James Grant

Generality of Superstition—Commencement of Monarchy in Scotland—King Fergus I. crowned on the Fatal Stone of Destiny—Signs, Assistance of Spirits, Magicians, and Fortune-tellers—Natholocus sends a Friend to consult a Cunning Woman—Her Prediction verified—Constantine and Maxentius—A Heavenly Cross—A Famous Standard—Queen Guanora's Grave—Fear of St. Martin—The Church's Belief in the Intercession of Departed Saints—Relics venerated—King bewitched by Witches of Forres—Evil Signs during Elthus Alipes's Reign—Sea Monster in the Don—Kenneth III. killed by an Infernal Machine—Virtue of Precious Stones—Weird Sisters—Consulting a Pythoness—Predictions by Druids—Domitian's Death foretold by Astrologers—Simon Magus—A Platonic Philosopher charged with Sorcery—The Emperor Julian instructed in Magic.

In speaking of superstition, it may be truly said, "As with the people, so with the priest; as with the subjects, so with the monarch." In the humble cot the peasant is deluded and overawed by superstition; in the church the priest lays claim to supernatural power; and crowned heads have played a not unimportant part among the believers in and performers of the occult science, which has so long held the souls of men in bondage. We have it on record that a monarch has been made to tremble by the sayings of an old woman, supposed to be in league with the prince of darkness. A king and his army have been kept from battle by the movements of a harmless quadruped, or by the flight of a bird, unaware that before sunset it would be the eagle's portion. Other sovereigns have supported their tyranny over a down-trodden people by an arrogant pretension to an authority derived in a mysterious manner from another world.

Ancient historians date the commencement of monarchy in Scotland from Fergus I., who was crowned according to the superstitious custom of the age in which he reigned. He was seated on the fatal stone of destiny, to be afterwards described. Both before and after the introduction of Christianity into Scotland, not a freebooting excursion was undertaken before seeking a sign; not a friend was to be gained without asking the assistance of a generous spirit or fairy; and not an enemy to be overcome till the magicians and fortune-tellers secured the aid of unearthly creatures, either good or bad. When Natholocus's cruelty and oppression excited an insurrection, he had recourse to cunning people, supposed to be in league with Satan. He sent one of his particular friends to a distant island to an old woman, said to be skilled in necromancy, to inquire whether any of his courtiers were seeking his destruction. The sorceress, having consulted her familiar spirits, answered that Natholocus would die a violent death by the hand of one of his most intimate friends. On being pressed to disclose by whose hand the blow would be struck, she replied, "By thine own." The messenger reproached the woman, and told her that he entertained the greatest friendship for his master. He was afraid to tell Natholocus what the fortune-teller had said, and therefore entertained him with such false predictions as he knew would inspire confidence. For what reason we are not informed, but this is certain that the servant's friendship turned into hatred, and before long he verified the witch's prophecy.

Constantine, the son of Constantius Chlorus, being proclaimed his father's successor, caused Maxentius to declare war against Constantine. The latter, although a heathen, implored the true Deity to assist him. His prayers were heard. As he was marching with his army, about mid-day, he, and all who were with him, beheld in the heavens a bright cross of light, with an inscription over it, "By this, conquer." Constantine was greatly surprised at the vision, and the troops were equally astonished. On the following night a holy being appeared to him, and ordered him to make a representation of what he had seen in the sky, and use it for an ensign in battle. Next morning he called workers of fine material, and instructed them to make a standard according to tracings he prepared. It was made, adorned with gold and sparkling precious stones; and we scarcely require to say that Constantine was victorious when he fought under such a famous standard.

Queen Guanora, widow of Arthur, was, after the king's fall, about the middle of the sixth century, taken prisoner, and kept as such during the remainder of her life at Dunbar. She was buried at Meigle; and, if tradition can be trusted, every female walking over her grave is doomed to perpetual sterility. Speaking of the grave reminds us of a son of Clotaire, who was desirous of executing vengeance against his enemy Bason. He was prevented from doing so by the latter fleeing to St. Martin's Church for sanctuary. The prince, fearing that an invasion of the church would displease the saint, wrote a letter, and placed it on the glorified individual's tomb, requesting to be informed if he would be guilty of an outrage against religion were he to drag Bason from the church. For reasons best known to the saint, he did not return an answer. This mode of obtaining information may now be considered ridiculous; but it was not considered so, even in the Church, in the eighth century. After due inquiry and consideration, the second Council of Nice, in the year 787, declared that the Church had always believed it lawful and useful to invoke the intercession of departed saints, and to venerate their relics.

Duff, the son of Malcolm, having established Culen, son of Indulph, Prince of Cumberland, set out for the Hebrides, where great predatory disorders prevailed. He summoned the thanes of the isles to appear before him, and swore that if any of them should oppress the poorer inhabitants, he would visit the actors with condign punishment. His threats not being enough to deter the depredators, active measures were taken to punish the offenders. Meantime the king fell into a languid sickness, which baffled the skill of his physicians. A rumour was circulated that he was suffering under the incantations of certain far-famed witches at Forres. The report reaching the king's ears, he caused certain confidential servants to investigate the case secretly. Donevald, master of the fort at Forres, having learned that the bonne amie of a soldier there was the daughter of a witch, apprehended the damsel, and learned from her the whole secret concerning a diabolical plot to torture his Majesty. Means were taken to secure the wretches concerned when engaged in their devilish art. So carefully were the faithful servants' plans laid, that they could tell what part each traitorous one performed. While one of them turned, upon a wooden spit before the fire, a wax image of the king, fashioned as was supposed by Satan, another of them sang her charms, and poured a liquid slowly upon the image. According to the interpretation of these wicked women, the vocal charm kept his Majesty awake; that while the effigy was exposed to the fire and moistened with the liquor, he would sweat and consume away; and that when the image dissolved away, the king would cease to exist. The women declared they had been hired by the nobles of Murray—who were highly displeased at their king for oppressing them and compelling them to betake themselves to labour unsuitable to their rank—to perform the cruel acts. The implements of enchantment were destroyed, the witches burned, and the king recovered. This was but a mere respite to his Majesty: the friends upon whom he relied turned their hands against him, and before long his mangled body lay buried in the bed of the river Findhorn.

Elthus Alipes, or Swiftfoot, being a worthless prince, was confined in prison to the day of his death. Historians record many evil signs seen during his short reign—two years. An ominous comet, and shoals of monstrous fishes resembling human beings, swimming with half their bodies above the water, and having black skin covering their heads and necks, were among the portentous appearances. Spalding, in his history of the troubles of Scotland in his own time, describes a sea monster seen in the river Don in the month of June 1635. It had, says the historian, a head like a great mastiff dog, hands, arms, and breast like a man, short legs and a tail. Spalding concluded that the appearance of such a monster did not come as a sign of good to Aberdeen.

Kenneth III. became a victim to revenge, an inordinate taste for magnificence, and superstition. Kenneth, it appears, for reasons well pleasing to the Church, visited the shrine of St. Palladius at Fordun; and on returning home he fell into a snare laid for him. Around the castle of Fettercairn were grounds well stocked with beasts of chase, and there the king intended to indulge in the manly exercise of hunting. The owner of that place, Lady Fenella, a relative of Constantine and Grime, having a long deep-rooted hatred against Kenneth, conceived the design of bringing him to an untimely end. With this object in view, she built a grand tower, containing an infernal machine for throwing javelins or sharp-pointed lances at any one who should handle a golden apple, set with precious stones, held in the hand of a bronze statue of Kenneth that stood in the centre of a room. She invited him to become her guest—an invitation he accepted. After dinner, the perfidious woman conducted him into the tower, professedly to see and admire the exquisite furnishings with which it was decorated. In his fondness for grandeur, he lingered to admire the elegant figures and flowers; the rich tapestry, interwoven with gold; and the statue with its golden apple. Just at the moment the king's eyes rested on the statue, Fenella stepped forward and said, "Sire, this is a statue of your Majesty; I have given it the most adorned place in my castle, that all may perceive in what veneration I hold you. The apple you behold is intended as a present to you, beloved monarch—unworthy indeed of your acceptance, yet an expression of the good-will of the donor. The inserted gems are an emerald, a hyacinth, a sapphire, a topaz, a ruby, an azure, emitting an antidote against pestilence and deadly poison." Having thus excited the king's curiosity, she abruptly left the apartment, seemingly with the intention of bringing some other strange article for his inspection. Meantime Kenneth, left alone and charmed with the apple, commenced handling it. In an instant the secret machinery, being set in motion, discharged a shower of deadly darts against the king, who fell mortally wounded on the floor. The traitorous Fenella, rejoicing at her bloody cruelty, mounted a swift steed and fled far away before her act of treachery became known. Had she remained in Scotland, a cruel death would have been her doom, but she escaped to Ireland, and was lost sight of.

Fenella is reported as pointing out to the king pretended special virtues, to be found in the gems that ornamented the golden apple. And no doubt the credulous monarch believed what she said, because we have it on record, that not only in the tenth century, but long before and after it, both pagans and professing Christians believed that precious stones possessed greater virtues than even that which she ascribed to the settings of her golden apple.The story of Macbeth and the three witches, noticed in chapter XVII., does not require to be repeated. Greater men than Macbeth were wont to consult fortune-tellers. A Druid told Alexander Severus that he would be unhappy. Vopiscus relates that the prince, having consulted the Gaulish Druids whether the empire should remain in his family, received the answer, that no name would be more glorious in the empire than that of the descendants of Claudius.

Titus Flavius Domitian, who commanded himself to be called by the names by which the Most High is known, and who passed the greatest part of his time in catching flies and killing them with a bodkin, became suspicious of his best friends, and his fears were increased by the predictions of astrologers. He was so frightened, that, to prevent sudden surprise, he caused a wall of shining stones to be built round the terrace where he usually walked, that he might perceive, as in a looking-glass, whether any one was approaching him. His precautions were unavailing: he perished by the hand of an assassin, as was foretold.

It is reported that St. John was thrown into a cauldron of boiling oil, by order of the Emperor Domitian, but that he came out unhurt. He was then at Rome, and from thence he was banished to the Isle of Patmos.

Lucius Apuleius, a Platonic philosopher of the second century, having married a lady of fortune against the wish of her relatives, they pretended that he had made use of sorcery to gain her heart and money. He was dragged before Claudius Maximus, on the charge of being a magician. In his defence he said, "Do you wonder that a woman should marry again after living thirteen years a widow? It is much more wonderful that she did not marry sooner. You think that magic must have been employed to induce a widow of her age to marry a young man; on the contrary, this very circumstance shows how little occasion there was for magic." He continued: "She was neither handsome nor young, nor such as could in any way tempt him to have recourse to enchantments." He also took notice of many inconveniences which attended the marrying of widows, and spoke highly of the advantages of a maid over a widow. "A handsome virgin," said he, "let her be ever so poor, is abundantly portioned; she brings to her husband a heart quite new, together with the flowers and first fruits of her beauty. It was with great reason," he argued, "that husbands set so great value upon virginity; all the other goods which a woman brought her husband were of such a nature that he might return them if he had a mind, but the flowers of virginity could not be given back; they remained in the possession of the first husband." Through his eloquence he escaped punishment, and the odium of being branded a sorcerer.

Maximus, the celebrated cynic philosopher and magician of Ephesus, instructed the Emperor Julian in magic. Certain historians say it was through his teaching that the apostacy of Julian originated. When the emperor went in search of conquests, the magician promised him success, and even predicted that his triumphs would be more numerous and brilliant than those of Alexander. After the death of Julian, Maximus was nearly sacrificed by the soldiers, but his friends succeeded in saving his life. He retired to Constantinople. Subsequently he was accused of magical practices before the Emperor, and beheaded at Ephesus in the year 366.