"Weel, ye see, they surrounded the castle, an' lang did they besiege it; but there was a vast o' meat in the castle, an' the Buchan fouk fought like the vera deil. They took their horse through a miscellaneous passage, half a mile long, aneath the hill o' Saplinbrae, an' watered them in the burn o' Pulmer. But a' wadna do; they took the castle at last, and a terrible slaughter they made amo' them; but they were sair disappointed in ae partic'ler, for Cummin's fouk sank a' their goud an' siller in a draw-wall, an' syne filled it up wi' stanes. They got naething in the way of spulzie to speak o'; sae out o' spite they dang doon the castle, an' it's never been biggit to this day. But the Cummins were no sae bad as the Lairds o' Federat, after a'."

"And who were these Federats?" I inquired.

"The Lairds o' Federat?" said he, moistening his mouth again as a preamble to his oration. "Troth, frae their deeds ane would maist think that they had a drap o' the deil's blude, like the pyets. Gin a' tales be true, they hae the warmest place at his bink this vera minute. I dinna ken vera muckle about them though, but the auldest fouk said they were just byous wi' cruelty. Mony a good man did they hing up i' their ha', just for their ain sport; ye'll see the ring to the fore yet in the roof o 't. Did ye never hear o' Mauns' Stane, neebour?"

"Mauns' what?" said I.

"Ou, Mauns' Stane. But it's no likely. Ye see it was just a queer clump o' a roun'-about heathen, waghlin' may be twa tons or thereby. It wasna like ony o' the stanes in our countra, an' it was as roun' as a fit-ba'; I'm sure it wad ding Professor Couplan himsel' to tell what way it cam' there. Noo, fouk aye thought there was something uncanny about it, an' some gaed the length o' saying that the deil used to bake ginshbread upon't; and, as sure as ye're sitting there, frien', there was knuckle- marks upon 't, for my ain father has seen them as aften as I have taes an' fingers. Aweel, ye see, Mauns Crawford, the last o' the Lairds o' Federat, an' the deil had coost out (may be because the laird was just as wicked an' as clever as he was himsel'), an' ye perceive the evil ane wantit to play him a trick. Noo, Mauns Crawford was ae day lookin' ower his castle wa', and he saw a stalwart carle, in black claes, ridin' up the loanin'. He stopped at this chuckie o' a stane, an' loutin' himsel', he took it up in his arms, and lifted it three times to his saddle-bow, an' syne he rade awa out o' sight, never comin' near the castle, as Mauns thought he would hae done. 'Noo,' says the baron till himsel', says he, 'I didna think that there was ony ane in a' the land that could hae played sic a ploy; but deil fetch me if I dinna lift it as weel as he did!' Sae aff he gaed, for there wasna sic a man for birr in a' the countra, an' he kent it as weel, for he never met wi' his match. Weel, he tried, and tugged, and better than tugged at the stane, but he coudna mudge it ava; an' when he looked about, he saw a man at his ilbuck, a' smeared wi' smiddy-coom, snightern an' laughin' at him. The laird d—-d him, an' bade him lift it, whilk he did as gin 't had been a little pinnin. The laird was like to burst wi' rage at being fickled by sic a hag-ma-hush carle, and he took to the stane in a fury, and lifted it till his knee; but the weight o 't amaist ground his banes to smash. He held the stane till his een-strings crackit, when he was as blin' as a moudiwort. He was blin' till the day o' his death,—that's to say, if ever he died, for there were queer sayings about it—vera queer! vera queer! The stane was ca'd Mauns' Stane ever after; an' it was no thought that canny to be near it after gloaming; for what says the Psalm—hem!—I mean the sang—

'Tween Ennetbutts an' Mauns' Stane Ilka night there walks ane!

"There never was a chief of the family after; the men were scattered, an' the castle demolished. The doo and the hoodie-craw nestle i' their towers, and the hare mak's her form on their grassy hearth-stane."

"Is this stone still to be seen?"

"Ou, na. Ye see, it was just upon Johnie Forbes's craft, an' fouk cam' far an' near to leuk at it, an' trampit down a' the puir cottar-body's corn; sae he houkit a hole just aside it, and tumbled it intil 't; by that means naebody sees't noo, but its weel kent that it's there, for they're livin' yet wha've seen it."

"But the well at the Abbey—did no one feel a desire to enrich himself with the gold and silver buried there?"

"Hoot, ay; mony a ane tried to find out whaur it was, and, for that matter, I've may be done as foolish a thing myself; but nane ever made it out. There was a scholar, like yoursel', that gaed ae night down to the Abbey, an', ye see, he summoned up the deil."

"The deuce he did!" said I.

"Weel, weel, the deuce, gin ye like it better," said he. "An' he was gaun to question him where the treasure was, but he had eneuch to do to get him laid without deaving him wi' questions, for a' the deils cam' about him, like bees biggin' out o' a byke. He never coured the fright he gat, but cried out, 'Help! help!' till his very enemy wad hae been wae to see him; and sae he cried till he died, which was no that lang after. Fouk sudna meddle wi' sic ploys!"

"Most wonderful! And do you believe that Beelzebub actually appeared to him?"

"Believe it! What for no?" said he, consequentially tapping the lid of his snuff-horn. "Didna my ain father see the evil ane i' the schule o' Auld Deer?"

"Indeed!"

"Weel, I wot he did that. A wheen idle callants, when the dominie was out at his twal'-hours, read the Lord's Prayer backlans, an' raised him, but couldna lay him again, for he threepit ower them that he wadna gang awa unless he gat ane o' them wi' him. Ye may be sure this put them in an awfu' swither. They were a' squallin' an' crawlin' and sprawlin' amo' the couples to get out o' his grips. Ane o' them gat out an' tauld the maister about it, an' when he cam' down, the melted lead was runnin' aff the roof o' the house wi' the heat, sae, flingin' to the black thief a young bit kittlen o' the schule-mistress's, he sank through the floor wi' an awsome roar. I mysel' have heard the mistress misca'in her man about offering up the puir thing, baith saul and body, to Baal. But troth, I'm no clear to speak o' the like o' this at sic a time o' night; sae if your honour bena for another jug, I'll e'en wus you a gude-night, for it's wearin' late, an I maun awa' to Skippyfair i' the mornin'."

I assented to this, and quickly lost in sleep the remembrance of all these tales of the olden times.



"HORSE AND HATTOCK."

The power of the fairies was not confined to unchristened children alone; it was supposed frequently to be extended to full-grown people, especially such as in an unlucky hour were devoted to the devil by the execrations of parents and of masters; or those who were found asleep under a rock, or on a green hill, belonging to the fairies, after sunset, or, finally, to those who unwarily joined their orgies. A tradition existed, during the seventeenth century, concerning an ancestor of the noble family of Duffers, who, "walking abroad in the fields near to his own house, was suddenly carried away, and found the next day at Paris, in the French king's cellar, with a silver cup in his hand. Being brought into the king's presence, and questioned by him who he was, and how he came thither, he told his name, his country, and the place of his residence, and that on such a day of the month, which proved to be the day immediately preceding, being in the fields, he heard a noise of a whirlwind, and of voices crying 'Horse and hattock!' (this is the word which the fairies are said to use when they remove from any place), whereupon he cried 'Horse and hattock!' also, and was immediately caught up and transported through the air by the fairies to that place, where, after he had drunk heartily, he fell asleep, and before he woke the rest of the company were gone, and had left him in the posture wherein he was found. It is said the king gave him a cup which was found in his hand, and dismissed him." The narrator affirms "that the cup was still preserved, and known by the name of the fairy cup." He adds that Mr. Steward, tutor to the then Lord Duffers, had informed him that, "when a boy at the school of Forres, he and his school-fellows were once upon a time whipping their tops in the churchyard, before the door of the church, when, though the day was calm, they heard a noise of a wind, and at some distance saw the small dust begin to rise and turn round, which motion continued advancing till it came to the place where they were, whereupon they began to bless themselves; but one of their number being, it seems, a little more bold and confident than his companion, said, 'Horse and hattock with my top!' and immediately they all saw the top lifted up from the ground, but could not see which way it was carried, by reason of a cloud of dust which was raised at the same time. They sought for the top all about the place where it was taken up, but in vain; and it was found afterwards in the churchyard, on the other side of the church." This legend is contained in a letter from a learned gentleman in Scotland to Mr. Aubrey, dated 15th March 1695, published in Aubrey's Miscellanies.



SECRET COMMONWEALTH.

By MR. ROBERT KIRK, Minister of Aberfoyle, 1691.

The Siths, or Fairies, they call Sluagh Maith, or the Goodpeople, it would seem, to prevent the dint of their ill attempts (for the Irish used to bless all they fear harm of), and are said to be of a middle nature betwixt man and angel, as were demons thought to be of old, of intelligent studious spirits, and light changeable bodies (like those called astral), somewhat of the nature of a condensed cloud, and best seen in twilight. These bodies be so pliable through the subtlety of the spirits that agitate them, that they can make them appear or disappear at pleasure. Some have bodies or vehicles so spongeous, thin, and defecat [pure] that they are fed by only sucking into some fine spirituous liquors, that pierce like pure air and oil; others feed more gross on the foyson [abundance] or substance of corn and liquors, or corn itself that grows on the surface of the earth, which these fairies steal away, partly invisible, partly preying on the grain, as do crows and mice; wherefore in this same age they are sometimes heard to break bread, strike hammers, and to do such like services within the little hillocks they most do haunt; some whereof of old, before the Gospel dispelled Paganism, and in some barbarous places as yet, enter houses after all are at rest, and set the kitchens in order, cleansing all the vessels. Such drags go under the name of Brownies. When we have plenty, they have scarcity at their homes; and, on the contrary (for they are not empowered to catch as much prey everywhere as they please), their robberies, notwithstanding, ofttimes occasion great ricks of corn not to bleed so well (as they call it), or prove so copious by very far as was expected by the owner.

Their bodies of congealed air are sometimes carried aloft, other whiles grovel in different shapes, and enter into any cranny or clift of the earth where air enters, to their ordinary dwellings; the earth being full of cavities and cells, and there being no place, no creature, but is supposed to have other animals (greater or lesser) living in or upon it as inhabitants; and no such thing as a pure wilderness in the whole universe.

We then (the more terrestrial kind have now so numerously planted all countries) do labour for that abstruse people, as well as for ourselves. Albeit, when several countries were uninhabited by us, these had their easy tillage above ground, as we now. The print of those furrows do yet remain to be seen on the shoulders of very high hills, which was done when the campaign ground was wood and forest.

They remove to other lodgings at the beginning of each quarter of the year, so traversing till doomsday, being impotent of staying in one place, and finding some ease by so purning [journeying] and changing habitations. Their chameleon-like bodies swim in the air near the earth with bag and baggage; and at such revolution of time, seers, or men of the second sight (females being seldom so qualified) have very terrifying encounters with them, even on highways; who, therefore, awfully shun to travel abroad at these four seasons of the year, and thereby have made it a custom to this day among the Scottish-Irish to keep church duly every first Sunday of the quarter to seun or hallow themselves, their corn and cattle, from the shots and stealth of these wandering tribes; and many of these superstitious people will not be seen in church again till the next quarter begins, as if no duty were to be learnt or done by them, but all the use of worship and sermons were to save them from these arrows that fly in the dark.

They are distributed in tribes and orders, and have children, nurses, marriages, deaths, and burials in appearance, even as we (unless they so do for a mock-show, or to prognosticate some such things among us).

They are clearly seen by these men of the second sight to eat at funerals [and] banquets. Hence many of the Scottish-Irish will not taste meat at these meetings, lest they have communion with, or be poisoned by, them. So are they seen to carry the bier or coffin with the corpse among the middle-earth men to the grave. Some men of that exalted sight (whether by art or nature) have told me they have seen at these meetings a double man, or the shape of some man in two places; that is a super-terranean and a subterranean inhabitant, perfectly resembling one another in all points, whom he, notwithstanding, could easily distinguish one from another by some secret tokens and operations, and so go and speak to the man, his neighbour and familiar, passing by the apparition or resemblance of him. They avouch that every element and different state of being has animals resembling those of another element; as there be fishes sometimes at sea resembling monks of late order in all their hoods and dresses; so as the Roman invention of good and bad demons, and guardian angels particularly assigned, is called by them an ignorant mistake, sprung only from this original. They call this reflex man a co-walker, every way like the man, as a twin brother and companion, haunting him as his shadow, as is oft seen and known among men (resembling the original), both before and after the original is dead; and was often seen of old to enter a house, by which the people knew that the person of that likeness was to visit them within a few days. This copy, echo, or living picture, goes at last to his own herd. It accompanied that person so long and frequently for ends best known to itself, whether to guard him from the secret assaults of some of its own folk, or only as a sportful ape to counterfeit all his actions. However, the stories of old witches prove beyond contradiction that all sorts of people, spirits which assume light airy bodies, or crazed bodies coacted by foreign spirits, seem to have some pleasure (at least to assuage some pain or melancholy) by frisking and capering like satyrs, or whistling and screeching (like unlucky birds) in their unhallowed synagogues and Sabbaths. If invited and earnestly required, these companions make themselves known and familiar to men; otherwise, being in a different state and element, they neither can nor will easily converse with them. They avouch that a heluo or great eater has a voracious elve to be his attender, called a joint-eater or just-halver, feeding on the pith and quintessence of what the man eats; and that, therefore, he continues lean like a hawk or heron, notwithstanding his devouring appetite; yet it would seem they convey that substance elsewhere, for these subterraneans eat but little in their dwellings, their food being exactly clean, and served up by pleasant children, like enchanted puppets.

Their houses are called large and fair, and (unless at some odd occasions) unperceivable by vulgar eyes, like Rachland and other enchanted islands, having fir lights, continual lamps, and fires, often seen without fuel to sustain them. Women are yet alive who tell they were taken away when in childbed to nurse fairy children, a lingering voracious image of them being left in their place (like their reflection in a mirror), which (as if it were some insatiable spirit in an assumed body) made first semblance to devour the meats that it cunningly carried by, and then left the carcass as if it expired and departed thence by a natural and common death. The child and fire, with food and all other necessaries, are set before the nurse how soon she enters, but she neither perceives any passage out, nor sees what those people do in other rooms of the lodging. When the child is weaned, the nurse dies, or is conveyed back, or gets it to her choice to stay there. But if any superterraneans be so subtle as to practise sleights for procuring the privacy to any of their mysteries (such as making use of their ointments, which, as Gyges' ring, make them invisible or nimble, or cast them in a trance, or alter their shape, or make things appear at a vast distance, etc.), they smite them without pain, as with a puff of wind, and bereave them of both the natural and acquired sights in the twinkling of an eye (both these sights, when once they come, being in the same organ and inseparable), or they strike them dumb. The tramontanes to this day place bread, the Bible, or a piece of iron, to save their women at such times from being thus stolen, and they commonly report that all uncouth, unknown wights are terrified by nothing earthly so much as cold iron. They deliver the reason to be that hell lying betwixt the chill tempests and the firebrands of scalding metals, and iron of the north (hence the loadstone causes a tendency to that point), by an antipathy thereto, these odious, far-scenting creatures shrug and fright at all that comes thence relating to so abhorred a place, whence their torment is either begun, or feared to come hereafter.

Their apparel and speech is like that of the people and country under which they live; so are they seen to wear plaids and variegated garments in the Highlands of Scotland, and suanachs [plaids] therefore in Ireland. They speak but little, and that by way of whistling, clear, not rough. The very devils conjured in any country do answer in the language of the place; yet sometimes the subterraneans speak more distinctly than at other times. Their women are said to spin very fine, to dye, to tossue, and embroider; but whether it be as manual operation of substantial refined stuffs, with apt and solid instruments, or only curious cobwebs, unpalpable rainbows, and a phantastic imitation of the actions of more terrestrial mortals, since it transcended all the senses of the seer to discern whether, I leave to conjecture as I found it.

Their men travel much abroad, either presaging or aping the dismal and tragical actions of some amongst us; and have also many disastrous doings of their own, as convocations, fighting, gashes, wounds, and burials, both in the earth and air. They live much longer than we; yet die at last, or [at] least vanish from that state. 'Tis one of their tenets that nothing perisheth, but (as the sun and year) everything goes in a circle, lesser or greater, and is renewed and refreshed in its revolutions; as 'tis another, that every body in the creation moves (which is a sort of life); and that nothing moves but has another animal moving on it; and so on, to the utmost minutest corpuscle that's capable of being a receptacle of life.

They are said to have aristocratical rulers and laws, but no discernible religion, love, or devotion towards God, the blessed Maker of all: they disappear whenever they hear His name invoked, or the name of Jesus (at which all do bow willingly, or by constraint, that dwell above or beneath, within the earth), (Philip, ii. 10); nor can they act ought at that time after hearing of that sacred name. The Taiblsdear or seer, that corresponds with this kind of familiars, can bring them with a spell to appear to himself or others when he pleases, as readily as Endor Witch did those of her own kind. He tells they are ever readiest to go on hurtful errands, but seldom will be the messengers of great good to men. He is not terrified with their sight when he calls them, but seeing them in a surprise (as often as he does) frights him extremely, and glad would he be quit of such, for the hideous spectacles seen among them; as the torturing of some wight, earnest, ghostly, staring looks, skirmishes, and the like. They do not all the harm which appearingly they have power to do; nor are they perceived to be in great pain, save that they are usually silent and sullen. They are said to have many pleasant toyish books; but the operation of these pieces only appears in some paroxysms of antic, corybantic jollity, as if ravished and prompted by a new spirit entering into them at that instant, lighter and merrier than their own. Other books they have of involved, abstruse sense, much like the Rosurcian [Rosicrucian] style. They have nothing of the Bible, save collected parcels for charms and counter-charms; not to defend themselves withal, but to operate on other animals, for they are a people invulnerable by our weapons, and albeit werewolves' and witches' true bodies are (by the union of the spirit of nature that runs through all echoing and doubling the blow towards another) wounded at home, when the astral assumed bodies are stricken elsewhere—as the strings of a second harp, tuned to a unison, sound, though only one be struck,—yet these people have not a second, or so gross a body at all, to be so pierced; but as air which when divided unites again; or if they feel pain by a blow, they are better physicians than we, and quickly cure. They are not subject to sore sicknesses, but dwindle and decay at a certain period, all about an age. Some say their continual sadness is because of their pendulous state (like those men, Luke xiii. 2-6), as uncertain what at the last revolution will become of them, when they are locked up into an unchangeable condition; and if they have any frolic fits of mirth, 'tis as the constrained grinning of a mort-head [death's-head], or rather as acted on a stage, and moved by another, ther [than?] cordially coming of themselves. But other men of the second sight, being illiterate, and unwary in their observations, learn from [differ from] those; one averring those subterranean people to be departed souls, attending a while in this inferior state, and clothed with bodies procured through their alms-deeds in this life; fluid, active, ethereal vehicles to hold them that they may not scatter nor wander, and be lost in the totum, or their first nothing; but if any were so impious as to have given no alms, they say, when the souls of such do depart, they sleep in an inactive state till they resume the terrestrial bodies again; others, that what the low-country Scotch call a wraith, and the Irish taibhse, or death's messenger (appearing sometimes as a little rough dog, and if crossed and conjured in time, will be pacified by the death of any other creature instead of the sick man), is only exuvious fumes of the man approaching death, exhaled and congealed into a various likeness (as ships and armies are sometimes shaped in the air), and called astral bodies, agitated as wild-fire with wind, and are neither souls nor counterfeiting spirits; yet not a few avouch (as is said) that surely these are a numerous people by themselves, having their own politics, which diversities of judgment may occasion several inconsonancies in this rehearsal, after the narrowest scrutiny made about it.

Their weapons are most-what solid earthly bodies, nothing of iron, but much of stone, like to yellow soft flint spa, shaped like a barbed arrowhead, but flung like a dart, with great force. These arms (cut by art and tools, it seems, beyond human) have somewhat of the nature of thunderbolt subtlety, and mortally wounding the vital parts without breaking the skin; of which wounds I have observed in beasts, and felt them with my hands. They are not as infallible Benjamites, hitting at a hair's-breadth; nor are they wholly unvanquishable, at least in appearance.

The men of the second sight do not discover strange things when asked, but at fits and raptures, as if inspired with some genius at that instant, which before did work in or about them. Thus I have frequently spoken to one of them, who in his transport told me he cut the body of one of those people in two with his iron weapon, and so escaped this onset, yet he saw nothing left behind of that appearing divided; at other times he outwrested [wrestled?] some of them. His neighbours often perceived this man to disappear at a certain place, and about an hour after to become visible, and discover himself near a bow-shot from the first place. It was in that place where he became invisible, said he, that the subterraneans did encounter and combat with him. Those who are unseund, or unsanctified (called fey), are said to be pierced or wounded with those people's weapons, which makes them do somewhat very unlike their former practice, causing a sudden alteration, yet the cause thereof unperceivable at present; nor have they power (either they cannot make use of their natural powers, or asked not the heavenly aid) to escape the blow impendent. A man of the second sight perceived a person standing by him (sound to other's view) wholly gored in blood, and he (amazed like) bid him instantly flee. The whole man laughed at his airt [notice] and warning, since there was no appearance of danger. He had scarce contracted his lips from laughter when unexpectedly his enemies leaped in at his side and stabbed him with their weapons. They also pierce cows or other animals, usually said to be Elf-shot, whose purest substance (if they die) these subterraneans take to live on, viz. the aerial and ethereal parts, the most spirituous matter for prolonging of life, such as aquavitae (moderately taken) is amongst liquors, leaving the terrestrial behind. The cure of such hurts is only for a man to find out the hole with his finger, as if the spirits flowing from a man's warm hand were antidote sufficient against their poisoned darts.

As birds, as beasts, whose bodies are much used to the change of the free and open air, foresee storms, so those invisible people are more sagacious to understand by the books of nature things to come, than we, who are pestered with the grossest dregs of all elementary mixtures, and have our purer spirits choked by them. The deer scents out a man and powder (though a late invention) at a great distance; a hungry hunter, bread; and the raven, a carrion; their brains, being long clarified by the high and subtle air, will observe a very small change in a trice. Thus a man of the second sight, perceiving the operations of these forecasting invisible people among us (indulged through a stupendous providence to give warnings of some remarkable events, either in the air, earth, or waters), told he saw a winding shroud creeping on a walking healthful person's leg till it came to the knee, and afterwards it came up to the middle, then to the shoulders, and at last over the head, which was visible to no other person. And by observing the spaces of time betwixt the several stages, he easily guessed how long the man was to live who wore the shroud; for when it approached the head, he told that such a person was ripe for the grave.

There be many places called fairy-hills, which the mountain people think impious and dangerous to peel or discover, by taking earth or wood from them, superstitiously believing the souls of their predecessors to dwell there. And for that end (say they) a mole or mound was dedicate beside every churchyard to receive the souls till their adjacent bodies arise, and so became as a fairy-hill; they using bodies of air when called abroad. They also affirm those creatures that move invisibly in a house, and cast huge great stones, but do no much hurt, because counter-wrought by some more courteous and charitable spirits that are everywhere ready to defend men (Dan. x. 13), to be souls that have not attained their rest, through a vehement desire of revealing a murder or notable injury done or received, or a treasure that was forgot in their lifetime on earth, which, when disclosed to a conjuror alone, the ghost quite removes.

In the next country to that of my former residence, about the year 1676, when there was some scarcity of grain, a marvellous illapse and vision strongly struck the imagination of two women in one night, living at a good distance from one another, about a treasure hid in a hill called Sith-bruthach, or fairy-hill. The appearance of a treasure was first represented to the fancy, and then an audible voice named the place where it was to their awaking senses. Whereupon both rose, and meeting accidentally at the place, discovered their design; and jointly digging, found a vessel as large as a Scottish peck full of small pieces of good money, of ancient coin; and halving betwixt them, they sold in dishfuls for dishfuls of meal to the country people. Very many of undoubted credit saw and had of the coin to this day. But whether it was a good or bad angel, one of the subterranean people, or the restless soul of him who hid it, that discovered it, and to what end it was done, I leave to the examination of others.

These subterraneans have controversies, doubts, disputes, feuds, and siding of parties; there being some ignorance in all creatures, and the vastest created intelligences not compassing all things. As to vice and sin, whatever their own laws be, sure according to ours, and equity, natural, civil, and revealed, they transgress and commit acts of injustice and sin by what is above said, as to their stealing of nurses to their children, and that other sort of plaginism in catching our children away (may seem to heir some estate in those invisible dominions) which never return. For swearing and intemperance, they are not observed so subject to those irregularities, as to envy, spite, hypocrisy, lying, and dissimulation.

As our religion obliges us not to make a peremptory and curious search into these abstrusenesses, so the histories of all ages give as many plain examples of extraordinary occurrences as make a modest inquiry not contemptible. How much is written of pigmies, fairies, nymphs, syrens, apparitions, which though not the tenth part true, yet could not spring of nothing; even English authors relate [of] Barry Island, in Glamorganshire, that laying your ear into a cleft of the rocks, blowing of bellows, striking of hammers, clashing of armour, filing of iron, will be heard distinctly ever since Merlin enchanted those subterranean wights to a solid manual forging of arms to Aurelius Ambrosius and his Britons, till he returned; which Merlin being killed in a battle, and not coming to loose the knot, these active vulcans are there tied to a perpetual labour.



THE FAIRY BOY OF LEITH.

"About fifteen years since, having business that detained me for some time at Leith, which is near Edinburgh, in the kingdom of Scotland, I often met some of my acquaintance at a certain house there, where we used to drink a glass of wine for our refection. The woman which kept the house was of honest reputation among the neighbours, which made me give the more attention to what she told me one day about a fairy boy (as they called him) who lived about that town. She had given me so strange an account of him, that I desired her I might see him the first opportunity, which she promised; and not long after, passing that way, she told me there was the fairy boy, but a little before I came by; and, casting her eye into the street, said, 'Look you, sir, yonder he is, at play with those other boys'; and pointing him out to me, I went, and by smooth words, and a piece of money, got him to come into the house with me; where, in the presence of divers people, I demanded of him several astrological questions, which he answered with great subtlety; and, through all his discourse, carried it with a cunning much above his years, which seemed not to exceed ten or eleven.

"He seemed to make a motion like drumming upon the table with his fingers, upon which I asked him whether he could beat a drum? To which he replied, 'Yes, sir, as well as any man in Scotland; for every Thursday night I beat all points to a sort of people that used to meet under yonder hill' (pointing to the great hill between Edinburgh and Leith). 'How, boy?' quoth I, 'what company have you there?' 'There are, sir,' said he, 'a great company both of men and women, and they are entertained with many sorts of music besides my drum; they have, besides, plenty of variety of meats and wine, and many times we are carried into France or Holland in the night, and return again, and whilst we are there, we enjoy all the pleasures the country doth afford.' I demanded of him how they got under that hill? To which he replied that there was a great pair of gates that opened to them, though they were invisible to others, and that within there were brave large rooms, as well accommodated as most in Scotland. I then asked him how I should know what he said to be true? Upon which he told me he would read my fortune, saying, I should have two wives, and that he saw the forms of them over my shoulders; and both would be very handsome women.

"The woman of the house told me that all the people in Scotland could not keep him from the rendezvous on Thursday night; upon which, by promising him some more money, I got a promise of him to meet me at the same place in the afternoon, the Thursday following, and so dismissed him at that time. The boy came again at the place and time appointed, and I had prevailed with some friends to continue with me (if possible) to prevent his moving that night. He was placed between us, and answered many questions, until, about eleven of the clock, he was got away unperceived by the company; but I, suddenly missing him, hastened to the door, and took hold of him, and so returned him into the same room. We all watched him, and, of a sudden, he was again got out of doors; I followed him close, and he made a noise in the street, as if he had been set upon, and from that time I could never see him."



THE DRACAE.

These are a sort of water-spirits who inveigle women and children into the recesses which they inhabit, beneath lakes and rivers, by floating past them, on the surface of the water, in the shape of gold rings or cups. The women thus seized are employed as nurses, and after seven years are permitted to revisit earth. Gervase mentions one woman in particular who had been allured by observing a wooden dish, or cup, float by her, while she was washing clothes in the river. Being seized as soon as she reached the depths, she was conducted into one of the subterranean recesses, which she described as very magnificent, and employed as nurse to one of the brood of the hag who had allured her. During her residence in this capacity, having accidentally touched one of her eyes with an ointment of serpent's grease, she perceived, at her return to the world, that she had acquired the faculty of seeing the Dracae, when they intermingle themselves with men. Of this power she was, however, deprived by the touch of her ghostly mistress, whom she had one day incautiously addressed. It is a curious fact that this story, in almost all its parts, is current in both the Highlands and Lowlands of Scotland, with no other variation than the substitution of Fairies for Dracae, and the cavern of a hill for that of a river. Indeed many of the vulgar account it extremely dangerous to touch anything which they may happen to find without saining (blessing) it, the snares of the enemy being notorious and well-attested. A pool-woman of Teviotdale having been fortunate enough, as she thought herself, to find a wooden beetle, at the very time when she needed such an implement, seized it without pronouncing a proper blessing, and, carrying it home, laid it above her bed to be ready for employment in the morning. At midnight the window of her cottage opened, and a loud voice was heard calling up some one within by a strange and uncouth name. The terrified cottager ejaculated a prayer, which, we may suppose, ensured her personal safety; while the enchanted implement of housewifery, tumbling from the bedstead, departed by the window with no small noise and precipitation. In a humorous fugitive tract, Dr. Johnson has been introduced as disputing the authenticity of an apparition, merely because the spirit assumed the shape of a teapot and a shoulder of mutton. No doubt, a case so much in point as that we have now quoted would have removed his incredulity.



A SUCCINCT ACCOUNT OF MY LORD TARBAT'S RELATIONS, IN A LETTER TO THE HONORABLE ROBERT BOYLE, ESQUIRE, OF THE PREDICTIONS MADE BY SEERS, WHEREOF HIMSELF WAS EAR-AND EYE-WITNESS.

Sir,—I heard very much, but believed very little of the second sight; yet its being assumed by several of great veracity, I was induced to make inquiry after it in the year 1652, being then confined in the north of Scotland by the English usurpers. The more general accounts of it were that many Highlanders, yet far more Islanders, were qualified with this second sight; and men, women, and children, indistinctly, were subject to it, and children where parents were not. Sometimes people came to age who had it not when young, nor could any tell by what means produced. It is a trouble to most of them who are subject to it, and they would be rid of it at any rate if they could. The sight is of no long duration, only continuing so long as they can keep their eyes steady without twinkling. The hardy, therefore, fix their look that they may see the longer; but the timorous see only glances—their eyes always twinkle at the first sight of the object. That which generally is seen by them are the species of living creatures, and of inanimate things, which be in motion, such as ships, and habits upon persons. They never see the species of any person who is already dead. What they foresee fails not to exist in the mode, and in that place where it appears to them. They cannot well know what space of time shall intervene between the apparition and the real existence. But some of the hardiest and longest experience have some rules for conjectures; as, if they see a man with a shrouding sheet in the apparition, they will conjecture at the nearness or remoteness of his death by the more or less of his body that is covered by it. They will ordinarily see their absent friends, though at a great distance, sometimes no less than from America to Scotland, sitting, standing, or walking in some certain place; and then they conclude with an assurance that they will see them so, and there. If a man be in love with a woman, they will ordinarily see the species of that man standing by her, and so likewise if a woman be in love. If they see the species of any person who is sick to die, they see them covered over with the shrouding sheet.

These generals I had verified to me by such of them as did see, and were esteemed honest and sober by all the neighbourhood; for I inquired after such for my information. And because there were more of these seers in the isles of Lewis, Harris, and Uist than in any other place, I did entreat Sir James M'Donald (who is now dead), Sir Normand M'Loud, and Mr. Daniel Morison, a very honest person (who are still alive), to make inquiry in this uncouth sight, and to acquaint me therewith; which they did, and all found an agreement in these generals, and informed me of many instances confirming what they said. But though men of discretion and honour, being but at second-hand, I will choose rather to put myself than my friends on the hazard of being laughed at for incredible relations.

I was once travelling in the Highlands, and a good number of servants with me, as is usual there; and one of them, going a little before me, entering into a house where I was to stay all night, and going hastily to the door, he suddenly slipped back with a screech, and did fall by a stone, which hit his foot. I asked what the matter was, for he seemed to be very much frighted. He told me very seriously that I should not lodge in that house, because shortly a dead coffin would be carried out of it, for many were carrying of it when he was heard cry. I, neglecting his words, and staying there, he said to other of his servants he was sorry for it, and that surely what he saw would shortly come to pass. Though no sick person was then there, yet the landlord, a healthy Highlander, died of an apoplectic fit before I left the house.

In the year 1653 Alexander Monro (afterwards Lieutenant-Colonel to the Earl of Dumbarton's regiment) and I were walking in a place called Ullapool, in Loch Broom, on a little plain at the foot of a rugged hill. There was a servant walking with a spade in the walk before us; his back was to us, and his face to the hill. Before we came to him he let the spade fall, and looked toward the hill. He took notice of us as we passed near by him, which made me look at him, and perceiving him to stare a little strangely I conjectured him to be a seer. I called at him, at which he started and smiled. "What are you doing?" said I. He answered, "I have seen a very strange thing: an army of Englishmen, leading of horses, coming down that hill; and a number of them are coming down to the plain, and eating the barley which is growing in the field near to the hill." This was on the 4th May (for I noted the day), and it was four or five days before the barley was sown in the field he spoke of. Alexander Monro asked him how he knew they were Englishmen. He said because they were leading of horses, and had on hats and boots, which he knew no Scotchman would have there. We took little notice of the whole story as other than a foolish vision, but wished that an English party were there, we being then at war with them, and the place almost inaccessible for horsemen. But in the beginning of August thereafter, the Earl of Middleton (then Lieutenant for the King in the Highlands), having occasion to march a party of his towards the South Highlands, he sent his Foot through a place called Inverlawell; and the fore-party, which was first down the hill, did fall off eating the barley which was on the little plain under it. And Monro calling to mind what the seer told us in May preceding, he wrote of it, and sent an express to me to Lochslin, in Ross (where I then was), with it.

I had occasion once to be in company where a young lady was (excuse my not naming of persons), and I was told there was a notable seer in the company. I called him to speak with me, as I did ordinarily when I found any of them; and after he had answered me several questions, I asked if he knew any person to be in love with that lady. He said he did, but he knew not the person; for, during the two days he had been in her company, he perceived one standing near her, and his head leaning on her shoulder, which he said did foretell that the man should marry her, and die before her, according to his observation. This was in the year 1655. I desired him to describe the person, which he did, so that I could conjecture, by the description, of such a one, who was of that lady's acquaintance, though there were no thoughts of their marriage till two years thereafter. And having occasion in the year 1657 to find this seer, who was an islander, in company with the other person whom I conjectured to have been described by him, I called him aside, and asked if that was the person he saw beside the lady near two years then past. He said it was he indeed, for he had seen that lady just then standing by him hand in hand. This was some few months before their marriage, and that man is now dead, and the lady alive.

I shall trouble you but with one more, which I thought most remarkable of any that occurred to me.

In January 1652, the above-mentioned Lieutenant, Colonel Alex. Monro, and I, happened to be in the house of one William M'Clend, of Ferrinlea, in the county of Ross. He, the landlord, and I, were sitting in three chairs near the fire, and in the corner of the great chimney there were two islanders, who were that very night come to the house, and were related to the landlord. While the one of them was talking with Monro, I perceived the other to look oddly toward me. From this look, and his being an islander, I conjectured him a seer, and asked him at what he stared. He answered by desiring me to rise from that chair, for it was an unlucky one. I asked him why? He answered, because there was a dead man in the chair next to me. "Well," said I, "if it be in the next chair, I may keep my own. But what is the likeness of the man?" He said he was a tall man, with a long grey coat, booted, and one of his legs hanging over the arm of the chair, and his head hanging dead to the other side, and his arm backward, as if it was broken. There were some English troops then quartered near that place, and there being at that time a great frost after a thaw, the country was covered all over with ice. Four or five of the English riding by this house some two hours after the vision, while we were sitting by the fire, we heard a great noise, which proved to be those troopers, with the help of other servants, carrying in one of their number, who had got a very mischievous fall, and had his arm broke; and falling frequently in swooning fits, they brought him into the hall, and set him in the very chair, and in the very posture that the seer had prophesied. But the man did not die, though he recovered with great difficulty.

Among the accounts given me by Sir Normand M'Loud, there was one worthy of special notice, which was thus:—There was a gentleman in the Isle of Harris, who was always seen by the seers with an arrow in his thigh. Such in the Isle who thought those prognostications infallible, did not doubt but he would be shot in the thigh before he died. Sir Normand told me that he heard it the subject of their discourse for many years. At last he died without any such accident. Sir Normand was at his burial at St. Clement's Church in the Harris. At the same time the corpse of another gentleman was brought to be buried in the same very church. The friends on either side came to debate who should first enter the church, and, in a trice, from words they came to blows. One of the number (who was armed with bow and arrows) let one fly among them. (Now every family in that Isle have their burial-place in the Church in stone chests, and the bodies are carried in open biers to the burial-place.) Sir Normand having appeased the tumult, one of the arrows was found shot in the dead man's thigh. To this Sir Normand was a witness.

In the account which Mr. Daniel Morison, parson in the Lewis, gave me, there was one, though it be heterogeneous from the subject, yet it may be worth your notice. It was of a young woman in this parish, who was mightily frightened by seeing her own image still before her, always when she came to the open air; the back of the image being always to her, so that it was not a reflection as in a mirror, but the species of such a body as her own, and in a very like habit which appeared to herself continually before her. The parson kept her a long while with him, but had no remedy of her evil, which troubled her exceedingly. I was told afterwards that when she was four or five years older she saw it not.

These are matters of fact, which I assure you they are truly related. But these and all others that occurred to me, by information or otherwise, could never lead me into a remote conjecture of the cause of so extraordinary a phenomenon. Whether it be a quality in the eyes of some people in these parts, concurring with a quality in the air also; whether such species be everywhere, though not seen by the want of eyes so qualified, or from whatever other cause, I must leave to the inquiry of clearer judgments than mine. But a hint may be taken from this image which appeared still to this woman above mentioned, and from another mentioned by Aristotle, in the fourth of his Metaphysics (if I remember right, for it is long since I read it), as also from the common opinion that young infants (unsullied with many objects) do see apparitions which were not seen by those of elder years; as likewise from this, that several did see the second sight when in the Highlands or Isles, yet when transported to live in other countries, especially in America, they quite lose this quality, as was told me by a gentleman who knew some of them in Barbadoes, who did see no vision there, although he knew them to be seers when they lived in the Isles of Scotland.

Thus far my Lord Tarbat.



THE BOGLE.

This is a freakish spirit who delights rather to perplex and frighten mankind than either to serve or seriously hurt them. The Esprit Follet of the French, Shakespeare's Puck, or Robin Goodfellow, and Shellycoat, a spirit who resides in the waters, and has given his name to many a rock and stone on the Scottish coast, belong to the class of bogles. One of Shellycoat's pranks is thus narrated:—Two men in a very dark night, approaching the banks of the Ettrick, heard a doleful voice from its waves repeatedly exclaim, "Lost! lost!" They followed the sound, which seemed to be the voice of a drowning person, and, to their astonishment, found that it ascended the river; still they continued to follow the cry of the malicious sprite, and, arriving before dawn at the very sources of the river, the voice was now heard descending the opposite side of the mountain in which they arise. The fatigued and deluded travellers now relinquished the pursuit, and had no sooner done so, than they heard Shellycoat applauding, in loud bursts of laughter, his successful roguery.



DAOINE SHIE, OR THE MEN OF PEACE.

They are, though not absolutely malevolent, believed to be a peevish, repining, and envious race, who enjoy, in the subterranean recesses, a kind of shadowy splendour. The Highlanders are at all times unwilling to speak of them, but especially on Friday, when their influence is supposed to be particularly extensive. As they are supposed to be invisibly present, they are at all times to be spoken of with respect. The fairies of Scotland are represented as a diminutive race of beings, of a mixed or rather dubious nature, capricious in their dispositions, and mischievous in their resentment. They inhabit the interior of green hills, chiefly those of a conical form, in Gaelic termed Sighan, on which they lead their dances by moonlight, impressing upon the surface the marks of circles, which sometimes appear yellow and blasted, sometimes of a deep green hue, and within which it is dangerous to sleep, or to be found after sunset. The removal of those large portions of turf, which thunderbolts sometimes scoop out of the ground with singular regularity, is also ascribed to their agency. Cattle which are suddenly seized with the cramp, or some similar disorder, are said to be elf-shot, and the approved cure is to chafe the parts affected with a blue bonnet, which, it may be readily believed, often restores the circulation. The triangular flints frequently found in Scotland, with which the ancient inhabitants probably barbed their shafts, are supposed to be the weapons of fairy resentment, and are termed elf arrowheads. The rude brazen battle-axes of the ancients, commonly called "celts," are also ascribed to their manufacture. But, like the Gothic duergar, their skill is not confined to the fabrication of arms; for they are heard sedulously hammering in linns, precipices, and rocky or cavernous situations, where, like the dwarfs of the mines mentioned by George Agricola, they busy themselves in imitating the actions and the various employments of men. The Brook of Beaumont, for example, which passes in its course by numerous linns and caverns, is notorious for being haunted by the fairies; and the perforated and rounded stones which are formed by trituration in its channels are termed by the vulgar fairy cups and dishes. A beautiful reason is assigned by Fletcher for the fays frequenting streams and fountains. He tells us of

"A virtuous well, about whose flowery banks The nimble-footed fairies dance their rounds By the pale moonshine, dipping oftentimes Their stolen children, so to make them free From dying flesh and dull mortality."

It is sometimes accounted unlucky to pass such places without performing some ceremony to avert the displeasure of the elves. There is upon the top of Minchmuir, a mountain in Peeblesshire, a spring called the Cheese Well, because, anciently, those who passed that way were wont to throw into it a piece of cheese as an offering to the fairies, to whom it was consecrated.

Like the feld elfen of the Saxons, the usual dress of the fairies is green; though, on the moors, they have been sometimes observed in heath- brown, or in weeds dyed with the stone-raw or lichen. They often ride in invisible procession, when their presence is discovered by the shrill ringing of their bridles. On these occasions they sometimes borrow mortal steeds, and when such are found at morning, panting and fatigued in their stalls, with their manes and tails dishevelled and entangled, the grooms, I presume, often find this a convenient excuse for their situation, as the common belief of the elves quaffing the choicest liquors in the cellars of the rich might occasionally cloak the delinquencies of an unfaithful butler.

The fairies, besides their equestrian processions, are addicted, it would seem, to the pleasures of the chase. A young sailor, travelling by night from Douglas, in the Isle of Man, to visit his sister residing in Kirk Merlugh, heard a noise of horses, the holloa of a huntsman, and the sound of a horn. Immediately afterwards, thirteen horsemen, dressed in green, and gallantly mounted, swept past him. Jack was so much delighted with the sport that he followed them, and enjoyed the sound of the horn for some miles, and it was not till he arrived at his sister's house that he learned the danger which he had incurred. I must not omit to mention that these little personages are expert jockeys, and scorn to ride the little Manx ponies, though apparently well suited to their size. The exercise, therefore, falls heavily upon the English and Irish horses brought into the Isle of Man. Mr. Waldron was assured by a gentleman of Ballafletcher that he had lost three or four capital hunters by these nocturnal excursions. From the same author we learn that the fairies sometimes take more legitimate modes of procuring horses. A person of the utmost integrity informed him that, having occasion to sell a horse, he was accosted among the mountains by a little gentleman plainly dressed, who priced his horse, cheapened him, and, after some chaffering, finally purchased him. No sooner had the buyer mounted and paid the price than he sank through the earth, horse and man, to the astonishment and terror of the seller, who, experienced, however, no inconvenience from dealing with so extraordinary a purchaser.



THE DEATH "BREE."

There was once a woman, who lived in the Camp-del-more of Strathavon, whose cattle were seized with a murrain, or some such fell disease, which ravaged the neighbourhood at the time, carrying off great numbers of them daily. All the forlorn fires and hallowed waters failed of their customary effects; and she was at length told by the wise people, whom she consulted on the occasion, that it was evidently the effect of some infernal agency, the power of which could not be destroyed by any other means than the never-failing specific—the juice of a dead head from the churchyard,—a nostrum certainly very difficult to be procured, considering that the head must needs be abstracted from the grave at the hour of midnight. Being, however, a woman of a stout heart and strong faith, native feelings of delicacy towards the sanctuary of the dead had more weight than had fear in restraining her for some time from resorting to this desperate remedy. At length, seeing that her stock would soon be annihilated by the destructive career of the disease, the wife of Camp- del-more resolved to put the experiment in practice, whatever the result might be. Accordingly, having with considerable difficulty engaged a neighbouring woman as her companion in this hazardous expedition, they set out a little before midnight for the parish churchyard, distant about a mile and a half from her residence, to execute her determination. On arriving at the churchyard her companion, whose courage was not so notable, appalled by the gloomy prospect before her, refused to enter among the habitations of the dead. She, however, agreed to remain at the gate till her friend's business was accomplished. This circumstance, however, did not stagger the wife's resolution. She, with the greatest coolness and intrepidity, proceeded towards what she supposed an old grave, took down her spade, and commenced her operations. After a good deal of toil she arrived at the object of her labour. Raising the first head, or rather skull, that came in her way, she was about to make it her own property, when a hollow, wild, sepulchral voice exclaimed, "That is my head; let it alone!" Not wishing to dispute the claimant's title to this head, and supposing she could be otherwise provided, she very good- naturedly returned it and took up another. "That is my father's head," bellowed the same voice. Wishing, if possible, to avoid disputes, the wife of Camp-del-more took up another head, when the same voice instantly started a claim to it as his grandfather's head. "Well," replied the wife, nettled at her disappointments, "although it were your grandmother's head, you shan't get it till I am done with it." "What do you say, you limmer?" says the ghost, starting up in his awry habiliments. "What do you say, you limmer?" repeated he in a great rage. "By the great oath, you had better leave my grandfather's head." Upon matters coming this length, the wily wife of Camp-del-more thought it proper to assume a more conciliatory aspect. Telling the claimant the whole particulars of the predicament in which she was placed, she promised faithfully that if his honour would only allow her to carry off his grandfather's skull or head in a peaceable manner, she would restore it again when done with. Here, after some communing, they came to an understanding; and she was allowed to take the head along with her, on condition that she should restore it before cock-crowing, under the heaviest penalties.

On coming out of the churchyard and looking for her companion, she had the mortification to find her "without a mouthful of breath in her body"; for, on hearing the dispute between her friend and the guardian of the grave, and suspecting much that she was likely to share the unpleasant punishments with which he threatened her friend, at the bare recital of them she fell down in a faint, from which it was no easy matter to recover her. This proved no small inconvenience to Camp-del-more's wife, as there were not above two hours to elapse ere she had to return the head according to the terms of her agreement. Taking her friend upon her back, she carried her up a steep acclivity to the nearest adjoining house, where she left her for the night; then repaired home with the utmost speed, made dead bree of the head ere the appointed time had expired, restored the skull to its guardian, and placed the grave in its former condition. It is needless to add that, as a reward for her exemplary courage, the "bree" had its desired effect. The cattle speedily recovered, and, so long as she retained any of it, all sorts of diseases were of short duration.

THE END