On Saturday 22 October, I was delighted to be able to present a paper to the Scottish Church History Society at their one day conference in the Edinburgh Theological Seminary. With very few of the catalogues for New College manuscripts online, it seemed like the ideal time to draw attention to some of our valuable holdings.

For those of you unable to attend what was a fascinating conference here are my top ten of the “expected” collections that are available to researchers in New College Library. I shall blog my “unexpected” list another time.

1. The papers of Thomas Chalmers (1780-1847) and his family (ref. MS CHA). Thomas Chalmers is regarded as the leader of The Disruption, which saw the formation of the Free Church of Scotland. A major figure in his lifetime, the collection contains, about 15,000 letters to and from leaders in society as well as ordinary parishioners. There are family papers, sermons and files on large bodies of work such as Church Extension, Irish Famine, The Convocation, within this extensive collection.

2. The records of New College itself (c.1700-present) (ref. AA) including Senate minutes and committees, annual photographs of staff and students; the records relating to New College Library and the records of many student associations.

3. The papers of Joseph H. Oldham (1874-1967), regarded by many as the father of modern ecumenism. Included are papers relating to The Moot, a Christian think-tank which met regularly to discuss issues of post-war reconstructions. Individuals involved included John Baillie and T S Eliot. (ref. MS OLD).

4. Church of Scotland papers (1638- ) (ref. CHU). Many of the manuscripts were originally part of the General Assembly of the Church of Scotland Library, which was donated to New College in 1958. The records are largely committee papers such as those looking at baptism or elements of doctrine. Most Kirk records are held by the National Records of Scotland.

5. Papers of the Westminster Assembly (1643-1830) (ref. MS). These are manuscript copies of proceedings at the Westminster Assembly of the Divines between 1643 and 1653. There are also signed copies of the Westminster Confession of Faith (ref. MS WES 3.1).

6. New College Library holds five copies of the National Covenant (1638- ), a number of which used to be displayed on the walls of New College. They are distinguished by provenance: one bequeathed by Dr Thomas Guthrie; one signed by Edinburgh hammermen; one signed only by nobles; one signed by people in Kinneil and Bo’ness; and one signed by the inhabitants of North Leith (ref. MS BOX 52.2.2 & 3, et al).

7. Manuscript sermon notebooks (c1648-c1819) (ref. MS SER). It should be no surprise that divinity students would want to see examples of sermons and sermons by well-known figures such as Thomas Boston, Samuel Rutherford, James Renwick or Robert Wodrow. This series of over 40 notebooks is complemented throughout the collection by other sermon notebooks, the earliest being around c.1648 up to the 20th century.

8. Returns for the Annals of the Free Church of Scotland and for Fasti Ecclesiae Scoticanae (MS BRO and MS SCO). It should be noted that these rarely provide much more information than that which is contained in the published volumes.

9. Papers of the Very Reverend Professors. New College has collections for many eminent preachers and theologians, some of whom held the office of Moderator. Some of the individuals include: Alexander Whyte (1836-1921) (ref. MS WHY); James Denney (1856-1917) (ref. MS DEN); Alexander Martin (1857-1946) (ref. MS MAR); John White (1867-1951) (ref. MS WHI); Archibald C. Craig (1888-1985) (ref. MS CRA or GD 30); William Manson (1882-1958) (ref. MAN); James S Stewart (1896-1990) (ref. MS STE); John McIntyre (1916-2005) (ref. AA4); James Whyte (1920-2005) (ref. AA5); and Alec C. Cheyne (1924-2006) (ref. AA7).

10. The papers of Rev Robert Murray McCheyne (1813-1843) (ref. MS MACCH). Although he died tragically young, McCheyne was a well-respected and gifted minister. His collection contains personal letters, poems, diaries and sketches including those from his time in Palestine when he participated in the Church of Scotland’s Mission of Inquiry to the Condition of the Jews.

Copies of the current catalogue are in the process of being added to the University of Edinburgh’s online catalogue Archives Online but until the preparation and upload of these catalogues has been completed please refer all enquiries regarding New College Collections to new.college.library@ed.ac.uk.

Kirsty M Stewart, New College Collections Curator

In our last post we revealed some of the Halloween customs detailed in the Statistical Accounts, including some spooky ghost stories.  Although superstitious beliefs seem to have been receding during the late Eighteenth Century, there are nevertheless many accounts of another devilish figure in the accounts: the witch. Such stories give us a real insight into what people in the eighteenth century and earlier believed in and how they dealt with alleged witches.

In Tongland, County of Kircudbright, the lower classes “firmly believed in ghosts, hobgoblins, fairies, elves, witches and wizards. There ghosts and spirits often appeared to them at night. They used many charms and incantations to preserve themselves, their cattle and houses, from the malevolence of witches, wizards, and evil spirits, and believed in the beneficial effects of these charms.” (OSA, Vol. IX, 1793, p. 328)

Several places are mentioned in the Statistical Accounts where witches were burnt. These include: near the Old Castle of Langholm in the County of Dumfries, where some of the witches here acted as midwives and had the power to transfer labour pains from the mother to the father! (NSA, Vol. IV, 1845, p.421); a hill in the parish of Mordington, County of Berwick, called Witch’s Know (OSA, Vol. XV, 1795, p. 187); another Witch’s Know in Gask, County of Perth (NSA, Vol. X, 1845, p. 282); and an upright granite stone located in the parish of New Monkland, County of Lanark, “where it is said, in former times, they burned those imaginary criminals, called witches” (OSA, Vol. VII, 1793, p. 280).

Spott in the County of Haddington was renowned as a habitation for witches (NSA, Vol. II, 1845 – p.227).  In October 1705, “many witches were burnt on the top of Spott Loan” and indeed it is generally believed that the last witch who was executed in Scotland was burnt at Spott; a stone commemorative of the event, marking the place of execution, is to be seen a little way to the cast of the manse. It was also here in Spott, in 1698, where the trial of Marion Lillie, otherwise known as the Rigwoody Witch, took place (OSA, Vol. V, 1793 – p 454).

Indeed, you can find a number of accounts of trials for witchcraft in the Statistical Accounts. The most complete report of a trial is that of the Trial of William Coke and Alison Dick for Witchcraft on September 17th 1633, which is found in the accounts for Kirkaldy, County of Fife, OSA, Vol. XVIII, 1796 – p.656 to 662.

Other witches are mentioned too, such as  the Bargarran Witches who were seven men and women accused of bewitching a young woman in the parish of Erskine, County of Renfrew (NSA, Vol. VII, 1845, p.507 to 508 and p.122). Other renowned witches are Lillias Adie who, in 1704, was accused of witchcraft and “afterwards died in the jail of Dunfermline, and was buried within the flood-mark between the villages of Torryburn and Torrie” (Torryburn, County of Fife, NSA, Vol. IX, 1845, p. 732) and Gorm Shuil, or blue-eyed, a famous witch from Laggan in the County of Inverness “who was such an adept in her profession that she could transform herself and others into hares, and crows, raise hurricanes from any quarter of the compass she pleased, and perform other wonderful exploits, too tedious to mention” (NSA, Vol. XIV, 1845, p. 426).

There is a really interesting piece by Sir John Sinclair on the Castle of Dunsinnan or Dunsinane and the probability that William Shakespeare had collected here its traditions on Macbeth to use it in his celebrated play! (Collace, County of Perth, OSA, Vol. XX, 1798, p.242)

Witches also had a hand in the formation of the Castle of Dumbarton! It seems that Kilpatrick, a village in Dumbartonshire, both derives its name from, and gave birth to, the celebrated saint of Ireland, Patrick. The Devil was so incensed at Patrick’s sanctity and success in preaching the gospel that he:

sent a band of witches against him; that the weird-sisters fell upon him so furiously, that he was forced to seek safety by flight; that finding a little boat near the mouth of the Clyde, he went into it and set off for Ireland; that they seeing it impossible to pursue him, for it seems they were not of that class of witches who can skim along the waters in an egg shell, or ride through the air on a broom stick, tore a huge piece of a rock from a neighbouring hill, and hurled it, with deadly purpose, after him; but that, missing their aim, the ponderous mass fell harmless, and afterwards, with a little addition from art, formed the Castle of Dumbarton.

(Kilpatrick-New, County of Dumbarton, OSA, Vol. VII, 1793 – p. 99)

So how were suspected witches actually dealt with? In 1563 the Scottish Witchcraft Act was passed which made both the practice of witchcraft and consulting with witches capital offences. There were many more witch prosecutions in Scotland (an estimated 4,000 to 6,000) than in England at this time. Most trials took place in secular courts and later taken over by kirk sessions, with the majority being held in the Scottish Lowlands. During 1596-97, there was an active inquiry in the County of Aberdeen when several Commissioners from the region were appointed by his Majesty “to tackle and apprehend witches, sorceraris, consultaris, and traffiquaris with witches”. (Leochel, County of Aberdeen, NSA, Vol. XII, 1845, p. 1123)

In Forfar there was “a witch-pricker called John Ford who was sent for to prick witches, and was admitted as a burgess, on the same day with Lord Kinghorn. The bridle which was placed in the mouths of the witches condemned to be burned, and with which they were fastened to the stake, is preserved in the burgh.” Also, the field in which the witches suffered is pointed out to strangers as a curiosity (OSA, Vol. VI, 1793, p. 524). Those people charged with witchcraft were brought to trial in Forfar by a special commission appointed by the Crown in 1661. Interestingly, ‘the records of these trials were preserved and contained many curious statements; but it has recently been amissing.’ (NSA, Vol. XI, 1845, p.695)

In Gladsmuir, County of Haddington, (NSA, Vol. II, 1845, p. 188) “the Lord Commissioner and Lords of the Articles, after bearing the petition, granted a commission for putting to death such of the above persons as were found guilty of witchcraft by confession, and for trying the others, which, if we may credit tradition, was put into execution”.

In the parish of Torryburn it is even reported that the first Presbyterian minister after the Revolution “Mr Logan’s great hobby appears to have been the prosecution of witches” and on April 4, 1709, Helen Kay was rebuked before the congregation for having said that the minister “was daft,” when she ” heard him speak against the witches”! (Torryburn, County of Fife, NSA, Vol. IX, 1845, p. 732)

It is actually frightening to think that people from judges to the parish elite had the power to put to death those accused of witchcraft based on such questionable evidence as witch-pricking and confessions forced under duress (torture and sleep deprivation). Thankfully, by the seventeenth century there was a growing scepticism of witchcraft and by the time Scotland became part of the Commonwealth with England and Ireland in 1652 there was a marked decline in witch trials and prosecutions. It is both a fascinating and troubled period of Scotland’s history, and the traces of this time that are to be found in the Statistical Accounts are well worth exploring.