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Stone-worship—Mysterious
Properties of Stones—Symbolism of Gems—Gnostics—Abraxas Gems—Gems in
Sarcophagi—Lifestones—Use of Amulets in Scotland—Yellow Stone in Mull—Baul
Muluy—Black Stones of Iona—Stone as Medicine—Declan's Stone—Curing-stones
still used for Cattle—Mary, Queen of Scots—Amulet at Abbotsford—Highland
Reticence—Aberfeldy Curing-stone—Lapis Ceranius and Lapis Hecticus—Bernera—St.
Ronan's Altar—Blue Stone in Fladda—Baul Muluy again—Columba's White
Stone—Loch Manaar—Well near Loch Torridon—Stones besides
Springs—Healing-stones at Killin—Their connection with Fillan—Mornish—Altars
and Crosses—Iona—Clach-a-brath—Cross at Kilberry— Lunar Stone in
Harris—Perforated Stones—Ivory—Barbeck's Bone—Adder-beads—Sprinkling
Cattle—Elf-bolts—Clach-na-Bratacb—Clach Dearg—Lee Penny—Lockerbie
Penny—Black Penny.
WE have already seen that in
early times water was an object of worship. Stones also were reverenced as
the embodiments of nature-deities. "In Western Europe during the middle
ages," remarks Sir J. Lubbock in his "Origin of Civilisation," "we meet with
several denunciations of stone-worship, proving its deep hold on the people.
Thus the worship of stones was condemned by Theodoric, Archbishop of
Canterbury, in the seventh century, and is among the acts of heathenism
forbidden by King Edgar in the tenth, and by Cnut in the eleventh century."
Even as late as the seventeenth century, the Presbytery of Dingwall sought
to suppress, among other practices of heathen origin, that of rendering
reverence to stones, the stones in question having been consulted as to
future events. It is not surprising therefore that stones had certain
mysterious properties ascribed to them. In all ages precious stones have
been deservedly admired for their beauty, but, in addition, they have
frequently been esteemed for their occult qualities. "In my youth," Mr.
James Napier tells us, in his "Folklore in the West of Scotland," "there was
a belief in the virtue of precious stones, which added a value to them
beyond their real value as ornaments. . . . . Each stone had its own
symbolic meaning and its own peculiar influence for imparting good and
protecting from evil and from sickness its fortunate possessor." By the
ancient Jews, the topaz and the amethyst were believed to guard their
wearers respectively against poison and drunkenness; while the diamond was
prized as a protection against Satanic influence. Concerning the
last-mentioned gem, Sir John Mandeville, writing about 1356, says, "It makes
a man stronger and firmer against his enemies, heals him that is lunatic,
and those whom the fiend pursues and torments." By certain sects of the
Gnostics, precious stones were much thought of as talismans. Among the sect
founded by Basilides of Egypt, the famous Abraxas gems were used as tokens
by the initiated. The Gnostics also placed gems inscribed with mystic
mottoes in sarcophagi, to remind the dead of certain prayers that were
thought likely to aid them in the other world. In Scandinavia, warriors were
in the habit of carrying about with them amulets called life-stones or
victory-stones. These strengthened the hand of the wearer in fight. In our
own country, the use of amulets was not uncommon. A flat oval-shaped pebble,
measuring two and a half inches in greatest diameter, was presented in 1864
to the Society of Antiquaries of Scotland. It had been worn as a charm by a
Forfarshire farmer, who died in 1854 at the age of eight-four. When in use,
it had been kept in a small bag and suspended by a red string round the
wearer's neck.
Even when stones were not
used as amulets, they were sometimes held in superstitious regard. When in
Mull, Martin was told of a yellow stone, lying at the bottom of a certain
spring in the island, its peculiarity being that it did not get hot, though
kept over the fire for a whole day. The same writer alludes to a certain
stone in Arran, called Baul Muluy, i.e., "Molingus, his Stone Globe." It was
green in colour, and was about the size of a goose's egg. The stone was used
by the islanders, when great oaths had to be sworn. It was also employed to
disperse an enemy. When thrown among the front ranks, the opposing army
would retreat in confusion. In this way the Macdonalds were said to have
gained many a victory. When not in use, the Baul Muluy was carefully kept
wrapped up in cloth. Among oath-stones, the black stones of Iona were
specially famous. These were situated to the west of St. Martin's Cross, and
were called black, not from their colour—for they were grey—but from the
effects of perjury in the event of a false oath being sworn by them.
Macdonald, Lord of the Isles, knelt on them, and, with uplifted hands, swore
that he would never recall the rights granted by him to his vassals. Such a
hold had these oath-stones taken on the popular imagination, that when
anyone expressed himself certain about a particular thing, he gave weight to
his affirmation, by saying that he was prepared to "swear upon the black
stones." Bishop Pocoke mentions that the inhabitants of Iona "were in the
habit of breaking off pieces from a certain stone lying in the church," to
be used "as medicine for man or beast in most disorders, and especially the
flux."
Charm-stones were sometimes
associated with early saints. The following particulars about St. Declan's
Stone are given by Sir Arthur Mitchell in the tenth volume of the
"Proceedings of .the Society of Antiquaries of Scotland":—"We are told in
the life of St. Declan that a small stone was sent to him from Heaven while
he was saying Mass in a church in Italy. It came through the window and
rested on the altar. It was called. Duivhin Deaglain or Duivh-mhion Deaglain,
'i.e., 'Declan's Black Relic.' It performed many miracles during his life,
being famous for curing sore eyes, headaches, &c.; and is said to have been
found in his grave sometime, I think, during last century. Its size is two
and a-fourth by one and three-fourth inches, and on one side there is a
Latin cross, incised and looped at the top. At the bottom of the stem of
this cross there is another small Latin cross. On the other side of the
stone there is a circle, one and a-fourth inch in diameter, and six holes or
pits." Curing stones are still used occasionally in connection with the
diseases of cattle, particularly in Highland districts; but they have ceased
to do duty in the treatment of human ailments. Mary Queen of Scots seems to
have been a firm believer in their efficacy. In a letter to her
brother-in-law, Henry the Third of France, written on the eve of her
execution, the Queen says, "She ventures to send him two rare stones,
valuable for the health, which she hopes will be good, with a happy and long
life, asking him to receive them as the gift of his very affectionate
sister-in law, who is at the point of death, and in token of true love
towards him." In a case of curiosities at Abbotsford, there is an amulet
that belonged to Sir Walter Scott's mother. It somewhat resembles crocodile
skin in colour, and has a setting of silver. The amulet was believed to
prevent children from being bewitched.
It is nowadays difficult to
ascertain the whereabouts of curing-stones in the Highlands, owing to the
reticence of those who still have faith in their virtues. Till lately there
was one in the neighbourhood of Aberfeldy that had been in use, it is
believed, for about three hundred years. In shape, the charm somewhat
resembled a human heart, and consisted of a water-worn pebble fully three
inches in greatest length. When required for the cure of cattle, it was
rubbed over the affected part or was dipped in water, the water being then
given to the animal to drink. Recently the family who owned it became
extinct, and the charm passed into other hands. Martin gives some curious
information with regard to the employment of charm-stones, among the
inhabitants of the Western Isles. After describing a certain kind of stone,
called lapis ceranius, found in the island of Skye, he remarks, "These
stones are by the natives called `Cramp-stones,' because (as they say) they
cure the cramp in cows by washing the part affected with water in which this
stone had been steeped for some hours." He mentions also, that in the same
island, the stone called lapis hecticus was deemed efficacious in curing
consumption and other diseases. It was made red-hot, and then cooled in milk
or water, the liquid being drunk by the patient. On Bernera, the islanders
frequently rub their breasts with a particular stone, by way of prevention,
and say it is a good preservative for health. Martin adds, "This is all the
medicine they use: Providence is very favourable to them in granting them a
good state of health, since they have no physician among them." In
connection with his visit to the island of Rona, the same writer observes, "
There is a chapel here dedicated to St. Ronan, fenced with a stone wall
round; and they take care to keep it neat and clean, and sweep it every day.
There is an altar in it, on which there lies a big plank of wood, about ten
feet in length; every foot has a hole in it, and in every hole a stone, to
which the natives ascribe several virtues: one of them is singular, as they
say, for promoting speedy delivery to a woman in travail." The blue stone in
Fladda, already referred to in connection with wind-charms, did duty as an
oath- stone, and likewise as a curing-stone, its special function being to
remove stitches in the side. The Baul Muluy in Arran, alluded to above, also
cured stitches in the side. When the patient would not recover, the stone
withdrew from the bed of its own accord.
A certain white stone, taken
by Columba from the river Ness, near what is now the town of Inverness, had
the singular power of becoming invisible, when the illness of the person
requiring it would prove fatal. The selection of this stone was made in
connection with the saint's visit to the court of Brude, king of the Picts,
about the year 563. Adamnan, who tells the story, thus describes an
interview between Columba and Brochan (the king's chief Druid or Magus),
concerning the liberation of a female slave belonging to the latter: "The
venerable man, from motives of humanity, besought Brochan the Druid to
liberate a certain Irish female captive, a request which Brochan harshly and
obstinately refused to grant. The saint then spoke to him as follows:—`Know,
O Brochan, know, that if you refuse to set this captive free, as I advise
you, you shall die before I return from this province.' Having said this in
presence of Brude the king, he departed from the royal palace, and proceeded
to the river Nesa, from which he took a white pebble, and, showing it to his
companions, said to them:—`Behold this white pebble, by which God will
effect the cure of many diseases.' Having thus spoken, he added, 'Brochan is
punished grievously at this moment, for an angel sent from heaven, striking
him severely, has broken in pieces the glass cup which he held in his hands,
and from which he was in the act of drinking, and he himself is left
half-dead."' Messengers were sent by the king to announce the illness of
Brochan, and to ask Columba to cure him. Adamnan continues "Having heard
these words of the messengers, Saint Columba sent two of his companions to
the king with the pebble which he had blessed, and said to them:—`If Brochan
shall first promise to free his captive, immerse this little stone in water,
and let him drink from it; but if he refuse to liberate her, he will that
instant die.' The two persons sent by the saint proceeded to the palace, and
announced the words of the holy man to the king and to Brochan, an
announcement which filled them with such fear that he immediately liberated
the captive and delivered her to the saint's messengers. The stone was then
immersed in water, and, in a wonderful manner and contrary to the laws of
nature, it floated on the water like a nut or an apple, nor could it be
submerged. Brochan drank from the stone as it floated on the water, and
instantly recovered his perfect health and soundness of body." The wonderful
pebble was kept by King Brude among his treasures. On the day of the king's
death, it remained true to itself, for, when its aid was sought, it could
nowhere be found.
According to a tradition
current in Sutherland, Loch Manaar in Strathnaver was connected with another
white pebble, endowed with miraculous properties. The tradition, as narrated
by the Rev. Dr. Gregor in the "Folklore Journal " for 1888, is as
follows:—"Once upon a time, in Strathnaver, there lived a woman who was both
poor and old. She. was able to do many wonderful things by the power of a
white stone which she possessed, and which had come to her by inheritance.
One of the Cordons of Strathnaver having a thing to do, wished to have both
her white stone and the power of it. When he saw that she would not lend it,
or give it up, he determined to seize her, and to drown her in a loch. The
man and the woman struggled there for a long time, till he took up a heavy
stone with which to kill her. She plunged into the lake, throwing her magic
stone before her and crying, `May it do good to all created things save a
Gordon of Strathnaver!' He stoned her to death in the water, she crying, 'Manaar!
Manaar!' (Shame! Shame!). And the loch is called the Loch of Shame to this
day." The loch had a more than local fame, for invalids resorted to it from
Orkney in the north and Inverness in the south: its water was deemed
specially efficacious on the first Monday of February, May, August, and
November, (O. S.). The second and third of these dates were the most
popular. The patient was kept bound and half-starved for about a day
previous, and immediately after sunset on the appointed day, he was taken
into the middle of the loch and there dipped. His wet clothes were then
exchanged for dry ones, and his friends took him home in the full
expectation of a cure. Belief in the loch's powers was acknowledged till
recently, and is probably still secretly cherished in the district.
In a graveyard beside Loch
Torridon, in Ross-shire, is a spring, formerly believed to work cures. From
time immemorial three stones have been whirling in the well, and it was
usual to carry one of these in a bucket of water to the invalid who simply
touched the stone. When put back into the well, the stone began to move
round and round as before. On one occasion a woman sought to cure her sick
goat in the usual way, but the pebble evidently did not care to minister to
any creature lower than man, for when replaced in the well, it lay
motionless at the bottom ever afterwards. A certain Katherine Craigie, who
was burned as a witch in Orkney in 1643, used pebbles in connection with the
magical cures wrought by her. Her method, as described by Dr. Rogers in his
"Social Life in Scotland," was as follows:—"Into water wherewith she washed
the patient she placed three small stones ; these, being removed from the
vessel, were placed on three corners of the patient's house from morning
till night, when they were deposited at the principal entrance. Next morning
the stones were cast into water with which the sick person was anointed. The
process was repeated every day till a cure was effected."
At some wells, what the water
lacked in the matter of efficacy was supplied by certain stones lying by
their margins. These stones, in virtue of a real or fancied resemblance to
parts of the human body—such as the eye or arm—were applied to the members
corresponding to them in shape, in the expectation that this would conduce
to a cure. At Killin, in Perthshire, there are several stones dedicated to
Fillan, at one time much used in the way described. These are, however, not
beside a spring, but in the mill referred to in a previous chapter. They lie
in a niche in the inner wall, and have been there from an unknown past.
Whenever a new mill was built to replace the old one, a niche was made in
the wall for their reception. They are some seven or eight in number. The
largest of them weighs eight lbs. ten oz. Special interest attaches to at
least two of them, on account of certain markings on one side, consisting of
shallow rounded hollows somewhat resembling the cup-marks which have proved
such a puzzle to archaeologists. There is reason to believe that the stones
in question were at one time used in connection with milling operations, the
hollows being merely the sockets where the spindle of the upper millstone
revolved. On the saint's day (the ninth of January), it was customary till
not very long ago, for the villagers to assemble at the mill, and place a
layer of straw below the stones. This custom has a particular interest, for
we find a counterpart to it in Scandinavia, both instances being clearly
survivals of stone-worship. "In certain mountain districts of Norway," Dr.
Tylor tells us in his "Primitive Culture," "up to the end of the last
century, the peasants used to preserve round stones, washed them every
Thursday evening (which seems to show that they represented Thor), smeared
them with butter before the fire, laid them on the seat of honour on fresh
straw, and at certain times of the year steeped them in ale, that they might
bring luck and comfort to the house." The ritual here is more elaborate than
in the case of the Killin stones; but the instances are parallel as regards
the use of straw. Fully a couple of miles from Killin, below Mornish, close
to Loch Tay, is the lonely nettle-covered graveyard of Cladh Davi, and on a
tombstone in its enclosure lie two roundish stones, believed to belong to
the same series as those in the mill, and marked with similar hollows. These
stones were thought to cure pectoral inflammation, the hollows being filled
with water, and applied to the breasts. The Rev. Dr. Hugh MacMillan, after
describing the stones in the volume of the "Proceedings of the Society of
Antiquaries of Scotland" for 1883-84, mentions that "not long since, a
woman, who was thus afflicted, came a considerable distance, from the head
of Glen Lochay, to make use of this remedy."
Charm-stones were sometimes
kept on the altars of ancient churches, as in the case of St. Ronan's
Chapel, and the church in Iona already referred to. At other times they were
associated with crosses. Sir Arthur Mitchell tells of an Irish curing-stone
in shape like a dumb-bell, preserved in Killaghtee parish, County Donegal.
"There is," he says, "a fragment of a stone cross on the top of a small
cairn. In a cleft or hollow of this cross is kept a famous healing stone, in
whose virtues there is still a belief. It is frequently removed to houses in
which sickness exists, but it is invariably brought back, and those living
near the cross can always tell where it is to be found, if it has been so
removed. Pennant, in connection with his visit to Iona, speaks of certain
stones lying in the pedestal of a cross to the north-west of St. Oran's
Chapel. "Numbers who visit this island," he remarks, "think it incumbent on
them to turn each of these thrice round, according to the course of the sun.
They are called Clach-a-brath—for it is thought that the brath, or `end of
the world,' will not arrive till the stone on which they stand is worn
through." Pennant thought that these stones were the successors of "three
noble globes of white marble," which, according to Sacheverel, at one time
lay in three stone basins, and were turned round in the manner described,
but were afterwards thrown into the sea by the order of the ecclesiastical
authorities. MacCulloch says that, in his day, the superstition connected
with the Clach-a-brath had died out in Iona. We do not think that this was
likely. Anyhow he mentions that "the boys of the village still supply a
stone for every visitor to turn round on its bed; and thus, in the wearing
of this typical globe, to contribute his share to the final dissolution of
all things." MacCulloch alludes to the same superstition as then existing on
one of the Garveloch Isles. Sometimes hollows were made on the pedestals of
crosses, not for the reception of stone-balls, but to supply occupation to
persons undergoing penance. A sculptured cross at Kilberry, in Argyllshire,
has a cavity of this kind in its pedestal. In connection with his visit to
Kilberry, Captain White was told that "one of the prescribed acts of penance
in connection with many of the ancient Irish crosses required the individual
under discipline, while kneeling before the cross, to scoop out a cavity in
the pedestal, pestle-and-mortar fashion; and that such cavities, where now
to be seen, show in this way, varying stages of the process."
One of the wonders of Harris,
when Martin visited the island, was a lunar stone lying in a hole in a rock.
Like the tides, it -felt the moon's influence, for it advanced and retired
according to the increase or decrease of that luminary. Perforated stones
were formerly much esteemed as amulets. If a stone, with a hole in it, was
tied to the key of a stable-door, it would prevent the witches from stealing
the horses. Pre-historic relics of this kind were much used to ward off
malign influences from cattle, or to cure diseases caused by the fairies.
Ure, in his "History of Rutherglen and Kilbride," refers to a ring of black
schistus found in a cairn in the parish of Inchinnan. It was believed to
work wonderful cures. About a hundred years ago, a flat reddish stone,
having notches and with two holes bored through it, was presented to the
Society of Antiquaries of Scotland. It came from Islay, and had been used
there as a charm. It belonged to the Stone Age, and had, doubtless, served
its first possessor as a personal ornament. Ivory had magical properties
attributed to it. The famous "Barbeck's Bone" —once the property of the
Campbells of Barbeck, in Craignish parish, Argyllshire, and now in the
National Museum of Antiquities—is a piece of ivory seven inches long, four
broad, and half an inch thick. At one time it had a great reputation in the
West Highlands for the cure of insanity. It was counted so valuable that,
when it was lent, a deposit of one hundred pounds sterling had to be made.
The antiquarian objects,
popularly called adder-beads, serpent stones, or druidical beads, were
frequently used for the cure of cattle. The beads were dipped in water, and
the liquid was then given to the animals to drink. These relics of a
long-forgotten past have been found from time to time in ancient places of
sepulture, and as they usually occur singly, it has been conjectured that
they were placed there as amulets. "Many of them," remarks Sir Daniel Wilson
in his "Pre-historic Annals," "are exceedingly beautiful, and are
characterised by considerable ingenuity in the variations of style. Among
those in the Scottish Museum there is one of red glass spotted with white;
another of dark brown glass streaked with yellow; others of pale green and
blue glass, plain and ribbed; and two of curiously figured patterns, wrought
with various colours interwoven on their surface." A fine specimen of this
species of amulet was discovered in a grave mound at Eddertoun, in
Ross-shire, during the progress of the railway operations in 1864. The Rev,
Dr. Joass, who interested himself in the antiquarian discoveries then made,
thus describes the find:—"The glass, of which this bead was composed, was of
a dark blue colour, and but partially transparent. It was ornamented by
three volutes, which sufficed to surround it. These were traced in a yellow
pigment (or enamel) as hard as the glass and seeming to sink slightly below
the surface into the body of the bead, as could be seen where this was
flattened, as if by grinding at the opposite ends of its orifice." These
adderbeads seem to have been common in the seventeenth century. Edward Llwyd,
who visited Scotland in 1699, saw fifty different forms of them between
Wales and the Scottish Highlands. Crystal balls, he tells us, were
frequently put into a tub of water on May Day, the contents of the tub being
sprinkled over cattle to keep them from being bewitched.
Flint arrow-heads—the weapons
of early times—became the amulets of a later age. In folklore they are known
as elf-bolts. Popular credulity imagined that they were used by the fairies
for the destruction of cattle. When an animal was attacked by some sudden
and mysterious disease, it was believed to be "elf-shot" even though no
wound could be seen on its body. To cure the cow, the usual method was to
make it drink some water in which an elf-bolt had been dipped, on the
principle of taking a hair of the dog that bit you. Elf-arrows were at one
time thought to be serviceable to man also. The custom was not unknown of
sewing one of them in some part of the dress as a charm against the
influence of the evil eye. Occasionally one still sees them doing duty as
brooches, and in that form, if not now prized as amulets, they are esteemed
as ornaments.
Sir J. Y. Simpson, in his
"Archaeological Essays," gives some interesting particulars about two
ancient charm-stones, the property of two Highland families for many
generations. Of these, the Clach-naBratach, or Stone of the Standard,
belongs to the head of the Clan Donnachie. It is described as "a
transparent, globular mass of rock crystal of the size of a small apple. Its
surface has been artificially polished." The stone was picked up by the then
chief of the clan shortly before the battle of Bannockburn. It was found in
a clod of earth adhering to the standard when drawn out of the ground, and
on account of its brilliancy the chief foretold a victory. In later times it
was used to predict the fortunes of the clan. We are told that before the
battle of Sheriffmuir, in 1715, which proved so disastrous to the cause of
the Stuarts, as well as to that of Clan Donnachie, the Clan-na-Bratach was
found to have a flaw, not seen till then. When wanted to impart curative
virtue to water, the Clach-na-Bratach was dipped in it thrice by the hand of
the chief. The other charm-stone alluded to is the Clach Dearg, or Stone of
Ardvoirlich. It resembles the Clach-na-Bratach in appearance, though it is
somewhat smaller in size. It differs from it, moreover, in being surrounded
by four silver bands of eastern workmanship. The charm has belonged to the
family of Ardvoirlich from an unknown past, but there is no tradition as to
its early history. As a healing agent it has had more than a local fame.
When its help was sought certain rules had to be attended to. The person
coming to Ardvoirlich was required to draw the water himself, and bring it
into the house in the vessel in which the charm was to be dipped. A bottle
of this water was then carried to the invalid's home. If the bearer called
at any house by the way, it was requisite that the bottle should be left
outside, otherwise the water would lose its power.
In the mansion-house of Lee,
some three miles north of Lanark, is kept the Lee Penny, an amulet of even
greater fame than the Clach-na-Bratach or the Clach Dearg. This charm—the
prototype of Sir Walter Scott's "Talisman"—is a semi-transparent gem of a
dark red colour. It is set in a silver coin, believed to be a groat of
Edward the Fourth. In shape it rudely resembles a heart. This circumstance
doubtless strengthened the original belief in its magical powers, if,
indeed, it did not give rise to it. The tradition is, that Sir Simon
Lockhart, an ancestor of the present owner of the estate, left Scotland
along with Sir James Douglas, in the year 1330, to convey the heart of
Robert Bruce to the Holy Land. Douglas was killed in Spain in a battle with
the Moors, and Sir Simon returned to Scotland, bringing the heart with him.
He had various adventures in connection with this mission. One of these was
the capture of a Saracen prince, who, however, obtained his freedom for a
large sum. While the money was being counted out the amulet in question
accidentally fell into the heap of coin, and was claimed as part of the
ransom. Previous to its appearance in Scotland it had been much esteemed as
a cure for hemorrhage and fever. After it was brought to our shores its fame
increased rather than waned. During the reign of Charles the First it was
taken to Newcastle-on-Tyne to stay a pestilence raging there, a bond for six
thousand pounds being given as a guarantee of its safe return. The amulet
did its work so well, that to ensure its retention in the town the bond
would have been willingly forfeited. It was reckoned of use in the treatment
of almost any ailment, but specially in cases of hydrophobia. A cure
effected by it at the beginning of last century is on record. Lady Baird of
Saughton Hall, near Edinburgh, showed what were believed to be symptoms of
rabies from the bite of a dog. At her request the Lee Penny was sent to
Saughton Hall. She drank and bathed in water in which it had been dipped,
and restoration was the result. The amulet was also used for the cure of
cattle, and when every other remedy failed recourse was had to the
wonder-working gem. When it was employed for therapeutic purposes, the
following was the modus operandi:—It was drawn once round the vessel
containing the water to be rendered medicinal, and was then plunged thrice
into the liquid; but no words of incantation were used. For this reason the
Reformed Church, when seekin, to abolish certain practices of heathen
origin, sanctioned the continued use of the Lee Penny as a charm. A
complaint was made against the Laird of Lee "anent the superstitious using
of ane stane set in silver for the curing of diseased cattell." The
complaint came before the Assembly which met in Glasgow; but the case was
dismissed on the ground that the rite was performed "wtout using onie words
such as charmers and sorcerers use in their unlawful! practices; and
considering that in nature there are mony things seen to work strange
effects, qr of no human wit can give a reason." Nevertheless the Laird of
Lee was admonished " in the useing of the said stane to tak heed that it be
used hereafter wt the least scandal that possiblie may be." Belief in the
efficacy of the amulet continued to hold its ground in the neighbourhood of
Lee till towards the middle of the present century. In 1839 phials of water
which had felt its magical touch were to be seen hanging up in byres to
protect the cattle from evil influences. Some fifteen years earlier a
Yorkshire farmer carried away water from Lee to cure some of his cattle
which had been bitten by a mad dog. Attached to the amulet is a small silver
chain which facilitated its use when its services were required. The charm
is kept in a gold box, presented by the Empress Maria Theresa.
Another south-country amulet,
not, however, so famous as the Lee Penny, is the piece of silver, known as
the Lockerbie Penny. It was, and still is, we suppose, used to cure madness
in cattle. In his "Folklore of the Northern Counties," Mr. Henderson gives
the following particulars about the charm :"It is put in a cleft stick and a
well is stirred round with it, after which the water is bottled off and
given to any animal so affected. A few years ago, in a Northumbrian farm, a
dog bit an ass, and the ass bit a cow; the penny was sent for, and a deposit
of fifty pounds sterling actually left till it was restored. The dog was
shot, the cuddy died, but the cow was saved through the miraculous virtue of
the charm." After the death of the farmer who borrowed the Penny, several
bottles of water were found stowed away in a cupboard labelled "Lockerbie
Water." Mr. Henderson also mentions another Border amulet, known as the
Black Penny, for long the property of a family at Hume-byers. It is larger
than an ordinary penny, and is believed to be a Roman coin or medal. When
brought into use it should be dipped in a well, the water of which runs
towards the south. Mr. Henderson adds:—"Popular belief still upholds the
virtue of this remedy; but, alas! it is lost to the world. A friend of mine
informs me that half a generation back the Hume-byers Penny was borrowed by
some persons residing in the neighbourhood of Morpeth and never returned."
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