Witches of Fife
Page 11
35.
February 22, 1599. Ibid., 96v; Smith, Annotated Edition, 290.
36.
Case 3102. October 20, 1603. Smith, Annotated Edition, 376. December 8, 381. December 15, 382.
37.
December 15, 1603. Presbytery of St. Andrews minutes, vol. 1, f120v. Smith, Annotated Edition, 382.
38.
December 22, 1603. Smith, Annotated Edition, 383. Alexander Martyne’s name is also mentioned as someone to be summoned, but it is clear from the next meeting he was called as a witness. ‘Siclyk compeirit Alexander Marene quhais depositioun is with the rest.’ December 29, 1603. Beatrix Traillis (3104). Cristen Traillis (3105).
39.
Ibid., 383. December 29, 1603.
40.
January 12, 1604; January 26, 1604, Ibid., 385. October 11, 1604, 417.
41.
Margaret Wod, (940). RPC. vol. 12, 412. The SBSW does include one case from 1618, that of Bessie Finlayson in Logie. The reference is to Ferguson’s article on Bibliographic notes on Scottish witchcraft: John Ferguson, ‘Bibliographical Notes on the Witchcraft Literature of Scotland,’ Proceedings of the Edinburgh Bibliographical Society 3 (1884), Reprinted in Articles on Witchcraft, Vol 7, Witchcraft in Scotland, 87. Nothing related to Bessie Finlayson was discovered here.
42.
Marjorie Pattersone (1022). RPC, 2nd ser. vol. 1, 108.
43.
Margaret Callander (1310). Register of the Privy Council, 2nd ser. vol. 3, 426. Little is known of Callander, as her commission lists the commissioners, but then states that it is of the same date, ‘tennour and subscriptiouns of the former’ (a commission for Aberdeen witches). Some of the phrases, thus seem very formulaic, including the notion that the individual had ‘long been suspected’ of witchcraft.
44.
Case 3107. August, 1643. STACUPR, 13.
45.
August 16, 1643. STACUPR, 13.
46.
Cases 3108, 3109, 3110. August 13, 1643. STACUPR, 13. It should be noted that some of these cases may be duplicates. Also, other names appear later in the records. These women might have been included at this point under the vague phrase ‘some witches’. At the same meeting another delegation is sent to Leuchars to investigate some ‘monuments to superstition’ in the house of Pitcullo.
47.
The two executed witches are cases 3111 and 3112. The apprehended witches, 3113. August 23, 1643. STACUPR, 13, 14.
48.
Isobell Dairsie (3037 and 3040). August 30, 1643. STACUPR, 14. Gilmore, Witchcraft and Church of Scotland, 156, 397. The SBSW notes her location as St. Andrews.
49.
Ibid. At the same meeting Presbytery asked Lord Burghley for orders to demolish the suspicious monuments.
50.
Cases 3115, 3116. September 6, 1643. STACUPR, 14.
51.
The judges asked Presbytery in October for advice on how Isobell ‘salbe used in meate, drinke, sleepe, bead, and the lyke.’ October 11, 1643. STACUPR, 15.
52.
September 6, 1643. STACUPR, 14.
53.
Margaret Balfour (2445). September 6, 1643. STACUPR, 14. The case is briefly mentioned in Lyons, History of St. Andrews, vol. 2, 18.
54.
January 11, 1644. STACUPR, 17.
55.
October 11, 1643. Delegation to Crail to attend executions and give advice. STACUPR, 15.
56.
January 11, 1644. Presbytery of St. Andrews minutes, Ch2MSdeposit23, 48. STACUPR, 17. January 17, 1644. The delegation reported back that there was enough evidence to apprehend and try Dote. January 24, 1644. Delegation to attend execution of Isobell Dairsie at Anstrther; recommendation to put Dote on trial. STACUPR, 17–18.
57.
February 7, Margaret Myrton (3042). Originally the accusation was one of consulting. Advice re: watching of Christane Done ‘and her dyett of sleepe, bed, meate and drinks.’ In Pittenweem, STACUPR, 19. February 21st. Myrton is charged with both consulting and being a witch. Six are appointed to a ‘confrontation’ with Christian Dote (St. Monans) Margaret Balfour (St. Andrews) and Bettie Dote (Crail) (3118). STACUPR, 19.
58.
July 3, 1644. STACUPR, 22
59.
Case 2521. SYNFIFE, 141.
60.
Case 3121. August 7, 1644. The record says parish of James McGill. McGill served as the minister of Largo. STACUPR, 22.
61.
Case 2482. November 7, 1644. STACUPR, 23.
62.
October 1, 1645. STACUPR, 32. October 8, 1645. STACUPR, 33.
63.
Case 3122. November 8, 1645. STACUPR, 33.
64.
The executed witch is case 3119. February 21, 1644. STACUPR, 21. Also, case 2487. The source is SYNFIFE, 139. The Synod minutes repeat the charge and state that Alexander should be ‘putt to his oath.’
65.
David Cook, Annals of Pittenweem, 49.
66.
Ibid., 49.
67.
The ‘wife of John Dawson’ is a duplicate record, case numbers 2450 and 2451. Margaret Horsburgh (2454). Wife of John Crombie, Janet Anderson (2455). Wife of Archibald Wanderson (2472), and of Thomas Wanderson (2473). Ibid., 49–50.
68.
Ibid., 49. Kingow is case 2453; her fate is not known.
69.
Agnes Wallace (2466). The confession continues to list other names, but it is difficult to determine the context. She was sent to these various individuals, but whether to recruit them, or because her mother had been executed or because she was ill remains unclear. The confession is included in a footnote within John Lamont’s diary, in the context of a general discussion of witchcraft in Fife. Lamont, Diary, 6.
70.
Case 3218. J.E. Simpkins, Examples of Printed Folklore concerning Fife . . . County Folklore, vol. VII (London: Sidgwick & Jackson, 1914), 96.
71.
Cases 1692 and 1693. RPC, 3rd Ser, vol. 1, 208.
72.
There was a major witch-hunt in Perth in the year 1662, numbering 55 cases. The commissioners also received commissions to try Jonet Robe (1714), Jonet Martin (1713) and four others all from Perth, as well as Issobel McKendley (1708), Elspeth Reid (1707), and seven others, again all of whom the SBSW lists as being from Perthshire, 132–133. RPC 3rd Ser vol. 1, 208. The SBSW misses the name of Agnes Husone, also of Dunning parish. The parishes are listed in the commissions. Given the fact that there was also a major hunt in Cupar presbytery at the same time. Forgan was surrounded by witch-hunting.
73.
Case 1836. RPC, 3rd ser, vol. 2, 165.
74.
Case 1842. RPC, 3rd ser, vol. 2, 246.
75.
Case 2903. The minutes are from July 21, August 18, September 11, September 15, 1675. STACUPR, 90–91. Also there is notation of this case in Gilmore, 138. While this discussion was occurring at Presbytery, there does not appear to be any references in the kirk session records. St. Andrew’s Muniments, CH2CRAIL1.
76.
Minutes of September 29, and December 27. STACUPR, 91.
77.
Case 2976. Kirk Session records, CH26252 St. Andrews Muniments, 246–47.
78.
The names associated with this case include Isobel Adam (2998) a Mrs. White (2989), Margaret Jack (3127), Margaret Wallace (3126), Lillias Wallace (3125), Janet Horseburgh (3124), Janet Corphat or Cornfoote (3001, also duplicated as 2990), Nicholas Lawson (3000) – despite the name, a woman – Beatrix Laing (2998) and Thomas Lawson. The SBSW records two other cases of witchcraft in Pittenweem in 1709, but this author could not track down the references: Nicolas Lawson (872) and Betty Laing (873). The SBSW cites D228, the Circuit Court Minute Book.
CHAPTER SIX
The Witch-Hunt in the Presbytery of Kirkcaldy<
br />
An area of rolling hills and coast, of coal fields and salt pans, the presbytery of Kirkcaldy sits in the centre of Fife, bordering on all of the other presbyteries and occupying the south-central sea coast. The presbytery included major burghs at Kirkcaldy, Burntisland, Dysart, and Kinghorn. Kirkcaldy was a significant trading port and burgh with an estimated population for it and the surrounding parish of over 3,000 people in this period.1 The presbytery itself contained fifteen parishes. The only change within the presbytery in this period was the creation of the parish of Abbotshall in 1650, which brought together areas that formerly had been parts of Kinghorn and Kirkcaldy parishes. The presbytery itself dated its origins to 1593 although presbytery minutes survive only from the 1630’s, with a major gap existing for the period from 1653 to 1688. The presbytery was united with Dunfermline Presbytery from 1692 until the close of the seventeenth century, a time of limited witch-hunting.2
The national hunt: 1597–98
Witch-hunting arrived in this area of Fife, seemingly out of nowhere, during the national hunt of 1597. In that year eighteen of the twenty-six known cases from Fife occurred in this presbytery: fifteen in Kirkcaldy, two in Burntisland and one in Abbotshall. (See Map 12) At the centre of some of the cases throughout Scotland was Margaret Atkin of Abbotshall,3 also known as the witch of Balweary, whose career as a witch-finder was mentioned in Chapter 5. Also sometime during 1597 Janet Smyth of Burntisland was executed as a witch.4 Records from this period are far from complete, both at the national and local levels. In August, Jonnett Finlasoun also of Burntisland was acquitted, yet the record of her case suggests that some kind of hunt was underway within this area. The information comes via her complaint to the Privy Council that despite the fact there was no evidence of witchcraft against her, the bailies of Burntisland continued to harass her. Some excerpts from her complaint are enlightening:
Map 13 – The parishes in Kirkcaldy Presbytery.
Parish
code
Abbotshall
1
Auchterderran
2
Auchtertool
3
Ballingray
4
Burntisland
5
Dysart
6
Kennoway
7
Kinghorn
8
Kinglassie
9
Kirkcaldy
10
Leslie
11
Markinch
12
Portmoak
13
Scoonie
14
Wemyss
15
. . . [the bailies] haveing consavit ane haitrent and malis aganis the said complenair without any just caus of offens or injurie done be hir to thame, and thair only purpois and intention being to enriche thamesellfis with the said complenaris guidis and geir, thay have at divers tymes of lait, undir cullour of a commisioun of justiciarie grantit to thame aganis witcheis, takin and apprehendit the said complenair, and putt hir to the knawledge of ane assise for witchcraft.5
This harassment continued despite the fact when she had been brought before a panel no evidence could be proven against her. She had been acquitted, yet the bailies ‘continewing in thair haitrent and malice aganis hir, intendis still to trouble hir for that cause’ and bring her before another assize. The bailies were called to answer before the Privy Council, but as they did not appear, and Jonnet did, the decision to cease all further proceedings against her under the commission that had been granted was made.6 The ability to travel to Edinburgh to make her case and the existence (and one would assume support) of her spouse, Patrik Murray, were factors in her favour.
While we can only speculate as to what was going on in Burntisland, it is clear that a significant witch-hunt was occurring in the parish of Kirkcaldy. On August 11, 1597 the burgh records note that Margaret Williamsone, Margaret Elder and Issobell Rannaldsone had all been accused of witchcraft. Cautioners (in two cases spouses, in the third case unclear) had come forward to guarantee they would appear at a trial.7 Six days later, twelve more names were added.8 The key may lie in the notation relating to Marion Rutherford, spouse to the baxter Alexander Scott. Marion had been declared a witch by ‘Marion Kwyne, detector of wichcraft’.9 The proximity of Kirkcaldy to Abbotshall, the parish from which Margaret Atkin originated, makes this reference all the more fascinating. It is unclear from this record whether any of these individuals were ever brought to trial. The fate of Janet Allen of Burntisland is far clearer. She was executed in 1598, indeed burned alive (‘brunt quick’), after being accused and convicted of causing the death of the son of Robert Brown.10
Isolated cases: 1603–25
Sketchy references continue through the early decades of the seventeenth century. We have already noted that Janet Small in Largo stated in 1603 that she had done all of her alleged acts of witchcraft under the direction of Agnes Anstruther of Dysart.11 The next year in Kirkcaldy a vagabond named Dorothy Oliphant was accused of being a sorcerer and of deceiving the people with her claims of being able to ‘mend and cure sik paersonis as was bewtchit’. When presented for trial no evidence was found that she was a real witch. She was accused of using witchcraft, but found guilty of ‘abusing of the peepil be formis of charms’. Her punishment was public confession at the burgh tron and she was ordered to stand there with a paper on her head which listed her offence, after which she was to be banished from the burgh and from the lands of the Lordship of Dunfermline.12 In 1613 Agnes Anstruther again found herself in difficulty, this time in the burgh of Kirkcaldy. The dittays against her were to be forwarded to the Archbishop.13 Apparently nothing further happened, for in 1614 a rebuke is recorded for those who have not forwarded the dittays. In that October, those with any interest in Agnes Anstruther and another witch, Isobell Jhonestoune, were instructed to confer with the Archbishop.14
Kirkcaldy witnessed other accused witches in this period, none of whom seems to have been punished severely. In May 1616 Helen Birrell appeared before the session and was ordered to make public repentance for the slander of witchcraft. The session minutes went on to state that the entire congregation needed to be warned that ‘all those yat be convict of witchcraft, charmeing, consultation with witches, and such lyk slander, shall mak yair public repentance, and sall be punisit in yair persons be ye civil magistrate’.15 Three years later, Isobel Hevrie was brought before the session for witchcraft. Hevrie made several appearances before the session before being referred to the presbytery for charming.16 Two years later in February 1621 Alison Dick was warded in the steeple as a suspected witch. Alison Dick, who appeared again before the Session in 1623 and 1633, will be discussed at length when we consider the witches of Fife in chapter 9.17 Finally, there is one recorded commission from this period, that issued in 1621 against Marioun Rutherford, a suspected witch who had already been apprehended and imprisoned in the tolbooth as a suspected witch.18
Two hunts: 1626–30
After this period of relative calm, a series of serious hunts broke out in 1626–27 and then again in 1630. The 1626–27 hunt involved a total of seventeen accused from the parishes of Wemyss, Dysart and Kirkcaldy. The overall shape of the hunt can be deduced from the commissions granted by the Privy Council: other sources help us to more fully create a picture of what was happening in this area. The first commission was granted on March 13, 1626, against Issobel Mawer of Wemyss who was being warded in the tolbooth.19 Records from the kirk session of Kirkcaldy state that as of April 4, Janet Pirie, Janet Stark and Helen Birrell were all being warded in the church steeple.20 On April 13, a commission was granted for one male and three female witches from Wemyss, all of whom were being held in the tolbooth and were said to have confessed. The commissioners were identical to those named in the March 16 commission.21 Other commissions were granted to apprehend the widow Jonnet Dampstar of Wemy
ss in June 1626,22 Elspett Neilsoun (or Wilson) and Annas Munk of Dysart in early September,23 Helen Wilsoun of Dysart in November,24 Margaret Henderson of Wemyss in May 1627,25 and Katherine Crystie, a widow from Dysart, in November of 1627.26
The contents of the commissions, the choice of phrase and those named in the commissions can give us some hints as to what was occurring. In this hunt, the same commissioners appear in many of the commissions, or they appeared in slightly different combinations. It should also be noted that the Archbishop of St. Andrews was involved in all of the commissions issued after June 20, 1626. It is significant that the wording of the commissions changes at this point and for the first time references to the Devil appear. For example, the commission granted against Jonnet Dampstar on June 20 states she had confessed to ‘the renunceing of hir baptisme, ressaveing of the devills mark, and geving of hir soule and bodie over to the devillis service’.27 The two commissions previous to this make no mention of the Devil or anything resembling a demonic pact.28 Indeed the popular accusations from other sources suggest more common issues. The accusation was made that Janet had fought with a woman of the village, then come and used the woman’s spinning wheel (apparently uninvited) and afterwards ‘there came a white ratton at sundrie times and sat on his cow’s back, so that thereafter the cow dwined away’.29