Irish Witchcraft and Demonology

Each story keeps the passage it was read from. Open one to read the passage as the book has it, and, where the companion has written its own telling, that too.

1. Revenge! — Apparitions in the River at Portadown

   near Portadown · townland · Armagh · 1641–1642

   After the Portadown massacre, deponents swore that a spirit in the shape of a woman, waist high in the water with dishevelled hair and skin white as snow, repeatedly cried 'Revenge! Revenge! Revenge!' Robert Maxwell, Archdeacon of Down, swore the rebels told him the drowned were daily and nightly seen walking upon the river, singing psalms, brandishing swords, and screeching hideously.

   Read the passage

   During the rebellion an appalling massacre of Protestants took place at Portadown, when about a hundred persons, men, women, and children, were forced over the bridge into the river, and so drowned; the few that could swim, and so managed to reach the shore, were either knocked on the head by the insurgents when they landed, or else were shot. It is not a matter of surprise that this terrible incident gave rise to legends and stories in which anything strange or out of the common was magnified out of all proportion. According to one deponent there appeared one evening in the river "a vision or spirit assuming the shape of a woman, waist high, upright in the water, naked with [_illegible_] in her hand, her hair dishevelled, her eyes seeming to twinkle in her head, and her skin as white as snow; which spirit seeming to stand upright in the water often repeated the word _Revenge! Revenge! Revenge!_" Also Robert Maxwell, Archdeacon of Down, swore that the rebels declared to him, (and some deponents made similar statements) "that most of those that were thrown from that bridge were daily and nightly seen to walk upon the River, sometimes singing Psalms, sometimes brandishing of Swords, sometimes screeching in a most hideous and fearful manner." Both these occurrences are capable of a rational explanation. The supposed spectre was probably a poor, bereaved woman, demented by grief and terror, who stole out of her hiding-place at night to bewail the murder of her friends, while the weird cries arose from the half-starved dogs of the country-side, together with the wolves which abounded in Ireland at that period, quarrelling and fighting over the corpses. Granting the above, and bearing in mind the credulity of all classes of Society, it is not difficult to see how the tales originated; but to say that, because such obviously impossible statements occur in certain depositions, the latter are therefore worthless as a whole, is to wilfully misunderstand the popular mind of the seventeenth century.

   Project Gutenberg #43651, Chapter IV

2. The Clonmel Changeling Burning

   Clonmel · townland · Tipperary · 1895

   Near Clonmel in 1895 a woman was burnt to death not out of hatred but from the belief that fairies had stolen the real wife and left a changeling in her place, and that fire would force the changeling to vanish so the true wife could return. The case became infamously known as a 'witch-burning', though the true motive was a tragic misunderstanding rooted in fairy-belief.

   Read the passage

   After the opening years of the eighteenth century, when once it had ceased to attract the unwelcome attentions of judge, jury, and executioner, witchcraft degenerated rapidly. It is said by some writers that a belief in the old-fashioned witch of history may still be found in the remoter parts of rural England; the same can hardly be said of Ireland, this being due to the fact that witchcraft was never, at its best (or worst) period, very prevalent in this country. But its place is taken by an ineradicable belief in _pishogues_, or in the semi-magical powers of the bone-setter, or the stopping of bleeding wounds by an incantation, or the healing of diseases in human beings or animals by processes unknown to the medical profession, or in many other quaint tenets which lie on the borderland between folklore and witchcraft, and at best only represent the complete degeneracy and decay of the latter. Yet these practices sometimes come, for one reason or another, within the wide reach of the arm of the law, though it is perhaps unnecessary to state that they are not treated as infringements of the Elizabethan Statute. For example, some years ago a case was tried at New Pallas in co. Limerick, where a woman believed that another desired to steal her butter by _pishogues_, flew in a passion, assaulted her and threw her down, breaking her arm in the fall.[61] That appalling tragedy, the "witch-burning" case that occurred near Clonmel in 1895, is altogether misnamed. The woman was burnt, not because she was a witch, but in the belief that the real wife had been taken away and a fairy changeling substituted in her place; when the latter was subjected to the fire it would disappear, and the wife would be restored. Thus the underlying motive was kindness, but oh, how terribly mistaken! Lefanu in his _Seventy Years of Irish Life_ relates a similar incident, but one which fortunately ended humorously rather than tragically: while Crofton Croker mentions instances of wives being taken by the fairies, and restored to their husbands after the lapse of years.

   Project Gutenberg #43651, Chapter 10

   As the companion tells it

   Somewhere around here, in 1895, a woman was burnt to death in what came to be called the Clonmel witch-burning. But that name is wrong. She was not burnt because anyone thought she was a witch. She was burnt because the people around her believed the real wife had been taken away by the fairies, and that a changeling had been left in her place. They thought that if the changeling was subjected to fire, it would disappear, and the true wife would come back. So the motive was kindness, as the book puts it, but oh, how terribly mistaken. After the opening years of the 1700s, witchcraft in Ireland had ceased to attract the attentions of judge, jury, and executioner, and it degenerated. Witchcraft was never very prevalent in this country to begin with. Its place was taken by a belief in pishogues, the semi-magical powers of the bone-setter, the stopping of bleeding wounds by incantation, the healing of diseases in people or animals by means unknown to the medical profession. These practices sometimes came within reach of the law, though not under the Elizabethan Statute. Some years ago a case was tried at New Pallas in Limerick, where a woman believed another was stealing her butter by pishogues, flew into a passion, assaulted her, threw her down, and broke her arm. LeFanu in his Seventy Years of Irish Life relates a similar incident to the Clonmel case, but one that ended humorously rather than tragically. Crofton Croker mentions instances of wives being taken by the fairies and restored to their husbands after the lapse of years.

3. Dame Alice Kyteler, the Sorceress of Kilkenny

   near Kilkenny · townland · Kilkenny · 1324

   In 1324 Bishop Richard de Ledrede's inquisition found a band of heretical sorcerers in Kilkenny city led by Dame Alice Kyteler, accused of poisoning three husbands, bewitching a fourth, sacrificing animals to demons, and keeping an incubus called Robin son of Art. Charged with sorcery and heresy, she was declared a sorceress, magician, and heretic, but fled — first from Kilkenny, then from Dublin — reportedly ending her days unmolested in England.

   Read the passage

   7. The said dame had a certain demon, an incubus, named Son of Art, or Robin son of Art, who had carnal knowledge of her, and from whom she admitted that she had received all her wealth. This incubus made its appearance under various forms, sometimes as a cat, or as a hairy black dog, or in the likeness of a negro (Æthiops), accompanied by two others who were larger and taller than he, and of whom one carried an iron rod.

   According to another source the sacrifice to the evil spirit is said to have consisted of nine red cocks, and nine peacocks' eyes. Dame Alice was also accused of having "swept the streets of Kilkenny betweene compleine and twilight, raking all the filth towards the doores of hir sonne William Outlawe, murmuring secretly with hir selfe these words:

   Project Gutenberg #43651, Chapter II

4. Petronilla of Meath Burned Alive as a Witch

   near Kilkenny · townland · Kilkenny · 1324

   Petronilla of Meath, a servant of Dame Alice Kyteler, was flogged six times until she confessed to sorcery and consulting demons. She was subsequently condemned and burned alive in Kilkenny, the first recorded execution by fire for heresy in Ireland.

   Read the passage

   What was the fate of Dame Alice's accomplices, whose names we have given above, is not specifically recorded, except in one particular instance. One of them, Petronilla of Meath, was made the scapegoat for her mistress. The Bishop had her flogged six times, and under the repeated application of this form of torture she made the required confession of magical practices. She admitted the denial of her faith and the sacrificing to Robert, son of Art, and as well that she had caused certain women of her acquaintance to appear as if they had goats' horns. She also confessed that at the suggestion of Dame Alice she had frequently consulted demons and received responses from them, and that she had acted as a "medium" (mediatrix) between her and the said Robert. She declared that although she herself was mistress of the Black Art, yet she was as nothing in comparison with the Dame from whom she had learnt all her knowledge, and that there was no one in the world more skilful than she. She also stated that William Outlawe deserved death as much as she, for he was privy to their sorceries, and for a year and a day had worn the devil's girdle[6] round his body. When rifling Dame Alice's house there was found "a wafer of sacramental bread, having the devil's name stamped thereon instead of Jesus Christ, and a pipe of ointment wherewith she greased a staffe, upon which she ambled and galloped through thicke and thin, when and in what manner she listed." Petronilla was accordingly condemned to be burnt alive, and the execution of this sentence took place with all due solemnity in Kilkenny on 3rd November 1324, which according to Clyn fell on a Sunday. This was the first instance of the punishment of death by fire being inflicted in Ireland for heresy.

   Project Gutenberg #43651, Chapter 3

5. The Clonmel Changeling Burning

   Clonmel · townland · Tipperary · 1895

   Near Clonmel in 1895 a woman was burnt to death not out of hatred but from the belief that fairies had stolen the real wife and left a changeling in her place, and that fire would force the changeling to vanish so the true wife could return. The case became infamously known as a 'witch-burning', though the true motive was a tragic misunderstanding rooted in fairy-belief.

   Read the passage

   After the opening years of the eighteenth century, when once it had ceased to attract the unwelcome attentions of judge, jury, and executioner, witchcraft degenerated rapidly. It is said by some writers that a belief in the old-fashioned witch of history may still be found in the remoter parts of rural England; the same can hardly be said of Ireland, this being due to the fact that witchcraft was never, at its best (or worst) period, very prevalent in this country. But its place is taken by an ineradicable belief in _pishogues_, or in the semi-magical powers of the bone-setter, or the stopping of bleeding wounds by an incantation, or the healing of diseases in human beings or animals by processes unknown to the medical profession, or in many other quaint tenets which lie on the borderland between folklore and witchcraft, and at best only represent the complete degeneracy and decay of the latter. Yet these practices sometimes come, for one reason or another, within the wide reach of the arm of the law, though it is perhaps unnecessary to state that they are not treated as infringements of the Elizabethan Statute. For example, some years ago a case was tried at New Pallas in co. Limerick, where a woman believed that another desired to steal her butter by _pishogues_, flew in a passion, assaulted her and threw her down, breaking her arm in the fall.[61] That appalling tragedy, the "witch-burning" case that occurred near Clonmel in 1895, is altogether misnamed. The woman was burnt, not because she was a witch, but in the belief that the real wife had been taken away and a fairy changeling substituted in her place; when the latter was subjected to the fire it would disappear, and the wife would be restored. Thus the underlying motive was kindness, but oh, how terribly mistaken! Lefanu in his _Seventy Years of Irish Life_ relates a similar incident, but one which fortunately ended humorously rather than tragically: while Crofton Croker mentions instances of wives being taken by the fairies, and restored to their husbands after the lapse of years.

   Project Gutenberg #43651, Chapter 10

   As the companion tells it

   Somewhere around here, in 1895, a woman was burnt to death in what came to be called the witch-burning case of Clonmel. That name is wrong. She was not burnt because anyone thought she was a witch. The people who did it believed the real wife had been taken away by fairies, and that what remained was a changeling left in her place. Their thought was that if the changeling were subjected to fire, it would disappear, and the true wife would be restored. The underlying motive was kindness, but oh, how terribly mistaken. The book Irish Witchcraft and Demonology sets this tragedy in a wider context. It says that after the early years of the 18th century, witchcraft in Ireland degenerated rapidly. It was never very prevalent in this country, even at its worst. What took its place was a belief in pishogues, in the powers of the bone-setter, in stopping bleeding wounds by incantation, in healing diseases by processes unknown to the medical profession. These were old tenets lying on the borderland between folklore and witchcraft. Sometimes they came within reach of the law, though not treated under the Elizabethan Statute. A case at New Pallas in Limerick saw a woman who believed another wished to steal her butter by pishogues fly into a passion, assault her, break her arm. Le Fanu in his Seventy Years of Irish Life relates a similar incident that ended humorously rather than tragically, while Crofton Croker mentions wives taken by fairies and restored to their husbands after years.

6. The Island Magee Witch Trial at Carrickfergus

   Carrickfergus · townland · Antrim · 1711

   Seven women from Island Magee and surrounding areas were tried at Carrickfergus on 31 March 1711 before Judges Upton and Macartney for bewitching Mary Dunbar. Despite Judge Upton's skepticism, the jury found them guilty, and they were sentenced to a year's imprisonment and to stand in the pillory, where a mob pelted them so severely that one lost an eye; this was the last witch trial in Ireland.

   Read the passage

   Unfortunately his Brother on the Bench was not so open-minded. Judge Macartney, who is almost certainly the Counsel for the plaintiff in the Lostin case, differed altogether from him, and thought that the jury might well bring them in guilty. The twelve good men and true lost no time in doing so, and, in accordance with the Statute, the prisoners were sentenced to a year's imprisonment, and to stand in the pillory four times during that period. It is said that when placed in this relic of barbarism the unfortunate wretches were pelted by the mob with eggs and cabbage-stalks to such an extent that one of them had an eye knocked out. And thus ended the last trial for witchcraft in Ireland.

   It is significant that witch-trials stopped in all three countries within a decade of each other. The last condemnation in England occurred in 1712, when a woman in Hertfordshire, Jane Wenham, was found guilty by a jury, but was reprieved at the representation of the Judge; another trial occurred in 1717, but the accused were acquitted. In Scotland the Sheriff-depute of Sutherland passed sentence of death on a woman (though apparently illegally) in 1722, who was consequently strangled and burnt. Ashton indeed states (p. 192) that the last execution in Ireland occurred at Glarus, when a servant was burnt as a witch in 1786. This would be extremely interesting, were it not for the fact that it is utterly incorrect. It is clear from what J. Français says that this happened at Glaris _in Switzerland_, and was the last instance of judicial condemnation and execution in Europe. We have drawn attention to this lest it should mislead others, as it did us.

   Project Gutenberg #43651, Chapter 9

7. The Kyteler Witchcraft Case of Kilkenny

   near Kilkenny · townland · Kilkenny · 1324

   Dame Alice Kyteler was at the centre of Ireland's first and most famous witchcraft case, in the town of Kilkenny in 1324. The chapter treats it as the earliest traceable appearance of witchcraft in Ireland, the culmination of events quietly happening beforehand, and notes that something approaching a persecution may have followed as a sequel to the case.

   Read the passage

   It is said, though we cannot vouch for the accuracy of the statement, that in a certain book on the natural history of Ireland there occurs a remarkable and oft-quoted chapter on Snakes--the said chapter consisting of the words, "There are no snakes in Ireland." In the opinion of most people at the present day a book on Witchcraft in Ireland would be of equal length and similarly worded, except for the inclusion of the Kyteler case in the town of Kilkenny in the first half of the fourteenth century. For, with the exception of that classic incident, modern writers seem to hold that the witch-cult never found a home in Ireland as it did elsewhere. For example, the article on "Witchcraft" in the latest edition of the _Encyclopædia Britannica_ mentions England and Scotland, then passes on to the Continent, and altogether ignores this country; and this is, in general, the attitude adopted by writers on the subject. In view of this it seems very strange that no one has attempted to show why the Green Isle was so especially favoured above the rest of the civilised world, or how it was that it alone escaped the contracting of a disease that not for years but for centuries had infected Europe to the core. As it happens they may spare themselves the labour of seeking for an explanation of Ireland's exemption, for we hope to show that the belief in witchcraft reached the country, and took a fairly firm hold there, though by no means to the extent that it did in Scotland and England. The subject has never been treated of fully before, though isolated notices may be found here and there; this book, however imperfect it may be, can fairly claim to be the first attempt to collect the scattered stories and records of witchcraft in Ireland from many out-of-the-way sources, and to present them when collected in a concise and palatable form. Although the volume may furnish little or nothing new to the history or psychology of witchcraft in general, yet it may also claim to be an unwritten chapter in Irish history, and to show that in this respect a considerable portion of our country fell into line with the rest of Europe.

   At the outset the plan and scope of this book must be made clear. It will be noticed that the belief in fairies and suchlike beings is hardly touched upon at all, except in those instances where fairy lore and witchcraft become inextricably blended.

   Project Gutenberg #43651, Chapter I

8. The Carnmoney Witch: Mary Butters and the Fatal Charm

   Carnmoney · townland · Antrim · 1807–1808

   Mary Butters, a Carrickfergus woman, was brought to cure a bewitched cow belonging to tailor Alexander Montgomery near Carnmoney Meeting-House. Her charm involving a pot of milk, needles, pins and crooked nails filled the house with fumes, killing Montgomery's wife, son, and Margaret Lee, while Butters herself barely survived. She was tried at the Spring Assizes in 1808 but discharged.

   Read the passage

   Montgomery and his ally kept their lonely vigil until daybreak, when, becoming alarmed at receiving no summons, they left their post and knocked at the door, but obtained no response. They then looked through the kitchen window, and to their horror saw the four inmates stretched on the floor as dead. They immediately burst in the door, and found that the wife and son were actually dead, and the sorceress and Margaret Lee nearly so. The latter soon afterwards expired; Mary Butters was thrown out on a dung-heap, and a restorative administered to her in the shape of a few hearty kicks, which had the desired effect. The house had a sulphureous smell, and on the fire was a large pot in which were milk, needles, pins, and crooked nails. At the inquest held at Carnmoney on the 19th of August, the jurors stated that the three victims had come by their deaths from suffocation, owing to Mary Butters having made use of some noxious ingredients, after the manner of a charm, to recover a sick cow. She was brought up at the Assizes, but was discharged by proclamation. Her version of the story was, that a black man had appeared in the house armed with a huge club, with which he killed the three persons and stunned herself.

   Lamentable though the whole affair was, as well for the gross superstition displayed by the participants as for its tragical ending, yet it seems to have aroused no other feelings amongst the inhabitants of Carnmoney and Carrigfergus than those of risibility and derision. A clever racy ballad was made upon it by a resident in the district, which, as it is probably the only poem on the subject of witchcraft in Ireland, we print here in its entirety from the _Ulster Journal of Archæology_ for 1908, though we have not had the courage to attempt a glossary to the "braid Scots." It adds some picturesque details to the more prosaic account of the _News-Letter_.

   Project Gutenberg #43651, Chapter 10

9. The Drowned of Portadown Bridge Return as Spirits

   near Portadown · townland · Armagh · 1641

   During the 1641 rebellion, about a hundred Protestants were forced off Portadown bridge into the river and drowned by insurgents. Afterwards, deponents swore that a naked spectral woman rose from the river crying 'Revenge!', and that the ghosts of the drowned were seen walking on the water singing psalms and shrieking.

   Read the passage

   During the rebellion an appalling massacre of Protestants took place at Portadown, when about a hundred persons, men, women, and children, were forced over the bridge into the river, and so drowned; the few that could swim, and so managed to reach the shore, were either knocked on the head by the insurgents when they landed, or else were shot. It is not a matter of surprise that this terrible incident gave rise to legends and stories in which anything strange or out of the common was magnified out of all proportion. According to one deponent there appeared one evening in the river "a vision or spirit assuming the shape of a woman, waist high, upright in the water, naked with [_illegible_] in her hand, her hair dishevelled, her eyes seeming to twinkle in her head, and her skin as white as snow; which spirit seeming to stand upright in the water often repeated the word _Revenge! Revenge! Revenge!_" Also Robert Maxwell, Archdeacon of Down, swore that the rebels declared to him, (and some deponents made similar statements) "that most of those that were thrown from that bridge were daily and nightly seen to walk upon the River, sometimes singing Psalms, sometimes brandishing of Swords, sometimes screeching in a most hideous and fearful manner." Both these occurrences are capable of a rational explanation. The supposed spectre was probably a poor, bereaved woman, demented by grief and terror, who stole out of her hiding-place at night to bewail the murder of her friends, while the weird cries arose from the half-starved dogs of the country-side, together with the wolves which abounded in Ireland at that period, quarrelling and fighting over the corpses. Granting the above, and bearing in mind the credulity of all classes of Society, it is not difficult to see how the tales originated; but to say that, because such obviously impossible statements occur in certain depositions, the latter are therefore worthless as a whole, is to wilfully misunderstand the popular mind of the seventeenth century.

   Project Gutenberg #43651, Chapter 5

10. The Haunting of the Haltridge House at Island Magee

    near Island Magee · townland · Antrim · 1710–1711

    From September 1710 Mrs. Anne Haltridge, widow of the Presbyterian minister of Island Magee, was tormented nightly in her son James Haltridge's house by an invisible agent that threw stones and turf at her bed and stripped its clothes, and by an apparition of a strange boy who threatened the household and dug a grave 'for a corpse which will come out of this house very soon'. The bedclothes were repeatedly made up in the shape of a corpse, and after crying out that a knife had been stuck into her back, Mrs. Haltridge died on 22 February 1711.

    Read the passage

    The actual trial of the witches was preceded by a series of most extraordinary incidents. In September 1710, Mrs. Anne Haltridge, widow of the Rev. John Haltridge, late Presbyterian minister at Island Magee, while staying in the house of her son, James Haltridge of the same place, suffered great annoyance every night from some invisible object, which threw stones and turf at her bed, the force of the blow often causing the curtains to open, and even drawing them from one end of the bed to the other. About the same time, also, the pillows were taken from under her head, and the clothes pulled off; and though a strict search was made, nothing could be discovered. Continuing to be annoyed in this way she removed to another room, being afraid to remain in her own any longer.

    Then about the 11th of December, as she was sitting in the twilight at the kitchen fire, a little boy came in and sat down beside her. He appeared to be about eleven or twelve years old, with short black hair, having an old black bonnet on his head, a half-worn blanket about him trailing on the floor, and a torn vest under it, and kept his face covered with the blanket held before it. Mrs. Haltridge asked him several questions: Where he came from? Where he was going? Was he cold or hungry? and so on; but instead of answering her he got up and danced very nimbly round the kitchen, and then ran out of the house and disappeared in the cow-shed. The servants ran after him, but he was nowhere to be seen; when they returned to the house, however, there he was beside them. They tried to catch him, but every time they attempted it he ran off and could not be found. At last one of the servants, seeing the master's dog coming in, cried out that her master was returning home, and that he would soon catch the troublesome creature, upon which he immediately vanished, nor were they troubled with him again till February 1711.

    Project Gutenberg #43651, Chapter VIII

11. Mary Dunbar's Torments: The Bewitching at Island Magee

    near Island Magee · townland · Antrim · 1711

    In late February 1711 Mary Dunbar, an eighteen-year-old staying at James Haltridge's house in Island Magee after old Mrs. Haltridge's death, found a mysteriously knotted apron and was then seized with violent fits. She claimed to be tormented by visions of women whom she named and described, vomited feathers, yarn, pins and buttons, and her afflictions led to depositions and the arrest of seven local women on charges of witchcraft.

    Read the passage

    We now reach the account of the witchcraft proper, and the consequent trial. In or about the 27th of February 1711, a girl about eighteen years of age, Miss Mary Dunbar, whom Dr. Tisdall describes as "having an open and innocent countenance, and being a very intelligent young person," came to stay with Mrs. Haltridge, junior, to keep her company after her mother-in-law's death. A rumour was afloat that the latter had been bewitched into her grave, and this could not fail to have its effect on Miss Dunbar. Accordingly on the night of her arrival her troubles began. When she retired to her bedroom, accompanied by another girl, they were surprised to find that a new mantle and some other wearing apparel had been taken out of a trunk and scattered through the house. Going to look for the missing articles, they found lying on the parlour floor an apron which two days before had been locked up in another apartment. This apron, when they found it, was rolled up tight, and tied fast with a string of its own material, which had upon it five strange knots[53] (Tisdall[54] says _nine_). These she proceeded to unloose, and having done so, she found a flannel cap, which had belonged to old Mrs. Haltridge, wrapped up in the middle of the apron. When she saw this she was frightened, and threw both cap and apron to young Mrs. Haltridge, who also was alarmed, thinking that the mysterious knots boded evil to some inmate of the house. That evening Miss Dunbar was seized with a most violent fit, and, recovering, cried out that a knife was run through her thigh, and that she was most grievously afflicted by three women, whom she described particularly, but did not then give any account of their names. About midnight she was seized with a second fit; when she saw in her vision seven or eight women who conversed together, and in their conversation called each other by their names. When she came out of her fit she gave their names as Janet Liston, Elizabeth Cellor, Kate M'Calmont, Janet Carson, Janet Mean, Latimer, and one whom they termed Mrs. Ann. She gave so minute a description of them that several of them were guessed at, and sent from different parts of the district to the "Afflicted," as Dr. Tisdall terms her, whom she distinguished from many other women that were brought with them. "She was constantly more afflicted as they approached the house; particularly there was one Latimer, who had been sent from Carrigfergus privately by Mr. Adair, the dissenting teacher; who, when she came to the house where the Afflicted was, viz. in Island Magee, none of them suspected her, but the Afflicted fell into a fit as she came near the house, and recovering when the woman was in the chamber the first words she said were, _O Latimer, Latimer_ (which was her name), and her description agreed most exactly to the person. After this manner were all the rest discovered; and at one time she singled out one of her tormentors amongst thirty whom they brought in to see if they could deceive her either in the name or description of the accused person. All this was sworn to by persons that were present, as having heard it from the Afflicted as she recovered from her several fits."

    Project Gutenberg #43651, Chapter VIII

12. David Jones bewitched to death through the prison grate

    Youghal · townland · Cork · 1661

    In April 1661 David Jones stood sentinel overnight at Youghal prison to watch for Florence Newton's familiars. She kissed his hand through the grate; he was seized with a pain in the arm that after seven days moved to his heart, and he died about fourteen days later, crying out that the witch had bewitched him. Newton was indicted for his death at the Cork Assizes.

    Read the passage

    "Hitherto we have heard the most considerable Evidence touching Florence Newton's witchcraft upon Mary Longdon, for which she was committed to Youghall Prison, 24th March 1661. But April following she bewitched one David Jones to death by kissing his hand through the Grate of the Prison, for which she was indicted at Cork Assizes, and the evidence is as follows:

    "Elenor Jones, Relict of the said David Jones, being sworn and examined in open Court what she knew concerning any practice of Witchcraft by the said Florence Newton upon the said David Jones her Husband, gave in Evidence, That in April last the said David, having been out all Night, came home early in the Morning, and said to her, _Where dost thou think I have been all Night?_ To which she answered she knew not; whereupon he replied, _I and Frank Beseley have been standing Centinel over the Witch all night_. To which the said Elenor said, _Why, what hurt is that?_ _Hurt?_ quoth he. _Marry I doubt it's never a jot the better for me; for she hath kiss'd my Hand, and I have a great pain in that arm, and I verily believe she hath bewitch'd me, if ever she bewitch'd any Man._ To which she answered, _The Lord forbid!_ That all that Night, and continually from that time, he was restless and ill, complaining exceedingly of a great pain in his arm for seven days together, and at the seven days' end he complained that the pain was come from his Arm to his Heart, and then kept his bed Night and Day, grievously afflicted, and crying out against Florence Newton, and about fourteen days after he died.

    Project Gutenberg #43651, Chapter V

13. "Now she is down": courtroom sorcery at the Cork Assizes

    Cork · townland · Cork · 1661

    At Florence Newton's trial at the Cork Assizes on 11 September 1661, she peeped at Mary Longdon between the bystanders, cast her manacled hands towards her and said "Now she is down", whereupon the maid collapsed into a violent fit, shrieking and vomiting crooked pins, straw and wool. The maid recovered only when the court ordered bolts put back on the prisoner.

    Read the passage

    "This Mary Longdon having closed her evidence, Florence Newton peeped at her as it were betwixt the heads of the bystanders that interposed between her and the said Mary, and lifting up both her hands together, as they were manacled, cast them in a violent angry motion (as was observed by W. Aston) towards the said Mary, as if she intended to strike at her if she could have reached her, and said, _Now she is down_. Upon which the Maid fell suddenly down to the ground like a stone, and fell into a most violent Fit, that all the people that could come to lay hands on her could scarce hold her, she biting her own arms and shreeking out in a most hideous manner, to the amazement of all the Beholders. And continuing so for about a quarter of an hour (the said Florence Newton sitting by herself all that while pinching her own hands and arms, as was sworn by some that observed her), the Maid was ordered to be carried out of Court, and taken into a House. Whence several Persons after that brought word, that the Maid was in a Vomiting Fit, and they brought in several crook'd Pins, and Straws, and Wooll, in white Foam like Spittle, in great proportion. Whereupon the Court having taken notice that the Maid said she had been very well when the said Florence was in Bolts, and ill again when out of them, till they were again put on her, demanded of the Jaylor if she were in Bolts or no, to which he said she was not, only manacled. Upon which order was given to put on her Bolts, and upon putting them on she cried out that she was killed, she was undone, she was spoiled, why do you torment me thus? and so continued complaining grievously for half a quarter of an hour. And then came in a messenger from the Maid, and informed the Court the Maid was well. At which Florence immediately and cholerickly uttered these words, _She is not well yet!_ And being demanded, how she knew this, she denied she said so, though many in Court heard her say the words, and she said, if she did, she knew not what she said, being old and disquieted, and distracted with her sufferings. But the Maid being reasonably well come to herself, was, before the Court knew anything of it, sent out of Town to Youghall, and so was no further examined.

    Project Gutenberg #43651, Chapter V

    As the companion tells it

    Somewhere around here, in 1661, the Cork Assizes held one of the most dramatic witchcraft trials in Irish history. Florence Newton was on trial on the 11th of September that year. The maid Mary Longdon had just finished giving her evidence when Newton, manacled, peeped at her through the bystanders, cast both hands toward her in a violent motion, and said "Now she is down." The maid fell to the ground like a stone, shrieking hideously, biting her own arms, and could barely be held by all who rushed to restrain her. For about a quarter of an hour she convulsed while Newton sat pinching her own hands and arms. The maid was carried out of court and taken to a house, where she began vomiting crooked pins, straws, and wool in white frothy spittle. The court noticed that Mary had said she was well when Florence was in bolts, and ill when they were removed. The jailer confirmed Newton was only manacled, not bolted. The court ordered bolts put back on. As they went on, Newton cried out that she was killed, undone, spoiled, and demanded why they tormented her. She complained grievously for a quarter of an hour. Then a messenger arrived saying the maid was well. Florence shot back, "She is not well yet," but when challenged she denied saying it, claiming she was old and distracted with her sufferings. The maid, reasonably recovered, was quietly sent out of town to Youghal before the court could examine her further.

14. The Haunting of the Haltridge House

    near Island Magee · townland · Antrim · 1710–1711

    In 1710, widow Anne Haltridge was tormented nightly at her son's house in Island Magee by an invisible force that threw stones and turf, pulled her bedclothes off, and later revealed itself as a strange boy who stole a book, threatened the household with a sword, and dug a grave, saying a corpse would soon come from the house. Mrs Haltridge died shortly after, having complained of pain as if a knife had been stuck into her back, and her bedclothes were repeatedly found arranged into the shape of a corpse.

    Read the passage

    On the 11th of that month, which happened to be a Sunday, old Mrs. Haltridge was reading Dr. Wedderburn's _Sermons on the Covenant_, when, laying the book aside for a little while, nobody being in the room all the time, it was suddenly taken away. She looked for it everywhere, but could not find it. On the following day the apparition already referred to came to the house, and breaking a pane of glass in one of the windows, thrust in his hand with the missing volume in it. He began to talk with one of the servants, Margaret Spear, and told her that he had taken the book when everybody was down in the kitchen, and that her mistress would never get it again. The girl asked him if he could read it, to which he replied that he could, adding that the Devil had taught him. Upon hearing this extraordinary confession she exclaimed, "The Lord bless me from thee! Thou hast got ill lear (learning)." He told her she might bless herself as often as she liked, but that it could not save her; whereupon he produced a sword, and threatened to kill everybody in the house. This frightened her so much that she ran into the parlour and fastened the door, but the apparition laughed at her, and declared that he could come in by the smallest hole in the house like a cat or mouse, as the Devil could make him anything he pleased. He then took up a large stone, and hurled it through the parlour window, which, upon trial, could not be put out at the same place. A little after the servant and child looked out, and saw the apparition catching the turkey-cock, which he threw over his shoulder, holding him by the tail; and the bird making a great sputter with his feet, the stolen book was spurred out of the loop in the blanket where the boy had put it. He then leaped over a wall with the turkey-cock on his back. Presently the girl saw him endeavouring to draw his sword to kill the bird, but it escaped. Missing the book out of his blanket he ran nimbly up and down in search of it, and then with a club came and broke the glass of the parlour window. The girl again peeped out through the kitchen window, and saw him digging with his sword. She summoned up courage to ask him what he was doing, and he answered, "Making a grave for a corpse which will come out of this house very soon." He refused, however, to say who it would be, but having delivered himself of this enlivening piece of information, flew over the hedge as if he had been a bird.

    Project Gutenberg #43651, Chapter 9

15. Florence Newton, the Witch of Youghal, Bewitches Mary Longdon

    Youghal · townland · Cork · 1661

    In 1661, Florence Newton was imprisoned at Youghal after allegedly bewitching servant girl Mary Longdon by kissing her, following a dispute over beef. Longdon then suffered violent fits, vomiting pins, needles, and straw, and was tormented worse whenever Newton was brought near her, until Newton was placed in bolts.

    Read the passage

    "That within a month after the said Florence had kiss'd her, she this Defendant fell very ill of Fits or Trances, which would take her on a sudden, in that violence that three or four men could not hold her; and in her Fits she would be taken with Vomiting, and would vomit up Needles, Pins, Horsenails, Stubbs, Wooll, and Straw, and that very often. And being asked whether she perceived at these times what she vomited? She replied, she did; for then she was not in so great distraction as in other parts of her Fits she was. And that before the first beginning of her Fits several (and very many) small stones would fall upon her as she went up and down, and would follow her from place to place, and from one Room to another, and would hit her on the head, shoulders, and arms, and fall to the ground and vanish away. And that she and several others would see them both fall upon her and on the ground, but could never take them, save only some few which she and her Master caught in their hands. Amongst which one that had a hole in it she tied (as she was advised) with a leather thong to her Purse, but it was vanish'd immediately, though the latter continu'd tied in a fast knot.

    "That in her Fits she often saw Florence Newton, and cried out against her for tormenting of her, for she says, that she would several times Stick Pins into her Arms, and some of them so fast, that a Man must pluck three or four times to get out the Pins, and they were stuck between the skin and the flesh. That sometimes she would be remov'd out of the bed into another Room, sometimes she would be carried to the top of the House, and laid on a board between two Sollar Beams, sometimes put into a Chest, sometimes under a parcel of Wooll, sometimes between two Feather-Beds on which she used to lie, and sometimes between the Bed and the Mat in her Master's Chamber, in the Daytime. And being asked how she knew that she was thus carried about and disposed of, seeing in her Fits she was in a violent distraction? She answered, she never knew where she was, till they of the Family and the Neighbours with them, would be taking her out of the places whither she was so carried and removed. And being asked the reason and wherefore she cried out so much against the said Florence Newton in her Fits? She answered, because she saw her, and felt her torturing her.

    Project Gutenberg #43651, Chapter 6

16. James Haddock's Ghost Demands Justice from Beyond the Grave

    Drumbeg · townland · Down · 1662

    In 1662 Francis Taverner, riding home near Drumbridge, was accosted by the ghost of James Haddock of Malone, dead five years, which appeared nightly for a month demanding he tell Haddock's widow that their son David had been cheated of a lease by his step-father Davis. Examined by Bishop Jeremy Taylor's court, Taverner delivered the message, and an action was brought that righted the boy; local tradition adds that at the trial at Carrickfergus a ghostly hand appeared on the witness-table with a voice asking 'Is this enough?'.

    Read the passage

    A most remarkable instance of legal proceedings being instituted at the instigation of a ghost comes from the co. Down in the year 1662.[37] About Michaelmas one Francis Taverner, servant to Lord Chichester, was riding home on horseback late one night from Hillborough, and on nearing Drumbridge his horse suddenly stood still, and he, not suspecting anything out of the common, but merely supposing him to have the staggers, got down to bleed him in the mouth, and then remounted. As he was proceeding two horsemen seemed to pass him, though he heard no sound of horses' hoofs. Presently there appeared a third at his elbow, apparently clad in a long white coat, having the appearance of one James Haddock, an inhabitant of Malone who had died about five years previously. When the startled Taverner asked him in God's name who he was, he told him that he was James Haddock, and recalled himself to his mind by relating a trifling incident that had occurred in Taverner's father's house a short while before Haddock's death. Taverner asked him why he spoke with him; he told him, because he was a man of more resolution than other men, and requested him to ride along with him in order that he might acquaint him with the business he desired him to perform. Taverner refused, and, as they were at a cross-road, went his own way. Immediately after parting with the spectre there arose a mighty wind, "and withal he heard very hideous Screeches and Noises, to his great amazement. At last he heard the cocks crow, to his great comfort; he alighted off his horse, and falling to prayer desired God's assistance, and so got safe home."

    Project Gutenberg #43651, Chapter VI

17. The Enchanted Earl of Desmond Beneath Lough Gur

    near Lough Gur · townland · Limerick · 1583

    Gerald, the sixteenth 'Great Earl' of Desmond, betrayed and killed in 1583, is said to lie enchanted at the bottom of Lough Gur near Limerick. Legend tells that he was a potent magician whose island castle sank into the lake when his bride screamed during a display of his forbidden art, and that once every seven years he rides round the lake by night on a white horse shod with silver shoes.

    Read the passage

    We have already alluded to Gerald, the fourth Earl of Desmond. His namesake, the sixteenth holder of the title, commonly known as the "Great Earl," who was betrayed and killed in 1583, has passed from the region of history to that of mythology, as he is credited with being the husband (or son) of a goddess. Not many miles from the city of Limerick is a lonely, picturesque lake, Lough Gur, which was included in his extensive possessions, and at the bottom of which he is supposed to lie enchanted. According to the legend[19] he was a very potent magician, and usually resided in a castle which was built on a small island in that lake. To this he brought his bride, a young and beautiful girl, whom he loved with a too fond love, for she succeeded in prevailing upon him to gratify her selfish desires, with fatal results. One day she presented herself in the chamber in which her husband exercised his forbidden art, and begged him to show her the wonders of his evil science. With the greatest reluctance he consented, but warned her that she must prepare herself to witness a series of most frightful phenomena, which, once commenced, could neither be abridged nor mitigated, while if she spoke a single word during the proceedings the castle and all it contained would sink to the bottom of the lake. Urged on by curiosity she gave the required promise, and he commenced. Muttering a spell as he stood before her, feathers sprouted thickly over him, his face became contracted and hooked, a corpse-like smell filled the air, and winnowing the air with beats of its heavy wings a gigantic vulture rose in his stead, and swept round and round the room as if on the point of pouncing upon her. The lady controlled herself through this trial, and another began.

    Project Gutenberg #43651, Chapter III

18. The Hand of Glory Robbery at Loughcrew

    Loughcrew · townland · Meath · 1831

    On the night of 3rd January 1831, thieves attempted to rob the estate of Mr. Naper at Loughcrew using a dead man's hand fitted with a lit candle, believing it would render them invisible and keep sleepers from waking. The residents were alarmed and the robbers fled, abandoning the grisly hand.

    Read the passage

    It is strange to find use made in Ireland of that potent magical instrument, the Hand of Glory, and that too in the nineteenth century. On the night of the 3rd of January 1831, some Irish thieves attempted to commit a robbery on the estate of Mr. Naper, of Loughcrew, co. Meath. They entered the house, armed with a dead man's hand with a lighted candle in it, believing in the superstitious notion that if such a hand be procured, and a candle placed within its grasp, the latter cannot be seen by anyone except him by whom it is used; also that if the candle and hand be introduced into a house it will prevent those who may be asleep from awaking. The inhabitants, however, were alarmed, and the robbers fled, leaving the hand behind them.[60] No doubt the absolute failure of this gruesome dark lantern on this occasion was due to the fact that neither candle nor candlestick had been properly prepared! The orthodox recipe for its preparation and consequent effectual working may be found in full in Mr. Baring Gould's essay on Schamir in his _Curious Myths of the Middle Ages_.

    The following tale comes from an article in the _Dublin University Magazine_, vol. lxiv.; it has rather a Cross-Channel appearance, but may have been picked up locally in Ireland. A man named Shamus Rua (Red James) was awakened one night by a noise in the kitchen. He stole down, and found his old housekeeper, Madge, with half a dozen of her kidney, sitting by the fire drinking his whisky. When the bottle was finished one of them cried, "It's time to be off," and at the same moment she put on a peculiar red cap, and added:--

    Project Gutenberg #43651, Chapter 10

19. Dr Colville's Pact with the Devil at Galgorm

    Galgorm · townland · Antrim · 1622–1656

    Popular rumour held that the Rev. Alexander Colville, D.D., bought the Galgorm estate with gold obtained by selling himself to the Devil, cheating him at a lime-kiln with a slit hat held over the kiln-pit. When the Devil came to claim him, Colville won reprieve until his reading candle burned out, then locked the extinguished candle in his gold chest and ordered it buried in his coffin. A Scottish servant-girl confessed she had learned devil-raising in his house in Ireland.

    Read the passage

    That instructor of youth in such un-christian practices, the Rev. Alexander Colville, D.D., was ordained in 1622 and subsequently held the vicarage of Carnmoney, the prebend of Carncastle, and the Precentorship of Connor. He was possessed of considerable wealth, with which he purchased the Galgorm estate, on which he resided; this subsequently passed into the Mountcashel family through the marriage of his great granddaughter with Stephen Moore, first Baron Kilworth and Viscount Mountcashel. Where Dr. Colville got the money to purchase so large an estate no one could imagine, and Classon Porter in his useful pamphlet relates for us the manner in which popular rumour solved the problem. It was said that he had sold himself to the Devil, and that he had purchased the estate with the money his body and soul had realised. Scandal even went further still, and gave the exact terms which Dr. Colville had made with the Evil One. These were, that the Devil was at once to give the Doctor his hat full of gold, and that the latter was in return, at a distant but specified day, to deliver himself body and soul to the Devil. The appointed place of meeting was a lime-kiln; the Devil may have thought that this was a delicate compliment to him on account of the peculiarly _homelike_ atmosphere of the spot, but the Doctor had different ideas. The Devil produced the gold, whereupon Dr. Colville produced a hat _with a wide slit in the crown_, which he boldly held over the empty kiln-pit, with the result that by the time the terms of the bargain were literally complied with, a very considerable amount of gold lay at the Doctor's disposal, which he prudently used to advance his worldly welfare.

    Project Gutenberg #43651, Chapter IV

20. MacGregor's Ghost and the Murdered Witch of Antrim

    near Antrim · townland · Antrim

    According to local tradition, an old woman accused of witchcraft near the old meeting-house in Antrim was driven to hide in a cave, then stabbed to death by a mob and her body cut into pieces scattered where she was believed to have worked evil. Her ghost, in the form of a goat, was afterwards said to haunt the session-house, known as MacGregor's ghost after the sexton believed complicit in her murder.

    Read the passage

    Classon Porter gives what he considers to be the traditional version of the above. According to it the supposed witch was a poor old woman, who was driven mad by the cruel and barbarous treatment which she received from many of her neighbours on the ground of her being a witch. To escape this treatment she sought refuge in a cave, which was in a field attached to the old (not the present) meeting-house in Antrim. Her living in such a place being thought a confirmation of what was alleged against her, she was thereupon stabbed to death, and her body cut in pieces, which were then scattered over the places where she was supposed to have exercised her evil influence. For some years after this terrible tragedy her ghost, in the form of a goat, was believed to haunt the session-house of the old meeting-house near which she had met her cruel fate; it was popularly known as MacGregor's ghost, this having been the name of the man who was sexton of the meeting-house when these things took place, and who probably had been concerned in the murder. So far Classon Porter. But we very much doubt if the above has really any connection with the Antrim witch-case of 1698. It seems more probable that it occurred at a later date, possibly after the Island-Magee trial, and thus would be an instance of one of those outbursts of cruelty on the part of a mob rendered ferocious by ignorance and superstition, of which examples are to be found in England during the eighteenth and nineteenth centuries.

    On one occasion an Irish witch or wise woman was the means of having a Scotch girl delated by the Kirk for using charms at Hallow-Eve apparently for the purpose of discovering who her future husband should be. She confessed that "at the instigation of an old woman from Ireland she brought in a pint of water from a well which brides and burials pass over, and dipt her shirt into it, and hung it before the fire; that she either dreamed, or else there came something and turned about the chair on which her shirt was, but she could not well see what it was." Her sentence was a rebuke before the congregation; considering the state of Scotland at that period it must be admitted she escaped very well.[52]

    Project Gutenberg #43651, Chapter 9

21. Witch-tests on Florence Newton: the awl, the lance and the hot tile

    Youghal · townland · Cork · 1661

    In Youghal, Edward Perry, Valentine Greatrakes and Mr. Blackwall tried folk tests on Florence Newton: a shoemaker's awl would not pierce the stool she sat on and bent when run at her hand, and a lance cut in her hand drew no blood. A tile from her prison cell was heated red-hot and doused with the bewitched maid's urine, tormenting the witch until the water was consumed. She also repeatedly failed to say the Lord's Prayer.

    Read the passage

    "Edward Perry being likewise sworn, deposeth, That he, Mr. Greatrix, and Mr. Blackwall went to the Maid, and Mr. Greatrix and he had read of a way to discover a Witch, which he would practise. And so they sent for the Witch, and set her on a Stool, and a Shoemaker with a strong Awl endeavoured to stick it into the Stool, but could not till the third time. And then they bade her come off the Stool, but she said she was very weary and could not stir. Then two of them pulled her off, and the Man went to pull out his Awl, and it dropped into his hand with half an Inch broke off the blade of it, and they all looked to have found where it had been stuck, but could find no place where any entry had been made by it. Then they took another Awl, and put it into the Maid's hand, and one of them took the Maid's hand, and ran violently at the Witch's hand with it, but could not enter it, though the Awl was so bent that none of them could put it straight again. Then Mr. Blackwall took a Launce, and launc'd one of her hands an Inch and a half long, and a quarter of an Inch deep, but it bled not at all. Then he launc'd the other hand, and then they bled.

    "He further saith, That after she was in Prison he went with Roger Hawkins and others to discourse with the Witch about the Maid, and they asked what it was she spoke to the day before, and after some denial she said it was a Greyhound which was her Familiar, and went out at the Window; and then she said, _If I have done the Maid hurt I am sorry for it_. And being asked whether she had done her any hurt she said she never did _bewitch_ her, but confess'd she had _overlooked_ her, at that time she kiss'd her, but that she could not now help her, for none could help her that did the mishap, but others. Further the Deponent saith, That meeting after the Assizes at Cashel with one William Lap [who suggested the test of the tile, &c.].

    Project Gutenberg #43651, Chapter V

22. Adam Dubh Burnt Alive for Heresy

    near College Green · townland · Dublin · 1327

    Adam Dubh, of the Leinster tribe of O'Toole, was burnt alive on College Green in Dublin for denying the doctrines of the Incarnation and the Holy Trinity and rejecting the authority of the Holy See.

    Read the passage

    But when the story is considered with reference to the following facts it takes on a different signification. On the 29th of September 1317 (Wright says 1320), Bishop de Ledrede held his first Synod, at which several canons were passed, one of which seems in some degree introductory to the events detailed in the preceding chapter. In it he speaks of "a certain new and pestilential sect in our parts, differing from all the faithful in the world, filled with a devilish spirit, more inhuman than heathens or Jews, who pursue the priests and bishops of the Most High God equally in life and death, by spoiling and rending the patrimony of Christ in the diocese of Ossory, and who utter grievous threats against the bishops and their ministers exercising ecclesiastical jurisdiction, and (by various means) attempt to hinder the correction of sins and the salvation of souls, in contempt of God and the Church."[8] From this it would seem that heresy and unorthodoxy had already made its appearance in the diocese. In 1324 the Kyteler case occurred, one of the participants being burnt at the stake, while other incriminated persons were subsequently followed up, some of whom shared the fate of Petronilla. In 1327 Adam _Dubh_, of the Leinster tribe of O'Toole, was burnt alive on College Green for denying the doctrines of the Incarnation and the Holy Trinity, as well as for rejecting the authority of the Holy See.[9] In 1335 Pope Benedict XII wrote a letter to King Edward III, in which occurs the following passage: "It has come to our knowledge that while our venerable brother, Richard, Bishop of Ossory, was visiting his diocese, there appeared in the midst of his catholic people men who were heretics together with their abettors, some of whom asserted that Jesus Christ was a mere man and a sinner, and was justly crucified for His own sins; others after having done homage and offered sacrifice to demons, thought otherwise of the sacrament of the Body of Christ than the Catholic Church teaches, saying that the same venerable sacrament is by no means to be worshipped; and also asserting that they are not bound to obey or believe the decrees, decretals, and apostolic mandates; in the meantime, consulting demons according to the rites of those sects among the Gentiles and Pagans, they despise the sacraments of the Catholic Church, and draw the faithful of Christ after them by their superstitions." As no Inquisitors of heresy have been appointed in Ireland, he begs the King to give prompt assistance to the Bishop and other Prelates in their efforts to punish the aforesaid heretics.[10] If the above refer to the Kyteler case it came rather late in the day; but it is quite possible, in view of the closing words of the anonymous narrator, that it has reference rather to the following up of the dame's associates, a process that must have involved a good deal of time and trouble, and in which no doubt many unhappy creatures were implicated. Again, in 1353, two men were tried at Bunratty in co. Clare by Roger Cradok, Bishop of Waterford, for holding heretical opinions (or for offering contumely to the Blessed Virgin), and were sentenced to be burnt.[11] The above are almost the only (if not the only) instances known of the punishment of death by fire being inflicted in Ireland for heresy.

    Project Gutenberg #43651, Chapter 4

    As the companion tells it

    Somewhere around here, in 1327, a man named Adam Dubh was burnt alive on College Green. He was of the Leinster tribe of O'Toole. He was put to death for denying the doctrines of the Incarnation and the Holy Trinity, and for rejecting the authority of the Holy See. His burning did not come out of nowhere. Ten years earlier, on the 29th of September 1317, Bishop de Ledrede held his first Synod and passed canons against what he called a new and pestilential sect in the diocese. He described them as filled with a devilish spirit, more inhuman than heathens or Jews, who pursued priests and bishops, spoiling the patrimony of Christ in the diocese of Ossory, and who threatened bishops and their ministers and tried to hinder the correction of sins. Three years before Adam Dubh's death, the Kyteler case occurred in 1324, in which one participant, Petronilla, was burnt at the stake and others were followed up. In 1335, Pope Benedict the 12th wrote to King Edward the 3rd, saying it had come to his knowledge that while Richard, Bishop of Ossory, was visiting his diocese, heretics had appeared among his catholic people. Some asserted that Jesus Christ was a mere man and a sinner, justly crucified for his own sins. Others, after doing homage and offering sacrifice to demons, rejected the sacrament of the Body of Christ, saying it was by no means to be worshipped. They also asserted they were not bound to obey apostolic mandates. The Pope asked the King to assist the Bishop and other Prelates in punishing these heretics, as no Inquisitors had been appointed in Ireland. In 1353, two more men were tried at Bunratty in County Clare by Roger Cradok, Bishop of Waterford, for holding heretical opinions, and were sentenced to be burnt. These are almost the only known instances in Ireland of death by fire being inflicted for heresy.

23. Florence Newton Accused of Killing David Jones by a Kiss

    Youghal · townland · Cork · 1661

    In April 1661, David Jones stood watch over the imprisoned witch Florence Newton, who kissed his hand through the prison grate after he taught her the Lord's Prayer. He soon developed severe pain that spread from his arm to his heart, and died about fourteen days later, blaming the witch for his death.

    Read the passage

    "Elenor Jones, Relict of the said David Jones, being sworn and examined in open Court what she knew concerning any practice of Witchcraft by the said Florence Newton upon the said David Jones her Husband, gave in Evidence, That in April last the said David, having been out all Night, came home early in the Morning, and said to her, _Where dost thou think I have been all Night?_ To which she answered she knew not; whereupon he replied, _I and Frank Beseley have been standing Centinel over the Witch all night_. To which the said Elenor said, _Why, what hurt is that?_ _Hurt?_ quoth he. _Marry I doubt it's never a jot the better for me; for she hath kiss'd my Hand, and I have a great pain in that arm, and I verily believe she hath bewitch'd me, if ever she bewitch'd any Man._ To which she answered, _The Lord forbid!_ That all that Night, and continually from that time, he was restless and ill, complaining exceedingly of a great pain in his arm for seven days together, and at the seven days' end he complained that the pain was come from his Arm to his Heart, and then kept his bed Night and Day, grievously afflicted, and crying out against Florence Newton, and about fourteen days after he died.

    Project Gutenberg #43651, Chapter 6

24. The Scattering of Robin son of Art's Brood

    near Kilkenny · townland · Kilkenny · 1324

    After Petronilla's execution the persecution of Dame Alice's confederates continued in Kilkenny. Some of the society of Robin, son of Art, were publicly burnt to death; others confessed and were marked with crosses on their garments, whipped through the town and market-place, banished from the city and diocese, or excommunicated, while others fled and were never heard of again.

    Read the passage

    Whether or not Petronilla's fellow-prisoners were punished is not clear, but the words of the anonymous narrator show us that the burning of that unfortunate wretch was rather the beginning than the end of persecution--that in fact numerous other suspected persons were followed up, some of whom shared her terrible fate, while to others milder forms of punishment were meted out, no doubt in proportion to their guilt. He says: "With regard to the other heretics and sorcerers who belonged to the pestilential society of Robin, son of Art, the order of law being preserved, some of them were publicly burnt to death; others, confessing their crimes in the presence of all the people, in an upper garment, are marked back and front with a cross after they had abjured their heresy, as is the custom; others were solemnly whipped through the town and the market-place; others were banished from the city and diocese; others who evaded the jurisdiction of the Church were excommunicated; while others again fled in fear and were never heard of after. And thus, by the authority of Holy Mother Church, and by the special grace of God, that most foul brood was scattered and destroyed."

    Sir Arnold le Poer, who had taken such a prominent part in the affair, was next attacked. The Bishop accused him of heresy, had him excommunicated, and committed prisoner to Dublin Castle. His innocency was believed in by most people, and Roger Outlawe, Prior of Kilmainham, who also figures in our story, and who was appointed Justiciary of Ireland in 1328, showed him some kindness, and treated him with humanity. This so enraged the Bishop that he actually accused the Justiciary of heresy. A select committee of clerics vindicated the orthodoxy of the latter, upon which he prepared a sumptuous banquet for his defenders. Le Poer died in prison the same year, 1331, before the matter was finally settled, and as he was under ban of excommunication his body lay unburied for a long period.

    Project Gutenberg #43651, Chapter II

25. Teigue O'Neill's Encounter with the Ghostly Earl

    near Lough Gur · townland · Limerick · 1800–1830

    A blacksmith named Teigue O'Neill, working late at his forge overlooking Lough Gur, witnessed the enchanted Earl of Desmond and his silent retinue ride past on silver-shod horses. When Teigue recognised the worn silver shoe and recoiled in fear, the Earl struck at him with something that felt like an icy whip before the whole cavalcade vanished.

    Read the passage

    Once in seven years the great Earl rises, and rides by night on his white horse round Lough Gur. The steed is shod with silver shoes, and when these are worn out the spell that holds the Earl will be broken, and he will regain possession of his vast estates and semi-regal power. In the opening years of the nineteenth century there was living a man named Teigue O'Neill, who claimed to have seen him on the occasion of one of his septennial appearances under the following curious conditions. O'Neill was a blacksmith, and his forge stood on the brow of a hill overlooking the lake, on a lonely part of the road to Cahirconlish. One night, when there was a bright moon, he was working very late and quite alone. In one of the pauses of his work he heard the ring of many hoofs ascending the steep road that passed his forge, and, standing in his doorway, he saw a gentleman on a white horse, who was dressed in a fashion the like of which he had never seen before. This man was accompanied by a mounted retinue, in similar dress. They seemed to be riding up the hill at a gallop, but the pace slackened as they drew near, and the rider of the white horse, who seemed from his haughty air to be a man of rank, drew bridle, and came to a halt before the smith's door. He did not speak, and all his train were silent, but he beckoned to the smith, and pointed down at one of the horse's hoofs. Teigue stooped and raised it, and held it just long enough to see that it was shod with a silver shoe, which in one place was worn as thin as a shilling. Instantly his situation was made apparent to him by this sign, and he recoiled with a terrified prayer. The lordly rider, with a look of pain and fury, struck at him suddenly with something that whistled in the air like a whip; an icy streak seemed to traverse his body, and at the same time he saw the whole cavalcade break into a gallop, and disappear down the hill. It is generally supposed that for the purpose of putting an end to his period of enchantment the Earl endeavours to lead someone on to first break the silence and speak to him; but what, in the event of his succeeding, would be the result, or would befall the person thus ensnared, no one knows.

    Project Gutenberg #43651, Chapter 4

26. The Torture of Petronilla of Meath

    near Kilkenny · townland · Kilkenny · 1324

    In connection with the Kyteler case in Kilkenny, Petronilla of Meath was subjected to torture by Bishop de Ledrede. The author notes this as the sole exception to the claim that torture was never used to extract evidence from accused witches in Ireland, describing it as carried out in a purely unofficial manner.

    Read the passage

    In the first place, to judge from the few witch-trials recorded, it may be claimed that torture as a means of extracting evidence was never used upon witches in Ireland (excepting the treatment of Petronilla of Meath by Bishop de Ledrede, which seems to have been carried out in what may be termed a purely unofficial manner). It would be interesting indeed to work through the extant Records for the purpose of seeing how often torture was judicially used on criminals in Ireland, and probably the student who undertakes the investigation will find that this terrible and illogical method of extracting the truth (!) was very seldom utilised. Nor is it at all clear that torture was employed in England in similar trials. Dr. Notestein[2] thinks that there are some traces of it, which cannot however be certainly proved, except in one particular instance towards the end of the reign of James I, though this was for the exceptional crime of practising sorcery (and therefore high treason) against that too credulous king. Was its use ever legalised by Act of Parliament in either country?

    In Scotland, on the other hand, it was employed with terrible frequency; there was hardly a trial for witchcraft or sorcery but some of the unfortunates incriminated were subjected to this terrible ordeal. Even as late as 1690 torture was judicially applied to extract evidence, for in that year a Jacobite gentleman was questioned by the boots. But Scotland, even at its worst, fades into insignificance before certain parts of the Continent, where torture was used to an extent and degree that can only be termed hellish; the appalling ingenuity displayed in the various methods of applying the "question extraordinary" seems the work of demons rather than of Christians, and makes one blush for humanity. The _repetition_ of torture was forbidden, indeed, but the infamous Inquisitor, James Sprenger, imagined a subtle distinction by which each fresh application was a _continuation_ and not a repetition of the first; one sorceress in Germany suffered this continuation no less than _fifty-six_ times.

    Project Gutenberg #43651, Chapter I

27. Enchantments at Castleconnell Castle

    Castleconnell · townland · Limerick · 1640

    In 1640, strange supernatural noises of drums, trumpets, music, and screeches plagued Castleconnell Castle near Limerick, terrifying neighbours and injuring priests who investigated. Armed phantom men were seen marching on horseback and on foot, and Mrs. Mary Burke and her servants were said to be forced to dance nightly with spirits who called her the wife of the enchanted Earl of Desmond.

    Read the passage

    If the period treated of in this chapter, viz. from the commencement of the seventeenth century to the Restoration of Charles II, be barren of witchcraft proper, it must at least be admitted that it is prodigal in regard to the marvellous under various shapes and forms, from which the hysterical state of the public mind can be fairly accurately gauged. The rebellion of 1641, and the Cromwellian confiscations, that troubled period when the country was torn by dissention, and ravaged by fire, sword, and pestilence, was aptly ushered in by a series of supernatural events which occurred in the county of Limerick. A letter dated the 13th August 1640, states that "for news we have the strangest that ever was heard of, there inchantments in the Lord of Castleconnell's Castle four miles from Lymerick, several sorts of noyse, sometymes of drums and trumpets, sometimes of other curious musique with heavenly voyces, then fearful screeches, and such outcries that the neighbours near cannot sleepe. Priests have adventured to be there, but have been cruelly beaten for their paynes, and carryed away they knew not how, some two miles and some four miles. Moreover were seen in the like manner, after they appear to the view of the neighbours, infinite number of armed men on foote as well as on horseback.... One thing more [_i.e._ something supernatural] by Mrs. Mary Burke with twelve servants lyes in the house, and never one hurt, onley they must dance with them every night; they say, Mrs. Mary come away, telling her she must be wyfe to the inchanted Earl of Desmond.... Uppon a Mannour of my Lord Bishoppe of Lymerick, Loughill, hath been seen upon the hill by most of the inhabitants aboundance of armed men marching, and these seene many tymes--and when they come up to them they do not appeare. These things are very strange, if the cleargie and gentrie say true."[27]

    Project Gutenberg #43651, Chapter 5

    As the companion tells it

    Somewhere around here, in 1640, strange enchantments broke out at Castleconnell Castle, four miles from Limerick. A letter dated the 13th of August that year described it as the strangest news ever heard of. The castle was filled with several sorts of noise. Sometimes drums and trumpets sounded. Sometimes other curious music played with heavenly voices. Then came fearful screeches and such outcries that the neighbours near could not sleep. Priests ventured to the castle to investigate, but they were cruelly beaten for their pains. They were carried away they knew not how, some two miles and some four miles. An infinite number of armed men were also seen, on foot as well as on horseback, appearing to the view of the neighbours. Mrs. Mary Burke lay in the house with twelve servants, and never a one of them was hurt. Only they had to dance with the spirits every night. The spirits called to her, "Mrs. Mary come away," and told her she must be wife to the enchanted Earl of Desmond. On the manor of the Lord Bishop of Limerick at Loughill, abundance of armed men were seen marching upon the hill by most of the inhabitants. They were seen many times, and when people came up to them they did not appear. The writer noted these things were very strange, if the clergy and gentry said true. These supernatural events came before the rebellion of 1641 and the Cromwellian confiscations, a troubled period when the country was torn by dissension and ravaged by fire, sword, and pestilence.

28. The aldermen's children who died after the witch's kiss

    Youghal · townland · Cork · 1661

    Richard Mayre, Mayor of Youghal, deposed at the trial that three aldermen of the town had affirmed that Florence Newton had kissed their children, and that all the children died presently afterwards. The mayor had also contemplated trying the water-experiment — swimming the witch — on Newton and two other suspected women, Goody Halfpenny and Goody Dod.

    Read the passage

    "Richard Mayre, Mayor of Youghall, sworn, saith, That about the 24th of March last he sent for Florence Newton and examined her about the Maid, and she at first denied it, and accused Goodwife Halfpenny and Goodwife Dod, but at length when he had caused a Boat to be provided, and thought to have tried the Water-Experiment on all three, Florence Newton confessed to overlooking. Then he likewise examined the other two Women, but they utterly denied it, and were content to abide any trial; whereupon he caused Dod, Halfpenny, and Newton to be carried to the Maid; and he told her that these two Women, or one of them, were said by Gammer Newton to have done her hurt, but she said, _No, no, they are honest Women, but it is Gammer Newton that hurts me, and I believe she is not far off_. [She was then brought in privately, with the usual result.] He further deposeth that there were three Aldermen in Youghall, whose children she had kiss'd, as he had heard them affirm, and all the children died presently after.

    "Joseph Thompson being likewise sworn, saith [the same as Nicholas Pyne relative to the Greyhound-Familiar.]

    Project Gutenberg #43651, Chapter V

29. The Ghost of Margaret Lostin Demands Justice at Drumbeg

    Drumbeg · townland · Down · 1685

    Margaret Lostin of Drumbeg died a month after being roughly treated by servants enforcing a disputed tithe warrant, and her ghost later appeared to witness Thomas Donelson, dragging him from his house to compel him to prosecute the man responsible. The case was tried at Downpatrick Assizes in 1685, and the accused, Robert Eccleson, was found guilty and burnt in the hand.

    Read the passage

    At the instigation of a ghost a lawsuit took place at Downpatrick in 1685. The account of this was given to Baxter[47] by Thomas Emlin, "a worthy preacher in Dublin," as well as by Claudius Gilbert, one of the principal parties therein concerned: the latter's son and namesake proved a liberal benefactor to the Library of Trinity College--some of his books have been consulted for the present work. It appears that for some time past there had been a dispute about the tithes of Drumbeg, a little parish about four miles outside Belfast, between Mr. Gilbert, who was vicar of that town, and the Archdeacon of Down, Lemuel Matthews, whom Cotton in his _Fasti_ describes as "a man of considerable talents and legal knowledge, but of a violent overbearing temper, and a litigous disposition." The parishioners of Drumbeg favoured Gilbert, and generally paid the tithes to him as being the incumbent in possession; but the Archdeacon claimed to be the lawful recipient, in support of which claim he produced a warrant. In the execution of this by his servants at the house of Charles Lostin, one of the parishioners, they offered some violence to his wife Margaret, who refused them entrance, and who died about a month later (1st Nov. 1685) of the injuries she had received at their hands. Being a woman in a bad state of health little notice was taken of her death, until about a month after she appeared to one Thomas Donelson, who had been a spectator of the violence done her, and "affrighted him into a Prosecution of Robert Eccleson, the Criminal. She appeared divers times, but chiefly upon one Lord's Day-Evening, when she fetch'd him with a strange force out of his House into the Yard and Fields adjacent. Before her last coming (for she did so three times that Day) several Neighbours were called in, to whom he gave notice that she was again coming; and beckon'd him to come out; upon which they went to shut the Door, but he forbad it, saying that she looked with a terrible Aspect upon him, when they offered it. But his Friends laid hold on him and embraced him, that he might not go out again; notwithstanding which (a plain evidence of some invisible Power), he was drawn out of their Hands in a surprizing manner, and carried about into the Field and Yard, as before, she charging him to prosecute Justice: which Voice, as also Donelson's reply, the people heard, though they saw no shape. There are many Witnesses of this yet alive, particularly Sarah (Losnam), the Wife of Charles Lostin, Son to the deceased Woman, and one William Holyday and his Wife." This last appearance took place in Holyday's house; there were also present several young persons, as well as Charles and Helen Lostin, children of the deceased, most of whom appeared as witnesses at the trial.

    Project Gutenberg #43651, Chapter 7

30. Mass Execution and Witch Trial at Kilkenny, 1578

    near Kilkenny · townland · Kilkenny · 1578

    During sessions held at Kilkenny by Lord Justice Drury and Sir Henry Fitton, thirty-six persons were executed, including a black man and two witches, condemned by natural law since no statute existed to try them under.

    Read the passage

    The next notice of witchcraft in Ireland occurs in the year 1578, when a witch-trial took place at Kilkenny, though here again, unfortunately, no details have been preserved. In the November of that year sessions were held there by the Lord Justice Drury and Sir Henry Fitton, who, in their letter to the Privy Council on the 20th of the same month, inform that Body that upon arriving at the town "the jail being full we caused sessions immediately to be held. Thirty-six persons were executed, amongst whom were some good ones, _a blackamoor and two witches_ by natural law, for that we find no law to try them by in this realm."[16] It is easy to see why the witches were put to death, but the reason for the negro's execution is not so obvious. It can hardly have been for the colour of his skin, although no doubt a black man was as much a _rara avis_ in the town of Kilkenny as a black swan. Had the words been written at the time the unfortunate negro might well have exclaimed, though in vain, to his judges:

    "Mislike me not for my complexion-- The shadowed livery of the burning sun."

    Project Gutenberg #43651, Chapter 4

31. The Bewitched Girl of Antrim

    near Antrim · townland · Antrim · 1698

    A young girl in Antrim was tormented after eating a leaf of sorrel given by a begging witch, suffering convulsions and vomiting pins, needles, glass, and other objects. The witch was apprehended, condemned, strangled and burnt in 1698.

    Read the passage

    A few years later a witch-story comes from the north of Ireland, and is related by George Sinclair in his _Satan's Invisible World displayed_ (in later editions, not in the first). This book, by the way, seems to have been extremely popular, as it was reprinted several times, even as late as 1871. "At Antrim in Ireland a little girl of nineteen (nine?) years of age, inferior to none in the place for beauty, education, and birth, innocently put a leaf of sorrel which she had got from a witch into her mouth, after she had given the begging witch bread and beer at the door; it was scarce swallowed by her, but she began to be tortured in the bowels, to tremble all over, and even was convulsive, and in fine to swoon away as dead. The doctor used remedies on the 9th of May 1698, at which time it happened, but to no purpose, the child continued in a most terrible paroxysm; whereupon they sent for the minister, who scarce had laid his hand upon her when she was turned by the demon in the most dreadful shapes. She began first to rowl herself about, then to vomit needles, pins, hairs, feathers, bottoms of thread, pieces of glass, window-nails, nails drawn out of a cart or coach-wheel, an iron knife about a span long, eggs, and fish-shells; and when the witch came near the place, or looked to the house, though at the distance of two hundred paces from where the child was, she was in worse torment, insomuch that no life was expected from the child till the witch was removed to some greater distance. The witch was apprehended, condemned, strangled, and burnt, and was desired to undo the incantation immediately before strangling; but said she could not, by reason others had done against her likewise. But the wretch confessed the same, with many more. The child was about the middle of September thereafter carried to a gentleman's house, where there were many other things scarce credible, but that several ministers and the gentleman have attested the same. The relation is to be seen in a pamphlet printed 1699, and entitled _The Bewitching of a Child in Ireland_."

    Project Gutenberg #43651, Chapter 9

32. The Kyteler Sorcery and Heresy Case

    near Kilkenny · townland · Kilkenny · 1317–1324

    Dame Alice Kyteler was accused of sorcery in the diocese of Ossory; Petronilla of Meath, one of her associates, was burnt at the stake in 1324. Bishop de Ledrede pursued the case vigorously, and other implicated persons were later followed up and punished.

    Read the passage

    But when the story is considered with reference to the following facts it takes on a different signification. On the 29th of September 1317 (Wright says 1320), Bishop de Ledrede held his first Synod, at which several canons were passed, one of which seems in some degree introductory to the events detailed in the preceding chapter. In it he speaks of "a certain new and pestilential sect in our parts, differing from all the faithful in the world, filled with a devilish spirit, more inhuman than heathens or Jews, who pursue the priests and bishops of the Most High God equally in life and death, by spoiling and rending the patrimony of Christ in the diocese of Ossory, and who utter grievous threats against the bishops and their ministers exercising ecclesiastical jurisdiction, and (by various means) attempt to hinder the correction of sins and the salvation of souls, in contempt of God and the Church."[8] From this it would seem that heresy and unorthodoxy had already made its appearance in the diocese. In 1324 the Kyteler case occurred, one of the participants being burnt at the stake, while other incriminated persons were subsequently followed up, some of whom shared the fate of Petronilla. In 1327 Adam _Dubh_, of the Leinster tribe of O'Toole, was burnt alive on College Green for denying the doctrines of the Incarnation and the Holy Trinity, as well as for rejecting the authority of the Holy See.[9] In 1335 Pope Benedict XII wrote a letter to King Edward III, in which occurs the following passage: "It has come to our knowledge that while our venerable brother, Richard, Bishop of Ossory, was visiting his diocese, there appeared in the midst of his catholic people men who were heretics together with their abettors, some of whom asserted that Jesus Christ was a mere man and a sinner, and was justly crucified for His own sins; others after having done homage and offered sacrifice to demons, thought otherwise of the sacrament of the Body of Christ than the Catholic Church teaches, saying that the same venerable sacrament is by no means to be worshipped; and also asserting that they are not bound to obey or believe the decrees, decretals, and apostolic mandates; in the meantime, consulting demons according to the rites of those sects among the Gentiles and Pagans, they despise the sacraments of the Catholic Church, and draw the faithful of Christ after them by their superstitions." As no Inquisitors of heresy have been appointed in Ireland, he begs the King to give prompt assistance to the Bishop and other Prelates in their efforts to punish the aforesaid heretics.[10] If the above refer to the Kyteler case it came rather late in the day; but it is quite possible, in view of the closing words of the anonymous narrator, that it has reference rather to the following up of the dame's associates, a process that must have involved a good deal of time and trouble, and in which no doubt many unhappy creatures were implicated. Again, in 1353, two men were tried at Bunratty in co. Clare by Roger Cradok, Bishop of Waterford, for holding heretical opinions (or for offering contumely to the Blessed Virgin), and were sentenced to be burnt.[11] The above are almost the only (if not the only) instances known of the punishment of death by fire being inflicted in Ireland for heresy.

    Project Gutenberg #43651, Chapter 4

33. Bonfire of Magical Instruments in Kilkenny

    near Kilkenny · townland · Kilkenny · 1324

    After declaring Dame Alice Kyteler a sorceress and heretic, the Bishop had a great fire lit in the middle of Kilkenny town in which he burned the sackful of magical items seized from her house, including powders, ointments, human nails and hair.

    Read the passage

    Before his arrival the Bishop summoned William Outlawe to answer in S. Mary's Church. The latter appeared before him, accompanied by a band of men armed to the teeth; but in no way overawed by this show of force, De Ledrede formally accused him of heresy, of favouring, receiving, and defending heretics, as well as of usury, perjury, adultery, clericide, and excommunications--in all thirty-four items were brought forward against him, and he was permitted to respond on the arrival of the Justiciary. When the latter reached Kilkenny, accompanied by the Chancellor, the Treasurer, and the King's Council, the Bishop in their presence recited the charges against Dame Alice, and with the common consent of the lawyers present declared her to be a sorceress, magician, and heretic, and demanded that she should be handed over to the secular arm and have her goods and chattels confiscated as well. Judging from Friar Clyn's note this took place on the 2nd of July. On the same day the Bishop caused a great fire to be lit in the middle of the town in which he burnt the sackful of magical stock-in-trade, consisting of powders, ointments, human nails, hair, herbs, worms, and other abominations, which the reader will remember he had received from Sir John le Poer at an early stage in the proceedings.

    Further trouble arose with William Outlawe, who was backed by the Chancellor and Treasurer, but the Bishop finally succeeded in beating him, and compelled him to submit on his bended knees. By way of penance he was ordered to hear at least three masses every day for the space of a year, to feed a certain number of poor people, and to cover with lead the chancel of S. Canice's Cathedral from the belfry eastward, as well as the Chapel of the Blessed Virgin. He thankfully agreed to do this, but subsequently refused to fulfil his obligations, and was thereupon cast into prison.

    Project Gutenberg #43651, Chapter 3

34. Dr Colville's Bargain with the Devil at Galgorm

    Galgorm · townland · Antrim

    Popular rumour held that the Rev. Alexander Colville of Galgorm had sold his soul to the Devil, filling his hat with gold at a lime-kiln by using a hat with a slit crown to gain more gold than intended. When the Devil came to claim him, Colville tricked him by trapping the burning candle, by whose light he read, inside his Bible and locked chest.

    Read the passage

    So far, so good. But there are two sides to every question. Years rolled by, bringing ever nearer and nearer the time at which the account had to be settled, and at length the fatal day dawned. The Devil arrived to claim his victim, and found him sitting in his house reading his Bible by the light of a candle, whereupon he directed him to come along with him. The Doctor begged that he might not be taken away until the candle, by which he was reading, was burned out. To this the Devil assented, whereupon Dr. Colville promptly extinguished the candle, and putting it between the leaves of the Bible locked it up in the chest where he kept his gold. The candle was thus deposited in a place of safety where there was no danger of any person coming across it, and thus of being the innocent cause of the Doctor's destruction. It is even said that he gave orders that the candle should be put into his coffin and buried with him. So, we may presume, Dr. Colville evaded the payment of his debt. Our readers may perchance wonder why such stories as the above should have become connected with the reverend gentleman, and an explanation is not hard to be found. Dr. Colville was a well-known divine, possessed of great wealth (inherited lawfully, we may presume), and enjoyed considerable influence in the country-side. At this time Ulster was overrun by triumphant Presbyterianism, which the Doctor, as a firm upholder of Episcopacy, opposed with all his might, and thereupon was spoken of with great acerbity by his opponents. It is not too uncharitable, therefore, to assume that these stories originated with some member of that body, who may well have believed that such had actually happened.

    Project Gutenberg #43651, Chapter 5

35. The Devil's Empty Boot at Damerville Court

    Shronell · townland · Tipperary · 1662–1686

    Joseph Damer of Damerville Court was rumoured to have sold his soul to the Devil for a top-boot full of gold. The Devil poured gold into the boot repeatedly but it never filled, as Damer had rigged it with a hole leading to men with shovels in the cellar below.

    Read the passage

    From the earliest times the Devil has made his mark, historically and geographically, in Ireland; the nomenclature of many places indicates that they are his exclusive property, while the antiquarian cannot be sufficiently thankful to him for depositing the Rock of Cashel where he did. But here we must deal with a later period of his activity. A quaint tale comes to us from co. Tipperary of a man bargaining with his Majesty for the price of his soul, in which as usual the Devil is worsted by a simple trick, and gets nothing for his trouble. Near Shronell in that county are still to be seen the ruins of Damerville Court, formerly the residence of the Damer family, and from which locality they took the title of Barons Milton of Shronell. The first of the family to settle in Ireland, Joseph Damer, had been formerly in the service of the Parliament, but not deeming it safe to remain in England after the Restoration, came over to this country and, taking advantage of the cheapness of land at that time, purchased large estates. It was evidently of this member of the family that the following tale is told. He possessed great wealth, and 'twas darkly hinted that this had come to him from no lawful source, that in fact he had made a bargain with the Devil to sell his soul to him for a top-boot full of gold. His Satanic Majesty greedily accepted the offer, and on the day appointed for the ratification of the bargain arrived with a sufficiency of bullion from the Bank of Styx--or whatever may be the name of the establishment below! He was ushered into a room, in the middle of which stood the empty top-boot; into this he poured the gold, but to his surprise it remained as empty as before. He hastened away for more gold, with the same result. Repeated journeys to and fro for fresh supplies still left the boot as empty as when he began, until at length in sheer disgust he took his final departure, leaving Damer in possession of the gold, and as well (for a few brief years, at all events) of that spiritual commodity he had valued at so little. In process of time the secret leaked out. The wily Damer had taken the sole off the boot, and had then securely fastened the latter over a hole in the floor. In the storey underneath was a series of large, empty cellars, in which he had stationed men armed with shovels, who were under instructions to remove each succeeding shower of gold, and so make room for more.

    Project Gutenberg #43651, Chapter 7

36. Archbishop Usher's Dublin Prophecy of the Rebellion

    Dublin · townland · Dublin · 1601–1641

    James Usher, Archbishop of Armagh, was popularly credited with prophetical powers and was said to have foretold the rebellion of 1641 in a sermon on Ezekiel preached in Dublin in 1601. He kept the notes of the sermon and a note in the margin of his Bible, living for twenty years in expectation of its fulfilment. He was also said to have foretold the death of Charles I and his own poverty.

    Read the passage

    The saintly James Usher, Archbishop of Armagh, was a Prelate who, if he had happened to live at an earlier period would certainly have been numbered amongst those whose wide and profound learning won for themselves the title of magician--as it was, he was popularly credited with prophetical powers. Most of the prophecies attributed to him may be found in a little pamphlet of eight pages, entitled "Strange and Remarkable Prophecies and Predictions of the Holy, Learned, and Excellent James Usher, &c.... Written by the person who heard it from this Excellent person's own Mouth," and apparently published in 1656. According to it, he foretold the rebellion of 1641 in a sermon on Ezekiel iv. 6, preached in Dublin in 1601. "And of this Sermon the Bishop reserved the Notes, and put a note thereof in the Margent of his Bible, and for twenty years before he still lived in the expectation of the fulfilling thereof, and the nearer the time was the more confident he was that it was nearer accomplishment, though there was no visible appearance of any such thing." He also foretold the death of Charles I, and his own coming poverty and loss of property, which last he actually experienced for many years before his death. The Rev. William Turner in his _Compleat History of Remarkable Providences_ (London, 1697) gives a premonition of approaching death that the Archbishop received. A lady who was dead appeared to him in his sleep, and invited him to sup with her the next night. He accepted the invitation, and died the following afternoon, 21st March 1656.

    Project Gutenberg #43651, Chapter IV

    As the companion tells it

    Somewhere close to Dublin, James Usher, Archbishop of Armagh, preached a sermon on the book of Ezekiel in 1601, and in it he foretold the rebellion that would come in 1641. He was a man whose learning was so wide and so deep that if he had lived in an earlier age, people would have called him a magician. As it was, he was credited with prophetical powers. He did not forget what he had preached that day in Dublin. He kept the notes of the sermon, and he wrote a note in the margin of his Bible. For 20 years he lived in the expectation that what he had foretold would come to pass. The nearer the time drew, the more confident he grew that it was close to accomplishment, even though there was no visible appearance of any such thing. The rebellion came in 1641, as he had said. He also foretold the death of Charles the First, and his own coming poverty and loss of property. That last he actually experienced for many years before his death. Many of the prophecies attributed to him were gathered in a little pamphlet of eight pages, published in 1656, said to be written by a person who heard them from Usher's own mouth. The Reverend William Turner records one more premonition. A lady who was dead appeared to Usher in his sleep and invited him to sup with her the next night. He accepted the invitation, and died the following afternoon, on the 21st of March 1656.

37. Sir Arnold le Poer Dies Excommunicated in Dublin Castle

    Dublin · townland · Dublin · 1331

    Sir Arnold le Poer, who had protected Dame Alice Kyteler and opposed the Bishop, was himself accused of heresy and imprisoned in Dublin Castle, where he died in 1331 while still under sentence of excommunication, leaving his body unburied for a long period.

    Read the passage

    Sir Arnold le Poer, who had taken such a prominent part in the affair, was next attacked. The Bishop accused him of heresy, had him excommunicated, and committed prisoner to Dublin Castle. His innocency was believed in by most people, and Roger Outlawe, Prior of Kilmainham, who also figures in our story, and who was appointed Justiciary of Ireland in 1328, showed him some kindness, and treated him with humanity. This so enraged the Bishop that he actually accused the Justiciary of heresy. A select committee of clerics vindicated the orthodoxy of the latter, upon which he prepared a sumptuous banquet for his defenders. Le Poer died in prison the same year, 1331, before the matter was finally settled, and as he was under ban of excommunication his body lay unburied for a long period.

    But ultimately the tables were turned with a vengeance. De Ledrede was himself accused of heresy by his Metropolitan, Alexander de Bicknor, upon which he appealed to the Holy See, and set out in person for Avignon. He endured a long exile from his diocese, suffered much hardship, and had his temporalities seized by the Crown as well. In 1339 he recovered the royal favour, but ten years later further accusations were brought to the king against him, in consequence of which the temporalities were a second time taken up, and other severe measures were threatened. However, by 1356 the storm had blown over; he terminated a lengthy and disturbed episcopate in 1360, and was buried in the chancel of S. Canice's on the north side of the high altar. A recumbent effigy under an ogee-headed canopy is supposed to mark the last resting-place of this turbulent prelate.

    Project Gutenberg #43651, Chapter 3

    As the companion tells it

    Close to Dublin, in 1331, Sir Arnold le Poer died a prisoner in Dublin Castle, still under sentence of excommunication. He had taken a prominent part in the affair of Dame Alice Kyteler, protecting her and opposing the Bishop, who then accused him of heresy, excommunicated him, and had him committed to the castle. Most people believed in his innocence, and Roger Outlawe, Prior of Kilmainham, who had been appointed Justiciary of Ireland in 1328, showed him kindness and treated him with humanity. This so enraged the Bishop that he actually accused the Justiciary himself of heresy, though a select committee of clerics vindicated the Justiciary's orthodoxy, upon which he prepared a sumptuous banquet for his defenders. Le Poer died in prison the same year, before the matter was finally settled, and because he was still under the ban of excommunication his body lay unburied for a long period. The tables were ultimately turned on the Bishop, de Ledrede, who was himself accused of heresy by his Metropolitan, Alexander de Bicknor. He appealed to the Holy See and set out for Avignon, enduring long exile and hardship, with his temporalities seized by the Crown. He recovered royal favour in 1339, but further accusations came ten years later and his temporalities were taken up a second time. By 1356 the storm had blown over. He ended a lengthy and disturbed episcopate in 1360 and was buried in the chancel of Saint Canice's, on the north side of the high altar. A recumbent effigy under an ogee-headed canopy is supposed to mark his last resting place.

38. Bishop de Ledrede Arrested Near Kells

    Kells · townland · Kilkenny · 1324

    As Bishop de Ledrede continued his visitation to pursue the Kyteler case, he was ambushed and arrested on the orders of Sir Arnold le Poer, the Seneschal of Kilkenny, and imprisoned for seventeen days.

    Read the passage

    Foiled in this, he cited her son William for heresy. Upon this Sir Arnold came with William to the Priory of Kells, where De Ledrede was holding a visitation, and besought him not to proceed further in the matter. Finding entreaty useless he had recourse to threats, which he speedily put into execution. As the Bishop was going forth on the following day to continue his visitation he was met on the confines of the town of Kells by Stephen le Poer, bailiff of the cantred of Overk, and a posse of armed men, by whom he was arrested under orders from Sir Arnold, and lodged the same day in Kilkenny jail. This naturally caused tremendous excitement in the city. The place became _ipso facto_ subject to an interdict; the Bishop desired the Sacrament, and it was brought to him in solemn procession by the Dean and Chapter. All the clergy, both secular and religious, flocked from every side to the prison to offer their consolation to the captive, and their feelings were roused to the highest pitch by the preaching of a Dominican, who took as his text, _Blessed are they which are persecuted_, &c. Seeing this, William Outlawe nervously informed Sir Arnold of it, who thereupon decided to keep the Bishop in closer restraint, but subsequently changed his mind, and allowed him to have companions with him day and night, and also granted free admission to all his friends and servants.

    After De Ledrede had been detained in prison for seventeen days, and Sir Arnold having thereby attained his end, viz. that the day on which William Outlawe was cited to appear should in the meantime pass by, he sent by the hands of his uncle the Bishop of Leighlin (Miler le Poer), and the sheriff of Kilkenny a mandate to the constable of the prison to liberate the Bishop. The latter refused to sneak out like a released felon, but assumed his pontificals, and, accompanied by all the clergy and a throng of people, made his way solemnly to S. Canice's Cathedral, where he gave thanks to God. With a pertinacity we cannot but admire he again cited William Outlawe by public proclamation to appear before him, but before the day arrived the Bishop was himself cited to answer in Dublin for having placed an interdict on his diocese. He excused himself from attending on the plea that the road thither passed through the lands of Sir Arnold, and that in consequence his life would be in danger.

    Project Gutenberg #43651, Chapter 3

39. Clergyman Tried for Conjuring Spirits at Mellifont

    Mellifont · townland · Louth · 1606

    John Aston, a clergyman of Mellifont, was tried in 1606 for using invocations and conjurings of spirits to recover a stolen silver cup, to learn the whereabouts of the Earl of Tyrone, and to find hidden treasure. He was imprisoned in Dublin Castle and then sent to England, and his ultimate fate is unknown.

    Read the passage

    An interesting trial of a clergyman for the practice of unhallowed arts took place early in 1606--interesting and valuable, if for no other reason than that it is the first instance of such a case being discovered in the Rolls at the Record Office (not counting those of the Parliament of 1447), though we hope that it will not prove to be a unique entry, but rather the earnest of others. Shorn of legal redundancies it runs as follows: "Inquiry taken before our lord the King at the King's Court the Saturday next after the three weeks of Easter in the 6th year of James I by the oath of upright and lawful men of the County of Louth. Who say, that John Aston, late of Mellifont, Co. Louth, clerk, not having the fear of God before his eyes, but being wholly seduced by the devil, on December 1st at Mellifont aforesaid, and on divers other days and places, wickedly and feloniously used, practised, and exercised divers invocations and conjurings of wicked and lying spirits with the intent and purpose that he might find and recover a certain silver cup formerly taken away at Mellifont aforesaid, and also that he might understand where and in what region the most wicked traitor Hugh, Earl of Tyrone, then was, and what he was contriving against the said lord the King and the State of this kingdom of Ireland, and also that he might find out and obtain divers treasures of gold and silver concealed in the earth at Mellifont aforesaid and at Cashel in the county of the Cross of Tipperary, feloniously and against the peace of the said lord the King. It is to be known that the aforesaid John was taken, and being a prisoner in the Castle of the City of Dublin by warrant of the lord King was sent into England, therefore further proceedings shall cease."[21] His ultimate fate is not known; nor is it easy to see why punishment was not meted out to him in Ireland, as he had directly contravened section 4 of the Elizabethan Act. Possibly the case was unique, and so King James may have been anxious to examine in person such an interesting specimen. If so, heaven help the poor parson in the grip of such a witch hunter.

    Project Gutenberg #43651, Chapter 5

40. Hunter and the Ghostly Old Woman of Portmore

    Portmore · townland · Antrim · 1663

    David Hunter, neat-herd to Bishop Jeremy Taylor near Portmore, was haunted nightly for nine months by the ghost of an old woman who forced him to wander the woods. She finally spoke, revealing herself as a woman who died before the war, and asked him to deliver a message about buried money and an unnatural son.

    Read the passage

    In the following year, 1663, a quaintly humorous story[39] of a most persistent and troublesome ghostly visitant comes from the same part of the world, though in this particular instance its efforts to right the wrong did not produce a lawsuit: the narrator was Mr. Alcock, who appears in the preceding story. One David Hunter, who was neat-herd to the Bishop of Down (Jeremy Taylor) at his house near Portmore, saw one night, as he was carrying a log of wood into the dairy, an old woman whom he did not recognise, but apparently some subtle intuition told him that she was not of mortal mould, for incontinent he flung away the log, and ran terrified into his house. She appeared again to him the next night, and from that on nearly every night for the next nine months. "Whenever she came he must go with her through the Woods at a good round rate; and the poor fellow look'd as if he was bewitch'd and travell'd off his legs." Even if he were in bed he had to rise and follow her wherever she went, and because his wife could not restrain him she would rise and follow him till daybreak, although no apparition was visible to her. The only member of the family that took the matter philosophically was Hunter's little dog, and he became so accustomed to the ghost that he would inevitably bring up the rear of the strange procession--if it be true that the lower classes dispensed with the use of night-garments when in bed, the sight must truly have been a most remarkable one.

    Project Gutenberg #43651, Chapter 7

41. The Phantom Horse-Buyer of Knockainy Fair

    Knockainy · townland · Limerick · 1640

    A letter of 1640 tells of a countryman on his way to the fair of Knockainy, near Lough Gur, who sold his horse to a mysterious gentleman and was paid in a fine spacious castle. There he was shown the fairest black horse ever seen and told it was the Earl of Desmond, needing only a fourth shoe to return as he was before; afterwards no castle was ever found in that place.

    Read the passage

    In a letter[20] written in the year 1640, the Earl assumes a different appearance. We learn from it that as a countryman was on his way to the ancient and celebrated fair of Knockaney, situated a few miles from Lough Gur, he met "a gentleman standing in the waye, demanding if he would sell his horse. He answered, yea, for £5. The gentleman would give him but £4, 10_s._, saying he would not get so much at the ffaire. The fellow went to the ffaire, could not get so much money, and found the gentleman on his return in the same place, who proffered the same money. The fellow accepting of it, the other bid him come in and receive his money. He carried him into a fine spacious castle, payed him his money every penny, and showed him the fairest black horse that ever was seene, and told him that that horse was the Earl of Desmond, and that he had three shoes alreadye, when he hath the fourthe shoe, which should be very shortlie, then should the Earl be as he was before, thus guarded with many armed men conveying him out of the gates. The fellow came home, but never was any castle in that place either before or since." The local variant of the legend states that the seller of the horse was a Clare man, and that he went home after having been paid in gold the full amount of a satisfactory bargain, but on the following morning found to his great mortification, that instead of the gold coins he had only a pocketful of ivy leaves. Readers of Victor Hugo's _Notre Dame_ will recall the incident of the _écu_ that (apparently) was transformed by magic into a withered leaf. Similar tales of horse-dealing with mysterious strangers are told in Scotland in connection with the celebrated Thomas the Rhymer, of Erceldoune.

    Project Gutenberg #43651, Chapter III

42. Bewitchment Cured by the True Cross at Holycross

    Holycross · townland · Tipperary · 1609

    In 1609 Anastasia Sobechan of the Callan district, tortured by magical spells, came to Holy Cross Abbey near Thurles, where a fragment of the True Cross was venerated. After placing a girdle that had touched the relic around her body, she vomited small pieces of cloth and wood for a whole month and was declared healed. The abbot Bernard Foulow recorded the miracle in writing.

    Read the passage

    In the year 1609 there comes from the County of Tipperary a strange story of magical spells being counteracted by the application of a holy relic; this is preserved for us in that valuable monastic record, the _Triumphalia S. Crucis_. At Holy Cross Abbey, near Thurles, there was preserved for many years with the greatest veneration a supposed fragment of the True Cross, which attracted vast numbers of people, and by which it was said many wonderful miracles were worked. Amongst those that came thither in that year was "Anastasia Sobechan, an inhabitant of the district of Callan (co. Kilkenny), tortured by magical spells (veneficis incantationibus collisa), who at the Abbey, in presence of the Rev. Lord Abbot Bernard [Foulow], placed a girdle round her body that had touched the holy relic. Suddenly she vomited small pieces of cloth and wood, and for a whole month she spat out from her body such things. The said woman told this miracle to the Rev. Lord Abbot while she was healed by the virtue of the holy Cross. This he took care to set down in writing."

    Project Gutenberg #43651, Chapter IV

43. Heresy Trial and Burning at Bunratty

    near Bunratty · townland · Clare · 1353

    Two men were tried at Bunratty in County Clare by Roger Cradok, Bishop of Waterford, for holding heretical opinions, or for offering contumely to the Blessed Virgin, and were sentenced to be burnt.

    Read the passage

    But when the story is considered with reference to the following facts it takes on a different signification. On the 29th of September 1317 (Wright says 1320), Bishop de Ledrede held his first Synod, at which several canons were passed, one of which seems in some degree introductory to the events detailed in the preceding chapter. In it he speaks of "a certain new and pestilential sect in our parts, differing from all the faithful in the world, filled with a devilish spirit, more inhuman than heathens or Jews, who pursue the priests and bishops of the Most High God equally in life and death, by spoiling and rending the patrimony of Christ in the diocese of Ossory, and who utter grievous threats against the bishops and their ministers exercising ecclesiastical jurisdiction, and (by various means) attempt to hinder the correction of sins and the salvation of souls, in contempt of God and the Church."[8] From this it would seem that heresy and unorthodoxy had already made its appearance in the diocese. In 1324 the Kyteler case occurred, one of the participants being burnt at the stake, while other incriminated persons were subsequently followed up, some of whom shared the fate of Petronilla. In 1327 Adam _Dubh_, of the Leinster tribe of O'Toole, was burnt alive on College Green for denying the doctrines of the Incarnation and the Holy Trinity, as well as for rejecting the authority of the Holy See.[9] In 1335 Pope Benedict XII wrote a letter to King Edward III, in which occurs the following passage: "It has come to our knowledge that while our venerable brother, Richard, Bishop of Ossory, was visiting his diocese, there appeared in the midst of his catholic people men who were heretics together with their abettors, some of whom asserted that Jesus Christ was a mere man and a sinner, and was justly crucified for His own sins; others after having done homage and offered sacrifice to demons, thought otherwise of the sacrament of the Body of Christ than the Catholic Church teaches, saying that the same venerable sacrament is by no means to be worshipped; and also asserting that they are not bound to obey or believe the decrees, decretals, and apostolic mandates; in the meantime, consulting demons according to the rites of those sects among the Gentiles and Pagans, they despise the sacraments of the Catholic Church, and draw the faithful of Christ after them by their superstitions." As no Inquisitors of heresy have been appointed in Ireland, he begs the King to give prompt assistance to the Bishop and other Prelates in their efforts to punish the aforesaid heretics.[10] If the above refer to the Kyteler case it came rather late in the day; but it is quite possible, in view of the closing words of the anonymous narrator, that it has reference rather to the following up of the dame's associates, a process that must have involved a good deal of time and trouble, and in which no doubt many unhappy creatures were implicated. Again, in 1353, two men were tried at Bunratty in co. Clare by Roger Cradok, Bishop of Waterford, for holding heretical opinions (or for offering contumely to the Blessed Virgin), and were sentenced to be burnt.[11] The above are almost the only (if not the only) instances known of the punishment of death by fire being inflicted in Ireland for heresy.

    Project Gutenberg #43651, Chapter 4

44. The cailleach who transferred death on the Aran Islands

    near Aran Islands · townland · Galway · 1892

    A story from the Aran Islands, recounted by a man in 1892, told of a cailleach with the power to transfer mortal sickness from a dying patient to a healthy stranger. Kneeling in a field by a public road, she would pluck an herb while watching the road; the first passer-by her glance fell on would take the disease and die within twenty-four hours as the patient recovered.

    Read the passage

    Instances also occur in Ireland of persons employing unhallowed means for the purpose of bringing sickness and even death on some one who has fallen foul of them, or else they act on behalf of those whose willingness is circumscribed by their powerlessness. From the Aran Islands a story comes of the power of an old woman to transfer disease from the afflicted individual to another, with the result that the first recovered, while the newly-stricken person died; the passage reads more like the doings of savages in Polynesia or Central Africa than of Christians in Ireland. In 1892 a man stated that a friend of his was sick of an incurable disease, and having been given over by the doctor, sought, after a struggle with his conscience, the services of a _cailleach_ who had the power to transfer mortal sickness from the patient to some healthy object who would sicken and die as an unconscious substitute. When fully empowered by her patient, whose honest intention to profit by the unholy remedy was indispensable to its successful working, the _cailleach_ would go out into some field close by a public road, and setting herself on her knees she would pluck an herb from the ground, looking out on the road as she did so. The first passer-by her baleful glance lighted upon would take the sick man's disease and die of it in twenty-four hours, the patient mending as the victim sickened and died.[65]

    Project Gutenberg #43651, Chapter IX

45. The Charmed Rebel of Newry Bridge

    near Newry · townland · Down

    At the taking of Newry, a rebel condemned to be shot on the bridge was stripped naked and shot at close range by a musketeer, yet the bullet failed to pierce him, leaving only a small black mark, an event witnessed by many hundreds.

    Read the passage

    We have the following on the testimony of the Rev. George Creighton, minister of Virginia, co. Cavan. He tells us that "divers women brought to his House a young woman, almost naked, to whom a Rogue came upon the way, these women being present, and required her to give him her mony, or else he would kill her, and so drew his sword; her answer was, You cannot kill me unless God give you leave, and His will be done. Thereupon the Rogue thrust three times at her naked body with his drawn sword, and never pierced her skin; whereat he being, as it seems, much confounded, went away and left her." A like story comes from the other side: "At the taking of the Newry a rebel being appointed to be shot upon the bridge, and stripped stark-naked, notwithstanding the musketeer stood within two yards of him, and shot him in the middle of the back, yet the bullet entered not, nor did him any more hurt than leave a little black spot behind it. This many hundreds were eye-witnesses of. Divers of the like have I confidently been assured of, who have been provided of diabolical charms."[28] Similar tales of persons bearing charmed lives could no doubt be culled from the records of every war that has been fought on this planet of ours since History began.

    The ease with which the accidental or unusual was transformed into the miraculous at this period is shown by the following. A Dr. Tate and his wife and children were flying to Dublin from the insurgents. On their way they were wandering over commons covered with snow, without any food. The wife was carrying a sucking child, John, and having no milk to give it she was about to lay it down in despair, when suddenly "on the Brow of a Bank she found a Suck-bottle with sweet milk in it, no Footsteps appearing in the snow of any that should bring it thither, and far from any Habitation; which preserved the child's life, who after became a Blessing to the Church." The Dr. Tate mentioned above was evidently the Rev. Faithful Tate, D.D., father of Nahum Tate of "Tate and Brady" fame.[29]

    Project Gutenberg #43651, Chapter 5

46. Witchcraft Kills the Minister and His Wife at Carnmoney

    Carnmoney · townland · Antrim · 1670

    The Rev. James Shaw, Presbyterian minister of Carnmoney, was tormented by a witch who appeared in his chamber and by cats invading his bed, and both he and his wife died, their deaths attributed to sorcery. His servant later encountered a bear-like spirit claiming to be a murdered man's ghost seeking justice.

    Read the passage

    Between the clergy and the witches a continuous state of warfare existed; the former, both Protestant and Roman Catholic, ever assumed the offensive, and were most diligent in their attempts to eradicate such a damnable heresy from the world--indeed with regret it must be confessed that their activity in this respect was frequently the means of stirring up the quiescent Secular Arm, thereby setting on foot bloody persecutions, in the course of which many innocent creatures were tortured and put to a cruel death. Consequently, human nature being what it is, it is not a matter of surprise to learn that witches occasionally appear as the aggressors, and cause the clergy as much uneasiness of mind and body as they possibly could. In or about the year 1670 an Irish clergyman, the Rev. James Shaw, Presbyterian minister of Carnmoney, "was much troubled with witches, one of them appearing in his chamber and showing her face behind his cloke hanging on the clock-pin, and then stepping to the door, disappeared. He was troubled with cats coming into his chamber and bed; he sickens and dyes; his wyfe being dead before him, and, as was supposed, witched." Some equally unpleasant experiences befel his servant. "Before his death his man going out to the stable one night, sees as if it had been a great heap of hay rolling towards him, and then appeared in the shape and likeness of a bair [bear]. He charges it to appear in human shape, which it did. Then he asked, for what cause it troubled him? It bid him come to such a place and it should tell him, which he ingaged to do, yet ere he did it, acquainted his master with it; his master forbids him to keep sic a tryst; he obeyed his master, and went not. That night he should have kept, there is a stone cast at him from the roof of the house, and only touches him, but does not hurt him; whereupon he conceives that had been done to him by the devill, because he kept not tryst; wherefore he resolutely goes forth that night to the place appointed, being a rash bold fellow, and the divill appears in human shape, with his heid running down with blood. He asks him again, why he troubles him? The devill replyes, that he was the spirit of a murdered man who lay under his bed, and buried in the ground, and who was murdered by such a man living in sic a place twenty years ago. The man comes home, searches the place, but finds nothing of bones or anything lyke a grave, and causes send to such a place to search for such a man, but no such a one could be found, and shortly after this man dyes." To which story Mr. Robert Law[45] sagely adds the warning: "It's not good to come in communing terms with Satan, there is a snare in the end of it, but to resyst him by prayer and faith and to turn a deaf ear to his temptations."

    Project Gutenberg #43651, Chapter 7

47. A greyhound familiar in Youghal prison

    Youghal · townland · Cork · 1661

    While Florence Newton was held in Youghal prison, witnesses Nicholas Pyne and others heard the prison door shake and a great noise as of somebody running about with bolts and chains, and saw her speak to something unseen. The next day she confessed it was a spirit, her familiar, in the shape of a greyhound, which went out at the window.

    Read the passage

    "He further saith, That towards Evening the Door of the Prison shook, and she arose up hastily and said, _What makest thow here this time a night?_ And there was a very great noise, as if some body with Bolts and Chains had been running up and down the Room, and they asked her what it was she spoke to, and what it was that made the noise; and she said she saw nothing, neither did she speak, and if she did, it was she knew not what. But the next day she confess'd it was a Spirit, and her Familiar, in the shape of a Greyhound.

    "He further saith, That he and Mr. Edward Perry and others for Trial of her took a Tile off the Prison, went to the place where the Witch lay, and carried it to the House where the Maid lived, and put it in the fire until it was red-hot, and then dripped some of the Maid's water upon it, and the Witch was then grievously tormented, and when the water consumed she was well again.

    Project Gutenberg #43651, Chapter V

48. A Lying Spirit Rebuked in Bangor Church

    near Bangor · townland · Down · 1623–1631

    During public worship at Bangor, a woman of Robert Blair's congregation made a noise and stretching of her body, which Blair took for a lying spirit counterfeiting the works of the Lord. He rebuked the spirit and charged it not to disturb the congregation, and the disturbance ceased. Word of the exorcism spread until Archbishop Usher congratulated him on it.

    Read the passage

    Rejecting the supernatural element in the above as being merely the fruits of a diseased mind, there is no reason to doubt the truth of the story. Mr. Blair also met with some strange cases of religious hysteria, which became manifest in outbursts of weeping and bodily convulsions, but which he attributed to the Devil's "playing the ape, and counterfeiting the works of the Lord." He states that one Sunday, in the midst of public worship, "one of my charge, being a dull and ignorant person, made a noise and stretching of her body. Incontinent I was assisted to rebuke that lying spirit that disturbed the worship of God, charging the same not to disturb the congregation; and through God's mercy we met with no more of that work." Thus modestly our writer sets down what happened in his _Autobiography_; but the account of the incident spread far and wide, and at length came to the ears of Archbishop Usher, who, on his next meeting with Mr. Blair, warmly congratulated him on the successful exorcism he had practised.[26]

    Project Gutenberg #43651, Chapter IV

49. Rev. Robert Blair and the Constable Possessed by a Devil

    near Bangor · townland · Down · 1623–1634

    At Bangor, a rich constable confessed to Rev. Robert Blair that the Devil had long appeared to him, offering him money and commanding him to kill, and that Satan threatened to take him body and soul on Hallow-night. Blair sat up with the man all that night in prayer, after which the man renounced his intemperate habits.

    Read the passage

    When he uttered these words he fell again atrembling, and was stopped in his speaking, looking lamentably at me, designing me to be the person he aimed at; then he fell a crying and lamenting. I showed him the horribleness of his ignorance and drunkenness; he made many promises of reformation, which were not well keep'd; for within a fortnight he went to an alehouse to crave the price of his malt, and sitting there long at drink, as he was going homeward the Devil appeared to him, and challenged him for opening to me what had passed betwixt them secretly, and followed him to the house, pulling his cap off his head and his band from about his neck, saying to him, 'On Hallow-night I shall have thee, soul and body, in despite of the minister and of all that he will do for thee.'"

    In his choice of a date his Satanic Majesty showed his respect for popular superstitions. This attack of delirium tremens (though Mr. Blair would not have so explained it) had a most salutary effect; the constable was in such an abject state of terror lest the Devil should carry him off that he begged Mr. Blair to sit up with him all Hallow-night, which he did, spending the time very profitably in prayer and exhortation, which encouraged the man to defy Satan and all his works. The upshot of the matter was, that he became very charitable to the poor, and seems to have entirely renounced his intemperate habits.[25]

    Project Gutenberg #43651, Chapter 5

50. Strange Apparitions Seen in the Sky at Poyntstown

    Poyntstown · townland · Tipperary · 1678

    On 2 March 1678, a company of gentlemen and ladies at Poyntstown in Tipperary witnessed an extraordinary hour-long vision in the sky, including ghostly ships sinking, a fort transforming into fighting vessels, a chariot, a serpent, and a bull and dog battling, all moving northward before vanishing.

    Read the passage

    Many strange stories of apparitions seen in the air come from all parts of the world, and are recorded by writers both ancient and modern, but there are certainly few of them that can equal the account of that weird series of incidents that was seen in the sky by a goodly crowd of ladies and gentlemen in co. Tipperary on 2nd March 1678.[42] "At Poinstown in the county of Tepperary were seen divers strange and prodigious apparitions. On Sunday in the evening several gentlemen and others, after named, walked forth in the fields, and the Sun going down, and appearing somewhat bigger than usual, they discoursed about it, directing their eyes towards the place where the Sun set; when one of the company observed in the air, near the place where the Sun went down, an Arm of a blackish blue colour, with a ruddy complection'd Hand at one end, and at the other end a cross piece with a ring fasten'd to the middle of it, like one end of an anchor, which stood still for a while, and then made northwards, and so disappeared. Next, there appeared at a great distance in the air, from the same part of the sky, something like a Ship coming towards them; and it came so near that they could distinctly perceive the masts, sails, tacklings, and men; she then seem'd to tack about, and sail'd with the stern foremost, northwards, upon a dark smooth sea, which stretched itself from south-west to north-west. Having seem'd thus to sail some few minutes she sunk by degrees into the sea, her stern first; and as she sunk they perceived her men plainly running up the tacklings in the forepart of the Ship, as it were to save themselves from drowning. Then appeared a Fort, with somewhat like a Castle on the top of it; out of the sides of which, by reason of some clouds of smoak and a flash of fire suddenly issuing out, they concluded some shot to be made. The Fort then was immediately divided in two parts, which were in an instant transformed into two exact Ships, like the other they had seen, with their heads towards each other. That towards the south seem'd to chase the other with its stem [stern?] foremost, northwards, till it sunk with its stem first, as the first Ship had done; the other Ship sail'd some time after, and then sunk with its head first. It was observ'd that men were running upon the decks of these two Ships, but they did not see them climb up, as in the last Ship, excepting one man, whom they saw distinctly to get up with much haste upon the very top of the Bowsprit of the second Ship as they were sinking. They supposed the two last Ships were engaged, and fighting, for they saw the likeness of bullets rouling upon the sea, while they were both visible. Then there appear'd a Chariot, drawn with two horses, which turn'd as the Ships had done, northward, and immediately after it came a strange frightful creature, which they concluded to be some kind of serpent, having a head like a snake, and a knotted bunch or bulk at the other end, something resembling a snail's house. This monster came swiftly behind the chariot and gave it a sudden violent blow, then out of the chariot leaped a Bull and a Dog, which follow'd him [the bull], and seem'd to bait him. These also went northwards, as the former had done, the Bull first, holding his head downwards, then the Dog, and then the Chariot, till all sunk down one after another about the same place, and just in the same manner as the former. These meteors being vanished, there were several appearances like ships and other things. The whole time of the vision lasted near an hour, and it was a very clear and calm evening, no cloud seen, no mist, nor any wind stirring. All the phenomena came out of the West or Southwest, and all moved Northwards; they all sunk out of sight much about the same place. Of the whole company there was not any one but saw all these things, as above-written, whose names follow:

    Project Gutenberg #43651, Chapter 7

51. The Devil-Haunted Constable of Bangor

    near Bangor · townland · Down · 1623–1631

    During Robert Blair's ministry at Bangor (1623-1631), the constable of the parish confessed that the Devil had repeatedly appeared to him since buying a horse from him in Glasgow, claiming him for a sixpence. The Devil commanded him to kill and slay, and he admitted keeping his whinger drawn under his cloak, with Blair himself the intended victim. Blair sat up with him on Hallow-night in prayer, after which the man reformed.

    Read the passage

    During the years of his ministry at Bangor the following incident occurred to him, which he of course attributes to demonic possession, though homicidal mania resulting from intemperate habits would be nearer the truth. One day a rich man, the constable of the parish, called upon him in company with one of his tenants concerning the baptizing of the latter's child. "When I had spoken what I thought necessary, and was ready to turn into my house, the constable dismissing the other told me he had something to say to me in private. I looking upon him saw his eyes like the eyes of a cat in the night, did presently conceive that he had a mischief in his heart, yet I resolved not to refuse what he desired, but I keeped a watchful eye upon him, and stayed at some distance; and being near to the door of the church I went in, and invited him to follow me. As soon as he entered within the doors he fell atrembling, and I, awondering. His trembling continuing and growing without any speech, I approached to him, and invited him to a seat, wherein he could hardly sit. The great trembling was like to throw him out of the seat. I laid my arm about him, and asked him what ailed him? But for a time he could speak none. At last his shaking ceased, and he began to speak, telling me, that for a long time the Devil had appeared to him; first at Glasgow he bought a horse from him, receiving a sixpence in earnest, and that in the end he offered to him a great purse full of sylver to be his, making no mention of the horse; he said that he blessed himself, and so the buyer with the sylver and gold that was poured out upon the table vanished. But some days thereafter he appeared to him at his own house, naming him by his name, and said to him, Ye are mine, for I _arled_ you with a sixpence, which yet ye have. Then said he, I asked his name, and he answered, they call me _Nickel Downus_ (I suppose that he repeated evil, that he should have said _Nihil Damus_). Being thus molested with these and many other apparitions of the Devil, he left Scotland; but being come to Ireland he did often likewise appear to him, and now of late he still commands me to kill and slay; and oftentimes, says he, my whinger hath been drawn and kept under my cloak to obey his commands, but still something holds my hand that I cannot strike. But then I asked him whom he was bidden kill? He answered, any that comes in my way; but

    'The better they be The better service to me, Or else I shall kill thee.'

    Project Gutenberg #43651, Chapter IV

52. The Maid-Servant Burnt at Carrickfergus

    Carrickfergus · townland · Antrim

    The prophet Alexander Peden foretold that a pregnant maid-servant in a gentleman's house in Antrim would murder her child and be punished for it. The prophecy came to pass, and she was burnt at Carrickfergus.

    Read the passage

    Mr. Peden was also somewhat of a prophet, and his speciality appears to have been the prognostication of unpleasant events, at all events to persons in Ireland. Two instances will suffice. When in a gentleman's house in co. Antrim he foretold that a maid-servant was _enceinte_, that she would murder the child, and would be punished. "Which accordingly came to pass, and she was burnt at Craig Fergus." On another occasion two messengers were sent to inform the Lord-Lieutenant that the Presbyterian ministers in Ireland should affirm that they had nothing to do with the rebellion at Bothwell Bridge. Mr. Peden said they were on the Devil's errand, but God would arrest them by the gate. Accordingly one was stricken with sickness, while the other fell from his horse and broke his leg.

    Project Gutenberg #43651, Chapter 7

53. Burying the Sheaf: A Malignant Charm Near Ardee

    Ardee · townland · Louth

    In County Louth a blasphemous charm called 'burying the sheaf' involved fashioning a human effigy from wheat, sticking pins in its joints, and burying it near an enemy's house in the Devil's name so that the victim would sicken and die as the sheaf decayed. A case of a woman attempting to kill another by this means came before the police court at Ardee shortly before 1895.

    Read the passage

    A most extraordinary account of the Black Art, as instanced in the custom known as "burying the sheaf" comes from co. Louth. The narrator states that details are difficult to obtain, at which we are not surprised, but from what he has published the custom appears to be not only exceedingly malignant, but horribly blasphemous. The person working the charm first goes to the chapel, and says certain words with his (or her) back to the altar; then he takes a sheaf of wheat, which he fashions like the human body, sticking pins in the joints of the stems, and (according to one account) shaping a heart of plaited straw. This sheaf he buries, in the name of the Devil, near the house of his enemy, who he believes will gradually pine away as the sheaf decays, dying when it finally decomposes. If the operator of the charm wishes his enemy to die quickly he buries the sheaf in wet ground where it will soon decay; but if on the other hand he desires his victim to linger in pain he chooses a dry spot where decomposition will be slow. Our informant states that a case in which one woman tried to kill another by this means was brought to light in the police court at Ardee a couple of years before he wrote the above account (_i.e._ before 1895).[66]

    Though the Statutes against witchcraft in England and Scotland were repealed (the latter very much against the will of the clergy), it is said that that passed by the Irish Parliament was not similarly treated, and consequently is, theoretically, still in force. Be that as it may, it will probably be news to our readers to learn that witchcraft is still officially recognised in Ireland as an offence against the law. In the Commission of the Peace the newly-appointed magistrate is empowered to take cognisance of, amongst other crimes, "Witchcraft, Inchantment, Sorcery, Magic Arts," a curious relic of bygone times to find in the twentieth century, though it is more than unlikely that any Bench in Ireland will ever have to adjudicate in such a case.

    Project Gutenberg #43651, Chapter 10

54. Dr Williams and the Haunted Niece in Dublin

    Patrick Street · townland · Dublin · 1678

    The niece of Alderman Arundel of Dublin was tormented by violent unexplained noises that followed her from house to house, including one near Smithfield and another in Patrick Street. The Rev. Daniel Williams prayed with her and the disturbances ceased after she saw a terrible sight during his prayer.

    Read the passage

    A clergyman, the Rev. Daniel Williams (evidently the man who was pastor of Wood Street, Dublin, and subsequently founded Dr. Williams's Library in London), relates the manner in which he freed a girl from strange and unpleasant noises which disturbed her; the incident might have developed into something analogous to the Drummer of Tedworth in England, but on the whole works out rather tamely. He tells us that about the year 1678 the niece of Alderman Arundel of Dublin was troubled by noises in her uncle's house, "as by violent Sthroaks on the Wainscots and Chests, in what Chambers she frequented." In the hope that they would cease she removed to a house near Smithfield, but the disturbances pursued her thither, and were no longer heard in her former dwelling. She thereupon betook herself to a little house in Patrick Street, near the gate, but to no purpose. The noises lasted in all for about three months, and were generally at their worst about two o'clock in the morning. Certain ministers spent several nights in prayer with her, heard the strange sounds, but did not succeed in causing their cessation. Finally the narrator, Williams, was called in, and came upon a night agreed to the house, where several persons had assembled. He says: "I preached from Hebrews ii. 18, and contrived to be at Prayer at that Time when the Noise used to be greatest. When I was at Prayer the Woman, kneeling by me, catched violently at my Arm, and afterwards told us that she saw a terrible Sight--but it pleased God there was no noise at all. And from that Time God graciously freed her from all that Disturbance."[41]

    Project Gutenberg #43651, Chapter 7

55. William Outlawe's Penance for Heresy

    near Kilkenny · townland · Kilkenny · 1324

    William Outlawe, son of Dame Alice Kyteler, was forced to submit to the Bishop and was sentenced to hear masses daily, feed the poor, and cover the chancel of St Canice's Cathedral with lead as penance for his role in the sorcery scandal.

    Read the passage

    Further trouble arose with William Outlawe, who was backed by the Chancellor and Treasurer, but the Bishop finally succeeded in beating him, and compelled him to submit on his bended knees. By way of penance he was ordered to hear at least three masses every day for the space of a year, to feed a certain number of poor people, and to cover with lead the chancel of S. Canice's Cathedral from the belfry eastward, as well as the Chapel of the Blessed Virgin. He thankfully agreed to do this, but subsequently refused to fulfil his obligations, and was thereupon cast into prison.

    What was the fate of Dame Alice's accomplices, whose names we have given above, is not specifically recorded, except in one particular instance. One of them, Petronilla of Meath, was made the scapegoat for her mistress. The Bishop had her flogged six times, and under the repeated application of this form of torture she made the required confession of magical practices. She admitted the denial of her faith and the sacrificing to Robert, son of Art, and as well that she had caused certain women of her acquaintance to appear as if they had goats' horns. She also confessed that at the suggestion of Dame Alice she had frequently consulted demons and received responses from them, and that she had acted as a "medium" (mediatrix) between her and the said Robert. She declared that although she herself was mistress of the Black Art, yet she was as nothing in comparison with the Dame from whom she had learnt all her knowledge, and that there was no one in the world more skilful than she. She also stated that William Outlawe deserved death as much as she, for he was privy to their sorceries, and for a year and a day had worn the devil's girdle[6] round his body. When rifling Dame Alice's house there was found "a wafer of sacramental bread, having the devil's name stamped thereon instead of Jesus Christ, and a pipe of ointment wherewith she greased a staffe, upon which she ambled and galloped through thicke and thin, when and in what manner she listed." Petronilla was accordingly condemned to be burnt alive, and the execution of this sentence took place with all due solemnity in Kilkenny on 3rd November 1324, which according to Clyn fell on a Sunday. This was the first instance of the punishment of death by fire being inflicted in Ireland for heresy.

    Project Gutenberg #43651, Chapter 3

56. Witch-banishing charm nearly suffocates a farm-hand

    near Newtownards · townland · Down · 1871

    In a January 1871 wages case at Newtownards, evidence showed a farm-hand had been set to banish witches troubling his employer's cows. He sealed himself alone in the house, blocked the chimneys and keyholes, and boiled a pot of sweet milk with three rows of unused pins and three packages of needles, narrowly escaping suffocation.

    Read the passage

    There also exists a shorter version of the ballad, which seems to be a rather clumsy adaptation of what we have given above; in it the witch is incorrectly termed _Butlers_. That the heroine did not evolve the procedure she had adopted out of her own fervent imagination, but that she followed a method generally recognised and practised in the country-side is shown by a case that occurred at Newtownards in January 1871.[59] A farm-hand had brought an action against his employer for wages alleged to be due to him. It transpired in the course of the evidence that on one occasion he had been set to banish witches that were troubling the cows. His method of working illustrates the Carnmoney case. All left the house except the plaintiff, who locked himself in, closed the windows, stopped all keyholes and apertures, and put sods on top of the chimneys. He then placed a large pot of sweet milk on the fire, into which he threw three rows of pins that had never been used, and three packages of needles; all were allowed to boil together for half an hour, and, as there was no outlet for the smoke, the plaintiff narrowly escaped being suffocated.

    It is strange to find use made in Ireland of that potent magical instrument, the Hand of Glory, and that too in the nineteenth century. On the night of the 3rd of January 1831, some Irish thieves attempted to commit a robbery on the estate of Mr. Naper, of Loughcrew, co. Meath. They entered the house, armed with a dead man's hand with a lighted candle in it, believing in the superstitious notion that if such a hand be procured, and a candle placed within its grasp, the latter cannot be seen by anyone except him by whom it is used; also that if the candle and hand be introduced into a house it will prevent those who may be asleep from awaking. The inhabitants, however, were alarmed, and the robbers fled, leaving the hand behind them.[60] No doubt the absolute failure of this gruesome dark lantern on this occasion was due to the fact that neither candle nor candlestick had been properly prepared! The orthodox recipe for its preparation and consequent effectual working may be found in full in Mr. Baring Gould's essay on Schamir in his _Curious Myths of the Middle Ages_.

    Project Gutenberg #43651, Chapter IX

57. Ghostly Visions of the Enchanted Earl on Loughill

    Loughill · townland · Kilkenny · 1640

    On the manor of Loughill, belonging to the Bishop of Limerick, most inhabitants reported seeing an abundance of armed men marching on the hill, who vanished whenever anyone approached them.

    Read the passage

    If the period treated of in this chapter, viz. from the commencement of the seventeenth century to the Restoration of Charles II, be barren of witchcraft proper, it must at least be admitted that it is prodigal in regard to the marvellous under various shapes and forms, from which the hysterical state of the public mind can be fairly accurately gauged. The rebellion of 1641, and the Cromwellian confiscations, that troubled period when the country was torn by dissention, and ravaged by fire, sword, and pestilence, was aptly ushered in by a series of supernatural events which occurred in the county of Limerick. A letter dated the 13th August 1640, states that "for news we have the strangest that ever was heard of, there inchantments in the Lord of Castleconnell's Castle four miles from Lymerick, several sorts of noyse, sometymes of drums and trumpets, sometimes of other curious musique with heavenly voyces, then fearful screeches, and such outcries that the neighbours near cannot sleepe. Priests have adventured to be there, but have been cruelly beaten for their paynes, and carryed away they knew not how, some two miles and some four miles. Moreover were seen in the like manner, after they appear to the view of the neighbours, infinite number of armed men on foote as well as on horseback.... One thing more [_i.e._ something supernatural] by Mrs. Mary Burke with twelve servants lyes in the house, and never one hurt, onley they must dance with them every night; they say, Mrs. Mary come away, telling her she must be wyfe to the inchanted Earl of Desmond.... Uppon a Mannour of my Lord Bishoppe of Lymerick, Loughill, hath been seen upon the hill by most of the inhabitants aboundance of armed men marching, and these seene many tymes--and when they come up to them they do not appeare. These things are very strange, if the cleargie and gentrie say true."[27]

    Project Gutenberg #43651, Chapter 5

58. Portents During the Siege of Limerick

    Limerick · townland · Limerick

    During the siege of Limerick, three portents were reported: a great luminous globe brighter than the moon, an apparition of the Virgin Mary with saints, and a strange conjoined birth, all interpreted as omens by O'Daly in his History of the Geraldines.

    Read the passage

    Much in the same strain might be added, but, lest we should weary our readers, we shall content ourselves with giving two more marvellous relations from this particular period so full of the marvellous. O'Daly in his _History of the Geraldines_ relates that during the siege of Limerick three portents appeared. The first was a luminous globe, brighter than the moon and little inferior to the sun, which for two leagues and a half shed a vertical light on the city, and then faded into darkness over the enemy's camp; the second was the apparition of the Virgin, accompanied by several of the Saints; and the third was a _lusus naturæ_ of the Siamese-twins type: all three of which O'Daly interprets to his own satisfaction. The first of these was some form of the northern lights, and is also recorded in the diary of certain Puritan officers. That learned, but somewhat too credulous English antiquary, John Aubrey, relates in his _Miscellanies_ that before the last battle between the contending parties "a woman of uncommon Statue all in white appearing to the Bishop [Heber McMahon, whom Aubrey terms _Veneras_] admonished him not to cross the River first to assault the Enemy, but suffer them to do it, whereby he should obtain the Victory. That if the _Irish_ took the water first to move towards the _English_ they should be put to a total Rout, which came to pass. _Ocahan_ and Sir _Henry O'Neal_, who were both killed there, saw severally the same apparition, and dissuaded the Bishop from giving the first onset, but could not prevail upon him."

    An instance of an Irishman suffering from the effects of witchcraft outside Ireland is afforded us in a pathetic petition sent up to the English Parliament between the years 1649 and 1653.[31] The petitioner, John Campbell, stated that twelve years since he lost his sight in co. Antrim, where he was born, by which he was reduced to such extremity that he was forced to come over to England to seek some means of livelihood for himself in craving the charity of well-disposed people, but contrary to his expectation he has been often troubled there with dreams and fearful visions in his sleep, and has been twice bewitched, insomuch that he can find no quietness or rest here, and so prays for a pass to return to Ireland.

    Project Gutenberg #43651, Chapter 5

    As the companion tells it

    Somewhere around here, during the siege of Limerick, O'Daly in his History of the Geraldines recorded three portents that appeared over the city. The first was a luminous globe, brighter than the moon and little inferior to the sun, which shed a vertical light on the city for two leagues and a half, then faded into darkness over the enemy's camp. The second was an apparition of the Virgin, accompanied by several of the Saints. The third was a strange conjoined birth of the Siamese-twins type. O'Daly interpreted all three to his own satisfaction. The first of these, it seems, was some form of the northern lights, and it was also recorded in the diary of certain Puritan officers. The learned but somewhat too credulous English antiquary John Aubrey, in his Miscellanies, relates that before the last battle between the contending parties, a woman of uncommon stature, all in white, appeared to the Bishop, Heber McMahon, whom Aubrey calls Veneras. She admonished him not to cross the river first to assault the enemy, but to suffer them to do it, whereby he should obtain the victory. She said that if the Irish took the water first to move towards the English, they should be put to a total rout. And that is what came to pass. Ocahan and Sir Henry O'Neal, who were both killed there, saw the same apparition severally and dissuaded the Bishop from giving the first onset, but could not prevail upon him.

59. Suspected Witchcraft Against Nell Welsh's Mother in Cork

    Cork · townland · Cork · 1685–1686

    In 1685-6, Christopher Crofts' son fell gravely ill with convulsions, which his wife and others attributed to bewitchment by the old woman, mother of Nell Welsh, reputed to be a bad woman. The old woman was committed to Bridewell after her examination, around the time the child fell ill.

    Read the passage

    A case of supposed witchcraft occurred in Cork in 1685-6, the account of which is contained in a letter from Christopher Crofts to Sir John Perceval (the third Baronet, and father of the first Earl of Egmont) written on the fifteenth of March in that year. Though the narrator professes his disbelief in such superstitions, yet there seems to have been an unconscious feeling in his mind that his strict administration of the law was the means of bringing the affliction on his child. He says: "My poor boy Jack to all appearances lay dying; he had a convulsion for eight or nine hours. His mother and several others are of opinion he is bewitched, and by the old woman, the mother of Nell Welsh, who is reputed a bad woman; and the child was playing by her that day she was upon her examination, and was taken ill presently after she was committed to Bridewell. But I have not faith to believe it was anything but the hand of God. I have committed the girl to Bridewell, where she shall stay some time."[49]

    Project Gutenberg #43651, Chapter 7

    As the companion tells it

    Somewhere close to Cork, in 1685 or 1686, a suspected witchcraft case touched the family of Christopher Crofts. His young son Jack lay apparently dying, seized by convulsions for eight or nine hours. The boy's mother and several others were convinced he had been bewitched, and they blamed the mother of Nell Welsh, a woman reputed to be bad. The child had been playing near her on the day of her examination, and fell ill shortly after she was committed to Bridewell. Crofts himself wrote about it in a letter to Sir John Perceval on the 15th of March that year. Though he professed no belief in such superstitions, he seemed to feel that his strict handling of the law had brought the affliction on his child. As he put it, "I have not faith to believe it was anything but the hand of God."

60. The King of the Fairies Restores Speech in Dublin

    Dublin · townland · Dublin · 1590

    John Stewart, a strolling juggler tried in Scotland in 1613, declared that the King of the Fairies had struck him with a white rod, taking his speech and the use of one eye for three years. He said his speech and eyesight were restored to him by the King of Fairies and his company on a Hallowe'en night at the town of Dublin, and that the fairy band taught him all his knowledge.

    Read the passage

    For the next instance of witchcraft and the supernatural in connection with Ireland we are compelled to go beyond the confines of our country. Though in this the connection with the Green Isle is slight, yet it is of interest as affording an example of that blending of fairy lore with sorcery which is not an uncommon feature of Scottish witchcraft-trials. In the year 1613 a woman named Margaret Barclay, of Irvine in Scotland, was accused of having caused her brother-in-law's ship to be cast away by magical spells. A certain strolling vagabond and juggler, John Stewart, was apprehended as her accomplice; he admitted (probably under torture) that Margaret had applied to him to teach her some magic arts in order that "she might get gear, kye's milk, love of man, her heart's desire on such persons as had done her wrong." Though he does not appear to have granted her request, yet he gave detailed information as to the manner in which he had gained the supernatural power and knowledge with which he was credited. "It being demanded of him by what means he professed himself to have knowledge of things to come, the said John confessed that the space of twenty-six years ago, he being travelling on All-Hallow Even night between the towns of Monygoif and Clary, in Galway, he met with the King of the Fairies and his company, and that the King gave him a stroke with a white rod over the forehead, which took from him the power of speech and the use of one eye, which he wanted for the space of three years. He declared that the use of speech and eyesight was restored to him by the King of Fairies and his company on a Hallowe'en night at the town of Dublin." At his subsequent meetings with the fairy band he was taught all his knowledge. The spot on which he was struck remained impervious to pain although a pin was thrust into it. The unfortunate wretch was cast into prison, and there committed suicide by hanging himself from the "cruik" of the door with his garter or bonnet-string, and so "ended his life miserably with the help of the devil his master."[22]

    Project Gutenberg #43651, Chapter IV

    As the companion tells it

    Somewhere close to Dublin, a Hallowe'en night long ago is where a man named John Stewart said his speech was given back to him. Stewart was a strolling juggler, a vagabond. In 1613 he was apprehended in Scotland as the accomplice of Margaret Barclay of Irvine, who was accused of causing her brother-in-law's ship to be cast away by magical spells. Under questioning, probably under torture, Stewart said Margaret had asked him to teach her magic so she, in his words, "might get gear, kye's milk, love of man, her heart's desire on such persons as had done her wrong." He said he never granted her request, but he told his questioners how he came by his own supernatural knowledge. Twenty-six years before the trial, on an All-Hallow Eve night, travelling between the towns of Monygoif and Clary in Galway, he met the King of the Fairies and his company. The King struck him over the forehead with a white rod, which took from him the power of speech and the use of one eye. He was without speech and half his sight for three years. Then, on a Hallowe'en night at the town of Dublin, the King of Fairies and his company restored his speech and his eyesight. At his meetings with the fairy band after that, they taught him all his knowledge. The spot on his forehead where the rod had struck stayed impervious to pain, even when a pin was thrust into it. Stewart was cast into prison, and there he hanged himself from the crook of the door with his garter or bonnet-string, and so, as the record puts it, "ended his life miserably with the help of the devil his master."