A Collection of Rare and Curious Tracts on Witchcraft and the Second Sight With an Original Essay on Witchcraft — Text and Context

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Webster, David, of Edinburgh [Compiler] Project Gutenberg 2013 Not confirmed
Witchcraft -- Scotland -- History -- Sources; Witchcraft -- Scotland -- Early works to 1800; Trials (Witchcraft) -- Scotland -- History -- Sources; Trials (Witchcraft) -- Scotland -- Early works to 1800 Readers of public-domain and historical texts
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Words 43,994
Reading time 192 min
Text sections 5

For A Collection of Rare and Curious Tracts on Witchcraft and the Second Sight With an Original Essay on Witchcraft — Text and Context, the stored edition analysis reports 43,994 words, 3 hr 12 min estimated reading time, and 5 detected text sections.

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David Webster's 1820 compilation juxtaposes an original essay on superstition's origins with rare 17th-century Scottish witchcraft trial records, depositions, and a treatise on second sight, revealing the legal and theological frameworks that shaped accusations.
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These were by the saide Geillies Duncane accused, as also George Motts' wife, dwelling in Lowthian; Robert Grierson, skipper; and Jannet Blandilands; with the potters wife of Seaton; the smith at the Brigge Hallies, with innumerable others in those parts, and dwelling in those bounds aforesaid, of whom some are alreadie executed, the rest remaine in prison to receive the doome of judgement at the Kinges Majesties will and pleasure.

The saide Geillies Duncane also caused Ewphame Mecalrean to bee apprehended, who conspired and performed the death of her godfather, and who used her art upon a gentleman, being one of the Lordes and Justices of the Session, for bearing good-will to her daughter. Shee also caused to be apprehended one Barbara Naper, for bewitching to death Archbalde lait Earle of Angus, who languished to death by witchcraft, and yet the same was not suspected; but that he died of so strange a disease as the phisition knewe not how to cure or remedie the same. But of all other the said witches, these two last before recited, were reputed for as civil honest women as anie that dwelled within the cittie of Edenbrough, before they were apprehended. Many other besides were taken dwelling in Lieth, who are detayned in prison until his Majesties further will and pleasure be knowne; of whose wicked dooings you shall particularly heare, which was as followeth.

This aforesaide Agnes Sampson, which was the elder witche, was taken and brought to Haliriud House before the Kinges Majestie, and sundrie other of the nobilitie of Scotland, where shee was straytly examined; but all the persuasions which the Kinges Majestie used to her, with the rest of his councell, might not provoke or induce her to confess any thing, but stoode stiffley in the deniall of all that was layde to her charge; whereupon they caused her to be conveyed away unto prison, there to receive such torture as hath been lately provided for witches in that countrie; and for as muche as by due examination of witchcraft and witches in Scotland, it hath lately beene founde that the devill dooth generally marke them with a privie marke, by reason the witches have confessed themselves, that the devill doth licke them with his tong in some privie part of their bodie, before he dooth receive them to bee his servants, which marke commonlie is given them under the haire in some part of their bodie, whereby it may not easily be found out or seene, although they bee searched; and generally so long as the marke is not seene to those which search them, so long the parties which have the marke will never confess anie thing. Therefore by special commandment this Agnes Sampson had all her haire shaven off, n each part of her bodie, and her head thrawane with a rope according to the custome of that countrie, being a payne most grieveous, which they continued almost an hower, during which time shee would not confess anie thing untill the divel's marke was founde upon her privities, then shee immediately confessed whatsoever was demaunded of her, and justifiying those persons aforesaide to be notorious witches.

_Item_, the said Agnes Sampson was after brought againe before the Kinges Majestie and his councell, and being examined of the meeting and detestable dealings of those witches, shee confessed, that upon the night of Allhallow Even last, shee was accompanied as well with the persons aforesaide, as also with a great many other witches, to the number of two hundreth, and that all they together went to sea, each one in a riddle or cive, and went into the same very substantially, with flaggons of wine, making merrie and drinking by the way in the same riddles or cives, to the Kirke of North Barrick in Lowthian, and that after they had landed, tooke hands on the lande and daunced this reill or short daunce, singing all with one voice,

_Commer goe ye before, commer goe ye, Gif ye will not goe before, commer let me._

At which time shee confessed, that this Geillies Duncane did goe before them playing this reill or daunce, uppon a small trumpe, called a Jewes trumpe, untill they entred into the Kirke of North Barricke.

These confessions made the Kinge in a wonderfull admiration, and sent for the saide Geillie Duncane, who upon the like trumpe did play the saide daunce before the Kinges Majestie, who in respect of the strangeness of these matters, tooke great delight to be present at their examinations.

David Webster's 1820 compilation brings together an original essay on the roots of superstition with a series of rare seventeenth-century Scottish documents on witchcraft and second sight. The volume opens with Webster's own argument that human anxiety about the future—especially among soldiers and sailors—breeds superstition, before turning to trial records, confessions, and official proceedings that show how that anxiety was channeled into legal and ecclesiastical action. The excerpts here capture the movement from general theory to specific, often harrowing, case details.

From Essay to Indictment: Shifting Registers

The volume's structure moves deliberately from Webster's philosophical essay—which speaks of 'oracles, augurs, soothsayers, diviners' in a generalizing, Enlightenment-influenced tone—into the raw language of indictments and depositions. The essay treats superstition as a universal human trait, but the documents that follow ground that abstraction in the particular: named women, specific locations, exact dates. The indictment of Annaple Thomsone, for instance, describes a meeting with the devil 'in the lyknes of ane black man' on the road between Linlithgow and Borrowstowness, and records the precise transformation of a gold coin into a 'sklaitt stone.' This shift from the general to the concrete is the collection's central structural device.

Recurring Images: The Devil's Forms and Gifts

Across the trial excerpts, certain images recur with striking consistency. The devil appears 'in the lyknes of ane black man,' as a 'black dowg,' or as a piper at a dance. He offers ale—'sevin gallons' brought from a neighbor's house—and gives gold that later turns to stone. These details are not merely colorful; they form a recognizable pattern of accusation. The depositions also emphasize bodily signs: a right hand that is 'grevowslie pained' after the devil's touch, then healed by a second touch; carnal copulation described in formulaic language. The repetition suggests that both accusers and accused worked within a shared imaginative vocabulary, one that the compiler lets speak for itself without editorial comment.

Movement Between Scenes: Roads, Wells, and Houses

The documents trace a geography of suspicion. Accusations frequently locate encounters at thresholds and transitional spaces: 'the toun-well of Borrowstownes,' 'the coal-hill of Grange,' 'the Croce of Murestaine above Kinneil.' The indictment of Annaple Thomsone moves from a meeting 'in your cwming betwixt Linlithgow and Borrowstownes' to a later encounter 'abowt fyve wekes ago, when you wis goeing to the coal-hill.' The devil also appears in domestic interiors—'in yowr awin howss'—and in the house of Bessie Vickar, where witches 'eatt and drink with the devill.' This alternation between open road and closed room gives the proceedings a restless, almost cinematic quality, as if the accused could never be sure where temptation might find them.

The Second Sight: A Different Kind of Evidence

Following the trial materials, the collection includes a 'Brief Discourse concerning the Second Sight, commonly so called' by an author identified as Frazer. This section introduces a different mode of supernatural belief—one based on vision rather than compact, and treated with more ethnographic curiosity than the legal condemnations that precede it. The juxtaposition is telling: the witchcraft trials rely on confessions extracted under duress and formulaic indictments, while the second sight is discussed as a natural phenomenon, something to be described rather than prosecuted. The compiler does not reconcile these two treatments, leaving readers to consider how the same culture could approach the unseen in such divergent ways.

Readers approaching this collection should attend to the gaps between its parts: between Webster's rationalist essay and the credulous legal documents, between the formulaic language of the indictments and the specific, often poignant details that break through. The volume does not argue a single thesis but presents a mosaic of early modern Scottish belief, inviting comparison across genres and decades. It rewards those who read slowly, noting how the same images—a black man, a dance, a coin that crumbles—reappear in different voices and contexts.

Reading Webster’s records of those poor souls tried under such certain laws, I found myself thinking of how power always writes its own evidence. Then my mind drifted to another volume, A Compilation of the Messages and Papers of the Presidents. Volume 8, part 2: Grover Cleveland — Context and Discussion, and the same quiet weight of official words deciding fates. Odd, the company old books keep.

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