The History of the Life and Adventures of Mr. Duncan Campell

The second-sight is not a late discovery, seen by one or two in a corner, or a remote isle; but it is seen by many persons of both sexes, in several isles, separated about forty or fifty leagues from one another; the inhabitants of many of these isles never had the least converse by word or writing; and this faculty of seeing visions having continued, as we are informed by tradition, ever since the plantation of these isles, without being disproved by the nicest sceptic after the strictest inquiry, seems to be a clear proof of its reality.

It is observable, that it was much more common twenty or thirty years ago than at present; for one in ten does not see it now, that saw it then.

The second-sight is not confined to the Western Isles alone, the author having an account that it is in several parts of Holland, but particularly in Bommel, where a woman has it, for which she is courted by some, and dreaded by others. She sees a smoke about one's face, which is the forerunner of the death of a person so seen, and she actually foretold the deaths of several that lived there. She was living in that town a few winters ago.

The second-sight is likewise in the Isle of Man, as appears by this instance: Captain Leathes, the chief commander of Belfast, in his voyage 1690, lost thirteen men by a violent storm; and upon his landing in the Isle of Man, an ancient man, clerk to a parish there, told him immediately that he had lost thirteen men there; the captain inquired how he came to the knowledge of that; he answered that it was by thirteen lights, which he had seen come into the churchyard; as Mr. Sacheverel tells us in his late description of the Isle of Man. Note, that this is like the sight of the corpse-candles in Wales, which is also well attested.

Here the author adds many other instances concerning the second-sight, of which I shall set down only a few.

A man in Knockow, in the parish of St. Mary's, the northernmost part of Skye, being in perfect health, and sitting with his fellow-servants at night, was on a sudden taken ill, dropped from his seat backward, and then fell a vomiting; at which the family was much concerned, he having never been subject to the like before; but he came to himself soon after, and had no sort of pain about him. One of the family, who was accustomed to see the second-sight, told them that the man's illness proceeded from a very strange cause, which was thus: An ill-natured woman, whom he named, who lives in the next adjacent village of Bornskittag, came before him in a very angry and furious manner, her countenance full of passion, and her mouth full of reproaches, and threatened him with her head and hands, till he fell over, as you have seen him. This woman had a fancy for the man, but was like to be disappointed as to her marrying of him. This instance was told the author by the master of the family, and others who were present when it happened.

Sir Norman Macleod and some others, playing at tables, at a game called in Irish, Falmermore, wherein there are three of a side, and each of them throw the dice by turns, there happened to be one difficult point in the disposing of one of the tablemen; this obliged the gamester to deliberate before he was to change his man, since upon the disposing of it, the winning or losing of the game depended; at length the butler, who stood behind, advised the player where to place the man, with which he complied, and won the game. This being thought extraordinary, and Sir Norman hearing one whisper him in the ear, asked who advised him so skilfully? He answered it was the butler; but this seemed more strange, for it was generally thought he could not play at tables. Upon this Sir Norman asked him how long it was since he had learned to play? and the fellow owned that he had never played in his life, but that he saw the spirit Brownie, a spirit usually seen in that country, reaching his arm over the player's head, and touching the part with his finger where the tableman was to be placed. This was told the author by Sir Norman, and others who happened to be present at the time.

Daniel Bow, alias Black, an inhabitant of Bornskittag, who is one of the precisest seers in the Isles, foretold the death of a young woman in Minginis, within less than twenty-four hours before the time, and accordingly she died suddenly in the fields, though at the time of the prediction she was in perfect health; but the shroud appearing close about her head, was the ground of his confidence that her death was at hand.

The same person foretold the death of a child in his master's arms, by seeing a spark of fire fall on his left arm; and this was likewise accomplished soon after the prediction.

Some of the inhabitants of Harris, sailing round the Isle of Skye, with a design to go to the opposite mainland, were strangely surprised with an apparition of two men hanging down by the ropes that secured the mast, but could not conjecture what it meant; they pursued their voyage, but the wind turning contrary, they were forced into Broad-ford, in the Isle of Skye, where they found Sir Donald Macdonald keeping a sheriff's court, and two criminals receiving sentence of death there. The ropes and mast of that very boat were made use of to hang those criminals. This was told the author by several, who had this instance related to them by the boat's crew.

Several persons, living in a certain family, told the author that they had frequently seen two men standing at a gentle-woman's left hand, who was their master's daughter; they told the men's names, and being her equals, it was not doubted but she would be married to one of them; and perhaps to the other after the death of the first. Some time after a third man appeared, who seemed always to stand nearest to her of the three, but the seers did not know him, though they could describe him exactly; and within some months after, this man who was seen last, actually came to the house, and fully answered the description given of him by those who never saw him but in a vision; and he married the woman shortly after. They live in the Isle of Skye, and both themselves and others confirmed the truth of this instance when the author saw them.

Archibald Macdonald, of the parish of St. Mary's, in the Isle of Skye, being reputed famous in his skill of foretelling things to come, by the second-sight, happening to be in the village Knockow one night, and before supper, told the family that he had just then seen the strangest thing he ever saw in his life, viz., a man with an ugly long cap, always shaking his head; but that the strangest of all was a little kind of a harp which he had, with four strings only, and that it had two hart's horns fixed in the front of it. All that heard this odd vision fell a laughing at Archibald, telling him that he was dreaming, or had not his wits about him, since he pretended to see a thing which had no being, and was not so much as heard of in any part of the world. All this could not alter Archibald's opinion, who told them that they must excuse him if he laughed at them after the accomplishment of the vision. Archibald returned to his own house, and within three or four days after, a man with a cap, harp, &c., came to the house, and the harp, strings, horns, and cap, answered the description of them at first view, and he shook his head when he played; for he had two bells fixed to his cap. This harper was a poor man, who made himself a buffoon for his bread, and was never seen before in those parts, and at the time of the prediction he was in the Isle of Barray, which is about twenty leagues distant from that part of Skye. This relation is vouched by Mr. Daniel Martin, and all his family, and such as were then present; and they live in the village where this happened.

One Daniel Nicholson, minister of St. Mary's, in Skye, the parish in which Mr. Archibald Macdonald lived, told the author, that one Sunday, after sermon, at the chapel Uge, he took an occasion to inquire of Archibald, if he still retained that unhappy faculty of seeing the second-sight, and wished him to get rid of it, if possible; for, said he, it is no true character of a good man. Archibald was highly displeased, and answered, that he hoped he was no more unhappy than his neighbours, for seeing what they could not perceive. I had, said he, as serious thoughts as my neighbours in time of hearing a sermon to-day, and even then I saw a corpse laid on the ground, close to the pulpit; and I assure you it will be accomplished shortly, for it was in the day-time. There were none in the parish then sick, and few are buried at that little chapel, nay, sometimes, not one in a year. Yet when Mr. Nicholson returned to preach in the said chapel, a fortnight or three weeks after, he found one buried in the very spot named by Archibald. This story is vouched by Mr. Nicholson the minister, and several of the parishioners still living.

Note, that it is counted by many an argument of somewhat evil attending upon this faculty of the second-sight, because there are instances given of some persons who have been freed of it upon using some Christian practices; but I shall hereafter show that this opinion cannot be entirely true.

Sir Norman Macleod, who has his residence in the Isle of Bernera, which lies between the isles of North Uist and Harris, went to the Isle of Skye about business, without appointing any time for his return; his servants, in his absence, being altogether in the large hall at night; one of them, who had the second-sight, told the rest they must remove, for there would be abundance of other company in the hall that night. One of his fellow-servants answered that there was very little likelihood of that, because of the darkness of the night, and the danger of coming through the rocks that lie round the isle; but within an hour after, one of Sir Norman's men came to the house, bidding them provide lights, &c., for his master had newly landed.

Sir Norman being told of this, called for the seer and examined him about it. He answered, that he had seen the spirit Brownie, in human shape, come several times and make a show of carrying an old woman, that sat by the fire, to the door, and at last seemed to carry her out by neck and heels, which made him laugh heartily, and gave occasion to the rest to conclude him mad, to laugh so much without any reason. This instance was told the author by Sir Norman himself.

Four men from the Isle of Skye and Harris went to Barbadoes, and stayed there some years; who though they had wont to see the second-sight in their native country, never saw it in Barbadoes; but upon their return to England, the first night after their landing, they saw the second-sight; as the author was told by several of their acquaintance.

John Morrison, who lives in Bernera, of Harris, wears the plant called fuga dæmonum sewed in the neck of his coat, to prevent his seeing of visions, and says, he never saw any since he first carried that plant about him.

A spirit, by the country people called Brownie, was frequently seen in all the most considerable families in the isles, and north of Scotland, in the shape of a tall man, having very long brown hair; but within these twenty years past he has been seen but rarely.

There were spirits also that appeared in the shape of women, horses, swine, cats, and some like fiery bulls, which would follow men in the fields; but there have been but few instances of these for upwards of forty years past.

These spirits used also to form sounds in the air, resembling those of a harp, pipes, crowing of a cock, and of the grinding of hand-mills; and sometimes voices have been heard in the air at night, singing Irish songs; the words of which songs some of the author's acquaintances still retain; one of them resembled the voice of a woman who died some time before, and the song related to her state in the other world. All these accounts, the author says, he had from persons of as great integrity as any are in the world. So far Mr. Martin, whose account is so long, that I have given the reader only a short abridgment thereof; and shall therefore satisfy myself, without relating any further passages, by directing the reader to others also, learned men, who have written on the same subject. Laurentius Ananias printed a volume in Latin, at Venice, anno 1581, about the nature of demons; where, in the third book, he writes concerning the second-sight. The learned Camerarius does the like, and names a person of his own acquaintance whom he testifies to have had that gift. St. Austin himself testifies something (not very different from what we now call the gift of the second-sight) of one Curina, who lived in the country of Hippo, in Africa. Bonaysteau tells us something like it in his Disc. de Excell. et Dig. Hominis, concerning the spirit of Hermotimus. So do likewise Herodotus and Maximus Tyrius, about the spirit of Aristæus. Cardan does the same in his De Rerum Variet. 1. 8. c. 84, of his kinsman Baptista Cardan, a student at Pavia. Baptista Fulgosus tells us of what we call the second-sight, in other words, in his Fact. et Dict. Memorab. 1. i. c. 6. Among our own countrymen, the Lord Henry Howard, in the book he writ against supposed prophecies, in his seventeenth chapter, tells us a wonderful story of this kind of sight; and sure that noble lord may be looked upon as an unexceptionable testimony, in a story he relates of his own knowledge, he having otherwise little faith in things of this kind. Mr. Cotton Mather, a minister of New England, in his relation of the wonders of the invisible world, inserted in his Ecclesiastical History of that country, printed in London, anno 1702, in folio, has given us several instances of this kind, as also of many other diabolical operations. Mr. Baxter's book concerning The Certainty of the World of Spirits, has the like proofs in it. Mr. Aubrey, Fellow of the Royal Society, has written largely concerning second-sighted persons; so has Mr. Beaumont, in his book of Genii and Familiar Spirits, who has collected almost all the other accounts together; and many others, whose very names it would be tedious to recite. However, as there are a few more passages, very curious in themselves, I will venture so far upon the reader's patience, as not only to recite the names of the authors, but the accounts themselves, in as succinct and brief a manner as it is possible for any one to do.

Mr. Th. May, in his History, lib. viii. writes, that an old man, like a hermit, second-sighted, took his leave of king James I. when he came into England; he took little notice of Prince Henry, but addressing himself to the Duke of York, since King Charles I., fell a weeping to think what misfortunes he should undergo; and that he should be one of the most miserable and most unhappy princes that ever was.

A Scotch nobleman sent for one of these second-sighted men out of the Highlands, to give his judgment of the then great George Villiers, Duke of Buckingham. As soon as ever he saw him; Pish, said he, he will come to nothing, I see a dagger in his breast; and he was stabbed in the breast by Captain Felton, as has been at large recounted in some of the foregoing pages.

Sir James Melvin hath several the like passages in his history.

A certain old man in South Wales, told a great man there of the fortune of his family, and that there should not be a third male generation. It has fallen out accordingly.

Sir William Dugdale with his own mouth informed several gentlemen, that Major-General Middleton (since lord) went into the Highlands of Scotland to endeavour to make a party for King Charles I. An old gentleman, that was second-sighted, came and told him that his endeavour was good, but he would be unsuccessful; and, moreover, that they would put the king to death; and that several other attempts would be made, but all in vain; but that his son would come in, but not reign in a long time; but would at last be restored. This Lord Middleton had a great friendship with the laird Bocconi, and they made an agreement, that the first of them that died should appear to the other in extremity. The Lord Middleton was taken prisoner at Worcester fight, and was prisoner in the Tower of London, under three locks. Lying in his bed, pensive, Bocconi appeared to him; my Lord Middleton asked him if he were dead or alive? He said, Dead; and that he was a ghost; and told him that within three days he should escape, and he did so, in his wife's clothes; when he had done his message, he gave a frisk, and said —

Givanni, Givanni, 'tis very strange,
In the world to see so sudden a change;

and then gathered up and vanished. This account Sir William Dugdale had from the Bishop of Edinburgh; and this account he hath writ in a book of Miscellanies, which is now reposited, with other books of his, in the Museum at Oxford.

Thus the reader sees what great authorities may be produced to prove that wonderful and true predictions have been delivered by many persons gifted with the second-sight. The most learned men in almost all nations, who are not in all likelihood deceived themselves; the most celebrated and authentic historians, and some divines in England, who, it is not to be thought, have combined together and made it their business to obtrude upon us falsehoods; persons of all ranks, from the highest to the lowest, in Scotland, who, it would be even madness to think would join in a confederacy to impose tricks upon us, and to persuade us to the greatest of impostures as solemn truths delivered from their own mouths; all these, I say, have unanimously, and, as it were, with one voice, asserted, repeated, and confirmed to us, that there have been at all times, and in many different nations, and that still there are persons, who, possessed with the gift of a second sight, predict things that wonderfully come to pass; and seem to merit very little less than the name of prophets for their miraculous discoveries. Now, if any man should come, and without giving the least manner of reason for it (for there is no reason to be given against such assertions), declare his disbelief of all these authentic, though strange accounts, can he with reason imagine that his incredulity shall pass for a token of wisdom? Shall his obstinacy confute the learned? Shall his want of faith be thought justly to give the lie to so many persons of the highest honour and quality, and of the most undoubted integrity? In fine, shall his infidelity, by a reverse kind of power to that which is attributed to the philosopher's stone, be able to change the nature of things, turn and transmute truth into falsehood, and make a downright plain matter of fact to be no more than a chimera, or an ens rationis? And shall a manifest experience be so easily exploded?

Taking it, therefore, for granted, that no modest man whatsoever, though never so hard of belief, which is certainly as great a weakness as that of too much credulity, will make bold openly to declare his disbelief of things so well attested; and taking it much more for granted still, that it is impossible for any man of common sense to have the front of declaring his disbelief of them in such a manner as to urge it for an argument and a reason why others should disbelieve them too; taking this, I say, as I think I very well may, for granted, I think there remains nothing farther for me to offer, before I conclude this chapter, except a few remarks as to the similitude there is between those actions which I have related above to have been performed by Mr. Campbell, and these actions which so many learned, ingenious, and noble authors, as I have just now quoted, have asserted to have been performed by persons whom they knew to be gifted with the second-sight.

As to what is said several pages above, concerning Duncan Campbell when a boy at Edinburgh, that he even told his little companions who would have success at their little matches when they played at marbles, and that he informed a great gamester there, whose name I have disguised under that of Count Cog, what times he should choose to play if he would win, as ludicrous as it may have appeared to be, and as much as it may have seemed to my readers to carry with it nothing better than the face of invention and the air of fiction, yet if they will be at the pains of comparing that passage of Duncan Campbell's with the account given in this chapter from the mouth of Sir Norman Macleod, concerning a man, who, though he never played at tables in his life, instructed a skilful gamester, when he was at a stand, to place one of his men right, upon which the whole game depended, which the ignorant fellow, when asked how he came to do it, said he was directed to by the spirit Brownie; whoever, I say, will be at the pains of comparing these passages together, will find they bear a very near resemblance, and that the way we may most reasonably account for Duncan Campbell's prediction when he was a boy, must be, that he was at that time directed by his little genius or familiar spirit, which I described in the precedent pages, as this fellow was by the spirit Brownie, according to Sir Norman Macleod's assertion; which spirit Brownie, as Mr. Martin, a very good and credited writer, assures us, in his History of the Western Islands, dedicated to the late Prince George of Denmark, is a spirit usually seen all over that country.

If the reader recollects, he will remember likewise, that in the little discourse which I mentioned to have been held between me and this Duncan Campbell, when a boy, concerning his little genius, I there say, the boy signified to me that he smelt venison, and was sure that some one would come to his mother's house shortly after; accordingly I came thither that morning from the death of a deer, and ordered a part of it to be brought after me to her house. Now Mr. Martin's twelfth observation about the second-sight, in this chapter, clears it plainly up that this knowledge in the boy proceeded from the gift of second-sight. Not to give the reader too often the trouble of looking back in order to judge of the truth of what I say, I will here repeat that observation, which is as follows: Things are also foretold by smelling sometimes: for example, fish or flesh is frequently smelt in the fire, when, at the same time, neither of the two are in the house, or, in any probability, like to be had in it for some weeks or months. This smell several persons have, who are, endued with the second-sight, and it is always accomplished soon after.

But I will here omit any farther remarks by way of accounting how he compassed his predictions when a boy, either by the intervention of his genius, or the gift of a second-sight; and examine how nearly those things, which I have related to have been done by him in his more advanced years, when he took up the profession of a predictor, in London, correspond with the accounts given us in this chapter about a second-sight, and how near a resemblance the things done by him bear to those things that are so well attested to have been performed by others, through the efficacious power of this wonderful faculty.

First, then, if we have a mind to make a tolerable guess which way Mr. Campbell came acquainted that the death of the beautiful young lady, Miss W – lw – d was so near at hand, and that, though she was so universally admired she would die unmarried, the accounts given of other second-sighted persons in the like cases, will put us in the most probable way of guessing right. This is explained by the seventh observation in this chapter, where it is said from Mr. Martin, that when a shroud is perceived about one, it is a sure prognostic of death; the time is judged according to the height of it, about the person; for if it be not seen above the middle, death is not to be expected for the space of a year or longer, but as it comes nearer to the head it is expected sooner; if to the very head, it is concluded to be at hand within a few days, if not hours. Of this we have an example, of which Mr. Martin was an eye-witness, concerning the death of his own acquaintance; but he did not in the least regard it, till the death of the person, about the time foretold, confirmed to him the certainty of the prediction.

Secondly, as to the ignominious death that Irwin came to, and which he predicted to his mother so long before, when she was in flourishing circumstances, and when there was no appearance that any of her children should be brought to a beggarly condition, and learn among base gangs of company to thieve, and be carried to the gallows; the story told in this chapter of some of the inhabitants of Harris, sailing round the Isle of Skye, and seeing the apparition of two men hanging by the ropes on the mast of their vessel, and when they came to the opposite mainland, finding two criminals just sentenced to death by Sir Donald Macdonald, and seeing their own very mast and ropes made choice of for their execution, clears up the manner how Mr. Campbell might predict this of Irwin likewise, by the force of the second-sight.

Thirdly, as to Mr. Campbell's telling Christallina the belle and chief toast of the court, and Urbana the reigning beauty of the city, that they should shortly be married, and who were to be their husbands, it is a thing he has done almost every day in his life to one woman or other, that comes to consult him about the man she is to be married to; the manner he probably takes in doing this may be likewise explained by the foregoing story in this chapter about the servants, who said they saw three men standing by the left hand of their master's daughter; and that he that was nearest would marry her first, whom they plainly and exactly described, though they had never seen him but in their vision, as appeared afterwards. For within some months after, the very man described did come to the house, and did marry her. Vide the eighth observation of the second-sight.

Fourthly, as to the predictions delivered by Mr. Campbell to the merchant, which are set down at length in the foregoing chapter, I know no better way at guessing the manner how the second-sight operated in him at that time, than by comparing them to these two instances, which I briefly repeat because they are set down at length before, in this chapter. And first it may be asked, how did the second-sight operate in Mr. Campbell, when it gave him to know that the merchant's ships, which repeated intelligences had in appearance confirmed to be lost, were at that time safe, and would return securely home into the harbour designed? The best way of accounting for it, that I know, is by the story that Sir Norman Macleod is above affirmed to have told with his own mouth, concerning a servant of his, who rightly foretold his returning home and landing on the Isle of Bernera one night, where his residence is, when there was very little or no likelihood of it, because of the darkness of the night, and the danger of coming through the rocks that lie round the isle. When Sir Norman examined him about it, he answered that he knew it by a vision of the spirit Brownie; and hence it may be the most probably conjectured that Mr. Campbell's knowledge of the merchant's ships being safe came from a vision of his particular genius, or familiar spirit, which we spoke of before. What I have already instanced in, is, I think, sufficient with regard to the wonderful things which Mr. Campbell has performed, either by the intervention of a genius, or the power of a second-sight. But as he has frequently done a great many amazing performances, which seem to be of such a nature that they can't be well and clearly explained to have been done either by the intervention of his familiar spirit and genius, or by the power of the second-sighted faculty, we must have recourse to the third means by which only such predictions and practises can be compassed, before we expound these new mysteries, which appear like incredible riddles, and enigmas at the first; and this third means which we must have recourse to for expounding these strange acts of his, is a due consideration of the force and power of natural magic, which, together with a narrative of the acts, which he seems magically to bring about, will be the subject of the following chapter.

CHAPTER VIII

But before we proceed to our disquisitions concerning the power and efficacy of natural magic, and examine what mysterious operations may be brought about and compassed by magical practises, and before we take a farther survey of what Mr. Campbell has performed in this kind, that relates to his profession and the public part of his life, which concerns other people as well as himself; I shall here relate some singular adventures that he passed through in his private life, and which regard only his own person. In order to this, I must return back to the year 1702, about which time some unaccountable turns of fortune attended him in his own private capacity, which must be very surprising and entertaining to my readers, when they find a man, whose foresight was always so great a help and assistance to others, who consulted him in their own future affairs, helpless, as it has been an observation concerning all such men in the account of the second-sight, and blind in his own future affairs, tossed up and down by inevitable and spiteful accidents of fortune, and made the may-game of chance and hazard, as if that wayward and inconstant goddess, was resolved to punish him, when she catched him on the blind side, for having such a quick insight and penetrating faculty in other people's matters, and scrutinizing too narrowly into her mysteries, and so sometimes preventing those fatal intentions of hers, into which she would fain lead many mortals hood-winked, and before they knew where they were. In this light, these mighty and famous seers seem to be born for the benefit and felicity of others, but at the same time to be born to unhappiness themselves. And certainly, inasmuch as we consider them as useful and beneficial often, but always satisfactory to persons who are curious in their enquiries about their fortunes, it will be natural to those of us who have the least share of generosity in our minds, to yield our pity and compassion to them, when they are remarkably unfortunate themselves; especially when that calamity seems more particularly to light upon them for their ability, and endeavour to consult the good fortune of other folks.

About the above-mentioned year, 1702, Duncan Campbell grew a little tired of his profession; such a multitude of followers troubled him, several of whom were wild youths, and came to banter him, and many more too inquisitive females to tease him with endless impertinences, and who, the more he told them, had still the more to ask, and whose curiosity was never to be satisfied: and besides this, he was so much envied, and had so many malicious artifices daily practised against him, that he resolved to leave off his profession. He had, I know, followed it pretty closely from the time I first saw him in London, which was, I think, in the beginning of the year 1698, till the year 1702, with very good success; and in those few years he had got together a pretty round sum of money. Our young seer was now at man's estate, and had learned the notion that he was to be his own governor, so far as to be his own counsellor too in what road of life he was to take, and this consideration no doubt worked with a deeper impression on his mind, than it usually does on others that are in the same blossom and pride of manhood, because it might appear more natural for him to believe that he had a sufficient ability to be his own proper adviser, who had given so many others, and some more aged than himself, counsel, with very good success. Now every experienced person knows, that when manhood is yet green, it is still in the same dangerous condition as a young plant, which is liable to be warped by a thousand cross fortuitous accidents, if good measures be not taken to support it against all the contingent shocks it may meet with from the weather or otherwise. Now, it was his misfortune to be made averse to business, which he loved before, by having too much of it, and to be so soured by meeting with numerous perplexities and malicious rubs laid in his way by invidious people, (who are the useless and injurious busy-bodies that always repine at the good of others, and rejoice to do harm to the diligent and assiduous, though they reap no profit by it themselves), that he was disgusted and deterred entirely from the prosecution of a profession by which he got not only a competent but a copious and plentiful subsistence. Nay, indeed, this was another mischief arising to him from his having so much business, that he had got money enough to leave it off, when the perplexities of it had made him willing to do so, and to live very comfortably and handsomely, like a gentleman, without it, for a time; and we know the youngest men are not wont to look the farthest before them, in matters that concern their own welfare. Now, inasmuch as he had thus taken a disgust to business and application, and was surfeited, as I may say, with the perplexities of it, it must be as natural for him, we know, to search for repose in the contrary extreme, viz., recreation and idleness, as it is for a man to seek rest after toil, to sleep after a day's labour, or to sit down after a long and tiresome walk. But there are two very distinct sorts of idleness, and two very different kinds of recreation; there is a shameful idleness which is no better than downright sloth; and there is a splendid kind of indolence, where a man having taken an aversion to the wearisomeness of a business which properly belongs to him, neglects not however to employ his thoughts, when they are vacant from what they ought more chiefly to be about, in other matters not entirely unprofitable in life, the exercise of which he finds he can follow with more abundant ease and satisfaction. There are some sorts of recreations, too, that are mean, sordid, and base; others that are very innocent, though very diverting, and that will give one the very next most valuable qualifications of a gentleman, after those which are obtained by a more serious application of the mind. The idea which I have already given my readers of our Duncan Campbell, will easily make them judge, before I tell them, which way, in these two ways, his genius would naturally lead him; and that, when he grew an idle man, he would rather indulge himself with applying his mind to the shining trifles of life, than be wholly slothful and inactive; and that when he diverted himself he would not do it after a sordid, base manner, as having a better taste and a relish for good company; but that his recreations would still be the recreations of a gentleman. And just, accordingly, as my readers would naturally judge beforehand in his case, so it really happened. The moment he shook off business, and dismissed the thoughts of it, his genius led him to a very gallant way of life; in his lodgings, in his entertainments, in paying and receiving visits, in coffee-houses, in taverns, in fencing-schools, in balls, and other public assemblies, in all ways, in fine, both at home and abroad, Duncan Campbell was a well-comported and civil fine gentleman; he was a man of pleasure, and nothing of the man of business appeared about him. But a gentleman's life, without a gentleman's estate, however shining and pleasant it may be for a time, will certainly end in sorrow, if not in infamy; and comparing life, as moralists do, to a day, one may safely pronounce this truth to all the splendid idlers I have mentioned, that if they have sunshiny weather till noon, yet the afternoon of their life will be very stormy, rainy and uncomfortable, and perhaps just at the end of their journey, to carry on the metaphor throughout, close in the darkest kind of night. Of this, as I was a man of years and more experienced in the world than he, I took upon me to forewarn Mr. Campbell, as soon as I perceived the first dangerous fit of this elegant idleness had seized him. But when will young men, by so much the more headstrong as they have less of the beard, be guided and brought to learn! and when shall we see that happy age, in which the grey heads of old men shall be clapped upon the shoulders of youth! I told him, that in this one thing he ought to consult me, and acknowledge me to be a true prophet, if I told him the end of the seeming merry steps in life he was now taking, would infallibly bring him to a labyrinth of difficulties, out of which if he extricated himself at all, he would at least find it a laborious piece of work. His taste had been already vitiated with the sweets which lay at the top of the bitter draught of fortune, and my honest rugged counsel came too late to prevail, when his fancy had decoyed and debauched his judgment, and carried it over into another interest. I remember I writ down to him the moral story, where vicious Pleasure and Virtue are pictured by the philosopher to appear before Hercules, to court him into two several paths. I told him more particularly, since he had not an estate to go through with the gentlemanly life, as he called it, that, if he followed the alluring pleasures which endeavoured to tempt Hercules, he would involve himself at last in a whole heap of miseries, out of which it would be more than an Herculean labour for him to disentangle himself again. If he had been a man that could have ever heard with either, I would have told the reader in a very familiar idiom, that he turned the deaf ear to me; for he did not mind one syllable or tittle of the prescriptions I set down for him, no more than if he had never read them; but, varying the phrase a little, I may say at least, when he should have looked upon my counsel with all the eyes he had, he turned the blind side upon it. I was resolved to make use of the revenge natural to a man of years, and therefore applied that reproachful proverb to him, which we ancients delight much in making use of to youths that follow their own false and hot imaginations, and will not heed the cooler dictates of age, experience, and wisdom. Accordingly, I wrote down to him these words, and left him in a seeming passion: I am very well assured, young man, you think me that am old, to be a fool; but I that am old, absolutely know you, who are a young fellow, to be a downright fool, and so I leave you to follow your own ways, till sad and woful experience teaches you to know it your own self, and makes you come to me to own it of your own accord. As I was going away, after this tart admonition and severe reprimand, I had a mind to observe his countenance, and I saw him smile, which I rightly construed to be done in contempt of the advice of age, and in the gaiety and fulness of conceit, which youth entertains of its own fond opinions and hair-brained rash resolves. He was got into the company of a very pretty set of gentlemen, whose fortunes were far superior to his; but he followed the same genteel exercises, as fencing, &c., and made one at all their public entertainments; and so being at an equal expense with those who could well afford to spend what they did out of their estates, he went on very pleasantly for a time, still spending and never getting, without ever considering that it must, by inevitable consequence, fall to his lot at last to be entirely reduced to a state of indigence and want. And what commonly heightens the misfortune of such men, and so of all gentlemen's younger brothers, who live upon the ready money that is given them for their portions, is, that the prosperity they live in for a time gains them credit enough just to bring them in debt, and render them more miserable than those very wretches who never had either any money or credit at all. They run themselves into debt out of shame, and to put off the evil day of appearing ruined men as long as they can, and then, when their tempers are soured by adversity, they grow tired of their own lives; and then, in a quarrel, they or some other gentleman, may be, is run through, or else being hunted by bailiffs, they exercise their swords upon those pursuers. Thus, where gentlemen will not consider their circumstances, their very prosperity is a cause of, and aggravates their misery; their very pride, which was a decent pride at first, in keeping up and maintaining their credit, subjects them too often to the lowest and the meanest acts, and their courage, which was of a laudable kind, turns into a brutish and savage rage; and all the fine, esteemed, flourishing, and happy gentleman ends, and is lost in the contemned, poor and miserable desperado, whose portion at last is confinement and a gaol, and sometimes even worse, and what I shall not so much as name here. Into many of these calamities Mr. Campbell had brought himself before it was long, by his heedlessness, and running, according to the wild dictates of youth, counter to all sound and wholesome advice. He had, it seems, run himself into debt, and one day as he was at a coffee-house, the sign of the Three Crowns, in Great Queen-street, in rushed four bailiffs upon him, who being directed by the creditor's wife, had watched him into that house, and told him they had a warrant against him, and upon his not answering, they being unacquainted with his being deaf and dumb, offered to seize his sword. He startled at their offering of violence, and taking them for ruffians, which he had often met with, repelled the assaulters, and drawing his sword, as one man, more bold than the rest, closed in with him, he shortened his blade, and in the fall pinned the fellow through the shoulder, and himself through the leg, to the floor. After that he stood at bay with all the four officers, when the most mischievous assailant of them all, the creditor's wife, ventured to step into the fray, and very barbarously took hold of that nameless part of the man, for which, as she was a married woman, nature methinks should have taught her to have a greater tenderness, and almost squeezed and crushed those vitals to death. But at last he got free from them all, and was going away as fast as he could, not knowing what consequences might ensue. But the woman who aimed herself at committing murder, in the most savage and inhuman manner, ran out after him, crying out, Murder! murder! as loud as she could, and alarmed the whole street. The bailiffs following the woman, and being bloody from head to foot, by means of the wound he received, gave credit to the outcry. The late Earl Rivers's footmen happening to be at the door, ran immediately to stop the supposed murderer, and they indeed did take him at last, but perceived their mistake, and discovered that instead of being assistants in taking a man whom they thought to be a murderer endeavouring to make his escape from the hands of justice, they had only been tricked in by that false cry to be adjutants to a bailiff in retaking a gentleman, who, by so gallant a defence, had rescued himself from the dangers of a prison; and when they had discovered this their mistake they were mighty sorry for what they had done. The most active and busy among the earl's footmen was a Dutchman, and the earl happening to be in a room next the street, and hearing the outcry of murder, stepped to the window, and seeing his own servants in the midst of the bustle, examined the Dutchman how the matter was, and, being told it, he chid the man for being concerned in stopping a gentleman that was getting free from such troublesome companions. But the Dutchman excused himself, like a Dutchman, by making a very merry blunder for a reply; Sacramente, said he, to his lord, if I had thought they were bailiffs, I would have fought for the poor dumb gentlemen, but then why had he not told me they were bailiffs, my lord?

In short, Duncan Campbell was carried off as their prisoner; but the bailiff that was wounded was led back to the coffee-house, where he pretended the wound was mortal, and that he despaired of living an hour. The proverb, however, was of the fellow's side, and he recovered sooner than other people expected he could. As soon as all danger was over, an action for damages and smart money, as their term is, was brought against Mr. Campbell; the damages were exaggerated and the demand was so extravagant, that Duncan Campbell was neither able, just at that time, nor willing, had he been able, to pay so much, as he thought, in his own wrong, and having no bail, and being ashamed to make his case known to his better sort of friends, who were both able and willing to help him at a dead lift, he was hurried away to gaol by the bailiffs, who showed such a malignant and insolent pleasure, as commonly attends powerful revenge, when they put him into the Marshalsea. There he lay in confinement six weeks, till at last four or five of his chief friends came by mere chance to hear of it; immediately they consulted about his deliverance, and unanimously resolved to contribute for his enlargement, and they accordingly went across the water together, and procured it out of hand.

Two of his benefactors were officers, and were just then going over to Flanders. Duncan Campbell, to whom they communicated their design, was resolved to try his fortune in a military way, out of a roving kind of humour, raised in him partly by his having taken a sort of aversion to his own profession in town, and partly by his finding that he could not live, without following a profession, as he had done, any longer. He, over a bottle, frankly imparted his mind to them at large; he signified to them that he hoped, since they had lately done him so great a favour in freeing him from one captivity, they would not think him too urgent if he pressed for one favour farther, upon natures so generous as theirs, by whom he took as great a pleasure in being obliged, as he could receive in being capable of obliging others. He wrote to them that the favour he meant was to redeem him from another captivity, almost as irksome to him as that out of which they had lately ransomed him. This captivity, continued he, is being either forced to follow my old profession, which I have taken an entire disgust to, for a maintenance, or being forced to live in a narrower way than suits with my genius, and the better taste I have of higher life. Such a state, gentlemen, you know, is more unpalatable than half-pay; it is like either being forced to go upon the forlorn hope, or else like a man's being an entirely cashiered and broken officer, that had no younger brother's fortune, and no other support but his commission. Thus, though you have set my body at liberty, my soul is still under an imprisonment, and will be till I leave England, and can find means of visiting Flanders, which I can do no otherwise than by the advantage of having you for my convoy. I have a mighty longing to experience some part of a military life, and I fancy, if you will grant me your interest, and introduce me to the valiant young Lord Lorne, and be spokesmen for a dumb man, I shall meet with a favourable reception; and as for you, gentlemen, after having named that great patron and pattern of courage and conduct in the field, I can't doubt but the very name I bear, if you had not known me, would have made you take me for a person of a military genius, and that I should do nothing but what would become a British soldier, and a gentleman; nothing, in fine, that should make you repent the recommendation.

These generous and gallant friends of his, it seems, complied with his request, and promised they would make application for him to the Lord Lorne, and Duncan Campbell had nothing to do but to get his bag and baggage ready, and provide himself with a pass. His baggage was not very long a getting together, and he had it in tolerable good order, and as for his pass, a brother of the Lord Forbes was so kind as to procure him one upon the first application Duncan made to him.

Accordingly, in a few days afterwards, they went on board, and having a speedy and an easy passage, arrived soon at Rotterdam. Duncan met with some of his English acquaintance in that town, and his mind being pretty much bent upon rambling, and seeing all the curiosities, customs, and humours he could, in all the foreign places he was to pass through, he went, out of a frolic, with some gentlemen, next day, in a boat to an adjacent village, to make merry over a homely Dutch entertainment, the intended repast being to consist of what the boors there count a great delicacy, brown bread and white beer. He walked out of sight from his company, and they lost one another; and strolling about by himself at an unseasonable hour, as they call it there after the bell has tolled, Duncan Campbell, who neither knew their laws, nor if he had, was capable of being guided by the notice which their laws ordain, was taken into custody in the village, for that night, and carried away the next day to Williamstadt, where he was taken for a spy, and put into a close imprisonment for three or four days.

But some Scotch gentlemen, who had been in company with Mr. Campbell at Mr. Cloysterman's, a painter in Covent-garden, made their application to the magistrate and got him released; he knew his friends the officers, that carried him over, were gone forward to the camp, and that there was no hope of finding them at Rotterdam, if he should go thither, and so he resolved, since he had had so many days punishment in Williamstadt, to have three or four days pleasure there too, by way of amends, before he would set out on his journey after his friends. But on the third night he got very much in drink; and as he went very boisterously and disorderly along, a sentry challenged him; and the want of the sense of hearing had like to have occasioned the loss of his life. The sentry fired at him and narrowly missed him; he was taken prisoner, not without some resistance, which was so far innocent, as that he knew not any reason why he should be seized; but very troublesome and unwarrantable in so orderly a town; so the governor's secretary, after the matter was examined into, judging it better for the unhappy gentleman's future safety, advised him to return home to his own country, and accordingly bespoke him a place in a Dutch ship called Yowfrow Catherine, for his passage to England.

Duncan Campbell had taken up this humour of rambling, first, of his own accord, and the troubles which he had run himself into by it, we may reasonably suppose had pretty well cured him of that extravagant itch; and there is little doubt to be made but that he rejoiced very heartily when he was got on board the ship to return to England; and that in his new resolutions he had reconciled himself to the prosecution of his former profession, and intended to set up for a predictor again as soon as he could arrive at London. But now fortune had not a mind to let him go off so; he had had his own fancy for rambling, and now she was resolved to have hers, and to give him his bellyful of caprice. Accordingly, when the Dutch ship, called Yowfrow Catherine, was making the best of her road for London, and each person in the vessel was making merry, filled with the hopes of a quick and prosperous passage, a French privateer appeared in sight, crowding all the sails she could, and bearing towards them with all haste and diligence. The privateer was double-manned, and carried thirty guns; the Dutch vessel was defenceless in comparison; and the people on board had scarce time to think, and to deplore that they should be made a prey of, before they actually were so, and had reason enough given them for their sorrow. All the passengers, to a single man, were stripped, and had French seamen's jackets in exchange for their clothes. Duncan Campbell had now a taste given him of the fate of war, as well as of the humour of travelling, and wished himself again, I warrant him, among his greatest crowd of consulters, as tiresome as he thought business to be, instead of being in the middle of a crew of sea savages. The town where the dumb prisoner was at last confined was Denain. There happened to be some English friars there, who were told by the others who he was, and to them he applied himself in writing, and received from them a great deal of civil treatment. But a certain man of the order of Recollects, happening to see him there, who had known him in England, and what profession he followed, caused him to be called to question, as a man that made use of ill means to tell fortunes. When he was questioned by a whole society of these religious men, he made them such pertinent and satisfactory answers in writing, that he convinced them he had done nothing for which he deserved their reprimand; and they unanimously acquitted him. The heads of his defence, as I have been informed, were these: —

First, he alleged that the second-sight was inborn and inbred in some men; and that every country had had examples of it more or less; but that the country of Scotland, in which he was educated from an infant, abounded the most of any with those sort of people; and from thence he said he thought he might very naturally draw this conclusion, that a faculty that was inborn and inbred to men, and grown almost a national faculty among a people who were remarkably honest, upright, and well-meaning people, could not, without some impiety, be imputed to the possessors of it as a sin; and when one of the fathers rejoined that it was remarked by several writers of the second-sight, that it must be therefore sinful, because it remained no longer among the people when the doctrines of Christianity were fully propagated, and the light of the gospel increased among them; and that afterwards it affected none but persons of vicious lives and an ill character; to this objection Mr. Campbell replied, that he knew most (even ingenious) writers had made that remark concerning the second-sight, but begged leave to be excused, if he ventured to declare that it was no better than a vulgar and common error; and the reasons were these, which he alleged in his own behalf; and to confirm his assertion, he told them men of undoubted probity, virtue, and learning, both of their own religion, viz., the Roman Catholic, and also of the reformed religion, and in several nations, had been affected, and continued all their lives to be affected, with this second-sighted power, and that there could be, therefore, no room to fix upon it the odious character of being a sinful and vicious, not to say that some called it still worse, a diabolical talent. He said he would content himself with making but two instances, because he believed those two would be enough to give content to them, his judges too, in that case. In his first instance he told them that they might find somewhat relating to this in Nicolaus Hemingius, who, in his tracts de Superstitionibus Magicis, printed at Copenhagen, anno 1575, informs the world, that Petrus Palladius, a bishop of See-landt, and professor of divinity at Copenhagen, could, from a part of his body affected, foretell from what part of the heavens tempests would come, and was seldom deceived. One of the fathers immediately asked him if he understood Latin? To this Duncan Campbell replied, No. Oh! said the friar, then, I don't remember that book was ever translated into English, that you mention. But, rejoined Duncan Campbell, the passage I mentioned to you, I have read in an English book, and word for word, according to the best of my memory, as I have written it down to you. In what English book? said the friar. I don't remember the name of the book, Duncan Campbell answered, but very well remember the passages, and that it was in a book of authority, and which bore a credit and good repute in the world; and you, being scholars, may, if you please, have recourse to the learned original, and I doubt not but you'll find what I say to be a truth. For the second instance, he told them, that in Spain, there are those they call Saludadores, that have this kind of gift. There was, continued he, in writing, one of your own religion, venerable fathers, and of a religious order, nay, a friar too, that had this gift. He was a noted Dominican, said he, and though I forget his name, you may, by writing a letter to England, learn his name. He was a devout Portuguese, belonging to Queen Catherine Dowager's chapel, and had the second-sight to a great degree, and was famous and eminent for it. They then asked him what was the full power he had to do by the second-sight. He answered, that as they had intimated that they had perused some of the skilful writers concerning the second-sight, he did not doubt but they had found, as well as he could tell them, that as to the extent of people's knowledge in that secret way, it reached both present, past, and future events. They foresee murders, drownings, weddings, burials, combats, manslaughters, &c., all of which there are many instances to be given. They commonly foresee sad events a little while before they happen; for instance, if a man's fatal end be hanging, they will see a gibbet, or rope about his neck; if beheading, they will see a man without a head; if drowning, they will see water up to his throat; if stabbing, they will see a dagger in his breast; if unexpected death in his bed, they will see a windingsheet about his head. They foretell not only marriages, but of good children; what kind of life men shall lead, and in what condition they shall die; also riches, honours, preferments, peace, plenty, and good weather. It is likewise usual with persons that have lost anything to go to some of these men, by whom they are directed how, with what persons, and in what place they shall find their goods. It is also to be noted that these gifts bear a latitude, so that some have it in a far more eminent degree than others; and what I have here written down to you, you need not take as a truth from me; but as it concerned me so nearly, I remember the passage by heart, and you will find it very near word for word in Dr. Beaumont's book Of Familiar Spirits. Aye, said the friars, but you have a genius too that attends you, as we are informed. So, replied Duncan Campbell, have all persons that have the second-sight in any eminent degree; and to prove this I will bring no less a witness than King James, who, in his Demonology, book the third and chapter the second, mentions also a spirit called Brownie, that was wont formerly to haunt divers houses, without doing any evil, but doing, as it were, necessary turns up and down the house; he appeared like a rough man, nay, some believed that their house was all the 'sonsier,' as they called it, that is, the more lucky or fortunate, that such spirits resorted there. With these replies the friars began to own they were very well satisfied, and acquiesced in the account he had given of himself as a very good, true, and honest account; but they told him they had still a farther accusation against him, and that was, that he practised magic arts, and that he used, as they had been informed, unlawful incantations. To this he made answer, that there were two kinds of magic, of which he knew they that were men of learning could not be ignorant. The art of magic, which is wicked and impious, continued he, is that which is professed, and has been professed at all times in the world, by witches, magicians, diviners, enchanters, and such like notorious profligates; who, by having an unnatural commerce with the devil, do many strange, prodigious, and preternatural acts, above and beyond all human wisdom; and all the arguments I ever did, or ever will deduce, continued he, from that black art, is a good and shining argument; it is this, O fathers: I draw a reason from these prodigious practices of wizards, magicians, enchanters, &c., and from all the heathen idolatry and superstition, to prove that there is a Deity; for from these acts of theirs, being preternatural and above human wisdom, we may consequently infer that they proceed from a supernatural and immaterial cause, such as demons are. And this is all the knowledge I ever did or ever will draw from that black hellish art. But, fathers, there is another kind of art magic, called natural magic, which is directly opposite to theirs, and the object of which art is to do spiritual good to mankind, as the object of theirs is to torment them, and induce them to evil. They afflict people with torments, and my art relieves them from the torments they cause. The public profession of these magical arts has, as you know, fathers, it is a common distinction, between black and white magic, been tolerated in some of the most famous universities of Christendom, though afterwards for a very good reason in politics, making it a public study to such a degree was very wisely retrenched by prohibition. If this, therefore, be a fault in your own opinions, hear my accusers, but if not, you will not only excuse, but commend me.

The friars were extremely well pleased with his defence, but one of them had a mind to frighten him a little if he could, and asked him what he would say if he could produce some witches lately seized, that would swear he had been frequently at their unlawful assemblies, where they were making their waxen images and other odd mischievous inventions in black magic, to torment folks; what if I can produce such evidence against you, wrote the father to him, by way of strengthening the question, will you not own that we have convicted you then? And when he had wrote the note, he gave it Duncan Campbell, with a look that seemed to express his warmth and eagerness in the expostulation. Duncan Campbell took the paper and read it, and far from being startled, returned this answer, with a smile continuing in his face while he wrote it. No, said he, fathers, by your leave, they will only prove me a good magician by that oath, and themselves more plainly witches. They will prove their love to torment good folks, and only show their hatred to me, an innocent man, but wise enough to torment them by hindering them from tormenting others. The fathers were well pleased with the shrewdness of the answer; but Duncan Campbell had a mind to exert his genius a little farther with the good friar, who thought likewise he had put him a very shrewd question; so taking up another sheet of paper, Fathers, said he, shall I entertain you with a story of what passed upon this head, between two religious fathers, as you all of you are, and a prince of Germany, in which you will find that mine ought to be reputed a full answer to the question the last learned father was pleased to propose to me? The story is somewhat long, but very much to the purpose and entertaining; I remember it perfectly by heart, and if you will have patience while I am writing it, I do not doubt but that I shall not only satisfy you, but please you and oblige you with the relation. The author I found it in, quotes it from Fromannus, (I think the man's name was so, and I am sure my author calls him a very learned man,) in his third book of Magical Incantation, and though I do not understand the language the original is writ in, yet I dare venture to say upon the credit of my English author, from whom I got the story by heart, that you will find me right whenever you shall be pleased to search.

The friars were earnest for the story, and expressed a desire that he would write it down for them to read, which he did in the following words. Note – that I have since compared Mr. Duncan Campbell's manuscript with the author's page out of which he took it, and find it word for word the same; which shows how incomparable a memory this deaf and dumb gentleman has got, besides his other extraordinary qualifications. The story is this: —

A prince of Germany invited two religious fathers, of eminent virtue and learning, to a dinner. The prince, at table, said to one of them: Father, think you we do right in hanging persons, who are accused by ten or twelve witches, to have appeared at their meetings or sabbaths? I somewhat fear we are imposed on by the devil, and that it is not a safe way to truth, that we walk in by these accusations; especially since many great and learned men everywhere begin to cry out against it, and to charge our consciences with it; tell me, therefore, your opinion. To whom the fathers, being somewhat of an eager spirit, said; What should make us doubtful in this case? Or what should touch our consciences, being convicted by so many testimonies? Can we make it a scruple, whether God will permit innocent persons should be so traduced? there is no cause for a judge to stick at such a number of accusations, but he may proceed with safety. To which, when the prince had replied, and much had been said pro and con on both sides about it, and the father seemed wholly to carry the point, the prince at length concluded the dispute; saying, I am sorry for you, father, that in a capital cause you have condemned yourself, and you cannot complain if I commit you to custody; for no less than fifteen witches have deposed that they have seen you, ay, start not! you your ownself, at their meetings; and to show you that I am not in jest, I will presently cause the public acts to be brought for you to read them. The father stood in a maze, and with a dejected countenance had nothing here to oppose but confusion and silence, for all his learned eloquence.