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Janet Douglas (died after 1678), was a Scottish woman who claimed to have second sight.
During the 1670s, in the western islands of Scotland, Janet began publicly "demonstrating" said sight by seeking out "images"[ clarification needed ], objects allegedly made by witches. The phenomenon of second sight was often considered witchcraft itself.
By the time she moved to Glasgow, traveling alone at the age of eleven, she was mobbed by people wanting to discover if witchcraft was the cause of their ill luck, given word already reached the city before her arrival. After she had told several members of the crowd where they could[ clarification needed ] the images, the crowd stirred itself into such a frenzy that the magistrates quickly put her under protective custody.
Soon the Privy Council of Scotland summoned her. Her arrival in Edinburgh in 1678 was as chaotic as her entrance into Glasgow — if not more so. She directly accused several members of the crowd of practising witchcraft. Judicial officials and other notables unsuccessfully interrogated her as to her background, parentage, and how she performed.
After Edinburgh, Janet's race disappeared. She was eventually released, and rumour holds that she fled to the West Indies.
The case of Janet Douglas combines the two phenomenon of witchcraft and second sight. [1] Janet claimed to use her skill of second sight in order to find out cases of witchcraft. The form that her 'second sight' typically took was to identify that a person's suffering was the result of an 'image' created by a witch. For example, George Hickes in his letter to Samuel Pepys in 1700 claims that Janet told a Goldsmith in Glasgow that his trade was not thriving because a witch had made an image against him. [2]
In the later seventeenth century the relationship between second sight and witchcraft was disputed by different writers. In his letter to Pepys, Hickes clearly suggests that witchcraft was related to second sight, whereas Robert Kirk in his classic text 'The Secret Commonwealth' argues that Second Sight was an entirely innocent skill.
Isobel Gowdie was a Scottish woman who confessed to witchcraft at Auldearn near Nairn during 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 North Berwick witch trials were the trials in 1590 of a number of people from East Lothian, Scotland, accused of witchcraft in the St Andrew's Auld Kirk in North Berwick on Halloween night. They ran for two years, and implicated over seventy people. These included Francis Stewart, 5th Earl of Bothwell, on charges of high treason.
Agnes Sampson was a Scottish healer and purported witch. Also known as the "Wise Wife of Keith", Sampson was involved in the North Berwick witch trials in the later part of the sixteenth century.
Janet Douglas, Lady Glamis was a Scottish noblewoman accused of witchcraft, who was executed by burning during the reign of James V of Scotland.
Janet Beaton, Lady of Branxholme and Buccleugh (1519–1569) was an aristocratic Scottish woman and a mistress of James Hepburn, Earl of Bothwell. She had a total of five husbands. One of her nieces was Mary Beaton, one of the four ladies-in-waiting of Mary, Queen of Scots, known in history as the four Marys. In her lifetime, she was accused of having been a witch. Janet was immortalised as Sir Walter Scott's Wizard Lady of Branxholm in his celebrated narrative poem "Lay of the Last Minstrel".
Robert Bowes (1535?–1597) was an English diplomat, stationed as permanent ambassador to Scotland from 1577 to 1583.
The Great Scottish Witch Hunt of 1597 was a series of nationwide witch trials that took place in the whole of Scotland from March to October 1597. At least 400 people were put on trial for witchcraft and various forms of diabolism during the witch hunt. The exact number of those executed is unknown, but is believed to be about 200. The Great Scottish Witch Hunt of 1597 was the second of five nationwide witch hunts in Scottish history, the others being The Great Scottish Witch Hunt of 1590–91, The Great Scottish Witch Hunt of 1628–1631, The Great Scottish witch hunt of 1649–50 and The Great Scottish Witch Hunt of 1661–62.
Jane, Janet, or Jean Kennedy was a companion of Mary, Queen of Scots, during her captivity in England.
Elspeth Reoch was an alleged Scottish witch. She was born in Caithness but as a child spent time with relatives on an island in Lochaber prior to travelling to the mainland of Orkney. At that time the Orkney archipelago was under the legal jurisdiction of Scotland which, with the implementation of the Scottish Witchcraft Act of 1563, made witchcraft a capital offence, therefore punishable by death.
The Pittenweem witches were five Scottish women accused of witchcraft in the small fishing village of Pittenweem in Fife on the east coast of Scotland in 1704. Another two women and a man were named as accomplices. Accusations made by a teenage boy, Patrick Morton, against a local woman, Beatrix Layng, led to the death in prison of Thomas Brown, and, in January 1705, the murder of Janet Cornfoot by a lynch mob in the village.
Margaret Aitken, known as the great witch of Balwearie, was an important figure in the great Scottish witchcraft panic of 1597 as her actions effectively led to an end of that series of witch trials. After being accused of witchcraft Aitken confessed but then identified hundreds of women as other witches to save her own life. She was exposed as a fraud a few months later and was burnt at the stake.
Janet Boyman, also known as Jonet Boyman or Janet Bowman, was a Scottish woman accused of witchcraft; she was tried and executed in 1572 although the case against her was started in 1570. Her indictment has been described by modern-day scholars, such as Lizanne Henderson, as the earliest and most comprehensive record of witchcraft and fairy belief in Scotland.
Beatrix Leslie was a Scottish midwife executed for witchcraft. In 1661 she was accused of causing the collapse of a coal pit through witchcraft. Little is known about her life before that, although there are reported disputes with neighbours that allude to a quarrelsome attitude.
Euphame MacCalzean was burnt to death as a result of the North Berwick witch trials of 1590–1591.
Issobell Young (c.1565) was a wife of a tenant farmer residing in the village of East Barns in the parish of Dunbar, Lothian, Scotland. She was tried, strangled, and burned at the stake at Castle Hill, Edinburgh for practising witchcraft.
Bessie Wright was a healer in Perthshire who was accused of witchcraft in 1611, 1626 and then again in 1628.
Lilias Adie was a Scottish woman who lived in the coastal village of Torryburn, Fife, Scotland. She was accused of practising witchcraft and fornicating with the devil but died in prison before sentence could be passed. Her intertidal grave is the only known one in Scotland of an accused witch – most were burned.
Jean Lyon, Countess of Angus was a Scottish courtier, landowner, who became involved in a withcraft trial.
Louise Yeoman is a historian and broadcaster specialising in the Scottish witch hunts and 17th century Scottish religious beliefs.
Violet Mar was a Scottish woman accused of plotting the death of Regent Morton by witchcraft.