Memoirs of Extraordinary Popular Delusions and the Madness of Crowds, Charles Mackay [best inspirational books TXT] 📗

so well inclined to believe them, that he marched valiantly forth to the hut where Mother Samuel resided with her husband and daughter, and dragged her forcibly into his own grounds. Lady Cromwell, Mrs. Throgmorton, and the girls were in waiting, armed with long pins to prick the witch, and see if they could draw blood from her. Lady Cromwell, who seems to have been the most violent of the party, tore the old woman’s cap off her head, and plucking out a handful of her grey hair, gave it to Mrs. Throgmorton to burn, as a charm which would preserve them all from her future machinations. It was no wonder that the poor creature, subjected to this rough usage, should give vent to an involuntary curse upon her tormentors. She did so, and her curse was never forgotten. Her hair, however, was supposed to be a grand specific, and she was allowed to depart, half dead with terror and ill-usage. For more than a year the families of Cromwell and Throgmorton continued to persecute her, and to assert that her imps afflicted them with pains and fits, turned the milk sour in their pans, and prevented their cows and ewes from bearing. In the midst of these fooleries, Lady Cromwell was taken ill and died. It was then remembered that her death had taken place exactly a year and a quarter since she was cursed by Mother Samuel, and that on several occasions she had dreamed of the witch and a black cat, the latter being of course the arch-enemy of mankind himself.

Sir Samuel Cromwell now conceived himself bound to take more energetic measures against the sorceress, since he had lost his wife by her means. The year and a quarter and the black cat were proofs positive. All the neighbours had taken up the cry of witchcraft against Mother Samuel; and her personal appearance, unfortunately for her, the very ideal of what a witch ought to be, increased the popular suspicion. It would appear that at last the poor woman believed, even to her own disadvantage, that she was what every body represented her to be. Being forcibly brought into Mr. Throgmorton’s house, when his daughter Joan was in one of her customary fits, she was commanded by him and Sir Samuel Cromwell to expel the devil from the young lady. She was told to repeat her exorcism, and to add, “as I am a witch, and the causer of Lady Cromwell’s death, I charge thee, fiend, to come out of her!” She did as was required of her; and moreover confessed that her husband and daughter were leagued with her in witchcraft, and had, like her, sold their souls to the devil. The whole family were immediately arrested, and sent to Huntingdon to prison.

The trial was instituted shortly afterwards before Mr. Justice Fenner, when all the crazy girls of Mr. Throgmorton’s family gave evidence against Mother Samuel and her family. They were all three put to the torture. The old woman confessed in her anguish that she was a witch; that she had cast her spells upon the young ladies; and that she had caused the death of Lady Cromwell. The father and daughter, stronger in mind than their unfortunate wife and parent, refused to confess any thing, and asserted their innocence to the last. They were all three condemned to be hanged, and their bodies burned. The daughter, who was young and good-looking, excited the pity of many persons, and she was advised to plead pregnancy, that she might gain at least a respite from death. The poor girl refused proudly, on the ground that she would not be accounted both a witch and a strumpet. Her half-witted old mother caught at the idea of a few weeks’ longer life, and asserted that she was pregnant. The court was convulsed with laughter, in which the wretched victim herself joined; and this was accounted an additional proof that she was a witch. The whole family were executed on the 7th of April, 1593.

Sir Samuel Cromwell, as lord of the manor, received the sum of 40l. out of the confiscated property of the Samuels, which he turned into a rent-charge of 40s. yearly, for the endowment of an annual sermon or lecture upon the enormity of witchcraft, and this case in particular, to be preached by a doctor or bachelor of divinity of Queen’s College, Cambridge. I have not been able to ascertain the exact date at which this annual lecture was discontinued; but it appears to have been preached so late as 1718, when Dr. Hutchinson published his work upon witchcraft.

To carry on in proper chronological order the history of the witch delusion in the British isles, it will be necessary to examine into what was taking place in Scotland during all that part of the sixteenth century anterior to the accession of James VI. to the crown of England. We naturally expect that the Scotch—a people renowned from the earliest times for their powers of imagination—should be more deeply imbued with this gloomy superstition than their neighbours of the south. The nature of their soil and climate tended to encourage the dreams of early ignorance. Ghosts, goblins, wraiths, kelpies, and a whole host of spiritual beings, were familiar to the dwellers by the misty glens of the Highlands and the romantic streams of the Lowlands. Their deeds, whether of good or ill, were enshrined in song, and took a greater hold upon the imagination because “verse had sanctified them.” But it was not till the religious reformers began the practice of straining Scripture to the severest extremes that the arm of the law was called upon to punish witchcraft as a crime per se. What Pope Innocent VIII. had done for Germany and France, the preachers of the Reformation did for the Scottish people. Witchcraft, instead of being a mere article of faith, became enrolled in the statute-book; and all good subjects and true Christians were called upon to take arms against it. The ninth parliament of Queen Mary passed an act in 1563, which decreed the punishment of death against witches and consulters with witches, and immediately the whole bulk of the people were smitten with an epidemic fear of the devil and his mortal agents. Persons in the highest ranks of life shared and encouraged the delusion of the vulgar. Many were themselves accused of witchcraft; and noble ladies were shewn to have dabbled in mystic arts, and proved to the world that if they were not witches, it was not for want of the will.

Among the dames who became notorious for endeavouring to effect their wicked ends by the devil’s aid may be mentioned the celebrated Lady Buccleugh of Branxholme (familiar to all the readers of Sir Walter Scott), the Countess of Lothian, the Countess of Angus, the Countess of Athol, Lady Kerr, the Countess of Huntley, Euphemia Macalzean (the daughter of Lord Cliftonhall), and Lady Fowlis. Among the celebrated of the other sex who were accused of wizardism was Sir Lewis Ballantyne, the Lord Justice-Clerk for Scotland, who, if we may believe Scot of Scotstarvet, “dealt by curiosity with a warlock called Richard Grahame,” and prayed him to raise the devil. The warlock consented, and raised him in propriâ personâ in the yard of his house in the Canongate, “at sight of whom the Lord Justice-Clerk was so terrified, that he took sickness and thereof died.” By such idle reports as these did the envious ruin the reputation of those they hated; though it would appear in this case that Sir Lewis had been fool enough to make the attempt of which he was accused, and that the success of the experiment was the only apocryphal part of the story.