1678, relates that of a condemned witch who had confessed judicially to him and afterwards 'told me under secrecy, that she had not confessed because she was guilty; but being a poor creature who wrought for her meat, and being defamed for a witch she knew she should starve, for no person thereafter would either give her meat or lodging, and that all men would beat her and set dogs at her, and that therefore she desired to be out of the world. Whereupon she wept most bitterly, and upon her knees called God to witness to what she said. Another told me that she was afraid the devil would challenge a right to her after she was said to be his servant, and would haunt her, as the minister said when he was desiring her to confess, and therefore she desired to die. And really,' admits the learned judge, 'ministers are oft-times indiscreet in their zeal to have poor creatures to confess in this; and I recommend to judges that the wisest ministers should be sent to them; and that those who are sent should be cautious in this particular.' Another confession at the supreme moment of the same sort, as recorded by the Rev. G. Sinclair in 'Satan's Invisible World Discovered' is equally significant and genuine. What impression it left upon the pious clergyman will be seen in his concluding inference. The witch, 'being carried forth to the place of execution, remained silent during the first, second, and third prayer, and then, perceiving there remained no more but to rise up and go to the stake, she lifted up her body and with a loud voice cried out, "Now all you that see me this day know that I am now to die as a witch by my own confession, and I free all men, especially the ministers and magistrates, of the guilt of my blood. I take it wholly upon myself—my blood be upon my own head; and as I must make answer to the God of heaven presently, I declare I am as free of witchcraft as any child. But being delated by a malicious woman, and put in prison under the name of a witch; disowned by my husband and friends, and seeing no ground of hope of my coming out of prison or ever coming in credit again, through the temptation of the devil I made up that confession on purpose to destroy my own life, being weary of it, and choosing rather to die than live"—and so died; which lamentable story as it did then astonish all the spectators, none of which could restrain themselves from tears, so it may be to all a demonstration of Satan's subtlety, whose design is still to destroy all, partly by tempting many to presumption, and some others to despair.'
The trial of Margaret Barclay took place in 1613. Her crime consisted in having caused by means of spells the loss of a ship at sea. She was said to have had a quarrel with the owner of the shipwrecked vessel, in the course of which she uttered a wish that all on board might sink to the bottom of the sea. Her imprecation was accomplished, and upon the testimony of an itinerant juggler, John Stewart, she was arraigned before a Court of Justice. With the help of the devil in the shape of a handsome black dog, she had moulded some figures of clay representing the doomed sailors, which with the prescribed rites were thrown into the deep. We are informed by the reporters of the proceedings at this examination, that 'after using this kind of gentle torture (viz. placing the legs in a pair of stocks and laying on gradually increasing weights of iron bars), the said Margaret began, according to the increase of the pain, to cry and crave for God's cause to take off her shin the foresaid irons, and she should declare truly the whole matter. Which being removed, she began at her formal denial; and being of new assayed in torture as before, she then uttered these words: "Take off, take off! and before God I shall show you the whole form." And the said irons being of new, upon her faithful promise, removed, she then desired my Lord of Eglinton, the said four justices, and the said Mr. David Dickson, minister of the burgh; Mr. George Dunbar, minister of Ayr; Mr. Mitchell Wallace, minister of Kilmarnock; Mr. John Cunninghame, minister of Dalry; and Hugh Kennedy, provost of Ayr, to come by themselves and to remove all others, and she should declare truly, as she should answer to God, the whole matter. Whose desire in that being fulfilled, she made her confession in this manner without any kind of demand, freely without interrogation: God's name by earnest prayer being called upon for opening of her lips and easing of her heart, that she by rendering of the truth might glorify and magnify His holy name and disappoint the enemy of her salvation.'
One of those involved in the voluntary confession was Isabel Crawford, who was frightened into admitting the offences alleged. In court, when asked if she wished to be defended by counsel, Margaret Barclay, whose hopes and fears were revived at seeing her husband, answered, 'As you please; but all I have confessed was in agony of torture; and, before God, all I have spoken is false and untrue.' She was found guilty; sentenced to be strangled at the stake; her body to be burned to ashes. Isabel Crawford, after a short interval, was subjected to the same sort of examination: a new commission having been granted for the prosecution, and 'after the assistant-minister of Irvine, Mr. David Dickson, had made earnest prayers to God for opening her obdurate and closed heart, she was subjected to the torture of iron bars laid upon her bare shins, her feet being in the stocks. She endured this torture with incredible firmness, since she did "admirably, without any kind of din or exclamation, suffer above thirty stone of iron to be laid on her legs, never shrinking thereat in any sort, but remaining, as it were, steady." But in shifting the situation of the iron bars, and removing them to another part of her shins, her constancy gave way; she broke out into horrible cries of "Take off! take off!" On being relieved from the torture she made the usual confession of all that she was charged with, and of a connection with the devil which had subsisted for several years. Sentence was given against her accordingly. After this had been denounced she openly denied all her former confessions, and died without any sign of repentance; offering repeated interruptions to the minister in his prayers, and absolutely refusing to pardon the executioner.'133 It might be possible to form an imperfect estimate of how many thousands were sacrificed in the Jacobian persecution in Scotland alone from existing historical records, which would express, however, but a small proportion of the actual number: and parish registers may still attest the quantity of fuel provided at a considerable expense, and the number of the fires. By a moderate computation an average number of two hundred annually, making a total of eight thousand, are reckoned to have been burned in the last forty years of the sixteenth century.134
In England, from 1603 to 1680, seventy thousand persons are said to have been executed; and during the fifteen hundred years elapsed since the triumph of the Christian religion, millions are reckoned to have been sacrificed on the bloody altars of the Christian Moloch. An entry in the minutes of the proceedings in the Privy Council for 1608 reveals that even James's ministers began to experience some horror of the consequences of their instructions. And the following free testimony of one of them is truly 'an appalling record:'—'1608.—December 1.—The Earl of Mar declared to the council that some women were taken in Broughton (suburban Edinburgh) as witches, and being put to an assize and convicted, albeit they persevered constant in their denial to the end, yet they were burned quick after such a cruel manner that some of them died in despair, renouncing and blaspheming God; and others half-burned broke out of the fire, and were cast quick in it again till they were burned to the death.'135
Equally monstrous and degrading were the disclosures in the torture-chambers; and many admitted that they had had children by the devil. The circumstances of the Sabbath, the various rites of the compact, the forms and method of bewitching, the manner of sexual intercourse with the demons—these were the principal staple of the judicial examinations.
In the southern part of the island witch-hanging or burning proceeded with only less vehemence than in Scotland. One of the most celebrated cases in the earlier half of the seventeenth century (upon which Thomas Shadwell the poet laureate, who, under the name of MacFlecknoe, is immortalised by the satire of Dryden, founded a play) is the story of the Lancashire Witches. This persecution raged at two separate periods; first in 1613, when nineteen prisoners were brought before Sir James Altham and Sir Edward Bromley, Barons of Exchequer. Elizabeth Southern, known as 'Mother Demdike' in the poet laureate's drama, is the leader of the criminals. In 1634 the proceedings were renewed wholly on the evidence of a boy who, it was afterwards ascertained, had been instructed in his part against an old woman named Mother Dickenson. The evidence was of the feeblest sort; nor are its monotonous details worth repetition. Out of some forty persons implicated on both occasions, fortunately the greater number escaped. 'Lancashire Witches,' a term so
