witches at the croce of Murestaine, above Kinneil, upon the threttin of October last, where yow all danced, and the devill acted the pyiper, and where yow endeavored to have destroyed Andrew Mitchell, sone to John Mitchell, elder in Dean of Kinneil."
You, and each one of you, are charged and accused that even though, according to the law of God, specifically stated in the 20th chapter of Leviticus and the 18th chapter of Deuteronomy, and the laws and acts of parliament of this kingdom, as well as established practices; particularly by the 73rd act, 9th parliament, Q. Mary, the crime of witchcraft is declared to be a horrific, abominable, and capital crime, punishable by death and the confiscation of property; nevertheless, it is true that you have committed and are guilty of this crime of witchcraft, in that you have entered into a pact with the devil, the enemy of your salvation, and have renounced your baptism, giving yourselves, both soul and body, to the devil, and have had several meetings with him and with various witches in different places: specifically, you, the said Annaple Thomson, had a meeting with the devil during your widowhood, before you married your last husband, on your way between Linlithgow and Borrowstown, where the devil, appearing as a black man, told you that you were a poor, troubled person, living an evil life, and struggling to get by; he promised that if you would follow him and go along with him, you would never be in want, but would have a better life: and about five weeks later, the devil appeared to you as you were going to the coal hill around seven o’clock in the morning. Having renewed his previous temptation, you agreed to it and expressed your willingness to follow him and become his servant: and you, and each one of you, were at several meetings with the devil in the links of Borrowstown and in the house of Bessie Vickar,[Pg 527] where you ate and drank with the devil and each other, and with witches in her house at night; and the devil and the said Wm. Craw brought the ale you drank, amounting to about seven gallons, from the house of Elizabeth Hamilton; and you, the said Annaple, had another meeting about five weeks ago while you were going to the coal hill of Grange, and he invited you to go with him and drink together in the Grange pans. And you, the said Margaret Pringil, have been a witch for many years; you have renounced your baptism and become the devil's servant, promising to follow him; and he took you by the right hand, which caused you pain for eight days; but when it was pulled again, it immediately became whole. And you, the said Margaret Hamilton, have been the devil's servant for the past eight or nine years; he appeared and talked with you at the town well of Borrowstown, and several times in your own house, you drank several cups of ale together; and the devil gave you a five-merk piece of gold, which shortly after turned into a slate stone. And you, the said Margaret Hamilton, widow of James Pullwart, have been a witch and the devil's servant for thirty years, having renounced your baptism, as stated. And you, and each one of you, were at a meeting with the devil and other witches at the cross of Murestaine, above Kinneil, on the 13th of October last, where you all danced, and the devil played the piper, and where you attempted to destroy Andrew Mitchell, son of John Mitchell, elder in Dean of Kinneil.
Then followed the order and warrant for burning the witches named in the indictment, couched and signed as follows:—
Then came the order and warrant for executing the witches named in the indictment, written and signed as follows:—
"Forsameikle as Annabil Thomson widdow in Borrowstownes, Margaret Prinkle relict of John Campbell ther, Margaret Hamiltown relict of James Pollwart ther, William Craw indweller ther, Bessie Wicker relict of James Pennie ther, and Margaret Hamiltown relict of Thomas Mitchell ther, prisoners in the tolbuith of Borrowstownes, are found guiltie be ane assyse, of the abominable cryme of witchcraft committed be them in manner mentioned in their dittayes, and are decerned and adjudged be us under subscryvers (commissioners of justiciary speciallie appoynted to this effect) to be taken to the west end of Borrowstownes, the ordinar place of execution ther, upon Tuesday the twentie-third day of December current, betwixt two and four o'cloack in the efternoon, and there be wirried at a steack till they be dead, and thereafter to have their bodies burnt to ashes. These therefoir require and command the baylie principal off the regalitie of Borrowstownes, and his deputts, to see the said sentence[Pg 528] and doom put to dew execution in all poynts, as yes will be answerable. Given under our hands at Borrowstownes the nynteenth day of December 1679 years,
"Because Annabil Thomson, a widow in Borrowstownes, Margaret Prinkle, the widow of John Campbell there, Margaret Hamiltown, the widow of James Pollwart there, William Craw, a resident there, Bessie Wicker, the widow of James Pennie there, and Margaret Hamiltown, the widow of Thomas Mitchell there, have been found guilty by a jury of the awful crime of witchcraft, as stated in their charges, we, the undersigned (commissioners of justice specially appointed for this purpose), have determined and ordered that they be taken to the west end of Borrowstownes, the usual place of execution there, on Tuesday, the twenty-third day of December current, between two and four o'clock in the afternoon, where they are to be hanged until dead, and then their bodies burned to ashes. Therefore, we require and command the principal bailiff of the authority of Borrowstownes, along with his deputies, to ensure that this sentence[Pg 528] and judgment is carried out in every respect, as you will be held accountable. Given under our hands at Borrowstownes the nineteenth day of December 1679."
"W. Dundas.
"Rich. Elphenstone.
"Wa. Sandilands.
"J. Cornwall.
"J. Hamilton."
"W. Dundas."
"Rich. Elphenstone."
"Wa. Sandilands."
"J. Cornwall."
"J. Hamilton."
Beatrix Laing, a Pittenweem witch, became a most resentful woman. Because a young lad refused to give her a few nails, she, by means of putting burning coals and water into a wooden vessel, cast a grievous sickness on the young man, which made him swell prodigiously. For this she was cast into prison, pricked, and kept without sleep for five nights and days, to make her confess her dealings in charms and witchcraft generally. After considerable delay, a confession of guilt was extracted from the woman. Among other things, she told of a big black horse that had come to her with five packs of wool. Beatrix gave the animal to her husband, but the good man soon desired to get rid of the beast. It did not look like any other horse he had ever seen; neither whip nor stick would drive it away. Under the peculiar circumstances, the poor man consulted his wife as to what was best to be done. Long deliberation was uncalled for. "Go," said Beatrix, "cast his bridle on his neck, and you will get rid of him." The docile and alarmed husband did as instructed; and lo, the black horse flew off with a great noise. Repeated attempts were made by the magistrates of Pittenweem to induce the Privy Council to bring Beatrix to trial. The Earl of Balcarres and Lord Anstruther, members of the Council, looked on her as a dreamer, and obtained her discharge after five months incarceration. This act of clemency filled the Pittenweem people with rage: they drove her from home and habitation. Hungry and cold, she wandered about for many days, till death ended her sufferings.
Beatrix Laing, a witch from Pittenweem, became a very bitter woman. When a young boy refused to give her some nails, she used hot coals and water in a wooden container to cast a terrible sickness on him, causing him to swell hugely. Because of this, she was thrown in prison, tortured, and kept awake for five nights and days to force her to confess to her use of charms and witchcraft in general. After a long delay, she finally confessed. Among other things, she mentioned a big black horse that had come to her with five packs of wool. Beatrix gave the horse to her husband, but he soon wanted to get rid of it. It looked unlike any other horse he had ever seen, and no amount of whipping or hitting could make it leave. Given the unusual situation, the poor man asked his wife what he should do. There was no need for long discussion. "Go," Beatrix said, "put its bridle around its neck, and you’ll get rid of it." The frightened and obedient husband did as she said, and suddenly, the black horse took off with a loud noise. The magistrates of Pittenweem made several attempts to persuade the Privy Council to put Beatrix on trial. However, the Earl of Balcarres and Lord Anstruther, members of the Council, considered her an imaginative woman and managed to get her released after five months in jail. This act of mercy made the people of Pittenweem furious: they drove her from her home and shelter. Cold and hungry, she wandered for many days until death finally ended her suffering.
A Perthshire witch cured little children by various charms. A cake made of meal obtained from nine several[Pg 529] women was an infallible medicine, when eaten by a little sufferer; and a decoction of certain herbs, infused in water from the well of Ruthven, carried by one going to and returning from the spring, silently and alone, was an invaluable preparation. A neighbour, named John Gow, had a changeling left in his house in place of a beautiful infant, belonging to him, stolen by the fairies. The sickly-looking creature proved a source of great annoyance to him and his spouse, but, thanks to a witch, it was got rid of: a dose of her medicine administered to the disguised fairy proved sufficient to despatch it to fairyland, or to some other unknown place.
A witch in Perthshire healed little children using various charms. A cake made from meal gathered from nine different[Pg 529] women was a sure cure when eaten by a sick child; and a brew of certain herbs, steeped in water from the well of Ruthven and carried by someone going to and returning from the spring in silence and alone, was an invaluable remedy. A neighbor named John Gow had a changeling left in his home instead of his beautiful baby, who had been taken by the fairies. The sickly little creature caused a lot of trouble for him and his wife, but with the help of a witch, it was dealt with: a dose of her potion given to the disguised fairy was enough to send it back to fairyland or some other unknown place.
CHAPTER LXII.
Witchcraft in Aberdeen—Dean of Guild rewarded for his Diligence in burning Witches—Trial of Thomas Leyis for Witchcraft—Found Guilty—Expense of burning Thomas Leyis—Expense of burning Janet Wischert and Isobel Cocker—The Marquis of Huntly's Desire to punish Witches—Action of the Presbytery anent Witches—Helen Fraser—Man under the Protection of the Fairy Queen—Janet Wischert causing a Man to melt away like a Candle—Ruining a Man and his Wife—Margaret Clark's Power—Strathdown Witches—Merry Wives—Transforming Besoms into the Likeness of Women—Riding on Brooms—Crossing the Spey in Riddles—Disappearance of Witches—Madge M'Donald of Tomintoul—Witches' Pool—A Mountain Tale—Girl controlling the Elements—Witch Burned—Caithness Witches—Margaret Olson, one of the Evil Sisterhood—Investigation by the Sheriff—Margaret Nin-Gilbert—Helen Andrew—Shetland Witches—An Orkney Lady—Mary Lamont of Innerkip.
Witchcraft in Aberdeen—Dean of Guild recognized for his efforts in executing Witches—Trial of Thomas Leyis for Witchcraft—Found Guilty—Cost of executing Thomas Leyis—Cost of executing Janet Wischert and Isobel Cocker—The Marquis of Huntly’s wish to punish Witches—Action by the Presbytery regarding Witches—Helen Fraser—A man protected by the Fairy Queen—Janet Wischert making a man melt away like a candle—Ruining a man and his wife—Margaret Clark’s power—Strathdown Witches—Merry Wives—Turning broomsticks into the form of women—Flying on brooms—Crossing the Spey with riddles—Disappearance of Witches—Madge M'Donald from Tomintoul—Witches' Pool—A tale from the mountains—A girl controlling the elements—Witch executed—Caithness Witches—Margaret Olson, one of the Evil Sisterhood—Investigation by the Sheriff—Margaret Nin-Gilbert—Helen Andrew—Shetland Witches—An Orkney Lady—Mary Lamont of Innerkip.
Judging from the number of persons burned for alleged supernatural acts in Aberdeen—sometimes as many as twenty-three in a year—that city must have been a hotbed of witches. To hunt down witches there, and to bring them to the stake, met with general approval. Men in public office, noble lords, ecclesiastics, and the common people joined in the hunt, with results truly appalling.[Pg 530] Under date 21st September 1597, the provost, bailies, and council showed their appreciation of the diligence of William Dunn in the discharge of his duties as dean of guild; and "besides, of his extraordinary pains in the burning of a great number of witches, and four pirates, and bigging of the port on the brig of Dee."
Judging by the number of people executed for supposed supernatural acts in Aberdeen—sometimes as many as twenty-three in a year—that city must have been a hub for witchcraft. The pursuit of witches there and their execution at the stake was widely supported. Officials, noblemen, church leaders, and ordinary citizens all participated in the hunt, leading to truly shocking outcomes.[Pg 530] On September 21, 1597, the provost, bailies, and council expressed their appreciation for William Dunn's efforts in his role as dean of guild; and "in addition, for his exceptional efforts in the execution of a large number of witches, four pirates, and the construction of the port on the bridge of Dee."
They "theirfor, in recompens of his extraordinarie panis, and in satisfaction theirof (not to induce any preparative to deanes of guild to crave a recompence heirafter), but to incurage ithers to travel also diligentlie in the discharge of thair office, grantit and assignit to him the sum of £47, 3s. 4d. owin be him of the rest of his account of the unlawis of the persons convict for slaying of black fische, and dischargit him theirof be their presentis for ever."
They, therefore, in recognition of his extraordinary efforts and to satisfy this (not to encourage future guild deans to seek compensation), but to motivate others to also work diligently in their duties, granted him the amount of £47, 3s. 4d. owed to him from the remaining balance of his account regarding the fines of those convicted for killing black fish, and discharged him from this permanently by their present decision.
Thomas Leyis, a stabler in Aberdeen, fell a victim to the over-zeal of his fellow-citizens at this time, the chief of whom was, no doubt, the indefatigable dean of guild. Leyis appeared before the Court of Justiciary held in the tolbooth of Aberdeen, to answer to the undermentioned charges:—
Thomas Leyis, a stableman in Aberdeen, became a victim of the excessive enthusiasm of his fellow citizens at this time, led by none other than the tireless dean of guild. Leyis appeared before the Court of Justiciary held in the tolbooth of Aberdeen to respond to the following charges:—
"Imprimis, upon Hallowein last bypast, at twelff houris at even or thairby, thow, the said Thomas Leyis, accompaneit with umquhil Janett Wischert, Isobel Coker, Isobel Monteithe, Kathren Mitchell, relict of umquhil Charles Dun, litster, sorceraris and witches, with ane gryt number of ither witches, cam to the mercat and fish cross of Aberdene, under the conduct and gyding of the dewill, present with you all in company, playing before you on his kynd of instruments. Ye all dansit about baythe the said crosse and the meill mercate ane lang space of tym; in the quhilk dewill's dans thow, the said Thomas, was foremost and led the ring, and dang the said Kathren Mitchell, because she spoilt your dans, and ran nocht sa fast about as the rest. Testifeit be the said Kathren Mitchell, quha was present with thee at the tym foresaid, dansin with the dewill.
"First of all, on Halloween last year, around midnight, you, Thomas Leyis, accompanied by the late Janett Wischert, Isobel Coker, Isobel Monteithe, and Kathren Mitchell, the widow of the late Charles Dun, along with a large group of other witches, came to the market and fish cross of Aberdeen, guided by the devil, who was present with all of you, playing his kind of instruments. You all danced around both the cross and the meal market for a long time; during this devil's dance, you, Thomas, were at the front leading the circle, and you hit Kathren Mitchell because she messed up your dance and didn’t keep up as fast as the others. This was confirmed by Kathren Mitchell, who was there with you at that time, dancing with the devil."
"Secundus, the said Thomas Leyis is accusit as a common notorious witche, in using of witchcraft and sorcerie these dyvers years bygane.
"Secundus, the said Thomas Leyis is accused as a common notorious witch for practicing witchcraft and sorcery over the past several years."
"The haill assis, in ane voce for the maist pairt (except thrie), convicts and fyllis Thomas Leyis in the first poynt, that he was the ringleader of the dans on Hallowein last night about the croce, and in either speciall poynts, and as a notorious witche be oppen voce and common fame." [Thomas was burned.]
"The whole assembly, in one voice for the most part (except three), found Thomas Leyis guilty on the first count, declaring he was the ringleader of the dance on Halloween last night by the cross, and on both specific counts, as a notorious witch by open voice and common reputation." [Thomas was burned.]
[Pg 531]The following figures show the expenses incurred in burning the said unfortunate man:
[Pg 531]The following figures show the costs associated with executing the unfortunate man:
"Item, for peattis, tar barrellis, fir, and coallis, to burn the said Thomas, and to Jon Justice for his fie in executing him "Item, for peat, tar barrels, fire, and coal, to burn the said Thomas, and to Jon Justice for his fee in carrying out the execution." |
£2 13 4" £2.13.4 |
EXPENSES OF BURNING JANET WISCHERT AND ISOBEL COCKER
IN ABERDEEN:
EXPENSES OF BURNING JANET WISCHERT AND ISOBEL COCKER
IN ABERDEEN:
"Item, for twenty loads of peattis to burn them "Item, for twenty loads of peat to burn them" |
£2 0 0 £2.00 |
Item, for ane boll of coillis Item, for one sack of coal |
1 4 0 1 4 0 |
Item, for four tar barrellis Item, for four tar barrels |
1 6 8 1 6 8 |
Item, for fir and win barrellis Item, for fir and wine barrels |
0 16 8 0 16 8 |
Item, for a staik, and dressing of it Item, for a steak, and its seasoning |
0 16 0 0 16 0 |
Item, for four fadomes of towis Item, for four fathoms of tow. |
4 0 0 4 0 0 |
Item, for careing the peattis, coallis, and barrellis to the hill Item, for carrying the peats, coal, and barrels to the hill |
0 13 4 0 13 4 |
Item, to Jon Justice for their execution Item, to Jon Justice for their execution |
0 13 4" 0 13 4" |
Another instance of the Aberdonian zeal for the punishment of witches appears on 6th January 1603. A minute of the presbytery says:
Another example of the Aberdonian passion for punishing witches appears on January 6, 1603. A record from the presbytery states:
"The quhilk day, anent the desyre of the Marques of Huntlie desyring the presbyterie to tak tryell of the witches, and consultares with them, and to send to his Lordship the delatioun, with the names of sic as were maist meitt to pass upon the assyse and tryell of them. The presbyterie, for obedience heirto, ordanit every minister within their precinct to tak ane subtill and privie inquisition therein—viz. ilk minister, with tua of his elderis that fearis God and are maist zealous of his glorie, at ilk particular kirk respective, tak the aithes of the inhabitants within their charge, quhat they know of witches and consultaris with them, and wreitt their depositions, and return the same to the presbyterie, with the names of sic as are metest to be assyssours to them, that the same may be sent to the Marques with all hastie expedition, conform to the desyre of his Lordship's lettre, and his Lordship may charge them."
"On that day, in response to the desire of the Marquess of Huntly asking the presbytery to investigate the witches and consult with them, and to send his Lordship the report with the names of those most suitable to serve on the jury and trial of them. The presbytery, to comply with this request, instructed every minister within their area to carry out a careful and discreet inquiry—specifically, each minister, along with two of their elders who fear God and are most zealous for His glory, at each particular church, should take the oaths of the inhabitants under their care regarding what they know about witches and those who consult with them, write down their testimonies, and return the same to the presbytery, along with the names of those most fit to be assessors for them, so that this can be sent to the Marquess as quickly as possible, according to the request in his Lordship's letter, and his Lordship can take action."
Helen Fraser, an Aberdeen witch, caused Robert Merchant, a married man, to fall in love with Isobel Bruce, a widow—an unholy affection that continued to the day Fraser was burned.
Helen Fraser, a witch from Aberdeen, made Robert Merchant, a married man, fall in love with Isobel Bruce, a widow—an inappropriate love that lasted until the day Fraser was executed by fire.
Andrew Man, an old Aberdonian, considered himself[Pg 532] under the protection of the fairy queen, who imparted to him a knowledge of all things, and gave him the gift of healing every disease except one—the "stand deid"—the nature of which is unknown to us. By putting a patient nine times through a hank of unwashed yarn, and a cat as often through it in the opposite direction, he cast the disease on the cat, and thereby cured the invalid.
Andrew Man, an elderly man from Aberdeen, believed he was[Pg 532] under the protection of the fairy queen, who shared with him knowledge of everything and granted him the ability to heal every illness except one—the "stand deid"—the cause of which remains a mystery. He would pass a patient nine times through a piece of unwashed yarn, and then do the same with a cat, but in the opposite direction. By transferring the illness to the cat, he effectively cured the patient.
Janet Wischert, the expense of whose execution has been given, was a prominent witch in the north. She caused a man to melt away like a burning candle; she ruined a husband and his wife, by causing them to put nine grains of wheat in the corners of their house; she raised a wind, by putting a piece of live coal at two doors, whereby she was enabled to winnow some corn for herself, when none of her neighbours could winnow for want of wind.
Janet Wischert, the cost of whose execution has been mentioned, was a well-known witch in the north. She made a man dissolve like a burning candle; she destroyed a husband and wife by making them place nine grains of wheat in the corners of their home; she created a wind by putting a piece of live coal at two doors, which allowed her to winnow some corn for herself while none of her neighbors could winnow due to the lack of wind.
Margaret Clark had the power of transferring pains from one person to another. She gave a valuable charm to a widow in search of a second husband. It was to be worn round her neck until she saw the man she loved best. When she met him she was to rub her face with the enchanted ornament, which would prove sufficient to induce the loved one to return the affection. Of the success of this scheme there is not sufficient proof; but there can be no doubt that, by means of charms, she (Clark) made a cruel husband leave off beating his wife. Clark was accustomed to attend a convention of twenty thousand witches, presided over by Satan, at Athole.
Margaret Clark had the ability to transfer pain from one person to another. She gave a valuable charm to a widow looking for a second husband. It was meant to be worn around her neck until she found the man she loved most. When she met him, she was to rub her face with the enchanted ornament, which would be enough to encourage the man to return her affection. There's not enough evidence to confirm the success of this plan; however, it's clear that, through charms, she (Clark) made a cruel husband stop beating his wife. Clark often attended a gathering of twenty thousand witches, led by Satan, in Athole.
Strathdown, a wild romantic place in the north Highlands of Scotland, has long been celebrated for its witches, warlocks, ghosts, and fairies. An excellent story is told of two witches in that strath, who performed extraordinary feats through Satanic power.
Strathdown, a wild and romantic spot in the northern Highlands of Scotland, has long been known for its witches, warlocks, ghosts, and fairies. There's a great story about two witches in that valley who did incredible things using dark magic.
An honest hard-working farmer there was constantly in great poverty. His cattle died, his sheep were worried, his ploughs broken, and his carts often overturned. Everything[Pg 533] he did proved unprofitable. His cows' milk was bewitched; the cream would not turn into butter, the hens laid few eggs, and the chickens never throve. These misfortunes happened because he and his wife disregarded the traditions of their native country. How could they and theirs thrive? There was not an old horse-shoe nailed to one of their doors; no rowan tree lay above either door or window lintel; and the cattle were permitted to feed on the hill-side, without red thread tied round their tails. In short, the married couple lived as if no witches nor evil beings were among the glens and mountains, and as if they did not require to evoke the aid of the wise men and women in their parish.
There was an honest, hard-working farmer who was constantly in deep poverty. His cattle died, his sheep were troubled, his plows were broken, and his carts were often overturned. Everything he did turned out to be unprofitable. His cows' milk seemed enchanted; the cream wouldn’t turn into butter, the hens laid few eggs, and the chickens never thrived. These misfortunes happened because he and his wife ignored the traditions of their homeland. How could they and their family prosper? There wasn’t an old horseshoe nailed to any of their doors; no rowan tree above either door or window; and the cattle were allowed to graze on the hillside without red thread tied around their tails. In short, the couple lived as if there were no witches or evil spirits in the hills and mountains, and as if they didn’t need to seek help from the wise men and women in their community.
The farmer had two neighbours, by no means noted for industry; still they throve. Their wives were comely happy creatures, beloved by close companions and friends. On one occasion, when the unfortunate farmer's wife was complaining to the other two farmers' wives, they told her that if she would take their advice she would become prosperous like them. She consented to follow their counsel. The first thing the witches did (for, as the sequel will show, they were witches deeply learned in Satan's wicked ways) was to impose on the novice a vow of secrecy; then to direct her, when going to bed, to take with her the besom, and, when her husband was asleep, to rise and come to them, leaving the besom beside him, and it would assume her appearance, so that he could not miss her.
The farmer had two neighbors who weren't exactly known for their hard work, yet they were doing well. Their wives were attractive and cheerful women, loved by their close friends and companions. One time, when the unfortunate farmer's wife was venting to the other two farmers' wives, they told her that if she followed their advice, she could become successful like them. She agreed to take their advice. The first thing the witches did (because, as will become clear later, they were witches highly knowledgeable in sinister ways) was to make her vow secrecy; then they instructed her that before going to bed, she should take the broom with her and, once her husband was asleep, get up and join them, leaving the broom beside him, which would take her form so he wouldn't notice she was gone.
The poor man's wife, having done as directed, hurried out to join her companions, whom she found ready to start on a journey. They had torches to light them on their way, brooms to ride on through the air, and riddles to ferry them over the rapid running Spey; for they had a meeting that night, on the north side of this river, with kindred spirits and the ruler of darkness. Every one of the three women bestrode a broom, and away they went[Pg 534] over mountain and glen. A few minutes brought them to the Spey, where they alighted in safety. The experienced witches at once launched their riddles to cross the water; but the third woman hesitated to trust herself in the open agricultural implement. Impatient at delay, her companions urged her to follow them. Never did lover seem more anxious to meet lover than those two witches were to join the beings on the other side, engaged in mirth and revelry. At the foot of a mountain near by (on the top of which the ancient inhabitants of the north used to worship the sun and fire) orgies were being carried on, while the top seemed to be in flames. Sweet music saluted the ear, and a savoury smell arose from a huge table, on which were spread a thousand dishes. A tall man with swarthy complexion, as if he had come from a warm clime, stood to welcome all comers; and truly there were many hastening to the revel. Women flew as swiftly as if they were crows, and crossed the river as readily in their riddles as if they were mermaids. The novice became greatly alarmed, and crossed herself repeatedly. Just as the wicked witches reached the middle of the stream, she exclaimed, "Holy Mother, confound them!" The words had scarcely escaped from her lips, before the lights were extinguished and horrid yells of despair sounded far and near.
The poor man's wife, having done as instructed, quickly ran out to join her friends, who were ready to set off on a journey. They had torches to light their path, brooms to fly through the air, and riddles to carry them over the fast-flowing Spey; they had a meeting that night on the north bank of the river with kindred spirits and the ruler of darkness. Each of the three women hopped on a broom, and off they went over mountains and valleys. In just a few minutes, they arrived at the Spey, landing safely. The skilled witches immediately launched their riddles to cross the water, but the third woman hesitated to trust herself in the open farming tool. Frustrated by the delay, her companions urged her to follow them. Never did a lover seem more eager to see their partner than those two witches were to join the beings on the other side, enjoying laughter and celebration. At the base of a nearby mountain (where the ancient inhabitants of the north used to worship the sun and fire), wild festivities were happening, and the top seemed to be on fire. Sweet music filled the air, and a delicious aroma wafted from a massive table laden with a thousand dishes. A tall man with a dark complexion, as if he had come from a warm place, stood to greet everyone; and indeed, many were rushing to the party. Women flew as swiftly as crows and crossed the river in their riddles as easily as if they were mermaids. The novice grew increasingly alarmed and crossed herself repeatedly. Just as the wicked witches reached the middle of the stream, she shouted, "Holy Mother, confound them!" The words had barely left her mouth before the lights went out and horrifying cries of despair echoed far and wide.[Pg 534]
Left alone in such a fearful place, the poor woman began to think what she could do. Remembering her distance from home, she felt at first inclined to bestride a broom and fly back; but second thoughts brought to mind the fate of her two unfortunate companions, whom she believed were drowned. Resolved to walk, or rather run, back to her abode before morning dawn, she went forward over moorland wilds, staying not, nor even looking behind, until she entered her own house and barred the door. Husband and besom occupied the bed as on the previous night. Removing the[Pg 535] latter, she quietly took its place, but not to sleep; for her nervous system had received a severe shock—indeed so much so, that for more than a week she did not rise.
Left alone in such a scary place, the poor woman started to think about what she could do. Remembering how far she was from home, she initially felt like jumping on a broom and flying back; but then she recalled the fate of her two unfortunate friends, whom she believed were drowned. Deciding to walk, or rather run, back to her home before morning arrived, she moved forward over the wild moorland, not stopping or even looking back, until she entered her own house and locked the door. Her husband and broom took up the bed just like the night before. Removing the latter, she quietly took its place, but not to sleep; her nervous system had taken a severe hit—so much so that she didn't get out of bed for more than a week.
Meantime the two lost women were missed; and the inhabitants far and near turned out to search for them. Every effort to discover them, dead or alive, proved unsuccessful.
Meantime, the two missing women were noticed; and people from near and far came out to look for them. Every attempt to find them, whether dead or alive, was unsuccessful.
When ordinary efforts to find the women failed, the disconsolate husbands sought the advice of Madge Macdonald, the wise woman of Tomintoul. This important person told the husbands there was a person not far away who could tell about the women's disappearance, and that if she did not speak out, she (Madge Macdonald) would see what could be done. Madge commenced muttering to herself, "East, west, south, north; east, west, south, north." This she said several times, and then followed a long pause. A new idea seemed to strike her; and she abruptly asked the farmers if either or both missed any of their besoms or riddles. They had not; but, search being made, sure enough, each husband missed a besom and a riddle. "So I thought," said Madge at their next interview; and then added, "Look for your wives in the Spey." No time was lost in following the woman's advice. A search was made from the source of the Spey to the ocean, without any trace of the bodies being obtained; but, most extraordinary, the riddles were found near the "Witches' Pool," a deep part of the river, known by this name to the present day.
When their efforts to find the women didn’t work out, the heartbroken husbands turned to Madge Macdonald, the wise woman of Tomintoul, for help. She told them that there was someone nearby who could shed light on the women’s disappearance, and if she didn’t share what she knew, Madge would see what could be done. Madge started mumbling to herself, “East, west, south, north; east, west, south, north.” She repeated this several times, then paused for a long while. A new idea seemed to hit her, and she suddenly asked the farmers if they were missing any of their besoms or riddles. They weren’t at first, but after checking, it turned out each husband was missing a besom and a riddle. “Just as I thought,” Madge said during their next meeting, then added, “Look for your wives in the Spey.” They wasted no time following her advice. They searched from the source of the Spey to the ocean but found no trace of the bodies; however, quite remarkably, the riddles were discovered near the “Witches’ Pool,” a deep part of the river still known by that name today.
A startling mountain tale is given of a girl who could control the elements by means of magical power. The story runs thus:—A little girl, walking with her father on his land, heard him complain of drought and want of rain. "Why, father," said the child, "I can make it rain or hail when and where I list." He asked from whom she had obtained such power. She replied, from her mother, who had forbidden her to divulge the secret. In violation, however, of a solemn promise, she said her mother had[Pg 536] committed her to a master that did everything she desired. "Why, then," said her father, "make it rain, but only on one field." So she went to a stream, threw up water in her master's name, and presently it rained. Proceeding further, she made it hail on another field, when no hail fell elsewhere. Hereupon the father accused his wife of witchcraft, caused her to be burned, and of new had his child christened.
A surprising mountain story is told about a girl who could control the elements with magical powers. The story goes like this: A little girl, walking with her father on his land, heard him complain about the drought and lack of rain. "Why, Dad," the child said, "I can make it rain or hail whenever and wherever I want." He asked where she got such power. She replied it was from her mother, who had told her not to reveal the secret. However, breaking her promise, she said her mother had entrusted her to a master who could do anything she wished. "Well then," her father said, "make it rain, but only on one field." So she went to a stream, splashed the water in her master's name, and soon it started to rain. Then she moved on and made it hail on another field, while no hail fell anywhere else. After this, the father accused his wife of witchcraft, had her burned, and had his child baptized again.
Witchcraft continued in all its phases in the first quarter of the eighteenth century. In the year 1718 the Caithness witches were particularly active. Margaret Olson, one of the evil sisterhood, tormented William Montgomerie, a mason at Scrabster, and his family. She became displeased at him in consequence of his coming into possession of a property from which she had been expelled. To work out her evil design, she and certain associates transformed themselves into the form of cats. One night there appeared in Montgomerie's house no fewer than eight cats, not mewing nor caterwauling, but speaking with human voices. As this kind of annoyance could not be endured, the mason boldly attacked them with a sword, and so seriously cut one of the feline crew that it appeared to be dead. Mangled, and seemingly lifeless, the carcass was cast into the open air. Next morning it could not be seen. A few nights afterwards the cats or fiends appeared again in full force, less one, and attacked a servant-man as he lay in bed. Montgomerie rushed to the rescue, thrust a dirk through the body of one of the intruders, beat it on the head with an axe, and threw the dead-like cat out before the door, as he had done with its former companion. Next day it could not be found. Rumour, with its thousand tongues, spread the report that Margaret Nin-Gilbert, a confederate of Olson, was one of the cats which had been seemingly killed. Proof was adduced that one of Margaret's neighbours saw her at her own door drop one of her legs, black and putrefied.[Pg 537] The Sheriff-depute of Caithness-shire ordered her to be apprehended, and, when judicially interrogated, she confessed being the devil's servant. She also admitted it was she who, in the similitude of a cat, had been thrust through with a dirk and smashed by William Montgomerie. She did not attempt to deny that the neighbour who saw her leg falling off spoke the truth. She delated four women of evil repute, two of whom were Margaret Olson and Helen Andrew, the latter being the witch cut with a sword when appearing like a cat to Montgomerie. Poor Helen's injuries proved fatal; for she died, when thrown out, like a lifeless quadruped; and Nin-Gilbert soon followed her companion in sin to the grave, her broken gangrened leg having brought about her demise. Several years afterwards (1722), as seen in page 491, or, as Sheriff Barclay says, in 1727, the law was for the last time put into execution against a reputed witch in Great Britain, viz. in the county of Sutherland, a northern shire of Scotland.
Witchcraft persisted in all its forms during the early part of the eighteenth century. In 1718, the Caithness witches were especially active. Margaret Olson, one of the evil witches, tormented William Montgomerie, a mason from Scrabster, and his family. She became angry with him because he inherited a property from which she had been expelled. To carry out her wicked plan, she and some accomplices turned themselves into cats. One night, no fewer than eight cats appeared in Montgomerie’s house, not meowing or yowling, but speaking with human voices. Unable to tolerate this nuisance, the mason boldly attacked them with a sword and severely injured one of the cats, making it seem dead. The mangled, seemingly lifeless body was thrown outside. The next morning, it was gone. A few nights later, the cats or demons returned in full force, minus one, and attacked a servant as he lay in bed. Montgomerie rushed to help, stabbed one of the intruders with a dirk, hit it on the head with an axe, and threw the apparently dead cat out the door just like he had done before. The next day, it couldn’t be found. Rumors spread that Margaret Nin-Gilbert, an accomplice of Olson, was one of the seemingly killed cats. Evidence was presented that one of Margaret's neighbors saw her drop a black, decayed leg at her home.[Pg 537] The Sheriff-depute of Caithness-shire ordered her arrest, and when she was questioned in court, she confessed to being the devil’s servant. She also admitted that she had taken the form of a cat and had been stabbed and attacked by William Montgomerie. She did not deny that the neighbor who witnessed her leg falling off was telling the truth. She accused four women of ill repute, two of whom were Margaret Olson and Helen Andrew, the latter being the witch who was cut with a sword while disguised as a cat to Montgomerie. Unfortunately, Helen's injuries were fatal; she died after being thrown out like a lifeless animal. Nin-Gilbert soon followed her sinful companion to the grave, her gangrenous, broken leg leading to her death. Several years later (1722), as noted on page 491, or as Sheriff Barclay claims, in 1727, the law was finally enforced against a supposed witch in Great Britain, in the county of Sutherland, a northern part of Scotland.
Dunrossness had a witch in the middle of the seventeenth century that plagued the Shetlanders. A boat's crew having given her offence, she determined to procure their untimely end. To accomplish her diabolical purpose, she put a wooden cap into a tub of water, and then began to sing (presumably to the devil), in order that a storm might be raised, and the fishermen at sea drowned. As she sang, the water in the tub became greatly troubled, and ultimately it was so exceedingly agitated that the cap turned upside down. As the cap toppled over she exclaimed, "The turn's done." A few hours afterwards, word reached Dunrossness that the fishermen against whom she entertained the grudge were drowned.
Dunrossness had a witch in the middle of the seventeenth century who tormented the Shetlanders. After a boat's crew offended her, she decided to cause their premature death. To carry out her wicked plan, she placed a wooden cap in a tub of water and began to sing (presumably to the devil) to raise a storm that would drown the fishermen at sea. As she sang, the water in the tub became very agitated, and eventually, it was so disturbed that the cap flipped upside down. When the cap turned over, she exclaimed, "The turn's done." A few hours later, news reached Dunrossness that the fishermen she held a grudge against had drowned.
In the beginning of the seventeenth century a cunning woman in Shetland succeeded, through diabolical art, in transferring a sore disease, which afflicted her husband, to the body of a neighbour.
In the early 1600s, a clever woman in Shetland managed, through dark magic, to transfer a painful illness that her husband had onto a neighbor.
An old Orkney lady removed diseases by pulling mill-foil[Pg 538] in a particular way, repeating a few Latin words—sometimes benedictions, but more frequently maledictions—and performing certain mysterious operations at the marches of two estates.
An elderly woman from Orkney cured ailments by pulling milfoil[Pg 538] in a specific manner, reciting some Latin phrases—sometimes blessings, but often curses—and carrying out certain mysterious rituals at the borders of two properties.
Mary Lamont, eighteen years of age, residing at Innerkip in the year 1662, had power, like the girl mentioned in page 535, to control the elements. She could raise storms, and, if a tempest was desired in the Clyde or at sea, she only required to throw small charmed stones into the flowing tide. Then there were plenty of ships lost and men drowned. She and her diabolical companions not unfrequently made their power felt at Campbeltown, now famous for its whisky, and at the Mull of Kintyre, where many a sailor has perished on its dangerous shore, amidst the raging of the sea and roaring of the storm.
Mary Lamont, eighteen years old and living in Innerkip in 1662, had the ability, like the girl mentioned on page 535, to control the elements. She could summon storms, and if there was a need for a tempest in the Clyde or at sea, all she had to do was toss small enchanted stones into the flowing tide. This often resulted in numerous ships being lost and sailors drowning. She and her wicked companions frequently made their power felt at Campbeltown, now known for its whisky, and at the Mull of Kintyre, where many sailors have met their end on its perilous shores amid the fury of the sea and the roar of the storm.
CHAPTER LXIII.
Neither Police nor Medical Men much required in Olden Times—Instruments of Torture—Torture declared Illegal—Case of John Felton—Berkly Witch—Attempt on the Life of Edward II.—Master John of Nottingham—Escape of Coventry Necromancers from Justice—Ursley Kempe alias Gray—Annis Herd's Imps—Paying Blackmail to Witches—The Rutland Family bewitched—Witchcraft of a Mother and her two Daughters—A Pendle Witch—Strange Narrative—Essex Witches—Witches of Northamptonshire—Bullet-proof Witch—Drawing Blood above the Temples—Anne Bodenham foretelling how a Law-plea would be decided—Strange Proceedings—Discovering Concealed Poison—Performing Spirits—Ride to London through the Air—Anne Bodenham dying Impenitent.
Neither police nor medical professionals were much needed in ancient times—tools of torture—torture declared illegal—the case of John Felton—the Berkeley witch—an attempt on the life of Edward II—Master John of Nottingham—the escape of Coventry necromancers from justice—Ursley Kempe alias Gray—Annis Herd's imps—paying blackmail to witches—the Rutland family bewitched—witchcraft of a mother and her two daughters—a Pendle witch—strange narrative—Essex witches—witches of Northamptonshire—bullet-proof witch—drawing blood above the temples—Anne Bodenham predicting how a legal case would be decided—strange proceedings—discovering concealed poison—performing spirits—flying to London through the air—Anne Bodenham dying unrepentant.
Our forefathers did not so much require a detective police force nor medical men as we do. If thefts were committed, or persons became sick, cunning men or uncanny women were sent for. As rule, the offences[Pg 539] or diseases were traced to witches or other missionaries of Satan. A suspected person received neither justice nor mercy at the hands of judges and juries. Instruments of torture were applied to wring out false self-accusations against the unhappy individual under trial. Thumbkins, or thumb-screws, were tightened on the hands; boots with wedges were put on the feet; and the flesh was torn with red-hot pincers. These and other instruments were used to make persons speak; and again, when one spoke too much, or said what became unpleasant, a gag secured silence. In addition to the torture inflicted by such articles as we have enumerated, suspected criminals were not unfrequently put in the stocks and jugs, whipped at a "cart tail," made to stand bare-headed and bare-footed before the public, or exposed in sackcloth at a church door or the market cross, to be gazed at, laughed at, and sometimes to be pelted by onlookers, rendered cruel and superstitious by their rulers and spiritual advisers.
Our ancestors didn't need a detective force or doctors as much as we do. If someone was robbed or fell ill, they called for clever men or mysterious women. Typically, the crimes or illnesses were blamed on witches or other agents of Satan. A person suspected of wrongdoing received no justice or compassion from judges and juries. Torture devices were used to force false confessions from the unfortunate person on trial. Thumbkins, or thumb-screws, were tightened on their hands; wedge boots were placed on their feet; and their flesh was burned with red-hot pincers. These and other tools were used to get people to talk; when someone spoke too much or said something inappropriate, a gag was used to silence them. In addition to the torture from these implements, suspected criminals were often put in stocks or jails, whipped at the "cart tail," forced to stand bare-headed and barefoot in public, or displayed in sackcloth at a church door or the market cross, to be stared at, laughed at, and sometimes pelted by bystanders, who had been made cruel and superstitious by their leaders and spiritual guides.
All things have an end. Examinations by torture were declared illegal in this country in 1628, yet, notwithstanding such a declaration, examinations under torment were resorted to in 1640. As an instance of the danger of torturing a criminal, not to speak of its inhumanity, we notice the case of John Felton, accused of assaulting the Duke of Buckingham in the year last above mentioned. On the Bishop of London proposing to put Felton on the rack with the view of obtaining from him the names of his associates, the criminal replied, "If it must be so, I know not whom I may accuse in the extremity of pain—Bishop Laud, or perhaps any lord at this board." But we return to our proper subject.
All things come to an end. Torture as a means of interrogation was declared illegal in this country in 1628, yet, despite this ruling, torture was used again in 1640. One example of the risks of torturing a criminal, not to mention its cruelty, is the case of John Felton, who was accused of attacking the Duke of Buckingham in the year mentioned. When the Bishop of London suggested using the rack on Felton to get the names of his accomplices, Felton replied, "If it has to be this way, I don't know who I might accuse in extreme pain—Bishop Laud, or maybe any lord at this table." But let's return to the main topic.
An appalling story of an English witch comes down to us from the ninth century. The Berkly witch was rich and gay, living, to all appearance, a life of pleasure; but, having sold herself to the devil, a sad day of reckoning came at last. Before her death she called on the monks[Pg 540] and nuns of a monastery, to whom she confessed that she had entered into a compact with Satan, who would, after her death, snatch away body and soul, unless prevented by means she explained. According to directions, her body was sewed into a stag's skin, and placed in a stone coffin, strongly secured with an iron chain. If the holy men and women, she said, could prevent the devil for three days from getting her, he could not after that time injure either her body or spirit. Faithfully did the monks and nuns watch over the witch's dead body, protected as far as iron, stone, and lead could do. On the first two nights minor demons kept up a loud howling. On the third night the monastery swarmed with more powerful demons, one of whom proved so strong and terrible that he shook the sacred edifice to its foundation. In spite of all the precautions taken, the big fiend burst into the church, went straight to the witch's coffin, and commanded her to follow him. With faltering tongue the dead woman said she could not stir, as she was chained down. A slight twist of his hand broke the chain into two pieces. Slowly the corpse rose; and the devil dragged his prey to the door, where stood a horse breathing fire. Away went horse, devil, and witch down to the infernal abode.
An awful story of an English witch comes down to us from the ninth century. The Berkly witch was wealthy and happy, seemingly living a life of pleasure; but after selling her soul to the devil, a day of reckoning eventually arrived. Before she died, she summoned the monks[Pg 540] and nuns of a monastery, confessing that she had made a deal with Satan, who would claim her body and soul after her death unless they took specific actions. Following her instructions, her body was sewn into a stag's skin and placed in a stone coffin, securely locked with an iron chain. She told them that if the holy men and women could prevent the devil from getting her for three days, he would not be able to harm her body or spirit after that time. The monks and nuns vigilantly guarded the witch's body, protected as much as iron, stone, and lead could allow. On the first two nights, minor demons howled loudly. On the third night, the monastery was filled with more powerful demons, one of whom was so strong and terrifying that he shook the sacred building to its core. Despite all the precautions, the massive fiend broke into the church, went straight to the witch's coffin, and ordered her to follow him. With a trembling voice, the dead woman said she couldn’t move because she was chained down. A simple twist of his hand shattered the chain into two pieces. Slowly, the corpse rose; and the devil dragged his prize to the door, where a fire-breathing horse awaited. Away went the horse, the devil, and the witch down to the underworld.
King Edward II. of England and two of his favourites had an attempt made on their lives by persons who sought the assistance of Master John of Nottingham, a famous necromancer. John agreed, for a money consideration, to assist them. He made wax images, representing his Majesty and the other gentlemen intended for death. The necromancer, his assistant, and twenty-seven Coventry men were tried for the foul offence, but escaped punishment, the evidence against them proving insufficient to warrant a conviction.
King Edward II of England and two of his favorites had an assassination attempt made on their lives by people who sought help from Master John of Nottingham, a well-known necromancer. John agreed to assist them for a fee. He created wax figures that represented the King and the other men targeted for death. The necromancer, his assistant, and twenty-seven men from Coventry were put on trial for this heinous crime but avoided punishment, as the evidence against them was deemed insufficient for a conviction.
Ursley Kempe alias Gray, an English witch, killed many of her near neighbours. If her own statement could[Pg 541] be relied on, she possessed four imps. Two of them had power to kill, but the other two could do no more than punish men and beasts with lameness. Other witches in the neighbourhood where Ursley lived controlled imps that wrought mischief on all sides, until they became a terror to the country.
Ursley Kempe also known as Gray, an English witch, killed many of her nearby neighbors. If her own account could[Pg 541] be trusted, she had four imps. Two of them had the power to kill, while the other two could only punish people and animals by causing lameness. Other witches in the area where Ursley lived had imps that created chaos everywhere, becoming a nightmare for the community.
Annis Herd had six little spirits like blackbirds, and six resembling cows, though not larger than rats.
Annis Herd had six little spirits like blackbirds and six that looked like cows, even though they were no bigger than rats.
About the beginning of the seventeenth century a grievous affliction befell the Earl and Countess of Rutland's family. Their eldest son died; their second son was seized with severe sickness; and their daughter, Lady Catherine, suffered from a severe malady. Witchcraft lay at the root of the whole matter. Johan Flower, a widow, and her two daughters, Philip and Margaret, were the suspected witches. They were brought before a magistrate. Philip stated that the evils referred to had been brought on the Earl's family by her mother and sister, because the latter, a servant at the castle, had been dismissed. Margaret, by desire of her mother, stole the eldest son's right-hand glove and carried it home. The mother, who had an imp or evil spirit like a cat, rubbed the glove on the cat's back, ordering it to go and kill Lord Henry (the eldest son); and it set off to perform the devilish work assigned it. That the deed might be the more quickly performed, Johan put the glove into boiling water, pricked it with pins, and buried it. Lord Henry died.
Around the early 1600s, a terrible tragedy struck the family of the Earl and Countess of Rutland. Their oldest son passed away; their second son fell seriously ill; and their daughter, Lady Catherine, suffered from a significant illness. Witchcraft was the cause of these troubles. Johan Flower, a widow, along with her two daughters, Philip and Margaret, were suspected of being witches. They were taken before a magistrate. Philip claimed that the misfortunes affecting the Earl's family were caused by her mother and sister, as the sister, who worked as a servant at the castle, had been fired. At her mother’s request, Margaret stole the eldest son’s right-hand glove and took it home. The mother, who had an imp or evil spirit that resembled a cat, rubbed the glove on the cat's back and instructed it to go and kill Lord Henry (the eldest son); the cat then went off to carry out this wicked task. To ensure the spell worked quickly, Johan placed the glove in boiling water, stuck pins in it, and buried it. Lord Henry died.
A glove of Lord Francis (the second son) was operated on in a similar manner; but, his life not being desired, he sickened only. Lady Catherine's malady was caused by a process similar to that which killed one of her brothers and brought her other brother nigh death's door. Philip admitted she had an imp like a white rat, which made Thomas Simpson love her. Margaret had two spirits, to whom she had sold herself, soul and body. Johan's spirits told her she would neither be burned nor[Pg 542] hanged—a prediction verified; for she died from some unknown cause on the way to prison. The two daughters suffered the extreme penalty of the law.
A glove of Lord Francis (the second son) was treated in a similar way; however, since his life wasn’t desired, he only fell ill. Lady Catherine’s illness was caused by a process similar to what killed one of her brothers and nearly killed her other brother. Philip acknowledged that she had a mischievous spirit like a white rat, which made Thomas Simpson fall in love with her. Margaret had two spirits to whom she had sold herself, body and soul. Johan’s spirits told her she would neither be burned nor[Pg 542] hanged—a prediction that came true, as she died from some unknown cause on the way to prison. The two daughters faced the harshest punishment of the law.
Edmund Robinson, a boy about eleven years of age, living at Pendle in 1632, told his friends remarkable stories about witches. One day two greyhounds with golden collars came to him, and, because they would not chase a hare that happened to pass, he tied the dogs to a bush, and began to beat them. While the work of castigation proceeded, one of the hounds became like the wife of a man named Dickenson, living in the neighbourhood, and the other hound turned into the shape of a little boy. The woman beseeched Robinson not to tell she was a witch. Little Edmund imprudently said he would not keep the secret, whereupon she transformed the boy that had appeared as a greyhound into a white horse. Dickenson's wife took Edmund, and mounted the horse with him. Before they had ridden more than a quarter of a mile they came to a new house, where threescore persons were assembled at a splendid entertainment. Ample supplies came down by six visitors pulling as many ropes. By this operation smoking-hot joints, lumps of butter, and milk in abundance fell into basins placed under the ropes. Little Edmund ran away, but before he reached his father's house a boy with cloven feet attacked him most unmercifully, cutting his face and ears. What the result would have been none can tell, had not two horsemen come forward and rescued Edmund from the evil spirit. The case being reported to Charles I., he instructed one of his bishops to make special inquiry into the matter. The bishop did not credit the boy's statement, so the king ordered the liberation of several women identified by the boy as having been concerned in the witch proceedings at the new house.
Edmund Robinson, a boy around eleven years old, living in Pendle in 1632, shared incredible stories about witches with his friends. One day, two greyhounds wearing golden collars approached him, and when they wouldn’t chase a hare that passed by, he tied the dogs to a bush and started to hit them. While he was punishing them, one of the hounds transformed into the wife of a local man named Dickenson, and the other hound turned into a little boy. The woman begged Edmund not to reveal she was a witch. Little Edmund foolishly said he would spill the secret, prompting her to change the boy that had appeared as a greyhound into a white horse. Dickenson's wife took Edmund and got on the horse with him. They hadn’t ridden more than a quarter of a mile when they arrived at a new house where sixty people were gathered for a lavish feast. Plenty of food came down from six visitors pulling ropes. Through this, hot joints of meat, big chunks of butter, and plenty of milk fell into bowls placed beneath the ropes. Little Edmund ran away, but before he could reach his father’s house, a boy with cloven feet attacked him brutally, cutting his face and ears. What might have happened next is unknown, if not for two horsemen who appeared and saved Edmund from the evil spirit. The incident was reported to Charles I, who instructed one of his bishops to investigate the matter. The bishop didn’t believe the boy’s account, so the king ordered the release of several women the boy had identified as being involved in the witch activities at the new house.
At one time a band of Essex witches, numbering not less than thirteen, killed people, cattle, and horses, caused sickness,[Pg 543] destroyed milk, beer, and batches of bread by their wicked arts, and sent their imps to burn dwelling houses, barns, and corn.
At one point, a group of Essex witches, at least thirteen in total, harmed people, cattle, and horses, caused illness, [Pg 543] ruined milk, beer, and loaves of bread with their evil magic, and sent their demons to set fire to homes, barns, and fields.
The witches of Northamptonshire were famous in their day and generation. Agnes Brown and Johan Vaughan were grievously implicated. They, out of revenge against Mrs. Belcher for insulting Johan, Agnes Brown's daughter, griped and gnawed the lady's body, and put her mouth awry. Mrs. Belcher's brother, Alexander, went to the witches' house to draw their blood, and thereby counteract their enchantments. He repeatedly struck at them, but some unseen power warded off the blows. He returned home without performing the task he undertook, and without doing his sister any good. Naturally enough, Agnes Brown and Johan were offended at the attempted outrage; and they, by their witchcraft, laid the young man on a bed of sickness. The witches were apprehended and lodged in Northampton gaol. Hither did Mrs. Belcher and her brother proceed, to draw blood of the witches. They succeeded in performing the operation, which we presume was done by cutting them above the mouth; for if the blood is not spilled "above the breath" in a case of this kind, the sanguinary deed is of no avail. The afflicted man and woman found relief for a short space of time. Scarcely, however, had they left the prison than their pains returned with double torment. That was not all. As they drove along in a coach, a man and woman, riding on a black horse, suddenly appeared. The sight was taken as an omen of mischief; and so it happened; for the horses of Mrs. Belcher and her brother fell down dead on the road.
The witches of Northamptonshire were well-known in their time. Agnes Brown and Johan Vaughan were heavily implicated. They, seeking revenge against Mrs. Belcher for insulting Johan, Agnes Brown's daughter, harmed the lady's body and twisted her mouth. Mrs. Belcher's brother, Alexander, went to confront the witches to draw their blood and counteract their spells. He tried to strike them several times, but some invisible force blocked his blows. He returned home without completing his mission or helping his sister. Naturally, Agnes Brown and Johan were furious about the attack, and in retaliation, they used their magic to put the young man in bed with illness. The witches were captured and taken to Northampton jail. Mrs. Belcher and her brother came to draw blood from the witches. They were able to perform the procedure, which we assume involved cutting above the mouth; because if the blood isn’t spilled “above the breath” in such cases, the act is useless. The afflicted man and woman experienced temporary relief. However, as soon as they left the prison, their pain returned even worse. That wasn’t all. While they were riding in a carriage, a man and woman appeared on a black horse out of nowhere. This sight was seen as a bad omen, and it turned out to be true; the horses of Mrs. Belcher and her brother suddenly collapsed dead on the road.
Once upon a time, when the Earl of Essex and his army were marching through Newbury, they saw a woman crossing a river on a narrow plank, and otherwise conducting herself, so as to make them conclude she was a witch. The soldiers caught her, and, by desire of their captain,[Pg 544] two of them shot at her. With loud laughter and derision, she caught the bullets in her hands and threw them back. One daring fellow went close to the woman and discharged his carbine at her breast, but the bullet rebounded without taking effect. Another soldier tried to cut her down with his sword, but his arm lost its power. All efforts to kill her proved abortive, until blood was drawn from above the witch's temples, and then she fell by a pistol shot under her ear.
Once upon a time, when the Earl of Essex and his army were marching through Newbury, they saw a woman crossing a river on a narrow plank, behaving in a way that made them think she was a witch. The soldiers caught her, and at the request of their captain,[Pg 544] two of them shot at her. With loud laughter and mockery, she caught the bullets in her hands and threw them back. One bold soldier stepped closer to the woman and fired his gun at her chest, but the bullet bounced off without causing any harm. Another soldier tried to slash her with his sword, but his arm lost strength. All attempts to kill her were unsuccessful until blood was drawn from the witch's temples, and then she collapsed from a gunshot under her ear.
Anne Bodenham, an English witch, told fortunes, kept imps, and held intercourse with the devil. She could raise storms, and kill and cure at pleasure. There was a law-plea between Richard Goddard and Mr. Mason, his son-in-law. Anne Styles went to inquire at Anne Bodenham how the law-suit would be decided. Bodenham made a circle on the floor with her staff, and then placed a book, a green glass, and a pan of coals, within the circle. Suddenly a high wind rose, which made the house shake; and five puny devils resembling ragged boys entered the circle, followed by Bodenham's dog and cat. Boys, dog, and cat danced round the pan of coals. After deep thought, the woman took up her book and read part of it, then she threw white seeds to the spirits, which they picked up. Dancing commenced again, and again the woman Bodenham read her book. At last she went out at the back door, followed by her sprites; and the wind, which kept blowing a furious blast all the time, ceased. Alone the witch returned, and told the messenger how the law-suit would terminate.
Anne Bodenham, an English witch, told fortunes, kept imps, and had dealings with the devil. She could summon storms and harm or heal at will. There was a legal dispute between Richard Goddard and Mr. Mason, his son-in-law. Anne Styles went to ask Anne Bodenham how the lawsuit would turn out. Bodenham drew a circle on the floor with her staff, then set down a book, a green glass, and a pan of coals inside the circle. Suddenly, a strong wind picked up, shaking the house; five small devils that looked like ragged boys entered the circle, followed by Bodenham's dog and cat. The boys, dog, and cat danced around the pan of coals. After some contemplation, the woman picked up her book and read a section of it, then she tossed white seeds to the spirits, which they picked up. The dancing resumed, and once more Bodenham read from her book. Finally, she exited through the back door, followed by her sprites; the howling wind, which had been raging the entire time, stopped. The witch returned alone and told the messenger how the lawsuit would end.
At another time Anne Styles went, by order of Mrs. Goddard, to learn from Bodenham where a quantity of poison, concealed by the lady's two step-daughters, could be found. The witch went through all the ceremonies formerly performed, and the sprites acted their parts. One of the boys, however, on this occasion turned into a snake, and afterwards into a dog. Herbs that caused a[Pg 545] noisome smell were burned, the book was again consulted, and a glass produced, in which Styles saw Mrs. Goddard's bed-chamber, and the poison concealed below a pillow. To punish the young ladies for their diabolical intention, Anne Bodenham sent Mrs. Goddard powdered leaves and the parings of her finger nails, to operate injuriously on their stomachs and brains. The witch offered to carry Anne Styles through the air to London—an offer that was not accepted. Bodenham often changed herself into the form of a black cat of enormous size. The witch had a tame toad that she constantly kept in a small bag, suspended from her neck. She could say the Creed backwards as well as forwards. She was condemned to death, and died impenitent, refusing to listen to psalm-singing or prayers.
At another time, Anne Styles went, as directed by Mrs. Goddard, to find out from Bodenham where a stash of poison, hidden by the lady's two step-daughters, could be located. The witch performed all the rituals she usually did, and the spirits played their roles. However, on this occasion, one of the boys transformed into a snake and then into a dog. Herbs that gave off a foul smell were burned, the book was consulted again, and a glass was used, in which Styles saw Mrs. Goddard's bedroom and the poison hidden under a pillow. To punish the young ladies for their wicked intentions, Anne Bodenham sent Mrs. Goddard powdered leaves and her fingernail clippings to harm their stomachs and minds. The witch offered to fly Anne Styles to London—an offer that was declined. Bodenham often transformed into a large black cat. The witch had a pet toad that she permanently kept in a small bag hanging from her neck. She could recite the Creed backwards as well as forwards. She was sentenced to death and died unrepentant, refusing to listen to psalm-singing or prayers.
Glasgow, like other towns, did not lack witches and warlocks, nor did it permit its burning faggots to be extinguished. The fury against such members of society may be judged of when it is known that repentance stools, pillars, and jugs were made, and whips prepared for ordinary church offenders—when it is known that scolding women were stuck up in jugs and branks in the most public places of Glasgow—when it is known that holy men and women were burned alive there for adhering to the principles of the Reformation—when it is known that men and women were imprisoned and whipped every day during the kirk-session's pleasure, for offences now considered venial—when it is known that, for a breach of the seventh commandment, some were carted through the streets, whipped, and thereafter banished from the town; that others, for a violation of the said commandment, were fined and ordained to stand at the cross with "fast bands of iron about their craigs, and papers on their foreheads, bareheaded, and without cloaks or plaids;" and that others again, for similar offences, were carted through the town, and lowered by means of a pulley from the Glasgow Bridge and ducked in the Clyde.
Glasgow, like other towns, was home to witches and warlocks, and it made sure their burning torches weren't put out. The intensity of the anger against these members of society can be seen in the fact that repentance stools, pillars, and jugs were created, and whips were readied for common church offenders—when it’s known that scolding women were stuck in jugs and branks in the most public areas of Glasgow—when it’s known that holy men and women were burned alive for sticking to the principles of the Reformation—when it’s known that men and women were imprisoned and whipped daily at the pleasure of the church session for offenses that are now seen as minor—when it’s known that, for breaking the seventh commandment, some were paraded through the streets, whipped, and then banished from the town; that others, for violating the same commandment, were fined and ordered to stand at the cross with "heavy iron bands around their necks, and signs on their foreheads, bareheaded and without cloaks or plaids;" and that yet others, for similar offenses, were paraded through the town and lowered by a pulley from the Glasgow Bridge and dunked in the Clyde.
[Pg 546]In 1649 the session requested all who knew any acts of witchcraft or sorcery against witches and warlocks in Glasgow to intimate the same to the ministers and magistrates, that the offenders might be proceeded against with rigour. As a proof that "the work goes bonnily on" (as Mr. David Dickson, professor of divinity, said on seeing Sir Walter Rollock, Sir Philip Nisbet, and Ogilvie of Inverquharty led to execution in 1645), we mention that, so frequent were the prosecutions against witches and warlocks in Glasgow, that the magistrates, in 1698, considered it expedient to bargain with the jailor for the keep of witches and warlocks imprisoned in the tolbooth by order of the Lords Commissioners of Justiciary.
[Pg 546]In 1649, the session requested that anyone who was aware of any acts of witchcraft or sorcery against witches and warlocks in Glasgow inform the ministers and magistrates, so the offenders could be dealt with severely. To prove that "the work is going well" (as Mr. David Dickson, professor of divinity, remarked upon seeing Sir Walter Rollock, Sir Philip Nisbet, and Ogilvie of Inverquharty led to execution in 1645), we note that the prosecutions against witches and warlocks in Glasgow were so common that the magistrates, in 1698, found it necessary to negotiate with the jailer for the custody of witches and warlocks imprisoned in the tolbooth by order of the Lords Commissioners of Justiciary.
Paisley would appear to have been a western centre for witches. In fact, if tradition and written history can be relied on, Renfrew, with Paisley for its capital, suffered more from witchcraft than almost any other county in Scotland. Mr. D. Semple informs us that, so recently as 1697, six poor creatures were convicted of this crime before the regality of Paisley, and were "worrit" and burned to death on the Gallows Green. So audacious were those in league with Satan, that they assailed men in high position as well as those in low degree. John P—— and others were indicted in 1692 for slandering, calumniating, reproaching, and taking away the good name of John Adams, late bailie of Paisley, and others; and for drinking the devil's health. Being found guilty, they were ordered "to go to the stair-foot of Bailie Adams, and confess they scandalised; and if not, to be taken to the mercatt cross of Paisley, with a paper on their breast, bearing these words in great letters: 'We stand here for scandalising,' etc. They all obeyed but Janet Fife, on whom the sentence was executed." Mr. Hector, sheriff-clerk of Renfrewshire, from whose work on the peculiar trials of his county we are quoting, remarks, "If this wholesome treatment was more carried out, we would have fewer long tongues."
Paisley seems to have been a central hub for witches in the west. In fact, if we can trust tradition and historical records, Renfrew, with Paisley as its capital, experienced more witchcraft than almost any other county in Scotland. Mr. D. Semple tells us that as recently as 1697, six unfortunate individuals were convicted of this crime before the regality of Paisley and were "worrit" and burned to death at Gallows Green. Those who worked with Satan were so bold that they targeted both high-ranking men and those of lower status. John P—— and others were charged in 1692 for slandering, defaming, and damaging the reputation of John Adams, the former bailie of Paisley, and others; they were also accused of toasting the devil. After being found guilty, they were ordered "to go to the stair-foot of Bailie Adams and confess that they had scandalized; and if they refused, to be taken to the market cross of Paisley with a sign on their chest reading in large letters: 'We stand here for scandalizing,' etc." They all complied except for Janet Fife, on whom the sentence was carried out." Mr. Hector, sheriff-clerk of Renfrewshire, from whose account of the unusual trials in his county we are quoting, notes, "If this effective approach was more widely applied, we would have fewer gossips."
CHAPTER LXIV.
Paying Blackmail to Witches—Breach of Contract with a Witch—Demon of Tedworth—Mysterious Drum—A Persecuted Family prayed for—Unaccountable Sounds and Sights—Satan's Audible Responses—Drummer found guilty of Sorcery—Raising Storms—A Wizard in Cromwell's Army—Florence Newton—Aldermen's Children bewitched to Death—Man kissed to Death in Youghal Prison—Witch unable to say the Lord's Prayer—Julian Cox, an old Taunton Witch—Woman in shape of a Hare—Bewitched Cattle—Mode of discovering a Witch—Selling a Soul to the Devil—Witch Executed—A Song of the Seventeenth Century.
Paying Blackmail to Witches—Breach of Contract with a Witch—Demon of Tedworth—Mysterious Drum—A Persecuted Family prayed for—Unexplained Sounds and Sights—Satan's Audible Responses—Drummer found guilty of Sorcery—Creating Storms—A Wizard in Cromwell's Army—Florence Newton—Aldermen's Children bewitched to Death—Man kissed to Death in Youghal Prison—Witch unable to say the Lord's Prayer—Julian Cox, an old Taunton Witch—Woman in the shape of a Hare—Bewitched Cattle—Method of discovering a Witch—Selling a Soul to the Devil—Witch Executed—A Song of the Seventeenth Century.
In the seventeenth century it was not uncommon for people in England to secure themselves against witchcraft after the manner Lowland Scotchmen protected themselves from Highland robbers—by paying "blackmail." In 1612 John Davice, a Lancashire man, agreed to give a dangerous witch, residing near him, a quantity of meal annually, on condition that she would not bewitch him or his. She adhered to her part of the contract, but Davice, like a foolish fellow, ceased to implement his part of it. The covenant being broken, he was no longer safe, and she bewitched him to death.
In the seventeenth century, it was common for people in England to protect themselves from witchcraft in a way similar to how Lowland Scots shielded themselves from Highland robbers—by paying "blackmail." In 1612, a man named John Davice from Lancashire agreed to give a dangerous witch living nearby a certain amount of meal every year, on the condition that she wouldn’t cast spells on him or his family. She kept her end of the deal, but Davice, acting foolishly, stopped fulfilling his part. With the agreement broken, he was no longer safe, and she cast spells on him that led to his death.
Many have heard of the Demon of Tedworth, in the county of Wilts, in the year 1661. Mr. John Mompesson, of Tedworth, hearing a drum beaten one day, inquired what it meant. The bailiff told him that the people had for some days been troubled with an idle drummer, who demanded money from them. On learning this, Mr. Mompesson sent for the man, and, on his coming, commanded him to lay aside his drum. At the same time the gentleman directed the constable to carry the disturber of the peace before a magistrate, in order to have him punished. The fellow begged earnestly to have his drum,[Pg 548] but it was not thought advisable to let him have it; therefore it was kept in Mr. Mompesson's house.
Many have heard of the Demon of Tedworth, in Wiltshire, in 1661. Mr. John Mompesson, of Tedworth, heard a drum being played one day and asked what was going on. The bailiff told him that the locals had been bothered for several days by a drummer who was demanding money from them. Upon hearing this, Mr. Mompesson sent for the man and, when he arrived, ordered him to stop playing the drum. At the same time, he instructed the constable to bring the troublemaker before a magistrate so he could be punished. The man pleaded earnestly to be allowed to keep his drum, but it was decided that he shouldn't have it; therefore, it was kept in Mr. Mompesson's house.
About a month after the drummer's apprehension, Mr. Mompesson's family were sadly annoyed by violent knocking and drumming—at times apparently in the house, and at other times seemingly on the house-top. This disturbance continued for weeks without much change, but then the annoyance became unbearable. An offensive smell pervaded the house; boards danced through rooms and passages by day; and at night, drumming was heard for hours together in the apartment where the drum lay.
About a month after the drummer was caught, Mr. Mompesson's family was unfortunately troubled by loud knocking and drumming—sometimes it seemed to come from inside the house, and other times it sounded like it was on the roof. This disturbance went on for weeks with little change, but then it became too much to handle. A horrible smell filled the house; floorboards moved around the rooms and halls during the day; and at night, drumming was heard for hours in the room where the drum was kept.
To administer comfort, if not to afford protection, to the family, the minister and divers pious neighbours came to the house to pray. The clergyman knelt down at a bed-side, but soon rose again, to avoid being injured by shoes and other missiles thrown at him. Singing was sometimes heard, blue lights were seen, doors closed and opened with a bang ten times in as many minutes, although no one could be seen near them. During the time of a more than ordinary alarm, when many people were present, a gentleman said, "Satan, if the drummer set thee to work, give three knocks, and no more." Three knocks immediately followed. For further trial, the gentleman said, "If the drummer has instructed thee, Satan, to molest this innocent family, give five knocks, and no more, to-night." Five knocks were given in response, which were the last knockings heard before next day.
To bring some comfort, if not protection, to the family, the minister and several pious neighbors came to the house to pray. The clergyman knelt by the bedside but soon got back up to avoid getting hit by shoes and other things thrown at him. Sometimes singing could be heard, blue lights appeared, and doors slammed open and shut ten times in as many minutes, even though no one was seen near them. During a time of heightened fear, when many people were present, a gentleman said, "Satan, if the drummer got you to do this, give three knocks, and no more." Three knocks came right after. For further testing, the gentleman said, "If the drummer has told you, Satan, to bother this innocent family, give five knocks, and no more, tonight." Five knocks followed in response, which were the last sounds heard before the next day.
One morning Mr. Mompesson, seeing a quantity of wood in a corner of the house, discharged a pistol at the sticks, as he thought a person lay concealed under them. On their being removed, no one could be seen, but a pool of blood met the eye. For a whole year the family suffered by the wicked arts of the vagabond drummer. For his malicious doings he was tried at the Salisbury assizes. On the evidence of the parish minister, and of other intelligent witnesses, he was found guilty of sorcery, and[Pg 549] condemned to transportation. It is reported that, on the voyage to the penal settlements, he alarmed the sailors and endangered the ship, by raising storms which almost engulphed the vessel. The drummer told a few confidential companions that he had served in Cromwell's army with another soldier, a well-known wizard, who instructed him in the magical art.
One morning, Mr. Mompesson saw a pile of wood in a corner of the house and fired a pistol at it, thinking someone was hiding underneath. When the wood was moved, no one was found, but there was a pool of blood. For an entire year, the family suffered because of the wicked tricks of the wandering drummer. He was put on trial at the Salisbury assizes for his malicious acts. Based on the testimony of the parish minister and other credible witnesses, he was found guilty of witchcraft and[Pg 549] sentenced to transportation. It’s reported that during the voyage to the penal colonies, he terrified the sailors and put the ship in danger by creating storms that nearly sank it. The drummer confided in a few trusted friends that he had served in Cromwell's army alongside another soldier, a well-known wizard who taught him the magical arts.
Florence Newton was committed to Youghal prison the same year (1661) for witchcraft. The mayor of Youghal, in giving evidence against her, said there were three aldermen, whose children had been bewitched to death by the accused kissing the little ones. The indictment also contain a charge against her for bewitching David Jones to death, by kissing his hand through the prison grating. It appears that Jones and Francis Besely were watching Newton one night in the prison, to see if she had any familiars resorting to her. David Jones told the prisoner that he had heard she could not say the Lord's Prayer, to which she replied that she could. They found, however, that she could not repeat it. David tried to instruct her; but, all he could do, she would not utter the words, "Forgive us our trespasses." Seemingly grateful for his assistance, she asked him to come near her, that she might kiss his hand. He stretched out his hand, and she kissed it through a window protected with iron bars. Subsequently Jones told deponent that ever since the old hag kissed his hand he felt ill. At times he imagined she was pulling his arm. The court found Newton guilty of witchcraft, and she fell a victim to the popular superstition of her time.
Florence Newton was sent to Youghal prison in 1661 for witchcraft. The mayor of Youghal testified against her, saying there were three aldermen whose children had been bewitched to death after she kissed them. The charges also included bewitching David Jones to death by kissing his hand through the prison bars. It seems that Jones and Francis Besely were keeping an eye on Newton one night in prison to see if she had any familiar spirits visiting her. David told the prisoner he had heard she couldn't say the Lord's Prayer, to which she replied that she could. However, they discovered she couldn’t recite it. David tried to help her, but the only words she wouldn’t say were, "Forgive us our trespasses." Seemingly grateful for his help, she asked him to come closer so she could kiss his hand. He reached out, and she kissed it through a window with iron bars. Later, Jones told a witness that ever since the old woman kissed his hand, he had been feeling sick. Sometimes, he thought he could feel her pulling at his arm. The court found Newton guilty of witchcraft, and she became a victim of the superstitions of her time.
Julian Cox, aged seventy years, was indicted at Taunton summer assizes in the year 1663, before Judge Archer, for witchcraft practised upon a young maid. The evidence against her was divided into two heads: first, to prove her habit and repute a witch; secondly, to prove her guilty of the witchcraft mentioned in the indictment.
Julian Cox, seventy years old, was charged at the Taunton summer assizes in 1663, before Judge Archer, for practicing witchcraft on a young girl. The evidence against her was split into two parts: first, to show her habit and reputation as a witch; second, to prove her guilty of the witchcraft referred to in the indictment.
[Pg 550]The first witness, a huntsman, swore that, while out with a pack of hounds to hunt a hare, not far from Julian Cox's house, he started one. The dogs chased the creature very close, so that it was fain to take shelter in a bush. He ran to protect the hare from being torn; and great was his surprise to find that, in place of a quadruped, there lay Julian Cox, panting for want of breath.
[Pg 550]The first witness, a hunter, affirmed that while he was out with a pack of dogs chasing a hare near Julian Cox's house, he spotted one. The dogs were close on its tail, forcing it to hide in a bush. He rushed to protect the hare from being harmed; to his shock, he discovered that instead of an animal, there lay Julian Cox, out of breath and gasping.
A farmer said she had caused his cattle to run mad. Some of the animals killed themselves by striking their heads against trees; and that nearly every one of his herd died, either through their own violence, or by a disease evidently brought on by witchcraft. To discover the witch, he cut off the bewitched animals' ears and burned them, an infallible process for bringing the offender to light. While those animal organs were consuming in the fire, Julian Cox came raging into the house, asserting she was being abused without cause. He once saw her flying through a window of her house in her own proper likeness.
A farmer claimed that she had driven his cattle insane. Some of the animals ended up killing themselves by banging their heads against trees, and almost every one of his herd died, either from their own actions or from a sickness that was clearly caused by witchcraft. To find out who the witch was, he chopped off the bewitched animals' ears and burned them, a surefire way to reveal the culprit. While those animal parts were burning in the fire, Julian Cox stormed into the house, insisting she was being unfairly accused. He had once seen her fly through a window of her house in her true form.
In her declaration before a justice of the peace, Cox admitted that the devil often tempted her to be a witch. One evening there came riding on broom-sticks three persons—a witch, a wizard who had been hanged years before, and a black man. The last-mentioned tempted her to give him her soul; but, though he offered great rewards, she did not yield—no, not for a moment.
In her statement before a justice of the peace, Cox confessed that the devil frequently tempted her to become a witch. One evening, three individuals showed up riding on broomsticks—a witch, a wizard who had been hanged years earlier, and a Black man. The latter tried to persuade her to give him her soul; however, even though he offered substantial rewards, she didn't give in—not even for a moment.
Judge Archer told the jury he had heard a witch could not repeat that petition in the Lord's Prayer, "Lead us not into temptation;" and having this opportunity, he would try whether any reliance could be placed in the report. He then asked the prisoner whether she could say the Lord's Prayer. She declared she could, and went over it readily enough, except the part thereof just quoted. Several chances were given her to complete the prayer, but she could not finish it without mistakes. The jury[Pg 551] found her guilty of witchcraft, and she was executed a few days afterwards without confessing her sins.
Judge Archer told the jury he had heard that a witch couldn't repeat the line in the Lord's Prayer, "Lead us not into temptation," and with this chance, he would see if the rumor was true. He then asked the prisoner if she could say the Lord's Prayer. She said she could and recited it fairly well, except for the part he mentioned. She was given several opportunities to complete the prayer, but she couldn't finish it without making mistakes. The jury[Pg 551] found her guilty of witchcraft, and she was executed a few days later without confessing her sins.
As an example of how the people's minds were filled with superstition, even in their merry moments, we give the following popular English song of the seventeenth century, as sung by Robin Goodfellow to the fairies:
As an example of how people's minds were filled with superstition, even during their joyful moments, we present the following popular English song from the seventeenth century, sung by Robin Goodfellow to the fairies:
In and out, wheel around, run, hope, and stroll;
Join your hands lovingly; well done, musician:
Laughter keeps you healthy like a doctor. Elves, dwarves, goblins, and little fairies
That doe steals, robs, and pinches maids from the dairies,
Make a ring in this grass with your quick movements:
Tom will play and I'll sing for all your enjoyment.
Get you together;
For you to change your forms Like the weather:
Sib and Tib, Licks and Lull,
You all have tricks too:
Tom Thumb who plays the flute, Shall go between you;
Tom, warm up your pipes
Until they are tired;
I will laugh, ha ha ha,
And make me happy.
Make a ring on this grass
With your quick measures:
Tom will play and I will sing. For all your enjoyment.
And the owl hollows:
Mortals now take their breaks On their pillows: The bats around too,
And the night is rough, Which is used to call
Men to death's haven.
Now the mice peek outside,
And the cats take them;[Pg 552] Now do young women sleep,
Until their dreams wake them. Make a ring on the grass
With your quick measures:
Tom will play, and I will sing,
"For all your pleasures."
CHAPTER LXV.
Elizabeth Style's Confession—Signing a Covenant with Blood—Alice Duke, Anne Bishop, and Mary Penny—Somerset Witches—Witch Oil—Power to injure Men and Cattle—Elizabeth Style sentenced to Death—Running backwards round a Church—Compact with Satan—More Mischief—Richard Hathaway's Accusation against Sarah Morduck—Women hunted in the Streets by a Mob—A Judge's Opinion of Witchcraft—Supposed Sufferer from Witchcraft prayed for in the Church, and a Subscription raised for him—Richard Hathaway convicted of falsely accusing a Woman of Witchcraft—Witch and Stolen Plate—Man Bewitched—Charm for Sore Eyes—Young Woman Bewitched—Flames issuing from a Bewitched Person's Mouth—Tormenting a Witch—Jane Wenham's Witchcrafts and Trial—The last Persons who suffered in England for Witchcraft—Long List of Persons who suffered as Witches.
Elizabeth Style's Confession—Signing a Covenant with Blood—Alice Duke, Anne Bishop, and Mary Penny—Somerset Witches—Witch Oil—Power to harm Men and Cattle—Elizabeth Style sentenced to Death—Running backwards around a Church—Deal with Satan—More Trouble—Richard Hathaway's Accusation against Sarah Morduck—Women chased in the Streets by a Mob—A Judge's View on Witchcraft—Supposed Victim of Witchcraft prayed for in the Church, and a Fund raised for him—Richard Hathaway convicted of falsely accusing a Woman of Witchcraft—Witch and Stolen Plate—Man Cursed—Charm for Sore Eyes—Young Woman Cursed—Flames coming from a Cursed Person's Mouth—Tormenting a Witch—Jane Wenham's Witchcrafts and Trial—The last People who suffered in England for Witchcraft—Long List of People who suffered as Witches.
Elizabeth Style, of Stoke Trister, Somersetshire, was accused, in the year 1664, by divers persons of witchcraft. She confessed before Robert Hunt, Esquire, a justice of the peace for the county, that the devil, ten years before that time, had appeared to her as a handsome young man, offered her money, said she would live gay, and have all the pleasures of the world for twelve years, if she would with her blood sign a document, binding herself to obey his laws, and give her soul over to him. She agreed to do as requested; whereupon he pricked the fourth finger of her right hand, and with a few drops of blood that issued from the wound she signed the engagement.
Elizabeth Style, from Stoke Trister, Somerset, was accused of witchcraft in 1664 by several people. She confessed to Robert Hunt, a local justice of the peace, that the devil had appeared to her ten years earlier as a good-looking young man. He offered her money and promised she would live a lavish life and enjoy all the pleasures in the world for twelve years if she agreed to sign a document with her blood, binding herself to follow his rules and give her soul to him. She agreed to his demands, after which he pricked the fourth finger of her right hand, and with a few drops of blood from the wound, she signed the agreement.
When she desired to do harm, Satan gave her power according to their agreement. About a month before her[Pg 553] examination she desired him to torment Elizabeth Hall by thrusting thorns into her flesh—a request he promised to comply with. She declared that, not long before her apprehension, she, Alice Duke, Anne Bishop, and Mary Penny met the devil at night, in a common near Trister Gate. Their meeting terminated with dancing and feasting.
When she wanted to cause harm, Satan granted her power as per their agreement. About a month before her[Pg 553] examination, she asked him to torment Elizabeth Hall by stabbing her with thorns—a request he said he would fulfill. She stated that shortly before her arrest, she, Alice Duke, Anne Bishop, and Mary Penny met the devil at night in a field near Trister Gate. Their meeting ended with dancing and feasting.
Similar meetings subsequently took place. Before Style and her companion witches started to midnight meetings, they anointed their foreheads with an oil given them by a spirit. They were then carried swiftly through the air. Sometimes they were present at the meetings in body, but more frequently in spirit only. The devil gave them power to injure men and cattle, either by a touch or curse. Style gave the names of many men and women in the neighbourhood who attended the meetings. The meetings being ended, the devil suddenly vanished or burnt himself in flames, and the people went home, singing "Merry we meet, merry we meet, and merry we part."
Similar meetings took place after that. Before Style and her fellow witches began their midnight gatherings, they anointed their foreheads with oil given to them by a spirit. They were then quickly whisked away through the air. Sometimes they were physically present at the gatherings, but more often they were there only in spirit. The devil granted them the power to harm people and livestock, either by a touch or through a curse. Style named several men and women from the neighborhood who attended the gatherings. When the meetings concluded, the devil would suddenly disappear or burn himself away in flames, and the attendees went home, singing, "Merry we meet, merry we meet, and merry we part."
The poor miserable woman was tried before a jury of her countrymen, and found guilty of witchcraft. Sentence of death was passed on her, but she escaped punishment by the hands of an ordinary executioner, for before the day fixed for her execution she died in prison.
The poor, miserable woman was tried by a jury of her peers and found guilty of witchcraft. She was sentenced to death, but she avoided execution at the hands of the usual executioner, as she died in prison before the scheduled execution date.
Alice Duke, a confederate of Elizabeth Style, being brought before Mr. Hunt for examination on a charge of witchcraft, stated that she and Anne Bishop went to the churchyard at night, and stepped backward round the church three times. In their first round they met a man in black clothes, who returned with them. In the second round they met a big black toad, which leapt into deponent's apron. As they went round the third time they met a rat, that vanished into air. Like many more witches entering into a compact with Satan, she could have her wishes and revenge. If she cursed any person or thing with "a pox," evil happened the object of her hatred.
Alice Duke, an associate of Elizabeth Style, was brought before Mr. Hunt for questioning on a witchcraft charge. She mentioned that she and Anne Bishop went to the churchyard at night and walked backward around the church three times. During the first round, they encountered a man in black clothing, who joined them. In the second round, they saw a large black toad that jumped into her apron. As they went around the third time, they came across a rat that disappeared into thin air. Like many other witches who made pacts with Satan, she was able to fulfill her desires and exact revenge. If she cursed someone or something with "a pox," misfortune would befall the target of her hatred.
[Pg 554]Witches were found in every part of Somerset in the seventeenth century. Hundreds of them were brought to trial; but as their reported doings, confessions, and punishments were in all essential particulars the same as those of Elizabeth Style and Alice Duke, they are unimportant here.
[Pg 554]Witches were discovered throughout Somerset in the seventeenth century. Hundreds were put on trial; however, since their alleged activities, confessions, and punishments were essentially the same as those of Elizabeth Style and Alice Duke, they aren’t significant to this discussion.
Richard Hathaway appeared before Lord Chief Justice Holt at the Guildford assizes in 1701, to support a charge of witchcraft against Sarah Morduck. Hathaway frequently vomited pins in great numbers, pieces of tin, nails, and small stones. He foamed at the mouth, and barked like a dog; sometimes he felt a burning sensation, and not unfrequently lay as if dead. Being convinced that Sarah Morduck caused his troubles, he scratched her "above the breath," to draw blood from her. Subsequent to this operation he recovered, and remained well for six weeks. All his afflictions returned, and the suspected witch was scratched a second time. To escape her tormentors at Southwark, she went to London; but, her fame preceding or following her, she was hunted in the streets by an infuriated mob. Hathaway pursued the unhappy woman to the great metropolis, and took her before Sir Thomas Lane, a judge who regarded witchcraft in a different light to that which the Lord Chief Justice did. Sir Thomas ordered her to be stripped, to ascertain whether she had any witch-marks; and Hathaway, still suffering, scratched her for the third time. Sarah Morduck was committed to prison as a dangerous witch. Her supposed victim, Hathaway, became an object of prayer in the churches, and subscriptions were raised to defray his charges at the assizes. In July Sarah Morduck was brought, as already stated, before Lord Chief Justice Holt, but escaped with her life, for no other reason than that the judge did not believe in witchcraft. Hathaway's conduct being inquired into, he was brought to trial, when it was ascertained that his[Pg 555] sayings about being bewitched were false. He was therefore sentenced, by the same judge that had liberated Sarah Morduck, to imprisonment for a year, and to stand in the pillory three times as a cheat and liar.
Richard Hathaway appeared before Lord Chief Justice Holt at the Guildford assizes in 1701 to support a charge of witchcraft against Sarah Morduck. Hathaway often vomited pins, pieces of tin, nails, and small stones. He foamed at the mouth and barked like a dog; sometimes he felt a burning sensation and often lay as if dead. Believing that Sarah Morduck was the cause of his troubles, he scratched her "above the breath" to draw blood. After this, he recovered and felt fine for six weeks. However, all his symptoms returned, and he scratched the suspected witch a second time. To escape her tormentors in Southwark, she went to London, but her reputation caught up with her, and she was chased through the streets by an angry mob. Hathaway followed the unfortunate woman to the city and brought her before Sir Thomas Lane, a judge who had a different view of witchcraft compared to Lord Chief Justice Holt. Sir Thomas ordered her to be stripped to check for any witch marks, and Hathaway, still in pain, scratched her for the third time. Sarah Morduck was thrown in prison as a dangerous witch. Hathaway became the focus of prayers in churches, and funds were raised to cover his expenses at the assizes. In July, Sarah Morduck was again brought before Lord Chief Justice Holt but escaped execution solely because the judge did not believe in witchcraft. When Hathaway's actions were investigated, he was put on trial, and it turned out that his claims of being bewitched were false. As a result, he was sentenced by the same judge who had freed Sarah Morduck to a year in prison and to stand in the pillory three times as a fraud and liar.
Sending a witch to catch a witch or thief occasionally had its beneficial results. On the communion service having been stolen from a church, a wise man instructed the church-wardens how to discover the thief. They did as directed, and, true enough, the thief hastened to give himself up to justice; and, what proved better, he restored the stolen plate. One man having a child sorely afflicted with boils, consulted a wizard. By direction of the cunning man, a portion of the child's hair was cut off and thrown into the fire. This had the effect of compelling a witch to hasten to the house and confess that she had in reality brought trouble on the child. The father scratched the witch "above the breath," and the sufferer recovered.
Sending a witch to catch another witch or a thief sometimes had positive results. When a communion service was stolen from a church, a wise man advised the church wardens on how to find the thief. They followed his advice, and sure enough, the thief quickly turned himself in to the authorities; even better, he returned the stolen items. One man with a child who suffered badly from boils consulted a wizard. Following the wizard's instructions, a part of the child's hair was cut off and thrown into the fire. This caused a witch to rush to the house and confess that she was the one who had caused the child's suffering. The father dealt with the witch "above the breath," and the child recovered.
Jane Stretton, a young woman twenty years of age, was bewitched in 1669, and consequently suffered much by flax, hair, thread, and pins gathering in her throat. Still more strange, red-hot flames issued from her mouth. A wise man's wife was suspected of bringing about the calamity. Various means were resorted to with the view of establishing her guilt. Sympathising neighbours were consulted, and one of them suggested a method that proved effectual. Foam was collected from Jane's mouth and chin, and thrown into the fire, as a charm to injure her tormentor. We are assured the expedient succeeded admirably. While the foam hissed in the flames, the witch, compelled by the operation, came into the house to confess that she alone had caused the young woman's distemper.
Jane Stretton, a twenty-year-old woman, was bewitched in 1669, and as a result, she suffered greatly from flax, hair, thread, and pins getting stuck in her throat. Even stranger, red-hot flames came out of her mouth. A wise man's wife was suspected of causing this trouble. Several methods were tried to prove her guilt. Concerned neighbors were consulted, and one of them suggested a technique that worked effectively. Foam was collected from Jane's mouth and chin and thrown into the fire as a charm to harm her tormentor. We're told this method worked perfectly. While the foam hissed in the flames, the witch, forced by the process, entered the house to confess that she alone had caused the young woman's illness.
One of the last persons generally supposed to have been condemned to death in England for witchcraft was Jane Wenham, residing in Walkerne, a village in Hertford. For years her neighbours suspected her to be a[Pg 556] witch. In 1712 she was tried before one of the legal tribunals, and condemned on evidence of a singular nature. It appears that she went to Matthew Gibson, a servant to John Chapman, and asked for a pennyworth of straw. He refused to give her any, and she went away muttering threats against him. Soon thereafter Gibson became like an insane man, and ran three miles along the highway, asking every one he met for a pennyworth of straw. Then he gathered all the straws he could find by the roadside and put them into his shirt, which he used as a sack. Gibson's master met Jane, and called her a witch. Offended at such an imputation, she brought Mr. Chapman before Sir Herbert Chauncey, a magistrate, on the charge of defaming her character. The magistrate recommended the pursuer and defender to submit the case to the Rev. Mr. Gardiner, that the dispute might be settled quietly. To the parson they accordingly went; and he awarded Jane one shilling of damages. The decision did not please Jane; and out of revenge, it was subsequently alleged, she bewitched the minister's servant-maid, Anne Thorne. As soon as the suspected witch had left the parsonage, the maid felt a giddiness in her head, which impelled her to run away through fields and over fences, notwithstanding her having a very sore knee. On her way she met a little old woman, who asked her where she was going. To this inquiry Anne replied, "I am going to Cromer for sticks." The little woman said it seemed unnecessary to go so far, and pointed out an oak-tree close at hand where she could get them. The little woman vanished like a spirit, and Anne returned home, in a partial state of nudity, with a quantity of sticks wrapped in her gown and apron. Mrs. Gardiner, who, like the minister, her husband, believed in witchcraft, on hearing the girl's tale, said she would burn the witch; and, suiting the action to the words, threw the sticks into the fire. The charm had the desired effect; for immediately Jane Wenham[Pg 557] came in, and made a false statement touching the cause of her call. That did not, however, deceive the people at the parsonage, who were convinced the burning of the sticks had made her come, whether she would or not. She was apprehended on suspicion, and put to the test. The minister asked her to repeat the Lord's Prayer, but she could not say it. This being regarded as presumptive evidence of guilt, Wenham's persecutors brought her to trial. Three clergymen and thirteen other witnesses gave evidence in the case. Proof was adduced that she had by witchcraft killed cattle, taken the power from men's bodies, destroyed people's substance, turned divers persons into a state of insanity, and by her curses and evil eye had killed a child. Witnesses also swore that she had on various occasions assumed the form of a cat. The jury found Wenham guilty, and the judge condemned her to death, but, like a humane Christian, he applied and obtained a pardon for the culprit.
One of the last people thought to have been sentenced to death for witchcraft in England was Jane Wenham, who lived in Walkerne, a village in Hertford. For years, her neighbors suspected her of being a [Pg 556] witch. In 1712, she went on trial before one of the legal courts and was condemned based on unusual evidence. It seems she approached Matthew Gibson, a servant of John Chapman, and asked for a penny’s worth of straw. He refused, and she left, muttering threats against him. Shortly after, Gibson acted like a madman, running three miles along the highway and asking everyone he met for a penny’s worth of straw. Then he gathered all the straw he could find by the roadside and stuffed it into his shirt, which he used as a sack. Gibson's master encountered Jane and called her a witch. Offended by this accusation, she brought Mr. Chapman before Sir Herbert Chauncey, a magistrate, claiming he slandered her. The magistrate suggested that both parties take their case to Rev. Mr. Gardiner to sort it out peacefully. They went to the parson, who awarded Jane one shilling in damages. Jane was unhappy with the decision and, allegedly out of revenge, bewitched the minister's servant-maid, Anne Thorne. As soon as Jane left the parsonage, the maid felt dizzy, compelling her to run away through fields and over fences, despite having a very painful knee. Along the way, she met an old woman who asked where she was going. Anne replied, "I’m going to Cromer for sticks." The little woman said it seemed unnecessary to go so far and pointed out an oak tree nearby where she could find them. The woman then vanished like a spirit, and Anne returned home, partially undressed, with a bunch of sticks wrapped in her gown and apron. Mrs. Gardiner, who, like her husband, believed in witchcraft, upon hearing the girl's story, said she would burn the witch; and she did exactly that by throwing the sticks into the fire. The charm created the hoped-for effect; immediately, Jane Wenham[Pg 557] showed up and made a false statement about why she came. However, the people at the parsonage weren’t fooled, believing that burning the sticks had summoned her, whether she liked it or not. She was arrested on suspicion and put to the test. The minister asked her to recite the Lord's Prayer, but she couldn’t do it. This was seen as strong evidence of guilt, and Wenham's accusers brought her to trial. Three clergymen and thirteen other witnesses testified against her. Evidence was presented that she had killed livestock through witchcraft, drained the life from men, destroyed people’s property, driven several individuals insane, and by her curses and evil eye, had killed a child. Witnesses also claimed she had frequently transformed into a cat. The jury found Wenham guilty, and although the judge sentenced her to death, he compassionately sought and secured a pardon for her.
We now come to the last victims who suffered in England for the alleged crime of witchcraft. One Mrs. Hicks, and her little daughter nine years of age, were executed on the scaffold at Huntingdon in 1716, for the suppositious offences of raising storms and selling their souls to the devil.
We now arrive at the final victims who endured suffering in England for the supposed crime of witchcraft. A woman named Mrs. Hicks and her nine-year-old daughter were executed on the scaffold in Huntingdon in 1716 for the imagined offenses of conjuring storms and selling their souls to the devil.
With the judicial murder of this unfortunate mother and her innocent daughter we close a long list of tragedies which disgraced England for hundreds of years—which exhibits the ignorance and violence of past ages. Dr. Sprenger estimates that nine million persons have been burned or otherwise put to death as witches during the Christian epoch. For such a dreadful waste of life Catholics and Protestants were equally guilty. Any one who raised his voice on behalf of the proscribed class, ran the risk of himself being accused of sorcery, or at least of heresy. At last, in 1563, J. Weier, a physician in Germany, spoke boldly against the belief in witchcraft.[Pg 558] Twenty years later, Reginald Scot, as already stated, wrote and spoke, not against witches, but against the absurdity of believing that such persons existed.
With the wrongful execution of this unfortunate mother and her innocent daughter, we mark the end of a long list of tragedies that have shamed England for hundreds of years, showcasing the ignorance and violence of earlier times. Dr. Sprenger estimates that nine million people have been burned or otherwise killed as witches during the Christian era. Both Catholics and Protestants share the blame for this horrific loss of life. Anyone who spoke out for the persecuted risked being accused of witchcraft or at least heresy. Finally, in 1563, J. Weier, a physician in Germany, boldly challenged the belief in witchcraft. Twenty years later, Reginald Scot, as mentioned earlier, wrote and spoke not against witches but against the ridiculous notion that such people existed.[Pg 558]
Happily, no longer can hysterical girls and malicious individuals give false evidence in a court of law touching the feigned crime of witchcraft; no longer can the witch-finder exert his skill; no longer can judges and jury condemn to the flames or scaffold suspected witches and wizards; and no longer can an ignorant people listen to the despairing cries—cries which neither evoked pity nor secured mercy—of victims of superstition expiring amidst blazing faggots. But yet superstition lingers amongst us, as we shall show under the head "Superstition in the Nineteenth Century."
Happily, hysterical girls and malicious individuals can no longer provide false testimony in a court of law regarding the made-up crime of witchcraft; the witch-hunter can no longer use his skills; judges and juries can no longer condemn suspected witches and wizards to burning or hanging; and an uninformed public can no longer listen to the desperate cries—cries that evoked neither pity nor mercy—from victims of superstition dying in flames. Yet superstition still exists among us, as we will demonstrate in the section "Superstition in the Nineteenth Century."
CHAPTER LXVI.
Scotchmen and Englishmen in America—Superstition in the Back Settlements—Witchcraft in New England—Rev. Cotton Mather's View of Witchcraft—Judges and Witnesses overawed by Witches—Men and Beasts bewitched—Bewitched Persons prayed for—Preternatural Diseases beyond Physicians' Skill—Trial of Susan Martin—Absurd Evidence—Belief in the Existence of Witchcraft—Witchcraft in Sweden—Commission of Inquiry appointed—The Devil's Tyranny—Deluded Children—Day of Humiliation appointed on account of Witchcraft—Threescore and Ten Witches in a Village—Children engaged in Witchery put to Death—How Witches were conveyed from place to place—Girl healed by the Devil—The Devil bound with an Iron Chain—An Angel's Warning Voice—Angel keeping Children from Wickedness—Witches on a Minister's Head—Witch assaulting another Minister—Witches' Imps—Butter of Witches—The Devil described—How Witches are punished—Horse burned on account of being supposed to be an Agent of Satan.
Scots and English in America—Superstition in the Back Settlements—Witchcraft in New England—Rev. Cotton Mather's Perspective on Witchcraft—Judges and Witnesses Intimidated by Witches—People and Animals Cursed—Prayers for Cursed Individuals—Unexplainable Illnesses Beyond Doctors' Expertise—Trial of Susan Martin—Ridiculous Evidence—Belief in Witchcraft’s Reality—Witchcraft in Sweden—Inquiry Commission Established—The Devil's Control—Misled Children—Day of Humiliation Declared due to Witchcraft—Seventy Witches in a Village—Children Involved in Witchcraft Executed—How Witches were Transported—Girl Cured by the Devil—The Devil Bound with an Iron Chain—An Angel’s Warning Voice—Angel Protecting Children from Evil—Witches Afflicting a Minister—Witch Attacking Another Minister—Witches' Familiars—Witch Butter—Description of the Devil—Punishments for Witches—Horse Burned for Being Thought to be an Agent of Satan.
When Scotchmen and Englishmen went out first to inhabit America, they did not forget the superstitions of their native land. A belief in charms, incantations, and all kinds of witchcraft prevailed among the earlier settlers[Pg 559] of the United States and Canada. From sire to son, and from mother to daughter, a belief in mysterious agencies has come down to the existing inhabitants of the transatlantic States. It may be that the inhabitants of large cities in the West have forgotten the traditions of their ancestors respecting things supernatural, but every observant American traveller knows that the burning embers of superstition have not expired in the back settlements of that vast country. Trials of persons accused of witchcraft were not unfrequent in New England in the seventeenth century. The Rev. Cotton Mather has written an account of proceedings connected with such cases, but want of space prevents us following him at great length. He says:
When Scots and English first settled in America, they didn’t leave behind the superstitions of their homeland. Beliefs in charms, spells, and all sorts of witchcraft were common among the early settlers[Pg 559] in the United States and Canada. This belief in mysterious forces has been passed down from fathers to sons and from mothers to daughters among the current residents of the transatlantic States. It's possible that people living in large cities in the West have forgotten their ancestors' traditions regarding the supernatural, but any observant American traveler knows that the embers of superstition still burn in the rural areas of that vast country. Trials for witchcraft accusations were not uncommon in New England during the seventeenth century. The Rev. Cotton Mather documented these proceedings, but we can’t explore his account in detail due to space constraints. He says:
We have now, with horror, seen the discovery of a great witchcraft. An army of devils has broken in upon this place, which is the centre, and, after a sort, the first-born of our English settlements; and the houses of the good people there are filled with the doleful shrieks of their children and servants tormented by invisible hands, with tortures altogether preternatural. After the mischiefs there endeavoured, and since in part conquered, the terrible plague of evil angels hath made its progress into some other places, where other persons have in like manner been diabolically handled.
We have now, with horror, witnessed the discovery of a major witchcraft. An army of devils has invaded this place, which is the center and, in a way, the first of our English settlements; and the homes of the good people there are filled with the sorrowful screams of their children and servants tormented by invisible forces, enduring altogether unnatural tortures. After the havoc attempted there, and since partially overcome, the terrible plague of evil spirits has spread to some other locations, where other people have also been treated in a similarly diabolical manner.
"These, our poor afflicted neighbours, quickly, after they become infected and infested with these demons, arrive to a capacity of discerning those which they conceive the shapes of their troubles; and notwithstanding the great and just suspicion that the demons might impose the shape of innocent persons in their spectral exhibitions of the sufferers, (which may perhaps prove no small part of the witch-plot in the issue), yet many of the persons thus represented being examined, several of them have been convicted of a very damnable witchcraft: yea, more than one, twenty have confessed that they have signed unto a book which the devil showed them, and engaged in his hellish design, of bewitching and ruining our lands.
"These poor, troubled neighbors, once they become infected and tormented by these demons, quickly develop the ability to recognize the shapes of their troubles. Despite the strong and valid suspicion that the demons might take on the form of innocent people during their haunting appearances, which could be a significant part of the witch plot at play, many of those accused have been examined, and several have been found guilty of serious witchcraft. In fact, over twenty of them have admitted to signing a book that the devil showed them and participating in his evil plan to curse and destroy our lands."
"We know not, at least I know not, how far the delusions of Satan may be interwoven into some circumstances of the confessions; but one would think all the rules of understanding human affairs are at an end, if after so many most voluntary, harmonious confessions, made by intelligent persons of all ages, in sundry towns, at several times, we must not believe the main strokes wherein those confessions agree; especially when[Pg 560] we have a thousand preternatural things every day before our eyes, wherein the confessors do acknowledge their concernment, and give demonstration of their being so concerned. If the devils now can strike the minds of men with any poisons of so fine a composition and operation that scores of innocent people shall unite in the confessions of a crime which we see actually committed, it is a thing prodigious, beyond the wonders of the former ages, and it threatens not less than a sort of dissolution upon the world.
"We don’t really know, at least I don’t know, how much of Satan’s deception might be mixed into some of the situations surrounding the confessions; but one would think all the rules for understanding human behavior have vanished if, after so many voluntary and consistent confessions from knowledgeable people of all ages, in various towns and at different times, we can’t trust the key points where those confessions agree. Especially when[Pg 560] we see a thousand supernatural occurrences every day, where the confessors admit their involvement and show clear evidence of being involved. If devils can now influence people’s minds with such subtle and potent tricks that numerous innocent individuals will come together to confess to a crime we can see has actually happened, it’s something astonishing, greater than the wonders of earlier times, and it threatens nothing less than a kind of collapse for the world."
"Now, by these confessions 'tis agreed that the devil has made a dreadful knot of witches in the country, and by the help of witches has dreadfully increased the knot; that these witches have driven a trade of commissioning their confederate spirits to do all sorts of mischiefs to their neighbours. Whereupon there have ensued such mischievous consequences upon the bodies and estates of the neighbourhood as could not otherwise be accounted for."
"Now, based on these confessions, it's clear that the devil has formed a terrible group of witches in the area, and with their help, this group has grown even larger. These witches have been using their allied spirits to cause all kinds of harm to their neighbors. As a result, there have been such harmful effects on the health and properties of the community that cannot be explained in any other way."
Human beings were not always the only victims of superstition in olden times, for we have information of dumb animals suffering on account of it being thought they were active agents of Satan. The Inquisition in Portugal in 1601, in its sanguinary infatuation, condemned to the flames, for being possessed of the devil, a horse belonging to an Englishman, who had taught it to perform uncommonly clever tricks. And the poor animal was publicly burned at Lisbon. Instances are also on record of swine being burned, under the suspicion that they, too, were helpers of the devil.
Human beings weren't the only victims of superstition in ancient times; there are records of helpless animals suffering because people believed they were working for Satan. In 1601, during the Inquisition in Portugal, a horse owned by an Englishman—who had trained it to do impressively clever tricks—was condemned to be burned for supposedly being possessed by the devil. Tragically, the poor horse was publicly burned in Lisbon. There are also documented cases of pigs being burned under the belief that they were likewise servants of the devil.
Through sorcery, Mr. Mather thought witnesses were occasionally prevented from giving evidence in courts of justice against witches, and even judges were sometimes so overawed by the culprits' looks that they could not discharge their duties with firmness. A witch could, by a cast of her evil eye, strike people to the ground, and by the same visual organ kill cattle. Men and beasts were also bewitched into madness. To such an extent, we are told, were people tormented by witches in New England, that the Church appointed days of prayer on behalf of afflicted persons. And so peculiar were diseases, that the physicians declared their patients'[Pg 561] troubles were preternatural. That being so, a little ingenuity, strengthened with spite, enabled the afflicted or the afflicted's friends to trace the disorder to the malevolence of a certain witch or witches.
Through magic, Mr. Mather believed that witnesses were sometimes stopped from giving evidence in courts against witches, and even judges could be so intimidated by the looks of the accused that they struggled to perform their duties effectively. A witch could, with a glance, incapacitate people, and with the same power, harm livestock. Both humans and animals were also driven to madness by witchcraft. It is said that people in New England were tormented by witches to such a degree that the Church designated days of prayer for those who were suffering. The diseases were so strange that doctors claimed their patients' troubles were unnatural. Because of this, a bit of cleverness, mixed with resentment, allowed the afflicted or their friends to blame the misfortunes on the malice of a specific witch or witches.
In the trial of Susan Martin, in 1692, among other absurdities of circumstantial evidence relied on, was that her skirts were not draggled when out on a wet day, while the clothes of other women travelling with her were bespattered and clotted with mud.
In the trial of Susan Martin in 1692, one of the strange pieces of circumstantial evidence used against her was that her skirt wasn’t muddy when she was out on a rainy day, while the clothes of other women traveling with her were splashed and caked with mud.
Writers of no mean order, including clergymen, believed in the existence of witches, ghosts, and goblins, and boldly defended the proceedings in New England against the victims put to death for their alleged diabolical deeds through the agency of Satan.
Writers of significant stature, including clergymen, believed in the existence of witches, ghosts, and goblins, and confidently defended the actions taken in New England against those executed for their supposed evil deeds through the influence of Satan.
Witchcraft spread alarm over Sweden in the seventeenth century. The news of particular acts of witchcraft coming to the king's ear, his Majesty appointed commissioners to inquire into the matter. From a public register of 1669 and 1670, we ascertain that the commission, consisting of clergymen and laymen, were instructed to visit Mobra and inquire into frightful proceedings there. The commissioners met at the parson's house to hear complaints. Both the minister and people of fashion complained, with tears in their eyes, of the miserable condition they were in, from the calamity of witchcraft. They gave the commissioners strange instances of the devil's tyranny among them—how, by the help of witches, he had drawn hundreds of children to him; how he had been seen going in visible shape through the country; how he had wrought upon the poorer people, by presenting them with meat and drink. The inhabitants begged earnestly, yet in the most respectful manner,
Witchcraft caused a lot of fear in Sweden during the seventeenth century. When the king heard about specific acts of witchcraft, he appointed commissioners to investigate the issue. According to a public register from 1669 and 1670, this commission, made up of clergymen and laypeople, was tasked with visiting Mobra to look into alarming events happening there. The commissioners gathered at the parson's house to listen to complaints. Both the minister and members of high society tearfully complained about the terrible situation they were facing because of witchcraft. They shared bizarre accounts of the devil's cruelty among them—how, with the help of witches, he had lured hundreds of children to him; how he had been seen traveling openly throughout the land; and how he had influenced the poorer folks by offering them food and drink. The residents pleaded earnestly, yet in the most respectful way,
"The Lords Commissioners to root out this hellish crew, that rest and quietness might be regained; and the rather, because the children who used to be carried away in the district of Elfdale, since some witches had been burnt there, remained unmolested."
"The Lords Commissioners to eliminate this terrible group, so that peace and quiet could be restored; especially since the children who used to be taken from the Elfdale area, after some witches had been executed there, were no longer disturbed."
[Pg 562]An elaborate report of the peculiar proceedings says:—
[Pg 562]A detailed report of the unusual events states:—
"That day," i.e. the 13th of August, "the last humiliation-day instituted by authority for removing of this judgment, the commissioners went to church, where there appeared a considerable assembly.... Two sermons were preached, in which the miserable case of those people, that suffered themselves to be deluded by the devil, was laid open....
"That day," i.e. the 13th of August, "the last day of humiliation set by the authorities to lift this judgment, the commissioners went to church, where a large crowd gathered.... Two sermons were preached, highlighting the unfortunate situation of those people who allowed themselves to be deceived by the devil....
"Public worship being over, all the people of the town were called together to the parson's house; nearly three thousand of them attended.
"After public worship was over, everyone in town was called to the parson's house; nearly three thousand people showed up."
"Next day the commissioners met again, consulting how they might withstand this dangerous flood. After long deliberation, they resolved to execute such as the matter of fact could be proved upon. Examination being made, there were discovered no less than threescore and ten witches in the village. Three and twenty of whom, freely confessing their crimes, were condemned to die. The rest pleading not guilty, were sent to Fabluna, where most of them were afterwards executed.
"Next day, the commissioners met again to discuss how they could withstand this dangerous flood. After a long discussion, they decided to take action based on what could be proven. Upon examination, they discovered no fewer than seventy witches in the village. Twenty-three of them, confessing to their crimes, were sentenced to death. The others, who pleaded not guilty, were sent to Fabluna, where most of them were executed later."
"Fifteen children, who likewise confessed they were engaged in the witchery, died as the rest; six and thirty youths, between nine and sixteen years of age, who had been less guilty, were forced to run the gauntlet; twenty more, who had no great inclination, yet had been seduced to those hellish enterprises, because they were very young, were condemned to be lashed with rods upon their hands for three Sundays together at the church door; and the aforesaid six and thirty were also doomed to be lashed this way once a week for a whole year together. The number of the seduced children was about three hundred.
"Fifteen children, who also admitted they were involved in witchcraft, died like the others; thirty-six youths, aged between nine and sixteen, who were less guilty, were forced to run the gauntlet; twenty more, who weren't strongly inclined but had been lured into those terrible acts because they were very young, were sentenced to be whipped on their hands for three Sundays in a row at the church door; and the aforementioned thirty-six were also condemned to be whipped this way once a week for an entire year. The total number of seduced children was around three hundred."
"Several of the witches were asked how they were able to carry so many children with them; and they answered, that they came into the chamber where the children lay, laid hold of them, and asked them whether they would go to a feast with them? to which some answered yes, others no; yet they were all forced to go. They only gave the children a shirt, a coat, and a doublet, which was either red or blue, and so they did set them upon a beast of the devil's providing, and then they rid away.
"Several of the witches were asked how they managed to take so many children with them; they replied that they entered the room where the children were, grabbed them, and asked if they wanted to join them for a feast. Some said yes, others said no; still, they were all made to go. They just gave the children a shirt, a coat, and a doublet, either red or blue, and then placed them on a creature provided by the devil, and rode off."
"The children confessed the same thing; and some added, that because they had very fine clothes put upon them, they were very willing to go.
"The children admitted the same thing; and some added that because they were dressed in nice clothes, they were eager to go."
"A little girl of Elfdale confessed that, on naming the name of Jesus as she was carried away, she fell suddenly upon the ground, and got a great hole in her side, which the devil presently healed up again, and away he carried her; and to this day the girl confessed she had exceeding great pain in her side.
"A little girl from Elfdale admitted that when she called out the name of Jesus while being taken away, she suddenly fell to the ground and got a huge gash in her side, which the devil quickly healed, and then he took her away; to this day, the girl says she still has a lot of pain in her side."
"The children said they had seen sometimes a very great devil like a dragon, with fire round about him, and bound with an iron chain....
"The kids said they had sometimes seen a huge devil like a dragon, surrounded by fire and chained with an iron link...."
"Some of the children talked much of a white angel, which used to forbid them to do what the devil bade them do, and told them that those doings would not last long: what had been done was permitted because[Pg 563] of the wickedness of the people, and the carrying away of the children should be made manifest. And they added, that this white angel would place himself sometimes at the door betwixt the witches and the children; and when they came to Blockula, their meeting-place, he pulled the children back, but the witches went in.
"Some of the kids talked a lot about a white angel who used to stop them from doing what the devil wanted them to do, and told them that those actions wouldn't last long: what had happened was allowed because[Pg 563] of the people's wickedness, and the taking away of the children should be made clear. They also said that this white angel would sometimes stand at the door between the witches and the children; and when they arrived at Blockula, their meeting place, he pulled the children back, but the witches went in."
"The minister of Elfdale declared that one night the witches were, to his thinking, upon the crown of his head, and that from thence he had a long continued pain of the head.
"The minister of Elfdale declared that one night the witches were, in his opinion, on the crown of his head, and that from that point on he had a persistent headache."
"One of the witches confessed that the devil had sent her to torment the minister, and that she was ordered to use a nail and strike it into his head, but it would not enter very deep and hence came the headache.
"One of the witches admitted that the devil had sent her to torment the minister, and that she was told to use a nail and drive it into his head, but it wouldn't go in very deep and that's why he had the headache."
"The minister said also that one night he felt a pain as if he were torn with an instrument, and when he wakened he heard somebody scratching and scraping at the window, but could see nobody. And one of the witches confessed that she was the person that did it, being sent by the devil.
"The minister said that one night he felt a pain like he was being cut with a tool, and when he woke up, he heard someone scratching and scraping at the window, but he couldn't see anyone. One of the witches later admitted that she was the one who did it, sent by the devil."
"The minister of Mobra declared also that one night one of the witches came into his house, and did so violently take him by the throat that he thought he should have been choked; and waking, he saw the person that did it, but could not know her; and that for some weeks he was not able to speak, or perform divine service.
"The minister of Mobra also announced that one night a witch broke into his house and violently grabbed him by the throat, making him think he was going to be choked. When he woke up, he saw who did it but couldn’t recognize her; as a result, he was unable to speak or carry out any religious services for several weeks."
"They confessed also that the devil gave them a beast about the bigness and shape of a young cat, which they called a carrier; and that he gave them a bird too, as big as a raven, but white. And these two creatures they could send anywhere; and wherever they came, they took away all sorts of victuals they could get—butter, cheese, milk, bacon, and all sorts of seeds, whatever they found, and carried it to the witch. What the bird brought, they kept for themselves; but what the carrier brought, they reserved for the devil....
"They also admitted that the devil gave them a creature about the size and shape of a young cat, which they called a carrier; and that he also gave them a bird, as big as a raven but white. They could send these two creatures anywhere, and wherever they went, they took all kinds of food they could find—like butter, cheese, milk, bacon, and all sorts of seeds—and carried it to the witch. They kept what the bird brought for themselves, but whatever the carrier brought was set aside for the devil....
"They added, likewise, that these carriers filled themselves so full sometimes that they were forced to spue by the way, which spueing was found in gardens where colworts grew, and not far from the houses of witches. It was of a yellow colour like gold, and was called butter of witches.
"They also mentioned that these carriers sometimes overloaded themselves so much that they had to throw up along the way, and this vomit was found in gardens where collard greens grew, not far from the homes of witches. It was yellow like gold and was referred to as witch's butter."
"The Lords Commissioners were very earnest, and took great pains to persuade the witches to show some of their tricks, but to no purpose; for they unanimously said that, since they had confessed, they found that all their witchcraft was gone, and that the devil appeared to them very terrible, with claws on his hands and feet, and with horns on his head, and a long tail behind, and showed them a pit burning with a hand put out; but the devil did thrust the person down again with an iron fork, and suggested to the witches, that if they continued in their confession, he would deal with them in the same manner."
"The Lords Commissioners were very determined and worked hard to convince the witches to reveal some of their tricks, but it was all in vain; they all insisted that since they had confessed, they felt that all their witchcraft had disappeared. They described the devil as looking very fearsome, with claws on his hands and feet, horns on his head, and a long tail behind him. He showed them a pit that was burning, with a hand reaching out, but then he pushed the person back down into it with an iron fork and warned the witches that if they continued to confess, he would treat them the same way."
CHAPTER LXVII.
Superstition in France—Pope John XXII. celebrated in the History of Sorcery and Magic—A Bishop skinned alive and torn by Horses for Witchcraft—King Philippe and Superstition—Springs poisoned by Lepers and Jews—Extracting Teeth without Pain—A Dentist strangled by a Demon—Berne Witch—Charmed Ointment—Sorcerers in Navarre—Demoniacal Operations—Voice in the Air—Witch Flying—Witches meeting their Deserts—Maria Renata's Witchcrafts—Nuns possessed of Devils—Promise of Life by Satan—End of Renata—Jeanne D'Arc—Credulity of France and England—Fairies of Domremi—Charmed Tree—Sparkling Spring—Mandrakes—Jacques D'Arc and his Wife—Jeanne D'Arc in Childhood—Converse with Spirits and Angels—France under Tyranny—Jeanne's Heavenly Mission communicated to the Dauphin—Maid at the head of Troops—Her Achievements—Siege of Orleans—Great Victories—Dauphin Crowned—Jeanne's Desire to retire into Private Life—Opposition to her Retirement—The Maid's Feats of Valour—Heroine Betrayed—Charmed Sword—Jeanne's Surrender—King's Ingratitude—Great Rejoicing at the Maid's Downfall—Attempt to Escape—Trial and Condemnation—Maid Burned—A white Dove rising from her Ashes—Imitators—Unreliable Reports.
Superstition in France—Pope John XXII. celebrated in the History of Sorcery and Magic—A Bishop skinned alive and torn apart by Horses for Witchcraft—King Philippe and Superstition—Springs poisoned by Lepers and Jews—Extracting Teeth without Pain—A Dentist strangled by a Demon—Berne Witch—Charmed Ointment—Sorcerers in Navarre—Demonic Operations—Voice in the Air—Witch Flying—Witches facing their Fate—Maria Renata's Witchcraft—Nuns possessed by Devils—Promise of Life by Satan—End of Renata—Jeanne D'Arc—Belief in France and England—Fairies of Domremi—Cursed Tree—Sparkling Spring—Mandrakes—Jacques D'Arc and his Wife—Jeanne D'Arc as a Child—Talking to Spirits and Angels—France under Tyranny—Jeanne's Heavenly Mission conveyed to the Dauphin—Maid leading Troops—Her Achievements—Siege of Orleans—Great Victories—Dauphin Crowned—Jeanne's Desire to return to Private Life—Opposition to her Retirement—The Maid's Acts of Courage—Heroine Betrayed—Cursed Sword—Jeanne's Surrender—King's Ingratitude—Great Celebrations at the Maid's Downfall—Attempt to Escape—Trial and Condemnation—Maid Burned—A white Dove rising from her Ashes—Imitators—Unreliable Reports.
France, like her neighbouring nations, entertained strong opinions in regard to superstition; and so did the high dignitaries of Rome. Pope John XXII. is celebrated in the history of sorcery and magic. He believed that sorcery had been resorted to to procure his untimely death, soon after his accession to the Papacy, by the Bishop of Chahors, the Pope's native place. The bishop being brought before the College of Cardinals, was, after deposition from his holy office, delivered to the secular powers in Avignon to receive punishment. A cruel fate awaited him; the unfortunate bishop being first skinned alive, next torn by horses, and then burned. Pope John continued to persecute persons suspected of sorcery, and many an unhappy creature suffered at his suggestion.
France, like its neighboring countries, had strong views about superstition, and so did the high-ranking officials in Rome. Pope John XXII is well-known in the history of sorcery and magic. He believed that sorcery was used to cause his premature death shortly after he became pope, allegedly by the Bishop of Cahors, who was from the Pope's hometown. The bishop was brought before the College of Cardinals, stripped of his holy office, and handed over to the secular authorities in Avignon for punishment. A brutal fate awaited him; the poor bishop was first skinned alive, then torn apart by horses, and finally burned. Pope John continued to hunt down people suspected of sorcery, leading many unfortunate souls to suffer at his behest.
In the spring of 1321 King Philippe summoned the[Pg 565] States-General to meet at Poictiers, and proceeded in person to Poitou to hold his court there. Soon after the assembly of the Estates, information was given to the king that the lepers, of whom there were many in the place, had entered into a conspiracy to poison and bewitch the springs throughout Aquitaine, in order to kill the Christians, or reduce them to the same state of loathsome disease as they themselves suffered. Some who were arrested admitted, under torture, the accusation. The king became so greatly alarmed that he fled from Poitou, after giving orders to arrest and imprison all the lepers in France. Multitudes of them were condemned and burned; still the king thirsted for more blood. Jews were also accused of aiding to poison and bewitch the wells. At Chinon upwards of one hundred Jews suffered the extreme penalty of the law for such groundless crimes. After a show of trial, and trumped-up charges equally false, many more Jews and lepers were put to death in Paris.
In the spring of 1321, King Philippe called the[Pg 565] States-General to meet in Poictiers and went to Poitou to hold his court there. Shortly after the Estates gathered, the king was informed that the lepers, who were numerous in the area, had conspired to poison and curse the springs throughout Aquitaine to kill Christians or make them suffer the same horrible disease that plagued them. Some arrested lepers confessed to the allegations under torture. The king became so alarmed that he fled Poitou after ordering the arrest and imprisonment of all the lepers in France. Many were condemned and burned, yet the king desired even more blood. Jews were also accused of helping to poison and curse the wells. In Chinon, over a hundred Jews faced the death penalty for these baseless charges. After a show trial and fabricated accusations, many more Jews and lepers were executed in Paris.
Dentists will be surprised to learn that in bygone days none but those acquainted with occult science were supposed capable of extracting teeth without pain. In the seventeenth century an astrologer in France, who sold talismans and extracted teeth without pain, was strangled in bed by a demon.
Dentists might be shocked to find out that in the past, only those knowledgeable about occult science were thought to be able to pull teeth without causing pain. In the seventeenth century, an astrologer in France, who sold talismans and removed teeth without pain, was killed in bed by a demon.
A woman, executed at Berne, stated she belonged to a sect who had sworn eternal subjection to the devil, and that she knew how to prepare a decoction which, when swallowed by any one, would convert the novice into a witch equal in knowledge and power to the older members of her fraternity.
A woman executed in Bern claimed she was part of a sect that had vowed eternal loyalty to the devil, and that she knew how to make a concoction that, when ingested by anyone, would turn the beginner into a witch with the same knowledge and power as the more experienced members of her group.
Here is a case exhibiting the power of charmed ointment. In the year 1527 a band of one hundred and fifty sorcerers, says Llorente, greatly disturbed Navarre. The sect held "Sabbath" orgies, where demons were adored, and transformations of witches and wizards took place, after anointing[Pg 566] themselves with a compound made from the grease of reptiles. One witch, on condition of receiving a pardon, agreed to show the demoniacal operations gone through at the "Sabbath" meetings. Provided with a box of witch ointment, she ascended a high tower, accompanied by a commissioner of the royal council. In the sight of a vast concourse of people, she applied the ointment to various parts of her person. Having done this, she exclaimed in a loud voice, "Are you there?" From the air a voice answered, "Yes, I am here." The woman then descended the tower to its centre, crawling down the outside of the wall on her hands and feet. Suddenly she flew away, and vanished out of sight beyond the horizon. Her one hundred and forty-nine companions were brought to trial, and met their deserts.
Here’s a case showing the power of enchanted ointment. In 1527, a group of one hundred and fifty sorcerers, according to Llorente, caused a lot of unrest in Navarre. The group held "Sabbath" rituals where they worshipped demons, and witches and wizards underwent transformations after smearing themselves with a mixture made from reptile fat. One witch agreed to demonstrate the demonic rituals performed at the "Sabbath" gatherings in exchange for a pardon. Equipped with a jar of witch ointment, she climbed up a tall tower, accompanied by a member of the royal council. In front of a large crowd, she applied the ointment to different parts of her body. After doing so, she called out loudly, "Are you there?" A voice responded from the air, "Yes, I am here." She then crawled down the side of the tower on her hands and feet. Suddenly, she flew off and disappeared beyond the horizon. The other one hundred and forty-nine members were put on trial and faced the consequences.
Maria Renata, sub-prioress of a convent at Unterzell, proved to be a witch. She tormented the nuns at night, and, to assist her in the black art, she kept a considerable number of cats. General alarm prevailed; five of the nuns became possessed of devils. Renata avowed to her confessor that she was a witch, that she had often been carried bodily to witch Sabbaths, and presented to the prince of darkness. Her name appeared in a black book, and she consented to be the devil's property. In return, she received the promise of life for seventy years. After trial by the civil judges, they condemned Renata to the flames; but at the appointed time of execution, by way of showing a little mercy, her head was struck off before the flames kindled around her body. This tragedy took place in the year 1749—strange to say, in the seventy-first year of Renata's age.
Maria Renata, the sub-prioress of a convent in Unterzell, turned out to be a witch. She tormented the nuns at night and kept a large number of cats to help her with her dark magic. There was widespread panic; five of the nuns ended up possessed by demons. Renata confessed to her confessor that she was a witch, that she had often been physically taken to witch gatherings, and presented to the devil. Her name was listed in a black book, and she agreed to be the devil's servant. In return, she was promised a lifespan of seventy years. After being tried by civil judges, Renata was sentenced to death by fire; however, as a gesture of mercy, her head was chopped off before the flames engulfed her. This tragedy occurred in 1749—strangely enough, in the seventy-first year of Renata's life.
We next give a more extraordinary story illustrative of superstitious sentiments in France, viz. the world-wide one of Jeanne D'Arc (sometimes called Johan of Arc, the Maid of Orleans), who fell a victim to the credulity prevalent in that country and in England. The small village[Pg 567] of Domremi is a retired spot, where popular superstitions have been almost religiously preserved. Fairies were believed to frequent the neighbourhood of Domremi. Near to it stood a large ancient beech-tree, known as the charmed tree of Bourlemont, supposed to be a favourite haunt of elves. Beneath the spreading boughs gushed a sparkling fountain, of which people drank to preserve them from fevers. Witches went thither at night to dance with the fairies. Young men and maidens also resorted to the spot, to dance round the tree and fountain. Garlands were made there, and presented as offerings to our lady of Domremi. The priests of the village said mass once a year over the fountain, to strengthen its healing qualities. Under a hazel-tree, not far from the charmed tree, grew mandrakes, one of which never failed to add wealth and domestic happiness to any person who possessed it.
We next share a more fascinating story that highlights superstitious beliefs in France, specifically the well-known tale of Jeanne D'Arc (sometimes called Joan of Arc, the Maid of Orleans), who became a victim of the widespread gullibility in both her country and England. The small village[Pg 567] of Domremi is a secluded place where local superstitions have almost been preserved like a religion. People believed that fairies often visited the area around Domremi. Nearby stood a large, ancient beech tree, known as the enchanted tree of Bourlemont, which was thought to be a favorite spot for elves. Under its wide branches flowed a sparkling fountain, and locals drank from it to protect themselves from fevers. Witches would go there at night to dance with the fairies. Young men and women also gathered at the site to dance around the tree and fountain. They made garlands to offer to Our Lady of Domremi. The village priests held a mass once a year over the fountain to enhance its healing powers. Near the enchanted tree, a hazel tree grew mandrakes, which were believed to bring wealth and happiness to anyone who possessed them.
In the village lived a labouring man, named Jacques D'Arc, who, with his wife, the villagers looked upon with respect. They had several children, boys and girls. The youngest daughter, named Jeanne, was born in the year 1410. At childhood she assumed a reserved and pensive disposition, and often sought solitude within the village church. Having but a limited education, the superstitions of her time were implicitly believed in by her. In addition to dancing round the charmed tree and fountain with other young maidens, she often went there alone. She grew up to be an attractive young woman, of peculiar mind. Subject to fits or trances, she became prostrated by them; and she had, according to her own account, converse with angels and the spirits of dead saints.
In the village lived a hardworking man named Jacques D'Arc, who, along with his wife, was respected by the villagers. They had several children, both boys and girls. The youngest daughter, named Jeanne, was born in 1410. In her childhood, she was quiet and thoughtful, often seeking solitude in the village church. With only a limited education, she strongly believed in the superstitions of her time. Besides dancing around the enchanted tree and fountain with other young women, she frequently visited the church alone. She grew up to be an attractive young woman with a unique mind. She experienced fits or trances, which left her completely exhausted; she claimed to have conversations with angels and the spirits of deceased saints.
At an early period of life Jeanne D'Arc received the impression that providence intended her to achieve great feats in behalf of her country. More than once she exclaimed, "Nobody but me can recover the kingdom of France!" At this time, it should be observed, France groaned under the tyranny of contending factions; and so[Pg 568] low had the Dauphin sunk, that not a single place remained in his power except Orleans; and even it the English closely besieged. After various unsuccessful attempts, the Maid obtained permission to communicate her heavenly mission to the Dauphin. Assuming male attire and warlike equipments, including a white banner, she placed herself at the head of the French troops, who, through her example, became inspired with new enthusiasm. On the 29th April 1429 she threw herself, with supplies of provisions, into Orleans. Soon after arriving there she attacked Fort St. Loup, which she carried, while wielding a sword that had lain more than a century in a knight's tomb behind the altar of St. Catherine at Fierbois. In an assault on the English, Jeanne received a severe wound on the neck, from which a large quantity of blood flowed; but she said it was not blood, but glory, that streamed out. The siege of Orleans being raised on 8th May, Jeanne D'Arc carried the news to the Dauphin, and entreated him to come and be crowned at Rheims, then in possession of the English. The siege of Gergeau was next undertaken. Jeanne boldly went into the ditch, standard in hand, at a part most vigorously defended. The soldiers followed, and soon the town fell by the courageous woman's hands. She next took possession of Auxerre, Troyes, and Chalons, thus opening for the Dauphin the road to Rheims. Thither he proceeded, and on 17th July was crowned. Jeanne D'Arc (or the Maid of Orleans, as she is now called) assisted at the ceremony. The Maid having accomplished, so far, the object of her mission, wished to return home; but, seeing her presence inspired great confidence in the army, the king, and others of influence, opposed her departure. She therefore stuck to her post of military leader. She accompanied the king to Crepi, Senlis, and Paris. In the siege of Compeigne, in the year 1430, Jeanne made a sally, at the head of a hundred men, over the bridge, and twice[Pg 569] repulsed the besiegers. The king's troops were surrounded, yet, after performing feats of valour, the Maid disengaged her company, who re-entered the town. The heroine remained in the rear to facilitate the retreat, and, when she wished to enter the town, the gates were shut. She again charged her pursuers, but finding herself unsupported she exclaimed, "I am betrayed!" It turned out as supposed: the shutting of the gates while Jeanne remained exposed to danger did not take place through accident. Jealousy and treachery were at work: her pretended friends had conspired to bring her bright career to a speedy end. Many brave soldiers fell under the Maid's charmed sword; but as one sword and a single hand could not mow down a whole army, she surrendered to Lionel Vasture of Vendôme, who gave her up to John of Luxembourg. The latter nobleman basely sold Jeanne to her enemies—the English—for ten thousand livres; and, what appeared most cruel, the king did not attempt to redeem the heroine, to whom he and his kingdom owed much.
At a young age, Jeanne D'Arc felt that providence had destined her to do great things for her country. More than once, she declared, "No one but me can reclaim the kingdom of France!" At that time, France was suffering under the oppression of rival factions, and the Dauphin had fallen so low that he controlled nothing except Orleans, which was closely besieged by the English. After several failed attempts, the Maid got permission to share her divine mission with the Dauphin. Dressed in men's clothing and armed for battle, including a white banner, she took command of the French troops, who were inspired by her example. On April 29, 1429, she entered Orleans with supplies. Shortly after arriving, she attacked Fort St. Loup and captured it, wielding a sword that had been buried for over a century in a knight's tomb behind the altar of St. Catherine at Fierbois. During an assault on the English, Jeanne suffered a serious wound to her neck, from which a significant amount of blood flowed; however, she claimed that it was not blood but glory that was spilling out. After the siege of Orleans was lifted on May 8, Jeanne D'Arc informed the Dauphin and urged him to go be crowned at Rheims, which was then under English control. The siege of Gergeau followed. Jeanne boldly entered the ditch with her standard at the most fiercely defended point. The soldiers followed her, and soon the town fell by her courageous efforts. She then took control of Auxerre, Troyes, and Chalons, paving the way for the Dauphin to reach Rheims. He proceeded there, and on July 17, he was crowned. Jeanne D'Arc (or the Maid of Orleans, as she is known today) attended the ceremony. Having accomplished her mission so far, she wanted to return home; but seeing how much confidence her presence gave to the army, the king, and others, they opposed her departure. So, she remained as a military leader. She traveled with the king to Crepi, Senlis, and Paris. In the siege of Compeigne in 1430, Jeanne led a charge with a hundred men over the bridge, repelling the attackers twice. The king's troops were surrounded, but after displaying acts of bravery, the Maid helped her group escape back into town. She stayed behind to facilitate their retreat, but when she tried to enter, the gates were shut. She charged at her pursuers again, but finding no support, she shouted, "I am betrayed!" It turned out as she feared: the shutting of the gates while Jeanne was left vulnerable wasn't an accident. Jealousy and treachery were at play—her so-called friends had conspired to end her promising career. Many brave soldiers fell under the Maid's powerful sword; however, as one sword and one hand cannot defeat an entire army, she was captured by Lionel Vasture of Vendôme, who then handed her over to John of Luxembourg. This nobleman shamefully sold Jeanne to her enemies—the English—for ten thousand livres; and, what seemed most cruel, the king made no effort to rescue the heroine, to whom he and his kingdom owed so much.
The ingratitude of Charles VII. has remained a blot on his memory. Even those who refuse to admit that Jeanne D'Arc possessed supernatural powers, regard his conduct with abhorrence. On Jeanne being made prisoner, the English rejoiced exceedingly. The Duke of Bedford thought it proper to disgrace her, in order to reanimate the courage of his countrymen. In Paris, the authorities, to evince their joy at her downfall, ordered salvoes of artillery to be fired. A te deum was sung in the church of Nôtre Dame; and preachers returned thanks to the Most High, for his mercy in bringing to an end the influence of such a wicked sorceress.
The ingratitude of Charles VII has left a stain on his legacy. Even those who deny that Jeanne D'Arc had supernatural abilities view his actions with disgust. When Jeanne was captured, the English celebrated wildly. The Duke of Bedford deemed it necessary to disgrace her to boost the morale of his fellow countrymen. In Paris, the authorities, eager to show their happiness at her defeat, ordered cannon fire. A te deum was performed in the Notre Dame church, and preachers thanked the Most High for his mercy in ending the influence of such an evil sorceress.
Jeanne, in an effort to escape from a high tower (her place of confinement), cast herself from its summit to the ground, yet, strange to say, sustained little injury. To guard against another attempt to gain liberty, iron chains were put round her legs and body. A court of French[Pg 570] bishops met to try the Maid. The charge embraced seventy articles of impeachment. Questions were asked concerning politics; her belief in and intercourse with fairies; her favourite spiritual visitants, St. Catherine and St. Margaret; the devices of her banner; and the sacred sword.
Jeanne, trying to break free from a high tower (her place of confinement), jumped from its top to the ground, yet, oddly enough, she wasn't seriously hurt. To prevent her from trying to escape again, iron chains were placed around her legs and body. A court of French[Pg 570] bishops convened to try the Maid. The charges included seventy articles of impeachment. Questions were raised about politics; her beliefs in and interactions with fairies; her favorite spiritual visitors, St. Catherine and St. Margaret; the designs on her banner; and the sacred sword.
A formula of sentence, after fifteen separate examinations, was read, declaring her guilty of apostacy, sorcery, etc., and setting forth that, lest the culprit should corrupt others, she should be cast out of the church, and delivered to the temporal authorities, praying them to deal mildly and humanely with her, and to rest satisfied with the death of her body. Burning the body only, the ecclesiastics considered mild treatment. Had they delivered their victim to Satan, loaded with the fearful curses contained in the greater excommunication, who can tell when her guilt would be expiated? As the secular powers were merely instruments of the ecclesiastical authorities, sentence of death by burning against the Maid of Orleans soon became an accomplished fact. Fastened to a stake, without much delay, the flames consumed her fair form, at the age of nineteen years. To the very last she believed in the reality of her visions, and intercourse with the spirits of departed saints. Her dying agonies were witnessed by a pitying crowd, who separated to proclaim abroad, that at the moment her breath went out a pure white dove rose from the pile and soared up to heaven.
A sentencing formula, after fifteen separate hearings, was read, declaring her guilty of apostasy, sorcery, and other charges. It stated that, to prevent the accused from corrupting others, she should be expelled from the church and handed over to the secular authorities, urging them to treat her gently and humanely, and to be satisfied with just the death of her body. The ecclesiastics considered burning her body a mild punishment. If they had delivered her to Satan, burdened with the severe curses of excommunication, who knows when her guilt would have been atoned for? Since the secular authorities were just tools of the church authorities, the death sentence by burning for the Maid of Orleans quickly became reality. Tied to a stake, without much delay, the flames engulfed her beautiful form at the age of nineteen. Until her last moment, she believed in the truth of her visions and her communication with the spirits of departed saints. Her dying struggles were witnessed by a compassionate crowd, who spread the word that as she took her last breath, a pure white dove rose from the pyre and soared up to heaven.
Subsequent to this heroine's death several women emerged from obscurity, and feigned to be inspired in the same way as Jeanne D'Arc had been. Two young maids residing near Paris pretended that her mantle had fallen on them. The clergy interfered. The young women were apprehended, tried, and declared guilty of holding communication with evil spirits. One of them recanted, and thereby saved her life; the other remained firm, and perished at the stake.
After the heroine's death, several women stepped out of the shadows and claimed they were inspired just like Jeanne D'Arc had been. Two young girls living near Paris insisted that her spirit had passed to them. The clergy got involved. The young women were arrested, put on trial, and found guilty of communicating with evil spirits. One of them backed down and saved her life; the other stood her ground and died at the stake.
[Pg 571]After the real or unreal execution of Jeanne D'Arc, the report became current that she was alive, and playing a conspicuous part in society at a considerable distance from the scene of her triumphs and degradation. Some would have it that she escaped punishment through the interference of her admirers; but the general belief remained, that she really suffered in terms of her sentence. Another report represents the Maid's persecutors as being overtaken by more than ordinary misfortunes in their estate, in addition to suffering the torments of accusing consciences.
[Pg 571]After the actual or rumored execution of Jeanne D'Arc, it became widely believed that she was still alive, playing a prominent role in society far away from where she experienced her victories and downfall. Some claimed that she avoided punishment thanks to her supporters' intervention; however, most people believed that she truly endured the consequences of her sentence. Another story suggests that her persecutors faced greater-than-usual misfortunes in their lives, along with the agony of guilty consciences.
SUPERSTITION IN THE NINETEENTH CENTURY.
CHAPTER LXVIII.
Generality of Superstition—The Church and Superstition—St. Mourie—People forbidden to resort to the island Innis Maree—Various Modes of Superstition—Charms—Lucky and Unlucky Times—A Tinker's Curse and a Gipsy's Warning—Sailors' and Fishermen's Delusions—Spitting on one's Loof—Weddings, Funerals, and Baptisms—Spae Wives—May Dew—Holy-days—Kirk-session Records—Fort-William Fisherman—Dipping in Fountains—Lochmanur—Holy Well of Kilvullen—Well of Craiguck—Superstition in the Highlands—Warlock Willox—Superstition in Dundee.
Generality of Superstition—The Church and Superstition—St. Mourie—People forbidden to visit the island Innis Maree—Various Types of Superstition—Charms—Lucky and Unlucky Times—A Tinker's Curse and a Gypsy's Warning—Sailors' and Fishermen's Beliefs—Spitting on one's Hand—Weddings, Funerals, and Baptisms—Witch Midwives—May Dew—Holidays—Church Meeting Records—Fort-William Fisherman—Dipping in Fountains—Lochmanur—Holy Well of Kilvullen—Well of Craiguck—Superstition in the Highlands—Warlock Willox—Superstition in Dundee.
Notwithstanding the progress of religion, science, and education generally so called, superstition prevails in this and other countries to an extent scarcely credible, and certainly not creditable to the leaders of public opinion. In every town and country, in every village and hamlet, yea, in every domestic circle, a belief in the supernatural has a place. Although the time has gone by for the burning of witches, and though the human mind is less disturbed by the thoughts of ghosts and Satan in corporeal shape than in past centuries, nevertheless man has not been able to rise altogether above the notion that there are such mortal creatures as witches and warlocks, and such immortal visible visitants to our sublunary world as spirits and the devil. Not only is there a general belief in the existence of ghosts, but we have people asserting that they possess the faculty of making spirits of the dead answer them at pleasure. Learned men (men in high position)[Pg 573] have written lengthy arguments in favour of the spiritual theory.
Despite the advancements in religion, science, and education, superstition continues to dominate in this and other countries to an extent that is almost unbelievable and certainly not flattering to public opinion leaders. In every town and country, in every village and small community, even in every home, belief in the supernatural exists. Although the era of burning witches has passed, and while people's minds are less troubled by thoughts of ghosts and corporeal Satan than in previous centuries, humanity still struggles to completely let go of the idea that witches and warlocks exist, as well as the belief in visible spirits and the devil that linger in our world. Not only is there a widespread belief in ghosts, but many claim to have the ability to communicate with the spirits of the dead at will. Esteemed individuals (those in high positions) have written extensive arguments in support of the spiritual theory.[Pg 573]
Signs and omens are observed, faith in miracles have not died out, charms are not considered valueless, curses and evil wishes make a large proportion of our population tremble, dreams are believed in. Indeed nearly all, if not all, the various aspects and phases of superstition of the sixteenth, seventeenth, and eighteenth centuries are, to a certain extent, believed in in the nineteenth century. We make no mere random statement, but are stating facts falling under our own notice and that of reliable witnesses.
Signs and omens are still noticed, faith in miracles hasn’t faded, charms are still considered valuable, and curses and evil wishes make many people anxious; dreams are taken seriously. In fact, nearly all, if not all, aspects of superstition from the sixteenth, seventeenth, and eighteenth centuries are, to some degree, still believed in during the nineteenth century. We are not making a random claim; we are stating facts observed by ourselves and trustworthy witnesses.
Fear of the supernatural is confirmed by the dread one has of passing a graveyard at night. Among the English, Scotch, and Irish people the tales of their forefathers are remembered. Who has forgotten his nursery tales? Who does not remember the stories of aged friends as they sat round the winter fire? We have somewhere read of our nursery tales under eight heads. First, of a hero waging successful war with monsters; (2nd), of a neglected individual mysteriously raised into position, like "Cinderella;" (3rd), of one thrown into a magic trance, like the "Sleeping Beauty;" or (4th) of a person overpowered by a monster, as in the case of "Little Red Riding Hood." "Blue Beard," says the writer from whom we have just quoted, is a specimen of a group of tales, in which (5th) the hero or heroine is forbidden to do something, but disobeys. "Beauty and the Beast" and "The White Cat" are examples of a large group in which (6th) a brilliant being is transformed, by means of a spell, into the form of a lower animal. A number of stories, such as "Fortunatus and his Companions," turn upon (7th) the possession of magic implements or spells. The concluding group consists (8th) of moral tales. But these eight groups are far too few to supply examples of either ancient or modern superstition. Hahn endeavoured to[Pg 574] group the folk-tales of Europe under forty heads, and Baring Gould has followed his example. In every corner of Christendom some form of kelpie, sprite, troll, gnome, imp, or demon has a place in the mind of the people, much the same as in Pagan times.
Fear of the supernatural is shown by the anxiety people feel when passing a graveyard at night. Among the English, Scots, and Irish, the stories of their ancestors are well remembered. Who hasn't forgotten the stories from their childhood? Who doesn’t recall the tales shared by elderly friends as they sat around the fire in winter? We've read about our childhood stories categorized in eight ways. First, there’s the hero successfully battling monsters; (2nd), a disregarded person mysteriously elevated to a higher status, like "Cinderella;" (3rd), someone put into a magical sleep, like "Sleeping Beauty;" or (4th) a person overcome by a monster, as in "Little Red Riding Hood." "Blue Beard," as the author we just quoted points out, is an example of a group of tales where (5th) the hero or heroine is forbidden to do something but chooses to disobey. "Beauty and the Beast" and "The White Cat" represent a larger group where (6th) a remarkable being is turned, through magic, into the form of a lesser creature. Several stories, like "Fortunatus and his Companions," are about (7th) possessing magical tools or spells. The final group consists of (8th) moral stories. However, these eight categories are far too few to represent all forms of ancient or modern superstition. Hahn tried to[Pg 574] categorize European folk tales into forty different types, and Baring Gould has followed in his footsteps. In every corner of Christendom, some version of a kelpie, sprite, troll, gnome, imp, or demon continues to exist in the collective consciousness of the people, much like in Pagan times.
Those who have turned their attention to archæology are in a position to corroborate what is here advanced. No doubt, modern superstition, in its various forms, is the result of ancient delusion in regard to religion and moral rectitude. To overlook or neglect the prescribed formula in regard to blessing and cursing, was certain to bring its own punishment. Superstition is believed in by persons accounted neither irreligious nor desperately profane. Church dignitaries, once foremost in the persecution of reputed witches, found it necessary to change their front. Everything bordering on witchcraft, devil worship, or such like, met with ecclesiastical censure. Let the inhabitants of Applecross say why they and their forefathers sacrificed to St. Mourie, their patron saint, at certain seasons; and let the Synod of Glenelg and the Presbytery of Lochcarron say why they considered it necessary to forbid the people resorting to the island Innis Maree on 25th August. And let those reverend bodies say whether certain stones are not consulted as to future events—whether oblations are not left on hills—and whether a species of adoration is not paid to wells.
Those who have focused on archaeology can back up what’s being said here. There’s no doubt that modern superstitions, in their different forms, come from ancient misbeliefs about religion and morality. Ignoring or neglecting the established rituals for blessing and cursing would definitely lead to consequences. Superstition is believed by people who are neither considered irreligious nor extremely disrespectful. Church leaders, who were once the main instigators of witch hunts, found it necessary to change their stance. Anything akin to witchcraft, devil worship, or similar practices faced church disapproval. Let the people of Applecross explain why they and their ancestors made sacrifices to St. Mourie, their patron saint, at specific times; and let the Synod of Glenelg and the Presbytery of Lochcarron explain why they believed it necessary to forbid people from going to the island of Innis Maree on August 25th. And let those religious authorities clarify whether certain stones are consulted for future events, whether offerings are left on hills, and whether a kind of worship is directed towards wells.
Why is the mountain ash, or rowan tree, seen growing in almost every garden, when not another tree adorns the landscape or shelters the family dwelling? Why are the caudal appendages of the cottar's cow and calf adorned with red thread? and wherefore are horse-shoes nailed to stable-doors, ships' masts, and buried under thresholds? What parish or district has not its haunted house and "white lady?" In what quarter do not the young fear to pass ruined castles after sundown? And have we not everywhere a confessed belief in lucky and unlucky[Pg 575] times and circumstances, and admitted presentiments of evil?
Why do we see the mountain ash, or rowan tree, growing in almost every garden, while no other tree decorates the landscape or provides shelter for homes? Why are the tails of the farmer's cow and calf tied with red thread? And why are horseshoes nailed to stable doors, affixed to ships' masts, and buried under doorways? What neighborhood or area doesn't have its haunted house and "white lady"? In which part of town do kids not hesitate to walk past crumbling castles after dark? And don’t we all have a shared belief in lucky and unlucky times and situations, along with instinctive feelings of impending doom?
The tinker's curse and the gipsy's warning are prophetically regarded. In the north of Scotland there is a class of lay preachers, or catechists, known as the "Men," who lay claim to prophetic talent; yea, there are among them enthusiasts, who pretend they possess keys equal in efficacy to those of St. Peter. At the seaside, among the sailors and fishermen, strong indications of superstition are observable. Buyers and sellers, especially cattle dealers and hucksters, daily evince their adherence to the credulity of their progenitors, by spitting on the first money received by them in the morning, and preferring to deal first with persons reputed to have good luck. Athletes (particularly boxers and wrestlers) spit into their loofs before commencing a combat, thinking that by so doing they are more likely to prevail.
The tinker's curse and the gypsy's warning are taken seriously. In the north of Scotland, there's a group of lay preachers, or catechists, known as the "Men," who claim to have prophetic abilities; some among them even insist they hold keys as powerful as those of St. Peter. At the coast, among sailors and fishermen, you can see strong signs of superstition. Buyers and sellers, especially cattle dealers and peddlers, show their belief in the superstitions of their ancestors by spitting on the first money they get in the morning and choosing to do business first with people thought to be lucky. Athletes, especially boxers and wrestlers, spit into their gloves before starting a fight, believing it will increase their chances of winning.
At wedding-parties, baptisms, and funerals we have seen numerous forms of superstition displayed. First, the bride's dress must consist of certain fabrics, while the flowers with which her person is adorned must not include hated sprigs, repellers of love, or such as attract evil spirits. All know the custom, if not the value, of throwing slippers, rice, etc. after a newly-wedded pair; and the ceremony of breaking a cake over a bride's head as she first enters her husband's house is not forgotten. Who has not eaten the "child's cheese," and been forbidden to depart from the infantile home before drinking the young one's health, on every occasion the nursery was entered before the christening. Maidens dream, as often as they have the chance, on "children's cheese" and brides' cakes, in order to obtain glimpses in their slumbers of future love and matrimony.
At weddings, baptisms, and funerals, we’ve seen many forms of superstition in action. First, the bride's dress has to be made from specific fabrics, and the flowers that adorn her must avoid any that are disliked, that repel love, or that attract evil spirits. Everyone knows the tradition, if not the significance, of throwing slippers, rice, and so on after a newlyweds couple; and the custom of breaking a cake over the bride's head as she steps into her husband's home is still remembered. Who hasn’t had the "child's cheese" and been told they can’t leave the family home before drinking to the baby’s health every time they entered the nursery before the christening? Young women often dream, whenever they get the chance, about "children’s cheese" and bride’s cakes, hoping to catch glimpses in their dreams of future love and marriage.
Tea in abundance has been infused to supply the necessary material for the spae-wife to read her cups. Coins and jewellery, deposited with the fortune-teller to[Pg 576] enable him or her to discover the fortune of the owners, have too often failed to be restored to the lawful owners. Servant-girls can tell how often they and their employers have been plundered by fortune-tellers in the guise of beggars and pedlars.
Tea in plenty has been brewed to provide the needed material for the fortune-teller to read her tea leaves. Coins and jewelry, left with the fortune-teller to[Pg 576] help reveal the owners' fortunes, have often not been returned to their rightful owners. Maidservants can recount how frequently they and their employers have been robbed by fortune-tellers pretending to be beggars and peddlers.
May-dew has not lost its virtue; the carrying of fire round houses, fields, and boats are still supposed to drive away witches and evil spirits; and diseases are supposed to be capable of cure by means of charms.
May dew hasn't lost its power; carrying fire around houses, fields, and boats is still believed to ward off witches and evil spirits; and it's thought that diseases can be cured with charms.
Superstitious families are less terrified at thunder and lightning than at the ticking of the death-watch (anobium tesselatum), whose noise is supposed to prognosticate an early death in the household. With little less fear are the crowing of cocks, the lowing of cattle, and the howling of dogs at night listened to. The passing of a sharp-edged or pointed instrument from one lover to another is continued to be looked upon with anything but favour, as such articles, even pins, divide affection. If an angler step over his fishing-rod, he will have indifferent piscatory sport. It is a good sign for swallows to build their nests at one's windows; but if a person destroy a swallow's nest, or kill any of those birds of passage, he should prepare for misfortunes. Unusually dark-coloured magpies flying about a house, betokens grief to the inmates. When the palm of one's hand itches, money may be looked for; when the sole of the foot itches, prepare for a long journey.
Superstitious families are more scared of the ticking of the death-watch beetle (anobium tesselatum) than thunder and lightning, as its sound is believed to predict an early death in the household. They also listen with considerable apprehension to the crowing of roosters, the mooing of cattle, and the howling of dogs at night. Passing a sharp or pointed object from one partner to another is still viewed very negatively, as these items, even pins, are thought to sever bonds. If an angler steps over his fishing rod, he can expect poor luck with his catch. It's a good sign when swallows build their nests near your windows; however, if someone destroys a swallow's nest or hurts any of these migratory birds, they should brace themselves for trouble. If unusually dark magpies are seen flying around a house, it signals sorrow for the people living there. An itchy palm suggests that money is coming; if the sole of the foot itches, it means a long journey is ahead.
Of particular festive and holy-days we have more than once taken notice, and pointed out how they were observed. Well, we have Christmas, Hallow-e'en, Good Friday, observed with something resembling the fashion of olden times. The evergreens, kail-stocks, pan-cakes, and buns have the same significations as they had in generations past. To break a Good Friday bun between two persons, is accepted as a pledge of friendship. Many superstitious persons keep a Good Friday bun throughout[Pg 577] the year, to secure good fortune, prevent fires, and keep disease away.
We've noted several festive and religious holidays before and pointed out how they're celebrated. For instance, we celebrate Christmas, Halloween, and Good Friday in ways that are similar to how they were observed in the past. The evergreens, kale stalks, pancakes, and buns still carry the same meanings as they did in previous generations. Breaking a Good Friday bun between two people is seen as a sign of friendship. Many superstitious people keep a Good Friday bun all year long to ensure good luck, ward off fires, and fend off illness.
At a recent meeting of the British Archæological Association, Mr. H. Syer Cuming, F.S.A., said it was only a few years since he saw a woman drink a little grated cross-bun in water, to cure a sore throat, and that, at the time he was speaking, twenty stale cross-buns, strung on a cord, were suspended as a festoon above the door of an apartment at Brixton Hill, to scare away evil spirits. Fortunately, those who adopt such precautions do so now without fear of punishment. No doubt the Church of Rome interdicts her adherents from eating flesh on Fridays and other prescribed times, but the laws are changed since the seventeenth century. An extract from the kirk-session records of Dunfermline for 1640-89 will show the ecclesiastical law of that period:—
At a recent meeting of the British Archaeological Association, Mr. H. Syer Cuming, F.S.A., mentioned that it was only a few years ago when he saw a woman drink a little grated hot cross bun in water to treat a sore throat. He also noted that at the time he was speaking, twenty stale hot cross buns, strung together, were hanging as a decoration above the door of an apartment at Brixton Hill to ward off evil spirits. Thankfully, those who take such precautions do so now without fear of punishment. No doubt the Catholic Church prohibits its members from eating meat on Fridays and on other designated days, but the laws have changed since the seventeenth century. An excerpt from the church session records of Dunfermline from 1640-89 will illustrate the ecclesiastical law of that period:—
"21 December 1641.—That day John Smart, flesher, being convict for selling a carkeis of beefe, and havg pott on a rost at hes fire ye last fasting day, is ordainit to pay 8 mks., qhlk. he payit. And William Anderson in knockes for bringg a hamelading of ye sd carkeis of beefe ye fast day, is ordainit to pay 30s., qr of he payit 24s."
"December 21, 1641.—On that day, John Smart, butcher, was convicted for selling a beef carcass and for having a roast on his fire the last fasting day. He was ordered to pay 8 marks, which he did. And William Anderson from Knockes, for bringing a small portion of that same beef carcass on the fasting day, was ordered to pay 30 shillings, of which he paid 24 shillings."
Of the magical properties of May dew little is now known, compared with the knowledge of former times. Our grandmothers firmly believed that three applications of it at the beginning of May preserved the complexion in brilliant bloom for a year; consequently they were up and out long before sunrise, to wash their faces in the charmed moisture. There is still much value in the recipe, which is, however, applicable to all the dewy-morning months. It was not only on the brightness of the cheek that May dew was believed to have a marvellous effect, but many physical ailments were amenable to its virtues. It is related that the people about Launceston say that a child weak in the back may be cured by being drawn through the wet grass thrice on the mornings of the 1st, 2nd, and 3rd of May. Swellings in the neck are similarly[Pg 578] cured; but the dew in such cases should, if the patient is a man, be sought on the grave of the last young woman buried, and if a woman, on that of the last young man interred.
Of the magical properties of May dew, little is known today compared to what people used to know. Our grandmothers strongly believed that washing their faces with it three times at the beginning of May kept their skin glowing for a year; so, they would get up and head out long before sunrise to wash their faces in the enchanted moisture. There's still a lot of value in this practice, which can actually be applied to all dewy mornings throughout the year. It wasn't just the glow of the cheeks that May dew was believed to improve; many physical ailments were thought to benefit from its magic as well. It's said that people around Launceston believe a child with back weakness can be cured by being pulled through wet grass three times on the mornings of May 1st, 2nd, and 3rd. Swellings in the neck are similarly treated; however, in such cases, if the patient is a man, the dew should be collected from the grave of the last young woman buried, and if the patient is a woman, from the grave of the last young man interred.
These May-day practices are not confined to England. The medicinal and cosmetic properties of spring rain and May dew appear to have been at one time universally credited. In fact, water, in whatever shape—dew, rain, river—when associated with spring, was invested with a sort of divine enchantment in the popular mind. The heavy dew which brightened and refreshed the young and tender green of all growing things was holy and hallowing. Running water shared in the same veneration.
These May Day traditions aren’t limited to England. The healing and beauty benefits of spring rain and May dew used to be universally acknowledged. In fact, water—whether it was dew, rain, or from a river—associated with spring was seen as having a kind of divine magic in people's minds. The heavy dew that brightened and refreshed the young, tender green of all growing things was considered sacred. Flowing water was held in the same respect.
In some parts of Russia, at the present day, the girls go into the water up to the girdle on May-day, or, if the streams be still frozen, they dance about a hole broken in the ice, and sing a welcome to the "beautiful spring." The sick are carried down to the banks of a river and sprinkled with water, which has received a healing power from the new season. Cattle are driven afield at early dawn through the May dew, and the young people roll about in it where it lies thickest.
In some areas of Russia today, girls wade into the water up to their waists on May Day, or if the streams are still frozen, they dance around a hole in the ice and sing a welcome to "beautiful spring." Sick people are brought to the riverbanks and sprinkled with water that has gained healing powers from the new season. Cattle are driven out to the fields at dawn through the May dew, and young people roll around in it where it’s the thickest.
Not many years ago a fisherman near Fort William purchased a set of nets, to enable him to prosecute the herring fishing. He toiled all night without catching any fish. Dispirited, he returned home in the morning to his anxious wife, who was expecting to receive a heavy haul. On learning her husband had been so unfortunate while their neighbours had been successful, she suspected the nets were bewitched, and therefore procured consecrated water wherewith to sprinkle them. The experiment proved successful beyond expectation: every morning the fisherman went to sea he returned with so many fish that his circumstances were considerably improved.
Not long ago, a fisherman near Fort William bought a set of nets to help him catch herring. He worked all night but didn’t catch a single fish. Feeling down, he went home in the morning to his worried wife, who had hoped for a big catch. When she found out her husband had been unlucky while their neighbors had done well, she thought the nets were cursed. So, she got some holy water to sprinkle on them. The experiment turned out to be more successful than they had hoped: every morning when the fisherman went out to sea, he came back with so many fish that their situation improved a lot.
Holy water is kept, in certain localities in the north, for sprinkling on the sea to still the waves in case of a storm.[Pg 579] Holy oil, we are assured, is equally efficacious. We have seen a lady turning her chair three times round, to secure luck at cards.
Holy water is kept in some northern areas to sprinkle on the sea to calm the waves during a storm.[Pg 579] Holy oil, we’re told, is just as effective. We’ve seen a woman turn her chair three times to bring her good luck at cards.
Dipping in a fountain or lake in Scotland for the purpose of healing diseases, is a matter of frequent occurrence. In the beginning of August (old style), between midnight and early morning, may be seen the impotent, the halt, and the lunatic immersing themselves, or being immersed by their friends, in Lochmanur, Sutherlandshire, in the full expectation that benefit to mind and body will be secured by the operation. One who has witnessed the strange scenes within the last ten years, i.e. since 1870, gives the following graphic account of the superstitious actions he beheld:—
Dipping in a fountain or lake in Scotland for healing purposes happens quite often. At the beginning of August (old style), between midnight and early morning, you can see the disabled, the limping, and the mentally ill immersing themselves, or being immersed by friends, in Lochmanur, Sutherlandshire, fully expecting to gain benefits for their mind and body from this practice. Someone who has witnessed the unusual scenes in the last ten years, i.e. since 1870, provides the following vivid account of the superstitious actions they observed:—
"The hour was between midnight and one o'clock in the morning, and the scene was absurd beyond belief, though not without a touch of weird interest, imparted by the darkness of the night and the superstitious faith of the people. The lame, the old, and young were waiting for an immersion in Lochmanur or Lochmonaire. About fifty persons were present near one spot, and other parts of the loch were similarly occupied. About twelve stripped and walked into the loch, performing their ablutions three times. Those who were not able to act for themselves were assisted, some of them being led willingly and others by force, for there were cases of each kind. One young woman, strictly guarded, was an object of great pity. She raved in a distressing manner, repeating religious phrases, some of which were very earnest and pathetic. She prayed her guardians not to immerse her, saying that it was not a communion occasion, and asking if they could call this righteousness or faithfulness. No male, so far as I could see, denuded himself for a plunge. These gatherings take place twice a year, and are known far and near to such as put belief in the spell. But the climax of absurdity is in paying the loch in sterling coin."
The time was between midnight and one in the morning, and the scene was incredibly absurd, yet it had a strange fascination, amplified by the dark night and the superstitious beliefs of the people. The lame, elderly, and young were waiting to be immersed in Lochmanur or Lochmonaire. About fifty people were gathered in one area, while other parts of the loch had similar groups. Around twelve people stripped down and walked into the loch, washing themselves three times. Those who couldn’t manage on their own were helped, with some going willingly and others being dragged, as there were cases of both. One young woman, closely watched, was particularly pitiable. She was hysterical, repeating religious phrases, some of which were very sincere and moving. She begged her guards not to immerse her, insisting it wasn’t a communion event, and questioning whether this could be called righteousness or faithfulness. As far as I could see, no men stripped down for a dip. These gatherings happen twice a year and are well-known to anyone who believes in the magic. But the peak of absurdity is paying the loch with real money.
Another writer says he has seen even more than fifty dipping in this loch in one night. A third eye-witness never saw more than two or three of a night venturing into the loch; but many more, he adds, were present to see and be seen. And there are persons who have declared they derived benefit from bathing in it. The late Rev. D. Mackenzie, minister at Farr, who often denounces from[Pg 580] the pulpit the superstitious practice of dipping in the loch, says, in his description of it in the New Statistical Account of Scotland: "Numbers from Sutherland, Caithness, Ross-shire, and even from Inverness and Orkney, come to this far-famed loch."
Another writer claims he saw more than fifty people dipping in this loch in one night. A third eyewitness said he never saw more than two or three at a time going into the loch; but he mentioned that many others were around to see and be seen. There are also people who say they benefited from bathing in it. The late Rev. D. Mackenzie, minister at Farr, who often condemns the superstitious practice of dipping in the loch from the pulpit, describes it in the New Statistical Account of Scotland: "Many from Sutherland, Caithness, Ross-shire, and even from Inverness and Orkney, come to this famous loch."
The holy well of Kilvullen, on the Irish coast, is as good as Lochmanur. Every year, in the month of August, there are high festivals held there. The water has a wonderful repute for healing qualities. It has worked miraculous cures ever since the great saint of Kilvullen flourished in the parish. The inhabitants have vague though reverential notions of the date of St. Kilvullen's existence. That he was of foreign extraction would appear to be proven, some way or other, through a boulder lying on the beach, on which, it is stated, the blessed Kilvullen travelled here direct from Rome, with a commission from the Pope to convert the Irish. To wriggle under a cavity in this stone and come out on the other side, is an infallible remedy for lumbago.
The holy well of Kilvullen, on the Irish coast, is just as good as Lochmanur. Every year, in August, there are big festivals held there. The water has a great reputation for its healing qualities. It has performed miraculous cures ever since the great saint of Kilvullen was active in the area. The locals have vague but respectful ideas about when St. Kilvullen lived. It's believed that he was of foreign origin, supposedly supported by a boulder on the beach, which is said to be where the blessed Kilvullen arrived directly from Rome, with a mission from the Pope to convert the Irish. Wriggling through a hole in this stone and coming out the other side is a sure remedy for lumbago.
There is a mountain not far distant from Kilvullen with a gap in it, supposed to have been made by a single bite of the devil. There is scarcely an eminence in Ireland out of which the demon has not devoured a bit. Travellers are shown the devil's bites, the devil's gaps, and the devil's punch-bowls, over nearly every part of the country.
There’s a mountain not far from Kilvullen with a gap in it, thought to have been created by a single bite from the devil. There’s hardly a hill in Ireland that the demon hasn’t snacked on. Travelers are shown the devil’s bites, the devil’s gaps, and the devil’s punch bowls all over the country.
Dr. Arthur Mitchell, while lecturing on Scottish superstition, said: "The adoration of wells continues in certain aspects to the present day, from John-o'-Groat's to the Mull of Galloway. I visited a well at Craiguck, in the parish of Avoch, Ross-shire, some years ago, and found numerous offerings fastened to a tree beside it; and of at least a dozen wells in Scotland the same thing is more or less true. An anxious loving mother would bring a sick child to such a well at early morning on the 1st May, bathe the child, then cause the little one to drop an offering into the well—usually a pebble, but sometimes a small coin. Then[Pg 581] a bit of the child's dress was attached to a bush or tree growing on the side of the well. These visits were paid in a spirit of earnestness and faith, and were kept more or less secret. Some of the wells have names of Christian saints attached to them; but I never knew of a case in which the saint was in any way recognised or prayed to. There is reason to believe these wells were the objects of adoration before the country was christianised, and that such adoration was a survival of the earlier practice to which Seneca and Pliny referred."
Dr. Arthur Mitchell, while lecturing on Scottish superstition, said: "The worship of wells still exists in certain ways today, from John-o'-Groat's to the Mull of Galloway. I visited a well at Craiguck in the parish of Avoch, Ross-shire, a few years ago, and found many offerings tied to a tree beside it; and this is true to some extent for at least a dozen wells in Scotland. A worried, loving mother would bring her sick child to such a well early in the morning on the 1st of May, wash the child, and then have the little one drop an offering into the well—usually a pebble, but sometimes a small coin. Then[Pg 581] a piece of the child's clothing was tied to a bush or tree next to the well. These visits were made with earnestness and faith and were generally kept secret. Some of the wells have names of Christian saints attached to them, but I never knew of a case where the saint was acknowledged or prayed to. There is reason to believe these wells were objects of worship before the country was Christianized, and that such worship was a relic of earlier practices that Seneca and Pliny referred to."
However much the custom of seeking health by bathing or dipping in lakes, or drinking from certain springs, may be deplored, it is tolerable compared with the superstitious belief that prevails, of epilepsy being cured by the affected person drinking water out of a suicide's skull, or by tasting or touching the blood of a murderer.
However much some may criticize the practice of trying to get healthy by bathing in lakes or drinking from specific springs, it's still better than the superstitious belief that epilepsy can be cured by drinking water from a suicide's skull or by tasting or touching the blood of a murderer.
A gentleman, writing lately from Fort William, says:—"It is a mistake to suppose that superstition is entirely extinct in the Highlands, or that it is confined to old women alone. It was only the other day a certain spinster in Lochaber, who has reached the shady side of sixty, owned a cow. Up to last week the cow was a model one in every sense of the term, but last week it showed sure signs of the effect of the 'evil eye.' The symptoms were chiefly deficiency in quantity and quality of milk. A consistory of old women was soon called, and, among a host of other queer contrivances, they had recourse to one—commendable chiefly for its simplicity, and also for its complete success. It was no other than smearing the brute all over with soot and salt! As this was done for the purpose of spoiling the beauty of the beast, it may be better guessed than described how completely it answered the purpose."
A gentleman, writing recently from Fort William, says:—"It's a mistake to think that superstition is completely gone in the Highlands or that it only affects old women. Just the other day, a certain spinster in Lochaber, who has reached her late sixties, owned a cow. Up until last week, the cow was a perfect model in every way, but last week it showed clear signs of being affected by the 'evil eye.' The symptoms were mainly a drop in both the quantity and quality of milk. A gathering of local old women was quickly called, and among many odd remedies, they decided on one—commendable mainly for its simplicity and complete success. They smeared the cow all over with soot and salt! Since this was done to ruin the beauty of the animal, you can imagine how effectively it worked."
Another gentleman, writing from Grantown, assures us that "One night in 1878, two men, one of whom was blind, entered the village of Grantown and inquired as to the[Pg 582] nearest route to Tomintoul. They came from a parish north of Inverness, and the object of their long journey was to visit a representative of the family of the warlock Willox, with a view to overturn some bad luck which had beset the course in life of the younger of the two. The attempt to dissuade them from proceeding further on their foolish errand was fruitless. Their faces had been set on the journey, and they were sternly resolved to accomplish it at all hazards. They pressed on their way, the blind man leaning on the arm of his companion, though night was on the point of falling. The matter pressed heavily on the younger, and it was in vain he tried to conceal his thoughts, being either 'crazed with care or crossed in hopeless love.'"
Another gentleman, writing from Grantown, tells us that "One night in 1878, two men, one of whom was blind, entered the village of Grantown and asked for the[Pg 582] quickest route to Tomintoul. They had come from a parish north of Inverness, and the purpose of their long journey was to visit a member of the family of the warlock Willox to seek help in overturning some bad luck that had affected the younger man’s life. Attempts to discourage them from continuing on their foolish quest were pointless. They were determined to go on their journey and were resolved to see it through, no matter the risks. They continued on their path, the blind man leaning on his companion’s arm, even though night was about to fall. The situation weighed heavily on the younger man, and he struggled to hide his feelings, being either 'crazed with care or crossed in hopeless love.'"
We have not learned how the travellers succeeded, but this we know, that members of the Willox family have been supposed for generations to profess knowledge of the occult science. Those of the nineteenth century, to whom the hidden secrets of their fathers have been imparted, eke out a livelihood by cultivating a small patch of land in a mountainous district, and vending nostrums for the cure of diseases in man and beast, and selling charms to counteract witchcraft. Persons have been known to travel more than a hundred miles to consult a Willox. That a wide-spread belief exists of this family's mystical powers, is manifest from the number of people seeking their advice. Further, the warlocks of untainted Willox blood not only direct attention to the healing art and the means of outwitting witches, but they aid in discovering lost and stolen property.
We don't know how the travelers succeeded, but we do know that members of the Willox family have been believed for generations to have knowledge of the occult. Those from the nineteenth century, who were passed down the hidden secrets of their ancestors, make a living by farming a small piece of land in a mountainous area and selling remedies for illnesses in people and animals, as well as charms to ward off witchcraft. It's known that some people have traveled over a hundred miles to consult a Willox. The widespread belief in this family's mystical powers is evident from the number of people seeking their guidance. Additionally, the warlocks of pure Willox blood not only focus on healing and outsmarting witches but also assist in finding lost or stolen property.
In 1871 a little boy in Dundee was afflicted with a sore upon his right leg. Medical skill proved of no avail, and the parents began to fear the boy would be rendered helpless for life. One day, however, an old Irish woman saw the boy, and, on ascertaining the nature of his disease, declared that she could by means of the "gold-touch" heal[Pg 583] the sore. She asked for and obtained the marriage ring of the invalid's mother. With the ring the strange woman rubbed three times round the sore. She performed the same operation next day, and on the next again. On the fourth day no mark of a sore could be discovered. No doubt remained on the parents' and neighbours' minds that the operator was a white witch, possessed of valuable charms.
In 1871, a young boy in Dundee developed a sore on his right leg. Medical treatment didn't help, and his parents began to worry that he would be disabled for life. One day, though, an elderly Irish woman saw the boy, and after learning about his illness, claimed she could heal the sore using her "gold-touch." She asked for and received the marriage ring of the boy's mother. Using the ring, the woman rubbed it three times around the sore. She repeated this the next day and again on the day after that. By the fourth day, there was no sign of the sore left. The parents and neighbors were convinced that the woman was a white witch with powerful charms.
CHAPTER LXIX.
Ghost at Sea—Tragical Event—Ghosts in Edinburgh—Fear of Ghosts in Glasgow—Fortune-telling—Choice of Lovers, how decided—A handsome Dowry—Old Irish Story—How a Ghost settled a Land Question—A Highland Prophecy respecting the Argyll Family—Gipsies and Superstition—Yetholm Gipsies—Episode in a Police Court—Curses—Superstition among Fishermen—Superstition among Seamen—Providing for the Dead—A Warning—Blood Stains—Various Superstitions—Hallow-e'en at Balmoral—Faith in Dreams, Signs, Omens, Predictions, and Warnings—Self-accusing Catalogue—Reflections on the Memories of our Ancestors.
Ghost at Sea—Tragic Event—Ghosts in Edinburgh—Fear of Ghosts in Glasgow—Fortune-telling—How Lovers are Chosen—A Generous Dowry—An Old Irish Story—How a Ghost Resolved a Land Dispute—A Highland Prophecy about the Argyll Family—Gypsies and Superstition—Yetholm Gypsies—An Episode in a Police Court—Curses—Superstition among Fishermen—Superstition among Seamen—Preparing for the Dead—A Warning—Blood Stains—Various Superstitions—Hallowe'en at Balmoral—Belief in Dreams, Signs, Omens, Predictions, and Warnings—A Self-accusing List—Thoughts on the Memories of Our Ancestors.
A strange story is told in connection with the report of the murder at sea on board the barque "Pontiac," of Liverpool, by Jean Moyatos, a Greek sailor, in custody in Edinburgh a few years ago. We do not know whether the particulars we are about to relate came out in the investigation, but undoubtedly they had a strong bearing on the case, and made it probable, that but for the hallucination of one of the crew—not the Greek sailor—the murder would not have taken place.
A strange story is linked to the report of the murder that happened at sea on the barque "Pontiac," of Liverpool, by Jean Moyatos, a Greek sailor, who was in custody in Edinburgh a few years back. We're not sure if the details we're about to share came out during the investigation, but they clearly had a significant impact on the case, suggesting that if it hadn't been for one of the crew's hallucinations—not the Greek sailor—the murder likely wouldn't have occurred.
Five days after the "Pontiac" left Callao, Jean Moyatos murdered one of his fellow-seamen, and stabbed another in such a dangerous manner that his life was despaired of. Two nights before the fatal occurrence the mate of the "Pontiac" was standing near the man at the helm, no other person being on the quarter-deck at the time, when[Pg 584] the latter in great terror called out, "What is that near the cabin door?" The mate replied that he saw nothing, and looked about to see if any one was near, but failed to discover any person. The steersman then, much terrified, said the figure he saw was that of a strange-looking man, of ghostly appearance, and almost immediately afterwards exclaimed, "There he is again, standing at the cabin window!" The mate, though in view of the place referred to, saw no figure near it, nor at any other part of the quarter-deck, though he looked round and round. Next day the report went from one to the other that a ghost was on board, which filled some of the sailors with alarm, while others made a jest of it. Next night a boy (a stowaway) was so dreadfully alarmed in his bunk by something he saw or felt (we do not know which), that he cried out so loudly as to waken all the seamen in bed. The boy was sure it was the ghost seen the previous night that had frightened him; and others of more mature years were inclined to think so too. Perhaps more than one-half of those on board believed that something supernatural was in the ship, and that some calamity would soon happen. But there were two at least on board who did not believe the ghost stories, and these were the man subsequently murdered, and his companion who was stabbed. The former joked with the boy about the ghost, and said he would have his knife well sharpened and ready for the ghost if it appeared the next night. He would give it a stab and "chuck" it overboard. The latter joined in the joke, saying he also would help "to do for the ghost;" and others said they would have letters ready for the ghost to carry to their friends in the other world. Jean Moyatos overheard what was said as to stabbing and throwing overboard; and in consequence of his imperfect knowledge of the English language, and having previously supposed there was a combination against him, thought the threats were made against him, and therefore resolved[Pg 585] to protect himself. A few hours after the jesting we have briefly explained took place, he stabbed the two men who principally carried on the jest, with the fatal result known. The murder, as might be expected, filled every one on board with horror; and the terror of the sailors who believed there was a ghost on board became overwhelming. At night, whether in bed or on watch on deck, they had great dread, it being heightened by reports that strange noises were heard below. Not even at the end of the voyage had the fear been overcome; for, after the ship lay moored in the docks of Leith, two of the crew who had agreed to sleep on board became so frightened, after their companions were paid off, that they refused to remain in the vessel at night.
Five days after the "Pontiac" left Callao, Jean Moyatos murdered one of his fellow sailors and stabbed another so badly that he was feared to be dying. Two nights before this tragic event, the mate of the "Pontiac" was standing near the helmsman when, with no one else on the quarter-deck, the helmsman, in a state of great fear, shouted, "What is that near the cabin door?" The mate answered that he saw nothing and looked around for anyone nearby, but found no one. The steersman, still scared, said the figure he saw looked like a strange man, almost ghostly, and then exclaimed, "There he is again, standing at the cabin window!" The mate, although looking directly at the spot in question, saw no figure there or anywhere else on the quarter-deck, despite checking all around. The next day, rumors spread among the crew that a ghost was on board, causing panic among some sailors, while others laughed it off. That night, a boy who had stowed away was so terrified by something he saw or felt—it's unclear which—that he yelled loudly enough to wake all the other sailors. The boy insisted it was the ghost from the night before that had scared him, which led some of the older sailors to start worrying too. Perhaps more than half of those on the ship believed something supernatural was aboard and that calamity was imminent. However, two people onboard didn't buy into the ghost stories: the man who would later be murdered and the one who was stabbed. The former joked with the boy about the ghost, claiming he would sharpen his knife and be ready to stab the ghost if it showed up the next night, promising to "chuck" it overboard. The latter chimed in, saying he would help "take care of the ghost," while others joked about sending letters with the ghost to their friends in the afterlife. Jean Moyatos overheard the talk about stabbing and throwing overboard. Due to his poor understanding of English and his past suspicions of a conspiracy against him, he believed the threats were aimed at him and decided he needed to defend himself. A few hours after this playful banter, he stabbed the two men who had mainly participated in the joke, resulting in the grim outcome that followed. The murder naturally horrified everyone on board and intensified the fear of the sailors who believed in the ghost. At night, whether in bed or on watch on deck, they were filled with dread, worsened by stories of strange noises coming from below. Even once the voyage was over, the fear lingered; after the ship was docked in Leith, two crew members who had planned to stay overnight onboard became so scared after their colleagues disembarked that they refused to remain on the ship at night.
Jean Moyatos, on being brought to trial before the High Court of Justiciary, was found to be insane; and therefore the Court ordered him to be confined in a lunatic asylum during Her Majesty's pleasure.
Jean Moyatos, when brought to trial before the High Court of Justiciary, was found to be insane; therefore, the Court ordered him to be confined in a mental health facility for as long as Her Majesty desired.
A circumstance, freely spoken of within the past few years, has given rise to a rumour that ghosts frequent the neighbourhood of the Dean Cemetery, Edinburgh. The story is, that about three o'clock one morning a private watchman named Clark (employed to look after a block of buildings at Bell's Mills, Water of Leith) and his friend the constable on the beat, were surprised, in the midst of a friendly talk, by a tall figure—which, at least to their startled eyes, seemed to be in white—clearing a wall and alighting on the ground close beside them. It darted along the road towards the Dean Cemetery. As it ran, the two men heard, or thought they heard, a clinking sound like that made by a horse with a loose shoe. Too much frightened to watch the movements of their visitor, Clark and his companion took to their heels, nor thought of halting until they were a considerable distance from the locality. Clark refused to return to his post, and some difficulty was even experienced in getting the[Pg 586] constable to look upon the matter from a business point of view.
A situation that’s been openly discussed in recent years has sparked rumors that ghosts haunt the area around Dean Cemetery in Edinburgh. The story goes that around three o'clock one morning, a night watchman named Clark (who was assigned to look after a building complex at Bell's Mills, Water of Leith) and his friend, a patrolling constable, were chatting when they were startled by a tall figure—which, at least to their shocked eyes, appeared to be dressed in white—jumping over a wall and landing right next to them. It sped down the road towards Dean Cemetery. As it dashed away, the two men thought they heard a clinking noise like a horse trotting with a loose shoe. Too scared to stick around and watch what their visitor was doing, Clark and his companion took off running and didn't stop until they'd put a good distance between themselves and the area. Clark refused to go back to his post, and they even had trouble convincing the constable to approach the situation with a professional attitude.
Whether the same ghost or not we cannot tell, but not long ago many in Edinburgh became startled at rumours of a ghost being seen in various parts of Edinburgh. On a Saturday night the movements of a ghost caused great excitement in the Fountainbridge district, particularly at Murdoch Terrace, Bainfield, where a large crowd collected. On the ghost being observed, five men, armed with bludgeons, pursued it till it reached the Dalry Cemetery, where it jumped over the wall, and was not seen again. Bodies of men formed themselves into a detective force, to lie in wait at different places for the apparition. It was gravely alleged that the ghost made its appearance in varied attire—sometimes in black, sometimes in white, and occasionally with the addition of horns. One dark night a cabman, driving through the Grange, and looking about him with great fear, and trembling for the appearance of this irrepressible "Spring-heel Jack," suddenly heard a loud noise over his head, and the next instant something descended with such force on his shoulders as to send his pipe flying over the splashboard, and himself nearly after it.
Whether it's the same ghost or not, we're not sure, but not long ago, many people in Edinburgh were startled by rumors of a ghost being spotted in various parts of the city. On a Saturday night, the ghost's movements caused a huge stir in the Fountainbridge area, especially at Murdoch Terrace, Bainfield, where a large crowd gathered. When the ghost was seen, five men armed with clubs chased it until it reached Dalry Cemetery, where it jumped over the wall and disappeared. Groups of men took it upon themselves to act as a detective force, waiting in different spots for the apparition. It was seriously claimed that the ghost appeared in various outfits—sometimes in black, sometimes in white, and occasionally with horns. One dark night, a cab driver, driving through the Grange and looking around in great fear, dreading the appearance of this unstoppable "Spring-heel Jack," suddenly heard a loud noise above him, and the next moment, something came down with such force on his shoulders that it sent his pipe flying off the dashboard, nearly taking him with it.
The alarm excited in the weak-minded and ignorant can scarcely be credited. We know of one case where a cab-driver, who was ordered to go at an early hour in the morning to a house in the suburbs to convey a lady and gentleman from an evening party, positively refused to go, through sheer terror of encountering "Jack," as the ghost was named, preferring rather to risk losing his situation. It is said that the girls employed in factories in the vicinity of the Canal would not venture to their work till it was fairly daylight, and even then they went in a body. Several policemen asserted that they had seen the ghost. The stories about the ghost created such an impression on the minds of many young people residing within a wide[Pg 587] radius of the haunted district, that they would not venture out after dark.
The panic stirred up in the gullible and uninformed is hard to believe. In one instance, a cab driver who was asked to go to a house in the suburbs early in the morning to pick up a lady and gentleman from an evening party flat out refused to go, terrified of running into "Jack," the name given to the ghost, choosing instead to risk losing his job. It's said that the young women working in factories near the Canal wouldn't go to work until it was fully daytime, and even then, they traveled in groups. Several policemen claimed they had seen the ghost. The tales about the ghost made such a strong impression on many young people living within a wide[Pg 587] area around the haunted district that they wouldn’t go out after dark.
Glasgow, as recently as 1878, had its ghost also, or supposed it had. The residents in the Northern District of that city were thrown into a state of excitement, hardly to be credited in enlightened times. One night it was whispered that the school at the corner of Stirling Street and Milton Street had become the abode of a horde of warlocks, whose cantrips were equalled only by the antics cut by their demoniacal ancestors in "Alloway's Auld Haunted Kirk." It was seriously averred by dozens of persons that they had actually witnessed the hobgoblins in the enjoyment of their fiendish fun. In a brief space of time the whole neighbourhood turned out to see the terrible visitants that had come among them. Frequently as many as from four to six thousand people—the large majority of whom were children in groups of threes and fours, clinging to each other's hands, and evidently in mortal terror of being suddenly spirited away no one knew where—assembled to catch a glimpse of the mysterious cause of the commotion. To such a height did the excitement grow, that one night the authorities stationed no fewer than nine policemen round the school, for the purpose of restoring order. On the following night "the ghost," as it was now called, still uncaught, and gliding as noiselessly and swiftly through the deserted rooms as on the first night of its appearance, frightening the souls and raising the hair of all who believed in it, and the authorities, being suspicious of mischief on the part of some one concealed on the premises, sent two detectives into the attics of the building, for the purpose of arresting the apparition should it stalk in their direction and prove to be made of flesh and blood. After waiting several hours the officers relinquished their watching, and left the school to its ghostly occupant. All sorts of theories were propounded to account for the[Pg 588] unearthly sights that were witnessed through the windows of the building, but it turned out that a very innocent combination of circumstances had caused all the excitement. It was believed that the reflection from a set of mirrors in the house opposite, falling upon a series of thickly-glazed maps hanging upon the school wall, had produced the appearances which served to create so great a sensation.
Glasgow, as recently as 1878, also had its ghost, or at least many believed it did. The residents of the Northern District of the city were thrown into a state of excitement that seems unbelievable in modern times. One night, it was rumored that the school at the corner of Stirling Street and Milton Street had become the hideout for a group of warlocks, whose tricks equaled only the antics of their demonic ancestors in "Alloway's Auld Haunted Kirk." Many people seriously insisted they had actually seen the mischievous spirits enjoying their wicked fun. In no time, the whole neighborhood flooded out to see the terrifying visitors that had appeared among them. Often, as many as four to six thousand people—mostly children in groups of three or four, holding onto each other’s hands and clearly scared of being suddenly whisked away—gathered to catch a glimpse of the mysterious cause of the fuss. The excitement escalated to the point that one night, the authorities stationed no fewer than nine policemen around the school to restore order. The next night, "the ghost," as it was now dubbed, remained uncaught, gliding as silently and swiftly through the empty rooms as it had on its first night, frightening the souls and raising the hair of all who believed in it. The authorities, suspecting some mischief from someone hiding on the premises, sent two detectives into the attics of the building, intending to apprehend the apparition if it came their way. After several hours of waiting, the officers gave up and left the school to its ghostly resident. Various theories were suggested to explain the unearthly sights seen through the windows of the building, but it turned out that a very innocent combination of circumstances had caused all the excitement. It was believed that the reflection from a set of mirrors in the house across the street, hitting a series of thickly-glazed maps hanging on the school wall, had created the appearances that caused such a sensation.
We have seen there was neither ghost nor goblin in the city of St. Mungo, but we have also seen from the above incident that time has not enabled us to cast off altogether the fetters of superstition.
We have seen there was neither ghost nor goblin in the city of St. Mungo, but we have also seen from the above incident that time has not enabled us to completely rid ourselves of the chains of superstition.
Cunning, duplicity, and falsehood are associated with fortune-telling. An instance in exemplification is within our recollection. Not far from the junction of the Gadie and Urie with the Don, in Aberdeenshire, dwelt a rich farmer. His only daughter possessed rare natural charms, gifts, and graces. She could spin, sew, manage the dairy, sing with a voice equal to that of the mavis or blackbird, while her heart was as tender as that of any other sighing maiden. Two lovers sought her hand—one rich, the other poor. The poor man she declared to be her choice, but the purse-proud father declared his firlot of silver money, his twelve cows, and as many calves, his sheep and oxen, intended as his daughter's dower, would never enrich a pennyless man without houses and lands. So he said; yet he changed his mind through the influence of a fortune-teller, hired to tell what pleased her employers best. In presence of father and mother the sibyl professed to see, first, in her cup a splendid mansion, with wealth in great store, cattle, and fields of waving corn, then gradual decline of riches, until the young lady, her husband, and six or eight children, were seen living in a little hut in great poverty.
Cunning, deceit, and lies are often linked to fortune-telling. One example comes to mind. Not far from where the Gadie and Urie meet the Don in Aberdeenshire, there lived a wealthy farmer. His only daughter had exceptional natural beauty, talents, and charm. She could spin, sew, manage the dairy, and sing as beautifully as a thrush or blackbird, all while having a heart as tender as any other lovestruck girl. Two suitors wanted to marry her—one wealthy, the other poor. She chose the poor man, but her arrogant father insisted that his stockpile of silver, his twelve cows and calves, and his sheep and oxen, meant as her dowry, wouldn’t benefit a penniless man without property. So he claimed; however, he changed his mind after consulting a fortune-teller, who was paid to say what pleased her clients the most. In front of the father and mother, the fortuneteller claimed to see, first, a grand house filled with great wealth, cattle, and fields of swaying corn, then a slow decline into poverty, until the young lady, her husband, and six or eight children were seen living in a small hut in great hardship.
On hearing such an evil prophecy, the interpreter desired to cast the cup again, to ascertain whether the[Pg 589] Fates were resolved to adhere to their former announced decree. Father and mother leaned back in their chairs, giving utterance to disquieting thoughts. Through various incantations the gods were propitiated. A second cup disclosed a small beginning for the daughter and her husband, but a grand ending. To prove which prediction was the correct one, the fortune-teller had recourse to the egg and lead tests—pouring the white of an egg and boiling lead into water, and watching the fantastic figures produced. Every fresh trial terminated in favour of the poor wooer. Father and mother changed their minds; the daughter almost leaped for joy; two fond hearts were united, and the promised dower was not kept back. For many years the young couple throve, and at last died, in peace and possession of plenty, leaving an honourable name, likely to descend to future generations.
Upon hearing such a terrible prophecy, the interpreter wanted to cast the cup again to see if the[Pg 589] Fates were determined to stick to their earlier decree. The mother and father leaned back in their chairs, expressing their anxious thoughts. Through various spells, they appeased the gods. A second cup revealed a modest beginning for the daughter and her husband, but a grand ending. To determine which prediction was accurate, the fortune-teller used the egg and lead tests—pouring egg white and molten lead into water and observing the bizarre shapes created. Each new trial favored the poor suitor. The parents changed their minds; the daughter almost jumped for joy; two loving hearts were united, and the promised dowry was granted. For many years, the young couple flourished and eventually passed away peacefully, well-off and leaving behind a good name that would likely carry on to future generations.
The immediately preceding anecdote reminds us of an old Irish story bearing on the land question, and showing how agrarian difficulties were settled in ancient times, without recourse to assassination.
The story we just heard takes us back to an old Irish tale about the land issue, illustrating how farming conflicts were resolved in ancient times without resorting to murder.
One night in 1662, one Francis Taverner, while riding home near Drumbridge, observed two horsemen pass him silently. Not even the treading of the horses' feet could be heard, and presently a third horseman appeared in the likeness of James Haddock, formerly a farmer at Malone, where he died five years previously. Mr. Taverner asked the spectre rider number three (for in reality the three riders were apparitions) why he appeared to him. To this the ghost replied, that if he would ride his (the ghost's) way he would inform him. Mr. Taverner refused to go any other way than that which led to his own home. Man and ghost parted company; but no sooner had they done so than a dreadful storm arose, in the midst of which hideous screeches rose above the gale. Mr. Taverner and his horse were sensible of some evil influence being near them; and they continued in a state of semi-stupor until[Pg 590] cock-crowing. Chanticleer's clarion notes seemed to work a charm; for as they wakened the morn, all became calm—placid as an inland lake unrippled by the wind.
One night in 1662, a man named Francis Taverner was riding home near Drumbridge when he noticed two horsemen pass by him silently. He couldn’t even hear the sound of their horses' hooves, and soon after, a third horseman appeared, looking just like James Haddock, who had been a farmer in Malone and had died five years earlier. Mr. Taverner asked this ghostly rider why he was appearing to him. The ghost responded that if Taverner would ride with him, he would provide some information. Mr. Taverner refused to take any path other than the one that led home. The man and the ghost parted ways, but as soon as they did, a terrible storm broke out, filled with horrifying screams above the roaring wind. Mr. Taverner and his horse sensed that something sinister was nearby, and they remained in a daze until[Pg 590] the rooster crowed. The rooster's call seemed to work magic; as it heralded the morning, everything became calm—still as a lake untouched by the wind.
Next night an apparition in the likeness of James Haddock appeared again to Mr. Taverner, and bade him go to Eleanor Welsh, wife of one Davis, but formerly the spouse of James Haddock, by whom she had an only son, to whom Haddock had by will given a lease of a farm, but of which the son was deprived by Davis. "Tell her," said the ghost, "that it is the will of your former husband that our son should be righted in the lease." Through some infatuation, the man disregarded the instructions of the apparition, and for his neglect he was haunted and threatened by the apparition in several forms.
The next night, a ghost resembling James Haddock appeared again to Mr. Taverner and told him to go to Eleanor Welsh, the wife of one Davis, but formerly the spouse of James Haddock. They had an only son, whom Haddock had willed a lease for a farm; however, the son was denied this by Davis. "Tell her," said the ghost, "that it is the wish of your late husband that our son should receive what is rightfully his in the lease." For some reason, the man ignored the ghost's instructions, and because of his neglect, he was haunted and threatened by the apparition in various forms.
So uneasy did Mr. Taverner feel, that he left his mountain home and went to Belfast. Thither the ghost followed him, and again threatened to tear him in pieces unless he delivered the message. He therefore went to Lord Chichester, owner of the farm, and with tears in his eyes related the whole story. Dr. Lewis Downs, a minister in Belfast, hearing the relation, at first questioned the lawfulness of obeying a spirit, but, on mature consideration, and having respect to the injured son's interest, not only thought the message should be delivered, but agreed to accompany Taverner to Davis's house to hear it communicated.
Mr. Taverner felt so uneasy that he left his mountain home and went to Belfast. The ghost followed him there and threatened to tear him apart unless he delivered the message. So, he went to Lord Chichester, the owner of the farm, and with tears in his eyes, told him the whole story. Dr. Lewis Downs, a minister in Belfast, initially questioned whether it was right to obey a spirit, but after giving it some thought and considering the injured son's interests, he not only believed the message should be delivered but also agreed to go with Taverner to Davis's house to hear it communicated.
Dr. Taylor, bishop of Down, Connor, and Dromore, after strictly examining Taverner anent the whole matter, expressed his belief in the realness of the apparition. No doubt the medium of communication suffered much mental torture, and great excitement prevailed in the north of Ireland; but, however, to use a hackneyed phrase, "All's well that ends well." The apparition's mission to earth was fulfilled; for the young man's[Pg 591] wrongs were redressed, and he remained for many years in secure possession of his father's lands.
Dr. Taylor, the bishop of Down, Connor, and Dromore, after thoroughly questioning Taverner about the whole situation, shared his belief in the authenticity of the apparition. There's no doubt the person communicating went through a lot of mental distress, and there was a lot of excitement in northern Ireland; but, to use a familiar saying, "All's well that ends well." The apparition's purpose on Earth was achieved; the young man's[Pg 591] grievances were addressed, and he enjoyed many years securely holding onto his father's lands.
An old Highland prophecy respecting the Argyll family has been brought to mind by the marriage of the Marquis of Lorn, heir apparent to the dukedom, with a princess of England. It was foretold that all the glories of the Campbell family would be renewed in the first chief who in the colour of his locks approached nearest to that of the great Jan Roy Cean (Red John the Great), Duke of Argyll. Nature has performed her part in the person of the noble Marquis, and fate is not likely to allow the prophecy to remain unfulfilled.
An old Highland prophecy about the Argyll family has been recalled due to the marriage of the Marquis of Lorn, the heir to the dukedom, with a princess from England. It was predicted that all the glories of the Campbell family would be renewed in the first chief whose hair color closely resembled that of the great Jan Roy Cean (Red John the Great), Duke of Argyll. Nature has done its part through the noble Marquis, and it seems fate won't let the prophecy go unfulfilled.
Gipsies have always been associated with superstition. In their tents, and elsewhere, the women belonging to that class are professed fortune-tellers. We have heard them in all parts of Scotland and England telling fortunes, and seen people trembling at their curses, and witnessed others highly elated at their blessings and favourable predictions. In far-back times the leaders of the gipsies were chosen as their chiefs in consequence of this acknowledged power of divination and enchantment; they were therefore regarded not as kings or princes, but as prophets or magicians.
Gypsies have always been linked to superstition. In their tents and elsewhere, the women from that community are known fortune-tellers. We've heard them across Scotland and England predicting futures, and seen people shaken by their curses, while others were thrilled by their blessings and positive forecasts. In ancient times, the leaders of the gypsies were chosen as their chiefs because of this recognized ability for divination and magic; they were seen not as kings or princes, but as prophets or magicians.
At Yetholm the gipsies have an idea that it is unlucky to have unbaptized children in their houses. Women of that village sell dreaming powders, by sleeping on which for a certain number of nights the sleepers are privileged to see their future partners in life.
At Yetholm, the gypsies believe it's bad luck to have unbaptized children in their homes. Women in that village sell dreaming powders, and if you sleep on them for a certain number of nights, you'll get the chance to see your future partner in life.
As an instance in the belief of unholy prayers, we give an episode in the Leith police court in 1878. A woman named Allan was charged with assaulting a man because he had ill-used one of her boys. She was a person of wild passions, and upbraided the man with divers acts of cruelty to her children. Bursting out into loud cursing, she reminded the man that, eight years previously, she had, in consequence of him kicking her orphan child, prayed that[Pg 592] neither he nor his wife should have children; "and you know," she exclaimed, "my prayers have been answered!" The woman professed to believe her unholy prayers had hindered the subjects of her wrath from having offspring. The man quailed under the termagant's piercing eye, and trembled at the renewed curses.
As an example of the belief in unholy prayers, we present an episode from the Leith police court in 1878. A woman named Allan was charged with attacking a man because he had mistreated one of her boys. She was a person of intense emotions and confronted the man with various acts of cruelty towards her children. Bursting into loud curses, she reminded him that, eight years earlier, after he kicked her orphan child, she had prayed that neither he nor his wife would have children; "and you know," she exclaimed, "my prayers have been answered!" The woman claimed to believe her unholy prayers had prevented her targets from having kids. The man shrank under the aggressive woman's piercing gaze and trembled at her renewed curses.
At the same court, a few years ago, it transpired that two women in the fishing village of Newhaven had a quarrel, during which one of them cursed the other and "salted her," i.e. threw salt at her. To cast salt with an evil intent after one, is as unlucky, in the estimation of fishermen and their wives, as it is to tell a fisherwoman that a hare's foot is in her creel, or to mention "Brounger" or the name of a four-footed beast at sea.
At the same court a few years ago, it was revealed that two women in the fishing village of Newhaven had an argument, during which one of them cursed the other and "salted her," i.e. threw salt at her. Throwing salt with bad intentions is considered very unlucky, according to fishermen and their wives, just like telling a fisherwoman that a hare's foot is in her net, or mentioning "Brounger" or the name of any four-legged animal at sea.
A few sceptical friends, not believing all they had heard regarding the superstitious notions of fishermen, were advised to put a young pig among some fishermen's lines on board of a boat at Newhaven pier. The trick being performed, and discovered before the boat put to sea, both pig and lines were tossed overboard, to the spoiling of a whole day's fishing.
A few skeptical friends, not buying into everything they had heard about the superstitions of fishermen, were told to place a young pig among some fishermen's lines on a boat at Newhaven pier. The prank was carried out and found out before the boat set sail, so both the pig and the lines were thrown overboard, ruining an entire day of fishing.
A boat's crew recently left Newhaven pier for the oyster dredging in the Firth of Forth. One of the crew, a young lad, who had been at a circus in Edinburgh the previous evening, happened, while giving an account of what he had seen, to say "horse." No sooner had the hated word been uttered, than his companions assailed him in a most unmerciful manner. His disregard of the tradition of his fathers put an end to the fishing, it not being considered prudent by the men to prosecute their calling any more that day. In these superstitions, fishermen are following the examples of the ancients. It will be remembered the names of the Furies, Kings, etc. were not to be named, and that there were birds and beasts of ill omen.
A boat's crew recently left Newhaven pier to go oyster dredging in the Firth of Forth. One of the crew, a young guy who had been at a circus in Edinburgh the night before, happened to say "horse" while recounting what he had seen. As soon as he said that dreaded word, his companions attacked him in a really harsh way. His disregard for the tradition of his fathers ended the fishing, as the men didn’t think it was wise to continue working that day. In these superstitions, fishermen are following the examples set by the ancients. It’s well known that the names of the Furies, Kings, etc. weren’t to be spoken, and that there were birds and beasts considered to be bad omens.
Fishermen have an aversion to go to sea in a boat[Pg 593] from which a man has been drowned, and they are opposed to the breaking up of an old boat. This last-mentioned superstition continues to prevail, and it accounts for so many useless crafts being seen at fishing towns unnecessarily occupying much valuable ground, as in olden times, and as mentioned by us under "Signs, Omens, and Warnings," at page 399. At the Tweed, fishermen still (1879) have a belief in the power of fairies to affect the fisheries. It is the custom not only to impregnate nets with salt, but also to throw part of that commodity into the water, to blind the mischievous elves, who are said to prevent fish being caught. The salting process was carried on at Coldstream very recently, with a result highly satisfactory to the operators, if not to others.
Fishermen are hesitant to go out to sea in a boat that has drowned someone, and they dislike the idea of breaking up an old boat. This superstition is still common, which explains why many useless boats remain in fishing towns, taking up valuable space, just like in the past, as noted under "Signs, Omens, and Warnings," on page 399. At the Tweed, fishermen still believe that fairies can influence the fishing (as of 1879). It’s a tradition not only to salt the nets but also to throw some salt into the water to confuse the mischievous elves, who are believed to prevent fish from being caught. The salting practice was still happening in Coldstream very recently, yielding positive results for those involved, if not for others.
A ship captain has informed us that, when a young man, he incurred the displeasure of an old seaman, with whom he sailed in one of the old trading smacks between Leith and London. On refreshments being served out, according to custom, one day, he (our informant) handed a jug of beer to the old sailor through the steps of a ladder. For this act the aged salt swore at him, and called him an unlucky lubber, while at the same time he dealt him a severe blow on the face.
A ship captain has told us that when he was a young man, he got on the bad side of an old sailor he sailed with on one of the old trading boats between Leith and London. One day, when refreshments were being served, he passed a jug of beer to the old sailor up the steps of a ladder. For this, the old sailor cursed at him and called him an unlucky clumsy fool, while also giving him a hard slap in the face.
Another captain of a vessel trading between Leith and London has told us of a singular passage he had thirty years ago. To oblige a friend, he agreed to convey a hare to another friend in the English metropolis. A fair wind carried the vessel past the Bass Rock, but then a storm sprang up, which kept the ship tossing about for days without reaching the English coast. An old sailor declared their retarded progress was due to the hare being on board. By consent of all the crew, the hare found a place overboard, and then the wind became so favourable that the ship made a quick run to the Thames.
Another captain of a ship trading between Leith and London recounted a strange journey he had thirty years ago. To help a friend, he agreed to transport a hare to another friend in London. A good wind took the ship past the Bass Rock, but then a storm hit, which kept them bouncing around for days without reaching the English coast. An old sailor claimed their slow progress was because of the hare being on board. With the crew's agreement, they tossed the hare overboard, and right after that, the wind changed in their favor, allowing the ship to make a swift trip to the Thames.
A gentleman in Edinburgh told us recently he had frequently seen burning candles beside a corpse at mid-day,[Pg 594] while at the same time a small plate or saucer with salt rested on the corpse's breast, and every one who looked on the body had to put his hand on the inanimate brow. He further told us he had seen a priest of the Roman Catholic Church put a half-crown into the mouth of a corpse at Portobello, to represent, we presume, the obolus exacted by Charon for ferrying the shades of the buried dead across the under-world rivers.
A guy in Edinburgh recently told us he often saw burning candles next to a corpse in the middle of the day,[Pg 594] while a small plate or saucer with salt rested on the corpse's chest, and everyone who looked at the body had to place their hand on the lifeless forehead. He also mentioned that he had seen a priest from the Roman Catholic Church put a half-crown coin into the mouth of a corpse in Portobello, which we assume symbolizes the payment required by Charon to take the souls of the dead across the rivers of the underworld.
In Ireland, at a period not remote, an opinion prevailed that the spirit of a dead person went about deceased's former home for a month. During that length of time a fire was always kept burning in the house, and a jug of water stood in deceased's chamber, so that his spirit might refresh itself. At the month's end a clergyman, by means of prayer, put the spirit to rest.
In Ireland, not long ago, there was a belief that the spirit of a deceased person would roam their former home for a month. During that time, a fire was always kept lit in the house, and a jug of water was placed in the deceased's room so that their spirit could refresh itself. At the end of the month, a clergyman would perform prayers to put the spirit to rest.
Within the last decade (we think in 1872) a highly respectable family in the county of Edinburgh was greatly alarmed by a pheasant flying through their dining-room window, killing itself on the spot, and breaking a large pane of plate glass. To the family the event came as a warning of early calamity. Next day a messenger announced that a worthy doctor of divinity, a dear family friend, had died the previous night.
Within the last decade (we think around 1872), a highly respected family in Edinburgh was shocked when a pheasant flew through their dining room window, killing itself instantly and breaking a large pane of plate glass. To the family, this incident felt like a warning of impending tragedy. The next day, a messenger arrived to inform them that a beloved minister, a close family friend, had passed away the night before.
We hear occasionally of the impossibility of wiping out the traces of flagrant crimes. The blood of Rizzio, shed on the floor of Holyrood Palace, in presence of Queen Mary, has defied the rubbing of years to wipe it away. There the blood stains remain a wonder to the thousands who visit Scotland's royal palace. At a time almost forgotten, a good man was hurled from a window of Torwood Castle, not far from the field of Bannockburn. His blood stained the grass on which the body fell, and since that time the herbage there is mixed with red blades of grass and red clover.
We occasionally hear about how impossible it is to erase the evidence of blatant crimes. The blood of Rizzio, spilled on the floor of Holyrood Palace in front of Queen Mary, has resisted the passage of time to wash it away. The bloodstains remain a fascinating sight for the thousands who visit Scotland's royal palace. In a time that's nearly forgotten, a good man was thrown from a window of Torwood Castle, not far from the battlefield of Bannockburn. His blood stained the grass where his body fell, and ever since, the vegetation there has been mixed with red blades of grass and red clover.
A Saturday's flitting is followed by a short sitting. No one should take possession of a new house before throwing[Pg 595] coals and salt into it. No important undertaking should be commenced on Friday or Saturday, nor yet at the end of a year. "Berchta spoils flax found unspun the last day of the year." A shooting star falling near a house, foretells an early death in that dwelling.
A Saturday's moving is followed by a quick rest. No one should move into a new house before throwing[Pg 595] coal and salt inside. You shouldn’t start any important projects on Friday or Saturday, or at the end of the year. "Berchta ruins unspun flax found on the last day of the year." A shooting star falling near a house predicts an early death in that home.
Old flint arrow-heads are worn as charms, under the belief that they were the points of elfin arrows. If a lady be wise, she will not have two tea-spoons in her saucer at the same time. If a young lady desire to know how many sweethearts she has, let her pull her fingers, and the number will be equal to the cracks heard. In fact we have nearly as many signs, omens, charms, and freits as our forefathers had. We have legendary lore concerning the supernatural, we have mythological fables, forecasts, fatalities, our spell-bound individuals, our fey persons, and those who have had glamour cast into their eyes. None of us are likely to forget the New Year, Christmas, St. Valentine's Day, Beltane, Hallow-e'en, and many other high days, which come to us, month after month, with their peculiar rites and ceremonies. Even Queen Victoria, with a desire to please, takes pleasure in observing Hallow-e'en at her Highland residence.
Old flint arrowheads are worn as charms, based on the belief that they were the tips of elf arrows. If a woman is smart, she won't have two teaspoons in her saucer at the same time. If a young woman wants to know how many suitors she has, she should pull her fingers, and the number will match the cracks she hears. In fact, we have nearly as many signs, omens, charms, and superstitions as our ancestors did. We have legendary tales about the supernatural, mythological stories, predictions, tragedies, our spellbound people, our fey individuals, and those who have had glamour cast over their eyes. None of us are likely to forget New Year's, Christmas, Valentine's Day, Beltane, Halloween, and many other special days that come to us, month after month, with their unique rituals and celebrations. Even Queen Victoria, wanting to please, enjoys celebrating Halloween at her Highland residence.
In 1876 Hallow-e'en was celebrated at Balmoral Castle with unusual ceremony, in presence of Her Majesty, the Princess Beatrice, the ladies and gentlemen of the royal household, and a large gathering of the tenantry and servants on the estates of Balmoral and Invergeldie. The leading features of the celebration were a torchlight procession, the lighting of large bonfires, and the burning in effigy of witches and warlocks. Upwards of 150 torchbearers assembled at the castle as darkness set in, and separated into two parties, one band proceeding to Invergeldie, and the other remaining at Balmoral. The order was given to light the torches at a quarter before six o'clock, and shortly after that hour the Queen and the Princess Beatrice drove to Invergeldie, followed by[Pg 596] the Balmoral party of torchbearers. The two parties then united and returned in procession to the front of Balmoral Castle, where all were grouped round a large bonfire, which blazed and crackled merrily, the Queen's pipers playing the while. Refreshments were then served to all, and dancing was engaged in to the strains of the bagpipes. When the fun was at its height, there suddenly appeared from the rear of the castle a grotesque figure, representing a witch, with a train of followers dressed like sprites, who appeared terrified at the monster fire blazing, and danced and gesticulated in all fashions; then followed a warlock of demoniacal shape, who was succeeded by another warlock drawing a car, on which was seated a witch, surrounded by other figures in the guise of demons. The unearthly visitors having marched several times round the burning pile, the principal figure was taken from the car and tossed into the flames amid weird shrieks and howls, the burning of blue lights, and a display of crackers and other fireworks. The health of her Majesty the Queen was then pledged and drunk with Highland honours by the assembled hundreds; the health of the Princess Beatrice was also received with enthusiasm. Dancing was then resumed, and was carried on till a late hour at night. The scene was very picturesque, Lochnagar and other mountains in the neighbourhood being covered with snow. Although the wind blew piercingly cold from the north, her Majesty and the Princess remained a considerable time, viewing the sports with evident interest.
In 1876, Halloween was celebrated at Balmoral Castle with a special ceremony in the presence of Her Majesty, Princess Beatrice, the royal staff, and a large group of tenants and servants from the Balmoral and Invergeldie estates. The main highlights of the celebration included a torchlight procession, the lighting of large bonfires, and the burning in effigy of witches and warlocks. Over 150 torchbearers gathered at the castle as darkness fell and split into two groups, one heading to Invergeldie and the other staying at Balmoral. The order was given to light the torches at a quarter to six, and shortly after that, the Queen and Princess Beatrice drove to Invergeldie, followed by the Balmoral group of torchbearers. The two groups then came together and returned in a procession to the front of Balmoral Castle, where everyone gathered around a large bonfire that crackled merrily, accompanied by the Queen's pipers. Refreshments were served, and everyone danced to the music of the bagpipes. Just as the festivities reached their peak, a strange figure representing a witch appeared from behind the castle, followed by attendants dressed as sprites who seemed frightened by the roaring fire, dancing and gesturing in all sorts of ways. Next came a warlock with a demonic appearance, followed by another warlock pulling a cart that had a witch seated on it, surrounded by figures in devilish costumes. The otherworldly group marched around the bonfire several times, and the main figure was taken from the cart and tossed into the flames amid eerie shrieks, howls, blue lights, and a display of fireworks. The health of Her Majesty the Queen was then toasted and drunk with Highland honors by the hundreds gathered there, and the health of Princess Beatrice was enthusiastically received as well. Dancing resumed and continued until late at night. The scene was very picturesque, with Lochnagar and the surrounding mountains covered in snow. Even though the north wind was biting cold, Her Majesty and the Princess stayed for quite a while, watching the festivities with clear interest.
As to giving up faith in dreams, signs, omens, predictions, and warnings, some people would nearly as soon give up their belief in the Bible. Then add to these a belief in ghosts, and we have a catalogue before us so self-accusing that we dare not cast serious reflections on the memories of our ancestors.
As for letting go of faith in dreams, signs, omens, predictions, and warnings, some people would almost prefer to give up their belief in the Bible. Add to that a belief in ghosts, and we find a list so self-incriminating that we hesitate to seriously question the memories of our ancestors.
CHAPTER LXX.
Lizzie M'Gill, the Fifeshire Spaewife—Fortune-telling—Predicting a Storm at Sea—Servants alarmed thereby—Prediction Fulfilled—Adam Donald, an Aberdeenshire Prophet—Adam supposed to have been a Changeling—A Careless Mother—Adam as a Linguist—His Predictions and Cures—His Marriage—Valuable Charm—The Wise Woman of Kincardineshire—The Recruiting Sergeant—High-spirited Lady wooed and won—Lucky Lightfoot, the Spaewife—Charmed Ring and its Effects—Elopement and Marriage—An Enraged Father—Life in America—Sergeant Campbell's Death—Second Marriage—Literary Talents—Strong-minded Women.
Lizzie M'Gill, the Fortune Teller from Fifeshire—Telling Fortunes—Foreseeing a Storm at Sea—Servants scared by it—Prediction Comes True—Adam Donald, a Prophet from Aberdeenshire—People thought Adam was a Changeling—A Neglectful Mother—Adam’s Skill with Languages—His Predictions and Remedies—His Marriage—A Valuable Charm—The Wise Woman from Kincardineshire—The Recruiting Sergeant—A Spirited Lady pursued and won—Lucky Lightfoot, the Fortune Teller—Cursed Ring and its Consequences—Elopement and Marriage—An Angry Father—Life in America—Sergeant Campbell's Death—Second Marriage—Writing Skills—Strong-minded Women.
In the spring of 1866, Eliza M'Gill, who resided near a romantic church in the Presbytery of St. Andrews, died at the advanced age of ninety-three years. For a long period almost every one, far and near, knew her as a spaewife of no ordinary knowledge. Lizzie (the name usually given her) could scarcely be called an impostor, for she appeared to have sincere faith in her profession. Often she exclaimed with solemn fervency, "The gift I hae is fae aboon, an' what He gies daurna be hidit." It was common for coy damsels and staid matrons to wend their way to Lizzie's cot about twilight, to have their fortunes spaed. About ten years before her death, when the prospects of the herring fishing were discouraging in the extreme, a buxom young woman, belonging to Pittenweem or St. Monance, repaired one evening to Carnbee to consult Lizzie. The damsel went with a heavy countenance, but she returned radiant with smiles, for the wise woman had said, "That altho' it was to be an awfu' puir draw, yet her folk was to hae a grand haul next e'enin'." And, true to the old wife's prediction, the crew in which she interested herself returned with a splendid prize from the fishing ground, followed, of[Pg 598] course, with an increase of fame to the prophetess. On another occasion Lizzie was no less fortunate in the result foretold. A fisher-wife in the former place had received a sovereign from her husband, which, in the hurry of the moment, she had placed on the bedside. Going shortly afterwards to remove it, what was her consternation to find that the gold piece was gone! The most diligent search and inquiry were instituted after the lost treasure, but all to no purpose. In the extremity of her distress the poor woman thought of the "witch o' Carnbee," and, adjusting her cap, was soon on her journey thither. Lizzie's words fell on her troubled spirit like oil on the stormy sea; for she was told that, in the course of a day or two, the sovereign would be again in her possession. And so it proved: on drawing her husband's sea boots from under the bed, the coin fell from the toe of one of them.
In the spring of 1866, Eliza M'Gill, who lived near a picturesque church in the St. Andrews Presbytery, passed away at the age of ninety-three. For a long time, nearly everyone, near and far, knew her as a wise woman with extraordinary insight. People commonly called her Lizzie. She could hardly be considered a fraud, as she seemed to genuinely believe in her abilities. She often declared with deep sincerity, "The gift I have is from above, and what He gives cannot be hidden." It was common for shy young women and reserved older ladies to make their way to Lizzie's cottage around dusk to have their fortunes told. About ten years before her death, when the outlook for herring fishing was particularly grim, a cheerful young woman from Pittenweem or St. Monance went one evening to seek Lizzie's advice. The young woman left looking downcast, but returned beaming with joy, for the wise woman assured her, "Even though it’s going to be a terrible catch, your folks will have a great haul the next evening." True to the old woman's prediction, the crew she was interested in came back with an impressive catch, which, of course, brought more recognition to the prophetess. On another occasion, Lizzie had similar luck with her predictions. A fisherman's wife had received a gold coin from her husband, which she hastily placed on the bedside. When she went to move it shortly after, she was dismayed to find the coin missing! She searched diligently and asked around, but there was no sign of the lost treasure. In her desperation, the woman thought of the "witch of Carnbee" and, fixing her cap, set off for Lizzie's place. Lizzie's words soothed her anxious mind like balm on rough seas, as she told her that, in a day or two, she would have the gold coin back. And sure enough, when pulling her husband's sea boots from under the bed, the coin tumbled out from the toe of one of them.
On one occasion, a cheap trip by the steamer "Xantho" from Anstruther to Leith being advertised, many of the labouring classes, with their friends, arranged to visit Leith and Edinburgh. Unfortunately, however, the trip was to take place when the farmers of the district were very busy with the sowing of the turnips, and when, of course, their people were needed for that work. For the purpose, it is said, of keeping the men at home, a rumour circulated over the East Neuk, to the effect that the steamer and all on board were to perish in a fearful gale. The servants were so greatly alarmed by the prediction of Lizzie (it was she who spread the report), that they resolved to remain at home. The most remarkable feature of the affair is, that on the day in question a violent gale arose, which prevented the steamer returning to Anstruther until next morning. The non-arrival of the boat, as may be inferred, was the cause of the liveliest alarm to the friends of those on board, and an old worthy was heard to exclaim with respect to the prediction: "I dinna believe in sic things mysel', but, some way or ither, they[Pg 599] aye come true." Lizzie's father and her whole family are said to have been highly respectable. Her truant and impulsive disposition led her, however, into conduct and habits that deprived her of the respect and help of her friends; and necessity at length appears to have constrained her to act the part of a fortune-teller, which she is known to have practised with success more than half a century.
On one occasion, a low-cost trip on the steamer "Xantho" from Anstruther to Leith was advertised, and many workers, along with their friends, planned to visit Leith and Edinburgh. Unfortunately, the trip was scheduled at a time when the local farmers were heavily engaged in sowing turnips, and naturally, they needed their workers for that task. To keep the men home, a rumor spread throughout East Neuk claiming that the steamer and everyone on board would be lost in a terrible storm. The staff were so frightened by Lizzie's (the one who started the rumor) prediction that they decided to stay home. The most notable part of this incident is that on the day in question, a fierce storm did occur, preventing the steamer from returning to Anstruther until the next morning. As you might guess, the boat's delay caused great worry for those waiting for their loved ones, and an elderly local was heard saying about the prediction, "I don’t really believe in such things myself, but somehow or other, they always seem to come true." Lizzie's father and her entire family were said to be quite respectable. However, her rebellious and impulsive nature led her to engage in behaviors that caused her to lose the respect and support of her friends; eventually, it seems that necessity forced her to take on the role of a fortune-teller, a practice she successfully continued for more than fifty years.
Adam Donald, the prophet of Bethelnie, a contemporary of Lizzie M'Gill, stood high in Aberdeenshire as a seer. From his peculiar appearance in early life, grave doubts existed as to whether he was actually the offspring of his reputed parents, or whether he had not been substituted by the fairies for a lovely boy, the son of a worthy pair who believed not in the existence of witches or fairies.
Adam Donald, the prophet of Bethelnie, a contemporary of Lizzie M'Gill, was well-regarded in Aberdeenshire as a seer. Due to his unusual looks in early life, people seriously questioned whether he was really the child of his supposed parents, or if he had been swapped by the fairies for a beautiful boy, the son of a decent couple who didn’t believe in witches or fairies.
One day the mother went out, leaving the child well in his cradle, and on returning, about an hour afterwards, she found a cold, marble-like infant, that never throve, never smiled, but, on the contrary, cried from morning to night, and from night till morning. On hearing of the changed infant, people flocked to witness the sudden alteration which had taken place in Mr. and Mrs. Donald's child. One knowing dame thought she understood the whole matter. The fairies were the wicked beings that had done all the mischief; and that they were permitted to do so, arose entirely through the parents' carelessness or ignorance. "Would it be believed," said the dame when speaking of the extraordinary circumstance, "that the simple mother went out, leaving her child alone, uncrossed, without a charm about its person, and without a horse-shoe being nailed on the threshold or behind the door, or a piece of rowan-tree at the door or window or in the cradle?" The friend to whom the reflections were made shook her head, while she replied, "Ay, ay, unbelieving generation; they will be burning the Bible some day soon."
One day, the mother went out, leaving her child safe in his cradle. When she returned about an hour later, she found her baby cold and stiff, like marble—he never grew, never smiled, and instead cried from morning to night and all night long. When people heard about the changed baby, they gathered to see the sudden transformation that had occurred with Mr. and Mrs. Donald's child. One knowledgeable woman thought she had figured it all out. She claimed that the fairies were the evil beings responsible for the trouble, and that this happened because the parents were careless or ignorant. "Can you believe," said the woman, discussing the bizarre situation, "that this foolish mother left her child alone, without any protection, no charm on him, no horseshoe nailed on the threshold or behind the door, and no piece of rowan tree at the door, window, or in the cradle?" The friend listening to her shook her head and replied, "Yes, yes, this unbelieving generation; they’ll be burning the Bible soon enough."
[Pg 600]Adam grew up, and became a wonderful being. From his ability to tell secrets past and future, and his power to effect cures, he became known as the "prophet of Bethelnie." Owing to a distorted state of body, he could not engage in robust employment to obtain a subsistence. He therefore, to amuse himself, read such books as his parents' stinted means could afford. Though it was supposed he could scarcely read English, he carefully collected many curious books in French, Latin, Greek, Italian, and Spanish. He often retired to an old churchyard and church in ruins, near his residence, to hold converse (so he said) with spirits of the dead, which informed him of things unknown to ordinary men.
[Pg 600]Adam grew up and became a remarkable person. Due to his ability to reveal secrets from the past and future, and his knack for healing, he became known as the "prophet of Bethelnie." Because of a physical condition, he couldn't do strenuous work to support himself. So, to pass the time, he read whatever books his family's limited finances could provide. Even though it was believed he could barely read English, he carefully collected many fascinating books in French, Latin, Greek, Italian, and Spanish. He often went to an old churchyard and ruined church near his home to talk (as he claimed) with the spirits of the dead, who told him things unknown to ordinary people.
When property went amissing, the owner repaired to the "prophet;" when cattle died, he named the witch who had killed them; and when any one became sick, Adam Donald supplied a remedy either by charms or herbs. Every Sunday, for many years, people of all classes crowded to consult him either as a necromancer or physician. His fee seldom exceeded sixpence for each consultation, yet he lived in comparative comfort.
When property went missing, the owner went to the "prophet;" when cattle died, he pointed out the witch who had caused it; and when someone got sick, Adam Donald provided a remedy with either charms or herbs. Every Sunday, for many years, people from all walks of life gathered to consult him as either a necromancer or a doctor. His fee rarely topped sixpence for each consultation, yet he lived comfortably.
When far advanced in life, miserable-looking object though the "prophet" remained, he prevailed on one of the handsomest girls of his neighbourhood to marry him. This matrimonial alliance helped to strengthen the supposition that Adam possessed more than human power.
When he was much older and looked quite miserable, the "prophet" managed to persuade one of the most beautiful girls in his neighborhood to marry him. This marriage reinforced the belief that Adam had powers beyond those of a normal human.
The prophet of Bethelnie, although he had offspring, went to his long home without instructing a successor in the secret art he for many years followed with pecuniary advantage. He saved his reputation by preserving silence. If the following anecdote be true, there can be little doubt that the prophet assisted to restore decaying nature by the use of amulets or charms.
The prophet of Bethelnie, even though he had children, passed away without designating a successor in the secret practice he had followed for many years profitably. He protected his reputation by staying quiet. If the next story is true, there's little doubt that the prophet helped to rejuvenate nature using amulets or charms.
An old woman, whose eyes had become dim by reason of years, purchased a charm from the prophet, which Adam assured her would revive her sight to its former[Pg 601] clearness. On the charm—hieroglyphics traced on parchment—being suspended from the neck, it proved effectual. In a short time the old woman could thread a small needle, and see to pick up a pin from the floor. A female neighbour, with impaired sight, hearing of the cure, begged the charm from the lucky owner, but she would not part with it. All the favour the applicant could obtain was permission to copy the hieroglyphics on paper. The copy thus obtained and worn by the second patient brightened up her eyes also. Adam's medicines excited love, and his charms secured affection.
An elderly woman, whose eyesight had faded with age, bought a charm from the prophet, which Adam assured her would restore her vision to its former[Pg 601] clarity. After wearing the charm—hieroglyphics drawn on parchment around her neck—it worked effectively. Soon, the old woman could thread a small needle and see well enough to pick up a pin from the floor. A nearby woman with poor vision heard about the cure and asked the lucky owner for the charm, but she refused to give it up. The only favor she got was permission to copy the hieroglyphics onto paper. The copy, once worn by the second woman, also improved her eyesight. Adam's medicines sparked love, and his charms ensured affection.
Fifty or sixty years ago Kincardineshire had its wise women. At the time referred to, a recruiting sergeant (whom we shall call Donald Campbell), equally devoted to his sovereign and the fair sex, made a favourable impression on the inhabitants of a small town fifteen or twenty miles from Aberdeen. The parish minister, the parochial teacher, and the doctor had something favourable to say of the sergeant. Nurses and other servant-maids could see nothing but the sergeant's red-coat; and it was whispered that even the young ladies smiled on him. Indeed that must have been so, for we are told that every one welcomed the Highlander: even the little children ran to meet him; and how heartily he did kiss them, but whether for their own sakes or the love he bore to their nurses, sisters, or aunts, none could tell. This, however, is certain: he did not encourage the shoemaker's sister, the tailor's daughter, nor the buxom widow who presided at the little inn. His affections were concentrated on a lady whom one could scarcely expect to yield her heart to such a humble son of Mars. The fair one was no less a personage than the daughter of Captain B—— of U——, a lady well known for miles around for her courage and love of out-door sports. Few could manage a high-spirited horse better than Rose Bloomer (by this name we introduce the young lady to our readers),[Pg 602] or clear a fence with greater ease. And as for the fishing-rod and fowling-piece, she could handle them as dexterously as any disciple of Isaac Walton or of Nimrod could desire. True, she was not what is generally termed a beauty: her features, though not coarse, were scarcely those a sculptor or a painter would desire to have before him while completing his "Venus" for the next fine-art exhibition. In her short stout figure and determined look were indications of a strong-minded woman. Miss Bloomer, having lost her mother in early life, and her father being devoted to the chase, pedestrianism, and other athletic sports congenial to most country gentlemen, the young lady, his only child, had ample scope for indulging her inclinations.
Fifty or sixty years ago, Kincardineshire had its wise women. Back then, a recruiting sergeant (whom we’ll call Donald Campbell), who was equally committed to his king and to women, made a good impression on the people of a small town about fifteen or twenty miles from Aberdeen. The parish minister, the local teacher, and the doctor all had positive things to say about the sergeant. Nurses and other housemaids could only see the sergeant's red coat, and it was rumored that even the young ladies smiled at him. This must have been true, as everyone welcomed the Highlander; even the little kids ran to greet him, and he kissed them warmly, though whether it was for their own sake or out of affection for their nurses, sisters, or aunts, no one could say. What we do know for sure is that he didn’t encourage the shoemaker’s sister, the tailor’s daughter, or the plump widow who ran the small inn. His affections were focused on a lady whom one would hardly expect to fall for such a humble soldier. This lady was none other than the daughter of Captain B—— of U——, well-known for miles around for her bravery and love of outdoor sports. Few could handle a spirited horse better than Rose Bloomer (that’s the name we’ll use for the young lady), or jump a fence with more ease. As for a fishing rod or shotgun, she used them as skillfully as any follower of Isaac Walton or Nimrod could wish. True, she wasn’t what one would typically call a beauty; her features, while not rough, were hardly what a sculptor or a painter would want to study while creating his next "Venus" for an art exhibition. In her short, sturdy figure and determined expression were signs of a strong-minded woman. Miss Bloomer, having lost her mother at a young age and with her father devoted to hunting, hiking, and other athletic activities common among country gentlemen, had plenty of opportunity to pursue her interests.
Sergeant Campbell greatly admired Miss Bloomer's dexterity. Often did he watch her guidance of a high-mettled steed, now urging it to its utmost speed, and then reining in the impatient animal. The sergeant, we have said, greatly admired Miss Bloomer's dexterity; but, what is more, he resolved to secure her hand in marriage. Plan after plan, laid with the view of obtaining an introduction, failed. The lady frequently passed him without deigning to cast her eyes on his red-coat. Why should she? Was he not a poor soldier? and was she not a match for the best young gentleman in the county? These and like questions occurred to Campbell, and more than once made him almost despair of securing the lady's affections. Again and again his drooping spirits revived; his pertinacity had no bounds. What could not be secured, thought he, by ordinary means, might be obtained by extraordinary measures.
Sergeant Campbell really admired Miss Bloomer's skill. He often watched her as she skillfully managed a spirited horse, pushing it to its fullest speed and then calming the eager animal. As we mentioned, the sergeant greatly admired Miss Bloomer's talent; but more importantly, he was determined to win her hand in marriage. He tried plan after plan to get an introduction, but nothing worked. The lady often walked past him without even glancing at his red coat. Why would she? Wasn’t he just a poor soldier? And wasn’t she a better match for the best young gentleman in the county? These thoughts crossed Campbell’s mind and made him nearly despair of winning her affection. Time and again, though, his spirits lifted; his determination knew no bounds. He thought that what couldn’t be achieved through normal means might be won through extraordinary efforts.
Sergeant Campbell, learned in the superstitions of his native land, believed them with a child-like faith. He had heard of Lucky Lightfoot, the spaewife; and to her he went for assistance. The old woman, on hearing the sergeant's tale, requested him to leave with her a gold[Pg 603] ring he was wearing—a request he complied with. A few days afterwards the woman returned the soldier his ring, now charmed, with instructions to endeavour to get Miss Bloomer to wear it, though but for a few minutes.
Sergeant Campbell, familiar with the superstitions of his homeland, believed in them with child-like trust. He had heard of Lucky Lightfoot, the fortune teller; and he went to her for help. The old woman, upon hearing the sergeant's story, asked him to leave a gold[Pg 603] ring he was wearing—a request he agreed to. A few days later, the woman returned the soldier his ring, now enchanted, with instructions to try to get Miss Bloomer to wear it, even if just for a few minutes.
In her frequent rambles along the banks of a meandering stream, the beauties of which Arthur Johnstone had celebrated in Latin verse, and regarding which Thomas the Rhymer had uttered prophecies, Campbell, unnoticed, followed Miss Bloomer, in the hope that fortune would favour him some day. She botanized, fished, and shot, unheeding her secret admirer. One day, to his delight, he observed her coming along a footpath, and resolved to drop the ring, in the hope that she would pick it up. Having left it in a conspicuous place, he retired into a thicket to watch the result. The lady, seeing the ring, took it up, examined it, and having no pocket or purse, put it on one of her fingers, and, as fate would have it, on the fourth finger of the left hand—the finger the Greeks discovered, from anatomy, had a little highly sensitive nerve going straight from it to the heart. "Now," thought he, "she is mine. I shall follow her, and ask whether she has found my ring;" but before he could muster courage to carry his resolution into effect, Miss Bloomer disappeared.
During her regular walks along the banks of a winding stream, celebrated in Latin poems by Arthur Johnstone and referenced in prophecies by Thomas the Rhymer, Campbell quietly followed Miss Bloomer, hoping that luck would be on his side one day. She was busy with her hobbies—botanizing, fishing, and shooting—completely unaware of her secret admirer. One day, to his excitement, he saw her approaching along a footpath and decided to drop a ring, hoping she would pick it up. After placing it in a noticeable spot, he hid in a thicket to see what would happen. When she spotted the ring, she picked it up, examined it, and since she had no pocket or purse, she put it on one of her fingers. By chance, she placed it on the fourth finger of her left hand—the finger the Greeks discovered had a small, sensitive nerve that connected directly to the heart. "Now," he thought, "she is mine. I will follow her and ask if she found my ring," but before he could gather the courage to act, Miss Bloomer disappeared.
With the view of discovering the owner, she continued to wear the ring. Unexpectedly, Fred and Georgina Hopper, her cousins, while driving past, stopped to take dinner, and to them she showed the ring. Fred, who was an inveterate joker, made it the subject of several jests, all of which Miss Bloomer bore with good humour; but when Miss Hopper suggested that the ring might belong to some mean person, and hinted that it was an act of impropriety to wear it, the blood rushed to Miss Bloomer's cheeks; and she clenched her little fist, but for what purpose did not transpire.
Hoping to find out who the owner was, she kept wearing the ring. Unexpectedly, her cousins Fred and Georgina Hopper stopped for dinner while driving by, and she showed them the ring. Fred, who loved to joke around, made a bunch of quips about it, and Miss Bloomer took it all in stride. But when Miss Hopper suggested that the ring might belong to someone unworthy and implied it was inappropriate to wear it, Miss Bloomer's face turned red; she tightened her small fist, but it wasn’t clear why.
[Pg 604]In the evening the cousins drove away, leaving Miss Bloomer in anything but a pleasant mood. Evidently the charm had commenced to take effect, or Miss Hopper's remarks had disturbed the young lady's equanimity.
[Pg 604]In the evening, the cousins drove off, leaving Miss Bloomer feeling anything but happy. Clearly, the charm had started to work, or Miss Hopper's comments had unsettled the young lady's calm.
Still wearing the ring, Miss Bloomer retired to rest, or rather to bed, for during the night she was restless, tossing from side to side like one in delirium. One, two, three struck on the old clock, and still sleep did not come to soothe her disturbed brain. Whether in a sleeping or waking state she could not tell, but a regiment of armed men, with the recruiting sergeant at their head, seemed to pass before her, while in the distance there appeared ships at anchor in a large commodious bay. At four o'clock the lady stood at her window admiring the beautiful scenery. Retiring again to rest, she fell asleep, and did not waken before her accustomed time of rising.
Still wearing the ring, Miss Bloomer went to bed, but she was restless throughout the night, tossing from side to side like someone in a fever. The old clock struck one, two, three, yet sleep eluded her troubled mind. She couldn’t tell if she was awake or dreaming, but a group of armed soldiers, led by a recruiting sergeant, seemed to parade before her, while in the distance, she saw ships anchored in a large, spacious bay. At four o'clock, the lady stood by her window, admiring the beautiful view. After trying to sleep again, she finally dozed off and didn’t wake until her usual time in the morning.
After breakfast Miss Bloomer went out, as usual, to follow the bent of her mind. She had not gone far, before Sergeant Campbell approached her in a most respectful manner, and inquired if she had found a ring the previous day. It was scarcely necessary for her to return an answer, because there before him, on her ungloved hand, the ring appeared. As she handed it to him, an indescribable sensation ran through her whole frame. They entered into conversation; and how long they walked and chatted together, and what were the subjects of their conversation, we shall not pause to mention: sufficient to say that, before they parted, an early meeting was arranged. In due time, and quickly after each other, other meetings took place.
After breakfast, Miss Bloomer went out, as usual, to follow her thoughts. She hadn't gone far when Sergeant Campbell approached her respectfully and asked if she had found a ring the day before. It was hardly necessary for her to answer because the ring was right there on her ungloved hand. As she handed it to him, she felt an indescribable sensation wash over her. They started chatting, and we won’t go into detail about how long they walked and talked or what they discussed; it’s enough to say that before they parted, they planned to meet again soon. In no time, they had several more meetings one after another.
In course of time, old dames hinted that if the lady continued to keep tryst in the romantic secluded spots of her father's domains with such a fine-looking soldier as Campbell, she would provoke the goddess supposed to preside over love affairs, and most likely entitle herself to a rush-ring only on her wedding-day, instead of the[Pg 605] customary gold one. But the evil prophetesses were wrong for once. Seldom did a recruiting party forward more stalwart soldiers to headquarters than Sergeant Campbell and his subordinates did. Indeed he owed much of his success to Miss Bloomer's exertions. She proved a valuable assistant; for, through her persuasion, a large number of young men on her father's estate were induced to enlist, and leave the homes of their youth for ever.
Over time, the older ladies suggested that if the young woman kept meeting in the romantic, secluded areas of her father's land with a good-looking soldier like Campbell, she would anger the goddess of love and likely end up with just a simple rush-ring on her wedding day instead of the usual gold one. But the old gossipers were wrong this time. Rarely did a recruitment party send more strong soldiers to headquarters than Sergeant Campbell and his team did. In fact, he owed much of his success to Miss Bloomer's efforts. She was a valuable ally; thanks to her persuasion, many young men from her father's estate were encouraged to enlist and leave their childhood homes for good.
Happy days of single bliss cannot last for ever. Before three short months had passed, Sergeant Campbell and Miss Bloomer observed more than once the finger of scorn pointed at them. Threats were made by the parents of certain young men who had enlisted, to make known the conduct of the young lady and her lover to Captain Bloomer. What was to be done? Miss Bloomer's reputation was at stake, and the sergeant's life endangered, as will afterwards appear.
Happy days of being single can't last forever. Within just three months, Sergeant Campbell and Miss Bloomer noticed the finger of scorn pointed at them more than once. Parents of certain young men who had enlisted threatened to inform Captain Bloomer about the young lady and her lover's behavior. What could they do? Miss Bloomer's reputation was on the line, and the sergeant's life was at risk, as will be revealed later.
The betrothed pair (by this time Sergeant Campbell and Miss Bloomer were engaged to be married) perceived the necessity of acting promptly, and therefore they resolved to elope. An obstacle, however, stood in the way of their doing so immediately. If the sergeant abandoned his station, he would be pursued, arrested, and dealt with as a deserter. Miss Bloomer, equal to the occasion, resolved to "buy him off."
The engaged couple (by this time Sergeant Campbell and Miss Bloomer were set to get married) realized they needed to act quickly, so they decided to run away together. However, there was a hurdle preventing them from doing it right away. If the sergeant left his post, he would be chased, arrested, and treated as a deserter. Miss Bloomer, ready for the challenge, decided to "pay him off."
The discharge from the army being obtained, and the indispensable arrangements for a long journey completed, the sergeant and his true love secretly departed for Aberdeen, where they were united for better and worse—not by a clergyman, but by a magistrate, before whom they went and declared themselves to be husband and wife—a ceremony as binding by the law of Scotland as if there had been regular proclamation of banns, according to custom, in the parish church, and they had been married by an ordained minister. In place of a new marriage ring[Pg 606] being placed on the bride's finger by the gallant sergeant, he, at her request, put on the charmed ring, the magical power of which she confessed could not be resisted.
After getting discharged from the army and making all the necessary plans for a long trip, the sergeant and his true love secretly left for Aberdeen, where they were united for better or worse—not by a clergyman, but by a magistrate. They went before him and declared themselves husband and wife—a ceremony just as legally binding in Scotland as if there had been a formal announcement of banns in the parish church, and they had been married by a licensed minister. Instead of placing a new wedding ring[Pg 606] on the bride's finger, the brave sergeant, at her request, put on the enchanted ring, the magic of which she admitted could not be resisted.
Having shown the effect of Lucky Lightfoot's subtle art, we might take leave of the subject; but as the career of Mrs. Campbell (Mr. Campbell did not survive long) is peculiarly interesting, particularly in connection with a class that has created no small stir on both sides of the Atlantic, we shall pursue our narrative a little further.
Having demonstrated the impact of Lucky Lightfoot's subtle talent, we could wrap up the topic; however, since Mrs. Campbell’s story (Mr. Campbell didn’t live much longer) is especially intriguing, especially in relation to a group that has stirred quite a bit of attention on both sides of the Atlantic, we’ll continue our account a bit further.
The newly married couple, not considering themselves safe from pursuit in the Granite City, posted south, and reached the Clyde in less than twenty-four hours, where they secured a passage on board a vessel bound for America.
The newlyweds, not feeling safe from being followed in Granite City, headed south and arrived at the Clyde in under twenty-four hours, where they booked a spot on a ship headed for America.
As soon as Captain Bloomer heard of his daughter's elopement, his rage could not be restrained. Arming himself with a brace of pistols, and mounting his fleetest steed (and a valuable stud he had), he rode in pursuit, stopping not before he reached Aberdeen. Not finding the fugitives there, he hastened to Edinburgh, with the twofold object of bringing back his daughter and shooting her companion in flight. After diligent inquiry in the city, he obtained what he considered reliable information that they had proceeded in the direction of the Borders, to be married at Gretna Green, a village celebrated as a place where many distinguished and obscure persons have been married by a blacksmith. As the reader already knows, the offended father went in the wrong direction.
As soon as Captain Bloomer heard about his daughter's runaway marriage, he couldn't contain his anger. Armed with a pair of pistols and riding his fastest horse (which was quite valuable), he set off after them, not stopping until he reached Aberdeen. When he didn't find them there, he quickly made his way to Edinburgh, determined to bring his daughter back and confront her companion. After asking around the city, he got what he thought was trustworthy information that they had headed toward the Borders to marry at Gretna Green, a village known for many notable and ordinary people getting married by a blacksmith. As you already know, the upset father ended up going the wrong way.
Months passed before the captain's equanimity became restored; but time, the alleviator of sorrow and best soother of a turbulent spirit, brought a favourable change.
Months went by before the captain's calmness was restored; but time, the healer of grief and best comforter of a restless soul, brought a positive change.
Mr. and Mrs. Campbell arrived safe in America, the land of their adoption, with little more means than sufficient to provide for their immediate wants. After love's first fever ended, calm reflection followed. Romance disappeared before the stern realities of life. Friends[Pg 607] they had few, relations none, in the wild wide expanse of America. Mrs. Campbell became home-sick: the scenes of her father's mansion, and everything pleasant connected with the estate, rose before her mind's eye. Above all, she constantly thought of her father with more than half regret at the rash act she had been guilty of. Then she did what most young ladies would do under similar circumstances—wrote to her father asking forgiveness. Before Captain Bloomer received the letter, the last spark of anger in his breast had given place to paternal anxiety. Left alone without wife or child, gladly would he have welcomed her home, had not prudential reasons rendered it necessary to keep father and daughter separate. Her letter gave great satisfaction; and he resolved to assist her and her husband. Through an English friend, a sufficient amount was remitted to America, to enable Mr. Campbell to purchase an estate. The young couple settled down comfortably in an improving locality, with every prospect of comfort and happiness.
Mr. and Mrs. Campbell arrived safely in America, the country they had chosen, with little more than enough to meet their immediate needs. Once the excitement of love settled down, they reflected calmly. Romance faded in the face of life's harsh realities. They had few friends and no relatives in the vast expanse of America. Mrs. Campbell felt homesick; vivid memories of her father's mansion and everything else enjoyable tied to that place filled her mind. Above all, she constantly thought of her father with deep regret over her impulsive decision. So, she did what most young women would do in a similar situation—she wrote to her father asking for forgiveness. Before Captain Bloomer received the letter, any lingering anger he felt was replaced by paternal concern. Left alone without his wife or child, he would have happily welcomed her back home, but practical reasons made it necessary to keep them apart. Her letter brought him great relief, and he resolved to help her and her husband. Through an English friend, enough money was sent to America for Mr. Campbell to buy a property. The young couple settled into a comfortable lifestyle in a growing area, with every chance for comfort and happiness.
Before the fifth winter of Mr. and Mrs. Campbell's married life had passed, Mr. Campbell died, leaving his wife alone (they had no issue) in a far distant country. Mrs. Campbell returned to Scotland, and took up her residence in Edinburgh for a few years. Again a brave defender of his country led the lady to the hymeneal altar. The union proved an unhappy one: Mrs. Smith (this, though a common name, is the cognomen by which she will now be known) separated from her husband, and sailed once more for America. Preferring town life to solitude in the forest, Mrs. Smith settled down (if such could be said of one possessed of bustling active habits like hers) in the greatest city of the United States. To augment an income rendered small through the misfortune and death of her father, she became a journalist. Her papers were favourably received, being pointed and piquant. Her talents were chiefly directed to the support[Pg 608] of women's rights; and she became a leader of the class of strong-minded women, still seeking to assert their rights in politics, science, and art.
Before the fifth winter of Mr. and Mrs. Campbell's married life had passed, Mr. Campbell died, leaving his wife alone (they had no children) in a far-off country. Mrs. Campbell returned to Scotland and settled in Edinburgh for a few years. Once again, a brave defender of his country led the lady to the altar. The marriage turned out to be unhappy: Mrs. Smith (this, though a common name, is the name by which she will now be known) separated from her husband and sailed back to America. Preferring city life to solitude in the woods, Mrs. Smith made her home (if that can be said of someone with her busy, active habits) in the largest city in the United States. To boost an income that was reduced due to her father’s misfortune and death, she became a journalist. Her articles were well-received, being sharp and engaging. Her talents were primarily focused on supporting women’s rights, and she became a leader of strong-minded women who were still striving to assert their rights in politics, science, and art.
CHAPTER LXXI.
Superstition at Chelmsford—Woman Bewitched—Fortune-telling Quack—Old Zadkiel—Incantation in Somerset—Turning the Bible and Key—Woman assuming the form of a Hare—Woman ruling the Stars—Young Women Deceived—Superstition in London—Generality of Superstition—A Prediction—How to preserve Children from Disease—Dreams Fulfilled—Virtue of Holly and Ivy in Worcestershire and Herefordshire—Legend concerning the Tichborne Family—Romantic Divorce Case.
Superstition in Chelmsford—Woman Cursed—Fraudulent Fortune-teller—Old Zadkiel—Spell in Somerset—Turning the Bible and Key—Woman transforming into a Hare—Woman controlling the Stars—Young Women Misled—Superstition in London—Widespread Superstition—A Prediction—How to Protect Children from Illness—Dreams Realized—Benefits of Holly and Ivy in Worcestershire and Herefordshire—Legend about the Tichborne Family—Romantic Divorce Case.
A case tried at Chelmsford, on the Home Circuit, in 1864, affords a curious proof how much antique superstition still lingers amongst the English peasantry. For twenty years before 1863 there had been living in one of the Essex villages an old man, deaf and dumb, who enjoyed the reputation of a wizard or fortune-teller. He was eighty years of age, and the singularities of his manner and appearance contributed to the impression he made on the rustic mind. The better sort of people treated the old man with a kindness due rather to his calamities than to his profession, while the more sceptical of the rabble who did not fear him, seem to have amused themselves occasionally at his expense.
A case tried in Chelmsford on the Home Circuit in 1864 offers an interesting example of how much old superstitions still exist among the English peasantry. For twenty years before 1863, an old man, deaf and mute, lived in one of the Essex villages, earning a reputation as a wizard or fortune-teller. He was eighty years old, and his unusual manner and appearance contributed to the impression he made on the local people. The more respectable individuals treated the old man with kindness, which seemed more a result of his misfortunes than his profession, while the more skeptical members of the crowd who weren't afraid of him occasionally found amusement at his expense.
Dummey had been at the village of Ridgewell, near Hedingham, in the summer of 1863, where there was a beer-house, the landlady of which was one Emma Smith. The old magician wanted to sleep in the beer-house instead of returning to his own hut, but Emma Smith refused to give him leave. He gesticulated menacingly in his own fashion with his stick, and went his way[Pg 609] angrily. Soon after this Emma became ill. The image of Dummey rose before her mind, and she pronounced herself "bewitched."
Dummey had been in the village of Ridgewell, near Hedingham, during the summer of 1863, where there was a pub run by a woman named Emma Smith. The old magician wanted to stay at the pub instead of heading back to his own hut, but Emma Smith wouldn’t let him. He threatened her in his own way with his stick and stormed off angrily. Shortly after this, Emma fell ill. The image of Dummey kept appearing in her mind, and she claimed she was "bewitched." [Pg 609]
After long misery, she went forth to seek the old man, found him at the "Swan," a public-house near his own den, and tried to persuade him to return with her, that his presence might break the spell which hung over her. She repeatedly offered him three sovereigns as payment for this service; but neither money nor words could move him. Meanwhile the news spread that a woman who had been bewitched by old Dummey was at the "Swan," and a crowd assembled and pulled the unlucky wizard about, so that he fell once or twice on the ground. Smith took an active part in the assault; and after the "Swan" was closed, she was seen beating him and tearing his clothes. Fear for herself—fear of his supernatural gifts—were both merged in the stronger feeling of rage; and at last she, assisted by one Stammers, a carpenter, pushed the old man into a brook. He died at Halsted poorhouse from the effects of the ill-usage. Emma Smith and Stammers were sentenced to six months hard labour for their share in this outrage—the judge excusing the leniency of the punishment on the ground of the woman's state of mental excitement, and of the man's having pulled Dummey out of the water when the ducking seemed likely to produce death.
After a long period of suffering, she set out to find the old man, locating him at the "Swan," a pub near his home, and tried to convince him to come back with her, hoping his presence would lift the curse that hung over her. She repeatedly offered him three sovereigns in exchange for this help, but neither her money nor her words could persuade him. Meanwhile, news spread that a woman who had been cursed by old Dummey was at the "Swan," leading to a crowd gathering and roughing up the unfortunate wizard so that he fell to the ground a couple of times. Smith took an active role in the assault; after the "Swan" closed, she was seen hitting him and tearing at his clothes. Her fear for herself—along with her fear of his supernatural abilities—merged into a stronger feeling of rage; eventually, with the help of a carpenter named Stammers, she pushed the old man into a brook. He died at the Halsted poorhouse from the effects of the abuse. Emma Smith and Stammers were sentenced to six months of hard labor for their involvement in this attack—the judge justified the lighter sentence by citing the woman's emotional state and the fact that the man had pulled Dummey out of the water when it looked like the dunking might kill him.
Only a few years ago an example of superstition in England came prominently before a public court of justice. It appears that in the neighbourhood of South Molton, North Devon, an old man aged eighty-six, living at Westdown, near Barnstaple, was charged with "using certain subtle craft, means, or device by palmistry and otherwise, to deceive and impose on certain of her Majesty's subjects." For some time a woman named Elizabeth Saunders, then residing in an adjacent hamlet, had been ill. Doctors' remedies failed, and her husband[Pg 610] sent for the old man named Harper, generally called the "White Witch," but who called himself an herbalist. He went to the house of the woman, and gave her four or five iron rods in succession, with which she tapped a piece of iron held by her in the other hand while in bed. At the ends of the rods were the names of planets, such as Jupiter and Mercury. He asked the age of the woman and the hour she was born, saying he wanted to find out under what planet she came into the world. He gave her some bitters to take, but she died a few days afterwards. The defence was that the rods and piece of metal were a rude method of using electricity, by which means the defendant had effected many cures; but no explanation was given as to the meaning of the names of the planets. It was stated that the "White Witch" charged the woman 25s. for his services. Several witnesses, called for the defence, said they had been cured of complaints in the legs and arms by the defendant's magic rods when nobody else could cure them. The Bench sentenced him to a month's imprisonment.
Only a few years ago, a case of superstition in England came to the attention of a public court. In the South Molton area of North Devon, an eighty-six-year-old man living in Westdown, near Barnstaple, was accused of "using certain crafty means, like palmistry and other methods, to deceive and trick some of her Majesty's subjects." For some time, a woman named Elizabeth Saunders, who lived in a nearby hamlet, had been unwell. Doctors' treatments didn't work, so her husband called for the old man known as Harper, often referred to as the "White Witch," who identified himself as an herbalist. He went to the woman's house and handed her four or five iron rods, which she tapped against a piece of iron she held in the other hand while lying in bed. Each rod had the names of planets, like Jupiter and Mercury, on the ends. He asked the woman's age and the time of her birth, claiming he wanted to determine which planet she was born under. He gave her some herbal bitters, but she died a few days later. The defense argued that the rods and metal were a rudimentary way of using electricity, with which the defendant had successfully treated many ailments; however, no explanation was provided for the significance of the planet names. It was mentioned that the "White Witch" charged the woman 25 shillings for his services. Several witnesses testifying for the defense claimed they had been cured of leg and arm issues by the defendant's magic rods when no one else could help them. The court sentenced him to a month in jail.
A case of witchcraft came recently to our knowledge from Stonehouse. Ann Bond, a professed herbalist, stood charged before a bench of justice with having obtained £1 by means of a subtle device. Mary Ann Pike said her sister, Mrs. Summers, having a bad leg, had been advised to let the prisoner see it. Bond, after looking at the limb, declared that it was not an affliction by God. She went away, and afterwards returned with some cards. These she arranged, and, after looking at them, said her sister was so ill-wished that her face would be drawn to her toes, and that she would die at the age of thirty-seven. Mrs. Summers asked the prisoner if she could do her any good. Bond replied, "Yes; if you come at once under my demand; my usual price is 25s., but I'll do it for £1." Deponent lent her sister a sovereign to give to the woman. Bond turned up a bottle, and said to[Pg 611] witness, "There is one dark woman, and a tall woman, doing your sister injury; the circle was not laid intentionally for her, but for her husband." The prisoner was convicted and punished. She had formerly been imprisoned for a similar offence.
A recent case of witchcraft came to our attention from Stonehouse. Ann Bond, a self-proclaimed herbalist, was accused in front of a judge of having taken £1 using a clever trick. Mary Ann Pike testified that her sister, Mrs. Summers, who had a bad leg, was advised to let the accused check it out. After examining the leg, Bond stated that it wasn't a divine affliction. She left and then came back with some cards. After arranging them and studying them, she said her sister was so cursed that her face would droop down to her toes and that she would die at thirty-seven. Mrs. Summers asked Bond if she could help her. Bond replied, "Yes; if you come under my care right away; my usual fee is 25 shillings, but I'll do it for £1." The witness lent her sister a sovereign to pay the woman. Bond then took out a bottle and said to [Pg 611] the witness, "There are two women—one dark and one tall—who are causing your sister harm; the circle wasn't meant for her but for her husband." The accused was found guilty and punished. She had previously been jailed for a similar crime.
In 1878, at a meeting of the guardians of the Coventry Union, an inmate named Arnold, alias "Old Zadkiel," a professor of astrology, was the subject of inquiry. A letter had been addressed to him by a lady at Dorchester, anxious to learn "what planet she was born under, and the position of her future husband." She forwarded a number of postage stamps. There was another letter from a lady at Leamington, asking Arnold to keep an appointment with her, to "read her destiny." The astrologer formerly lived in Coventry, and carried on an extensive trade until he was sent to Warwick gaol, which he left for the workhouse. He was cautioned by the Board. "Old Zadkiel," taking offence, left the workhouse, saying he "should resume his astrology" and the "ruling of the planets."
In 1878, during a meeting of the guardians of the Coventry Union, an inmate named Arnold, also known as "Old Zadkiel," a professor of astrology, was under investigation. A lady from Dorchester had sent him a letter, eager to find out "what planet she was born under and the position of her future husband." She also included several postage stamps. There was another letter from a woman in Leamington, requesting Arnold to meet with her to "read her destiny." The astrologer had previously lived in Coventry and ran a thriving business until he was sent to Warwick jail, from which he later moved to the workhouse. The Board issued him a warning. "Old Zadkiel," feeling offended, left the workhouse, stating he would "resume his astrology" and the "ruling of the planets."
Not long ago a well-to-do farmer near Ilchester, in Somerset, had the misfortune to have several of his cattle taken away by disease. A veterinary surgeon who was consulted, thought the remainder of the herd were in a fair way of recovery; the farmer, however, insisted that he and his cows had been "overlooked," and immediately sought out a "wise woman" residing in an adjacent town. Acting upon the advice of the old hag, the farmer returned home, and encircled with a faggot the last bullock that died, ignited the pile, and burnt the carcase, an incantation being pronounced over the burning beast. The remainder of the herd became well, and their recovery was attributed by the farmer and his simple-minded neighbours, not to the skill of the veterinary surgeon, but to the success of the weird ceremonial prescribed by the fortune-teller.
Not long ago, a wealthy farmer near Ilchester in Somerset was unfortunate enough to lose several of his cattle to disease. A veterinarian he consulted believed the rest of the herd had a good chance of recovering; however, the farmer insisted that he and his cows had been "cursed" and immediately sought out a "wise woman" from a nearby town. Following the advice of the old woman, the farmer went home, surrounded the last bullock that died with a bundle of sticks, set it on fire, and recited an incantation over the burning body. The rest of the herd got better, and their recovery was credited by the farmer and his naive neighbors, not to the veterinarian's skill, but to the success of the strange ritual suggested by the fortune-teller.
[Pg 612]A remarkable case of credulity came before Ludlow police court, in January of this year (1879). Mary A. Collier was summoned under the local bye-laws for using abusive language to Elizabeth Oliver. Both parties, it transpired, lived in Lower Gouldford; and a sheet having been lost off a garden line, with a view to discover the thief, the superstitious practice of "turning the key and the Bible" was resorted to. Complainant said Collier met her in the street, and said the Bible had been turned down for Jones' yard, Martha Cad's yard, and Burnsnell's yard, and when Mrs. Oliver's name was mentioned, "the Bible fled out of their hands." The Bible was then turned to see if the sheet was stolen during the day or night, and Mrs. Collier then called her "a daring daylight thief." Mrs. Collier informed the Court that "the key turned for Mrs. Oliver and no one else, and the words in the Bible were for her." Mrs. Oliver said the sheet had been found under the snow. The Bench dismissed the case, and said such gross superstition was more like a relic of the past, and would not have believed that such a thing existed in this advanced age.
[Pg 612]A strange case of gullibility came before the Ludlow police court in January of this year (1879). Mary A. Collier was summoned under local regulations for using offensive language towards Elizabeth Oliver. Both women lived in Lower Gouldford. A sheet had gone missing from a garden line, and in an attempt to find the thief, they turned to the superstitious practice of "turning the key and the Bible." The complainant claimed that Collier confronted her in the street, saying the Bible had been turned for Jones' yard, Martha Cad's yard, and Burnsnell's yard, and when Mrs. Oliver's name was brought up, "the Bible flew out of their hands." The Bible was then consulted to determine whether the sheet was stolen during the day or at night, and Mrs. Collier accused her of being "a bold daylight thief." Mrs. Collier told the Court that "the key turned for Mrs. Oliver and no one else, and the words in the Bible were for her." Mrs. Oliver responded that the sheet had been found under the snow. The judges dismissed the case, stating that such blatant superstition felt like a relic of the past and that they couldn't believe such a thing still existed in this modern age.
In the village of East Knighton, Dorsetshire, in the year above mentioned, a remarkable case reached the public ears. In a cottage dwelt a woman named Kerley and her daughter, a girl of about eighteen years, supposed to be bewitched. It was positively stated that they had been thrown out of the cottage into the street, although neither window nor door was open, and heavy articles of furniture were sent flying about in all directions.
In the village of East Knighton, Dorsetshire, in the year mentioned above, a remarkable case caught the public's attention. A woman named Kerley and her daughter, a girl of about eighteen, lived in a cottage and were believed to be bewitched. It was definitely reported that they had been thrown out of the cottage into the street, even though neither the windows nor the door were open, and heavy pieces of furniture were hurled around in all directions.
An old woman called Burt was named as the cause of all the mischief, and she was declared to have assumed the form of a hare, to have been chased by the neighbours, and then to have sat up and looked defiantly at them. It is positively believed that until blood is drawn from the witch the manifestations will not cease.
An old woman named Burt was blamed for all the trouble, and it was said that she took the form of a hare, was chased by the neighbors, and then stood up and stared defiantly at them. People firmly believe that until blood is drawn from the witch, the strange occurrences will continue.
We must confess that superstition is stripped of its[Pg 613] romance by prosaic courts and stern judges. A case tried at Newbury quarter-sessions is fresh in the memory of many. Maria Giles, alias "The Ranter," well known as the "Newbury Cunning Woman," was tried on the charge of having obtained sums of money from two women living at villages in a wild district in North Hants, by falsely pretending she had the power to recover some goods they had lost. The women travelled twelve miles to consult the prisoner. She went through some absurd proceedings, and pretended she saw in a glass the parties who had taken the goods. Prisoner had practised witchcraft for many years. She professed to rule the stars, and said that if the nights were clear and fine she would be able to recover the goods sooner. The jury returned a verdict of guilty, and sentenced her to five years penal servitude.
We have to admit that superstition loses its[Pg 613] charm in front of practical courts and serious judges. A case tried at the Newbury quarter-sessions is still fresh in many people's minds. Maria Giles, also known as "The Ranter," who was famous as the "Newbury Cunning Woman," was tried for taking money from two women living in a remote area of North Hants by falsely claiming she could help them recover lost property. The women traveled twelve miles to consult her. She went through some ridiculous antics and pretended she could see in a crystal the people who had taken the items. The defendant had been practicing witchcraft for many years. She claimed to control the stars and said that if the nights were clear and nice, she would be able to retrieve the goods sooner. The jury found her guilty and sentenced her to five years of hard labor.
The proceedings of a professional fortune-teller formed the subject of investigation by the mayor and other magistrates of Newbury in 1871. A widow named Maria Moss had been pretending to tell the fortune of divers persons, particularly young women, whom she had induced to go to her house. The principal witnesses called were Alice Prior and Maria Low, two young women, who proved that the prisoner had promised to tell their fortunes. Her practice had been to produce a pack of cards, which she placed upon the table, and told each girl to cut them into three parts. In one case she said she saw "London," and told Prior that she would get a good situation there, and be married to a widower. She represented to Low that she would also have an excellent situation in London, and be married to a gentleman with plenty of money. She induced the girls to obtain goods from tradesmen in the town and bring them to her house, and the girls also removed wearing apparel from their own homes and deposited the same with the prisoner, who promised to send the goods after[Pg 614] the girls had arrived in the metropolis. However, the mother of Low discovered that clothes had been taken away from her house, and the intended journey of the girls was of course prevented. The Bench dealt with the case under the Vagrant Act, and sentenced the woman to fourteen days in Reading gaol.
In 1871, the activities of a professional fortune-teller were investigated by the mayor and other officials in Newbury. A widow named Maria Moss had been pretending to tell the fortunes of various people, especially young women, whom she convinced to visit her home. The main witnesses were Alice Prior and Maria Low, two young women who testified that the accused had promised to reveal their fortunes. She would take out a deck of cards, put them on the table, and ask each girl to cut the cards into three parts. In one instance, she claimed to see "London" and told Prior that she would find a good job there and marry a widower. She told Low that she would also have a great job in London and marry a wealthy gentleman. She encouraged the girls to get goods from local merchants and bring them to her house. The girls even took clothing from their homes and gave it to the accused, who promised to send the items after the girls arrived in the city. However, Low's mother found out that clothes were missing from their home, and the girls' planned trip was stopped. The court addressed the case under the Vagrant Act and sentenced the woman to fourteen days in Reading jail.
In the beginning of 1879 a photographer named Henry, of Cooper's Road, Old Kent Road, London, was charged at the Southwark police court with obtaining money by false pretences. The prisoner issued an advertisement, offering for eighteen stamps to send to unmarried persons photographs of their future wives or husbands, and for twenty-four stamps a bottle of magnetic scent, or Spanish love scent, which were described, the first as "so fascinating in its effects as to make true love run smooth," and the other as "delicious, and captivating the senses," so that "no young lady or gentleman need pine in single blessedness." Several witnesses stated that they had answered these advertisements; and numbers of letters—some from Australia, China, and other places abroad, relating to them—were found at the defendant's house. It appeared that he had been carrying on a very successful fraud for some time. The magistrate sentenced the prisoner, under the Vagrant Act, to three months hard labour.
In early 1879, a photographer named Henry, from Cooper's Road, Old Kent Road, London, was charged at the Southwark police court with fraud. The defendant placed an advertisement offering to send unmarried individuals photographs of their future spouses for eighteen stamps, and for twenty-four stamps, a bottle of magnetic scent or Spanish love scent. The first scent was described as "so captivating in its effects that true love runs smoothly," while the other was noted as "delicious and enchanting the senses," ensuring that "no young lady or gentleman would have to suffer in single blessedness." Several witnesses testified that they had responded to these ads, and numerous letters—some from Australia, China, and other countries—related to them were found at the defendant's home. It turned out he had been running a successful scam for quite some time. The magistrate sentenced him, under the Vagrant Act, to three months of hard labor.
Four men were charged at the Marylebone police court, London, in 1871, with telling fortunes. They had a place in that district, in which the police found a magic mirror, cards, nativities, planetary schemes, and all the paraphernalia of fortune-telling imposition. On the police going to the house, they found no fewer than thirty or forty young women in a waiting-room, each having paid a fee. A book was found in which were entries of the dupes in each week, the numbers varying from 89 to 662. The prisoners were sentenced to three months hard labour.
Four men were charged at the Marylebone police court in London in 1871 for telling fortunes. They had a location in that area where the police discovered a magic mirror, cards, birth charts, planetary designs, and all the tools used for deceptive fortune-telling. When the police arrived at the house, they found at least thirty to forty young women in a waiting room, each of whom had paid a fee. A book was found that recorded the names of the victims each week, with the numbers ranging from 89 to 662. The defendants were sentenced to three months of hard labor.
[Pg 615]Liverpool, Birmingham, Manchester, London, and nearly all the other cities, towns, and country districts of England continue to have their fortune-tellers and reputed witches and ghosts. There are still many believers in the prophecies of Mother Shipton, but none believe more implicitly in her sayings than the labouring classes of Somerset. Recently a report, put in circulation in the neighbourhood of Ham Hill, made them think a great catastrophe was about to occur in that particular locality. Mother Shipton had predicted that Ham Hill, one of the great stone quarries of Somerset and a prominent feature in the landscape for many miles, would be swallowed up on Good Friday. The collapse of this immense hill was to ensue from a terrible earthquake, the effect of which would be felt especially in that part of Somersetshire. One result of this belief was that persons left the neighbourhood temporarily in order to escape the disaster. Other people removed their household goods from shelves and cupboards, in order that they might not be thrown down by the upheaval of the earth; and in some cases, we are told, people delayed planting and cultivating their gardens. The residents who believed in the predicted event said that Yeovil would also be visited at the same time by a great and disastrous flood. One case was that of a man who delayed planting his garden with potatoes because he believed there would be a terrible frost, and that the River Thames would be covered with ice. This he connected in some way with the Ham Hill affair. Amongst the labouring classes considerable alarm existed, and Good Friday was looked forward to with no little amount of anxiety in that part of Somerset.
[Pg 615]Liverpool, Birmingham, Manchester, London, and almost all other cities, towns, and rural areas in England still have their fortune-tellers, supposed witches, and ghosts. Many people continue to believe in the prophecies of Mother Shipton, but none trust her words more than the working-class folks in Somerset. Recently, a report circulating around Ham Hill led them to believe that a major disaster was about to happen in that area. Mother Shipton had predicted that Ham Hill, one of the largest stone quarries in Somerset and a significant landmark for miles, would be swallowed up on Good Friday. The collapse of this massive hill was said to be caused by a terrible earthquake, with the impact particularly felt in that part of Somerset. As a result of this belief, some people temporarily left the area to avoid the disaster. Others took their belongings off shelves and out of cupboards to prevent them from being thrown about by the upheaval; and in some cases, people even postponed planting and tending to their gardens. Residents who believed in the prediction also said that Yeovil would be hit by a huge and destructive flood at the same time. One man postponed planting his garden with potatoes because he was convinced there would be a terrible frost and that the River Thames would freeze over. He somehow linked this to the situation at Ham Hill. Among the working classes, there was considerable panic, and Good Friday was awaited with a good deal of anxiety in that part of Somerset.
Good Friday came and passed without any untoward event. Yet that is not enough to dispel the faith in Mother Shipton's prediction. She is not at fault. Some blundering calculator made a mistake as to time, and the[Pg 616] people of Somerset are yet to have their great catastrophe.
Good Friday came and went without any problems. But that’s not enough to shake the belief in Mother Shipton's prediction. She’s not to blame. Some careless planner messed up the timing, and the[Pg 616] people of Somerset are still waiting for their big disaster.
A curious superstitious custom is observed in the Isle of Man. Mothers believe their children may be preserved from disease by placing them in the hopper of a water flour-mill while the wheel makes three revolutions. On a Sunday not long since a number of children were taken to the Grenaby mill, in the parish of Malew, three miles from Castletown, in order to be subjected to the "charm" we have mentioned. Two hoppers of the mill were crammed full of children, and, as soon as they were settled, the miller caused the wheel to revolve three times, the parents of the children being present at the time. In order to be efficacious, the ceremony must be gone through at a time when the ministers of the district are preaching in their pulpits. For this reason, about noon on Sundays is generally the time chosen for the performance of this curious rite.
A strange superstitious custom is practiced on the Isle of Man. Mothers believe they can protect their children from illness by putting them in the hopper of a water flour mill while the wheel turns three times. Recently, on a Sunday, several children were taken to the Grenaby mill, located in the parish of Malew, three miles from Castletown, to undergo the "charm" we've mentioned. Two hoppers of the mill were filled with children, and once they were settled, the miller made the wheel turn three times, with the parents present. For the ceremony to be effective, it must happen while the local ministers are preaching in their churches. Because of this, around noon on Sundays is usually when this unusual rite is carried out.
At an inquest lately held in London on the body of a woman aged eighty-two years, the evidence showed that the woman's death resulted from injury to the head, caused by a fall from her chair. One of the witnesses told the coroner that he believed the time had come for the woman to die. His reason for that opinion was, that she had dreamed, a fortnight before her death, that she had a fall, and cut open her head, and was likely to die in consequence.
At a recent inquest held in London regarding the body of an eighty-two-year-old woman, the evidence revealed that she died from a head injury that resulted from falling from her chair. One of the witnesses informed the coroner that he believed it was the woman’s time to die. His reasoning was that she had dreamed two weeks before her death that she fell and cut her head open, which made her likely to die as a result.
An awful fulfilment of a dream took place at a calico-printing establishment at Sunnyside. A clerk in the work remarked to one of the machine printers that he was glad to see him at his employment; the printer asked his reason for his congratulations, when the clerk observed that during the previous night he (the clerk) had dreamed that he (the printer) had, while at his work, dropped down dead. The printer replied, in a jocular way, "You see you were mistaken, for I am alive yet."[Pg 617] The printer being in his usual health and spirits, no further notice was taken of the matter; but singularly, at three o'clock in the afternoon of the same day, while attending to his duties at his machine, he dropped down dead without the least warning.
A terrible realization of a dream happened at a calico-printing company in Sunnyside. A clerk working there mentioned to one of the machine printers that he was glad to see him on the job; the printer asked why he was congratulating him, and the clerk replied that he had dreamt the night before that the printer had dropped dead while working. The printer jokingly responded, "You see, you were wrong, because I’m still alive." [Pg 617] The printer, being in good health and spirits, nobody thought much of it. But strangely enough, at three o'clock that afternoon, while he was working at his machine, he suddenly collapsed and died without any warning.
This year (1879) the Deal magistrates sentenced a man named George Wylds to two months imprisonment for refusing to proceed to sea in the barque "Umzinto," on a voyage from London to Port Natal. The man told the magistrate that he was satisfied with the ship, officers, and food, but he had had a dream that the ship would be lost, and would not go to sea in her for any amount of money. Once before he had a dream that a vessel in which he was sailing would be lost, and it was lost.
This year (1879), the Deal magistrates sentenced a man named George Wylds to two months in prison for refusing to sail on the barque "Umzinto," which was making a trip from London to Port Natal. The man told the magistrate that he was okay with the ship, the crew, and the food, but he had a dream that the ship would sink, and he wouldn’t go to sea on it for any amount of money. Previously, he had a dream that a ship he was on would go down, and it did.
It is worth recording that in many parishes of Worcestershire and Herefordshire the holly and ivy that have adorned churches at Christmas-time are much esteemed and cherished.
It’s important to note that in many parishes of Worcestershire and Herefordshire, the holly and ivy used to decorate churches during Christmas are highly valued and appreciated.
If a small branch of holly, with the berries upon it, is taken home and hung up in the house, it is considered sure to bring a lucky year. A little of this church ivy given to sheep is considered likely to make them bring forth two lambs a-piece. The evergreens that were hung up in the house must, however, all be burned, except the mistletoe bough, which should be kept throughout the year; and it generally is in farmhouses, as, according to old people, it prevented any bad effect from the evil eye, and fiends and hobgoblins were scared away by it, as stated in this verse of an old sagacious adviser:
If you bring a small branch of holly with berries into your home and hang it up, it's believed to guarantee a lucky year. Giving a little bit of this church ivy to sheep is thought to help them have two lambs each. However, all the evergreens that are hung up in the house should be burned afterward, except for the mistletoe bough, which should be kept all year; it usually is in farmhouses because, according to older folks, it protects against the evil eye and scares away spirits and goblins, as noted in this verse from an old wise adviser:
Before sunset, let every leaf burn; But the mistletoe must hang again Until Christmas next return;
This should be kept for the purpose of taking care of it. The Christmas branch, and protect the home,
For where it’s securely stored, the villain "Can't cause any trouble there."
[Pg 618]Some country churches in Worcestershire and Herefordshire are still usually decked with sprigs of yew at Easter, and boughs of fragrant fresh-leaved birch at Whitsuntide; and a sprig of yew thus consecrated, when taken and kept in the house, is deemed a preservative from the influence or entrance of any malignant spirits. In like manner, a branch of the birch is honoured by being placed on or over the kneading-trough; for, thus placed, it is considered to be a sure antidote against heavy bread.
[Pg 618]Some country churches in Worcestershire and Herefordshire still typically decorate with sprigs of yew at Easter and with branches of fragrant fresh birch leaves at Whitsuntide. A sprig of yew, once blessed, is thought to protect the home from any evil spirits. Similarly, a branch of birch is placed on or over the kneading trough because it's believed to prevent heavy bread.
A celebrated case, in which the pursuer, newly returned from Australia, sought to establish, in the Court of Common Pleas (we think in 1871 or 1872), his claim to the ancient baronetcy of Tichborne, recalls to mind a legend current in the Tichborne family for many generations relative to the "Tichborne Dole." The house of Tichborne dates the possession of its right to the manor of Tichborne, near Winchester, as far back as two centuries before the Norman Conquest.
A famous case, where the claimant, who had just returned from Australia, tried to assert his claim to the ancient baronetcy of Tichborne in the Court of Common Pleas (we believe in 1871 or 1872), brings to mind a legend that has been passed down in the Tichborne family for many generations regarding the "Tichborne Dole." The Tichborne family traces its ownership of the Tichborne manor, located near Winchester, back as far as two centuries before the Norman Conquest.
About the middle of the twelfth century the then head of the family married Mabel, only daughter and heiress of Sir Ralph de Lamerston, of Lamerston, in the Isle of Wight, by which he acquired considerable estates in that part of England, in addition to his own possessions in Hampshire. After many years of wedded happiness, during which the Lady Mabel became celebrated for her kindness and care of the poor, and death approaching, she besought her husband to grant her the means of leaving behind her a charitable bequest, in the shape of a dole, or measure of bread, to be distributed annually, on the 25th of March (the Feast of the Annunciation of the Blessed Virgin Mary), to all needy and indigent people who should apply for it at the hall door. The said bread was to be the produce of a certain piece of ground containing an area of fifteen acres, and of known value; but should the applicants be greater in number[Pg 619] than the measures produced, twopence in money was to be given as the dole.
About the middle of the 12th century, the head of the family married Mabel, the only daughter and heiress of Sir Ralph de Lamerston, from Lamerston on the Isle of Wight. This marriage brought him significant estates in that area of England, along with his own properties in Hampshire. After many years of happiness together, during which Lady Mabel became known for her kindness and care for the poor, she faced her impending death and asked her husband to allow her to leave a charitable gift. She wanted to establish a dole, or a measure of bread, to be given out annually on March 25th (the Feast of the Annunciation of the Blessed Virgin Mary) to all needy people who requested it at the hall door. This bread was to come from a specific piece of land measuring fifteen acres, which had a known value. However, if there were more applicants than the amount of bread available, two pence in cash would be given as the dole.
Lady Mabel's husband was induced to consent to his wife's request, only on condition of her being able to crawl or walk round the piece of ground demanded—a condition of apparent impracticability, from the fact of her having been bedridden for many years previous; and this task was to be performed while a certain brand, or billet of wood, was burning on the fire in the hall at Tichborne. The dame, nothing daunted, ordered her attendants to carry her to the place she had selected, where, being set down, she seemed to receive a renovation of strength, and, to the surprise of admiring onlookers, she succeeded in crawling round several rich and goodly acres within the required time. The field which was the scene of Lady Mabel's extraordinary feat retains the name of "Crawls" to the present day.
Lady Mabel's husband agreed to her request, but only if she could crawl or walk around the piece of land she wanted—a seemingly impossible challenge since she had been bedridden for many years. This task had to be completed while a specific log was burning in the hall at Tichborne. Undeterred, she commanded her attendants to take her to the chosen spot. Once there, she seemed to regain her strength, and to the astonished admiration of those watching, she managed to crawl around several beautiful acres within the allotted time. The field where Lady Mabel achieved this remarkable feat is still known as "Crawls" today.
On the task being completed, the lady was re-conveyed to her chamber, and, summoning the family to her bed-side, she proceeded in a most solemn manner to deliver a prophecy respecting the future inheritors of Tichborne—predicting its prosperity as long as the annual dole existed, and leaving her malediction on any of her descendants who should discontinue or divert it, and declaring that, when such event should happen, the old house would fall, the family would become extinct from the failure of heirs-male, and that—as a final warning of the approach of their decay—a generation would appear of seven sons, followed immediately by one with seven daughters and no sons.
Once the task was done, the lady was taken back to her room. Calling her family to her bedside, she solemnly began to deliver a prophecy about the future heirs of Tichborne—predicting its prosperity as long as the annual dole continued, and cursing any of her descendants who might stop or change it. She declared that when that happened, the old house would fall, the family would become extinct due to the lack of male heirs, and as a final warning of their decline, a generation would emerge with seven sons, immediately followed by one with seven daughters and no sons.
The dole continued to be regularly given from the time of Henry II. to 1799, when Sir Henry Tichborne discontinued it. Then began the fulfilment of Lady Mabel's prediction. In 1803, four years after the cessation of the gift, a portion of the house fell, and the remainder was pulled down. Sir Henry, the seventh baronet of the name of Tichborne, who had abolished the dole, had seven sons.[Pg 620] Sir Henry, the eighth baronet, and eldest of the seven sons, married Anne, daughter of Sir Thomas Burke, Bart., of Marble Hill, and by her had seven daughters. Sir Henry died leaving no sons.
The dole continued to be given regularly from the time of Henry II until 1799, when Sir Henry Tichborne ended it. That marked the start of Lady Mabel's prediction coming true. In 1803, four years after the gift stopped, part of the house collapsed, and the rest was torn down. Sir Henry, the seventh baronet of the Tichborne name, who had abolished the dole, had seven sons.[Pg 620] Sir Henry, the eighth baronet and the oldest of the seven sons, married Anne, the daughter of Sir Thomas Burke, Bart., of Marble Hill, and they had seven daughters. Sir Henry died without leaving any sons.
In 1826 Sir Henry's second brother, Edward, who eventually became the ninth baronet, having inherited the extensive property of Miss Elizabeth Doughty of Snarford Hall, was obliged, by the terms of her will, to drop the name of Tichborne and assume that of Doughty, thus fulfilling, in some measure, that part of Lady Mabel's prediction which foretold that the name would become extinct. Sir Edward Doughty married in 1827, and had an only son, who died before he attained the age of six years. Sir Edward's brother James, who eventually became the tenth baronet, married, and had two sons—Roger Charles, who was supposed to have been lost at sea off the coast of South America in the spring of 1854 (the claimant of the baronetcy from Australia called himself the said Roger); and Alfred Joseph, the eleventh baronet, whose son Henry—a posthumous child, born in 1866—is now in possession of the title and estates.
In 1826, Sir Henry's second brother, Edward, who later became the ninth baronet after inheriting the large estate of Miss Elizabeth Doughty from Snarford Hall, was required by her will to give up the name Tichborne and take on the name Doughty. This partly fulfilled Lady Mabel's prediction that the Tichborne name would fade away. Sir Edward Doughty married in 1827 and had one son, who tragically died before turning six. Sir Edward's brother James, who became the tenth baronet, got married and had two sons—Roger Charles, who was believed to have drowned at sea off the coast of South America in the spring of 1854 (the claimant of the baronetcy from Australia claimed to be this Roger); and Alfred Joseph, the eleventh baronet, whose son Henry—a posthumous child, born in 1866—is now the holder of the title and estates.
When the only son of Mr. Edward Doughty (subsequently the ninth baronet) died, the hitherto singular fulfilment of Lady Mabel's prediction struck him so forcibly that he besought his elder brother, Sir Henry Joseph, to restore the ancient dole, which he agreed to do; and it was again distributed, with certain restrictions, in flour, confining it to the poor of the parish of Tichborne; and in this manner it continues to be distributed to the present day.
When Mr. Edward Doughty's only son (later the ninth baronet) died, Lady Mabel's earlier prediction hit him so hard that he asked his older brother, Sir Henry Joseph, to bring back the old dole. Sir Henry agreed, and it was distributed again, with some restrictions, in flour, limited to the poor of the Tichborne parish; this practice continues to this day.
Whether the resumption of Lady Mabel's gift may prove sufficient to ward off the fatal prediction, time alone will show. The male race is supposed to depend upon the life of a single heir in his minority.
Whether the return of Lady Mabel's gift will be enough to prevent the deadly prediction, time alone will show. It's believed that the male line relies on the life of one heir during his childhood.
This cause celebre, one of the most important disposed of this century, not only ended, in the claimant's defeat,[Pg 621] but in his conviction for perjury and attempted fraud—a fraud which, if successful, would have secured him estates worth between £20,000 and £30,000 a year.
This cause celebre, one of the most significant cases of this century, not only ended with the claimant's defeat,[Pg 621] but also led to his conviction for perjury and attempted fraud—a scheme that, if successful, would have granted him estates valued at £20,000 to £30,000 per year.
A romantic divorce case came before the High Court of Justice in England in 1876, in which the superstitious element was strongly blended. The proprietor of an extensive estate asked for a divorce from his wife, belonging to the gipsy tribe. The petitioner became interested in a family of gipsies, who were in the habit of pitching their tents on his ground. He visited their encampment, and became familiar with them. The member of the company who most excited the petitioner's attention was a daughter, by name Esmeralda, whose charms ultimately captivated the petitioner, and they were married in Norway in June 1874. The co-respondent, stated to be an Oxford man, and who also interested himself in the welfare of the gipsy race, seemed to have made the acquaintance of the parties some time after the marriage. The lady became enamoured of the Oxford gentleman. She went with him to Bristol, and after that the petitioner did not see his wife for some time. The husband received a letter from his wife stating that she was ready to be reconciled to him. They accordingly came together, and his wife suggested to him that they were both bewitched, and she stated that in order to have such bewitchment removed she would go to the Gussoree Gorge, a fabled deity in the Roman Camp, who had the power to dispel the bewitchment and restore the parties to their status quo. They did go to this famed astrologer, Gussoree Gorge, who turned out to be none other than the co-respondent, with whom Esmeralda was afterwards found living as his wife in Edinburgh.
A romantic divorce case came before the High Court of Justice in England in 1876, where superstitions played a big role. The owner of a large estate requested a divorce from his wife, who belonged to a gypsy tribe. He had become intrigued by a family of gypsies who regularly set up camp on his land. He visited their encampment and got to know them. The person who caught his attention the most was a daughter named Esmeralda, whose charms eventually won his heart, and they married in Norway in June 1874. The co-respondent, described as an Oxford man, also took an interest in the welfare of the gypsy community and seemed to have met the couple sometime after their marriage. The wife became infatuated with the Oxford gentleman. She traveled to Bristol with him, and the petitioner did not see his wife for a while after that. The husband received a letter from his wife saying she was willing to reconcile. They got back together, and she suggested that they were both under a spell. She claimed that to lift the curse, they should visit Gussoree Gorge, a mythical figure in the Roman Camp, believed to have the power to break the spell and return them to their previous state. They went to see this famous astrologer, Gussoree Gorge, who turned out to be none other than the co-respondent, with whom Esmeralda was later found living as his wife in Edinburgh.
The petitioner, on being examined, said the respondent complained of being bewitched, and went to Cardiff to consult the wise men of the tribe. On another occasion she went again to consult the Gussoree Gorge, or wise[Pg 622] man, and brought back two letters from the astrologer. It occurred to witness that they were in the co-respondent's handwriting. He, on receipt of another letter after his wife left him again, went to Edinburgh, where he found her. She threw herself on her knees and craved forgiveness. He promised to forgive her. She asked to go home at once, but there was a difficulty about the train. That night they slept at Melrose, and in the morning she said she had had a dream that her lover whom she had left in Edinburgh had committed suicide. Witness agreed to allow her to go to Edinburgh, it being understood she should immediately return. She never did so, and witness did not see her again until the 31st of January.
The petitioner, during the examination, stated that the respondent claimed she was under a spell and traveled to Cardiff to consult the tribe’s wise men. On another occasion, she went to see the wise man from Gussoree Gorge again and brought back two letters from the astrologer. The witness thought they were written in the co-respondent's handwriting. After receiving another letter following his wife leaving him again, he went to Edinburgh, where he found her. She fell to her knees and begged for forgiveness. He agreed to forgive her. She asked to go home immediately, but there was an issue with the train. That night, they stayed in Melrose, and in the morning she said she dreamed that her lover, whom she had left in Edinburgh, had committed suicide. The witness agreed to let her go to Edinburgh, understanding that she would return right away. She never did, and he didn’t see her again until January 31st.
Here the romance and superstition end. The petitioner became a wiser and sadder man. Esmeralda lived to repent of her folly, and so did the Oxford man of learning.
Here the romance and superstition come to a close. The petitioner became a wiser and more sorrowful man. Esmeralda lived to regret her mistakes, and so did the educated man from Oxford.
CHAPTER LXXII.
Spiritualism—Spiritualism not a new Delusion—Phantoms at a Seance—Juggling of a Medium—Unsuccessful Effort at a Vulgar Deception—Spiritualists exposed—A Medium's Deception discovered—Foolish Exhibitions—Russian Peasants and their House Spirits—Spirits' Care over Persons and Property—Death, Pestilence, War, and other Evils foretold by Spirits—A Suggestion.
Spiritualism—Spiritualism is not a new illusion—Ghosts at a Seance—Tricks of a Medium—Failed attempt at a cheap trick—Spiritualists revealed—A Medium's trick exposed—Silly displays—Russian peasants and their household spirits—Spirits' protection over people and property—Death, disease, war, and other misfortunes predicted by spirits—A suggestion.
Much might be written concerning spiritualism (already alluded to in these pages); but really the subject deserves little attention, further than that it might be worth serious consideration whether the class of persons who lay claim to the power of raising the dead, and of being able to command responses from spirits, should not be prosecuted as rogues and cheats. Spiritualists cannot even pretend they have discovered anything new. We have repeatedly, particularly under the head "Laws against and Trials of[Pg 623] Witches," shown that deceitful girls and old crones could perform all the sleight-of-hand and delusions practised by modern spiritualists.
Much could be said about spiritualism (already mentioned in these pages); but honestly, the topic deserves little attention, except that it may be worth serious thought whether people who claim to raise the dead and get responses from spirits should be prosecuted as frauds and con artists. Spiritualists can't even pretend they've found anything new. We've shown repeatedly, especially under the section "Laws against and Trials of[Pg 623] Witches," that deceitful young women and old women could do all the tricks and illusions practiced by modern spiritualists.
Spiritualists have grossly imposed upon credulous persons; and others, without much consideration, attend seance after seance, for no other reason than that the manifestations displayed by the tricksters have become the grand arcana of fashion. The phantoms raised at a seance are in proportion to the gloom surrounding the audience. It cannot be doubted by men of penetration, that spiritualism, in its birth and maturity, is associated with sordidness and wickedness. At best, the spiritual operations are childish, or at least they fall short of the tricks of a Chinese juggler.
Spiritualists have heavily taken advantage of gullible people; and others, without much thought, go to one seance after another, simply because the tricks put on by these frauds have become the ultimate trend. The spirits summoned at a seance depend on the dark mood of the audience. It's clear to insightful people that spiritualism, both in its beginnings and its peak, is linked with greed and wrongdoing. At best, the spiritual acts are childish, or at least they don't compare to the feats of a Chinese juggler.
One gentleman, writing of the spiritualistic movement in 1871, says:—
One gentleman, writing about the spiritualist movement in 1871, says:—
"A new movement on behalf of spiritualism has sprung up in the metropolis, and Miss Kate Fox, Rochester, United States, in whose family the phenomena were first discovered, is now in England on a propagandist mission. I was invited last night to meet Miss Fox, but owing to a cold the lady was unable to come. A celebrated medium was, however, present, as were some half-dozen ladies and gentlemen well known in society—one of the latter being a sergeant-at-law, and a judge accustomed to sift evidence and determine the difference between truth and falsehood. The seance was not, however, productive of anything very strange. The only curious manifestation occurred with a lath about two feet long and a quarter of an inch thick, which most certainly rose off the table apparently of its own accord, and at one time seemed disposed to walk about the room, but didn't. Two glass ornaments, filled with flowers, were also attracted towards each other, and subsequently parted company though no hands were near them. The great anticipated incident of the evening was, however, a failure. A Morse writing telegraphic machine[Pg 624] had been prepared, and it was hoped that the lever would be worked with spirit hands, but, after waiting two hours, no indication was given of any movement, and the experiment was abandoned in despair."
"A new movement for spiritualism has emerged in the city, and Miss Kate Fox from Rochester, United States, whose family first discovered the phenomena, is currently in England on a promotional mission. I was invited last night to meet Miss Fox, but unfortunately, she couldn’t make it due to a cold. A well-known medium was present, along with several prominent ladies and gentlemen, including a sergeant-at-law and a judge experienced in handling evidence and distinguishing between truth and lies. The seance didn’t produce anything particularly unusual. The only interesting occurrence involved a lath about two feet long and a quarter of an inch thick, which definitely lifted off the table as if by itself and at one point seemed like it might walk around the room, but didn’t. Two glass ornaments filled with flowers were also drawn towards each other and then separated, even though no hands were nearby. However, the major event everyone was anticipating turned out to be a disappointment. A Morse code telegraphic machine[Pg 624] had been set up, and it was hoped that the lever would be operated by spirit hands, but after waiting for two hours with no sign of movement, the experiment was given up in disappointment."
The well-known Walter Thornbury relates as follows his experience at a spiritual seance:—
The famous Walter Thornbury shares his experience at a spiritual seance:—
"I went up into a stuffy parlour and found about fourteen people, hot, nervous, and evidently uncomfortable. They were staring at some weird-looking pictures. On a long table were several speaking-trumpets, formed of stiff brown and gilt paper. Some of the visitors took up these, talked hollowly through them, and laughed with uneasy scepticism. There were two ladies, several young men who looked like clerks, a bluff man from Liverpool, and a dwarf. Presently Messrs. A. and C. (two coarse-looking young men) entered, seated us round the table, and requested us to join hands. The gas was then turned down, and the seance began. A. was at the end of the table, facing C. at the other. There was at first a good deal of half-hysterical laughing and nervous talking, and shy or bold voices from here and there in the dark. The bluff Liverpool man objected to joining hands—he had been to successful seances, where hands were not joined. Mr. A. said that joining hands often improved 'the conditions.' One did not know what was passing behind one, or what was coming. So even the boldest of us 'held his breath for a time.' All at once Mr. C., at the further end from me, began to gurgle and groan like a person in an epileptic fit. Some one cried, 'Turn up the gas.' It was done, and we beheld the medium with his head twisted like a young laocoon in the folds of a red tablecloth. He disentangled himself with a disturbed, suffering air. The spirits were upon us, though why they should stifle their interpreter I could not quite see. The sceptics smiled sardonically. I suspected the lady in nankeen colour next me, and the dwarf and people immediately round both mediums. A[Pg 625] female voice tremulously suggested that singing might 'improve the conditions;' on which Mr. C. struck up 'Power of Love Enchanting' in maudlin spiritualistic words. Things looked dull. All at once we were hailed by one of the most tremendous gruff bass voices that ever hailed a man-of-war. John King, the favourite spirit of Mr. A., had appeared with a grumbling announcement of his presence. 'Who is this John King?' inquired the Liverpool man, who, if he was a confederate, acted peculiarly well. 'He lived about three hundred years ago,' said some one in the dark. 'Then he must have fought with the Armada,' suggested the Liverpool representative. Mr. A. leaped at the suggestion, and replied, 'It is supposed he did.' On John King again growling that there he was and what did they want, a sceptic opposite me exclaimed in the true dramatic manner, 'Rest, rest, perturbed spirit,' which so enraged John King (whom the lady in buff next me whispered 'had been a notorious pirate') that he bellowed in his ear, 'You seem very fond of Shakspere.' A few minutes after there were sounds of violent blows, and several sceptics were struck on the head by John King's speaking-trumpet; a sofa cushion was flung at me, and something else was thrown at the gentleman from Liverpool. A sceptic who had said that any ventriloquist could imitate a deep voice, got rapped violently on the head, and John King bellowed at the same time, 'Is that ventriloquism?' A man near me said he thought he felt a cold breeze passing over his hands, and a cold finger touch his. One thing I could not help observing: this was, that the missiles hurled at sceptics came in a slanting line from where Mr. A. sat. I also noticed that a singular creaking of the medium's chair usually preceded any utterances of John King. The lady in nankeen now began, in a wheedling, coaxing voice, to beg 'Kate' to appear. Kate is Mr. A.'s second 'familiar,' and he described her to us as a short person with dark[Pg 626] ringlets, and wearing a blue robe fastened by a girdle—facts which seemed to deeply interest the lady in nankeen. Presently a little whiffling voice announced Kate, who, however, only said something about 'Jenny Jones, of Hampstead,' and then withdrew. To Kate Mr. A. assumed a gallant, lover-like manner; to John King an air of half-amused defiance. By-and-bye two stones were thrown violently upon the table, but no one expressed any audible alarm. Still the room was hot and stifling, the darkness affected the coolest imagination, and straining one's eyes and ears for spiritual manifestations produced a not unnatural feeling of uneasiness in the mind. Sometimes I fancied the table jerked or reared a little, sometimes I thought I heard animals' feet pattering up and down the table. It is on such workings of the imagination that spiritualists, and especially the professional mediums, trade. No more voices coming, Mr. A. proposed our changing places to 'improve the conditions'—that is to say, to re-pack the confederates, and still more isolate the sceptics; but no result came. A grosser and more unsuccessful effort at a vulgar deception I never saw; and I only ask whether it is just to prosecute poor women for getting a few shillings by telling servants' fortunes, and leave professional spiritualists like Messrs. A. and C. unprosecuted? If pretending to evoke the dead and predict death for hire is not obtaining money under false pretences, what is?"
I went into a stuffy room and found about fourteen people, hot, nervous, and clearly uncomfortable. They were staring at some strange-looking pictures. On a long table were several speaking trumpets made of stiff brown and gold paper. Some of the guests picked them up, spoke hollowly through them, and laughed with awkward skepticism. There were two ladies, several young men who looked like clerks, a blustery guy from Liverpool, and a dwarf. Soon, Messrs. A. and C. (two rough-looking young men) entered, arranged us around the table, and asked us to hold hands. The gas light was then dimmed, and the seance began. A. was at one end of the table, facing C. at the other. At first, there was a lot of half-hysterical laughing and nervous chatter, with shy or bold voices coming from different spots in the dark. The blustery man from Liverpool refused to hold hands—he had been to successful seances where hands weren’t joined. Mr. A. claimed that holding hands often improved 'the conditions.' No one knew what was happening behind them or what was about to come. So even the bravest among us 'held their breath for a while.' Suddenly, Mr. C., at the far end from me, began to gurgle and groan like someone having an epileptic fit. Someone shouted, 'Turn up the gas.' It was done, and we saw the medium with his head tangled like a young Laocoon in the folds of a red tablecloth. He managed to free himself, looking disturbed and in pain. The spirits were with us, though I couldn't see why they would stifle their interpreter. The skeptics smiled sarcastically. I suspected the woman in light brown next to me, and the dwarf, as well as the people right next to both mediums. A[Pg 625] female voice nervously suggested that singing might 'improve the conditions,' at which point Mr. C. began to sing 'Power of Love Enchanting' in overly sentimental spiritualistic lyrics. Things seemed dull. All of a sudden, we were greeted by one of the most thunderous gruff bass voices that ever hailed a naval ship. John King, the favorite spirit of Mr. A., announced his presence with a grumbling statement. 'Who is this John King?' the Liverpool man asked, who, if he was part of the act, played his role remarkably well. 'He lived about three hundred years ago,' someone in the dark said. 'Then he must have fought with the Armada,' suggested the Liverpool guy. Mr. A. jumped at that idea and replied, 'It’s believed he did.' When John King growled that he was there and asked what they wanted, a skeptic across from me dramatically exclaimed, 'Rest, rest, troubled spirit,' which infuriated John King (whom the woman in tan next to me whispered 'had been a notorious pirate') so much that he yelled at him, 'You seem very fond of Shakespeare.' A few minutes later, there were sounds of loud thumps, and several skeptics were hit on the head by John King’s speaking trumpet; a sofa cushion was thrown at me, and something else was thrown at the gentleman from Liverpool. A skeptic who had said that any ventriloquist could imitate a deep voice got hit hard on the head, and John King shouted at the same time, 'Is that ventriloquism?' A man near me said he thought he felt a cold breeze pass over his hands and a cold finger touch his. One thing I couldn’t help noticing: the objects thrown at skeptics came from a slanted line from where Mr. A. was sitting. I also observed that a strange creaking sound from the medium’s chair usually preceded any utterance from John King. The lady in light brown then began to sweet-talk 'Kate' to appear. Kate is Mr. A.'s second 'familiar,' and he described her as short with dark ringlets and wearing a blue robe tied with a girdle—details that seemed to deeply interest the lady in light brown. Soon, a little whimpering voice announced Kate, who, however, just mentioned 'Jenny Jones, of Hampstead,' and then left. To Kate, Mr. A. took on a charming, lover-like demeanor; to John King, he appeared half-amused and defiant. After a while, two stones were violently thrown onto the table, but no one reacted audibly. Still, the room was hot and suffocating, the darkness affected even the coolest of imaginations, and straining one’s eyes and ears for spiritual manifestations created a natural feeling of unease. Sometimes I felt the table jerk or lift a bit, and at other times I thought I heard animal feet pattering on the table. It’s on this kind of imagination that spiritualists, especially professional mediums, rely. With no more voices coming through, Mr. A. suggested we switch places to 'improve the conditions'—that is, to reorganize the accomplices and further isolate the skeptics; but nothing happened. I’ve never seen a more crude and unsuccessful attempt at deception; and I only ask whether it’s fair to prosecute poor women for making a few shillings by telling fortunes and leave professional spiritualists like Messrs. A. and C. unprosecuted? If pretending to summon the dead and predict death for money isn’t fraud, then what is?
For a short time the spiritualists created a considerable sensation, but their prosperity did not long continue. Mr. W. Irving Bishop, an American gentleman, who came to Great Britain recommended by Dr. Carpenter and other members of the Royal Society, exposed the phenomena attributed to the influence of spirits, in the Windsor Hotel, Edinburgh, in January 1879.
For a brief period, the spiritualists generated a significant buzz, but their success didn’t last long. Mr. W. Irving Bishop, an American who was recommended to Great Britain by Dr. Carpenter and other members of the Royal Society, revealed the tricks behind the spirit phenomena at the Windsor Hotel in Edinburgh in January 1879.
There was a distinguished company present, including Principal Sir Alexander Grant, Lord Curriehill,[Pg 627] Archbishop Strain, and a number of the University professors. A committee of four gentlemen having been chosen to watch the proceedings, Mr. Bishop gave an exposure of the galvanometer test, accepted by a number of scientific men in London as conclusive proof of the bona fides of spirit manifestations. Mr. Bishop next gave an illustration of the theory of "unconscious cerebration." Archbishop Strain, having written on a slip of paper a number of figures and the name of a deceased person, took in his left hand the end of a long wire. Mr. Bishop, taking the other, recited the numerals from 1 to 9, and stopped at the figures in one of the papers. Afterwards he recited the alphabet in the same manner, stopping at the letters in the name on the same slip. The figures 6952 were found to be those which had been written. The archbishop stated before the paper was opened that he did not himself remember the figures he had put down, and that he had never mentioned what they were to any one. Mr. Bishop explained that he detected the figures when naming them, from the unconscious action of the archbishop's mind on his nervous system as it affected the wire. In the same way he informed the archbishop correctly that the name of a deceased person written in the enclosed piece of paper was Sir Walter Scott. Mr. Bishop also furnished illustrations of the manner in which sounds were produced from instruments of music, and bells rung by persons tied with their hands and legs to seats, and how, even in that situation, he could put a ring upon a handkerchief placed round his neck—a feat which had been considered impossible by one fastened as he was, without the loosing of the knots of the cords with which he was bound. His last exposure was the Katie King mystery, the calling of 'material spirits' from the other world, and exhibiting them in the room. This performance puzzled the audience as much as any of the others while it proceeded, and the[Pg 628] explanation given of it was as amusing as it turned out to be ingenious.
There was an impressive group present, including Principal Sir Alexander Grant, Lord Curriehill,[Pg 627] Archbishop Strain, and several university professors. A committee of four gentlemen was selected to oversee the proceedings. Mr. Bishop demonstrated the galvanometer test, which many scientists in London accepted as solid evidence of the authenticity of spirit manifestations. Mr. Bishop then illustrated the theory of "unconscious cerebration." Archbishop Strain wrote down some figures and the name of a deceased person on a slip of paper and held one end of a long wire in his left hand. Mr. Bishop took the other end and recited the numbers from 1 to 9, stopping at the ones on the paper. He then recited the alphabet in the same way, stopping at the letters in the name on the slip. The numbers 6952 were revealed to be what Strain had written. The archbishop said before the paper was opened that he didn’t remember the figures he had noted down, nor had he mentioned them to anyone. Mr. Bishop explained that he sensed the figures while naming them based on the unconscious influence of the archbishop’s mind on his nervous system as it affected the wire. He also correctly told the archbishop that the name of the deceased person written on the enclosed paper was Sir Walter Scott. Mr. Bishop provided demonstrations of how sounds were produced from musical instruments and bells rung by people tied to their seats, and how, even in that position, he could place a ring on a handkerchief around his neck—a feat considered impossible for someone bound as he was, without untying the knots. His final demonstration involved the Katie King mystery, summoning 'material spirits' from the other world and showing them in the room. This performance intrigued the audience as much as any of the others and the explanation provided was as entertaining as it was clever.[Pg 628]
Another spiritualist exposure recently created a sensation in "spiritualistic circles," by the detection of a medium fraud in Portland, Maine, United States. Doctors Gerrish and Greene, of Portland, were instrumental in bringing about the issue. The medium in question was a female, who, after hiding herself behind a screen in the corner of her parlour, was enabled to send out "spirits" for the inspection of her select audiences. Attired in the ordinary way, she would allow her skirts to be pinned to the floor; and while she was seated upon a stool, the lower portion of the screen being some distance from the floor, the audience were invited to satisfy themselves that the medium did not move from her position. Dr. Greene, on one occasion, while the so-called spirit was moving around, asked it to shake hands. This request being granted, he firmly grasped the hand, and found the spirit to be the medium herself, who struggled in a very unbecoming way to free herself. While Dr. Greene thus secured the medium, Dr. Gerrish quickly drew the screen aside, and discovered the apparel of the lady in a heap at the foot of her stool, and still pinned to the floor. The trick was then shown to consist in wearing under-garments, with which she could emerge from her external apparel with ease, and, to all outside appearance, without any disturbance.
Another spiritualist scandal recently caused a stir in "spiritualist circles" by exposing a medium's fraud in Portland, Maine, United States. Doctors Gerrish and Greene from Portland played a key role in revealing the truth. The medium in question was a woman who, after hiding behind a screen in the corner of her parlor, managed to summon "spirits" for her selective audiences to see. Dressed normally, she would have her skirts pinned to the floor and while sitting on a stool, the lower part of the screen being a good distance off the ground, the audience was invited to ensure that the medium didn't move from her spot. On one occasion, while the so-called spirit was wandering around, Dr. Greene asked it to shake hands. When this request was granted, he firmly took hold of the hand and discovered that the spirit was actually the medium herself, who struggled in a rather undignified manner to free herself. While Dr. Greene had a grip on the medium, Dr. Gerrish swiftly pulled the screen aside and revealed the woman's clothes piled at the foot of her stool, still pinned to the floor. The trick was then exposed as involving undergarments, which allowed her to easily slip out of her outer clothing, appearing to do so without any disruption.
To our mind, the most foolish of all foolish exhibitions is that at which one has the presumption to stand before an intelligent audience and declare his ability to call one from the dead for his or their amusement. But if we can by any great stretch of imagination suppose that Englishmen and Americans have succeeded in opening up a communication between them and spirits, they are still far behind the Russian peasants, who have their house spirits, who are of considerable use. These spirits take[Pg 629] persons, houses, cattle, and chattels of every description under their care. They are heard wailing before a death. One of them rouses the inmates of a house if fire or robbery be threatened. Pestilence and war are foretold by such spirits lamenting in the meadows. Here we have useful spirits, worth having—not like our ones, capable of communicating only by means of knocks and through showmen. If spirits can do no more for living men than they have done, they may remain away, and let the showman medium return to honest labour, or be sent to seek knowledge and truth within the walls of a prison or in a house of correction.
In our opinion, the most ridiculous of all performances is when someone has the audacity to stand in front of an intelligent audience and claim they can bring someone back from the dead for their entertainment. But even if we stretch our imaginations to think that Englishmen and Americans have managed to connect with spirits, they still lag far behind Russian peasants, who have their household spirits that are actually quite helpful. These spirits look after people, homes, livestock, and all kinds of possessions. They're heard lamenting before a death. One of them alerts the residents of a house if there's a threat of fire or theft. Such spirits mourn in the fields to predict disease and war. Here we have useful spirits who are truly valuable—not like our spirits, which can only communicate through knocks and via stage performers. If spirits can't do anything more for the living than what they've done so far, they might as well stay away, and the medium should go back to honest work or be sent to seek knowledge and truth in a prison or a reform school.
CHAPTER LXXIII.
Superstition in Roman Catholic Countries—Miracle-working Images, Winking Madonnas and Apparitions—Image paying Homage to the Virgin Mary—St. Dominic—Madonnas at Trastevere—Girl carrying the Sacred Stigmata of the Passion—Miraculous Cures—The Virgin Mary appearing to Children—Superstitious Ceremony at Dieppe—Blessing the Neva—Lady offering up her Life to save the Pope—A Legend—Superstitious Belief of Napoleon's Mother—Trust in Amulets—Zulu Superstition—Witchcraft forbidden under Treaty of Peace with Great Britain—Eating Fetish—Superstition among the Ashantees—Endeavour to prevent the Advance of the British Army—Shah of Persia's Talismans—Bathing Fair—Indian Princes consulting Fortune-tellers—The Queen of Hearts—Procuring Rain in India—Superstition in America—Mysterious Lights at St. Lawrence—Superstitious Artists—Hogarth's last Picture, "The End of all Things."
Superstition in Roman Catholic Countries—Miracle-working Images, Winking Madonnas and Apparitions—Images honoring the Virgin Mary—St. Dominic—Madonnas at Trastevere—Girl bearing the Sacred Stigmata of the Passion—Miraculous Cures—The Virgin Mary appearing to Children—Superstitious Ceremony in Dieppe—Blessing the Neva—A woman sacrificing her life to save the Pope—A Legend—Napoleon's Mother's Superstitious Belief—Faith in Amulets—Zulu Superstition—Witchcraft banned under the Treaty of Peace with Great Britain—Eating Fetish—Superstition among the Ashantees—Efforts to hinder the Advance of the British Army—Shah of Persia's Talismans—Bathing Fair—Indian Princes consulting Fortune-tellers—The Queen of Hearts—Bringing Rain in India—Superstition in America—Mysterious Lights at St. Lawrence—Superstitious Artists—Hogarth's last Picture, "The End of all Things."
In Roman Catholic countries superstition frequently culminates in miracle-working images, winking madonnas, and apparitions resembling the Virgin Mary. For not a few delusions the priests and nuns are responsible. We are not speaking without authority. The Very Rev. Father A. Vincent Jandel, General of the Dominican Order, addressed from Rome a circular letter in 1870 to[Pg 630] all the provincials of his order, giving an account of what he considered a wonderful occurrence that took place at Soriano, in Calabria. There is at Soriano a celebrated Sanctuary of St. Dominic, and in the church an ancient image of that saint, life-size, carved in wood, held in high veneration. On the 15th of September of that year, which is its festa, another image of wood is carried processionally with much pomp. Thirty persons, who had remained after the conclusion of the solemnity to pray before the ancient image, suddenly perceived it to move, as if alive. It came forward, then retreated, and turned towards the image of the Virgin of the Holy Rosary. The cry of "St. Dominic! St. Dominic! A miracle! a miracle!" burst from every lip. The wonderful news sped like lightning through the town. Men and women left their occupations to crowd to the sanctuary; and soon no fewer than two thousand persons had witnessed the strange movements, which continued for about an hour and a half, amidst prayers, tears, and acclamations.
In Roman Catholic countries, superstition often leads to miracle-working images, winking madonnas, and apparitions resembling the Virgin Mary. Many of these delusions are the fault of priests and nuns. We’re not speaking without authority. The Very Rev. Father A. Vincent Jandel, General of the Dominican Order, wrote a circular letter from Rome in 1870 to[Pg 630] all the provincials of his order, describing what he considered a miraculous event that happened in Soriano, Calabria. There is a well-known Sanctuary of St. Dominic in Soriano, and in the church, there’s an ancient life-size wooden image of the saint that is deeply revered. On September 15 of that year, which is its festival day, another wooden image is carried in a grand procession. Thirty people who stayed after the ceremony to pray before the ancient image suddenly noticed it moving, as if it were alive. It advanced, then retreated, and turned toward the image of the Virgin of the Holy Rosary. The shout of "St. Dominic! St. Dominic! A miracle! A miracle!" erupted from everyone present. The astonishing news spread quickly through the town. Men and women abandoned their work to rush to the sanctuary, and soon at least two thousand people had witnessed the unusual movements, which continued for about an hour and a half, amid prayers, tears, and cheers.
To the great joy of the monks of the Holy Trinity, in 1871, two madonnas, in an obscure, out-of-the-way church of St. Grisogono, in Trastevere, melted multitudes to tears by the miraculous movements and expressions of their eyes. The most remarkable in its exercises was an oil painting in the interior of the church. To such a height did the excitement reach amongst the crowd privileged to witness it, that the friars judged it prudent to bring its performances to a close by removing it from the church, and shutting it up in a press in the convent. The second madonna is a fresco in the open piazza as one approaches the church and convent. It is a recent painting, of life-size, with eyes lowered on the spectators looking at it from below, in such a manner that the movements of the pupils (if movements there be) should be very sensible. The madonna is but one of three figures on the fresco. On her right is John the Baptist in the[Pg 631] dress of the monks of the establishment, and on the left Pio Nono as Pontiff. This madonna began to move its eyes as soon as its companion was locked up, and the wonder lasted for many days.
To the great delight of the monks of the Holy Trinity, in 1871, two madonnas in a little-known, remote church of St. Grisogono in Trastevere moved crowds to tears with the miraculous movements and expressions of their eyes. The most notable was an oil painting inside the church. The excitement among the crowd fortunate enough to witness it reached such a level that the friars decided to end the display by removing it from the church and locking it away in a cabinet in the convent. The second madonna is a fresco located in the open piazza as one approaches the church and convent. It is a recent life-size painting, with eyes gazing down at the spectators below, creating a noticeable effect with the movements of the pupils (if there are any). The madonna is just one of three figures in the fresco. On her right is John the Baptist dressed like the monks of the establishment, and on her left is Pio Nono as Pontiff. This madonna began to move her eyes as soon as her companion was locked away, and the wonder continued for many days.
In the same year (1871) the Rev. Father Ubald sent a letter to a colleague, the following passages of which were quoted in the Bulletin Religieux of Versailles:—"I arrive from Belgium; this time I have seen Louise Lateau. I do not know whether you ever heard of her, but at present the name is in everybody's mouth in Belgium and Northern France. Louise Lateau is a girl of 21, who carries the sacred stigmata of the Passion, and every week on Friday is in a state of profound ecstacy. Dr. Lefevre, professor of medicine at the University of Louvain, has published a medical examination, in which he says: 'The flow of blood begins in the night (from Thursday to Friday generally), between midnight and one o'clock.' It took place for the first time on the 24th April 1868, by her losing blood on the left side of her chest. On the Friday following, hemorrhage was observed at the same place, and, moreover, blood oozed out from the top or instep of the foot. On the third Friday—viz. the 8th May—blood came out at the left side and from the feet during the night. Towards nine in the morning blood rushed out copiously from both hands, back and palm. Finally, on the 27th September, a percolation of blood also set in on the forehead, as if the young girl had been crowned with thorns. Since then the marvellous phenomenon never missed a Friday, except once or twice. Doctors affirm that Louise thus loses from five to ten ounces of blood every Friday. In spite of this, and albeit she has not taken food for the last six months, she has, I assure you, quite ruddy cheeks (teint vermeil), and seems to enjoy capital health (sante florissant)."
In the same year (1871), Rev. Father Ubald sent a letter to a colleague, which included the following excerpt published in the Bulletin Religieux of Versailles:—"I've just returned from Belgium, where I met Louise Lateau. I don't know if you've heard of her, but her name is currently on everyone's lips in Belgium and Northern France. Louise Lateau is a 21-year-old girl who bears the sacred stigmata of Christ's Passion, and every Friday, she enters a state of deep ecstasy. Dr. Lefevre, a professor of medicine at the University of Louvain, published a medical report stating: 'The bleeding typically starts during the night (from Thursday to Friday), between midnight and one o'clock.' This first occurred on April 24, 1868, when she began to bleed from the left side of her chest. The following Friday, bleeding was again seen at the same site, and blood also seeped from the top or instep of her foot. On the third Friday—May 8—blood came from her left side and feet during the night. By around nine in the morning, blood flowed profusely from both hands, back and palm. Finally, on September 27, bleeding began on her forehead, as if the young girl were wearing a crown of thorns. Since then, this extraordinary phenomenon has occurred every Friday, except for once or twice. Doctors assert that Louise loses between five to ten ounces of blood every Friday. Despite this, and although she hasn't eaten for the last six months, I assure you she has rosy cheeks (teint vermeil) and appears to be in excellent health (sante florissant)."
The correspondent of the Paris Ultramontane paper L'Univers wrote from the Lourdes in 1876: "I have just[Pg 632] been witness of a marvel, of which I hasten to send you an account. Several other miracles have taken place within the last couple of days, but I have said nothing about them, as they did not come under my own observation. However, I can assure you of the accuracy of the following statement:—Madeleine Lansereau, aged 33 years, broke one of her legs about 19 years ago, and became lame, her left leg being fearfully twisted. She came to Lourdes with the pilgrimage from Picardy, and was radically cured at the moment the Papal Nuncio sent to crown the Holy Virgin was saying the paternoster in the mass he was celebrating in the grotto. She told the crowd that, having walked into the little pool, a lively internal emotion took possession of her, and she cried out, 'I am cured! I am cured!' Her companions wept with joy and admiration at the miracle. When they asked her what she had done for that great grace, her simple reply was, 'I have prayed to St. Radogonde and St. Joseph, but especially to the Holy Virgin, and now I am cured.' While she was speaking, the Bishop of Poictiers came and said, 'Madeleine, thank the Holy Virgin fervently.'"
The correspondent for the Paris Ultramontane paper L'Univers wrote from Lourdes in 1876: "I just[Pg 632] witnessed a miracle, and I want to share it with you. Several other miracles have happened over the past few days, but I won't mention them since I didn't see them myself. However, I can confirm the truth of this statement:—Madeleine Lansereau, who is 33 years old, broke one of her legs about 19 years ago and became disabled, with her left leg severely twisted. She came to Lourdes with a pilgrimage from Picardy, and she was completely healed at the moment when the Papal Nuncio was about to crown the Holy Virgin while saying the Our Father during the mass he was celebrating in the grotto. She told the crowd that when she walked into the small pool, a powerful feeling hit her, and she exclaimed, 'I am cured! I am cured!' Her companions cried tears of joy and amazement at the miracle. When they asked her what she did to receive such a blessing, her simple answer was, 'I prayed to St. Radogonde and St. Joseph, but especially to the Holy Virgin, and now I am cured.' While she was speaking, the Bishop of Poitiers came over and said, 'Madeleine, thank the Holy Virgin heartily.'"
The Rev. Canon Tandy, D.D., writing from St. Paul's Convent, Birmingham, in 1871, to a reverend brother, informs him, in pious phraseology, that two nuns had been suddenly cured of serious disorders of long standing by drinking a bottle of water from Lourdes. In acknowledgment of the favours shown by our Lady of Lourdes, the Te Deum was recited.
The Rev. Canon Tandy, D.D., writing from St. Paul's Convent, Birmingham, in 1871, to a fellow reverend, tells him, in a religious tone, that two nuns had been suddenly healed of serious long-term illnesses by drinking a bottle of water from Lourdes. In gratitude for the blessings received from our Lady of Lourdes, the Te Deum was recited.
A deaf and dumb girl from Blois was made whole at Lourdes a few years ago by the Virgin Mary.
A deaf and mute girl from Blois was healed at Lourdes a few years ago by the Virgin Mary.
Not long since the Bishop of Laval wrote a pastoral letter on the subject of the miraculous appearance of the Virgin to four children in a village in Mayence, and was so convinced of the reality of the fact that he decided to erect a chapel in honour of Mary on the ground upon which she had condescended to appear.
Not long ago, the Bishop of Laval wrote a pastoral letter about the miraculous appearance of the Virgin to four children in a village in Mayence. He was so convinced it was true that he decided to build a chapel in honor of Mary on the spot where she had graciously appeared.
[Pg 633]Recently there might be seen emerging from a church at Dieppe, on a Saturday morning, a religious procession, headed by a person carrying a silver processional cross, and accompanied by choristers singing penitential psalms, proceeding to the eastern pier of the harbour to perform a curious Roman Catholic ceremony. Taking up a position beside the rolling water, the priests prayed for the success of the fishing, then said a paternoster, while the people knelt; then a priest, dipping a brush in holy water (which was carried in a swinging silver vase), sprinkled three times the salt water of the ocean with the holy fluid, making the sign of the cross with the brush at the words, Seo sibera nos a malo. Then came a collect of repose for the souls of the dead whose bodies had not been recovered from the depths of the sea; and, all being over, the priests, with the choristers, people, and cross-bearers, returned, chanting their psalms to the church, where the high mass of the festival of St. Luke was celebrated.
[Pg 633]Recently, on a Saturday morning, you might have seen a religious procession leaving a church in Dieppe. It was led by someone carrying a silver processional cross and accompanied by singers performing penitential psalms. They headed to the eastern pier of the harbor for a unique Roman Catholic ceremony. Positioned beside the rolling waves, the priests prayed for a successful fishing season, then recited a paternoster while the congregation knelt. One of the priests soaked a brush in holy water (carried in a swinging silver vase) and sprinkled the ocean's saltwater three times with the blessed water, making the sign of the cross at the words, Seo sibera nos a malo. Next, they held a prayer for the souls of the deceased whose bodies had not been recovered from the sea. Once the ceremony concluded, the priests, along with the singers, congregation, and cross-bearers, returned, chanting psalms to the church, where the high mass for the festival of St. Luke was celebrated.
This ceremony at Dieppe reminds one of the well-known annual ceremony in Russia, of blessing the Neva in presence of the Czar and other members of the Imperial Family; but, as the performance has been described by numerous writers, we shall not further refer to it.
This ceremony in Dieppe is reminiscent of the famous annual event in Russia, where the Neva River is blessed in front of the Czar and other members of the Imperial Family. However, since many writers have described this event in detail, we won’t discuss it any further.
The Marquis of Segur, a zealous Catholic, relates that, in 1866, when the Pope was seriously ill, Mdlle. Leautard, a lady of Marseilles, resolved to offer up her life in place of his Holiness, and sought his permission to do so. The Pope, after long silence, placed his hand on her head, and said, "Go, my daughter, and do what the Spirit of God has suggested to you." Next day, on receiving the consecrated wafer, the lady fervently expressed her desire to die, and was immediately seized with a sharp pain, which carried her off three days afterwards. The Pope, on hearing of her death, exclaimed, "So soon accepted!" The Marquis believes this sacrifice accounted for the Pope's prolonged life.
The Marquis of Segur, a devout Catholic, shares that in 1866, when the Pope was seriously ill, Mdlle. Leautard, a woman from Marseilles, decided to offer her life in place of his Holiness and asked for his permission to do so. After a long silence, the Pope placed his hand on her head and said, "Go, my daughter, and do what the Spirit of God has inspired you to do." The next day, when receiving the consecrated wafer, the lady passionately expressed her wish to die, and she was immediately struck with a sharp pain, which took her life three days later. Upon hearing about her death, the Pope exclaimed, "So soon accepted!" The Marquis believes that this sacrifice was the reason for the Pope's extended life.
[Pg 634]A Hohenzollern legend was brought to mind in Germany through a serious illness of the Emperor, who, however, fortunately recovered, and continues to adorn his exalted position. The legend runs thus:—
[Pg 634]A Hohenzollern legend came to mind in Germany due to the Emperor's serious illness, from which he fortunately recovered and continues to hold his high position. The legend goes like this:—
Many years ago there was a Hohenzollern Princess (a widow with two children), who fell in love with a foreign Prince—rich, handsome, and brave. She sent him a proposition of marriage; but the Prince declined her suit, explaining that "four eyes" stood between him and acceptance. He referred to his parents, whose consent he could not obtain. But the Princess understood him to refer to the four eyes of her two children—to his unwillingness, in fact, to become a stepfather. So she suffocated the infant obstacles, and wrote to her lover that the way was clear. He was stricken with horror at the cruel deed, and died cursing her bloodthirsty rashness. The Princess, in her turn, became overwhelmed with remorse. After lingering a day or two in indescribable anguish, she too died, and was buried under the old castle at Berlin; but not to rest quietly in her unhappy grave. At rare intervals she appears at midnight, clad in white, gliding, ghost like, about the castle; and the apparition always forebodes the death of some member of the Hohenzollern family. The white lady has been seen, we are assured, three times within about a year—once just before the death of Prince Albrecht; again, to announce the end of Prince Adalbert; and the last time while Queen Elizabeth lay on her deathbed.
Many years ago, there was a Hohenzollern Princess (a widow with two kids) who fell in love with a foreign Prince—rich, handsome, and brave. She proposed marriage to him, but the Prince turned her down, explaining that "four eyes" stood between them. He was referring to his parents, whose approval he couldn’t get. However, the Princess thought he was talking about her two children, and his refusal to become a stepfather. So, she eliminated the infant obstacles and told her lover that the way was clear. He was horrified by her cruel act and died cursing her bloodthirsty recklessness. The Princess, in turn, was consumed by guilt. After enduring a day or two of indescribable anguish, she too died and was buried under the old castle in Berlin; but she didn’t rest quietly in her unhappy grave. Occasionally, she appears at midnight, dressed in white, gliding ghost-like around the castle; and the apparition always foreshadows the death of a member of the Hohenzollern family. The white lady has reportedly been seen three times over the past year—once just before Prince Albrecht died; again, to announce the death of Prince Adalbert; and the last time while Queen Elizabeth lay on her deathbed.
We have shown that the great Napoleon Bonaparte was superstitious in the highest degree; and so was his mother before him. Both believed in fate or destiny. She was surrounded by luxury and pomp; but her solicitude about her son, and the belief that his glory could not last, rendered her miserable. The divorce of Josephine, the retreat from Russia, the exile to Elba, the final overthrow at Waterloo, and the banishment to St. Helena, were[Pg 635] heavy blows; but she was prepared for them. While the sun of the Emperor's fortunes blazed in the zenith, she shivered under the shadow of her fear; and her fear proved prophetic. She witnessed the downfall of every one of her children; but she bore her adversity with dignity and resignation, and died in her eighty-seventh year.
We have shown that the great Napoleon Bonaparte was extremely superstitious, just like his mother was before him. Both believed in fate or destiny. She lived in luxury and splendor, but her worry for her son and her belief that his glory wouldn’t last made her unhappy. The divorce from Josephine, the retreat from Russia, the exile to Elba, the final defeat at Waterloo, and the banishment to St. Helena were[Pg 635] significant blows; yet she was prepared for them. While the Emperor's fortunes were at their peak, she was consumed by her fears, which turned out to be prophetic. She saw the downfall of all her children; however, she faced her hardships with dignity and acceptance, passing away in her eighty-seventh year.
Indeed not only were Napoleon and his mother superstitious, but the whole Bonaparte family were believers in fate. Napoleon III. says in his will, "With regard to my son" (the late Prince Imperial, who perished at the hands of Zulus), "let him keep, as a talisman, the seal attached to my watch." True to the traditions of his family, the young Prince put trust in amulets. When the Prince's body was discovered (here we have a double case of superstition), it lay stripped of all its clothing, but there were left with the body a locket and a gold amulet, admittedly the seal bequeathed to him by his Imperial father, as the Zulus were afraid they were charms—articles they stand in great dread of.
Indeed, not only were Napoleon and his mother superstitious, but the entire Bonaparte family believed in fate. Napoleon III says in his will, "Regarding my son" (the late Prince Imperial, who was killed by Zulus), "let him keep, as a talisman, the seal attached to my watch." Staying true to his family's traditions, the young Prince believed in amulets. When the Prince's body was found (this is another example of superstition), it was stripped of all its clothing, but a locket and a gold amulet were left with the body, which was indeed the seal passed down to him by his Imperial father, as the Zulus were afraid they were charms—items they deeply feared.
Thinking of Prince Napoleon's untimely death, brings the Zulu character to remembrance. Among the Zulus a belief prevails that kindly and angry spirits hover around them—the former endeavouring to do them good; the latter trying to do them harm. Zulus also believe in divine smoke, witchcraft, and dreams. Whenever a charge of witchcraft is made against any one, no mercy is shown him. Such an accusation affords a pretext to a king or chief for getting rid of an obnoxious person and acquiring his substance. The Inyanga, like our witch-finder of old, has no difficulty in bringing home guilt to the unfortunate accused. A Zulu judge, before pronouncing sentence, pretends that he consults the divine oracles of his nation. When a Zulu sneezes he says, "I am blessed, and the ancestral spirit is with me." So he praises the family manes, and ends by asking blessings, such as cattle and wives.
Thinking about Prince Napoleon's untimely death brings to mind the Zulu beliefs. Among the Zulus, there’s a belief that kind and angry spirits surround them—the kind spirits trying to help, and the angry ones trying to cause harm. Zulus also believe in divine smoke, witchcraft, and dreams. Whenever someone is accused of witchcraft, no mercy is given. Such an accusation gives a king or chief a reason to eliminate an unwanted person and take their possessions. The Inyanga, similar to our traditional witch-finders, easily proves guilt against the unfortunate accused. A Zulu judge, before delivering a sentence, pretends to consult the divine oracles of his people. When a Zulu sneezes, he says, "I am blessed, and the ancestral spirit is with me." He praises the family ancestors and finishes by asking for blessings, like cattle and wives.
[Pg 636]In September 1879 official news came from Sir Garnet Wolseley that King Cetewayo had been captured, that the Zulu war had come to an end, and that the following were among the terms of peace, signed by the chiefs of Zululand: "I will not tolerate the employment of witch doctors, or the practice known as smelling out, or any practices of witchcraft."
[Pg 636]In September 1879, official news arrived from Sir Garnet Wolseley that King Cetewayo had been captured, the Zulu war had ended, and that among the terms of peace signed by the chiefs of Zululand were: "I will not accept the use of witch doctors, the practice known as smelling out, or any acts of witchcraft."
Not unfrequently the representatives of Great Britain, in concluding peace with heathen nations, have, as in the case of the Zulus, to respect the superstitious notions of the people they have to deal with, so as to make the agreement more binding in the minds of the heathen contracting parties.
Not infrequently, the representatives of Great Britain, when finalizing peace with non-Christian nations, have, as seen in the case of the Zulus, had to acknowledge the superstitious beliefs of the people they were negotiating with, to ensure that the agreement felt more legitimate to the non-Christian parties involved.
On one occasion the Ashantees put up a fetish to stop the advance of the British army. It consisted of a kid transfixed through the throat and heart, and staked to the ground; six cooking-pots, inverted, were stuck on stakes round the kid, and, a few feet from it, another kid was found buried: this, according to Ashantee custom, had been buried alive. A similar fetish had been put up at a river near Moinsey to stop the British troops. The advancing army found almost every turn of the road to Coomassie strewn with fetish documents. Near Fommanah nearly every tree had a white rag fastened to it as a charm. On the King hearing of the British victory, he went to pour libation to the spirits of his ancestors, and to ask their assistance against the enemies of his country.
On one occasion, the Ashantees set up a fetish to halt the advance of the British army. It consisted of a kid impaled through the throat and heart, fixed to the ground; six overturned cooking pots were placed on stakes around the kid, and a few feet away, another kid was found buried—according to Ashantee custom, it had been buried alive. A similar fetish had been set up at a river near Moinsey to stop the British troops. The advancing army discovered fetish items scattered along almost every turn of the road to Coomassie. Near Fommanah, almost every tree had a white rag tied to it as a charm. When the King heard about the British victory, he went to pour a libation to the spirits of his ancestors and to seek their help against the enemies of his country.
The Shah of Persia has numerous talismans, exceeding two hundred in number. We give details of four of them. One is a gold star, supposed to have been possessed by the legendary Rustem. It is called Merzoum, and has the reputation of making conspirators immediately confess. When the Shah's brother was accused of treason some time since, the star was shown him, and, terrified and overcome by remorse, he avowed his iniquities. His confession was, of course, attributed to its[Pg 637] efficacy. He was banished. The next important talisman is a cube of amber, which, we are told, fell from heaven in Mohammed's time. It is supposed to render the Shah invulnerable, and he wears it about his neck. Another is a little box of gold, set in emeralds, and blessed by the Prophet. It renders the Royal Family invisible as long as they are celibates. Another is a diamond set in one of the Shah's scimitars, which renders its possessor invincible; and there is also a dagger with the same property, but it is ordained that those who use it shall perish by it. It is therefore carefully kept shut up in a sandal-wood box, on which is engraved a verse of the Koran.
The Shah of Persia has many talismans, more than two hundred in total. Here are details about four of them. One is a gold star, believed to have belonged to the legendary Rustem. It's called Merzoum and is said to make conspirators confess immediately. When the Shah's brother was accused of treason some time ago, the star was shown to him, and, filled with fear and guilt, he admitted his wrongdoings. His confession was, of course, credited to its[Pg 637] power. He was exiled. The next important talisman is a cube of amber, which, according to legend, fell from heaven during Mohammed's time. It is said to make the Shah invulnerable, and he wears it around his neck. Another is a small gold box, adorned with emeralds, and blessed by the Prophet. It makes the Royal Family invisible as long as they remain celibate. Another talisman is a diamond set in one of the Shah's scimitars, which grants invincibility to its owner; there is also a dagger with the same power, but it is said that those who wield it will die by it. Therefore, it is carefully kept locked in a sandalwood box, which has a verse from the Koran engraved on it.
As of old, superstition prevails all over India. Semi-religious ceremonies are gone through in seasons of drought, to procure rain. At other times means are taken to propitiate the gods, to subdue enemies, and to secure good fortune to individuals, households, and communities. There are Indian princes who regularly consult their fortune-tellers regarding public and private affairs.
As in the past, superstition is widespread throughout India. During droughts, semi-religious ceremonies are performed to bring rain. At other times, rituals are conducted to appease the gods, defeat enemies, and ensure good luck for individuals, families, and communities. Some Indian princes regularly consult fortune-tellers about both public and private matters.
A curious bathing fair was held at Ajudhia, in Oude, in February 1878. When a peculiar conjunction of the planets takes place (which occurs only once in eighty years), the natives rush in crowds to the river, as they believe that if they manage to bathe and go through certain ceremonies in four minutes and a half, they will obtain the remission of their own sins and those of millions of their ancestors. On this occasion the rush to the river turned out so great that numbers were trodden under foot, and sixty-five persons lost their lives.
A unique bathing festival took place in Ajudhia, in Oude, in February 1878. When a specific alignment of the planets occurs (which happens only once every eighty years), the locals flock to the river, as they believe that if they can bathe and perform certain rituals in four and a half minutes, they will be forgiven for their sins and those of millions of their ancestors. On this occasion, the rush to the river was so overwhelming that many were trampled, resulting in the deaths of sixty-five people.
The mysterious lights in the Gulf of St. Lawrence, which are believed by mariners to be warnings of great tempests and shipwreck, were unusually brilliant in 1878. It is said to be a fact, established by the experience of a century, that when these lights blaze brightly in the summer nights, the phenomena are invariably followed[Pg 638] by great storms. They give the appearance to spectators on the shore of a ship on fire. The fire itself seems to consist of blue and yellow flames, now dancing high above the water, and then flickering, paling, and dying out, only to spring up again with fresh brilliancy. If a boat approaches, it flits away, moving further out, and is pursued in vain. The lights are plainly visible from the shore from midnight until two in the morning. They appear to come from the sea shoreward, and at dawn retire gradually, and are lost in the morning mist. Paradis, the French pilot, who took charge of the British Fleet under Admiral Sir Hovenden Walker when it sailed up the St. Lawrence to seize Quebec in 1711, declared he saw one of these lights before that armada was shattered by a dreadful gale on the 22d of August. The light, he said, danced before his vessel all the way up the gulf. Every great wreck that has taken place there since Sir Hovenden Walker's calamity has been preceded, if tradition is to be believed, by these mysterious lights, and they have thus warned the mariner of fatal storms.
The mysterious lights in the Gulf of St. Lawrence, which mariners think are warnings of severe storms and shipwrecks, were exceptionally bright in 1878. It’s widely believed, based on a century of experience, that when these lights shine brightly on summer nights, they are always followed by massive storms. They create the illusion for people on the shore of a ship on fire. The flames appear to be blue and yellow, sometimes rising high above the water, then flickering, fading, and going out, only to reignite with even more brightness. If a boat gets too close, the lights move away, drifting further out, always just out of reach. The lights are clearly visible from the shore from midnight until two in the morning. They seem to be coming from the sea towards the land, and at dawn, they gradually fade away, disappearing into the morning mist. Paradis, the French pilot who led the British Fleet under Admiral Sir Hovenden Walker when it sailed up the St. Lawrence to capture Quebec in 1711, claimed he saw one of these lights before that fleet was devastated by a terrible storm on August 22nd. He said the light danced in front of his ship all the way up the gulf. Every major wreck that has occurred there since Sir Hovenden Walker's disaster has been preceded, according to legend, by these enigmatic lights, which have thus warned sailors of impending fatal storms.
In July last (1879) a woman, known as the Queen of Hearts, who had attained the age of one hundred years, and who had been known for three quarters of a century as a fortune-teller, died in Vienna. Apparently gifted with the faculty of prescience, intimately acquainted with the shuffling of cards, deeply learned in the lore of the prophetic lines traced by the graver of Fate upon human hands and feet, this lady devoted her days to the unravelling of the tangled secrets of the future, charging those whose curiosity prompted them to pry into the regions of the unknown, five ducats per revelation. As many of the leading ladies of the Austrian aristocracy were among her clients, and the accuracy of her forecasts having earned for her a mighty reputation throughout the realms of the Hapsburgs, she contrived to amass a handsome fortune. "Herz-Dame" was a person of[Pg 639] extraordinary acumen, and a physiognomist of the highest order. Her sources of private information were numerous, and her ramifications are believed to have permeated every class of Austrian society.
In July of last year (1879), a woman known as the Queen of Hearts, who had reached the age of one hundred and had been recognized as a fortune-teller for seventy-five years, passed away in Vienna. She seemed to have a gift for foresight and was well-versed in card reading, along with the knowledge of the prophetic lines etched by Fate on human hands and feet. This lady spent her days unraveling the complex secrets of the future, charging those curious enough to explore the unknown five ducats for each reading. Many leading ladies of the Austrian aristocracy sought her services, and the accuracy of her predictions earned her a significant reputation throughout the Hapsburg territories, allowing her to accumulate a substantial fortune. "Herz-Dame" was a person of extraordinary insight and a highly skilled physiognomist. Her sources of private information were numerous, and her influence is believed to have penetrated every level of Austrian society.
A comparatively recent instance of superstition in America is that of an old Indian woman being suspected of witchcraft, and stoned to death in Pine Nut Valley, Nevada; and in another part of the world, far separated from America, a similar act of superstition was committed, in which a human creature fell a victim to the gross delusions of her neighbours. We refer to a case of witch-burning in Russia. In October 1879 seventeen peasants were tried for burning to death a supposed witch, who resided near Nijni-Novgorod. Of the accused persons, fourteen were acquitted, and three sentenced to church penances—sentences which, if rigorously carried out, will not be easily borne.
A relatively recent example of superstition in America involves an elderly Indian woman who was suspected of witchcraft and stoned to death in Pine Nut Valley, Nevada. Meanwhile, on the other side of the world, far from America, another similar act of superstition occurred, where a person became a victim of the severe delusions of her neighbors. We're talking about a case of witch-burning in Russia. In October 1879, seventeen peasants were put on trial for burning a supposed witch alive, who lived near Nijni-Novgorod. Out of those accused, fourteen were found not guilty, and three were given sentences of church penance—penalties that, if strictly enforced, will be difficult to endure.
A Leipsic writer gives an account of a number of superstitious artists, some of which are very curious. Tietjens, for instance, believed that the person would speedily die who shook hands with her over the threshold at parting; Rachel thought she gained her greatest successes immediately after she had met a funeral; Bellini would not permit a new work to be brought out if on the day announced he was first greeted by a man, and "La Somnambula" was several times thus postponed; Meyerbeer regularly washed his hands before beginning an overture; and a noted tragedienne never plays unless she has a white mouse in her bosom.
A writer from Leipzig shares stories about some superstitious artists, many of which are quite intriguing. For example, Tietjens believed that anyone who shook hands with her over the threshold while parting would die soon after; Rachel thought she had her biggest successes right after encountering a funeral; Bellini wouldn’t allow a new work to debut if he was greeted by a man that day, which led to "La Somnambula" being postponed several times; Meyerbeer always washed his hands before starting an overture; and a famous actress won’t perform unless she has a white mouse tucked in her dress.
But these eccentricities can hardly compare with the strange belief and doings of Hogarth, the celebrated painter and engraver, particularly towards the close of his long life. A few months before he was seized with the malady which cut him off, he commenced his "End of all Things." A few of his intimate friends looked upon his picture as prophetic; and so he seemed to regard it[Pg 640] himself. The artist worked with diligence, seemingly with an apprehension that he would not live to complete the piece. Finish it, however, he did in a masterly style, grouping everything that could denote the end of all things. Prominent were a broken bottle, an old broom, a bow unstrung, the butt-end of an old musket, a crown tumbled in pieces, towers in ruins, the moon in her wane, the map of the globe burning, Phœbus and his horses dead in the clouds, a vessel wrecked, Time with his hourglass and scythe broken, a tobacco-pipe in his mouth, the last puff of smoke going out; a play-book, with Exeunt Omnes on one of the open pages; an empty purse, and a statute of bankruptcy taken out against nature.
But these oddities hardly compare to the strange beliefs and actions of Hogarth, the famous painter and engraver, especially towards the end of his long life. A few months before he was struck by the illness that led to his death, he began working on his "End of all Things." Some of his close friends saw his painting as prophetic, and he seemed to feel that way himself. The artist worked diligently, almost as if he feared he wouldn’t live to finish the piece. However, he did complete it in a masterful way, including everything that could symbolize the end of all things. Prominent were a broken bottle, an old broom, an unstrung bow, the butt-end of an old musket, a crown shattered into pieces, towers in ruins, the moon waning, the map of the globe on fire, Phœbus and his horses dead in the clouds, a wrecked vessel, Time with his hourglass and scythe broken, a tobacco pipe in his mouth with the last puff of smoke dissipating; a playbook with Exeunt Omnes on one of the open pages; an empty purse, and a bankruptcy notice filed against nature.
"So far so good," said Hogarth. "Nothing remains but this,"—taking his pencil and dashing off the similitude of a painter's palette broken. "Finis!" exclaimed the artist; "the deed is done—all is over." Hogarth never handled pencil again, and within a month of the completion of this picture he was no more.
"So far, so good," said Hogarth. "There's just this left,"—he picked up his pencil and quickly sketched a broken painter's palette. "End!" exclaimed the artist; "the deed is done—it's all over." Hogarth never touched a pencil again, and within a month of finishing this painting, he was gone.
Transcriber's Amendments:
Table of Contents - Chapter XVII - Mirando amended to Miranda - "Miranda beseeching Prospero to allay the Wild Waters"
Table of Contents - Chapter XVIII - De'il amended to Deil - ""Address to the Deil""
Page 66 - Hamadrydes amended to Hamadryades - "... and Hamadryades, who are born and die with the oaks;"
Page 75 - Anguigen[oe] amended to Anguigenæ - "... calls them Anguigenæ, serpent or snake-descended."
Page 84 - Phorcus amended to Phorcys - "Scylla, a daughter of Phorcys ..."
Page 173 - De'il amended to Deil - ""Address to the Deil""
Page 177 - Boccacio amended to Boccaccio - "In the story of Isabella, by Boccaccio ..."
Page 203 - Lock amended to Loch - "They dwell in the tempests of dark Loch-na-Garr."
Page 218 - Haiawatha amended to Hiawatha - ""Song of Hiawatha.""
Page 240 - Cladius amended to Claudius - "He was dragged before Claudius Maximus ..."
Page 271 - Hengest amended to Hengist - "... who had been massacred by Hengist ..."
Page 273 - Rabinical amended to Rabbinical - "Rabbinical Tradition"
Page 358 - Nastradamus amended to Nostradamus - "... then a child, to old Nostradamus ..."
Page 554 - Murdoch amended to Morduck - "In July Sarah Morduck was brought ..."
Page 639 - Leipzic amended to Leipsic - "A Leipsic writer gives an account ..."
Transcriber's Amendments:
Table of Contents - Chapter XVII - Mirando amended to Miranda - "Miranda begging Prospero to calm the Wild Waters"
Table of Contents - Chapter XVIII - De'il amended to Deil - ""Address to the Deil""
Page 66 - Hamadrydes amended to Hamadryades - "... and Hamadryades, who are born and die with the oaks;"
Page 75 - Anguigen[oe] amended to Anguigenæ - "... calls them Anguigenæ, serpent or snake-descended."
Page 84 - Phorcus amended to Phorcys - "Scylla, a daughter of Phorcys ..."
Page 173 - De'il amended to Deil - ""Address to the Deil""
Page 177 - Boccacio amended to Boccaccio - "In the story of Isabella, by Boccaccio ..."
Page 203 - Lock amended to Loch - "They dwell in the tempests of dark Loch-na-Garr."
Page 218 - Haiawatha amended to Hiawatha - ""Song of Hiawatha.""
Page 240 - Cladius amended to Claudius - "He was dragged before Claudius Maximus ..."
Page 271 - Hengest amended to Hengist - "... who had been massacred by Hengist ..."
Page 273 - Rabinical amended to Rabbinical - "Rabbinical Tradition"
Page 358 - Nastradamus amended to Nostradamus - "... then a child, to old Nostradamus ..."
Page 554 - Murdoch amended to Morduck - "In July, Sarah Morduck was brought ..."
Page 639 - Leipzic amended to Leipsic - "A Leipsic writer gives an account ..."
Download ePUB
If you like this ebook, consider a donation!