m

'^t."

,fVl^^

FOR COLLECTING AND PRINTING

RELICS OF POPULAR ANTIQUITIES, &c.

ESTABLISHED IN

THE YEAR MDCCCLXXVIII.

PUBLICATIONS

OF

THE FOLK-LORE SOCIETY

LXXL

[1912]

Digitized by the Internet Archive

in 2007 with funding from

IVIicrosoft Corporation

http://www.arahive.org/details/countyfolklore07folkuoft

COUNTY FOLK-LORE

VOL. VII.

PRINTED EXTRACTS Nos. IX, X, XI.

EXAMPLES OF PRINTED FOLK-LORE

CONCERNING

FIFE

WITH SOME NOTES ON

CLACKMANNAN AND KINROSS-SHIRES

COLLECTED BY

JOHN EWART SIMPKINS

WITH AN INTRODUCTION BY

ROBERT CRAIG MACLAGAN, M.D.

Author of ' The Games of Argyllshire,' ' The Evil Eye in the Western Highlands^ etc. , etc.

AND AN APPENDIX FROM MS. COLLECTIONS BY

DAVID RORIE. M.D.

Fife, and a' the lands about it ! " | C j / I ^

^ttbii«hei) for tht Jfoik-glcrt ^Sodetg bjg

SIDGWICK & JACKSON, LTD., 3 ADAM ST., ADELPHI, W.C.

LONDON

1914

V.7

CONTENTS.

Introduction Author's Preface List of Authorities

PAGB

xi xvii xix

PART I. SUPERSTITIOUS BELIEF AND PRACTICE.

lAPTER

I. Hills, Rocks, Caves, Earthworks .

Hills, p. I. Rocks, p. 4. Stones, p. 5. Caves and Underground Passages, p. 9. Earthworks, p. 11

11. Wells, Tides, The Moon .

Wells, p. 12-17. Tides, p. 17. The Moon, p, 18

III. Trees and Plants ....

IV. Animals

Beasts, p. 21 Fishes, p. 30.

Birds, p. 26. Insects, p. 29

V. Goblindom

Fairies, p. 31. Brownies, p. 33. Kelpies, p. 34 Ignis Fatuus, p. 34. Devils, p. 35. Ghosts, p. 36. Visions, Wraiths, pp. 50, 51. Second sight, p. 52.

VI. Witchcraft

Female Witches, p. 53. Warlocks, p. 56. Punish- ments for Witchcraft, p. 63.

12 21

53

vi Contents,

CHAPTER , PACK

VII. Trials for Witchcraft, 1563-1704 . . 67 VIII. The Magic Art 108

Spells, p. 108. Charms, p. 109. Amulets, p. 112. Divinations, p. 114. Predictions, p. 119.

IX. Luck and Omens 122

Sundry Omens, p. 1 22 . Fishermen's Freits, p. 1 24.

X. Leechcraft 132

PART II. TRADITIONAL CUSTOMS. XL Festival Customs 138

Hallowe'en, p. 138. St. Andrews Day, p. 140. Yule, p. 140. Hogmanay, p. 142. Handsel Mon- day, p. 146. Candlemas, p. 152. May, p. 152. Trinity Sunday, p. 152. St. Serf's Day, p. 153. St. Swithin's Day, p. 154. St. Michael's Day, p. 154. St. Crispin's Day, p. 155. Kate Kennedy's Day, p. 156. Fast Day, p. 157. Leap Year, p. 158.

XII. Ceremonial Customs .... 159

Birth, p. 159. Marriage, p. 161. Death and Burial, p. 166. Nailmakers, p. 172. Weavers, p. 173. Suicides, p. 174.

XIII. Games and Sports 175

XIV. Local Customs 188

Legal Customs, p. i88. Privilege of Sanctuary, p. 190. Other Dues and Privileges, p. 194. Fairs, p. 196. Agricultural Customs, p. 206. Fishermen's Customs, p. 212. Miners' Customs, p. 216 {and Appendix). Convivial Customs, p. 216.

PART III. TRADITIONAL NARRATIVES. XV. Folk-Tales 219

The Black Cat, p. 219. A " Fool " Story, p. 220. Nursery Tales current in Fife, p. 222.

Contents. vii

XVI. Ballads and Songs .... 223

The Lady of Balweirie, p. 223. The Whigs o' Fife, p. 225. My Auld Man, p. 226. Crail Toun, p. 227. Hey ca' through ! etc., pp. 228, 229. The Derby Ram, p. 230. List of Fife Ballads, p. 231.

XVII. Personal Legends 233

St. Columba, p. 233. St. Fillan, p. 235. St. Kentigem, p. 236. St. Margaret, p. 241. St. Rule, p. 243. St. Serf, p. 244. St. Thenew, p. 248. The Stuart Kings, p. 248. Macduff, P- 257-

XVIII. Place Legends and Traditions . . 259

PART IV. FOLK SAYINGS. XIX. Place Rhymes and Sayings . . . 271

Personal Rhymes, p. 290. Weather Rhymes, p. 291.

XX. Proverbs 294

XXI. Nursery Rhymes and Jingles . . 302

CLACKMANNANSHIRE. I. Superstitious Belief and Practice . . 309

Works of Nature, p. 309. Goblindom, p. 311. " Witchcraft, p. 319. Magic Art, p. 330.

II. Customs . 332

Festival, p. 332. Ceremonial, p. 332. Local, p. 335- Games, p. 336.

III. Place Legends and Traditions . . . 338

IV. Local Rhymes and Sayings . . . 347

viii Contents.

KINROSS-SHIRE.

CHAPTER PAGE

I. Superstitious Belief and Practice . . 353

II. Customs 374

III. Place Legends and Traditions . . 375

IV. Local Rhymes and Sayings . . . 379

APPENDIX. The Mining Folk of Fife ....

Freits, p. 389. Games, p. 391. Marriage, p. 391 Birth and Infancy, p. 394. Leechcraft, p. 401 Death and Burial, p. 412. Proverbs, p. 413 Schoolboy Sayings, p. 415. Weather Lore^ p. 415. Fishermen's Freits, p. 416.

385

LIST OF ILLUSTRATIONS.

Map of Fife, Clackmannan, and Kinross Frontispiece Plate I. " Carlin Maggie " . ... facing 4

{Photograph by J. Nicoll Small, Edinburgh.)

Plate II. Fisherman tying on Hooks, Buckhaven 114

{Photograph by the Rev. Wm. Dunlop, Buckhaven.)

Plate III. The West Pier, Buckhaven!

\ . . 124

The Harbour, St. Monans J

(Photographs by Wm. Ireland, Buckhaven, and Easton, St. Monans.)

Plate IV. Cupar Hiring Fair, 1912 . . 196

{By kind permission of the Editors of the Fife News Almanac, 1913-)

Plate V. " Redding the Lines," Elie . . 212

{Photogravure kindly lent by Mr. Thos. Davidson, Cults.)

Plate VI. Ruins of the Palace, Dunfermline 242

{Photograph by J. Nicoll Small, Edinburgh.)

Plate VII. The Sailors' Walk, Kirkcaldy . 266

{Photograph by Robert Milliken, Kirkcaldy.)

X List of Illustrations .

PAGE

Plate VIII. Gateway, Falkland Palace facing 278

[Print from the Painting by David Roberts, R.A.) {Kindly lent by Mr. Robert Milliken.)

Vignette. The Maiden Stone, Tullibody {Sub-title) 307

{Drawn by Mr. J. G. Young, Edinburgh.)

Vignette. Lochleven Castle (Sub-title) . , 351

{Drawn by Miss Margery C. Edwards.)

Vignettes. Raising Coal to the Surface . 382-4

{By kind permission of Mr. And. S. Cunninghame, author of " Mining in the Kingdom of Fife " : Dunfermline, 1913.)

INTRODUCTION.

A GOOD score of years ago, when beginning to take an active interest in Folk-Lore matters, I wrote a letter to one con- sidered an authority in the North, asking information. The following answer was received in the handwriting of the author here quoted : " In two volumes by the Rev. Dr. Stewart of Ballachulish — Nether Lochaber, published by William Paterson, Edinburgh, now Paterson & Co., Paternoster Row, London — Dr. Maclagan will find all that could be collected of any interest in the superstitions and folk-lore of the West Highlands." In those twenty years a considerable quantity of information has found its way into print, gathered from West Highland and other Scottish sources, and though " Fife and all the lands about it " are not in the Highlands we are still increasing for convenience of reference our stores of knowledge, and the information contained in this volume bulks as largely as both those mentioned as published by Paterson & Co.

That the "Kingdom of Fife" should have a collection made of its own folk-lore must seem imperative to the exclusive Fifer, and also in less degree perhaps to the other inhabitants of Scotland. We call the Fifer " exclusive," while he insists on the descendants for some generations of persons settling in Fife from other parts of Scotland being styled distinctively as " Incomers."

The large extent of Fife, given by Sibbald as a reason for its title of Kingdom (p. 280), is far from going to the root of

xii Inh'oduction.

the matter. Britain under Roman rule for some time ended at the Hne of the Firths of Forth and Clyde, but the districts north of the Scotwater, the Forth, were more or less over-run by Roman troops. In the early Pictish chronicles no district south of Forth gives a name to any son of the supposititious father of all Picts, Cruithne, but in all genealogies one appears as Fib, Fibh, Fibaid, i.e. Fife. When we compare this name with that of the Caledonians, those living north of the Forth, a name evidently and acceptedly connected with the Welsh for a ' grove,' and the Gaelic coille, a ' wood,' we can have little hesitation in connecting it with fiodh, ' wood,' and fiodhhhach, a ' wooded district,' from which we have in Irish Feevagh and Fivy.

Let us mention in passing, and merely as a contribution to the understanding of the name with which we are dealing, that Irish tradition talks of the Tuatha Fiodha, i.e. the ' forest tribes ' who were Britains and Picts and are said to have lived in the forests of Fotharta, now Forth in Wexford. The Latin name for the inhabitants of Fife, a name appearing among the Roman auxiliary troops, " Horesti " or " Boresti," if we unite the two initial letters it would give us an aspirated h in Gaelic having the sound of/. This strongly suggests the Latin foris as the etymon of the name, meaning those living outside the Roman settlements.

Coming to a time more recent we are told that Egfrid, son of Osway of Northumbria, a Saxon, made war against his " relation " the king of the Picts, and at the battle of the Pool of Garan was defeated and slain. " From that time the Saxons of Northumbria never succeeded in exacting tribute from the Picts." The Anglo-Saxon Chronicle says the " pool of lamentation," as we may translate Linn Garan, was " north of the sea," the Frisian Sea, the Scotwater, the Firth of Forth ; later documents locating it at Dunichen.

Introduction. xiii

Before this date, the fabulous account of the founding of the episcopate of St. Andrews, said to have been in the time of Theodosius, in the fifth century, says it was on the arrival of St. Regulus, who brought St. Andrew's relics from Con- stantinople. To Regulus as first abbot was given also the bishopric of St. Andrews which extended over a third part of Scotland, that is, that portion of modern Scotland north of the Firths. Coming still nearer our own time, and now within the historic period, this third part of Scotland we have fairly defined by the titles of six of the seven Earls of Scotland taking part in the Coronation of Alexander 11. , on the death of William the Lion (1214). The first mentioned of these was the Earl of Fife, and the district under the jurisdiction of the six was the east of modern Scotland, from a line drawn from the Deveron on the Moray Firth to the river Forth. The six were the Thanes of Pictish Scotland, while the kingdom of Northumbria extended to the Forth. When Lothian was finally added to the kingdom of the Scots in 1016, the Earldom of Lothian became a Scottish dignity. Still more recently Shakespeare and his authorities give, in the play of Macbeth, as the most prominent rivals the Thane of Moray and the Thane of Fife, the northern and southern extremities of the Pictish kingdom of the East of Scotland. Surely till at least the eleventh century, commencing from the earliest records, Fife must have represented another kingdom to the dwellers south of Forth.

Taking a broad view, from the fact that Picts and Scots were associated in the first mention of them in history, Scot, the more comprehensive designation, absorbed the descriptive name Pict. We are forced to conclude that the expression " Kingdom of Fife " is a survival of the recognition of a portion of modern Scotland being Pictish, containing a governing class so described in heathen times, and, sub-

xiv Introduction.

sequently to the establishment of Christianity, the bishopric of St. Andrews.

Certain sculptures, evidently with a religious significance, though exceptionally occurring elsewhere, are peculiar to this district. On p. 3 mention is made of the so-called spectacle and sceptre design, frequently cut on these sculp- tured stones, having been once found engraven on personal equipment at Largo in Fife.

This collection includes the Folk-Lore of Kinross and Clackmannan. Kinross was originally a portion of Fife, and indeed the evidence of this is retained in its name, meaning the head of the wooden peninsula, cean, a ' head,' ros, yoss,both a ' wood ' and a ' promontory.' Clackmannan seems a partly Gaelic, partly Teutonic name. In Chalmers' Caledonia he mentions that the first, the Gaelic element, is probably the word clach, a ' stone,' because in the village of Clackmannan there was a stone which, having been broken in old days, had been joined together again by iron clamps, demonstrating the great importance attached to it locally. Chalmers gives no suggestion as to the second element in the name, but there can be no doubt that it is the same word as occurs in Slamannan, the Sla in which is the equivalent of sliahh, ' moorland.' Tradition tells us that from this district of modern Scotland, called by the Welsh chroniclers 'Manand,' went a certain Cunedda with his sons in the beginning of the fifth century, who drove the Scots out of north Wales. The men from Manand were accounted as British, and their movement was caused by the Teutonic invasion which resulted in the Saxon- ising of East Britain. Clackmannan is then the stone of Manand, as Slamannan is the moor of Manand. Manand appears to have the Teutonic mdno, mdni, maane, the ' moon ' as its etymon, connected however with Welsh mann, ' wheat ' given by Lhuyd. The district of Manand has another name.

Introduction. xv

purely Teutonic, Fothric, Fothreuve, from vad, a ' ford,' and dry gen, to ' dry,' vadu-dryge (?), Bodotria, the Myreford of the Saxon Chronicle. The extent and depth of mud of the Firth of Forth west of Bo'ness is characteristic.

The conclusion to be gathered from these etymologies is that our earliest records point to a Teutonic settlement in the higher reaches of the Firth of Forth, and on the whole of the Eastern cultivable portion of Scotland. As there can be no reasonable doubt of the long continuance thereafter of the use of a British Celtic dialect, " Pict," we conclude, represented a member of a ruling class of Teutonic origin.

Picts and Scots were associated from the earliest times in which they are mentioned. The disappearance of the name Pict in that of Scot proves that the latter were the more numerous, and the Scotic tongue, a dialect of Gaelic, the more prevalent language.

In Fife, as along the whole east coast of Scotland, as the reader of this book will notice, the sea-going populace still hold themselves as a separate people from the landward inhabitants, and they are undoubtedly purely Teutonic. One instance will suffice. The use of what are called " tee " names, that is nicknames, is necessary, owing to family names being largely descriptive, and common to a number. There is a well-known story, first given by the late Robert Ballantyne, of a person inquiring for ' Sandy White.' Description having failed to identify the particular Sandy, the inquirer at last remembered that he had a cast in his eye. " Oh," said the native to whom he was speaking, " what for do you no ask him by his name, that's Goup-the-Lift." The name is pure Teutonic, gaff die lujt ' stare in the air.'

An endeavour has been made to give as accurate an idea as possible from a folklore point of view of the origin of " Fife and all the lands about it."

xviii Author s Preface.

representatives of deceased writers, who have kindly granted me permission to make excerpts from their books and periodicals ; as well as to the Publishers of works quoted, many of whom have not only generously granted permission to make excerpts from books of which they themselves hold the unexpired copyright, but have been at considerable trouble in assisting me to obtain the present addresses of Authors where necessary. Amongst them I would like especially to mention Messrs. Blackwood and Son, Messrs. Douglas and Foulis, Messrs. Oliphant, Anderson, and Ferrier, Messrs. Menzies and Co., and Messrs. W. and R. Chambers (Edin- burgh), Mr. A. Gardner (Paisley), Mr. George Innes, and Messrs. Westwood and Son (Cupar) . I ask the indulgence of those authors from whom I have quoted, but whose addresses I have not succeeded in obtaining, and with whom therefore I have been unable to communicate.

Finally, I most cordially thank Miss Charlotte S. Burne, the General Editor of the County Folk-Lore Series, for the pains she has bestowed on seeing the volume through the press.

JNO. E. SIMPKINS.

Museum of Antiquities, Edinburgh, zoth February, 19 14.

LIST OF AUTHORITIES CITED.

Allan. Carnock Ancient and Modern Village Life. By John Allan. Reprinted from the Dunfermline Press 1895.

Allan (2) . Carnock and its Thorn-tree Cross : Suggested Restoration. By John Allan, Architect, Stirling. Dunfermline : A. Romanes & Son, 1907.

Analecta. Analecta Scotica. Collections Illustrative of the Civil, Ecclesiastical, and Literary History of Scotland, chiefly from Original MSS. 2 vols. Edinburgh : J. and G. Stevenson, 1832.

Archaeologia Scotica, or Transactions of the Society of Antiquaries. 5 vols. 1781-1850. An Account of Sheuchy Dyke in the East of Fife. By the late Dr. Wm. Brown. Vol. 2, p. 95.

Arnot. a Collection and Abridgement of Celebrated Criminal Trials in Scotland from 1536 to 1784. By Hugo Arnot. Edinburgh : William Smillie, 1785.

Ballingall. The Shores of Fife. By Wm. Ballingall. Edinburgh : Edmonston and Douglas, 1872.

Bannatyne. Journal of the Transactions in Scotland During the Contest Between the Adherents of Queen Mary and those of her Son 1557-1573. By Richard Bannatyne, Secretary to John Knox. Edited by John Graham Dalyell. Edinburgh : A. Constable and Co., 1806. b2

XX List of Authorities Cited.

Barbieri. a Descriptive and Historical Gazetteer of the Counties of Fife, Kinross, and Clackmannan. With Anecdotes, Narratives, and Graphic Sketches, Moral, PoHtical, Commercial and Agricultural. By M. Barbieri, Sur- geon, formerly Chemist to the late Earl of Elgin. Edinburgh : Maclachlan and Stewart, 1857.

Baxter. Selections from the Minutes of the Synod of Fife. 1611-1687. Presented to the members of the Abbots- ford Club. By Charles Baxter. Edinburgh 1837.

Beath. The Bishopshire and its People. By David Beath. Kinross : D. Brown, 1902.

Bellenden. History and Chronicles of Scotland. By Hector BoECE, translated by John Bellenden. 2 vols. reprint. Edinburgh : W. and C. Tait, 1821.

Beveridge. Between the Ochils and Forth. By David Beveridge. Edinburgh : Blackwood and Son, 1888.

Beveridge (2). Culross and Tulliallan or Perthshire on Forth. Its History and Antiquities. By David Beveridge. Edinburgh : Blackwood and Son, 1885.

Beveridge (3). The Churchyard Memorials of Crail. By Erskine Beveridge. Edinburgh : J. and A. Constable, 1885.

Black. Folk-Medicine ; a Chapter in the History of Culture. By Wilham George Black, F.S.A.Scot. London : Folk-Lore Society, 1883.

Blair. Rambling Recollections. By William Blair. Edin- burgh : John Menzies, 1857.

Brand. Observations on the Popular Antiquities of Great Britain. By John Brand. Edited by Sir Henry EUis. 3 vols. London : H. G. Bohn, 1849.

Brodie. Historical Sketches of Pathhead and Vicinity. By Robert Brodie. Kirkcaldy : J. Crawford, 1863.

List of Authorities Cited. xxi

Browne. The Golden Days of Youth, or a Fife Village in the Past. By John Hutton Browne. Edinburgh : R. W. Hunter, 1893.

Bruce. The Land Birds in and around St. Andrews. By George Bruce. Dundee : John Leng and Co., 1895.

BucHAN. Ancient Ballads and Songs of the North of Scotland. Hitherto unpubhshed with explanatory notes. By Peter Buchan. 2 vols. Edinburgh : W. Aitken, 1828.

BucKNER. Rambles In and Around Aberdour and Burntisland. By J. C. R. BucKNER. Edinburgh : Menzies and Co., 1881.

Butler. The Ancient Church and Parish of Abernethy. By Rev. D. Butler. Edinburgh : Blackwood and Son, 1897.

Campbell. Balmerino and its Abbey. A Parish History with Notices of the Ancient District. By Rev. James Campbell. New Edition. Edinburgh : Blackwood and Son, 1899.

Chalmers. Historical and Statistical Account of Dunfermline, By Rev. Peter Chalmers. 2 vols. Edinburgh : Blackwood and Son, 1844.

Chambers. The Popular Rhymes of Scotland. By Robert Chambers. New Edition. Edinburgh : W. & R. Chambers, 7i.d.

Chambers, 1826. First Edition of the above.

Chambers (2). The Domestic Annals of Scotland from the Reformation to the Revolution. By Robert Chambers. 3 vols. Edinburgh : W. and R. Chambers, 1858.

Chambers (3). The Scottish Songs collected and Illustrated. By Robert Chambers. 2 vols. Edinburgh : W. and R. Chambers, 1829.

xxii List of Authorities Cited,

Chambers (4). The New Picture of Scotland. Being an accurate guide to that part of the United Kingdoms. With map and plates. 2 vols. D. Morison, Perth, and Williams and Smith, London, 1807.

Chapman. A Hand Book to Elie and the East of Fife. By Thomas Chapman. Leven : John Purves, 1892.

Cheviot. Proverbs, Proverbial Expressions and Popular Rhymes of Scotland. Collected and Arranged with Introduction, Notes, and Parallel Phrases. By Andrew Cheviot. Paisley and London : A. Gardner, 1896.

Child. The English and Scottish Popular Ballads. Ed. by Francis James Child. 5 vols. New York : Houghton, Mifflin, and Co., 1882-1898.

CoNOLLY. Fifiiana, or Memorialls of the East of Fife. By M. F. CoNOLLY. Glasgow : J. Tweed, 1869.

Cook. Annals of Pittenweem, Being Notes and Extracts from Ancient Records of that Burgh, 1526-1793. By David Cook. Anstruther : Lewis Russell, 1867.

Crawford. Memorials of the Town and Parish of Alloa. By the late John Crawford, with memoir of the author by the Rev. Charles Rogers. Alloa : J, Lothian, 1874. Doric Lays, by the same. Ibid. 1850.

Cunningham. Rambles in the Parishes of Scoonie and Wemyss. By And. S. Cunningham. Leven : Purves and Cunningham, 1905.

Cunningham (2). Markinch and its Environs. By And. S. Cunningham. Leven : Purves and Cunningham, 1907.

Cunningham (3). Upper Largo, Lower Largo, Lundin Links, and Newburn. By And. S. Cunningham. Leven : Purves and Cunningham, 1907.

List of Authorities Cited. xxiii

Cunningham (4). Inverkeithing, North Queensferry, Lime- kilns, Charlestown, the Ferry Hills : their Antiquities, Recreations, Resources (etc.). Edited by And. S. Cunningham. Dunfermline : W. Clark and Son, 1899.

D. D. A. Notes and Queries. Fifth Series. Vol. 2, 1874. — Witchcraft in Scotland. By D. D. A.

Defoe. A Tour Thro' the Whole Island of Great Britain. By a Gentleman (Daniel Defoe). 4 vols. London 1742.

Dickson. Emeralds Chased in Gold, or the Islands of the Forth. Their Story. Ancient and Modern. By John Dickson. Edinburgh : OHphant, Anderson & Ferrier 1899.

Douglas. A General Description of the East Coast of Scotland from Edinburgh to Cullen. By Francis Douglas. Paisley : A. Weir, 1782.

D. R. MS. Notes. By Dr. David Rorie.

Edinburgh Evening Dispatch. Edinburgh Evening Dis- patch. Printed by John Ritchie and Co., " Scotsman Buildings," Edinburgh.

Exchequer Rolls. The Exchequer Rolls of Scotland. Edited by George Burnell, Lyon King at Arms. Published by the authority of the Lords Commissioners of Her Majesty's Treasury ... H. M. General Register House, Edinburgh. 1882.

Farnie. Handy Book of the Fife Coast from Queensferry to Fifeness. By Henry Farnie. Cupar : John C. Orr, n.d.

Fergusson. Scottish Social Sketches of the Seventeenth Century. By R. Menzies Fergusson, M.A., B.D. Stirling : R. S. Shearer and Son, 1907.

xxiv List of AMthorities Cited.

Fekgusson (2). Tht OckU Fauy Tales ; Stories of the Wee Folk for YoMMg amd Old Folk. By R. Homes Fergus- son. London : David Xutt, 1911.

F. H. & J. Fife Herald and Joimtal. Being the Fife Herald (1822) and the Fifeskire founud (1833) combined. George Innes, Cupar (every Wednesday evening).

FiFESHiKE. The Fifeskire Advertiser. Kirkcaldy (every Satur- day) : L. Macbean, High Street.

FrxDLAY. Scottish Historical and Romantic Ballads, chiefly Ancient. John Fixdlay. 2 vols. Edinburgh : Ballantyne, 1808.

Fleming. Register of the Minister Elders and Deacons of the Christian Congregation of St. Andrrd:s . . . 1559-1600. Transcribed and Edited from the Original Manuscript with Preface and Notes. By Da\'id Hay Fleming. 2 vols. Edinburgh : Scottish History Society 1S89- 1890.

Flemixg (2). Hand-Book to St. Andrews and Neighbour- hood. By D. Hay FLEiiiXG, LL.D. New Edition. St. Andrews : Citizen Office, [1902].

FoLK-LoRE. Transactions of the Folk-Lore Society : a Quarterly Review of Myth, Tradition, Institution, and Custom. (Incorporating the Archceological Review and the Folk-Lore fournal). London : Sidgwick and Jackson.

Folk-Lore Journal. The Folk-Lore fournal. London : Published for the Folk-Lore Society. By Elliot Stock. 7 vols. 1883-1889.

Folk-Lore Record. The Folk-Lore Record. London : Printed for the Folk-Lore Society by Messrs. Nichols and Sons. 5 vols. 1878-1882.

List of AMtkcrities Cited, xxr

FOKBES. KmUmdms of ScaUah €fAose €f Alkm. Akxr. and Doojg^as, 1872-

F<»BES(2). Lk€S afSL Nimiam mad SL KiwHffrrm. ComtpiU in tiie TvHdOli Century. E^trd £noB& Ac best MSS. By Alfixmilpr Penrose Fokbes. D.CX. Fc V€LV.<rf"TlieHistflriansolSnntfa«l' and Dnijgpas. 1874.

FoBSTTB. Tie Bemmiia of

dear Acxoont of tlie Agpiirfiic, and Mmfarfiges. of tibe PimrfjIiiMs, Cities^ Ti Vai^gES. ctiL, of eadi Cboity. By Robert 5TQ^ Effiriwn)^: Cnnstabir a^ Co., i8o6l

F2ASES. Frmse^sMa^nme: farTi Second Series, 1870-1882.

Gasimxes. GmUme^s Misc^Mwy 9f JJUnbtn, JtafycHBiiiiAifBrihcsL O^^BalandSaedBd.

G^\a>-rTT tioms ov m Tom

^esteru Ida tf

To nAidk aic added a. drsiii^itiuM Je.oftfKc«Bti " ralWateis. ByT.

- 5cn : Jolin Sbockdde; 1810.

GocsLAT. Fnkr X^ or Ar JfiMiirfi ^ QA Oe Fife OmsL Bf GeoL Gooeukt. Westvoodaad Son. iS/^

xxvi List of Authorities Cited.

Graham. Ancient and Modern History of Buckhaven. The Collected Writings of Dougal Graham. Ed. by Geo. Macgregor. 2 vols. Glasgow : Thomas Morison (For Private Circulation), 1883.

Grant. The Mysteries of all Nations. By James Grant. Leith : Reid & Son, n.d.

Groome. Ordnance Gazetteer of Scotland. A Survey of Scottish Topography, Statistical, Biographical, and Historical. Edited by Francis H. Groome. Edin- burgh : T. C. Jack, 1884.

GuLLAND. The Lomond Hills — A Poem. By the author of Sylvanus (C. Gulland). 2nd Edition. Cupar 1877.

Guthrie. Old Scottish Customs. By E. T. Guthrie. London : Hamilton, Adams, and Co., 1885.

Hall. Travels in Scotland by an Unusual Route. By Rev. James Hall. 2 vols. London : J. Johnson, 1807.

Harvey. Rhymes, Proverbs, and Proverbial Expressions of Stirling and District. By William Harvey. Stirling Natural History and Archaeology Society's Trans- actions, 1899-1900.

Henderson. The Annals of Dunfermline and Vicinity from the Earliest Authentic Period to the Present Time, a.d. 1090-1878. By Ebenezer Henderson. Glasgow : John Tweed, 1879.

Henderson (2). Notes on the Folk-Lore of the Northern Counties of England and the Borders. By Wm. Hender- son. New Edition Folk-Lore Society, 1879.

Herald. Historical Notes and Reminiscences of Cupar. Reprinted from the Fife Herald. G. Innes, Cupar-Fife, 1884.

List of Authorities Cited. xxvii

HiSLOP. The Book of Scottish Anecdote. Humorous, Social, Legendary and Historical. Edited by Alexander HiSLOP. 7tli edition. Glasgow: Thomas D. Morison, 1888.

Home. The Estuary of the Forth and adjoining Districts viewed Geologically. By David Milne Home. Edin- burgh : Edmonston and Douglas, 1871.

Hume Brown. Early Travellers in Scotland {Richard Frank, 1659). Edited by P. Hume Brown. Edinburgh : D. Douglas, 1891.

Jack. An Historical Account of St. Monance, Fifeshire, Ancient and Modern. By John Jack. Cupar : J. S. TulHs, 1844.

Jack (2). The Key of the Forth, or Historical Sketches of the Island of May. Interspersed with a variety of curious scenes on the East Coast of Fife. By John Jack. Edinburgh : W. P. Nimmo, 1858.

Jam. Die. An Etymological Dictionary of the Scottish Lan- guage . . . Elucidating National Rites, Customs and Institutions in their analogy to those of other nations. By John Jamieson. 2nd Edition. 2 vols. Edin- burgh : Wm. Tait, 1841.

Jam. Die. Sup. Supplement to the above Dictionary. By John Jamieson. 2 vols. Edinburgh : W. and C. Tait, 1825.

Jamie. Old Church Life in Ballingry. Being the History of a Fifeshire Parish. Based chiefly on its old Session Records. By Rev. David Jamie, B.D., Minister of Ballingry. Kinross : Geo. Barnet, 1890.

J.C. The Scottish fournal of Topography, Antiquities, Tradi- tions, etc., from September 1847- July 1848. [" Folk- Lore of Clackmannanshire," etc., by J. C] Edinburgh 1848.

xxviii List of Authorities Cited.

J.C. Edinburgh. The Edinburgh Topographical Traditional and Antiquarian Magazine from September to December 1848. Edinburgh 1848.

Jervise. MS. Collections. By Andrew Jervise. Vol. 5. Fifeshire : Lib. Soc. of Ant. Scot. Edinburgh.

J. W. Jack. Glenfarg and District Past and Present. By James W. Jack, M.A. Perth: Miller and Small. 2nd edition 1893.

Kennedy. Glenochel. A Descriptive Poem with notes. By James Kennedy. 2 vols. Glasgow : R. Chapman, 1810.

KiLROUNiE. The Kingdom. A Descriptive and Historical Hand-Book to Fife. Edited by Kilrounie. 4th edition. Cupar : Westwood and Son, n.d.

KiNGHORN. A Selection of Extracts from the Minutes of the Kirk-Session of Kinghorn. [No name.] Kirkcaldy : J. Crawford, 1863.

KiNLOCH. Selections from the Presbyteries of St. Andrews and Cupar, 1541-1598. Edited by Geo. R. Kinloch. Edinburgh : Abbotsford Club, 1837.

Kirk. Tours in Scotland, 1677 and 1681. By Thomas Kirk and Ralph Thoresby. Edited by P. Hume Brown. Edinburgh : D. Douglas, 1892.

Kirkton. The Secret and True History of the Church of Scotland. By Rev. James Kirkton. Edited from the MS. By Charles Kirkpatrick Sharpe. Edinburgh : Jas. Ballantyne and Co., 1817.

Laing. Lindores Abbey and its Burgh of Newburgh. Their History and Annals. By Alexander Laing. Edin- burgh : Edmonston and Douglas, 1876.

List of Authorities Cited, xxix

Laing (2). Notice oj the Ancient Ecclesiastical History of A bernethy and of the condition of the Early Inhabitants of Scotland. An Address by Alexr. Laing, delivered in Abernethy on 28th January, 1861. Newburgh : James Wood, 1861.

Lamont. The Diary of Mr. John Lamont of Newton, 1649- 1671. [Edited by Geo. R. Kinloch.] Edinburgh : Abbotsford Club, 1830.

Law, Memorialls or Memorable Things that fell out within this Island of Britain from 1638 to 1684. By the Rev. Rob. Law. Edited from the manuscript by Charles Kirkpatrick Sharpe. Edinburgh : A. Constable and Co., 1818.

Leighton. History of the County of Fife from the Earliest period to the Present time. By John M. Leighton. 3 vols. Glasgow : Joseph Swan, 1840.

Lyon. History of St. Andrews. By the Rev. C. J. Lyon, M.A. 2 vols. Edinburgh : Wm. Tait, 1843.

Macbean. The Kirkcaldy Burgh Records, with the Annals of Kirkcaldy, The Town's Charter, Extracts from ori- ginal Documents, and a Description of the Ancient Burgh. By L. Macbean. Kirkcaldy 1908.

Mackay. a History of Fife and Kinross. By JE. J. G. Mackay, Sheriff of these Counties. Edinburgh : Blackwood & Son, 1896.

Mackenzie. The Lives and Characters of the most Eminent Writers of the Scots Nation, with an Abstract and Catalogue of their works, Their various Editions, and the Judgment of the Learn'^ concerning them. By George Mackenzie. Edinburgh : James Watson, 1708.

XXX List of AuthoiHties Cited,

Martin. A Description of the Western Islands of Scotland. Circa 1695. By Martin Martin. Glasgow: Thomas D. Morison. London: Hamilton, Adams and Co., 1884.

Marwick. List of Markets and Fairs Now and Formerly Held in Scotland, with Notes as to Charters, Acts of Parliament, and other Documents by which the Right to hold them has been Conferred. Prepared for the Royal Commissioners of Market Rights and Tolls. By Sir James David Marwick, LL.D., F.R.S.E., Town Clerk of Glasgow, 1890.

Meldrum. Grey Mantle and Gold Fringe. By David Storrar Meldrum. Edinburgh and London : Blackwood & Son, 1896.

Memorials. Memorials of the Family of Wemyss of Wemyss. By Sir WilHam Eraser, K.C.B., LL.D. 3 vols. Edin- burgh 1888.

Metcalfe. Ancient Lives of Scottish Saints. By W. M. Metcalfe. Paisley : A. Gardner, 1895.

MSS. Criminal Proceedings. Manuscript taken from the Records of Justiciary from 1584-1723. 3 vols. Lib. Soc. Ant. Scot. Edinburgh.

MuiR. Notices from the Local Records of Dysart. By Rev. WiUiam Muir. Maitland Club, 1853.

MuNSTER. My Memories and Miscellanies. By the Countess of MuNSTER. 2nd Edition. London : Eveleigh Nash, 1904.

Murray. Extract from Kirk-Session Records. By the Rev. Mr. Murray. Printed in the East of Fife Record, Nov. 23rd, 1894. Anstruther : Lewis Russell.

Neish. History of Newport and the Parish of Forgan and Rambles round the District. By J. S. Neish. Dundee : Weekly News Office, 1890.

List of Authorities Cited, xxxi

N.S.A. 'New Statistical Account of Scotland. By the Ministers of the Respective Parishes. Vol. IX. Fife and Kinross.

O.S.A. Statistical Account of Scotland. Drawn up from the Communications of the Ministers of the Different Parishes. 21 vols. Ed. by Sir John Sinclair, Bart. Edinburgh 1791-1799.

Patrick. The Sculptured Caves of East Wemyss, By John Patrick. The Reliquary and Illustrated ArchcBologist, Vol. XI. No. 2 April, 1905. London : Bemrose & Son.

People's Journal. The People's Journal. Published weekly by John Leng and Co., Bank St., Dundee.

PiTCAiRN. Criminal Trials in Scotland from a.d. mcccclxxviii. to A.D. MDCXXiv. Embracing the entire Reigns of James IV. and V., Mary Queen of Scots, and James VI. Compiled from the Original Records and MSS. with Historical Notes and Illustrations. By Robert PiT- CAiRN, Esq. 3 vols. Edinburgh : W. Tait, 1833.

Pollock. The Dictionary of the Forth from Aberfoyle to Isle of May. By David Pollock. Edinburgh : T. C. and E. C. Jack, 1891.

Pro. Soc. Ant. Scot. Proceedings of the Society of Anti- quaries of Scotland. Edinburgh 1851 to date.

Pryde. The Queer Folk of Fife. Tales from the Kingdom. By David Pryde. Glasgow : Morrison Bros., 1897.

Ramsay. The Ever Green. Being a Collection of Scots Poems, wrote by the ingenious before 1600. Published by Allan Ramsay. 1824.

Reid. Kinghorn. A Short History and Description of a Notable Fifeshire Town and Parish. By Alan Reid. Kirkcaldy : L. Macbean, 1906.

xxxii List of Atitkorities Cited.

Robertson. The Provost o' Glendookie. Glimpses of a Fife Town. By Andrew Smith Robertson. Edinburgh : OHphant, Anderson, and Ferrier, 1894.

Rogers. Social Life in Scotland from Early to Recent Times. By Rev. Chas. Rogers. 3 vols. Edinburgh : Gram- pian Club, 1884.

Rorie, F. ^. Articles by Dr. Rorie in the Fifeshire Advertiser, 1903.

Ross. Aberdour and Inchcolme. Being Historical Notices of the Parish and Monastery in twelve Lectures. By Rev. Wm. Ross. Edinburgh : D. Douglas, 1885.

Ross (2). Glimpses of Pastoral Work in the Covenanting Times. A Record of the Labours of Andrew Donaldson, a Minister of Dalgety, Fifeshire, 1644-1662. By Rev. Wm. Ross, LL.D. London : Jas. Nisbet, 1876.

Rymour Club. The Rymour Club, Edinburgh. Miscellanea from March, 1906. Printed for Members only.

S. A. or N. N. & Q. The Scottish Antiquary, or Northern Notes and Queries from 1886. 17 vols. Edinburgh : David Douglas.

The Scots Magazine. The Scots Magazine. Containing a general view of the Religion, Politicks, Entertain- ment, etc., in Great Britain, and a succinct account of Public Affairs, foreign and domestic. Printed at Edinburgh (First Series from 1740).

The Scotsman. The Scotsman [Newspaper] . Published every morning by John Ritchie and Co., Edinburgh.

Sibbald. The History Ancient and Modern of the Sheriffdoms of Fife and Kinross. By Sir Robert Sibbald. New Edition. Cupar : R. Tullis, 1803.

List of Authorities Cited. xxxiii

Simpson. On an Old Stone-Roofed Cell or Oratory in the Island of Inchcolm. By Prof. J. Y. Simpson, Proc. Soc. Ant. Scot. Vol. 2, pp. 505-506.

Simpson (2). Archaeological Essays. By the late Sir James Y. Simpson, Bart., M.D., D.C.L. Edited by John Stewart, LL.D. 2 vols. Edinburgh : Edmonston and Douglas, 1872.

Simson. Reminiscences of Childhood at Inverkeithing, or Life in a Lazaretto. By James Simson. Edinburgh : Maclachlan and Stewart, 1882.

Sinclar. Satan's Invisible World Discovered. By George SiNCLAR, Professor of Philosophy and Mathematics in the University of Glasgow, 1654-1696. Reprinted from the Original Edition published at Edinburgh in 1685. Edinburgh : Thos. Geo. Stevenson, 1871.

Skene. The Historians of Scotland, Vol. IV. John of Fordun's Chronicle of the Scottish Nation. Translated and edited by Wilham F. Skene. Edinburgh : Edmonston and Douglas, 1871.

Skinner. Autobiography of a Metaphysician. Being the Life of late Rev. James Skinner with selected Remains. Edited by Rev. Robert Smith, Kinross. Edinburgh : Andrew Elliot, 1893.

Small. Interesting Roman Antiquities Recently Discovered in Fife. Also observations regarding the Ancient Palaces of the Pictish Kings in the Town of Abernethy and other Local Antiquities. By Rev. Andrew Small. Edin- burgh : J. Anderson and Co., 1823.

Small (2). Select Remains of the Ancient Popular and Romance Poetry of Scotland. Collected and Edited by David Laing, LL.D. Re-edited with Memorial, Introduction and Additions by John Small, M.A. Edinburgh : Wm. Blackwood and Son, 1885.

xxxiv List of AiUhorities Cited.

S. N. &. Q. Scottish Notes and Queries from 1887 to date. Aberdeen : A. Brown & Co.

S. N. H. & A. S. The Stirling Natural History and Archceo- logical Society's Transactions, 1884 to date. Stirling : Scott, Learmonth and Allan.

Spottiswoode. History of the Church of Scotland. Beginning the year of Our Lord 203, and continued to the end of the reign of King James VI. By the Right Rev. John Spottiswoode, Archbishop of St. Andrews. With Biographical Sketch and Notes. By the Right Rev. M. Russell, LL.D., D.C.L. 3 vols. Edinburgh : OHver and Boyd, 1851.

Stevenson. The Presbyterie Book of Kirkcaldie, Being the Record of the Proceedings of that Presbytery from the 15th day of April, 1630, to the 14th day of Septem- ber, 1653. Edited with Introduction, Notes, and Index, by William Stevenson, M.A. For Private Circulation. Kirkcaldy : James Burt, 1890.

Stevenson (2). The Kirk and Parish of Auchtertool. By the Rev. WilHam Stevenson, M.A., F.S.A.Scot., Minister of Auchtertool. With a Memoir by the Rev. J. Campbell, B.D. Kirkcaldy : James Burt, 1908.

Stewart. Reminiscences of Dunfermline and Neighbour- hood. Illustrative of Dunfermline Life Sixty years ago. By Alexr. Stewart. Edinburgh : Scott and Ferguson, 1886.

Stuart. Records of the Priory of the Isle of May. By John Stuart. Edinburgh : Soc. of Ant. Scot. 1868.

Taylor. Historical Antiquities of Fife, chiefly Ecclesiastical, connected with some of its Districts. By Rev. J. W. Taylor. 2nd Ed. 2 vols. Cupar: Wm. Robertson, 1868.

Tennant. Anster Fair. By William Tennant, LL.D., with memoir and Notes. Edinburgh 1871.

List of Authorities Cited, xxxv

T.B.F.C. Transactions of Buchan Field Club, 1907-1908. Paper on " Ancient Scottish Tales. An unpublished Collection made by Peter Buchan." By J. A. Fairley. Peterhead : P. Scrogie, 1908.

Thomson. The Dunfermline Hammermen. A History of the Incorporation of Hammermen in Dunfermline, to which is appended A History of the Convener's Court of Dunfermline. Compiled from the Ancient Minute Books and Manuscripts connected with the Craft. By Daniel Thompson. Paisley : Alexander Gardner, 1909.

Vedder. Poems, Legendary, Lyrical and Descriptive. By David Vedder. Edinburgh : Printing and Publishing Co., 1842.

Walker. Holy Wells in Scotland. By J. Russell Walker. Proc. Soc. Ant. Scot., Vol. XVH. pp. 186-210.

Webster. Collection of Rare and Curious Tracts on Witchcraft and Second Sight. By Thomas Webster. Edinburgh 1820.

Westwood. The Illustrated Guide to St. Andrews. By A. Westwood & Son. Cupar 1887.

Wodrow. Analecta or Materials for a History of Remarkable Provedences. By Rev. Rob. Wodrow. 4 vols. Edin- burgh : Maitland Club, 1852.

Wood. The East Neuk of Fife. Its History and Antiquities. By Rev. Walter Wood. 2nd Edition. Edinburgh : D. Douglas, 1887.

W.S. The Weekly Scotsman. John Ritchie and Co., Edin- burgh ; every Saturday.

PART I.

SUPERSTITIOUS BELIEF AND PRACTICE.

I. HILLS, ROCKS, CAVES, EARTHWORKS.

Tower Hill, Treasure Legend. Tayport. — There is a legend that at some far distant period in the " misty past " a chest of gold was buried somewhere about the summit of this hill. The belief in the existence of hidden treasure is kept alive by an old rhyme, which runs thus :

" Here I sit, and here I see, St. Andrews, Broughty, and Dundee, And as muckle below me as wad buy a' three In a kist."

NeISH, pp. 200-201.

Largo Law, Treasure Legend. — It is supposed by the people who live in the neighbourhood of Largo Law in Fife, that there is a very rich mine of gold under and near the mountain, which has never been properly searched for.^ So convinced are they of the verity of this, that whenever they see the wool of a sheep's side tinged with yellow, they think

* There is a popular belief that the Eildon Hills contain a mine of gold, from the teeth of the sheep becoming yellow after feeding upon them. The same notion is entertained respecting Dunideer Hill in Aberdeenshire, as we learn from Hector Boece and Lesley, and in some other places in Scotland ; and Mr. Buckingham tells us that the sheep which feed on Pisgah, from which Moses saw the " Promised Land," are believed to have their teeth converted into silver, by feeding on a particular plant which grows there.

A

2 Superstitious Belief and Practice.

it has acquired that colour from having lain above the gold mine.

A great many years ago, a ghost made its appearance upon the spot, supposed to be laden with the secret of the mine ; but as it of course required to be spoken to before it would condescend to speak, the question was, who should take it upon himself to go up and accost it ? At length a shepherd, inspired by the all-powerful love of gold, took courage and demanded the cause of this "revisiting," etc. The ghost proved very affable, and requested a meeting on a particular night, at eight o'clock, when, said the spirit : " If Auchindownie cock disna craw.

And Balmain horn disna blaw,

I'll tell ye where the gowd mine is in Largo Law." ^

The shepherd took what he conceived to be effectual measures for preventing any obstacles being thrown in the way of his becoming custodier of the important secret, for not a cock, old, young, or middle-aged, was left ahve at the farm of Auchindownie ; while the man who, at that of Balmain, was in the habit of blowing the horn for the housing of the cows, was strictly enjoined to dispense with that duty on the night in question. The hour was come, and the ghost, true to its promise, appeared, ready to divulge the secret ; when Tammie Norrie, the cow-herd of Balmain, either through obstinacy or forgetfulness, " blew a blast both loud and dread," and I may add, " were ne'er prophetic sounds so full of woe," for to the shepherd's mortal disappointment, the ghost vanished, after exclaiming :

" Woe to the man that blew the horn For out of the spot he shall ne'er be borne."

In fulfilment of this denunciation, the unfortunate horn- blower was struck dead upon the spot ; and it being found impossible to remove his body, which seemed, as it were, * This rhyme is also presented in another form and tense, as follows : " Gin Auchindownie's cock hadna crawn Nor Balmain Mill-horn blawn, A gowd mine had been at Largo Law."

Chambers, 1826 Edition, p. 62.

Hills.

pinned to the earth, a cairn of stones was raised over it, which, now grown into a green hillock, is still denominated Norries Law, and regarded as uncanny by the common people. This place is situated upon the farm of Fairyfield. . . .

In recent years it has become known that the above, taken down from tradition in 1825, has, through chance or otherwise, had a basis in fact. Archaeologists are now well acquainted with the discovery of the silver relics of Norrie's Law. From Dr. John Stuart's beautiful book on the Sculp- tured Stones of Scotland, we learn that the first discovery of the said relics was about 1819, when a man digging sand at the place called Norrie's Law, found a cist or stone coffin containing a suit of scale-armour, with shield, sword-handle, and scabbard, all of silver. It appears that he kept the secret until nearly the whole of the pieces had been disposed of to a silversmith at Cupar ; but on one of those few which remain it is remarkable to find the " spectacle ornament," crossed by the so-called " broken sceptre," ^^' thus indicating a great though uncertain antiquity. — Chambers, pp. 238-240; Cunningham (3), pp. 70-71. Cf. p. 184.

Norrie's Law. The people of the district say that Norrie's Law was formed by the imps placed at the service of Sir Michael Scott, the wizard of Balwearie, by his Satanic Majesty, and that it represents one shovelful of earth, thrown from the top of Largo Law by those infernals when employed by the Wizard to level the same. They had no time to throw any more, as they were called hurriedly away to Kirkcaldy to assist their superior, who had been set the task — also by Michael Scott — of making ropes out of sea-sand there, a task which proved too much for his majesty.

A common saying about here [Leven] is that " The devil's dead and buried in Kirkcaldy." — Communicated.

See Witchcraft, Balwearie, p. 56. Also Place Legends, Kirkcaldy, p. 265.

\} The above relics are now in the Scottish National Museum of Anti- quities.]

4 Superstitious Belief and Practice.

Lomond Hills Easter and Wester. These isolated heights were called by the old Highlanders " Wallace's Goals," because the national hero was held to be capable of jumping from the one summit to the other. The Wester Lomond, which is the higher of the two, being 1713 feet high.

J. W. Jack, p. 54.

Calliard Hill, Witches' Assembly.— A gradually rising eminence betwixt St. Monance and EHe, reported in tradition as the principal arena where warlocks, witches, kelpies, and other imaginary beings hold their midnight revels, and carry on their incantations, seizing the benighted travellers, dragging them off their course, or tossing them in the air like feathers in the whirlwind. Even in the nineteenth century, a man was taken from that enchanted eminence and carried nine times round Kilconquhar Loch, without the use of any of his locomotive faculties. Such is stated to have been the declaration of the spell-bound individual himself.

Jack, pp. 32-33, note.

Conk Craig. ¥ organ. — Seven airs blow there, which are a remedy for whooping-cough. See Leechcraft, p. 134.

Bell Craig. See infra, p. g.

2. Rocks.

" Carlin Maggie " and " The Devil's Burden." [The narrow gorge of Glenvale between West Lomond Hill and Bishop Hill was formerly the haunt of witches, of whom " Carlin Maggie " was the chief. Seeing Satan approach bear- ing a burden of rocks she took her stand upon the Bishop's Hill and " flyted " him. He let fall his load upon the hill side, pursued her, and turned her to stone on the precipitous slope overlooking Lochleven, where the monolithic rock of Cariin Maggie and the scattered Devil's Burden are pro-

Plate I.

CARLIN MAGGIE."

To face p. 4.

Rocks, 5

minent objects in the landscape to this day. The legend is told in verse in Gulland, pp. 89-91.]

The Maiden-bore Rock. Lomond Hill. — Directly below the steep verdant base of the Western Lomond Hill, a little to the west of the highest peak or top of the hill, where it begins to subside into a plain, there is a cluster of freestone rocks which jut out from under the base of the hill close beside it, with a large perforation through the rock called the Maiden- bore, because maidens only were supposed capable of passing through it. The passage had been originally very small, yet it is now so enlarged, in consequence of so many people tr5ring to pass, or rather to creep through it, that it will now admit the most bulky person.

Small, p. 94 ; cf. Gulland, pp. 60, 61.

Danis Wark. 5/. Andrews. — Along the east coast of Scotland many structures are ascribed to them [the Danes] with which they had no connection. At St. Andrews, a per- pendicular rock of at least 40 feet in height, composed of regularly laminated strata, closely connected with the rest of the shore, is still called the "Danis Wark"; and the smooth stones that had fallen from its face are believed to have been brought there to enlarge the work, which by some accident they were prevented from finishing. . . . The martial deeds, and the rapine and destruction of the Danes has magnified them into giants, who in a night could perform the labour of years, and by the exertions of their brawny arms could move rocks that have stood fixed from the creation.

SiBBALD, pp. 79-80, note.

See Earthworks, East Neuk, p. 11.

3. Stones.

Devil's Apron-String. Ballingry. — There have also been in prehistoric times many volcanic upheavals, and much

6 Superstitious Belief and Practice.

internal disturbance within the limits of our parish boun- daries. . . . That is the reason why the plough strikes so often upon stones in B'ingry. . . . The old legend was that Sathanus intended to fill up Lochleven with stones ; but as he flew through the air, and just when he was in sight of the loch, his apron-string broke, and all the stones were scattered over our fields. Anyhow, our fathers found, as we do, the stones lying in the fields. — ^Jamie, p. 3.

The Blue Stone of Crail. This large blue stone, measur- ing about four feet in diameter, lies in the open space in front of the now disused east school, at the corner of the street, and about thirty yards south from the churchyard gate.

The legend runs that the arch-fiend, bearing some especial grudge against the church of Crail, took his stand upon the Isle of May, and thence threw a huge rock at the building. The missile, however, split during its flight into two pieces, of which the smaller one (bearing the impress of his satanic majesty's thumb) kept its intended course, falling but a few yards short of the church, while the other larger portion slanted ofl to the east and lit upon Balcomie sands — both fragments remaining to this day (thumb mark and all), to give ocular demonstration of the truth of the story.

Beveridge (3), p. 61.

It is the local fetish, and Crail bairns used to kiss it in leaving the old town, in pledge of their return. — Geddie, p. 169.

See Place Legends, Crail, p. 261.

Witch-Stone. Culross. — In Culross muir, or common, there is a large stone with the mark of a human foot, seemingly indented, though not by art, and so credulous are some of the people here, that even yet it is believed that a witch, who happened to light here, from riding through the air, on a broomstick, imprinted this mark with her foot.

Hall, vol. ii. p. 49.

I

Stones, 7

The De'il's Stane. Waltonhill. — Once upon a time, so runs the legend, Samson challenged the devil to match him at boulder throwing. As challenger, Samson stood on the West Lomond ; Satan stood on the East. The signal was given ; two mighty rocks whistled through the air. " The De'il's stane " fell where it now lies, on the road-side about a quarter of a mile west from Waltonhill Farm. Samson, though handicapped by three miles greater distance, flung his stone fully four hundred yards beyond that of Satan, and with such force that it split into three parts ; which parts are now built into Waltonhill barn. — F. H. & J., ist Novem- ber, 1905.

The Witch's Stone. Dunfermline. — A huge square Silurian block, probably from the hills near the Port of Menteith. Its horizontal dimensions above ground are diagonally 18 feet by 21 feet ; its vertical height above ground 5 feet. . . . I estimate its weight at nearly 200 tons.

The legend connected with this boulder is, that a witch wishing to bestow a valuable gift on the Pitfirrane family, resolved to present to them a cheese-press. With that view, she lifted this boulder and carried it some distance in her apron, but owing to its excessive weight the apron- strings broke and the stone fell to the ground, where it has remained ever since. — Home, p. 49.

Giant's Stone. St. Andrews. — About two miles west of St. Andrews, on the estate of Mount Melville, there is a conglomerate boulder 8 by 6 by 3 feet, pretty well roimded. It has been lodged on the bank of a valley, which bank faces the west. . . . The nearest conglomerate rock is distant many miles to the north-west. There is a legend connected with this boulder as follows : At the time St. Regulus built the Four Knockit steeple at St. Andrews, there lived a giant at Drumcarro Crags, a hill situated about five miles to the west ; he was enraged at seeing this building rising up, and he resolved to demolish it, — so, having found a large stone.

8 Superstitious Belief and Practice.

he borrowed his mother's apron to use it as a sling for the stone in order to hurl it against the new building. But when in the act of throwing it, the apron burst under the weight of the stone, and it fell short of the object at which it was aimed, and rested on the bank where it now lies.

This legend receives geological confirmation in the circum- stance that Drumcarro Crags bear about W.N.W. from the boulder, and judging by the situation of the nearest conglome- rate rock, that was the direction from which the boulder must have come. — Home, pp. 53-54 ; Fleming (2), p. 113.

The Blue Stane. St. Andrews. — At the north-west corner of Alexandra Place, just within the railway, there is a whin- stone boulder long known as The Blue Stane. The fairies were supposed to frequent it, and it was a favourite trysting- place for lovers. — Fleming (2), p. 11 1.

Touch Stone.^^^ Balvaird. — Near Balvaird in Fife, was a remarkable Curiosity. It was broken by Oliver Cromwell's soldiers, and then it was discovered, that its motion was performed by an egg-shaped extuberance [sic] in the middle of the under surface of the Upper Stone, which was inserted in a Cavity in the surface of the lower stone. As the lower stone was flat, the upper was globular ; and not only a just Pro- portion in the Motion was calculated from the Weight of the Stone, and the Wideness of the Cavity, as well as the oval Figure of the inserted Prominence ; but the vast Bulk of the upper Stone absolutely conceal'd the Mechanism of the Motion ; and, the better still to impose on the Vulgar, there were two or three surrounding flat Stones, tho' that only in the Middle was concerned in the Feat. By this pretended Miracle they condemn'd of Perjury, or acquitted, as their Interest or Affection led them ; and often brought Criminals to confess what could be by no other way extorted from them.

Defoe, vol. iv. pp. 148-9.

\} Evidently a rocking-stone.]

Caves and Underground Passages.

4. Caves and Underground Passages.

Cave in the Bell Craig, Kirkcaldy.^— Tradition affirms that there issued from a cave in the Bell Crag "an air from heaven or blast from hell" which enabled persons who imbibed it in proper measure to foresee future events. To this rock then the wizard [Sir Michael Scott] is believed to have resorted on particular occasions for inspiration. Within the memory of many, belated travellers, on passing the Crag, are reported to have experienced very peculiar sensations. All traces of the cave are now obliterated, that portion of the rock having been used as a quarry, and several stately buildings have been erected out of the walls of the wizard's cave.

^ There is also a Bell Craig, otherwise called the Fait Stane, near St. Andrews. — Fleming (2), p. 118.

[Underground Music] About a century ago a drunken piper, returning from Lochgelly Fair, was arrested by the intoxicating vapour. Instead of availing himself of the pro- pitious moment to learn the probable duration of Christmas doles, penny weddings, and other customs in which it may be supposed a person of his calling would be especially interested, the infatuated mortal only testified his exhilara- tion by a tune upon the bagpipe. ... A signal punishment, however, awaited him for the unhallowed use to which he had applied the divine afflatus. The instrument with which he had perpetrated the profanation was destined, alas ! never more to pass from his lips. The night was stormy ; but the louder the wind blew, the louder did the enchanted bagpipe sound along the strath. Such a piping was never heard either before or since. . . . Nor did the music cease till sunrise, when a peasant going to his work found the piper lying dead at the mouth of the cave, with the chanter between his Hps. , It rests on what the Ettrick Shepherd would have called excellent authority, that the Spectre Piper

lo Superstitious Belief and Practice.

is still heard, on very stormy nights, playing a coronach on the Bell Crag—

" In a wild unworldly tone, To mortal minstrelsy unknown."

Gardiner, p. 67 ; Farnie, p. 63.

Of Culross Monastery . . . the usual tale is recorded of mysterious subterranean passages and communications. In one of these a man is said to be seated on a golden chair, and has doubtless prizes of regal magnificence to present to the courageous adventurer who may succeed in penetrating to his secret retreat. The story is told of a blind piper and his dog who entered the vaults at the head of the Newgate, and was heard playing his pipes on his subterraneous march as far as the West Kirk, three quarters of a mile distant. But the gnomes or subterranean demons got hold of him, and he never again emerged to the upper air. His dog managed to effect his escape, but the faithful animal of course could tell no tales. — Beveridge (2), vol. ii. p. 260.

Kemback. — There is a tradition that a subterranean passage ran from the house [of Kemback] to Dairsie Castle, under- neath the river. . . . When the present laird was a boy there was a very old woman who said that her grandmother told her that when some alterations were being made, the mouth of this passage was discovered. A wandering piper was induced to go into the hole and play his pipes, so that the direction in which the passage went might be discovered. The piping below ground led to the river's edge and ceased. The piper did not return, and after allowing what they con- sidered a reasonable time, the people built up the mouth of the hole. — The People's Journal, 5th October, 1907.

Kilrenny. — There are some remarkable caves or coves, as they are sometimes called, situated in the eastern part of the parish and close by the shore. . . . They stand at present several feet above high-water mark, and rise to the height of 30 or 40 feet. There are likewise to be seen in the interior of the caves, artificial cuttings and chiselled crosses, which

Caves and Underground Passages, 1 1

indicate that at some period they have been used as the abode of men. . . . There is no tradition regarding them, except that there is a communication below ground between them and the house of Bamsmuir, situated nearly half a mile from the shore, where it is said that a piper was heard playing beneath the hearth stone of the kitchen ; but these days of delusion have passed away. — N.S.A., vol. ix. p. 971.

See Personal Legends. Kettle — Clatto Den to Tower of Clatto, p. 248. Also Markinch — Maiden Castle to Brunton, P- 257-

Origin of Wemyss Oaves. — The mothers and grandmothers of the locality long garrulously told their offspring that " the caves were bigget by the Pechs — short wee men wi' red hair and long arms and feet sae broad that when it rained they turned them up ower their head, and then they served for umbrellas. Oh, ay, they were great builders, the Pechs ; they built a' the auld castles in the country. They stood a' in a row from the quarry to the building stance and elka ane handed foreward the stanes to his neighbour till the hale was bigget." — Patrick, pp. 76-77.

5. Earthworks.

Danes Dikes. East Neuk. — The tradition relative to the fabric called " Danes Dikes " is, that it was raised by them [the Danes] for their defence in one night. The very great extent, the situation and composition of it, renders the story quite improbable. Indeed, so great was the terror inspired by invasions of these pirates of the north, . . . that the people attributed every great work whose origin was forgotten, to their extraordinary prowess.

SiBBALD, p. 79, note ; O.S.A. vol. ix. p. 459.

II. WELLS, TIDES. THE MOON.

List of Holy Wells in Fife dedicated to Special Saints.

Names.	Where Situated.	Remarks.
St.	AlDAN	Balmerino -	Locally known as " Aldan's Well."
St.	Andrew	Lindores -	Now filled up.
St.	Bride or Brigid	Balmerino -	Bridie's Well.
St	TTtt t aim J	[Aberdour -	Cures sore eyes.]
ox.	X 11^1^ A IN ->	Pittenweem	In a double cave in the innermost of which is a spring of water called St. Fillan's Well.
St.	Glassin	Kinglassie Inverkeithing.	Known here as Glessi- anus.
St.	John -	Balmerino. Falkland.
St.	Irnie -	Kilrenny -	Probably a form of Ethernan [i.e. Ire- naeus, the patron saint] .
St.	Leonard	St. Andrews. Dunfermline.
St.	Margaret -	Dunfermline	[Ancient Well-dress- ing, see p. 14.]

Wells.

'3

Names.	Where Situated.	Remarks.
		Isle of May, O.L.	[Removes barrenness.]
		Leuchars, O.L. -	Used still to draw
St.	Mary, Our	Balmerino, O.L.	water from, and
	Lady		stands in the centre
		Falkland, O.L.	of the village square.
		Cupar	Lady Burn.
St.	MONAN	St. Monance.
St.	Salvator -	St. Andrews.
[St	. Theriot -	Fordell -	Wishing Well.]

Holy Wells which have not had or which have LOST their Individual Dedications.

Names.

Holly Well - Chapel Well J

Priors' Well \

Monks' Well \ Priests' Well -

Abbots' Well - Nine Maidens' Well

Where Situated.

St. Andrews.

Strathmiglo.

Balmerino.

Crail.

Balmerino.

Newburgh.

Abdie

Newburgh. Newburgh -

Remarks.

Near site of chapel at Gateside.

Priests' Burn [local name],

[i.e.] The Nine Virgins, daughters to St. Donewald, under King Eugenius VII. in Scotland. [Visited on Holy Rood Day.]

Walker, Proc. Soc. Ant. Scot., vol. xvii. pp. 186-210.

14 Superstitious Belief and Practice.

St. Fillan's Well. Aberdour. — During the fifteenth cen- tury a " Holy Well " at Aberdour, dedicated to St. Fillan, was resorted to by pilgrims and poor people on account of the supposed virtue of its waters. ... It was situated about thirty yards to the south-east of the old Churchyard and down to 1840 was resorted to by persons afflicted with sore eyes. Its waters were regarded almost as a " sure cure " in such cases, and were occasionally bottled up and sent long distances.

BUCKNER, p. 5.

St. Margaret's Well. Dunfermline. — This well, like other saints' wells in the district, continued to be decorated with flowers on their saints' days annually, when they were visited by hundreds of persons " with song-singing and superstitious awe " until about 1649, when Kirk-sessions interfered and put a stop to the holywell annuals, in virtue of the following order of the General Assembly, held at Edinburgh on 4th April, 1649, viz : " The Assemblie being informit that some went superstitiouslie to wellis denominat from Saints, ordains Presbyteries to take notice thairof, and to censure these that are guiltie of that fault."

As previously mentioned, St. Margaret's Well is about a mile to the north-east of Dunfermline. On St. Margaret's Day (20th June)^!^ this well was decorated with flowers, and a procession of monks and " religious inhabitants visited St. Margaret's Well " in joy, praise, and song.

Henderson, p. 320.

St. Theriot's Well. Fordell.—The name of the patron saint is about all that popular tradition retains, and that is more associated with St. Theriot's Well than with the chapel. The Well is known, to some of the people at least, as a " wish- ing " one, having the extraordinary property of securing that what one wishes, while drinking of its water, shall be obtained. — Ross (2), p. 26 ; Buckner, p. 52.

[1 20th July.— Ed.]

Wells. 15

Our Lady's Well. Isle of May. — On the Island of May there was (and perhaps still is) a beautiful spring of pure pellucid water ; in close connection with, and under the sole government of the convent there, which during the whole of the sixteenth century continued in the full exercise of all its powers and privileges. This spring, which was then under the special cognizance of the officiating monk, is traditionally famous for having possessed the mysterious power of curing female sterility, and converting the unfruitful daughters of Eve into fond mothers and joyous housewives, by washing away the reproach inseparable from barrenness, and conciliat- ing the affections of their spouses. . . .

It still holds a prominent name on the East Coast of Fife for its marvellous qualities ; and whenever, amongst the constantly unfolding secrets of futurity, a human being of dubious parentage exhibits itself on the stage of existence . . . the common remark is still familiar to all, that " It has come from the Island of May." — Jack (2), pp. 190-200.

See Proverbs, p. 282.

The Lady's, The Pilgrim's, St. John's, and St. Andrew's

v/ells are still pointed out [in the Isle of May], though their brackish waters have lost the magic virtue they were credited with in early Christian, possibly in pagan times. — Mackay, p. 16.

Heugh Well. Kinghom. — There are, or were, among others the Heugh Well, the Blue Spout, and Dorrick's Well,

the last recommended in an old rhyme for tea :

" Derrick's Well water an' Bamfry (Banchory) butter, Edinburgh tea and Gottenburgh sugar."

Hy. Black, Weekly Scotsman, 2nd December, 1899.

Nine Wells. Newburgh. — Many excellent springs are to be found within the limits of the parish. . . . One of these springs, which rises in the south-west, in the hilly district [at Skittlebear, below Ninewells Farm], is called the Nine

1 6 Superstitious Belief and Practice.

Wells ; and though that precise number of openings cannot now be traced, there is little doubt, as tradition relates, that the name was really descriptive of the true character of the fountain. The discharge from the several openings is copious and of the purest quality, and being immediately collected into one current, forms no inconsiderable stream. . . . Here, amidst the barbarous practices of a bygone age, those who claimed the privileges of Clan Macduff at the cross, which stands in the immediate vicinity,' ^^ were required to wash off the stains from their murderous hands, to which reference is made in the well-known inscription on that ancient monu- ment :

" And by their only washing at this stone Purged is the blood, shed by that generation."

N.S.A., vol. ix. pp. 58-59. In May, 1723, the minister informed the Session that Margaret Robertson in Byres of Balmerino had complained to bim, that James Paton in Culter " had scandalized her in her good name by saying that she went to Nine Wells on the Road-day morning [i.e. Rood Day, the Invention of the Cross, 3rd May], to take away her neigh- bour's milk," or, as the charge was afterwards expressed, " to get the cream of the water, and to take away her neighbour's butter." The parties having been cited, Paton declared that what he had said was, " that he heard of a woman in Byres that went to Nine Wells on the Road-day morning to gett the cream of them, that she might gett other people's butter, but named no woman." Witnesses were summoned and examined on oath, but their evidence was not decisive, and the conclusion of the case is not re- corded.— Campbell, p. 462. [See Festival Customs, p. 140, w.]

Bluidy Well. Newburgh. — What is called the " Bluidy Well," which the rising generation look on with mysterious awe, as the place where the combatants washed their swords after a battle, is merely a hollow in the rock, which retains

[1 See Part II. Local Cttsioms, p. 190 sqq.]

Wells. 17

rain-water having a reddish tinge imparted to it by the nature of the rock. — Laing, p. 7.

[The Bluidy Well is situated on the top of Clachard, a large craig called by Sibbald Cathcart Craig ; and is so named, local tradition says, because Wallace and his men washed their swords in it after a battle. — Communicated through Dr. Rorie.]

The South Running Well, Newburgh, is situated to the South of the " Black Cairn," and it was here that, when the riding of the Marches was in progress, the young burgesses had their heads washed and their healths drunk. Cf. the virtue of south-running water, p. 75. — [Communicated. D. R.]

The Witch Wells. Newburgh. — Happily all that remains in this neighbourhood to remind us of the terrible infatuation is the name (fast becoming obsolete) of the Witch Wells, where it is probable the unhappy victims belonging to the parish of Newburgh suffered.

The Witch Wells were near the farthest-off house on the Wodrife Road. — Laing, p. 230.

Willie's Well. North Queensferry. — There was a saying current at one time, that any stranger who drank of WilHe's Well would be sure to come back to the Ferry again.

Cunningham, iv. p. 107.

Monk's Well, see Place Rhymes, p. 285.

2. Tides.

The Double Tides in the Firth of Forth. A singular natural phenomenon connected with the tides is to be observed in the neighbourhood of Kincardine, and adjacent places in the upper reach of the Forth from Culross to Alloa. This is the so-called lakies or double tides, which have long been a subject of remark ; but to account for which hitherto no explanation has been devised. When the tide is flowing, and

15

1 8 Superstitious Belief and Practice.

has done so for three hours, it recedes for the space of two feet, or a little more, and then returns on its regular course till it has reached the limit of high water. Similarly, in ebbing it begins to flow again, and then recedes to the limit of low water, thus causing four tides in twelve hours, or eight in the twenty-four. The space over which it thus flows and recedes varies a little, and sometimes the lakie only shows itself by the tide coming to a standstill for about an hour and a half. The legendary account of the matter is that on one occasion when St. Mungo with some of his ecclesiastics was sailing up the Forth to Stirling, the vessel went aground in ebb-tide, and could not be floated. The saint exercised his miraculous powers, and the tide in consequence returned, so as to enable him and his companions to proceed on their journey ; and there has ever since been a double tide in this region of the Forth. — Beveridge, pp. 200-201.

The Moon.

Weather Omen.

" I saw the new mune late yestreen Wi' the auld mune in her arms, An ever an alake, my father dear. It's a token o' deidly storms."

Sir Patrick Spens, in Buchan, i. p. i.

Moon's Changes. Grizzel Robertson, an adherent of the Auld Licht . . . would not comb out her hair at certain stages of the moon, and when she was sick she would not allow it to be taken down. — Brown, p. 56.

Medicine administered at full moon, Appendix, p. 409.

III. TREES AND PLANTS.

Docken, etc. The docken, dandelion, yarrow, horehound and agrimony were held to be possessed of sovereign virtue :

" Kirn milk and agrimony Mak' the lasses fair and bonny."

Stewart, p. 46. Dandelion. See Leechcraft, p. 137. Gorse. It is pretty well known that

" When the gorse is oot o' bloom Kissin's oot o' fashion,"

but every one may not know that to give a sprig of gorse bloom is a certain sign of anger. Some years ago, when in Fifeshire, I plucked a very fine bloom in a bleak season when no other wild flowers were to be seen. Meeting an elderly lady, she exclaimed on its beauty. I, thinking to please her, said, " You can have it," at the same time handing it to her. " Oh," she said, " why did you do that ? It is very unlucky to give any one whin blossom ; we shall be sure to quarrel." I laughed and said, " I never heard of that freit. Perhaps when one does it in ignorance it won't work." A few days later I had the ill-luck to oifend the said lady. She was very angry, and gave me her opinion of me in no measured terms, ending by saymg, " That's your present of whin bloom." — Weekly Scotsman Christmas Number, 1898.

Gowan. See Witchcraft Trials (1650), p. 92.

Herbs. See Witchcraft Trials (1588), p. 75.

20 Superstitious Belief and Practice.

Hazel and Fire. See Saint Kentigern, p. 237.

Marigold. See Leechcraft, p. 134.

Rowan Tree. There were those in this neighbourhood, long after the beginning of the present century, who believed that a slip of rowan tree carried on their person dispelled glamour, and rendered nugatory all the powers of sorcery and witchcraft. . . . This superstition continued to exert its power on men otherwise intelligent. Impelled by ancient custom, they bore on their persons on the eve of Mayday, a slip of rowan tied with red thread (. . .) as a charm against ill luck, and with an undefined hope that it would avert evil from their flocks and herds. — Laing, p. 384. Cf. Halloween, p. 140.

Rantries. See Witchcraft Trials, p. 92 ; Magic Art, p. no

Scabious or Devil's-Bit. See Jingles, p. 304.

Wheat. See Witchcraft Trials (1650), p. 92.

Whin. See Gorse, above.

See also Appendix, Leechcraft, p. 410.

2. Birds.

Cock. — Ghosts and goblins vanish at cockcrow ; see Jack (2), p. 292.

Gouk, Gowk, (Cuckoo). — The following old rhyme is still used in Fife although it is given imperfectly : " On the ninth of Averil, The gouk comes o'er the hill. In a shower of rain ;

And on the of June

He turns his tune again."

Jam. Die. Sup. To see the Gowk in one's sleep, . . . to be given to vagaries.

FoLK-LoRE Record, vol. ii. p. 74. Anstruther. — The cuckoo's early visit is a sure mark that fine weather may be expected. — N.S.A., vol. ix. p. 618.

St. Andrews. — To hear it first when you are fasting is con- sidered ... a sign of ill luck.

If you have silver in your purse when you first hear it you will never want money all year. — Bruce, p. 526.

Gulls. St. Monans. — The sea gulls (called by the vulgar sea maws) frequently come upon land ; but when they do so, it assuredly prognosticates high winds, with falls of rain from the E. and S.E. — O.S.A., vol. ix. p. 339.

Birds.

27

Magpie. Dunfermline. — If a captain on his way to set sail, or if a marriage party passed on their road three black crows, or a magpie sitting on a dyke or by the roadside, it was considered an evil omen. — Stewart, p. 42.

Newburgh. — Notwithstanding better knowledge, uncomfort- able misgivings, of which they cannot altogether divest them- selves, still come over the minds of many, if, while on a journey they observe one of these birds crossing the road on which they are travelling. In the last generation, if two magpies were seen fljdng over a house in which a person lay ill, it was held to be a sure omen that the sufferer would not recover. " She'll no get better," was the saying (which living ears have heard), " I saw twa piets flee ower the hoose this morning."

Laing, p. 385.

St. Andrews. — Woe to the house if a number were seen with an odd one sitting sulkily apart ; and greater woe to a lover if he or she met such, or a party on their way to the altar. . . . It was worse than a black pig crossing the door of a fisherman's hut on his way to the sea, or a dead hare seen in his boat when at sea. — Bruce, pp. 481-482.

St. Andrews. — An old rhyme says :

" Clash-pyet, clash-pyet,

Sits on a tree. Dings doon apples —

Ane, twa, three ; Ane for the leddy,

Ane for the laird, And ane for the clash pyet

That sits in the yaird."

When at school in my time a tale-bearer was called a " tale-pyet." — Bruce, p. 481.

Robin and Wren. Dunfermline.—

" Robin Red and Jenny Wran Made their parritch in a pan ; Robin steered and Jenny suppit : — Eh, ye jaud, ye sh'd be whuppit."

Rymour Club, part iv. p. 135.

28 Superstitious Belief and Practice.

St. Andrews. —

" The robin and the wren, Made their parritch in a pan. But 'tween the kitchen and the ha'. Cock robin let the parritch fa'."

Bruce, p. 506. Robin. St. Andrews. —

"The robin and the wren Are God's own cock and hen."

Bruce, p. 292.

The Yellow- Bunting or Yellow-Hammer {Emberiza citrinella). St. Andrews. — In my young days it was called yellow yowt, as a name of familiarity — if not of despite, for the eggs of this pretty yellow painted bird were considered the lawful prize of all nest-hunting schoolboys, who used to play at periwinkle with them. . . .

This old bit of senseless rhyme shows the silly prejudice against this bonny bird :

" Haul a puddock, hauf a taed, Hauf a yellow yeldren. You'll get a drap o' deevil's bluid Ilka May morning."

It used to be called the " yellow yeldrin " and " devil's bird," but why can only be answered from the limbo of superstition. — Bruce, pp. 380-381.

See Part II., Games, Pillie Winkie, p. 181.

Eggs. — [There is a] tradition that the hens in Fife are so cunning that they do not cackle when they lay an egg.

Stephen, Weekly Scotsman, May 2nd, 1903.

Eggs are always ominous of evil when placed in connection with love, and before lovers would dream of henwives or see eggs in vision, they would rather dream of the hangman and see the cloven foot of the old serpent [sic]. — Jack (2), p. 213.

Newburgh. — It is still an article of belief with some, that eggs must be set below a hen, or other fowl, for a brood, when the tide is rising, and when the moon is on the increase, to make sure of the full tale of chickens. — Latng, p. 385.

Insects^ Etc. 29

3. Insects, Etc.

Bees. — Some of the vulgar believe that the bees may be heard to sing in their hives on Christmas Eve.

Jamieson, Diet., s.v. Singin-E'en.

Beetles. St. Monans. — The horned golock, as it is pro- vincially denominated, which is a species of the beetle tribe, is emphatically esteemed a very lucky creature, and whenever it exhibits its glossy presence . . . the good housewife . . . will frequently put herself to considerable inconvenience in the management of her domestic affairs rather than incommode this lucky insect in its grovelling pursuits ; and if unhappily some misguided foot or misplaced household implement should crush and annihilate the creature, one would be very apt to conclude that some serious calamity had befallen the family, from the sombre appearance which the event, trivial in itself, communicates to the countenance ; and the fondled wayward urchins, who rarely come under the rod for any other offence, have been often subjected to a severe ordeal of chastisement for recklessly destroying the lucky golock.

One forenoon, not many years ago, a female was discovered wending her way towards the harbour, wearing rather a rueful aspect, and, meeting with her husband, who had just returned from a fishing adventure, she whispered in his ear, " Aweel, Jamie, hasna that dautit laddie, Jock, killed our golock." He impetuously replied, " The deil confound 'im ; whar is he ? I kent something was wrang, for I hae lost a bow-tow and twa teaze o' line this mornin'." — Jack, pp. 165-166.

Called The De'il's Horse. See Witchcraft, p. 66.

Caterpillar. See Leechcraft, p. 136.

Crickets. Dunfermline. — It was thought very lucky to have crickets chirping at one's fireside. — Stewart, p. 43.

Spider. Dunfermline. — The Spider . . . was held to be an insect which it was unlucky to kill. — Stewart, p. 43.

30 Superstitious Belief and Practice.

St. Monans. — In some instances the ettercap or spider is still favourably looked upon, and, in consequence, is permitted to spin her attenuated threads and weave her silken tapestries without molestation. — Jack, p. i66.

Spider's Webs in Leechcraft, see p. 136.

4. Fishes.

Porpoise. ^Unlucky to mention while at sea. See Fisher- Salmon. J ^^^'« ^^^^^^' P- 4i7-

Skate. Crail. — Some of the fishers here, I found, had been lately much alarmed by a wonderful skate they had caught — a lusus naturce. This fish having been brought on shore, lay qi^iet ; but when they began to cut it, and prepare it for the market, it leaped from the table, bit and wounded many of them, and the pieces they had cut off leaped from place to place into the street. Amazement and terror seized every beholder, and they ran from it ; but one of them who was an elder of the Kirk, venturing to return, the rest in crowds followed him. At length they collected the pieces, which, by being put together, seemed to collect new life ; and having provided a decent coffin, they buried the fish, though not in the churchyard, yet as near the churchyard- wall as possible. As it was enormously large, they all supposed that it had fed upon some human body at the bottom of the sea, and had, with the flesh, imbibed some part of the nature and feelings of man. — Hall, vol. i. pp. 98-99.

See Appendix, Leechcraft, p. 411.

V. 60BLIND0M.

I. Fairies, Brownies, Kelpies, Etc.

Fairy Changelings. Buckhaven. — Fairies are terrible troublesome, they gang dancing round fouks lums, and rin through the houses they haunt, and play odd tricks, and lift new bom bairns from their mothers, and none of them is safe to lie with their mothers, a night or two after they are born, unless the mother gets a pair of men's breeches under her head for the first three nights ; when the Fairies are frighted, they will leave an old stock with the woman, and whip away the child. One tried to burn an old stock that the Fairies left in the cradle ; but when the fire was put on, the old stock jumped out upon a cat and up the lum.^ — Graham, p. 236.

1 Frequent reference has been made to the supposed power of fairies over unchristened children and their mothers. " ChangeUngs " were greatly feared. If a child developed a strong and uncontrollable temper, there arose a suspicion that it was a " changeling," the meaning being that the fairies had slipped away the mother's own child and substituted a little fiend in human form in its stead. It was believed that the best way to set the suspicion at rest was to submit the little unfortunate to the test of the fire.

Leuchars. — FDr. Brown in his Account of Sheuchy Dyke, thus records his conversation with one of the inhabitants.]

Inquiring at an old man ... as I understood he was an elder of the kirk, and the minister was present, I inquired at him by what means they used to prevent their women in child-bed, and their new-born infants, from being carried away by the fairies ? The honest man told me very gravely, that indeed he had never seen a fairy himself, but that he had known many who, in the night time, had been much disturbed

32 Superstitious Belief and Practice.

by them in their houses. That in particular, he was well acquainted with one, whom he named, whose child was carried away by them, and a fairy infant child left in its place ; that the goodman never recovered his own, but got rid of the fairy child by burning its toes in the fire. And that he was likewise well acquainted with another man whose wife was carried off by them ; that frequently she appeared to her husband afterwards, and urged him to win her back from them ; but, being married to another he refused. I had great curiosity to know by what means the honest woman was to be won. But either the old elder was not aufait, or did not choose to inform me, for fear, I suppose, the minister might think he held communion with evil spirits.

Arch^ologia Scotica, vol. ii. p. 195.

The old and widespread superstitious belief that a fairy changeling, if passed through the fire, became again the person the fairies had stolen, . . . believed but not acted on by the old women of Fife in an earlier part of this [19th] century.

Mackay, p. 163.

See Witchcraft Trials (1588, Alesoun Peirsoun) pp. 69-73 ; also Birth, pp. 159^ 398.

Charms against Fairies. 5/. Andrews. — Professor Play- fair, in a letter to Mr. Brand, dated St. Andrews Jan. 26th, 1804, mentioning the superstitions of his neighbourhood, says, " In private breweries, to prevent the interference of the fairies, a live coal is thrown into the vat. A cow's milk no fairy can take away, if a burning coal is conducted across her back and under her belly immediately after her delivery. The same mischievous elves cannot enter into a house at night if, before bedtime, the lower end of the crook, or iron chain, by which a vessel is suspended over the fire, be raised up a few links." — Brand, vol. iii. p. 318.

Fairy Vengeance. Inchdaimie. — Old Mrs. Ross ... be- longed to Inchdairnie, Fifeshire, ... I have heard her seriously tell of a house in that locality in which a murder or some great crime had been committed, and which had one

Fairies, Brownies, Kelpies, Etc. i^i

night been pulled down by the fairies. The owner of the building tried to rebuild it, but it was in vain ; as soon as the building was up a certain height, the fairies in the night time pulled it down again. — Stewart, pp. 125-126.

Gyre-Carling (g hard), the Queen of Fairies. Superstitious females, in Fife, are anxious to spin off all the flax that is on their rocks, on the last night of the year ; being persuaded that if they left any unspun, the Gyre-Carlin, or — as they also pronounce the word — the Gy-carlin, would carry it off before morning. — Jam. Dict. s.v.

Cf. Festival Customs, New Year, p. 146.

Brownies. Strathmiglo. — Previous to Cash becoming a portion of the barony of Strathmiglo we are told by tradition, that a brownie, who resided at the castle of that barony, used daily to leave his residence, and cross the Meglo to the tower of Cash, by stepping stones placed where the east mill bridge now stands. Here he used to labour cheerfully . . . in the barn and in the byre, thrashing the corn and milking the cows for the poor neighbours of the lordly baron in whose castle he resided. Brownie was never visible to mortal but his laboxir was daily observed ; and all that he required in return was, that he might be allowed to feed out of any dish he thought proper, but which had not been specially set apart for him. . . . One morning after a heavy Tain, the river was flooded, and the stepping stones covered, so that the servants of Cash remarked to one another, that, "Brownie would not be with them that day" ; as they knew there was no bridge nearer than that at the west end of the town, and did not expect he would go round so far. Brownie, however, had been more anxious to serve their master than they supposed, and was not to be so easily deterred from performing, as usual, his self-imposed labour. One of the servant maids, who had begun with vigour to make her breakfast on a cogful of porridge, had scarcely taken a few spoonfuls, when she found that Brownie was really present, as the whole contents of the dish made a speedy

I

34 Superstitious Belief and Practice.

disappearance without her further aid. Brownie was immedi- ately questioned how he got over the water, when he explained that he had gone " roun' by the brig," and hence has arisen a local proverb, " gae roun' by the brig, as Brownie did."

Leighton, vol. ii. p. i88.

Kelpies. Inchkeith. — There was in the very olden time a hermitage on Inchkeith, and the island was also for many a day said to be a famous resort of Kelpies and mermaids. According to a popular rhyme, the hermit was a sorely tried and tempted man, for

" Four-and-twenty mermaids, who left the port of Leith, To tempt the fine auld hermit, who dwelt upon Inchkeith ; No boat, nor waft, nor crayer, nor craft had they, nor oars nor

sails ; Their lily hands were oars enough, their tillers were their tails."

KiLROUNIE, pp. 52-53.

Buckhaven. — The Bucky lads and lasses when they go to gather bait tell strange stories about Witches, Ghosts, Willy with the Wisp and the Kelpy, Fairies and Maukens (hares) and boggles of all sorts. . . . Kelpy is a sly devil, he roars before a loss at sea, and frightens both young and old upon the shore. ^ — Graham, pp. 235-236.

^ The statement contained in the text gives an excellent account of what were believed to be the attributes of the water-kelpie. In many old ballads references such as the following, may be found :

" The bonnie gray mare did sweat for fear. For she heard the water-kelpie roaring."

Ignis Fatuus. Buckhaven. — Willy and the Wisp, he is a fiery devil, and leads people off their road in order to drown them, for he sparks sometimes at our feet, and then turns before us, with his candle, as if he were two or three miles before us, many a good boat has Spunkie drown'd ; the boats coming to land in the night-time, they obser\^e a light off the land, and set in upon it and drown. — Graham, p. 236.

Devils. 35

2. Devils.

Devil's Rings. Earlsferry. — On the flat ground close to the Law are a good many perfect circles in the grass, vulgarly- called " the devil's rings," caused, tradition says, by the Druids celebrating their religious rites. — Chapman, p. 28.

Pittenweem. — There is a curious tradition in connexion with this circumstance [the theft of wine from the Relief Church, Pittenweem] by which it appears that those reckless beings [the thieves] had seated themselves on a greensward near the sea side, betwixt St. Monance and Pittenweem, where they proceeded to discuss the sacramental wine. One of them poured out a quantity of the liquor on the ground in a circular manner, within the circumference of which they rioted in all the blasphemous wickedness that their evil hearts could con- ceive, saying in derision that the devil dare not enter the circle. This infidel ring is green when all is withered, and withered when all is green. Naturalists may visit it, and account for the phenomenon if they can. — Jack, pp. 79-80.

Devil's Portion. Earlsferry. — At the west end of the open park is a large round piece of low-lying ground, enclosed by a blue stone wall. This is called the Dome Park, but should be read " Doom Park " — a piece of ground (as told in history) never touched by plough or spade, a dismal breadth of thorns and weeds : this is the portion of land set apart for the evil one. ... It is believed the ground was set aside as a burial place of murderers and malefactors — hence called the Doom Park. — Chapman, p. 28.

Kennoway. — ^The Gudeman's Croft, or Devil's portion — an acre of land which was given over to briars, and thorns, and nettles — as an evidence and consequence of the curse.

Taylor, p. 193.

The Devil and the North. Carnock. — At renunciations, the north door [of the kirk] was opened for the escape of

6 Superstitious Belief and Practice,

" Auld Clooty." The devil in those days [early 17th century] was supposed to lurk about the north side of the kirk, and there are instances on record of villagers refusing to bury their dead on that side. . . . — Allan, p. 26.

Names for the Devil. The Devil was known as " Auld Nick," " Auld Sooty," " Auld Clootie," " Auld Uncle Geordie," " The Deil," " Auld Hornie " and " The Auld Smith Himsel'." One old man who claimed in his youth to have been " knockit aff his feet by the Deil " stated that his Satanic Majesty ran between his victim's legs in the shape of " A sheeny white soo," and so " Coupit him." Hell was euphemistically described as "the bad place," or the "ill pairt"; e.g. "He

sent me to the ill pairt — he told me to go to h ."

Communicated, D. Rorie.

Devil Legends. See pp. 245, 246.

The Devil and Witches. See pp. 360-371.

3. Ghosts.

Buckhaven. — Ghosts, like old horses, go all night for fear they are seen, and be made to carry scate or fish, or be carted.

Graham, p. 236.

Green Jean. Wemyss Castle. — My last reminiscence will be a ghost story for which I can vouch the truth.

My sister Millicent (who, as I have said married Mr. Hay Erskine Wemyss, of Wemyss Castle) herself told me the story.

There was a large party staying at Wemyss Castle for Christmas, and my sister had arranged some theatricals for Christmas evening for the amusement of her guests.

I ought to have begun by stating that " the ghost " of Wemyss Castle was always styled " Green Jean," and was supposed to appear in the form of a beautiful, tall, slim lady, clad in a long gown of green that " swished " very much as

Ghosts.

6/

she walked, or rather, glided, by. No one seemed to know her history, or, at all events, it was a subject which was to be avoided. But to my story.

Everything had been prepared for the theatricals, which were to take place in a large room, which was then used as a dining-room. A stage had been placed at the further end, and a curtain was hung in readiness. It must be noted that there was a small room which led from the stage, its door being in front of the curtain, and in view of everybody. This door was kept shut, the room being generally used by the butler to keep glasses, etc., in. At the time it was perfectly empty.

On the afternoon in question, two girls, my sister's eldest daughter and a girl friend, were sitting over the fire . . . talking over the coming theatricals. Nothing could be heard but their two voices, and the violent rain which was pouring against the windows. Suddenly a rustling sound smote their ears, as if coming from the stage. They looked up ; the curtain, however, remained down. But presently it was gently pushed aside to make room for the entry of a tall, pale-looking lady dressed in green, who held a sort of Egyptian lamp (lit).

The lady took no notice of either of the girls, but, holding the lamp well in front of her, she walked calmly (her long gown " swishing " after her as she went) up to the door, before mentioned, in front of the curtain. She opened it, passed into the room, and closed it noiselessly. My niece was much excited. She sprang to the door, and taking the handle in her hand she called out to her companion, " Get a candle quickly ; there is no way out of the room into which she is gone, and it is quite dark." The other girl hurriedly brought a light and ran to the door. They opened it. It was pitch dark — no sign of the Green Lady. To their amazement she had disappeared into space.

Not long after my sister's carriage was heard driving up to the door. The two girls rushed out to meet her, and told her " We have seen ' Green Jean ! ' " My sister knew the

38 Superstitious Belief and Practice,

effect such a report might have upon the visitors and the servants, and that it might alarm the latter so much as to spoil the arrangements and the pleasures of the evening. She was not the person herself to be alarmed at a ghost, but she feared the effects of such a report upon the others, so the story was hushed up.

Not long after my sister herself saw the Green Lady. . . . On the evening of the event I am about to relate, it was, as often is the case in bonnie Scotland, a pouring wet night. My sister's son had been out riding most of the day, and he being at that time rather delicate-chested, his mother was anxious ... as regards his health, she . . . walked through into his bedroom, which was lit by gas. Seeing that his wet clothes were all lying on the ground she was satisfied, and made good her way out on to the gallery, when, to her surprise, she saw, about 20 yards off, coming towards her along the gallery, a tall lady in green ! Although the house was full of guests, my sister could not conceive for a moment who this lady could be, for it was some one she had never seen before.

The lady walked in a slow, dignified fashion, and seemed in no way put out at seeing another person on the gallery. For a moment my sister stared in astonishment, but in a flash she jdt who it was.

" It is ' Green Jean,' " she said to herself, " and I shall wait till she comes up to me, and then I shall walk by her side, and see what she will say." She waited. " Green Jean " joined her, hut turned her head away ! My sister moved on by her side, but, as she afterwards told me, she felt tongue- tied. The figure accompanied her to the end of the gallery, and then — was gone.

My sister felt, I think, annoyed with herself for not having done or said something. But when afterwards some one rebuked her for her faintheartedness, she said truly, " I walked by her the whole length of the gallery, and I don't think there are many who would have done that — but speak I could not." — MuNSTER, pp. 159-164.

Ghosts. 39

The Duke of Argyll, in his " Real Ghost Stories " in the London Magazine for November, 1901, tells of three other apparitions of apparently the same Green Lady, as often described to him by " the late Miss W. who lived in a castle in Fife." She had not seen anything supernatural for the first seventeen years of her life in the place, which, although altered for modern use, is throughout a large portion of the building of ancient date. One winter eve, a joiner was working in a little room which could only be reached by traversing the billiard-room, in which there was a fire, but no other light. The joiner had a lamp and Miss W. stayed with him a little time and then left him. As she re-entered the billiard-room, she felt there was somebody or something there, which craved her attention. She had a curious, inde- finite feeling such as some have when another's eyes are resting on them. She looked up and saw at the other end of the billiard-room a misty, but defined figure advancing towards her. " The Green Lady " she at once thought, and stood still. The figure coming towards her was moving slowly. While passing the firelight, rather curiously. Miss W. remarked that it was not reddened by it or made more distinct. The grey indefiniteness of the moving person kept the same neutral colour and was still advancing, though not now, more than ten feet away. Then it turned a corner of the billiard- table and without pause or change of pace or attitude went on — through the wall ! The same week this identical figure was seen twice by other inmates of the castle — once in a passage upstairs and once in a room. Since this triple appearance the Green Lady, who seems to have of late appeared in grey, has not been seen. — F. H. & J., 8th February, 1905.

Thrummy Cap. Methill. — Earl David,^^^ taking it into his head to be his own architect, did build his house at the Methill after the fashion of a ship-o'-war. ... It is now covered in with a pointed roof of red tile. Deep casemates in two

[^ David, 2nd Earl of Wemyss, died 1680, Burke's Peerage, 1912.]

40 Superstitious Belief and Practice.

rows for windows, gave the building further the appearance of a double decker, with her port holes. . . .

There is a ghost on board the double-decker, converting it thus into a sort of phantom-ship. The ghost in question was once a wood-merchant or carpenter and contracted to supply the woodwork of the double-decker. Somehow or another, his little account was not paid, and in despair ... he drowned himself in Methill harbour. And this would have been bad enough, but he was vindictive, and concluded to haunt the place which he had fitted up at his unrequited pains. Taking therefore upon himself the somewhat un- accountable name of Thrummy-Cap, he proceeded to disturb and still disturbs, the midnight equanimity of the crew of Earl David's double-decker.

We endeavoured to glean a few more facts concerning Mr. Thrummy-Cap from an old fisherman who dwelleth, in lieu of Earl David, within the red ship, but beyond these circum- stances he knew nothing, pleading in extenuation that he " did na mind o' him " — which was likely to be true, seeing that Thrummy-Cap drowned himself a century and a half ago. — Farnie, pp. 112-113 ; Cunningham, p. 159.

Baflf Barefoot. Grangemuir, St. Monans. — Repose was utterly banished from the family mansion of Grangemuir in consequence of a strange unaccountable noise which invaded the ears of the inmates. . . . The sounds resembled those produced by a barefoot person hastily running from one apartment to another. . . .

This spectre continued its nightly visits, under the title of Baff Barefoot, till the beginning of the nineteenth century, when the house was razed to the foundation, being superseded by the splendid mansion which presently stands about a furlong to the northward of the old site ; but for a certain reason, not a single fragment of the old building was applied to the new.f^^ Wise caution. — Jack, p. 106.

[1 Cf . stories of ghosts " flitting " with the material or contents of the old house.]

Ghosts. 41

Haunted Houses. Balcomie Castle, Crail. — Near the East Neuk o' Fife stands Balcomie Castle, which is said to be haunted by the ghost of a boy who was starved to death within its walls nearly 400 years ago. At the time in question, rumour says, the Castle was the home of a certain General, and there is a stoiy to the effect that he kept in his service a merry boy who went about the Castle in his spare time playing very loudly on a penny tin-whistle.

One dark winter morning, says the story, the General was disturbed by the noise of the whistle, and, rushing from his bed-room, he caught the whistler by the throat. In a minute more the General had lodged the minstrel boy in the Castle " keep," forgetting he had done so till seven days later, when he rushed to the " keep " and found to his horror that the boy had been starved to death.

Full many a time since then the Castle has been shunned during darkness by people in the Neuk, for during darkness the minstrel's ghost is supposed to walk about.

It has been said that the chairs in the Castle are sometimes moved about by some invisible power, that the candles in the Castle often burn blue, and that wild, unearthly whistling comes from the darkness of the Castle " keep." But perhaps the strangest story in connection with the Castle was that told lately by an old Crail fisherman, who declared that he one night saw the minstrel's ghost sitting on the top of the Castle flag-staff in full possession of a rusty tin- whistle. — The Weekly Scotsman Christmas Number, December, 1899.

The College, Buckhaven. — ^To the east of the village, and retired from the main road by a few feet, with a gateway formed of whales' bones, stands a two-storied house. This house still retains the name of " The College.". . . This house for many years, was held the chief, if not the only school

in Buckhaven.^ It came seventy or eighty years ago,

into the possession of a sailor, who engaged in smuggling.

The smuggled goods were concealed on the premises ; and the

gin, which was a principal article, often gave rise to drunken

^See Part IV. Proverbs, p. 272.

42 Sttperstitious Belief and Practice,

brawls. In one of these the sailor's wife, whose name was ]Maillie, met with her death. Thereafter, her ghost haunted the spot. It became a dreaded place ; and instead of passing it in the dark, many, both old and young, within the last thirty years, preferred giving it a wide offing, by going down along the sands. — ^Taylor, vol. ii. pp. 155-157.

Pitreavie and Otierstoun. Dunfermline. — ^The old house of Pitreavie seems to have been . . . honoured by the attendance of a ghost, whose special habitat was a small weird-looking chamber in the uppermost storey on the north side of the house. I never could learn what appearance the spirit was supposed to assume ; but so fixed and persistent was the belief in it, that not many years ago, when the house was empty, and a number of harvest labourers were bivouacked there, nothing could induce them to do otherwise than congre- gate together in one large room. A similar visitant was believed formerly to haunt Otterstoun, but in this case it took the form of a lady with a child in her arms — the victim of misplaced affection. — Beveridge, pp. 242-243.

House near Kinghorn. — ^Near [Kinghorn is] a small house belonging to a Laird, which our guide told us had been haunted with a spirit ; but about six years ago it took leave of them, and told them it would come again at the seven years end.

Kirk, p. 17.

The Kinglassie Deil — The locus of this unearthly visitant was the old manse of Kinglassie, now demolished, which stood on the other side of the road from the present one. His presence was heralded by a loud noise in an upstairs room "as if a cart o' stanes had been coupit on the floor." The cause of the disturbance was never satisfactorily accounted for, but while the noises occurred they naturally caused great annoyance to the inhabitants of the manse. On one occasion the minister and his kirk session assembled at night, with coal and candle-light and an open Bible on the table, to wait for and lay the ghost. One member of the session professed great disbelief in matters supernatural, and, as it was a cold

Ghosts, 43

night, had taken off his boots to warm his feet the more satisfactorily at the fire. Suddenly the terrifying noise occurred upstairs, and the unbeliever burned his feet very badly through trjdng to hide in the chimney. Told me by an old inhabitant, aged 80, in i8q8. — D. Rorie.

Haunted Spots. Battlefield, Edenshead. — I cannot for- bear to mention here, also, a singular circumstance I had from the landlord and landlady, both yet alive [1823] viz. that before parking or enclosing took place, they were accustomed to have folds built of feal or turf for the cattle lying in at night, but that, when the folds happened to be in this place where the dead had been burnt,^^^ the cattle would never lie in them, but always broke through or leaped over the dyke ; that they were obliged to give a man a boll of barley extra to watch them, when they lay in this spot, which was obliged to be repeated every four or five years in rotation, but that sometimes the man was not able to keep them in by all his endeavours, the cattle looking wild and terrified in appearance ; and some- times it required the united efforts of all the hands that could be had to keep them in, oftentimes springing over the fold dykes close beside them, and frequently crouching and trembling as if they would have fallen down with terror, although nothing appeared visible to the visual organs either of the man or those that occasionally assisted him. However, after the discovery of so many ashes and fragments of human bones, the man declared that, had he known of these being so near, he would not have been so fond of watching.

The late farmer of Upper Orquart, a most respectable man, with whom I was well acquainted, and upon whose farm the principal part of the battle was fought, told me also that always when the folds happened to be both at where the Caledonians were burnt as well as the Romans — ^but parti- cularly he specified the spot where the Romans had been burnt, or the Witch Know or Knoll — the cattle would never lie in

[* By the Romans after the battle of ]\Ieralsford ; cf. p. 262.]

44 Superstitious Belief and Practice.

the fold, but were always breaking " the fauld," as he called it, except when they were particularly watched ; and even that was not always effectual for keeping them from doing it either. This would insinuate as if the spirits of these departed heroes of antiquity sometimes visited and hovered about the places where their ashes had been deposited ; though invisible to the more refined visual organs of the human eye, yet obviously visible in some shape or other to the more gross visual organs of the irrational or bestial tribe, else how can these forementioned occurrences be accounted for ?

Small, Appendix I. The Trooper s Dubb {or Pool), TuUiehole. — One of the King Jameses, tradition does not say which of them, being to pass that way was asked by the family of Tulliebole to dine. . . . Amongst the king's attendants was a trooper much celebrated for his ability in drinking intoxicating liquors. Among the laird of TuUiebole's vassals, there was one named Keltic (a name still common in the barony) equally renowned for the same kind of dangerous pre-eminence. The trooper and he heard of each other ; and each was desirous to try the strength of the other. They had no opportunity while the king was there ; but they agreed to meet early on a Monday morning soon after, on the same spot where the king had dined. It is not said what kind of liquor they made use of, but they drank it from what are here called quaffs [quaichs] a small wooden vessel, which hold about half an English pint. They continued to drink till the Wednesday evening, when the trooper fell from his seat, seemingly asleep. Keltic took another quaff, after the fall of his friend, to show that he was the conqueror ; and this gave rise to a proverb, well known over all this country, Keltie's Mends ; and nothing is more common, at this very day, when one refuses to take his glass, than to be threatened with Keltie's Mends. Keltic dropped from his seat afterwards and fell asleep. But when he awakened, he found his companion dead. He was buried in the same place, and as it is near a small pool of water, it still retains the name of " the Trooper's Dubb." . . . Some

Ghosts. 45

of the people are still credulous enough to imagine that the trooper is still seen sometimes sitting on the spot ; and in the night, would rather go a mile out of their way than pass the Trooper's Dubb. The road leading to this place still retains the name of the Court Gate or Court Way.

O.S.A., vol. xviii. pp. 473-474.

The tradition is that, during the darkness, he [the trooper] sits by this pool, mourning his wickedness and hard fate, gnashing his teeth, and ready to cast in each passer-by. Hence the pool, during the night, is carefully avoided by many a trembling rustic. — J. C, p. 69.

See Kinross ; Local Customs, p. 374.

Fordell Mill. — Local tradition has it that an incident of a somewhat romantic nature took place here during Cromwell's invasion of Fifeshire in 165 1. The story goes that a corporal and four soldiers, who were quartered at the mill, behaved in a disagreeable manner towards the miller's pretty wife, and still prettier daughter, and that the man of flour freed himself of his unwelcome guests by poisoning them. A party of soldiers was dispatched by Cromwell's ofiicers to avenge the deaths of their comrades by hanging the miller on the nearest convenient tree. The miller had, however, been apprised of this intention, and, under pretence of business, decamped, leaving his foreman " Jock " to personate him till his return. It is, of course, needless to say that the foreman was seized and hung in the place of his master. The tradition proceeds : " Ever after people avoided the place, and no one ventured to pass after nightfall, as ' Jock's ghost ' was always visible at midnight hanging from a tree near the mill," — Buckner, P-53.

White Ladies. Gouls Den, Kilmany. — This romantic ravine lies a little to the north-west of Kilmany Cottage with its pretty walks, little waterfalls and overhanging rocks. . . . " White Ladies " and the shades of the departed (who found Kilmany so beautiful that they haunt it even yet) are to be seen, it is said, after nightfall by those who have

4-6 Supe^'stitious Belief arid Practice,

the courage to venture at the witching hour within its sombre depths. . . . — F. K. & J., 20th July, 1904.

See Place Legends, Kemback, p. 264.

Denmiln, Newhurgh. — It was impHcitly beheved that the ghost of " the Lady of Denmiln " wandered, or, to use the expression invariably applied to ghosts, " gaed " at nights around her old residence, restless because of her cheatrie in selling the meal ground at the mill, and muttering to herself :

" The little lippie and the licht stane Gars me wander here my lane."

Laing, p. 382.

Dairy Ghost. Crail. — Many a runkled grannie is still possessed of an extensive catalogue of marvellous disclosures, purporting to have been made by ghosts, which are too absurd either to be remembered or recorded. One however may be given. . . . The being kept a dairy while in this world . . . and when she was transported to the vale of oblivion, she, like the patriarch's dove, could find no rest for the sole of her foot. . . . The restless ghost, denuded of its mortal vestment, incessantly haunted the very theatre where she usually figured in the drama of life, diffusing terror and dismay over the entire neighbourhood, and chasing home the night- wanderer, pale and trembling. . . . But the minister having been applied to, reluctantly undertook the unpleasant task of speaking to the ghost, from whose quivering lips, in dread unearthly accents, issued the cause of disquietude in the following words, then vanished for ever :

" The watered milk, and light pund stane. They gar me wander here my lane."

Jack (2), pp. 122-123.

Local Ghost Stories. St. Andrews. — Some wonderful bogie stories ... of the ghost of Thomas Plater, who murdered Prior Robert of Montrose on the dormitory staircase before vespers : of the nigger in a Fifeshire house, who is invisible himself, but maps out his bare footmarks on the floor of the

Ghosts. 47

painted gallery [cf. Baft Barefoot, ante\ : of [Archbishop] Sharp's [phantom] coach, which being heard, betokens a death ; of haunted old Balcomie Castle ; of the murdered pedler in our own South Street, who sweeps down with a chilly hand the cheeks of invaders to his haunted cellar ; of the ghost that appeared in the house of Archbishop Ross, mentioned in Lyon's History ; and of the terrible ghost in the Novum Hospitium, which so alarmed the people that it had to be pulled down ; and only a fragment now remains.

F. H. & /., 13th January, 1904. The tale goes that the phantom coach finishes its nocturnal journey in the waves of St. Andrews Bay . . . [and] has been seen from time to time on the roads round St. Andrews.

F. H. & J., 27th January, 1904.

Animal Ghosts. The old house of Pow-guild, which stands beside Loch Gelly, boasts of a white horse which haunts its precincts. As it is close to the loch, the horse is perhaps a variant of the water-kelpie. The garden of the same house has another and a smaller ghost — a mole or " moudie-wort." An old woman who lived there, and was a great lover of her garden, vowed on her death-bed that she would return to her garden and live there in the shape of a moudie-wort. Certain it is that some of the later dwellers in the house have hesitated to interfere with stray moles which are conducting digging operations there. — Rorie, F. A.

Apparitions. Culross. — My Lord Colvil dyed in march last [1728] and about Culros it is very currently believed that he has appeared more than once, and has been seen by severalls. Some say that he appeared to Mr. Logan, his brother-in-law, but he does not own it ; but two of his servants were coming to the house, and saw him walking near them, and, if I remem- ber, he called to them just in the same voice and garb he used to be in ; but they fled from him, and came in in a great fright. They are persons of credibility and gravity, as I am told. — WoDROW, vol. iii. p. 519.

48 Super stitioiis Belief and Practice.

Ballingry. — My grandmother had a belief in supernatural appearances as most people of her day seem to have had. . . .

Another story of my grandmother's related to the ex- perience of a neighbour with whom both she and I were intimate. This man's wife had died a short time before. One summer morning he was lying in bed quite awake. One of his children was in bed beside him ill, and shortly after died. He became aware of the presence of some one near, and looking up, saw his deceased wife, as distinctly as ever he had seen her in life, gazing calmly in upon them.

Skinner, p. 25.

Burntisland. — I lately heard a weird story that may interest many of the readers of the Weekly Club. My grandmother actually saw all the events related here, and told them to me a few weeks before her death. The only conditions she imposed on me were that I should not make known the story publicly until after her decease which she felt was fast approaching, and that if ever I did so, I should not publish any name in connection \^^th it. Being now released from the first con- dition, I relate the story as it was told to me, with but few revisions, hoping that if any reader can throw any light on the matter or add fresh facts, he will oblige by letting us know. Here, then, is the story :

Shortly after I married, my husband and I went to live in an old spacious house opposite Burntisland, about half a mile from the coast. The day on which these wonderful events happened was a wild December one. My husband had gone to Dunfermline on business, and the servants were all out, for one reason or other. So I was left alone for the first time in that great house. After an extra furious gust of wind, I was aroused by a noise at the door. On opening it I was startled to see four unknown men, dressed like seamen, march in without a word, carrying the apparently lifeless body of a young lad. They carried him upstairs into a small bedroom at the back of the house. They halted beside a large cupboard that occupied one side of the room, and, while two men held the boy, the other two moved a small camp-bed

Ghosts. 49

that was near beside the cupboard, and laid the boy gently thereon. Then all four marched out.

All this time I was watching, dumb with astonishment. Not a word had been spoken by them through the whole proceeding, and the few words I spoke were received in silence. A few minutes after the men left, a young lady, apparently about twenty-five, with a beautiful and expressive face, ran into the room. She was dressed in an antiquated style of dress of rich and elaborate material. I can yet remember every detail of the scene, so vividly was it impressed on my memory, although that was more than fifty years ago.

I was aroused by the sound of the girl speaking violently to the lad, who had just recovered from his faint or whatever it was, and I stepped forward to ask an explanation, when, to my horror, I saw the boy's face through the body of the girl. It was with an effort that I kept myself from fainting, but managed to seat myself in a corner of the room and await developments.

" Jack, Jack ! " I heard her say. "He is coming. Hide yourself. He is within a hundred yards of the house."

" I cannot, Agnes," he said, with a look of terror and fatigue. " I am too weak, and there is nowhere to hide."

" Hide in here," she said, rapidly opening the door of the cupboard, and, pressing a spring at the back, revealed a dark opening. " Quick now, my poor boy," she said, tenderly, helping the boy in at the same time.

She had just time to close the spring door and the door of the cupboard when the door of the room was opened violently, and a tall, stern-looking, black-bearded man strode in.

" Where is the boy ? " he shouted. Receiving no answer, he took a small dagger from his belt and repeated his question. This time the girl firmly refused to give any information, so without a moment's hesitation, he plunged the dagger into her heart. Instantly all vanished, but before I could recover myself I heard a scratching proceeding from the cupboard and agonizing cries of despair.

I tried to rise and go to the cupboard, but in vain ; my

D

50 Superstitious Belief and Practice.

limbs refused to bear me. I fell back, and remembered no more until I awoke with my husband standing over me. When I was able I told him the whole story, and together we searched the cupboard. After much searching, we found the spring, and on opening the spring door discovered a few mouldering bones and a large but illegible manuscript. The affair was treated as a dream, until a caretaker was horrified to find himself chosen for the next spectator of the dire tragedy, when the house was pulled down and the site covered with wheat crops. J. E. Harris, The Weekly Scotsman, December 26th, 1896.

Visions. Lomond Hills. — A wonderful vision seen during the dispersion of a Field-conventicle held in the year 1674.

There was a meeting on Lomond hills, where John Wellwood, a young man, both grave and pious, and of good understanding, preached to the meeting ; there came a party of the Life- Guards, commanded as I heard by David Masterton of Grange, younger ; the meeting was on the hill ; the troopers essayed to ride up to them, I suppose between sermons, the people stood on the face of the brae, and the soldiers shot bullets among the people, with carabines and pistells, and as I heard, charged five or six several times ; but though the balls lighted among men, women and children, and went through some of their hair, and broke upon stones beside them, yet hurt none, which was observed as a wonder to all present, the soldiers seeing the people stand still, and not stir, were forced to retire. . . .

It was affirmed by some women who stayed at home, that they clearly perceived as the form of a tall man, majestic like, stand in the air, in stately posture, with one leg as it were advanced before the other, standing above the people all the time of the soldiers shooting.

The wrytter hearing of this afterward, did write to ane honest man in that country to send him notice of the certainty of the vision, and the above said relation was returned in write to him, but the women knew not of the soldiers' onset

Ghosts. 5 1

till the folk came home, to whom they told the vision that several of them had seen all the time. — Law, note, p. 96.

Culross. — Patrick Erskine, son of Colonel Erskine of Carnock . . . told my informer that Mr. James Culbert, who had taken much pains upon him while alive, had more than once appeared to him in Culros, in Holland, and in New England, and had given many advices and excellent directions to him ; That even when at table in his father's house, he would have had visions and apparitions, and the company would have observed him change colours, and fall a sweating ; That when his mother dyed, he was for a long time peremptory she would not dye : She was very low, and not to be turned almost in her bed, yet still he said she would not die, till some hours before her death she would be caryed to another room for a change ; and when that was moved, he fell a weeping and opposed it much, but was overruled. When inquired into the reason, he said that, severall dayes or weeks before, he had, in vision, seen her taken into that room, and lying dead and streighted in that bed. That still he had fostered the thoughts she would not die as long as she was in the other room : That now he saw his vision was to be accomplished, and he could not bear the thoughts of her being taken away, accordingly, she was taken into that room, and in some hours dyed. The accounts of these things are very strange, but I have them from the first hands. — Wodrow, vol. iii. p. 519.

Wraiths. I have come across those who believed they saw the apparitions of absent friends at the moment of their (the friends') death. One case I came across of a woman who saw her own wraith. She was engaged in bed-making, and, looking up through the window, saw "herself" passing. She knew that it meant either sudden death or long life. In her case it was the latter (she lived to be 92). — Rorie, F.A.

Auchferderran. — A woman who was attending to an old man living alone in a cottage some distance from her residence, set out one evening to visit him. On coming near his house she saw him quite plainly standing outside the door, but he

5 2 Superstitious Belief and Practice,

was only " as heich [high] as the key-hole." She knew that this apparition meant that the man was dead, and on entering she found him dead in bed. — Communicated, D. R.

Second Sight. One curious instance of second sight I can vouch for as true. A boy of about eight in a miner's house was sitting on the fender looking into the fire, while his mother was at the table baking. The father was engaged at his work in the pit. Neither mother nor son was speaking, when the boy suddenly looked up and said " Father's got his leg broken ! " The mother got a great start and scolded him thoroughly ; but in about half an hour the father was brought in not with his leg but with his arm broken ! The accident must have happened almost exactly at the time the boy spoke. — Rorie, F.A .

Apparition in a Country House in Fifeshire. See

Henderson (2), pp. 325, 326.

Ghost on Largo Law. See Rills, p. 2. Piper's Ghost, Bell Craig. See Cams, p. 9. Ghost of Balvaird Castle. See Skinner, pp. 155-161. Ghostly Funeral. See p. 173.

VI. WITCHCRAFT.

St. Monans. — Warlocks and all them sort of elves have no shadow. — Jack, p. 94.

Buckhaven. — Witches are the warst kind of devils, they mak use of cats to ride upon, or kail-kebbers [cabbage- stumps], and besoms, and sail over seas in cockle-shells, and witch lads and lasses, and disable bridegrooms. — Graham, p. 236.

Aberdour. — I have myself conversed with an old woman who accounted for the lameness of an ancient crone, whom she had in her childhood seen, by an injury she had received when returning from one of her witch journeys. The form she had assumed was that of a black cat ; and when she was about to enter her house, through a broken pane, a man passing with a hedge-bill in his hand, struck the animal on the leg, and the witch was lame ever afterwards. — Ross, p. 327.

Carnock. — At Loanside lived a witch noted for calling up the spirits of the dead, and prophesying the movements of the living, transforming herself at will into inconceivable shapes, such as a March-hare. As an illustration of the Gled's power, a cow was grazing on the Clune road, and, slipping her hand over its back as she passed, it was observed from that hour its udder withered and ceased yielding any more milk. If she happened to spy a kirning it would yield or not yield butter as she " wished." Adam Dale, a well-to-do farmer of Bal, actually consulted and obeyed her as to remedies for ills that cattle and folk are heir to, and like

.......

54 Superstitious Belief and Practice.

last visit, a cinder sparked out of her fire in the form of a coffin, and he never again returned, but died shortly after.

Allan, pp. 29, 30.

Dunfermline. — Auld Bessie Bittern . . . was regarded as one who was " no very canny," and whom it was unsafe to disagree or to meddle with, and whose curses or prayers were equally to be dreaded. Even her big black cat did not escape suspicion. . . . One day Bessie appeard at the side of Johnnie K.'s loom, and said to him, " Johnnie, ye'U gang the morn and howk my wee pickle tatties — eh ? " " Deed an' he'll do naething o' the kind," shouted Kirsty, his wife from the kitchen, " He has mair need to dad awa' at his loom, an' get his cut oot." Bessie replied, " He'll may be no get his cut oot ony the sooner for no howkin' my wee pickle tatties." " Ye'll better let me gang," said Johnnie to his wife, in a submissive tone. " Ye'll no gang your tae length," said Kirsty. " Ye auld neer-be-gaun jade, an' ye'll no let him howk a wee pickle tatties for a puir auld body like me ! Ye'll no be ony the richer for't, I weell a wat ! Noo mind ye, I'm tellin' ye ! " shouted Bessie, as she toddled out of the shop, followed by her black cat.

Johnnie had scarcely resumed his work, when out flew his shuttle, and fell on the floor. He got off his loom and lifted it up, and then tried again, but with a like result. Out it sprang once more, giving him the trouble and delay of going for it, and lifting it with a sad, sorrowful heart, and a deep sigh. He considered himself bewitched, and it appeared as if a " judgment " had come upon him sooner than he expected. He then, as his only resource, took the shuttle to the kitchen, and sitting down before the fii'e . . . in order to break, if possible, the spell that hung over him, he began by solemnly drawing the shuttle three times through the smoke, dolefully sajnng as he did so, " I kent hoo it wad be, I kent hoo it wad be ! " He then turned to his wife and said, " O Kirsty ! ye micht hae mair sense than contrar' that auld witch Bessie Bittem." — Stewart, pp. 143, 144.

Witchcraft. 55

Interior of Fife. — An aged woman, bearing the character of a witch, Hved alone in a miserable hovel, situated on an extensive moor in the centre portion of Fife. Besides bearing the notoriety of being an " uncanny wife," she was celebrated in the district for a wonderful breed of " doos " (pigeons) which she reared. On a certain day a boy made his appearance at the old woman's hut, and desired to purchase one of these pigeons. Being supplied according to his wishes, he turned his steps homewards, but had scarcely gone a mile when he discovered that the pigeon had disappeared. Scarcely knowing what he did, he returned to the old hag's hovel, where on entering he beheld his own bird sitting amongst its kin. An altercation immediately ensued betwixt him and the old woman, but he eventually regained possession of the bird, which this time he carried home in safety. Next morning, however, it was nowhere to be seen, and, after a search, was again discovered in the witch's hut. The boy's parents, by this time becoming suspicious that there had been some supernatural agency employed in this miraculous disappearance, applied to another old woman for aid, who advised them to send their boy to the witch's habitation, who, unseen, should cut off a small portion of her petticoat, which, on the boy's return, should be thrown into the fire. This was done. No sooner had the rag caught fire than a great noise was heard, and the old witch appeared at the doorway. Exclaiming that they were burning her heart, she rushed forward, seized the flaming fragment from the hearth, dis- appeared, and was never again seen in that district.

D. D. A., p. 83.

Isle of May. — There is a light-house upon the isle . . . [on] a tower fourty feet high.

{Note.) — The unfortunate architect to the tower was drowned on his return from the isle, in a storm supposed to have been raised by some still more unhappy old women, who were in consequence burnt as witches.

SiBBALD, p. 100 ; N.S.A., vol. ix. p. 612.

56 Superstitious Belief and Practice.

Newburgh. — In the beginning of the present century a reputed witch named Jean Ford was hving in Newburgh. The behef in her occult powers was so strong, that sailors before setting out on a voyage were accustomed to propitiate her with a present to ensure a safe return. Jean in her latter years, was warned to remove from her house by her landlord, who had no dread of her hidden powers ; not so, however, his wife. After receiving the notice of removal, Jean went to the landlord's residence (and taking care to stand where she could be seen by the inmates) , she began to make mystical signs on the ground with her staff, muttering all the while some words to herself. The servants who had a wholesome dread of her powers, attracted the attention of their mistress towards her. The spell was successful ; the warning was removed, and Jean was allowed to remain in her house all her life. — Laing, p. 381.

St, Andrews. — In the first half of the nineteenth century it was alleged that a woman in the village of Strathkinness on the last night of the year skipped in the open air swinging a cow-tether made of hair over her head while she repeated :

" Hares' milk, and mares' milk, An' a' the beas' that bears milk. Come to me ! "

Her cow's tail being diseased, she examined that of a neighbour, which afterwards rotted away while hers recovered. A wounded hare took refuge in her garden, and she was after- wards seen with her head bandaged. Somewhat earlier another witch used to enter Clermont Farm during churning, which checked the process. A ploughman put a sixpence in the churn, and when the witch stooped to light her pipe, he pressed the churn-staff hard on it. She could not raise her head till he moved it. [Abstract of note by Dr. D. Hay- Fleming in Folk-Lore, vol. ix. p. 285.]

Sir Michael Scott of Balwearie. — Sir Michael Scott of Balwearie . . . was dubbed a knight by King Alexander III. (of Kinghorn memory) for good service done as ambassador

Witchcraft. 57

at the Court of France, ... Sir Michael demanded in name of his master, certain concessions which the French King refused. Balwearie desired him to think the matter over, until the black horse which he rode should stamp three times. Stamp number one set all the bells in France a-ringing. Stamp number two of the coal-black steed threw down some towers of the palace. The French King did not wait to see what would be the effect of stamp number three. ... He had no end of 'pacts with the devil. One demon he bought with the loss of his shadow. A Fife Laird — a wee Fifish ^^^ no doubt — met Sir Michael out hunting shortly after this little transaction, and said Balwearie's personal appearance would be much improved were he to bring his shadow along with him. No sooner had the Laird got out his joke, than he felt his sight grow duller. He went homewards alarmed. But he had not gone far before he became stone-blind, and was killed by falling over a precipice.

In a sweet little dell, a short way south-west from the ruined Tower of Balwearie stands a singular mass of sandstone, a conspicuous object in the landscape known as the Bell Crag. Tradition says that once Sir Michael rode his black steed (his Paris friend) to the top, having occasion to summon his vassals together, and that the infernal animal indented the rock with a deep and distinct hoof mark. — Farnie, pp. 62-63.

See ante, Caves, The Bell Craig, p. 9.

Sir Michael occasionally intermitted his severer studies to enjoy the pleasures of the chase. When hares were scarce, or did not sit close, he had recourse to an old woman, who inhabited a cottage on his property, and who in consideration for the protection extended towards her, condescended to become puss in such emergencies, and give the dogs a turn or two for the amusement of their master. In these diversions, the old lady always eluded their pursuit. It happened, how- ever, one day that a stranger hound belonging to one of the party was in the hunting field ; but as he was held in leash, Sir Michael did not hesitate to start Lucky as usual. Just P Fifish. Somewhat deranged. — Jam. Diet. Sup.]

58 Superstitious Belief and Practice.

as the hare was beginning to gain upon her pursuers some one cut the leash which held the strange dog. Off started the hound fresh from the springs, and soon overtook poor puss. By this time, however, she was close to a hut on the moor, which she was observed to enter, by leaping through a bole, or small open window, in the gable. But she did not effect her escape till she had been slightly wounded by the stranger dog ; and it was remarked by the neighbours that Lucky had a limp ever after, which incapacitated her for enacting the part of puss for the amusement of the wizard and his guests.

He was hunting one day, when, feeling hungry, and spying a house not far off, he sent his servant to ask a cake of bread. The gudewife replied she had no bread in the house, while the blazing fire, the reeking girdle, and peculiar savour of burnt meal, so grateful to the olfactories of every Scotsman, assured him that she had told a falsehood. Quitting the inhospitable mansion, he returned to his master and stated the result of his mission, and the observations he had made. Sir Michael, taking a devil's buckie ^^^ from his pocket, gave it to his ser- vant, and desired him to return to the farm-house, and place it unobserved above the lintel of the door. No sooner had he done so than the charm began to work. The auld wife " ayont the fire " was seized with an ungovernable fit of dancing, which consisted in rapid gyrations around the chimney — chanting at the same time, as loud as could reasonably be expected from the lungs attached to members executing the Highland Fling :

" Sir Michael Scott's man Came seekin' bread and gat nane."

In the meantime, the farmer began to wonder why his spouse had neglected to send the shearers' dinner to the field, and so dispatched an emissary to ascertain the reason. The girl no sooner crossed the threshold than she was seized

[1 Devil's buckie, the whelk. The East Coast Scots will not eat them, owing to their resemblance to snails.]

Witchcraft, 59

with the spirit of St. Vitus, and began to caper round the cradle chimney on a footing of perfect equahty with her mis- tress, and with a vehemence which made her think a kemp,^^^ or even the barrel-ride, very gentle exercise compared with it. The messenger not returning, the gudeman resolved to solve the mystery himself, and walked towards the homestead. . . , Before entering the kitchen, however, ... he resolved to reconnoitre through the window, . . . when he beheld his better half and her handmaiden dancing like five-year- aulds. Determined to punish them for such flagrant inde- corum, he entered the house, but no sooner had the devil's buckie sounded in his ears than . . . with old-fashioned gallantry he whisked off and joined the ladies. The high dance, commenced by a single performer, had now become, by repeated accessions, a most uproarious threesome reel, enlivened by the inhospitable matron chanting, in a voice now getting feeble from exhaustion :

" Sir Michael Scott's man Came seekin' bread and gat nane."

The wizard . . . sent his servant back to the enchanted house in the course of the afternoon to remove the charm from the door-head. This being done, the three performers dropped from sheer exhaustion upon the hearth [where they fell into a long slumber]. — Gardiner, pp. 65-67.

Sir Michael had dispatched this indiscreet person [his serving-man] to the Eildon Hills for his magic book, which had been lent to a potent necromancer who wonned in these parts. He was compelled to swear, before he set out on his important mission, that he would not open the clasps of the mystic volume. His curiosity was too powerful, however, to be restrained either by his faith or fears ; and when he had reached the Haughmill, which is near his master's residence, he availed himself of the seclusion of the spot to take, what he had long meditated, a sly peep into the folio, about which

[^ A strife in the harvest-field, when the reapers try to outdo one another.]

6o Superstitious Belief and Practice.

Sir Michael and his brother wizard allected so much mystery. No sooner had he opened the volume than a swarm of fiends started out from between the leaves, and became quite clamorous for employment, crying out to the astonished courier whom they surrounded, " Work, work." Here . . . seeing the Windygates hill straight before him, and remem- bering . . . the many toilsome ascents he had made in execut- ing his master's errands, he conceived the patriotic project of emplojdng the disaffected multitude around him in the task of cleaving the hill in twain. He had scarcely had time to congratulate himself on his ingenious device, by which he had dismissed the infernal legion, when back they sallied, as importunate as ever, exclaiming, " Work, work," and, on looking east, he observed their task was already finished, and in the most masterly manner. There was no resisting . . . as they very plainly indicated that, in the absence of other employment, they would be under the necessity of falling upon their master, and might make cat's meat of him, as it was foreign to their nature to be idle. ... To manufacture ropes out of sand . . . was the next job assigned to the infernal imps ; who were accordingly packed off to Kirkcaldy beach, which furnishes, ... a plentiful supply of the raw material. But although they were able to achieve wonders, they could not accomplish impossibilities, and so after an unsuccessful attempt at rope-making with such refractory materials, the demons returned in very bad humour to the terrified valet, and demanded more rational employment. . . . He now began to repent his temerity ; the fiends being about to tear him in pieces merely to relieve their ennui, when Sir Michael himself most opportunely arrived at the scene of action. With a spell he at once inclosed the demons within their vellum receptacle, excluding only one fiend, who was forthwith dispatched through the air to Padua with the faithless messenger, with instructions to deliver him over to the Doctors of the Infernal College, to be punished for presuming to practice diablerie without a diploma.

Gardiner, pp. 67-68.

Witchcraft, 6 1

Kirkcaldy. — Michael Scott, the warlock of Balwearie . . . was troubled with an evil spirit some say the devil himself, who came every night seeking work to do. After performing unheard of exploits and tasks at Sir Michael's bidding, that afflicted mortal at last got relief by giving the demon a task which proved even too hard for him. If this was the scene, it would be down there on these very Kirkcaldy sands that the demon laboured, and laboured in vain (perhaps still toils) , trying to make ropes out of sea-sand.

KiLROUNiE, pp. 23-24.

See Norrie's Law^ p. 3.

The " warlock " doings near Melrose, which were ascribed to Sir Michael are very similar to those which are told of him in Fife. " He cleft Eildon hills in three." This work of cleavage he also practised in the neighbourhood of Kirkcaldy. That den [ravine] which runs up from the town, and which the railway crosses near Dunnikeir foundry, was produced by Sir Michael. He had offended a fiend, and was pursued by him. To stop the pursuit, or get in advance of his enemy, the wizard caused the earth to yawn at that spot, and its yawning mouth has never since been closed. . . .

Local tradition connects the road which leads up to Bal- wearie with Sir Michael. It is generally said to have been his making, very likely, in engineering it he had taken advan- tage of the opening in the Windygate or West Mill Brae, for the sake of having the road easier. But this simple act of engineering skill popular superstition converted into a work of wizard power, and the intersection is said to have been accomplished by demons. — Taylor, vol. ii. pp. 62-63.

Earl Beardie. Lordscaimie Castle. — The ancient seat of Earl Beardie, ^^^ who, according to legendary lore, may still be seen on the last night of the year playing cards with the devil in some corner of the ruin, if one only has the luck to look in at the stroke of twelve. — F. H. cS* /., 20th July, 1904.

[^Alexander, 4th Earl of Crawford, died 1453. Burke's Peerage, 1912.3

62 Superstitious Belief and Practice.

Archbishop Sharp. 1679. — [After the murder of Arch- bishop Sharp] they took nothing from him but his tobacco-box and Bible, and a few papers. With these they went to a barn near by. Upon the opening of his tobacco-box a Hving humming-bee flew out. This either Rathillet or Balfour called his familiar, and some in the company not understanding the term, they explained it to be a devil. In the box were a pair of pistoll balls, parings of nails, some worsit or silk, and some say a paper with some characters, but that is uncertain. KiRKTON, p. 421, note ; Mackay, pp. 147-148.

John Knox. Raising the Devil, 1570.— While the vener- able reformer lived at St. Andrews, it was rumoured, and very generally believed as a serious truth, that he had been banished from the town, " because in his yard he had raised some sancts, among whom came up the devil with horns ; which, when his servant, Richard Bannatyne, saw, he ran wod [mad] and so died." It is stated that Lady Hume and some others thronged round the postman of St. Andrews, with anxious inquiries whether it was true that Knox was banished from St. Andrews, and that Bannatyne had run mad in consequence of seeing the devil raised.

Chambers (2), vol. i. p. 70.

Rosicrucians. Cupar. — Lord Fountainhall in his collec- tions of Decisions of the Court of Session, vol. i. p. 15, gives the following account of the schoolmaster's encounter with the disciples of the Rosy Cross : As for the encounter betwixt Mr. Williamson schoolmaster of Cupar . . . and the Rosi- crucians, I never trusted it till I heard it from his own son, who is at present (1678) minister of Kirkcaldie. He tells that a stranger came to Cupar and called for him, after they had drunk a little, and the reckoning came to be paid, he whistled for spirits ; one in the shape of a boy came, and gave him gold in abundance, no servant was seen riding with him to the town, nor enter with him into the inn. He caused his spirits next day bring him noble Greek wine from the Pope's cellar, and tell the freshest news from Rome : then trysted

Witchcraft, 63

Mr. Williamson at London, who met the same man in a coach near to London bridge, and who called him by his name, he marvelled to see any one know him there, at last he found it was his Rosicrucian. He pointed to a tavern, and desired Mr. Williamson to do him the favour to dine with him at that house, whither he came at twelve o'clock, and found him and many others of good fashion there, and a most splendid and magnificent table, furnished with all the varieties of delicate meats, where they were all served by spirits. At dinner they debated on the excellency of being attended by spirits, and after dinner they proposed to him to assume him into their society, and make him participant of their happy life ; but among the other conditions and qualifications requisite, this was one that they demanded, his abstracting his spirit from all materiality, and abandoning and renouncing his baptismal engagements. Being amazed at the proposal, he falls a-pray- ing, whereat they all disappear and leave him alone. Then he began to forethink what would become of him if he were left to pay for that vast reckoning, not having so much on him as would defray it. He calls the boy, and asks what has become of these gentlemen, and what was to pay ? He answered, there was nothing to pay, for they had done it, and were gone about their affairs in the city. This relation his son affirmed to be truth.

Leighton, vol. ii. p. 25 ; Herald, p. 40.

Punishments for Witchcraft. Culross, 1684. —

Oct. i8th, 1684.

Sir ... I shall informe you, with three remarkable Stories which may be attested by famous Witnesses, many of which are yet living.

I had the curiosity, when I was a Scholar to pass over from Borrowstonness to Culros, to see a notable Witch burnt. She was carried to the place of Execution in a chair by four men, by reason her Legs, and her Belly were broken, by one of the Devils cunning tricks which he plaid her. This woman was watched one night in the Steeple of Culros, by two men.

64 Superstitious Belief and Practice.

John Shank a Flesher and one John Dnimmond, who being weary went to another Room, where there was a Fire, to take a Pipe. But to secure her, they put her Leggs in the Stocks, and locked them, as well as might be. But no sooner were they gone out of the Room, but the Devil came into the Prison, and told her he was obliged to deliver her from the shame she was like to suffer for his sake ; and accordingly took her out of the Stocks, and embracing her, carried her out of the Prison. At which she being terrified made this exclamation by the way, O God whither are you taking me ! At which words, he let her fall, at the distance from the Steeple, about the breadth of the street of Edinburgh, where she brake her Leggs and her Belly. I saw the impression and dimple of her heels ; as many thousands did, which continued for six or seven years upon which place no Grass would ever grow. At last there was a stone dyke built upon the place.

The Author of this letter is a Person of great honesty and sincerity. From the First Relation of his, we have an evident instance that the Devil can transport the Bodies of men and Women thorow the Air ; 'Tis true, he did not carry her far off, but not for want of skill and power. Neither was he afraied to hear the name of God spoken ; but purposing to destroy both the Soul and the body of the poor creature, he has pretended so much, to excuse himself, at her hand.

The first Story puts me in mind of one Craich a Witch put in prison, in the Steeple of Culross, to whom several years agoe, Mr. Alexander Colvil, Justice Depute came, a gentleman of great sagacity and knowledge as to Witches. He asked if she was a Witch. She denyed. Dar you hold up your hand and swear that you are not a Witch. Yes sir said she. But behold, what a remarkable Judgement of God came upon her. While she is swearing with her arm lifted up, it became as stiff as a tree, that she could not pull it in again, to the amazement of all that were present. One person yet living there, was a witness and can attest this. The Gentleman

Witchcraft. 65

seing the vengeance of God upon her for her wickedness falls down presently upon his knees, and entreated the Lord in her behalf, who was graciously pleased to hear him.

SiNCLAR, pp. 207-212.

Culross. — The mark of a witch's foot is still pointed out on the turret-stair leading to this apartment [on the first floor of the church-steeple], and is reported to have been made by one of these unfortunate women. — Beveridge (2), vol. i. p. 203.

Dysart. — The Red Rocks was the place where reputed witches were burnt. — Chapman, p. 27.

Earlsferry. — The rocks in the middle of the bay are called the Cockstail or Cucks-stool ; ... are said to have got their names from being used as a ducking place for scolds.

Chapman, p. 24.

Newhurgh. — In regard to the Cross of Mugdrum, even tradition ceases to furnish any information. ... It continues to preserve the memory of the spot, in the lands belonging to the town of Newburgh, on which more than one unfortunate victim fell a sacrifice to the superstition of former times, intent on punishing the crime of witchcraft.

O.S.A., vol. viii. p. 177.

St. Andrews. — Near where the Martyrs' Monument now stands, there was formerly a small knoll known as Methven's Tower. This knoll, it was believed, was haunted by the fairies ; and on it, too, witches are said to have been burned. . . . According to tradition, the suspected witches were thrown into the Witch Lake, to see whether they would float or sink. A real witch would not drown, and was therefore burned. . . . Before being cast into the water, the right thumb of the suspected was tied to the great toe of the left foot, and the left thumb to the big toe of the right foot — otherwise the proof was not canonical, the accused not being crossed. — Fleming (2), p. 89. Cf. Lyon, vol. ii. p. 56, who states that the knoll was called Witch Hill.

St. Monans. — The tradition respecting W^itch Grizzle of the fifteenth century ; who, having been found guilty of a fatal incantation, was condemned to expiate her guilt in the

E

66 Superstitious Belief and Practice,

midst of the flaming faggots. But, during the interval which preceded the execution of the sentence, she was incautiously permitted to fall under the drowsy dominion of Morpheus ; and the very instant that her eyelids came in contact with each other, she vanished, with a sonorous noise, in the shape of a droning beetle ; and that insect is known by the title of the Deil's Horse to this day. Though Grizzle never after rendered herself visible in human shape, yet those who were mainly instrumental in procuring her condemnation were constantly infested with a droning noise in their ears, whilst every action of their subsequent lives is said to have been governed by enchantment. And since this untoward event, no witch, after condemnation, was suffered to fall asleep.

Jack, pp. 62, 63.

See pp. 96, 106.

See Oalliard Hill, Witches' Assembly, ante, chap, i., p. 4.

I

VII. TRIALS FOR WITCHCRAFT.

1563. Dunfermline. — Jun. 26 Agnes Mulikine, alias Bessie Boswell, in Dunfermeling, wes Banist and exilit for Wiche- craft.^ — PiTCAiRN, vol. i. part i, p. 432.

1572. The 28th of Apryle thair was ane witche brunt in St Androis, wha was accused of mony horrible thingis, which scho denyed; albeit they were sufficientlie proven. Being desyred that scho wold forgive a man, that had done hir some offence (as scho alledged), refused ; then when ane vther that stude by said, gif scho did not forgive, that God wald not forgive hir, and so scho suld be dampned. Bot scho not caren for hell nor heawin, said opinlie, I pas ^^i not whidder I goe to hell or heawin, with dyvers vtheris execrable wordis. Efter hir handis were bound, the provest causeth lift vp hir claithis, to see hir mark that scho had, or to sie gif scho had ony thing vpon hir I can not weill tell, bot thair was a white claith like a collore craig ^^^ with stringis in betuene hir leggis, whairon was mony knottis vpon the stringis of the said collore craig, which was taken from hir sore gainst hir will ; for belyke scho thought that scho suld not have died that being vpon her, for scho said, when it was taken from hir, " Now I have no hoip of myself." — Bannatyne, p. 339.

18th Januarii 1575. The quhilk day, Robert Grub yownger in Baalye, witnes, examinat, upon the dilatioun and accusa-

1 This is the earliest existing case in the Records of the High Court, of this nature ; and it is almost the only instance of so mild a sentence having been pronounced. [The culprit was perhaps a Gypsy.]

[2 Care.] P Neckcloth, cravat.]

68 Superstitious Belief and Practice.

tioun of Mariorye Smytlit, spous of Johne Pa, dilatit and accusal of wichecraft, sworne, deponis that he hard be his awin wyffe, Isobel Johnestoun, and Nannis Michell, report that the said Isobel Johnestoun, being in traveHng of hir childe, Pais wyffe cam to hir and Nannis Michel being thair layit hir hand on the said Nannis, and sche becam seik incon- tinent thaireftir ; and the deponentis wyffe being laid up in hir bed, sche tuik the said Nannis be the hand, and sche becam weil again, and eat and drank witht the rest of the wemen [that] war thar ; and attour,^i^ deponis that viij or nyne dayis taireftir his spous foirsaid, being verry seik, send for the said Pa wyffe, and sche refusit to cum quhil the deponent yeid hym self and compellit hir to cum, and at hir cumin sche tuik the deponentis wyffe be the arme, and grapit hir, and pat up hir fyngaris betwix the scheddis of hir hair, and incontinent thaireftir sche cryit for mait : and attour, deponis his wyffe was sa seik that nane trowit hir lyffe being oppressit with swait and womyng,^^^ quhil Pa wyffe cam and handillit hir, and this was foure yeir syne cum Witsunday.

Christiane Methtuen, . . . deponis in hir aitht that tyme foirsaid sche was present in Grub hows, quhen his wyffe was travelling in hir childe-evill, and Nannis Michel cam in, and eftir sche had askit at Grub wyffe hir ant quhow sche did, Pa wyffe said, sche wald be weil belyffe, and incontinent thaireftir the said Nannis Michel becam verry seik, and Grub wyffe was lychtar ^^^ incontinent and softer of hir seikness ; and Grub wyffe being laid up in hir bed the said Nannis becam the better : and confessis that they war all fleyit,'*^ and ane myst cam ower the deponent's ein, that sche could not see quhat Payis wyffe did to Grub wyffe : and forthir deponis that ix days eftir the said Grub wyffe was lychter and being verry seik, the deponent and Robert Grub yeid for Pa wyffe, and compellit [hir] to cum and vesy ^^^ Grub wyffe, and eftir sche tuik Grub wyffe be the hand sche becam the bettir and eit and drank. . . .

[1 Moreover.] t*] Moist heat (?) [^ Delivered.]

[4 Afraid.] [^ Examine.]

Trials for Witchcraft. 69

James Gilrwitht, witnes, confessis that his kow gaif na mylknes, and his dochtir repruffit and accusit Mariory Smytht that hir fathir kow gaif na mylk, and thaireftir his dochtir becom seik, and Mariory being caUit to James Gilrwitht hous to vesy his dochtir, sche said nathjmg wald aill hir scho wald be weil aneucht.

Item, Andro Sellar and Thomas Christie, examinat in the said mater, deponis that they desyrit Johne Pay nocht to depart of the town gyf his and his wyffs cans war gud. He ansuered that he feared, and thairfoir he and his wyffe yeid thair wayis : And Besse Hereis confessed the sam, and forthir [that he] said that for hym self he durst byde : bot yit his wyffe feared, and thairfoir they durst not byde.

Fleming, pp. 414-416.

1588. St. Andrews. — May 28 — Alesoun Peirsoun in Byre- hill. Dilatit of the points of Wichcraft eftir specifeit. . . .

Verdict. The said Alesoune, being put to the knawledge of ane Assyis of the personis aboue writtin, wes conuict be thair delyverance, of the vsing of Sorcerie and Wichcraft, with the Inuocatioun of the spreitis of the Dewill ; speciallie in the visioune and forme of ane Mr William Sympsoune, hir cousing and moder-brotheris-sone, quha sche affermit wes ane grit scoller and doctor of medicin, that haillit hir of hir diseis in Lowtheane, within the toun of Edinburghe, quhair scho reparit to him, being twell zeiris of aige ; and thair cuming and gangind be the space of sewin zeiris, quhen scho wes helpit of hir seiknes, quhilk scho had quhan hir poistee ^ and power wes tane fra hir hand and fute ; continewing thairby in familiaritie with him, be the space foirsaid ; dealing with charmes, and abusing of the commoun people thairwith, be the said airt of Wichcraft, thir diuers zeiris pypast. — (2) Item, for banting and repairing with the gude nychtbouris and Queue of Elfame ^ thir diuers zeires bypast, as scho had

^ Poustie, potestas.

^ The brownies or fairies, and the Queen of Faery [q.d. elf-hame ?).

70 Superstitious Belief and Practice.

confest be hir depositiounis, declaring that could nocht say reddelie how lang scho wes with thame ; and that scho had freindis in that court quhilk wes of hir awin blude, quha had gude acquentance of the Queen of Elphane, quhilk mycht haif helpit hir ; bot scho wes quhyles weill and quhyles ewill, and ane quhyle with thame and ane vthir quhyle away ; and that scho wald be in hir bed haill and feir, and wald nocht wit quhair scho wald be on the morne : And that scho saw nocht the Queue thir sewin zeir : And that scho had mony guid freindis in that court, bot wer all away now : And that scho wes sewin zeir ewill handlit in the Court of EJfane and had kynd freindis thair, bot had na will to visseit thame eftir the end : And that itt wes thay [these] guid nychtbouris that haillit hir vnder God : And that scho wes cuming and gangand to Sanct Androus in hailling of folkis, thir saxtene zeiris bypast. — (3) Item, conuict of the said airt of Wichecraft, in sa far, as be hir Depositione scho confest that the said Mr Williame Sympsoun, quha wes hir guidschire-sone,^ borne in Striuiling, his fader wes the Kingis smyth, lernit hir craft, quha wes tane away fra his fader be ane mann of Egypt, ane gyant, being bot ane barne, quha had him away to Egypt with him, quhair he remanit to the space of tuell zeiris or he come hame agane ; and that his fader deit in the meane tyme for opining of ane preist-buik and luking vponne it : And that the said Mr Williame haillit hir, sone eftir his hame cuming. — (4) Item, that scho being in Grange-mure, with the folkis that past to the Mure, scho lay doun seik alane ; and thair come ane man to hir, cled in grene clathis, quha said to hir, ' Gif scho wald be faithfull, he wald do hir guid ' ; and that scho seing him, cryit for help, bot nane hard hir ; and thane, scho chargeit him, ' In Godis name and the low he leuit one,' if he come in Godis name and for the weill of hir souU, he sould tell : Bot he gaid away thane, and apperit to hir att ane vther tyme, ane lustie mane, with mony mene and wemen

1 Grandfather's son, paternal uncle. He is called " hir cousing and moder-brotheris-sone " above.

Trials for Witchcraft. 7 1

with him : And that scho sanit hir and prayit, and past with thame fordir nor scho could tell ; ^ and saw with thame pypeing and mirrynes and gude scheir, and wes careit to Low- theane, and saw wyne punchounis with tassis ^"^ with thame : And quhene scho tellis of thir thingis, declarit, scho wes sairlie tormentit with thame : And that scho gatt ane sair straik, the fyrst tyme scho gaid with thame, fra ane of thame, quhilk tuke all the poistie ^ of hir car syde fra hir, the mark quhairof wes blae and ewill faurrit ; * quhilk mark scho felt nocht, and that hir syd wes far war.^ — (5) Item, that scho saw the

^ " Ane calling of the Quene of Phareis, That ewill-win yeir to Elphyne careis, Through all Braid- Albane scho hes bene, On horsbak on Hallow-ewin ; And ay in seiking certayne nyghts. As scho sayis, with sur sillie wychtis ; And names out nychtbouris sex or sewin, That we belevit had bene in heawin. Scho said scho saw thame weill aneugh, And speciallie gude Auld Balcleugh The Secreiare and sundrie vther ; Ane Williame Symsone hir mother brother, Whom fra scho hes resavit a buike, For ony herb scho lykis to luike : It will instruct hir how to tak it ; In saws and sillubs ^*'^ how to mak it ; With stones that mekill mair can doe, In Leich-craft, whair scho layis them toe. A thowsand maladies scho hes mendit. Now being tane and apprehendit, Scho being in the Bischopis cure, And keipit in his Castell sure, Without respect of Warldie glamer, He past into the Witchis chalmer."

Legend of the Bischop of St. Androis, p. 321.

[* Salves and potions.]

[2 Cups or goblets.]

^ Poustie, potestas, viz. took the power of her left side from her.

* Discoloured and ill-looking.

^ Worse.

I

72 Superstitious Belief and Practice.

guid nychtbouris^ mak thair sawis,^ with panis and fyris : And that they gadderit thair herbis, before the sone rysing, as scho did : And that thay come verry feirfull ^ sumtymes, and fleit * hir verry sair, and scho cryit quhene thay come : And that thay come quhyles anis in the aucht dayes, and when scho tauld last of it, they come to hir and boistit^ hir, saying, scho sould be war handht nor of befoir ; and that thaireftir thay tuke the haill poistie of hir syde, in sic soirt, that scho lay tuentie oulkis ^ thaireftir : And that oft tymes thay wald cum and sitt besyde hir, and promesit that scho sould newir want, gif scho wald be faithfull and keip promeis ; bot, gif sch wald speik and tell of thame and thair doingis, thay sould martir hir : And that Mr Williame Sympsoun is with thame, quha haillit hir and teichit hir all thingis, and speikis and wairnis hir of thair cuming and saulfis hir ; and that he was ane zoung man nocht sax zeiris eldar nor hirself ; and that scho wald feir quhene scho saw him ; and that he will appeir to hir selff allane before the Court ^ cum ; and that he before tauld hir how he wes careit away with thame out of middil- eird : And quhene we heir the quhirll-wind blaw in the sey, thay wilbe commounelie with itt, or cumand sone thaireftir ; than Mr Williame will cum before and tell hir, and bid hir

1 " In the hinder end of Harvest, on All-Hallowe'en,

When our Good-neighbours does ride, if I read richt. Some buckled on a bunewand and some on a bean,

Ay trottand in troups from the twihght ; Some saidled a she-ape, all grathed into green,

Some hobland on a hemp-stalk, hovand to the hight ; The King of Pharie and his Court, with the Elf Queen,

With many elfish Incubus was ridand that night. There was an Elf on an ape, an wasel begat.

Into a pot by Pomathorne ; That brat chart in a busse was borne ;

They fand a monster on the morn. War faced nor a cat."

Flyting against Polwart, Watson's Coll. Part iii. p. 12.

2 Salves, ointments. ^ Modern Scotch " fearsome," frightful.

* Terrified. ^ Rated, scolded, threatened.

« Twenty weeks. ' Before the Court of Elfame.

Trials for Witchcraft. y2>

keip hir and sane hir, that scho be nocht tane away with thame agane ; for the teynd of thame gais ewerie zeir to hell.^ — (6) Item, of hir confessioune maid, That the said Mr WilHame tauld hir of ewerie ^ seiknes, and quhat herbis scho sould tak to haill thame, and how scho sould vse thame ; and gewis hir his directioune att all tymes ; And in speciall, scho said, that he tauld hir, that the Bischop of Sanct Androus ^ had mony seiknessis, as the trimbhng fewer,* the palp, ^ the rippillis ^ and the flexus ; ' and baid hir mak ane saw ^ and rub it on his cheikis, his craig, his breist, stommak and sydis : And siclyke, gait hir directiounis to vse the zow mylk ^ or waidraue ^^ with the herbis, claret wyne ; and with sume vther thingis scho gaif him ane sottin ^^ fowll ; and that scho

^ A tithe, or tenth part of them. This singular part of the prevail ing superstition the Editor has seldom before met with. It suggests a strange idea of a kind of intermediate state of existence, maintained by the " guid nichtbouris," through the medium of evil spirits ; and for this extraordinary privilege, they were annually decimated, or forced to pay tithe to " Sathanas," their lord paramount. The wally- draigles of this foul nest were no doubt pitched upon for payment of the annuity, and Maister Williame was jealous of the fate of his unfortunate relative, Alisoun. In the introduction to the Tale of Young Tamlane, Sir Walter Scott remarks, " This is the popular reason assigned for the desire of Fairies to abstract young children, as substitute for themselves in this dreadful tribute " (paying the teind to hell). " Then I would never tire Janet, In Elfish land to dwell ; But aye at every seven years. They pay the teind to hell ; And I am sae fat and fair of flesh, I fear 'twill be mysel."

The Editor [i.e. Mr. Pitcairn] begs to refer the reader to the Essay " On the Fairies of Popular Superstition," in The Border Minstrelsy, edit. 1 82 1, vol. ii. p. 109.

2 Every.

3 The celebrated Patrick Adamson, Archbishop of St. Andrews.

* Fever and ague. ^ Palpitation at the heart ?

* Weakness in the back and loins.

7 Probably the flux. s Salve. » Ewe-milk.

10 Perhaps the herb woodruff ? ^^ Sodden.

■

74 Slipper stitious Belief and Practice.

maid ane quart att anis, quhilk he drank att twa drachtis, twa sindrie dyetis.^

1 A pretty decent draught for an archbishop ! ... In that cutting satire, The Legend of the Bishop of St. Andrews, his trafficking with witches is thus recorded :

" Sic ane seiknes hes he tane,

That all men trowit he had bene gane

For leitchis mycht mak no remeid,

Thair was na bute to him bot deid.

He seing weill he wald nocht mend,

For Phetanissa hes he send.

With Sorcerie and Incantationes,

Raising the Devill with invocationes

With herbis, stanis, bukis and bellis,

Menis memberis and south-runing wellis ;

Palme-croces and knottis of strease.

The paring of priestis auld tees.

And in principio socht out fyne,

That vnder ane alter of stane had lyne

Sanct J hones nutt and the four-levit claver,

With taill and mayn of a baxter aver

Had careit hame heather to the oyne,

Cuttit off in the cruik of the moone ;

HaUe water and the lamber beidis,

Hyntworthe and fourtie vther weidis :

Whairthrow the charming tuik sic force,

They laid it on his fat whyte horse.

As all men saw, he sone deceisit ;

Thair Saga slew ane saikles beast.

This wald not serve ; he sought ane vther,

Ane devill duelling in Anstruther

Exceading Circes in conceatis.

For changene of Wlisses meatis," &c. " Heiring how Witches wrang abust him.

The Kirkmen calld him and accused him.

And scharplie of theis pointis reproved him.

That he in Sorcerie beleavit him,

Whairthrow his saule mycht come to skaith.

The Witche and he confessing bayth,

Scho tuik some part of white wyne dreggis.

Wounded rayne and blak hen eggis,

And made him droggis that did him gude," &c.

Dalyell's Scottish Poems, ii. 318.

Trials for Witchci^aft. 75

Sentence — . . . There is merely a marking in the margin of the Record, " Conuicta et Combusta."

PiTCAiRN, vol. i. part 2, pp. 161-165.

1588. St. Andrews. — 17 July . . . The quhilk day, con- perit Agnes Meluill, dochter of umquhill Androw Meluill elder sumtyme redar at the kirk of Anstrother, born in An- strother on Margret Wod hir mother, of aige xxxiiij or xxxv yeiris, being delatit as ane suspect of wischcraft, . . .

Item, the said Agnes being inquirit be the minister, in presens of the hail sessioun, convenit with Mr. Thomas Buchan- nane and Mr. Jhone Caildcluiche and as thai quha ar direct from the Presbittrie, if sche hes skell of persell,^ syffis,^ con- fort,^ wormed,^ aylay-cumpanay,^ and of ane herbe callit concilarum ^ and declaris that sche hes usit syfhs, persell, and confort, to help sindry personis that hes hed evill stomokis ; and spetialie that sche usit this cuir to Jonet Spens, spous of Jhone Symson in Craill.

Item, being inquirit if sche knawis the vertew of stanis, denyis.

Item, being inquirit quhat vertew is betuix sowth rynnand watter and uther water, knawis nocht, bot heris say south rynand watter suld be usit.''

Being inquirit if sche helpit Cathrine Pryde ... in Craill of hir disais and seiknes, ansueris that Cathrine Pryde had ane disais and seiknes, quhilk wes ane consumption n at her stomak, and that sche maid ane drink of suffis persell and

1 Parsley. ^ Young onions. ^ Comfrey.

* Wormwood. ^ Elecampane.

® Probably cochlearie, the well-known and greatly prized scurvy- grass.

^ In 1603, James Reid, who professed to be able to cure " all kynd of seiknes " was " wirreit at ane staik," and burnt to ashes, on the Castle- hill of Edinburgh. He was convicted of meeting with the devil, " quhyles in the liknes of a man, quhyles in the liknes of a hors, . . . quhilk lykwayis lernit him to tak southe rynnand-watter to cuir the saidis diseissis." (Pitcairn, vol. ii. pp. 421-422.) Pitcairn remarks : " This superstition still obtains, in many remote places of Scotland, where the virtues of such water are firmly believed in.

"jd Superstitious Belief and Practice.

confort, and stipit in aill xxiiij houris, and geif hir to drink, quha drank thairof viij dayis ; and thaireftir desyrit hir to wasche hir with watter and spetialie south rynnand watter ; and quhen sche hed weschin hir with the watter, baid hir cast furth the watter on the midding, for feitt water suld nocht be cassin in ony bodies gait, . . .

Declaris that sche lernit the knawlege of herbis, and spetiahe of that herbe concilanim, in North Beruik, fra ane man caUit Mr Jhone . . . and declaris that Mr. Jhone schew to hir that south rynnand watter is best, and better nor uther watter ; and that the samyn is gude to wesche folkis fra the kneyis and elbokis down, and gud to help thair hurt stommok ; and sayis that sche hed ane vomeid ^ quhen sche com furth of North Bervik ; and that Mr. Jhone lernit hir to tak syffts, persell, and twa blaidis of confort, and concilarum, to mak drink of and lernit hir to mak drinkis thairwith.

And forder declaris that Jhone Meluillis wyffe in Craill lernit hir to tak quheit bread with watter and sukker, to help to stanche the vomeid, and sayis sche lernit na uther thing fra na uther persoun.^ — Fleming, pp. 620-623.

1597. On the ist of September there is this other entry in the Register of the Presbytery : "As also a supplicatioun to be maid to his Majestic for repressing of the horrible abuse by carying a witch about ; and Mr. Robert Wilichie ordanit to request the magistratis of Sanctandrois to stay the same thair." The witch here referred to was no doubt carriea

1 Vomit.

- Agnes Melvill . . . may be identified as the second witch said to have been consulted by Patrick Adamson, and described by Sempill as : " Ane devill dueUing in Anstruther, Exceading Circes in conceatits, For changene of Wlisses meatis : Medusa's craftis scho culd declair In making eddars of her hair : Medea's practicques scho had plane. That could mak auld men young agane."

Dalyell's Scottish Poems of the Sixteenth Century, p. 319; Fleming, p. 800.

Trials for Witchcraft. yj

about to detect other witches ... in all likelihood she was none other than Margaret Aitken, " the great witch of Bal- wery "... (see Register of Privy Council, v. 410, n.), and so it is plain that at least one Presbytery, despite its zeal against witchcraft, emphatically disapproved of such a method of discovering witches. — Fleming, p. 801, note.

1597. [Margaret Aitken, the Witch of Balwearie.] — This summer there was a great business for the trial of witches. Amongst others one Margaret Atkin, being apprehended on suspicion, and threatened with torture, did confess herself guilty. Being examined touching her associates in that trade, she named a few, and perceiving her delations find credit, made offer to detect all of that sort, and to purge the country of them, so she might have her life granted. For the reason of her knowledge, she said " That they had a secret mark all of that sort, in their eyes, whereby she could surely tell, how soon she looked upon any, whether they were witches or not," and in this she was so readily believed, that for the space of three or four months she was carried from town to town to make discoveries in that kind. Manj^ were brought in question by her delations, especially at Glasgow, where divers innocent women through the credulity of the minister Mr John Cowper, were condemned and put to death. In the end she was found to be a mere deceiver (for the same persons that the one day she had declared guilty the next day being presented in another habit she cleansed), and sent back to Fife, where first she was apprehended. At her trial she afiirmed all to be false that she had confessed, either of herself or others, and persisted in this to her death ; which made many forthink their too great forwardness that way, and moved the King to recall the commissions given out against such persons, discharging all proceedings against them, except in case of voluntary confession till a solid order should be taken by the Estates touching the form that should be kept in their trial. — Spottiswood, vol. iii. pp. 66-67 > Chambers (2), vol. i. p. 291.

78 Superstitiotis Belief and P7^actice.

1610 Sep. 7th.— Grissell Gairdner ... of Newburgh. Dai- laitit of certane crymes of Witchcraft and Sorcerie. . . .

In J)e first, for on-laying, be Witchcraft and Inchantment, of ane grevous diseas and seiknes vpone the said Alexander Wentoiin ; quhairin he lay in a feirful madnes and ffurrie ))e space of ten oulkis togidder ; and in end, for af-taking of ])e said diseas and grevous seiknes af him, be certain directiones gevin, and vjjeris devillische practizes vset be hir for his recoverie ; committit be hir in the moneth of Februare last bypast. Item, for hir devillisch Sorcerie and Witchcraft, practizet be hir, in laying on the lyk feirfull diseas and un- knawin seiknes upone Williame Andersoune wricht in New- burcht, for certane allegit injuries done be him to Andro Baird, his sone ; in the quhilk grevous seiknes he continewit the space of ten dayis togidder, tormentit in maist feirfull maner ; and af-taking of ])e same seiknes, be hir, be repeiting thryse of certain woirds, quhilk scho termet prayeris. And siclyk, for Bewitching of ane kow, pertening to ])e said Wilhame quhairthrow ])e haill milk that scho thairefter gaif was bluid and worsam ^ committed be hir devilrie and Inchantment. . . . Item, for ])e Bewitching, be hir devilrie and Inchantment of James Andersone, sone to Margaret Balfour in Newburcht, in onlaying of ane grevous seiknes and diseas vpone him ; quhairof, in ane grit ffurie and madnes, within foure dayis eftir on-laying ]?airof, he deceissit ; and ])airthrow, for airt and pairt of his murthour and deid.^ . . . Item, for ane cowmone and notorious W^itche and abusear of ]>e people, by laying on of seiknes vpone men, wemen, bairnes, and bestiall ; and be geving of drinkis, and vseing of vjjer vngodlie practizes, for af-taking of J?e saidis seiknessis and diseases, and be consulting with the Devill, and seiking of responssis fra him, at all times this fourtene or fyftene zeir bygone, for effectuating of hir devillisch intentiones. . . .

Mr. Johnne Caldcleuch, Minister,^ being sworne maist solemnelie, be the Justice, Deponis, that a fourtene yeir syne

1 Blood and corrupted or purulent matter.

2 Death. ^ Clergyman of the parish of Newburgh.

Trials for Witchcraft. 79

this Grissell Gairdner was than suspect to be ane wicket woman, and ane Sorcerer ; and be the Depositiones of the Witches execute for Sorcerie and Witchcraft, at Abernethie, Falkland, and Newburcht, scho was reput to be ane manifest Witch ; bot becaus thair was na precedent fact quah'feit aganis hir, the Presbiterie thairfoir delayit hir Tryell and accusatioun. And as concerning hir lyfe and conversatioun sen syne, scho hes bene suspect to be ane verrie evill woman ; and for hir privat revenge aganis sic as scho buir ony malice vnto, hes vset devillische and vngodlie meanis, be Sorcerie and Incantatioun, to lay on dyuerse grevous diseassis on thame ; and speciallie, on the persones set doun in hir Indyte- ment ; quhairthrow the cuntrie and parochin quhairin scho dwellis hes bene gritlie sclanderit in suffering sic ane persone vnpwneist. . . .

Verdict. . . . The said Grissell to be ffyld, culpable, and convict of the haill crymes aboue mentionat.

Sentence. ... To be wirreit at ane staik quhill scho be deid ; and thairefter hir body to be brunt in asches ; and all hir moveabill guidis and geir to be escheit and inbrocht to our soveran lordis use. — Pitcairn, vol. iii. pp. 95-98.

1623 Aug. 1. — Thomas Greave, Dilaitit of dyuerse poyntis of Sorcerie and Witchcraft following : For cureing of the persones following, be Sorcerie and Witchcraft, to wit : Ane sone of Archibald Arnote in the Wayne, of ane heavie and vncouth ^ seiknes : Ane sone of Andro Geddis in Freuchie, also hevilie disseisit : Ane bairne of Thomas Kil- goures in Falkland, visseit with ane grevous seiknes. Item, ffor cureing, be Sorcerie and Witchcraft, and making of certane croces and singes,^ off Dauid Chalmer in Le thame. and be causeing wasche his sark ^ in ane South-rynnand watter, and thairefter putting it vpone him ; quhairby he ressauit his helthe. Item, ffor cureing of ane woman in Ingrie, besyde Leslie, of ane grevous seikness, be taking the seiknes of hir

1 Strange, unreal, unaccountable.

2 Crosses and signs. ^ Shirt.

8o SMperstitioiis Belief a7id Practice.

and puting it vpone ane kow ; quhilk kow thaireftir ran woid/ and diet. Item, ffor cureing off Alexander Lausones bairne in Falkland of grit seiknes, be Sorcerie, and making of certane signes, and vttering of dyuerse vnknawin woirdis. Item, ffor cureing of ane woman, duelland besyde Margaret Douglas, of ane grit and panefull seiknes, be drawing hir nyne tymes bakward and fordward be the leg. Item, ffor cureing of Michaell Glassies wyfe, in the Mylnes of Forthe, of ane gre- vous seiknes, be causing brek ane hoill in the wall, vpone the North syde of the chymnay, and putting ane hesp ^ of yairne thre several tymes furth at the said hoill, and taking it bak at the dur ; and thaireftir, causeing the said Michaellis wyfe ix tymes pass throw the said hesp of yairne, and thairby to procure hir help. Item, ffor cureing, be devillerie and Witchcraft, of Williame Kirkis bairne, in Tulliebule, of the seiknes callit Morbus caducus,^ be straiking bak the hair of his heid, taking ane lang claith, with certane vnguent and vther inchantit matter, furth of ane buist,^ and rowing ^ the bairne nyne tymes within the said claith, vttering, at ilk tyme of the putting about of the claith, dyuerse wordes and croces and vther signes ; and be that meanis pat the bairne asleip ; and thairby, throw his devillerie and Witchcraft curet the said bairne of the said seiknes. Item, vnderstanding that Johnne Fischer, in Achalanskay, was hevielie diseasit of a grevous and vnknown fever, vpone aduerteisment gevin to him thairof, he causit bring the said Johnne Fischeris sark to him ; quhilk sark being brocht, the said Thomas, turning it over, cryit out at that instant, " Allace ! the Witchcraft appointit for ane vther hes lichted upone him ! " And, luiking at the breist of the sark, he tauld " that the seiknes

1 Mad.

2 A hasp of yarn is equal to twelve " cuts " or six " heer." Each " cut " goes six score times round the reel.

^ Epilepsy, or the falling sickness. Perhaps it may refer to con- sumption, " decay " or " decline."

* Out of a small box or chest. ^ Wrapping, rolling.

Trials fo7^ Witchcraft, 8 1

was nocht cum as zit to his heart." And eftir some croces and signes maid be the said Thomas vpone the sark, delyuerit the sark to Jonet Patoun, the said Johne Fischeris mother, commanding hir, with all speid to ryn to him thairwith ; and declairit to hir that " Gif scho come thairwith befoir his heart was assaulted," he should convalese ; at quhais cuming to him with the said sark, the said Johnne hir sone was deid. Item ffor practizeing of dyuerse poyntis of Sorcerie vpone Williame Beveridge, in Drumkippie, in Salen, and cureing him thairby of ane grevous seiknes, be causeing him pas throw ane hesp of yairne thre seuerall tymes ; and thairefter burning the said hesp of yairne in ane grit ffyre, quhilk* turnet haillilie blew. Item, ffor cureing of Margaret Gibsones ky,^ in Balgonie, be putting thame thryse throw ane hespe of yairne, and casting of certane inchantit watter, inchantit be him, athort 2 the bjTc ; and thairby making thair milk to cum to thame agane, quhilk thay gaif nocht ane moneth of befoir.^ Item, at Martimes 162 1, Elspeth Thomesone, sister to John Thomesone, portioner of Pitwar, being visseit with ane grevous seikness, the said Thomas com to hir hous in Corachie, quhair, eftir fichting and gripping of hir, he promeist to cure hir thairof ; and for this effect callit for hir sark, and desyrret tua of hir nerrest friendis * to go with him : Lykas, Johnne and Williame Thomesones, hir brether, being sent for, past the said Thomas, in the nicht seasone, fra Corachie towardis Burley, be the space of tuelff myles ; and inioynet the tua brethir nocht to speik ane woird all the way ; and quhat euir thay hard or saw, nawayis to be eff rayed, saying to thame, " it mycht be that thai wald heir grit rumbling, and sic vn- couth and feirfull apparitiones, bot nathing sould annoy thame ! " And at the ffurde be-eist Burley, in ane South- rynning watter, he thair wusche the sark ; during the tyme of the quhilk wasching of the sark, thair was ane grit noyse

^ Kine, cattle. ^ Athwart, across.

3 Which they had not yielded for the space of a month. ^ Kinsmen, relations.

82 Supe7'stitious Belief and Practice.

maid be ffouUis ^ or the lyll beistis,^ that arraise and flich- tered in the watter. And cuming hame with the saik, pat the samyn vpone hir, and curet hir of her seiknes : And thairby committit manifest Sorcerie and Witchcraft. Item, ffor the cureing of Wilhame Cousines wyfe, be Sorcerie and Witchcraft, be causing hir husband heit the coulter of his pleuch, and cule the samyn in watter brocht from Holy Well of Hillsyde ; and thaireftir, making certane conjurationes, croces, and signes vpone the watter, causet hir drink thairof for hir helth ; and thairby, be Sorcerie, curet hir of hir seiknes. Item, ffor cureing, be Sorcerie and Witchcraft, of James Mwdie, with his wyfe and childrene, of the lever ; and namelie, in cureing of his wyfe, be causeing ane grit ffyre to be put on, and ane hoill to be maid in the North syde of the hous,^ and ane quick hen * to be put furth thairat, at thre seuerall tymes, and tane in at the hous-dur, widderschynnes ; ^ and thaireftir, taking the hen and puting it vnder the seik womanis okstar ^ or airme ; and thairfra, cayreing it to the ffyre, qahair it was haldin doun and brunt quik thairin ; and be that devillisch maner, practizet be him, curet hir of hir seiknes : ffor the quhilk, the said Thomas ressauit xx lib. fra hir husband. And last, ffor commoun Sorcerie and Witch- craft, practizet be him, and abuseing the people thairby ; expres aganis Godis devyne Law, and Actis of Parliament maid agains Sorceraris. . . . Sentence ... To be Wirreit at ane staik quhill he be deid, and his body thaireftir to be Brunt in asches. — Pitcairn, vol. iii. pp. 555-558.

1633. Kirkcaldy. — Kirk-Session of Kirkcaldy 1633. Sep- tember 17th. — The which day compeared Alison Dick, challenged upon some speeches uttered by her against William Coke, tending to witchcraft ; denied the samyne. . . .

1 Water-fowl.

2 Little " beasts," Scotticd, for some sort of small birds or fowls, such as snipes, etc.

3 A hole to be made in the north wall of the house. ■* A live fowl. 6 Backwards, contrary to the course of the sun. ^ Arm-pit.

Trials for Witchcraft. %2>

4. Jean Adamson deponed that she heard Alison Dick say to her husband WilHam Coke, " Thief ! thief ! what is this that I have been doing ? Keeping thee thretty years from mcikle evil-doing. Many pretty men has thou putten down both in ships and boats ; Thou has gotten the women's song laid nowJi^ ...

6. Marion Meason deponed, that she heard her say, " Com- mon thief, mony ill turns have I hindered thee from doing this thretty years ; mony ships and boats has thou put down ; and when I would have halden the string to have saved one man, thou wald not. . . .

8. Compeared Janet Allan, relict of umquhile John Duncan, fisher ; deponed, that Alison Dick came in upon a certain time to her house, when she was lying-in of a bairn, and craved some sour bakes ; and she denying to give her any, the said Alison said, " Your bairns shall beg yet," (as they do). And her husband being angry at her, reproved her ; and she abused him in language ; and when he strak her, she said that she should cause him rue it ; and she hoped to see the powarts [?] bigg in his hair ; and within half a year he was casten away, and his boat, and perished.

9. Janet Sanders, daughter-in-law to the said William Coke, and Alison Dick deponed, that William Coke came in to her ; and she being weeping, he demanded the cause of it, she answered it was for her husband. The said William said, What ails thee ? Thou wilt get thy guidman again ; but ye will get him both naked and bare : and whereas there was no word of him for a long time before, he came home within two days thereafter, naked and bare as he said ; the ship wherein he was being casten away. . . .

12. Compeared Isobel Hay . . . who being sworn, deponed, that . . . the said Alison came into her house, she being furth, and took her sister by the hand, and since that time, the maiden had never been in her right wits.

[^ To lay the woman's song seems to have been an emphatical phrase, formerly used as denoting the change of mirth to sorrow, for the loss of a husband or a lover. — Jamieson's Dic?[

84 Stcperstitious Belief and Practice,

13. William Bervie declared, that Robert Whyt having once stricken William Coke, Alison Dick his wife came to the said Robert, and said. Wherefore have ye stricken my hus- band ? I shall cause you rue it. The said Robert replying. What sayest thou ? I shall give you as much — you witch. She answered, " Witches take the wit an grace from you," and that same night, he was bereft of his wits.

14. Janet Whyt, daughter of the said Robert, compearing, affirmed the said dittay to be true upon her oath. And added, that she went to the said Alison, and reproved her, laying the wyt of her father's sickness upon her. " Let him pay me then, and he will be better ; but if he pay me not, he will be worse. For there is none that does me wrong, but I go to my god and complains upon them : and within 24 hours, I will get a mends of them." The said Janet Whyt declared, that Alison Dick said to her servant, Agnes Fairlie, I have gotten a grip of your guidwife's thigh ; I shall get a grip of hir leg next ; the said Janet having burnt her thigh before with lint ; and thereafter she was taken such a pain in her leg, that she can get no remedy for it, Whilk the said Agnes Fairlie deponed, upon her great oath to be true.

15. Alison Dick herself declared, that David Paterson skipper, having struck William Coke her husband, and drawn him by the feet, and compelled him to bear his gear aboard, the said William cursed the said David and that voyage he was taken by the Dunkirkers. Also, at another time there- after, he compelled him to bear his gear aboard, and the captain's who was with him ; and when the captain would have paid him, the said David would not suffer him ; but he himself gave him what he liked. The said William cursed the said David very vehemently ; and at that time he himself perished, his ship, and all his company, except two or three. Also she declared, that when his own son sailed in David Whyt's ship, and gave not his father his bonnaUie,^^^ the said

[1 A drink taken with a friend when one is about to part with him ; as expressive of one's wishing him a prosperous journey. — Jamieson's BicA

Trials for Witchcraft. 85

William said, What ? Is he sailed and given me nothing ? The devil be with him : — if ever he come home again, he shall come home naked and bare, and so it fell out. . . .

The same day Alison Dick being demanded by Mr. James Simson, Minister, when, and how she fell in covenant with the devil, she answered, her husband many times urged her, and she yielded only two or three years since. The manner was thus : he gave her, soul and body, quick and quidder full [?] to the devil, and bade her do so. But she in her heart said, God guide me. And then she said to him, I shall do any- thing that you bide me ; and so she gave herself to the devil in the aforesaid words. This she confessed about four hours at even, freely without compulsion. . . .

18. Compeared also Kathrine Wilson, who being sworn, deponed that . . . Janet Whyt bade her give her [Alison] a plack and she should pay her again : And when she got it, she said, is this all that she gives me ? If she had given me a groat, it would have vantaged her a thousand punds. This is your doing, evil tidings come upon you. And she went down the close, and pissed at their meal-cellar door ; and after that, they had never meal in that cellar (they being meal-makers). And thereafter, they bought a horse at 40 lib. ; and the horse never carried a load to them but two, but died in the butts, louping to death, so that every-body said that he was witched. . . .

20. Thomas Mustard being sworn, deponed, that James Wilson going once to sail, Alison Dick came to him, and desyred silver from him, he would give her none ; she abused him with language, and he struck her ; she said to him, that that hand should do him little good that voyage ; and within two days after his hand swelled as great as a pint-stoup, so