Part 9 (2/2)
[Footnote 1: Act I. sc. v. l. 2.]
[Footnote 2: Mr. Fleay avoids the difficulty created by this pa.s.sage, which alludes to the witches as ”the weird sisters,” by supposing that these lines were interpolated by Middleton--a method of criticism that hardly needs comment. Act III. sc. iv. l. 134.]
[Footnote 3: Act V. sc. v. l. 43.]
[Footnote 4: Ibid. sc. viii. l. 19.]
100. a.s.suming, therefore, that the witch-nature of the sisters is conclusively proved, it now becomes necessary to support the a.s.sertion previously made, that good reason can be shown why Shakspere should have elected to represent witches rather than Norns.
It is impossible to read ”Macbeth” without noticing the prominence given to the belief that witches had the power of creating storms and other atmospheric disturbances, and that they delighted in so doing. The sisters elect to meet in thunder, lightning, or rain. To them ”fair is foul, and foul is fair,” as they ”hover through the fog and filthy air.”
The whole of the earlier part of the third scene of the first act is one blast of tempest with its attendant devastation. They can loose and bind the winds,[1] cause vessels to be tempest-tossed at sea, and mutilate wrecked bodies.[2] They describe themselves as ”posters of the sea and land;”[3] the heath they meet upon is blasted;[4] and they vanish ”as breath into the wind.”[5] Macbeth conjures them to answer his questions thus:--
”Though you untie the winds, and let them fight Against the churches; though the yesty waves Confound and swallow navigation up; Though bladed corn be lodged, and trees blown down; Though castles topple on their warders' heads; Though palaces and pyramids do slope Their heads to their foundations; though the treasure Of nature's germens tumble all together, Even till destruction sicken.”[6]
[Footnote 1: I. iii. 11, 12.]
[Footnote 2: Act I. sc. iii. l. 28.]
[Footnote 3: Ibid. l. 32.]
[Footnote 4: Ibid. l. 77.]
[Footnote 5: Ibid. ll. 81, 82.]
[Footnote 6: Act IV. sc. i. ll. 52-60.]
101. Now, this command over the elements does not form at all a prominent feature in the English records of witchcraft. A few isolated charges of the kind may be found. In 1565, for instance, a witch was burnt who confessed that she had caused all the tempests that had taken place in that year. Scot, too, has a few short sentences upon this subject, but does not give it the slightest prominence.[1] Nor in the earlier Scotch trials recorded by Pitcairn does this charge appear amongst the accusations against the witches. It is exceedingly curious to notice the utter harmless nature of the charges brought against the earlier culprits; and how, as time went on and the panic increased, they gradually deepened in colour, until no act was too gross, too repulsive, or too ridiculously impossible to be excluded from the indictment. The following quotations from one of the earliest reported trials are given because they ill.u.s.trate most forcibly the condition of the poor women who were supposed to be witches, and the real basis of fact upon which the belief in the crime subsequently built itself.
[Footnote 1: Book iii. ch. 13, p. 60.]
102. Bessie Dunlop was tried for witchcraft in 1576. One of the princ.i.p.al accusations against her was that she held intercourse with a devil who appeared to her in the shape of a neighbour of hers, one Thom Reed, who had recently died. Being asked how and where she met Thom Reed, she said, ”As she was gangand betwixt her own house and the yard of Monkcastell, dryvand her ky to the pasture, and makand heavy sair dule with herself, gretand[1] very fast for her cow that was dead, her husband and child that wer lyand sick in the land ill, and she new risen out of gissane,[2] the aforesaid Thom met her by the way, healsit[3] her, and said, 'Gude day, Bessie,' and she said, 'G.o.d speed you, guidman.' 'Sancta Marie,' said he, 'Bessie, why makes thow sa great dule and sair greting for ony wardlie thing?' She answered 'Alas! have I not great cause to make great dule, for our gear is trakit,[4] and my husband is on the point of deid, and one babie of my own will not live, and myself at ane weak point; have I not gude cause then to have ane sair hart?' But Thom said, 'Bessie, thou hast crabit[5] G.o.d, and askit some thing you suld not have done; and tharefore I counsell thee to mend to Him, for I tell thee thy barne sall die and the seik cow, or you come hame; and thy twa sheep shall die too; but thy husband shall mend, and shall be as hale and fair as ever he was.' And then I was something blyther, for he tauld me that my guidman would mend. Then Thom Reed went away fra me in through the yard of Monkcastell, and I thought that he gait in at ane narrower hole of the d.y.k.e nor anie erdlie man culd have gone throw, and swa I was something fleit.”[6]
[Footnote 1: Weeping. I have only half translated this pa.s.sage, for I feared to spoil the sad simplicity of it.]
[Footnote 2: Child-bed.]
[Footnote 3: Saluted.]
[Footnote 4: Dwindled away.]
[Footnote 5: Displeased.]
[Footnote 6: Frightened.]
This was the first time that Thom appeared to her. On the third occasion he asked her ”if she would not trow[1] in him.” She said ”she would trow in ony bodye did her gude.” Then Thom promised her much wealth if she would deny her christendom. She answered that ”if she should be riven at horsis taillis, she suld never do that, but promised to be leal and trew to him in ony thing she could do,” whereat he was angry.
[Footnote 1: Trust.]
On the fourth occasion, the poor woman fell further into sin, and accompanied Thom to a fairy meeting. Thom asked her to join the party; but she said ”she saw na proffeit to gang thai kind of gaittis, unless she kend wherefor.” Thom offered the old inducement, wealth; but she replied that ”she dwelt with her awin husband and bairnis,” and could not leave them. And so Thom began to be very crabit with her, and said, ”if so she thought, she would get lytill gude of him.”
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