Part 24

The circumstance, however, deserving most notice, is the reference which the objects of second-sight are supposed to bear to the seer’s assumed gift of prophecy. It is said, in one of the numerous illustrations which have been given of this faculty, that “Sir Normand Mac Leod, who has his residence in the isle of Bernera, which lies between the Isle of North-Uist and Harries, went to the Isle of Skye about business, without appointing any time for his return: his servants, in his absence, being altogether in the large hall at night, one of them, who had been accustomed to see the second-sight, told the rest they must remove, for they would have abundance of company that night. One of his fellow-servants answered that there was very little appearance of that, and if he had any vision of company, it was not like to be accomplished this night; but the seer insisted upon it that it was. They continued to argue the improbability of it, because of the darkness of the night, and the danger of coming through the rocks that lie round the isle; but within an hour after, one, of Sir Normand’s men came to the house, bidding them to provide lights, &c. for his master had newly landed.

The following illustrations of the second-sight are given by Dr. Ferriar, in his “Theory of Apparitions.”

“A gentleman connected with my family, an officer in the army, and certainly addicted to no superstition, was quartered early in life, in the middle of the last century, near the castle of a gentleman in the north of Scotland, who was supposed to possess the second-sight. Strange rumours were afloat respecting the old chieftain. He had spoken to an apparition, which ran along the battlements of the house, and had never been cheerful afterwards. His prophetic visions surprise even in the region of credulity; and his retired habits favoured the popular opinions. My friend assured me, that one day, while he was reading a play to the ladies of the family, the chief, who had been walking across the room, stopped suddenly, and assumed the look of a seer. He rang the bell, and ordered a groom to saddle a horse; to proceed immediately to a seat in the neighbourhood, and enquire after the health of Lady ——. If the account was favourable, he then directed him to call at another castle, to ask after another lady whom he named.

“The reader immediately closed his book, and declared he would not proceed till those abrupt orders were explained, as he was confident they were produced by the second-sight. The chief was very unwilling to explain himself; but at length the door had appeared to open, and that a little woman without a head, had entered the room; that the apparition indicated the death of some person of his acquaintance; and the only two persons who resembled the figure, were those ladies after whose health he had sent to enquire.

“A few hours afterwards, the servant returned with an account that one of the ladies had died of an apoplectic fit, about the time when the vision appeared.

“At another time the chief was confined to his bed by indisposition, and my friend was reading to him, in a stormy winter-night, while the fishing-boat belonging to the castle was at sea.” The old gentleman repeatedly expressed much anxiety respecting his people; and at last exclaimed, “my boat is lost!” The Colonel replied, “how do you know it, sir?” He was answered, “I see two of the boatmen bringing in the third drowned, all dripping wet, and laying him down close beside your chair. The chair was shifted with great precipitation; in the course of the night the fishermen returned with the corpse of one of the boatmen!”

It is perhaps to be lamented, that such narratives as these should be quoted in Dr. Ferriar’s philosophic work on Apparitions. We have lately seen them advanced, on the doctor’s authority, as favouring the vulgar belief in Apparitions, and introduced in the same volume with the story of Mrs. Veal.

WITCHES, WITCHCRAFT, WIZARDS, &c.

“What are these, So withered and so wild in their attire, That look not like the inhabitants o’ the Earth, And yet are on’t? Live you? or are you aught That men may question? * * * * * * * * * * * * * * * You should be women, And yet your beards forbid me to interpret That you are so.”—Macbeth.

Witchcraft implies a kind of sorcery, more especially prevalent, and, as supposed, among old women, who, by entering into a social compact with the devil, if such an august personage there be as commonly represented, were enabled, in many instances, to alter the course of nature’s immutable laws;—to raise winds and storms,—to perform actions that require more than human strength,—to ride through the air upon broomsticks,—to transform themselves into various shapes,—to afflict and torment those who might have rendered themselves obnoxious to them, with acute pains and lingering diseases,—in fact, to do whatsoever they wished, through the agency of the devil, who was always supposed to be at their beck and call.

All countries can boast of their witches, sorcerers, &c. they have been genial with every soil, and peculiar with every age. We have the earliest account of them in holy writ, which contains irrefutable proofs, that whether they existed or not, the same superstitious ideas prevailed, and continued to prevail until within the last century. The age of reason has now, however, penetrated the recesses of ignorance, and diffused the lights of the Gospel with good effect among the credulous and uninformed, to the great discomfit of witches and evil spirits.

During the height of this kind of ignorance and superstition, many cruel laws were framed against witchcraft; in consequence of which, numbers of innocent persons, male and female, many of them no doubt friendless, and oppressed with age and penury, and disease, were condemned and burnt for powers they never possessed, for crimes they neither premeditated nor committed. Happily for humanity these terrific laws have long since been repealed. An enlightened age viewed with horror the fanaticism of Pagans, and gave proof of its emancipation from the dark and murderous trammels of ignorance and barbarity, by a recantation of creeds that had no other object in view than to stain the dignity of the creation by binding down the human mind to the most abject state of degeneracy and servility.

The deceptions of jugglers, founded on optical illusions, electrical force, and magnetical attraction, have fortunately, in a great measure, gone a great way to remove the veil of pretended supernatural agency. The oracles of old have been detected as mere machinery; the popish miracles, slights of hand; every other supernatural farce has shared the same fate. We hear no more of witches, ghosts, &c. little children go to bed without alarm, and people traverse unfrequented paths at all hours and seasons, without dread of spells or incantations.

In support, however, of the existence of witches, magicians, &c. many advocates have been found; and it is but justice to say, that all who have argued for, have used stronger and more forcible and appropriate reasoning than those who have argued against them. If the bible be the standard of our holy religion, and few there are who doubt it; it must also be the basis of our belief; for whatever is therein written is the WORD OF GOD, and not a parcel of jeux d’esprits, conundrums, or quidproquos, to puzzle and defeat those who consult that sacred volume for information or instruction. Nor do we believe all the jargon and orthodox canting of priests, who lay constructions on certain passages beyond the comprehension of men more enlightened than themselves, especially when they presume to tell us that such and such a word or sentence must be construed such and such a way, and not another. This party purpose will never effect any good for the cause of religion and truth.

In the course of this article we shall quote the texts of Scripture where witches are mentioned in the same manner as we have done those that allude to apparitions, &c. without offering any very decided comment one way or the other, farther than we shall also in this case give precedence to the standard of the Christian religion, which forms a part of the law of the land; still maintaining our former opinion, that, doubtless, there have at one time been negotiations carried on between human beings and spirits; and for this assertion we refer to the Bible itself, for proof that there have been witches, sorcerers, magicians, who had the power of doing many wonderful things by means of demoniac agency, but what has become of, or at what precise time, this power or communication became extinct, we may not able to inform our readers, although we can venture to assure them that no such diabolical ascendancy prevails at the present period among the inhabitants of the earth.

That this superstitious dread led to the persecution of many innocent beings, who were supposed to be guilty of witchcraft, there can be no question; our own statute books are loaded with penalties against sorcery; and, as already cited, at no very distant period, our courts of law have been disgraced by criminal trials of that nature, and judges, who are still quoted as models of legal knowledge and discernment, not only permitted such cases to go to a jury, but allowed sentences to be recorded which consigned reputed wizards to capital punishment. In Poland, even so late as the year 1739, a juggler was exposed to the torture, until a confession was extracted from him that he was a sorcerer; upon which, without further proof, he was hanged; and instances in other countries might be multiplied without end. But this, although it exceeds in atrocity, does not equal in absurdity the sanguinary and bigoted infatuation of the Inquisition in Portugal, which actually condemned to the flames, as being possessed of the devil, a horse belonging to an Englishman who had taught it perform some uncommon tricks; and the poor animal is confidently said to have been publicly burned at Lisbon, in conformity with his sentence, in the year 1601.

The only part of Europe in which the acts of sorcery obtain any great credit, where, in fact, supposed wizards will practice incantations, by which they pretend to obtain the knowledge of future events, and in which the credulity of the people induced them to place the most implicit confidence. On such occasions a magical drum is usually employed. This instrument is formed of a piece of wood of a semi-oval form, hollow on the flat side, and there covered with a skin, on which various uncouth figures are depicted; among which, since the introduction of Christianity into that country, an attempt is usually made to represent the acts of our Saviour and the apostles. On this covering several brass rings of different sizes are laid, while the attendants dispose themselves in many antic postures, in order to facilitate the charm; the drum is then beat with the horn of a rein-deer, which occasioning the skin to vibrate, puts the rings in motion round the figures, and, according to the position which they occupy, the officiating seer pronounces his prediction.

“The remedy,” says a late writer, “specifically appropriated for these maladies of the mind, is the cultivation of natural knowledge; and it is equally curious and gratifying to observe, that though the lights of science are attained by only a small proportion of the community, the benefits of it diffuse themselves universally; for the belief of ghosts and witches, and judicial astrology, hardly exists, in these days, even amongst the lowest vulgar. This effect of knowledge, in banishing the vain fears of superstition, is finely alluded to in the last words of the following admirable lines quoted from Virgil, e. g.—

Felix qui potuit rerum cognoscere causas, Atque metus omnes et inexorable fatum, Subjicit pedibus, Strepitumque Acherontes avari.

But in order to shew with what fervour the belief in witches and apparitions was maintained about a century and a half ago, we lay before our readers, as it is scarce, “Doctor Henry More, his letter, with the postscript to Mr. J. Glanvil, minding him of the great expedience and usefulness of his new intended edition of the Dæmon of Tedworth, and briefly representing to him the marvellous weakness and gullerie of Mr. Webster’s display of Witchcraft.”

“Sir,

“When I was at London, I called on your bookseller, to know in what forwardness this new intended impression of the story of the Dæmon of Tedworth (see p. 223) was, which will undeceive the world touching that fame spread abroad, as if Mr. Mompesson and yourself had acknowledged the business to have been a meer trick or imposture. But the story, with your ingenious considerations about witchcraft, being so often printed already, he said it behoved him to take care how he ventured on a new impression, unless he had some new matter of that kind to add, which might make this edition the more certainly saleable; and therefore he expected the issue of that noised story of the spectre at Exeter, seen so oft for the discovery of a murther committed some thirty years ago. But the event of this business, as to juridical process, not answering expectation, he was discouraged from making use of it, many things being reported to him from thence in favour of the party most concerned. But I am told of one Mrs. Britton, her appearing to her maid after her death, very well attested, though not of such a tragical event as that of Exeter, which he thought considerable. But of discoveries of murther I never met with any story more plain and unexceptionable than that in Mr. John Webster his display of supposed Witchcraft: the book indeed itself, I confess, is but a weak and impertinent piece; but that story weighty and convincing, and such as himself, (though otherwise an affected caviller against almost all stories of witchcraft and apparitions,) is constrained to assent to, as you shall see from his own confession. I shall, for your better ease, or because you may not haply have the book, transcribe it out of the writer himself, though it be something, chap. 16, page 298, about the year of our Lord 1632, (as near as I can remember, having lost my notes and the copy of the letters to Serjeant Hutton, but I am sure that I do most perfectly remember the substance of the story.)

“Near unto Chester-le-Street, there lived one Walker, a yeoman of good estate, and a widower, who had a young woman to his kinswoman, that kept his house, who was by the neighbours suspected to be with child, and was towards the dark of the evening one night sent away with one Mark Sharp, who was a collier, or one that digged coals underground, and one that had been born in Blakeburn hundred, in Lancashire; and so she was not heard of a long time, and no noise or tittle was made about it. In the winter time after, one James Graham, or Grime, (for so in that country they call them) being a miller, and living about 2 miles from the place where Walker lived, was one night alone in the mill very late grinding corn, and about 12 or 1 a clock at night, he came down stairs from having been putting corn in the hopper: the mill doors being shut, there stood a woman upon the midst of the floor with her hair about her head hanging down and all bloody, with five large wounds on her head. He being much affrighted and amazed, began to bless himself, and at last asked her who she was and what she wanted? To which she said, I am the spirit of such a woman who lived with Walker, and being got with child by him, he promised to send me to a private place, where I should be well lookt too till I was brought in bed and well again, and then I should come again and keep his house. And accordingly, said the apparition, I was one night late sent away with one Mark Sharp, who upon a moor, naming a place that the miller knew, slew me with a pick, such as men dig coals withal, and gave me these five wounds, and after threw my body into a coal pit hard by, and hid the pick under a bank; and his shoes and stockings being bloody, he endeavoured to wash ’em; but seeing the blood would not forth, he hid them there. And the apparition further told the miller, that he must be the man to reveal it, or else that she must still appear and haunt him. The miller returned home very sad and heavy, but spoke not one word of what he had seen, but eschewed as much as he could to stay in the mill within night without company, thinking thereby to escape the seeing again of that frightful apparition. But notwithstanding, one night when it began to be dark, the apparition met him again, and seemed very fierce and cruel, and threatened him, that if he did not reveal the murder she would continually pursue and haunt him; yet for all this, he still concealed it until St. Thomas’s Eve, before Christmas, when being soon after sun-set in his garden, she appeared again, and then so threatened him, and affrighted him, that he faithfully promised to reveal it next morning. In the morning he went to a magistrate and made the whole matter known with all the circumstances; and diligent search being made, the body was found in a coal pit, with five wounds in the head, and the pick, and shoes and stockings yet bloody, in every circumstance as the apparition had related to the miller; whereupon Walker and Mark Sharp were both apprehended, but would confess nothing. At the assizes following, I think it was at Durham, they were arraigned, found guilty, condemned, and executed; but I could never hear they confest the fact. There were some that reported the apparition did appear to the judge or the foreman of the jury, who was alive in Chester-le-Street about ten years ago, as I have been credibly informed, but of that I know no certainty: there are many persons yet alive that can remember this strange murder and the discovery of it; for it was, and sometimes yet is, as much discoursed of in the North Country as any that almost has ever been heard of, and the relation printed, though now not to be gotten. I relate this with great confidence, (though I may fail in some of the circumstances) because I saw and read the letter that was sent to sergeant Hutton, who then lived at Goldsbrugh, in Yorkshire, from the judge before whom Walker and Mark Sharp were tried, and by whom they were condemned, and had a copy of it until about the year 1658, when I had it, and many other books and papers taken from me; and this I confess to be one of the most convincing stories, being of undoubted verity, that ever I read, heard, or knew of, and carrieth with it the most evident force to make the most incredulous to be satisfied that there are really sometimes such things as apparitions.” Thus far he.

“This story is so considerable that I make mention of it in my Scholea, on the Immortality of the Soul, in my Volumen Philosophicum, tom. 2, which I acquainting a friend of mine with, a prudent, intelligent person, Dr. J. D. he of his own accord offered me, it being a thing of much consequence, to send to a friend of his in the north for greater assurance of the truth of the narrative, which motion I willingly embracing, he did accordingly. The answer to this letter from his friend Mr. Sheperdson, is this: I have done what I can to inform myself of the passage of Sharpe and Walker; there are very few men that I could meet that were then men, or at the tryal, saving these two in the inclosed paper, both men at that time, and both at the trial; and for Mr. Lumley, he lived next door to Walker, and what he hath given under his hand, can depose if there were occasion. The other gentleman writ his attestation with his own hand; but I being not there got not his name to it. I could have sent you twenty hands that could have said thus much and more by hearsay, but I thought those most proper that could speak from their own eyes and ears. Thus far (continues Dr. More,) Mr. Sheperdson, the Doctor’s discreet and faithful intelligencer. Now for Mr. Lumly, or Mr. Lumley. Being an ancient gentleman, and at the trial of Walker and Sharp upon the murder of Anne Walker, saith, That he doth very well remember that the said Anne was servant to Walker, and that she was supposed to be with child, but would not disclose by whom; but being removed to her aunt’s in the same town called Dame Caire, told her aunt (Dame Caire) that he that got her with child, would take care both of her and it, and bid her not trouble herself. After some time she had been at her aunt’s, it was observed that Sharp came to Lumley one night, being a sworn brother of the said Walker’s; and they two that night called her forth from her aunt’s house, which night she was murdered; about fourteen days after the murder, there appeared to one Graime, a fuller, at his mill, six miles from Lumley, the likeness of a woman with her hair about her head, and the appearance of five wounds in her head, as the said Graime gave it in evidence; that that appearance bid him go to a justice of peace, and relate to him, how that Walker and Sharp had murthered her in such a place as she was murthered; but he, fearing to disclose a thing of that nature against a person of credit as Walker was, would not have done it; upon which the said Graime did go to a justice of peace and related the whole matter. Whereupon the justice of peace granted warrants against Walker and Sharp, and committed them to a prison; but they found bail to appear at the next assizes, at which they came to their trial, and upon evidence of the circumstances, with that of Graime of the appearance, they were both found guilty and executed.

“The other testimony is that of Mr. James Smart and William Lumley, of the city of Durham, who saith, that the trial of Sharp and Walker was in the month of August 1631, before judge Davenport. One Mr. Fanhair gave it in evidence upon oath, that he saw the likeness of a child stand upon Walker’s shoulders during the time of the trial, at which time the judge was very much troubled, and gave sentence that night the trial was, which was a thing never used in Durham before nor after; out of which two testimonies several things may be counted or supplied in Mr. Webster’s story, though it be evident enough that in the main they agree; for that is but a small disagreement as to the years, when Mr. Webster says about the year of our Lord 1632, and Mr. Fanhair, 1631. But unless at Durham they have assizes but once in the year, I understand not so well how Sharp and Walker should be apprehended some little time after St. Thomas’s day, as Mr. Webster has, and be tried the next assizes at Durham, and yet that be in August, according to Mr. Smart’s testimony. Out of Mr. Lumley’s testimony the christian name of the young woman is supplied, as also the name of the town near Chester-le-Street, namely, Lumley: the circumstance also of Walker’s sending away his kinswoman with Mark Sharp are supplied out of Mr. Lumley’s narrative, and the time rectified, by telling it was about fourteen days till the spectre after the murder, when as Mr. Webster makes it a long time.”

We shall not follow the learned Doctor through the whole of his letter, which principally now consists in rectifying some little discrepancies in the account of the murder of Anne Walker, and the execution of the murderers, upon circumstantial evidence, supported by the miller’s story of the apparition, between the account given by Mr. Webster, and that here related by Lumley and Sharp. Mr. Webster’s account, it would appear, was taken from a letter written by Judge Davenport to Sergeant Hutton, giving a detailed narrative of the whole proceeding as far as came within his judicial observation, and the exercise of his functions; which it also appears Dr. More likewise saw; a copy of which, he states, he had in fact by him for some considerable time, but which he unfortunately lost: his account, therefore, is from sheer recollection of the contents of this letter, but as there is very little difference in the material points, unless with respect to the date of the year, between the account given by Webster, and that related from the Doctor’s memory, we shall offer no further observation than that the whole savours so much of other similar stories, the result of superstition and ignorance, that it claims an equal proportion of credit: for if, at the time we allude to, they would hang, burn, or drown a woman for a witch, either upon her own evidence, or that of some of her malignant and less peaceably disposed neighbours, it cannot be matter of surprise, that two individuals, for a crime really committed, should be hanged as murderers upon the testimony of the apparition of a murdered person, given through the organ of a miller, who resided only six miles from the spot.

That Dr. Henry More was not only an enthusiast and a visionary, (both of which united in the same person, constitute a canting madman) but also a humorous kind of fellow when he chose to be jocular, and it would appear he was by no means incapable of relaxing the gravity of his countenance as occasion served him, may be still further inferred from the following extracts of the sequel of his letter to the Reverend Joseph Glanvil:—

“This story of Anne Walker, (says Dr. M.) I think you will do well to put amongst your additions in the new impression of your new edition of your Dæmon of Tedworth, it being so excellently well attested, AND SO UNEXCEPTIONABLE IN EVERY RESPECT; and hasten as fast as you can that impression, to undeceive the half-witted world, who so much exult and triumph in the extinguishing the belief of that narration, as if the crying down the truth of that of the Dæmon of Tedworth, were indeed the very slaying of the devil, and that they may now, with more gaiety and security than ever, sing in a loud note, that mad drunken catch—