Isobel Gowdie was a Scottish woman who confessed to witchcraft at Auldearn near Nairn in 1662. Scant information is available about her age or life, and although she was probably executed in line with the usual practice, it is uncertain whether this was the case or if she was allowed to return to the obscurity of her former life as a cottar’s wife. Her detailed testimony, apparently achieved without the use of violent torture, provides one of the most comprehensive insights into European witchcraft folklore at the end of the era of witch-hunts.
The four confessions she made over a period of six weeks include details of charms and rhymes, claims that she was a member of a coven in the service of the Devil and that she met with the fairy queen and king. Lurid details concerning carnal dealings with the Devil were also provided. A combination of demonic and fairy beliefs, the narratives were used by Margaret Murray as the basis for her now mostly discredited theories about cults and witchcraft.
Modern day academics characterise Gowdie, who was illiterate and of a low social status, as a talented narrator with a creative imagination. It is unclear why she came forward or was initially arrested but she may have suffered from ergotism. Since the confessions were transcribed by Robert Pitcairn and first published in 1833, historians have described the material as remarkable or extraordinary and scholars continue to debate the topic in the 21st century.
Gowdie is commemorated outside academia by songs, books, plays and radio broadcasts. The Confession of Isobel Gowdie, a 1990 work for symphony orchestra, was composed by James MacMillan as a requiem for her.
Background The early modern period saw the Scottish courts trying many cases of witchcraft and witch hunts began in about 1550. The parliament of Mary, Queen of Scots, passed the Scottish Witchcraft Act in 1563, making convictions for witchcraft subject to capital punishment. Mary's son, James, wrote Daemonologie in 1597 after his involvement with the North Berwick witch trials in 1590 and the Great Scottish Witch Hunt of 1597, a nationwide hunt that started in Aberdeen. In common with other European witch trials, major Scottish witch hunts occurred in batches; historians offer differing opinions as to why this would happen but generally agree that military hostilities and political or economic uncertainty played a part coupled with local ministers and landowners determined to seek convictions. Scotland had been subjected to nearly a century of vigorous oppression although areas in the north of the country had not felt the full brunt of Presbyterianism so a strong belief in fairy traditions and folklore persisted. The Laird of Castle of Park (Aberdeenshire), who owned the land where Gowdie lived, was a fervent Covenanter and rejected all traditional superstitions. He had been involved in commissions for witchcraft trials and the deaths of his father, uncle and grandfather were publicly credited as being caused by witchcraft.
Adverse weather conditions caused a sustained period of poor harvests from 1649 until 1653. The execution of King Charles I took place in 1649 and an extensive witch hunt started that year. Charles II was declared the monarch of Scotland in 1660; most historians connect the Great Scottish Witch Hunt of 1661–62, the last but most severe wave of prosecutions, with the Restoration. Writing in 1884, Scottish antiquary Charles Kirkpatrick Sharpe opined "Whatever satisfaction the return of King Charles the Second might afford to the younger females in his dominions, it certainly brought nothing, save torture and destruction, to the unfortunate old women, or witches of Scotland." According to Emma Wilby, a British historian who has undertaken a comprehensive study of Gowdie and her confessions, she was one of probably seven witches tried in Auldearn during this witch hunt.
Personal life Records provide no information on Gowdie before her marriage to John Gilbert, who had no involvement in the witchcraft case. Wilby speculates that she would have been brought up in the Auldearn region as she alluded to locations in the area. Likewise no detail is available concerning her age; at the time of her trial in 1662 she may have been aged anywhere from fifteen – although this is unlikely as she claimed to have participated in sexual activities fifteen years before her confession – to well into her thirties or fifties but she was certainly of child-bearing age despite there being no records of her having any children.
Gowdie and her husband lived in the area around Loch Loy, about two miles north of Auldearn. In the 17th century, the sea loch was larger than it is now and was surrounded by woodland, hills and sand dunes. Gowdie's husband was a farm labourer, possibly a cottar, hired by one of the tenants of the Laird of Park; in return for his labour he would have been provided with a cottage and the use of a small parcel of land. According to Wilby, their lifestyle and social status could be compared with present-day developing countries. Unable to read or write, Gowdie possessed a good imagination and the ability to express herself eloquently. Her daily life was spent in basic household chores and tasks such as milking, making bread, weaving yarn or weeding.
Confessions Gowdie made four confessions over a period of six weeks; the first is dated 13 April 1662 at Auldearn. It is uncertain why she came forward; the historian John Callow, who authored her Oxford Dictionary of National Biography article, suggests it was because of her involvement in a conspiracy to torment the local minister, Harry Forbes, a zealous extremist who had a fear of witchcraft. Forbes was a witness at each of Gowdie's four interrogations. Accusations against Gowdie would have circulated for a lengthy period before she confessed. She would have been detained in solitary confinement, most probably in the tolbooth in Auldearn, throughout the six-week time span of her confessions.
Her first confession described an encounter with the Devil after she arranged to meet him in the kirk at Auldearn at night. Naming several others who attended including Janet Breadhead and Margret Brodie, she said she renounced her baptism and the Devil put his mark on her shoulder then sucked blood from it. Other meetings took place at several locations, for instance Nairn and Inshoch. She touched on having sexual intercourse with the Devil who she described as a very cold "meikle, blak, roch man". He had forked and cloven feet that were sometimes covered with shoes or boots. Details were given of taking a child's body from a grave and spoiling crops together with information about covens and where they danced. She explained that brooms were laid beside her husband in his bed so he would not notice she was absent. The coven ate and drank the best of food at houses they reached by flying through the air on magical horses and entered via the windows. They were entertained by the Queen of the Fairies, also known as the Queen of Elphame, in her home at Downie Hill which was filled with water bulls that frightened her. Gowdie claimed to have made clay effigies of the Laird of Park's male children to cause them suffering or death and that she had assumed the form of a jackdaw and, with other members of the coven who had transformed into animals like cats and hares, visited the house of Alexander Cumings. Some parts of her testimony, like her description of the king and queen of fairies, has been cut short when the notaries have just noted et cetera, a frequent occurrence when the material was deemed irrelevant or, if it did not comply with the inference the interrogators intended, it was abruptly ended. Alternatively it may have happened when the scribes were unable to keep pace with the volume of information being narrated by Gowdie.
A little over two weeks later, on 3 May 1662, Gowdie's second confession was transcribed. She expanded on details about the coven by providing the nicknames of its members and as many of the spirits that waited on them as she could remember; her own servant spirit, dressed in black, was called the Read Reiver. Claims included having the ability to transform into animals with the individual chants used to turn into a cat, horse or various other animals supplied. Over the duration of all her confessions a total of twenty-seven benevolent or malevolent chants were given, more than in any other British witchcraft case; three were transcribed twice but with significant differences.
Gowdie testified the Devil handmade elf arrows that were then enhanced by small roughly-spoken "elf-boys". The Devil allocated a number of arrows to each coven member with instructions they were to be fired in his name; no bows were supplied so the arrows were flicked by thumb. The witches were not always accurate when they fired the arrows but if the intended target, whether it was a woman, a man or an animal, was touched by the implement, she claimed they would die even if wearing a protective armour. Spells used to inflict illness and torment on Harry Forbes, the minister, were also described.
On 15 May 1662 Gowdie was brought before her interrogators for a third time. Like her first and second confessions, and in common with many other Scottish witchcraft testimonies, the transcript begins by detailing her pact with the Devil after she encountered him and agreed to meet him at Auldearn kirk. Taking the information she provided previously about the elf arrows a step further, she revealed the names of those killed, expressing regret for the deaths she caused and supplied names of other coven members with details of who they had murdered too. She gave an account of the Devil sending her on an errand to Auldearn disguised as a hare. Her narrative went on to describe how while in that form she was chased by a pack of dogs; she escaped from them by running from house to house until eventually she had the opportunity to utter the chant to transform herself back into a human. She added that sometimes the dogs would be able to bite a witch when she took the form of a hare; although the dogs could not kill the shapeshifter, the bite marks and scars would still be evident once the human form was reinstated.
Descriptions of dining with the Devil and his beating of coven members and their responses to it are recounted. Salacious details concerning sexual relations with the Devil together with broad characteristics of his genitalia are chronicled. Continuing on from the tale in her first testimony about the methods undertaken to kill any male children of the Laird of Park, the verse the Devil had taught them to chant while burning the effigies was relayed.
The fourth and final confession, dated 27 May 1662, is, according to the historian Robert Pitcairn who first reproduced Gowdie's testimonies in 1833, basically to confirm the three previous testimonies coupled with an attempt to elicit more information about the members of the coven to enable charges to be brought against them. Forty-one people were arrested as the result of Breadhead and Gowdie's statements.
Aftermath The panel of interrogators felt there was ample evidence to secure a conviction against Gowdie so they applied to the Privy Council in Edinburgh seeking a Commission of Justiciary for a local trial to be held. Together with the confession of her accomplice, Janet Breadhead, some or all of Gowdie's confessions were sent with the request. According to Wilby, it is likely the confessions were received in Edinburgh around the middle of June 1662; the Register of the Privy Council for July contains an entry instructing the Sheriff principal of Nairn, Sir Hew Campbell of Calder [Cawdor], and others to arrange local trials for both women.