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Introduction Notes Introduction 1. St. John D. Seymour, Irish Witchcraft and Demonology (Dublin, 1913, repr., London, 1989). For an earlier, less scholarly, narrative-driven discussion of key Irish witchcraft cases, see: Classon Emmet Porter, Witches, Warlocks and Ghosts (Belfast, 1885). 2. Irish Times, 3 October 1913; Letter to St. John D. Seymour, c.1913 (NLI, Documents relating to St. John D Seymour, Ms 46, 866); Mrs Astell to St. John D. Seymour, 6 October 1913 (NLI, Ms 46, 866); W. Carrigan to St. John D. Seymour, 8 October 1913 (NLI, Ms 46, 866); D.H. Moutray Read, ‘Irish Witchcraft and Demonology’, Folklore, 27/3 (1916): 322–3. 3. R.W. Dudley Edwards and Mary O’Dowd, Sources for Modern Irish History, 1534–1641 (Cambridge, 2003): 131–8; Neal Garnham, ‘Local Elite Creation in Early Hanoverian Ireland: The Case of the County Grand Juries’, Historical Journal, 42/3 (1999): 624. 4. Neal Garnham, ‘How Violent was Eighteenth-Century Ireland?’, Irish Historical Studies, 30/119 (1997): 378. 5. The historiography relating to witchcraft in western Europe is vast and its contours and debates have been mapped more incisively and fully else- where than could be accomplished here, see: Malcolm Gaskill, A Very Short Introduction to Witchcraft (Oxford, 2010); Darren Oldridge (ed.), The Witchcraft Reader (Abingdon, 2nd ed., 2008); Richard M. Golden (ed.), Encyclopaedia of Witchcraft: The Western Tradition (4 vols, Denver and Oxford, 2007); Brian P. Levack (ed.), Oxford Handbook of Witchcraft in Early Modern Europe and Colonial America (Oxford, 2013); idem, The Witch-hunt in Early Modern Europe (Edinburgh, 3rd ed., 2006); Wolfgang Behringer, Witches and Witch- Hunts (Cambridge, 2004); Robin Briggs, Witches and Neighbours: The Social and Cultural Context of Witchcraft (Oxford, 2nd ed., 2002); Bengt Ankerloo and Gustav Henningsen (eds), Early Modern European Witchcraft: Centres and Peripheries (Oxford, 1990); Jonathan Barry and Owen Davies (eds), Witchcraft Historiography (Basingstoke, 2007). The best study for the intellectual foun- dations of early modern witchcraft belief remains, Stuart Clark, Thinking with Demons: The Idea of Witchcraft in Early Modern Europe (Oxford, 1997). For a short, text-book introduction to English witchcraft, see, James Sharpe, Witchcraft in Early Modern England (Edinburgh, 2001). The same author has also produced a highly readable but more detailed and academic study, Instruments of Darkness: Witchcraft in Early Modern England (Philadelphia, 1996, repr. 1997). See also, William Monter, ‘Re-Contextualizing British Witchcraft’, Journal of Interdisciplinary History, 35/1 (2004): 105–11. 6. See: Ronald Hutton, ‘The Changing Faces of Manx Witchcraft’, Cultural and Social History, 7/2 (2010): 153–69; James Sharpe, ‘Witchcraft in the Early Modern Isle of Man’, Cultural and Social History, 4/1 (2007): 9–20; Richard 149 150 Notes Suggett, ‘Witchcraft Dynamics in Early Modern Wales’, in Michael Roberts and Simone Clarke (eds), Women and Gender in Early Modern Wales (Cardiff, 2000); idem, A History of Magic and Witchcraft in Wales (Stroud, 2008), Chapter 3; Sally Parkin, ‘Witchcraft, Women’s Honour and Customary Law in Early Modern Wales’, Social History, 31/3 (2006): 295–318; Lizanne Henderson, ‘Witch-Hunting and Witch-Belief in the Gàidhealtachd’, in Julian Goodare, Lauren Martin, and Joyce Miller (eds), Witchcraft and Belief in Early Modern Scotland (Basingstoke, 2008): 97–118. 7. Patrick F. Byrne, Witchcraft in Ireland (1969, repr., Dublin, 1973); Bob Curran, Ireland’s Witches: A Bewitched Land (Dublin, 2005); Edmund Lenihan, In Search of Biddy Early (Duboin, 1987); Meda Ryan, Biddy Early, The Wise Woman of Clare (Dublin, 1978, repr. 1991); Charles McConnell, The Witches of Islandmagee (Carrickfergus, 2000). For more on Biddy Early, see Chapter 7. 8. Andrew Sneddon, ‘Witchcraft Belief and Trials in Early Modern Ireland’, Irish Economic and Social History, 39 (2012): 1–25; Ronald Hutton, ‘Witch-Hunting in Celtic Societies’, Past and Present, 212/1 (2011): 43–71; E.C. Lapoint, ‘Irish Immunity to Witch-Hunting, 1534–1711’, Eire-Ireland, 37 (1992): 76–92; Raymond Gillespie, ‘Women and Crime in Seventeenth-Century Ireland’, in Margaret MacCurtain and Mary O’ Dowd (eds), Women in Early Modern Ireland (Edinburgh, 1991): 45–8. 9. Mary McAuliffe, ‘Gender, History and Witchcraft in Early Modern Ireland: A Re-Reading of the Florence Newton Trial’, in Mary Ann Gialenella Valiulis (ed.), Gender and Power in Irish History (Dublin, 2009): 39–58; idem, ‘From Alice Kyteler to Florence Newton; Witchcraft in Medieval Ireland’, History Review, 12 (2001); Andrew Sneddon, Possessed by the Devil: The Real History of the Islandmagee Witches and Ireland’s only Mass Witchcraft Trial (Dublin, 2013). For more on these trials, see Chapter 5. 10. Raymond Gillespie, ‘Imagining Angels in Early Modern Ireland’, in Peter Marshall and Alexandra Walsham (eds), Angels in the Early Modern World (Cambridge, 2006): 214–32; idem, Devoted People: Belief and Religion in Early Modern Ireland (Manchester, 1997); idem, ‘Popular and Unpopular Religion: A View from the Early Modern Ireland’, in James S. Donnelly and Kerby A. Miller (eds), Popular Culture in Irleand, 1650–1850 (Dublin, 1998): 30–49. 11. S.J. Connolly, Priests and People in pre-Famine Ireland, 1780–1845 (1982, repr. Dublin, 2001): 22–9; Timothy Corrigan Correll, ‘Believers and Sceptics, and Charlatans: Evidential Rhetoric, the Fairies and Fairy Healers in Irish Oral Narratives and Beliefs’, Folklore, 116 (2005): 1–18; Richard P. Jenkins, ‘Witches and Fairies: Supernatural Aggression and Deviance among the Irish Peasantry’, Ulster Folklife, 23 (1977): 33–56; Simon Young, ‘Some Notes on Irish Fairy Changelings in Nineteenth-Century Irish Newspapers’, Béascna, 8 (2013): 38–43; Diarmuid Ó Giolláin, ‘The Fairy Belief and Official Religion in Ireland’, in Peter Narváez (ed.), The Good People: New Fairylore Essays (Kentucky, 1991): 199–214; Richard Jenkins, ‘The Transformations of Biddy Early: From Local Reports of Magical Healing to Globalised New Age Fantasies’, Folklore, 118 (2007): 162–82; Angela Bourke, The Burning of Bridget Cleary: A True Story (London, 1999). For a rare study of Protestant supernatural belief in the modern period: Andrew R. Holmes, The Shaping of Notes 151 Ulster Presbyterian Belief and Practice, 1770–1840 (Oxford 2006, repr. 2009), Chapter 3. 12. Wanda Wyporska, Witchcraft in Early Modern Poland, 1500–1800 (Basingstoke, 2013); Jonathan Barry, Witchcraft and Demonology in South-West England, 1640–1789 (Basingstoke, 2011); idem, Raising Spirits: How a Conjuror’s Tale was Transmitted across the Enlightenment (Basingstoke, 2013), Chapters 4–7; Owen Davies, Grimoires: A History of Magic Books (Oxford, 2009); idem, Witchcraft, Magic and Culture 1736–1951 (Manchester, 1999); idem, Popular Magic: Cunning-Folk in English History (London, 2003, repr. 2007); Behringer, Witches and Witch-Hunts; Marian Gibson, Witchcraft Myths in American Culture (New York, 2007); Owen Davies and Willem De Blécourt, Beyond the Witch Trials: Witchcraft and Magic in Enlightenment Europe (Manchester, 2004); idem, (eds), Witchcraft Continued: Popular Magic in Modern Europe (Manchester, 2004); Bob Bushaway, ‘Tacit, Unsuspected, but still Implicit Faith: Alternative Belief in Nineteenth-Century Rural England’, in Tim Harris (ed.), Popular Culture in England, 1500–1850 (Basingstoke, 1995): 189–215; Francis Young, English Catholics and the Supernatural, 1553–1829 (Farnham, 2013); Karl Bell, The Magical Imagination: Magic and Modernity in Urban England 1780–1914 (Cambridge, 2012). 13. Barry, Witchcraft and Demonology in South-West England: 4; Bell, Magical Imagination: 19. 14. Jodie Shevlin, ‘Catholicism and the Supernatural in Nineteenth-Century Ireland’, Ulster University PhD candidate. 15. John Fulton, ‘Clerics, Conjurors, and Courtrooms: Witchcraft, Magic and Religion in 18th and 19th century Ireland’, Ulster University PhD candidate. 16. Francis Hutchinson, An Irish–English Almanack for the Year, 1724 … (2nd edi- tion, Dublin, 1724): vi. 1 Witchcraft Belief in Early Modern Ireland 1. Briggs, Witches and Neighbours: 343. 2. See Peter Elmer, ‘Towards a Politics of Witchcraft in Early Modern England’, in Stuart Clark (ed), Languages of Witchcraft: Narrative, Ideology and Meaning in Early Modern Culture (Hampshire, 2001): 101–18; Andrew Sneddon, Witchcraft and Whigs: The Life of Bishop Francis Hutchinson (Manchester, 2008): 99, 125; Behringer, Witches and Witch-Hunts: 101–5. 3. See Ian Bostridge, Witchcraft and its Transformations, c.1650–c.1750 (Oxford, 1997): 36, and Clark, Thinking with Demons: vii–viii. 4. Brian P. Levack, The Witch-hunt in Early Modern Europe (Harlow, 3rd ed., 2006): 51. 5. Levack, Witch-hunt in Early Modern Europe: 51. 6. Clark, Thinking with Demons: 527–30, 541; Sharpe, Witchcraft in Early Modern England: 18; idem, Instruments of Darkness, Chapters 1–3; Norman Cohn, Europe’s Inner Demons: the Demonisation of Christians in Medieval Christendom (London, 2nd ed., 1993): 144–7; Peter Burke, ‘The Comparative Approach to European Witchcraft’, in, Early Modern European Witchcraft: Centres and Peripheries: 440–1; Christina Larner, Enemies of God: The Witch-hunt in 152 Notes Scotland (London, 1981): 187; Brian Levack, Witch-hunting in Scotland: Law, Politics, Religion (Abington, 2008): 7; idem, Witch-hunt in Early Modern Europe: 30–1, 37–8; Philip C. Almond, The Lancashire Witches: A Chronicle of Sorcery and Death on Pendle Hill (London, 2012): 21–2, 54–5; Edward Bever, ‘Popular Witchcraft and Magical Practices’,
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