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Letters On Demonology And Witchcraft by Sir Walter Scott

S >> Sir Walter Scott >> Letters On Demonology And Witchcraft




The same belief on these points obtained in Ireland. Glanville, in his
"Eighteenth Relation," tells us of the butler of a gentleman, a
neighbour of the Earl of Orrery, who was sent to purchase cards. In
crossing the fields, he saw a table surrounded by people apparently
feasting and making merry. They rose to salute him, and invited him to
join in their revel; but a friendly voice from the party whispered in
his ear, "Do nothing which this company invite you to." Accordingly,
when he refused to join in feasting, the table vanished, and the company
began to dance and play on musical instruments; but the butler would not
take part in these recreations. They then left off dancing, and betook
themselves to work; but neither in this would the mortal join them. He
was then left alone for the present; but in spite of the exertions of my
Lord Orrery, in spite of two bishops who were his guests at the time, in
spite of the celebrated Mr. Greatrix, it was all they could do to
prevent the butler from being carried off bodily from amongst them by
the fairies, who considered him as their lawful prey. They raised him in
the air above the heads of the mortals, who could only run beneath, to
break his fall when they pleased to let him go. The spectre which
formerly advised the poor man continued to haunt him, and at length
discovered himself to be the ghost of an acquaintance who had been dead
for seven years. "You know," added he, "I lived a loose life, and ever
since have I been hurried up and down in a restless condition, with the
company you saw, and shall be till the day of judgment." He added, "that
if the butler had acknowledged God in all his ways, he had not suffered
so much by their means; he reminded him that he had not prayed to God in
the morning before he met with this company in the field, and, moreover,
that he was then going on an unlawful business."

It is pretended that Lord Orrery confirmed the whole of this story, even
to having seen the butler raised into the air by the invisible beings
who strove to carry him off. Only he did not bear witness to the passage
which seems to call the purchase of cards an unlawful errand.[25]

[Footnote 25: "Sadducismus Triumphatus," by Joseph Glanville, p. 131.
Edinburgh, 1790.]

Individuals, whose lives had been engaged in intrigues of politics or
stratagems of war, were sometimes surreptitiously carried off to
Fairyland; as Alison Pearson, the sorceress who cured Archbishop
Adamson, averred that she had recognised in the Fairy court the
celebrated Secretary Lethington and the old Knight of Buccleuch, the one
of whom had been the most busy politician, the other one of the most
unwearied partisans of Queen Mary, during the reign of that unfortunate
queen. Upon the whole, persons carried off by sudden death were usually
suspected of having fallen into the hands of the fairies, and unless
redeemed from their power, which it was not always safe to attempt, were
doomed to conclude their lives with them. We must not omit to state that
those who had an intimate communication with these spirits, while they
were yet inhabitants of middle earth, were most apt to be seized upon
and carried off to Elfland before their death.

The reason assigned for this kidnapping of the human race, so peculiar
to the elfin people, is said to be that they were under a necessity of
paying to the infernal regions a yearly tribute out of their population,
which they were willing to defray by delivering up to the prince of
these regions the children of the human race, rather than their own.
From this it must be inferred, that they have offspring among
themselves, as it is said by some authorities, and particularly by Mr.
Kirke, the minister of Aberfoyle. He indeed adds that, after a certain
length of life, these spirits are subject to the universal lot of
mortality--a position, however, which has been controverted, and is
scarcely reconcilable to that which holds them amenable to pay a tax to
hell, which infers existence as eternal as the fire which is not
quenched. The opinions on the subject of the fairy people here
expressed, are such as are entertained in the Highlands and some remote
quarters of the Lowlands of Scotland. We know, from the lively and
entertaining legends published by Mr. Crofton Croker--which, though in
most cases told with the wit of the editor and the humour of his
country, contain points of curious antiquarian information--that the
opinions of the Irish are conformable to the account we have given of
the general creed of the Celtic nations respecting elves. If the Irish
elves are anywise distinguished from those of Britain, it seems to be by
their disposition to divide into factions and fight among themselves--a
pugnacity characteristic of the Green Isle. The Welsh fairies, according
to John Lewis, barrister-at-law, agree in the same general attributes
with those of Ireland and Britain. We must not omit the creed of the
Manxmen, since we find, from the ingenious researches of Mr. Waldron,
that the Isle of Man, beyond other places in Britain, was a peculiar
depository of the fairy traditions, which, on the island being conquered
by the Norse, became, in all probability, chequered with those of
Scandinavia from a source peculiar and more direct than that by which
they reached Scotland or Ireland.

Such as it was, the popular system of the Celts easily received the
northern admixture of Drows and Duergar, which gave the belief, perhaps,
a darker colouring than originally belonged to the British fairyland. It
was from the same source also, in all probability, that additional
legends were obtained of a gigantic and malignant female, the Hecate of
this mythology, who rode on the storm and marshalled the rambling host
of wanderers under her grim banner. This hag (in all respects the
reverse of the Mab or Titania of the Celtic creed) was called Nicneven
in that later system which blended the faith of the Celts and of the
Goths on this subject. The great Scottish poet Dunbar has made a
spirited description of this Hecate riding at the head of witches and
good neighbours (fairies, namely), sorceresses and elves, indifferently,
upon the ghostly eve of All-Hallow Mass.[26] In Italy we hear of the
hags arraying themselves under the orders of Diana (in her triple
character of Hecate, doubtless) and Herodias, who were the joint leaders
of their choir. But we return to the more simple fairy belief, as
entertained by the Celts before they were conquered by the Saxons.

[Footnote 26: See "Flyting of Dunbar and Kennedy."]

Of these early times we can know little; but it is singular to remark
what light the traditions of Scotland throw upon the poetry of the
Britons of Cumberland, then called Reged. Merlin Wyllt, or the wild, is
mentioned by both; and that renowned wizard, the son of an elf or fairy,
with King Arthur, the dubious champion of Britain at that early period,
were both said by tradition to have been abstracted by the fairies, and
to have vanished without having suffered death, just at the time when it
was supposed that the magic of the wizard and the celebrated sword of
the monarch, which had done so much to preserve British independence,
could no longer avert the impending ruin. It may be conjectured that
there was a desire on the part of Arthur or his surviving champions to
conceal his having received a mortal wound in the fatal battle of
Camlan; and to that we owe the wild and beautiful incident so finely
versified by Bishop Percy, in which, in token of his renouncing in
future the use of arms, the monarch sends his attendant, sole survivor
of the field, to throw his sword Excalibar into the lake hard by. Twice
eluding the request, the esquire at last complied, and threw the
far-famed weapon into the lonely mere. A hand and arm arose from the
water and caught Excalibar by the hilt, flourished it thrice, and then
sank into the lake.[27] The astonished messenger returned to his master
to tell him the marvels he had seen, but he only saw a boat at a
distance push from the land, and heard shrieks of females in agony:--

"And whether the king was there or not
He never knew, he never colde
For never since that doleful day
Was British Arthur seen on molde."


[Footnote 27: See "Percy's Reliques of Ancient English Poetry."]

The circumstances attending the disappearance of Merlin would probably
be found as imaginative as those of Arthur's removal, but they cannot be
recovered; and what is singular enough, circumstances which originally
belonged to the history of this famous bard, said to be the son of the
Demon himself, have been transferred to a later poet, and surely one of
scarce inferior name, Thomas of Erceldoune. The legend was supposed to
be only preserved among the inhabitants of his native valleys, but a
copy as old as the reign of Henry VII. has been recovered. The story is
interesting and beautifully told, and, as one of the oldest fairy
legends, may well be quoted in this place.

Thomas of Erceldoune, in Lauderdale, called the Rhymer, on account of
his producing a poetical romance on the subject of Tristrem and Yseult,
which is curious as the earliest specimen of English verse known to
exist, flourished in the reign of Alexander III. of Scotland. Like other
men of talent of the period, Thomas was suspected of magic. He was said
also to have the gift of prophecy, which was accounted for in the
following peculiar manner, referring entirely to the elfin
superstition:--As True Thomas (we give him the epithet by anticipation)
lay on Huntly Bank, a place on the descent of the Eildon Hills, which
raise their triple crest above the celebrated Monastery of Melrose, he
saw a lady so extremely beautiful that he imagined it must be the Virgin
Mary herself. Her appointments, however, were rather those of an Amazon
or goddess of the woods. Her steed was of the highest beauty and spirit,
and at his mane hung thirty silver bells and nine, which made music to
the wind as she paced along. Her saddle was of _royal bone_ (ivory),
laid over with _orfeverie_--_i.e._, goldsmith's work. Her stirrups, her
dress, all corresponded with her extreme beauty and the magnificence of
her array. The fair huntress had her bow in her hand, and her arrows at
her belt. She led three greyhounds in a leash, and three raches, or
hounds of scent, followed her closely. She rejected and disclaimed the
homage which Thomas desired to pay to her; so that, passing from one
extremity to the other, Thomas became as bold as he had at first been
humble. The lady warns him that he must become her slave if he should
prosecute his suit towards her in the manner he proposes. Before their
interview terminates, the appearance of the beautiful lady is changed
into that of the most hideous hag in existence. One side is blighted and
wasted, as if by palsy; one eye drops from her head; her colour, as
clear as the virgin silver, is now of a dun leaden hue. A witch from the
spital or almshouse would have been a goddess in comparison to the late
beautiful huntress. Hideous as she was, Thomas's irregular desires had
placed him under the control of this hag, and when she bade him take
leave of sun, and of the leaf that grew on tree, he felt himself under
the necessity of obeying her. A cavern received them, in which,
following his frightful guide, he for three days travelled in darkness,
sometimes hearing the booming of a distant ocean, sometimes walking
through rivers of blood, which crossed their subterranean path. At
length they emerged into daylight, in a most beautiful orchard. Thomas,
almost fainting for want of food, stretches out his hand towards the
goodly fruit which hangs around him, but is forbidden by his
conductress, who informs him these are the fatal apples which were the
cause of the fall of man. He perceives also that his guide had no sooner
entered this mysterious ground, and breathed its magic air, than she was
revived in beauty, equipage, and splendour, as fair, or fairer, than he
had first seen her on the mountain. She then commands him to lay his
head upon her knee, and proceeds to explain to him the character of the
country. "Yonder right-hand path," she says, "conveys the spirits of the
blessed to Paradise; yon downward and well-worn way leads sinful souls
to the place of everlasting punishment; the third road, by yonder dark
brake, conducts to the milder place of pain from which prayer and mass
may release offenders. But see you yet a fourth road, sweeping along the
plain to yonder splendid castle? Yonder is the road to Elfland, to which
we are now bound. The lord of the castle is king of the country, and I
am his queen. But, Thomas, I would rather be drawn with wild horses,
than he should know what hath passed between you and me. Therefore, when
we enter yonder castle, observe strict silence, and answer no question
that is asked at you, and I will account for your silence by saying I
took your speech when I brought you from middle earth."

Having thus instructed her lover, they journeyed on to the castle, and
entering by the kitchen, found themselves in the midst of such a festive
scene as might become the mansion of a great feudal lord or prince.
Thirty carcases of deer were lying on the massive kitchen board, under
the hands of numerous cooks, who toiled to cut them up and dress them,
while the gigantic greyhounds which had taken the spoil lay lapping the
blood, and enjoying the sight of the slain game. They came next to the
royal hall, where the king received his loving consort without censure
or suspicion. Knights and ladies, dancing by threes (reels perhaps),
occupied the floor of the hall, and Thomas, the fatigues of his journey
from the Eildon hills forgotten, went forward and joined in the revelry.
After a period, however, which seemed to him a very short one, the queen
spoke with him apart, and bade him prepare to return to his own country.
"Now," said the queen, "how long think you that you have been here?"
"Certes, fair lady," answered Thomas, "not above these seven days." "You
are deceived," answered the queen, "you have been seven _years_ in this
castle; and it is full time you were gone. Know, Thomas, that the fiend
of hell will come to this castle to-morrow to demand his tribute, and so
handsome a man as you will attract his eye. For all the world would I
not suffer you to be betrayed to such a fate; therefore up, and let us
be going." These terrible news reconciled Thomas to his departure from
Elfin land, and the queen was not long in placing him upon Huntly bank,
where the birds were singing. She took a tender leave of him, and to
ensure his reputation, bestowed on him the tongue which _could not lie_.
Thomas in vain objected to this inconvenient and involuntary adhesion to
veracity, which would make him, as he thought, unfit for church or for
market, for king's court or for lady's bower. But all his remonstrances
were disregarded by the lady, and Thomas the Rhymer, whenever the
discourse turned on the future, gained the credit of a prophet whether
he would or not; for he could say nothing but what was sure to come to
pass. It is plain that had Thomas been a legislator instead of a poet,
we have here the story of Numa and Egeria. Thomas remained several years
in his own tower near Erceldoune, and enjoyed the fame of his
predictions, several of which are current among the country people to
this day. At length, as the prophet was entertaining the Earl of March
in his dwelling, a cry of astonishment arose in the village, on the
appearance of a hart and hind,[28] which left the forest and, contrary
to their shy nature, came quietly onward, traversing the village towards
the dwelling of Thomas. The prophet instantly rose from the board; and,
acknowledging the prodigy as the summons of his fate, he accompanied the
hart and hind into the forest, and though occasionally seen by
individuals to whom he has chosen to show himself, has never again mixed
familiarly with mankind.

[Footnote 28: This last circumstance seems imitated from a passage in
the "Life of Merlin," by Jeffrey of Monmouth. See Ellis's "Ancient
Romances," vol. i. p. 73.]

Thomas of Erceldoune, during his retirement, has been supposed, from
time to time, to be levying forces to take the field in some crisis of
his country's fate. The story has often been told of a daring
horse-jockey having sold a black horse to a man of venerable and antique
appearance, who appointed the remarkable hillock upon Eildon hills,
called the Lucken-hare, as the place where, at twelve o'clock at night,
he should receive the price. He came, his money was paid in ancient
coin, and he was invited by his customer to view his residence. The
trader in horses followed his guide in the deepest astonishment through
several long ranges of stalls, in each of which a horse stood
motionless, while an armed warrior lay equally still at the charger's
feet. "All these men," said the wizard in a whisper, "will awaken at the
battle of Sheriffmoor." At the extremity of this extraordinary depot
hung a sword and a horn, which the prophet pointed out to the
horse-dealer as containing the means of dissolving the spell. The man in
confusion took the horn, and attempted to wind it. The horses instantly
started in their stalls, stamped, and shook their bridles, the men arose
and clashed their armour, and the mortal, terrified at the tumult he had
excited, dropped the horn from his hand. A voice like that of a giant,
louder even than the tumult around, pronounced these words:--

"Woe to the coward that ever he was born,
That did not draw the sword before he blew the horn!"

A whirlwind expelled the horse-dealer from the cavern, the entrance to
which he could never again find. A moral might be perhaps extracted from
the legend--namely, that it is best to be armed against danger before
bidding it defiance. But it is a circumstance worth notice, that
although this edition of the tale is limited to the year 1715, by the
very mention of the Sheriffmoor, yet a similar story appears to have
been current during the reign of Queen Elizabeth, which is given by
Reginald Scot. The narrative is edifying as peculiarly illustrative of
the mode of marring a curious tale in telling it, which was one of the
virtues professed by Caius when he hired himself to King Lear. Reginald
Scot, incredulous on the subject of witchcraft, seems to have given some
weight to the belief of those who thought that the spirits of famous men
do, after death, take up some particular habitations near cities, towns,
and countries, and act as tutelary and guardian spirits to the places
which they loved while in the flesh.

"But more particularly to illustrate this conjecture," says he, "I could
name a person who hath lately appeared thrice since his decease, at
least some ghostly being or other that calls itself by the name of such
a person who was dead above a hundred years ago, and was in his lifetime
accounted as a prophet or predicter by the assistance of sublunary
spirits; and now, at his appearance, did also give strange predictions
respecting famine and plenty, war and bloodshed, and the end of the
world. By the information of the person that had communication with him,
the last of his appearances was in the following manner:--"I had been,"
said he, "to sell a horse at the next market town, but not attaining my
price, as I returned home by the way I met this man, who began to be
familiar with me, asking what news, and how affairs moved through the
country. I answered as I thought fit; withal, I told him of my horse,
whom he began to cheapen, and proceeded with me so far that the price
was agreed upon. So he turned back with me, and told me that if I would
go along with him I should receive my money. On our way we went, I upon
my horse, and he on another milk-white beast After much travel I asked
him where he dwelt and what his name was. He told me that his dwelling
was a mile off, at a place called _Farran_, of which place I had never
heard, though I knew all the country round about.[29] He also told me
that he himself was that person of the family of Learmonths[30] so much
spoken of as a prophet. At which I began to be somewhat fearful,
perceiving we were on a road which I never had been on before, which
increased my fear and amazement more. Well, on we went till he brought
me under ground, I knew not how, into the presence of a beautiful woman,
who paid the money without a word speaking. He conducted me out again
through a large and long entry, where I saw above six hundred men in
armour laid prostrate on the ground as if asleep. At last I found myself
in the open field by the help of the moonlight, in the very place where
I first met him, and made a shift to get home by three in the morning.
But the money I had received was just double of what I esteemed it when
the woman paid me, of which at this instant I have several pieces to
show, consisting of ninepennies, thirteen pence-halfpennies," &c.[31]

[Footnote 29: In this the author is in the same ignorance as his
namesake Reginald, though having at least as many opportunities of
information.]

[Footnote 30: In popular tradition, the name of Thomas the Rhymer was
always averred to be Learmonth. though he neither uses it himself, nor
is described by his son other than Le Rymour. The Learmonths of Dairsie,
in Fife, claimed descent from the prophet.]

[Footnote 31: "Discourse of Devils and Spirits appended to the Discovery
of Witchcraft," by Reginald Scot, Esq., book ii. chap. 3, sec. 10.]

It is a great pity that this horse-dealer, having specimens of the fairy
coin, of a quality more permanent than usual, had not favoured us with
an account of an impress so valuable to medalists. It is not the less
edifying, as we are deprived of the more picturesque parts of the story,
to learn that Thomas's payment was as faithful as his prophecies. The
beautiful lady who bore the purse must have been undoubtedly the Fairy
Queen, whose affection, though, like that of his own heroine Yseult, we
cannot term it altogether laudable, seems yet to have borne a faithful
and firm character.

I have dwelt at some length on the story of Thomas the Rhymer, as the
oldest tradition of the kind which has reached us in detail, and as
pretending to show the fate of the first Scottish poet, whose existence,
and its date, are established both by history and records; and who, if
we consider him as writing in the Anglo-Norman language, was certainly
one among the earliest of its versifiers. But the legend is still more
curious, from its being the first and most distinguished instance of a
man alleged to have obtained supernatural knowledge by means of the
fairies.

Whence or how this singular community derived their more common popular
name, we may say has not as yet been very clearly established. It is the
opinion of the learned that the Persian word Peri, expressing an
unearthly being, of a species very similar, will afford the best
derivation, if we suppose it to have reached Europe through the medium
of the Arabians, in whose alphabet the letter P does not exist, so that
they pronounce the word Feri instead of Peri. Still there is something
uncertain in this etymology. We hesitate to ascribe either to the
Persians or the Arabians the distinguishing name of an ideal
commonwealth, the notion of which they certainly did not contribute to
us. Some are, therefore, tempted to suppose that the elves may have
obtained their most frequent name from their being _par excellence_ a
_fair_ or _comely_ people, a quality which they affected on all
occasions; while the superstition of the Scottish was likely enough to
give them a name which might propitiate the vanity for which they deemed
the race remarkable; just as, in other instances, they called the fays
"men of peace," "good neighbours," and by other titles of the like
import. It must be owned, at the same time, that the words _fay_ and
_fairy_ may have been mere adoptions of the French _fee_ and _feerie_,
though these terms, on the other side of the Channel, have reference to
a class of spirits corresponding, not to our fairies, but with the far
different Fata of the Italians. But this is a question which we
willingly leave for the decision of better etymologists than ourselves.




LETTER V.

Those who dealt in fortune-telling, mystical cures by charms, and
the like, often claimed an intercourse with Fairyland--Hudhart or
Hudikin--Pitcairn's "Scottish Criminal Trials"--Story of Bessie
Dunlop and her Adviser--Her Practice of Medicine--And of Discovery
of Theft--Account of her Familiar, Thome Reid--Trial of Alison
Pearson--Account of her Familiar, William Sympson--Trial of the Lady
Fowlis, and of Hector Munro, her Stepson--Extraordinary species of
Charm used by the latter--Confession of John Stewart, a Juggler, of
his Intercourse with the Fairies--Trial and Confession of Isobel
Gowdie--Use of Elf-arrow Heads--Parish of Aberfoyle--Mr. Kirke, the
Minister of Aberfoyle's Work on Fairy Superstitions--He is himself
taken to Fairyland--Dr. Grahame's interesting Work, and his
Information on Fairy Superstitions--Story of a Female in East
Lothian carried off by the Fairies--Another instance from Pennant.

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