First: That, in order to give effect to their sorcery, they were wont altogether to deny the faith of Christ and of the Church for a year or month, according as the object to be attained was greater or less, so that during this longer or shorter period they believed in nothing that the Church believed, and abstained from worshipping Christ’s body, from entering a church, from hearing Mass, and from participating in the Sacrament. Second: That they propitiated the demons with sacrifices of living animals, which they tore limb from limb, and offered, by scattering them in cross-roads, to a certain demon, Robert Artisson (filius Artis), who was ‘one of the poorer class of hell.’ Third: That by their sorceries they sought responses and oracles from demons. Fourth: That they used the ceremonies of the Church in their nocturnal meetings, pronouncing, with lighted candles of wax, sentence of excommunication even against the persons of their own husbands, naming expressly every member, from the sole of the foot to the top of the head, and at length extinguishing the candles with the exclamation, ‘Fi! fi! fi! Amen!’ Fifth: That with the intestines and other inner parts of cocks sacrificed to the demons, with ‘certain horrible worms,’ various herbs, the nails of dead men, the hair, brains, and clothes of children who had died unbaptized, and other things too disgusting to mention, boiled in the skull of a certain robber who had been beheaded, on a fire made of oak-sticks, they had invented powders and ointments, and also candles of fat boiled in the said skull, with certain charms, which things were to be instrumental in exciting love or hatred, and in killing or torturing the bodies of faithful Christians, and for various other unlawful purposes. Sixth: That the sons and daughters of the four husbands of the same Dame Alice had made their complaint to the Bishop, that she, by such sorcery, had procured the death of her husbands, and had so beguiled and infatuated them, that they had given all their property to her and her son [by her first husband, William Outlawe], to the perpetual impoverishment of their own sons and heirs: insomuch that her present [and fourth] husband, Sir John Le Poer, was reduced to a most miserable condition of body by her ointments, powders, and other magical preparations; but, being warned by her maidservant, he had forcibly taken from his wife the keys of her house, in which he found a bag filled with the ‘detestable’ articles above mentioned, which he had sent to the Bishop. Seventh: That there existed an unholy connection between the said Lady Alice and the demon called Robert Artisson, who sometimes appeared to her in the form of a cat, sometimes in that of a black shaggy dog, and at others in the form of a black man, with two tall companions as black as himself, each carrying in his hand a rod of iron. Some of the old chroniclers embroider upon this charge the fanciful details that her offering to the demon was nine red cocks’ and nine peacocks’ eyes, which were paid on a certain stone bridge at a cross-road; that she had a magical ointment,[40] which she rubbed upon a coulter or plough handle, in order that the said coulter might carry her and her companions whithersoever they wished to go; that in her house was found a consecrated wafer, with the devil’s name written upon it; and that, sweeping the streets of Kilkenny between complin and twilight, she raked up all the ordure towards the doors of her son, William Outlawe, saying to herself:
‘To the house of William my son,
Hie all the wealth of Kilkenny town.’
The lady, rejoicing in powerful friends and advisers, defied the Bishop and all his works. She was excommunicated, and her son summoned to appear before the Bishop for the offence of harbouring and concealing her; but Dame Alice’s friends retaliated by throwing the Bishop into prison for several days. He revenged himself by placing the whole diocese under an interdict, and again summoning William Outlawe to appear on a certain day; but before the day arrived, he in his turn was cited before the Lord Justice, to answer for having imposed an interdict on his diocese, and to defend himself against accusations submitted by the seneschal. The Bishop pleaded that it was unsafe for him to travel; but the plea was not allowed, and, to save himself from further molestation, he recalled the interdict.
The quarrel was not yet fought out. On the Monday following the octave of Easter, the seneschal, Arnold de la Poer, held his judicial court in the Assize Hall at Kilkenny. Thither repaired the Bishop, and, though refused admission, he forced his way in, robed in full pontificals, carrying in his hand the Host in pyx of gold, and attended by a numerous train of friars and clergy. But he was received with a storm of insults and reproaches, which compelled him to retire. Upon his repeated protests, however, and at the intercession of some influential personages, his return was permitted. Being ordered to take his stand at the criminal’s bar, he exclaimed that Christ had never been treated so before, since He stood at the bar before Pontius Pilate; and he loudly called upon the seneschal to order the arrest of the persons accused of sorcery, and their deliverance into his hands. When the seneschal abruptly refused, he opened the book of the decretals, and saith, ‘You, Sir Arnold, are a knight, and instructed in letters, and that you may not have the excuse of ignorance, we are prepared to prove by these decretals that you and your officials are bound to obey our order in this matter, under heavy penalties.’
‘Go to the church with your decretals,’ replied the seneschal, ‘and preach there, for none of us here will listen to you.’
In the Bishop’s character there must have been a fine strain of perseverance, for all these rebuffs failed to baffle him, and he actually succeeded, after a succession of disappointments and a constant renewal of difficulties, in obtaining permission to bring the alleged offenders to trial. Most of them suffered imprisonment; but Dame Alice escaped him, being secretly conveyed to England. Of all concerned in the affair, only one was punished: Petronella of Meath, who was selected as a scapegoat, probably because she had neither friends nor means of defence.
By order of the Bishop she was six times flogged, after which the poor tortured victim made a confession, in which she declared not only her own guilt, but that of everybody against whom the Bishop had proceeded. She affirmed that in all Britain, nay, indeed, in the whole world, was no one more skilled in magical practices than Dame Alice Kyteler. She was brought to admit the truth—though in her heart she must have known its absolute falsehood[41]—of the episcopal indictment, and pretended that she had been present at the sacrifices to the Evil One—that she had assisted in making the unguents with the unsavoury materials already mentioned, and that with these unguents different effects were produced upon different persons—the faces of certain ladies, for instance, being made to appear horned like goats; that she had been present at the nocturnal revelries, and, with her mistress’s assistance, had frequently pronounced sentence of excommunication against her own husband, with all due magical rites; that she had attended Dame Alice in her assignations with the demon, Robert Artisson, and had seen acts of an immorality so foul that I dare not allude to it pass between them. Having been coerced and tortured into this amazingly wild and fictitious confession, the poor woman was declared guilty, sentenced, and burned alive, the first victim of the witchcraft delusion in Ireland.
It is worthy of observation that the mind of the public was roused to a much stronger feeling of hostility against witchcraft than against magic. Alchemists, astrologers, fortune-tellers, diviners, and the like, might incur suspicion, and sometimes punishment; but, on the whole, they were treated with tolerance, and even with distinction. For this inequality of treatment two or three reasons suggest themselves. In the crime of witchcraft the central feature was the compact with the demon, and it was natural that men should resent an act which entailed the eternal loss of the soul. Again, witchcraft, much more frequently than magic, was the instrument of personal ill-feeling, and was more generally directed against the lower classes. The magician seldom used his power except when liberally paid by an employer; the witch, it was thought, exercised her skill for the gratification of her own malice. However this may be, an imputation of witchcraft became, in the fifteenth century, a formidable affair, ensuring the death or ruin of the unfortunate individual against whom it was made. There was no little difficulty in defending one’s self; and in truth, once made, it clung to its victim like a Nessus’s shirt, and with a result as deadly.
Its value as a political ‘move’ was shown in the persecution of the Knights Templars, and, in our own history, in Cardinal Beaufort’s intrigue against Humphrey, Duke of Gloucester, who governed England as Protector during the minority of Henry VI.
The Cardinal struck at the Duke through his beautiful wife, Eleanor Cobham. In July, 1441, two ecclesiastics, Roger Bolingbroke, and Thomas Southwell, a canon of St. Stephen’s Chapel, were arrested on a charge of high treason; ‘for it was said that the said Master Roger should labour to consume the King’s person by way of necromancy; and that the said Master Thomas should say masses upon certain instruments with the which the said Master Roger should use his said craft of necromancy.’ Bolingbroke was a scholar, an adept in natural science, and an ardent student of astronomy: William of Worcester describes him as one of the most famous clerks of the world. One Sunday, after having undergone rigorous examination, he was conveyed to St. Paul’s Cross, where he was mounted ‘on a high stage above all men’s heads in Paul’s Churchyard, whiles the sermon endured, holding a sword in his right hand and a sceptre in his left, arrayed in a marvellous array, wherein he was wont to sit when he wrought his necromancy.’