“Land agents” — the rent-squeezing fist of distant landlords — were not popular people in Ireland. These bill collectors literally ran people out of house and home: one late 19th century land agent in Ireland recalled in his memoirs having received over a hundred threatening letters and, in November 1884, having his house in Kerry dynamited.
So the 1857 murder of Tipperary land agent John Ellis drew little surprise (his life had been attempted at least twice before, when he evicted people to prospective starvation during the Great Famine), and drew scarcely any mourning.
“He had been earning this for many a year, if any man however bad could be said to earn such an end, by turning people out in the road,” an observer noted. That observer was the Archbishop … talk about a tough crowd.
Since £90 had been left undisturbed in the murdered man’s pockets, authorities were pretty sure it was no passing robber that got the best of John Ellis but someone who targeted the hated land agent. However, the only witness — and the word applies only in the loosest sense — was the teenage cart-driver who had been ferrying Ellis home near midnight when his passenger had been shot by ambush from the bushes. Young Thomas Burke hadn’t seen anything useful.
Still, within only days, police had zeroed in on their suspects — with classic tunnel vision.
In fine, the working official hypothesis was that Ellis had been shot over a personal grudge, and not because of his distasteful profession. William and Daniel Cormack had a sister who had just given birth out of wedlock in the poorhouse; they had another sister who was known to be carrying on with John Ellis, who was a notorious cad during his downtime between evictions. The idea was that the brothers shot Ellis to preserve their one sister from the other sister’s fate.
With no actual evidence to buttress this just-so story, John Law got to twisting arms. An 11-year-old girl was parked in solitary confinement for two months to try to get her to incriminate the Cormacks.
The child, to her glory, stubbornly refused to do so. But Thomas Burke, the cart-driver, could not equal her steel. After initially deposing that he had seen nothing — it was very dark, after all — he managed to “remember” that he actually had seen the Cormacks on the scene after all. Another man also “verified” this testimony.
On the strength of these eminently impeachable eyewitnesses the Cormacks were doomed to die. Burke would later admit that he lied, and 2,000-plus people signed a petition pleading for a pardon.
None was forthcoming.
Mounting a public scaffold at Nenagh for a crowd welling with pity, Daniel Cormack made a dying declaration that everyone believed: “Lord have mercy on me, for you know, Jesus, that I neither had hand, act, nor part in that for which I am about to die. Good people, pray for me.”
This rank injustice only rankled more* as years passed.
Fifty-two years later the hanged boys were exhumed from their graves in Nenagh Gaol and given a long honorary procession to their native town of Loughmore, where they were laid to rest in a prominent white mausoleum that can still be visited today.
The plaque at that structure records the closest thing to the verdict of history upon the case:
By the Irish Race in memory of the brothers DANIEL and WILLIAM CORMACK who for the murder of a land agent named ELLIS were hanged at NENAGH after solemn protestation by each on the scaffold of absolute and entire innocence of that crime, the 11th day of May 1858. The tragedy of the brothers occurred through false testimony procured through GOLD and terror, the action in their trial of JUDGE KEOGH, a man who considered personally, politically, religiously and officially was one of the monsters of mankind, and the verdict of a prejudiced, partisan packed perjured jury. Clear proof of the innocence of the brothers afforded by ARCHBISHOP LEAHY to the VICEROY of the day but he nevertheless gratified the appetite of a bigoted, exterminating and ascendancy caste by a judicial murder of the kind which lives bitterly and perpetually in a nation’s remembrance.
* A later ballad (just one of several) ramps up the nationalist-confrontation factor for the age of Fenianism … and fabricates the detail of an exculpatory thunderstorm.
In the year of fifty eight, my boys, that was the troublesome time
When cruel landlords and their agents were rulers of our isle.
It was then that Ellis was shot down by an unknown hand.
When the news spread round Killara that Trent’s agent he was shot,
The police were then informed and assembled on the spot.
They searched every field and garden, every lane and every shed,
Until they came to McCormack’s house where two boys were in bed.
They accused these boys of murder from information they had got
From the coachman who was driving at the time that Ellis was shot.
They said that they were innocent, but ’twas all of no avail.
They were handcuffed and made prisoners and conveyed to County Gaol.
At the Spring Assizes these two young men stood their trial in Nenagh town.
By a packed jury of Orangemen, they were guilty found.
The judge addressed the prisoners. He asked what they had to say
Before he signed their execution for eleventh day of May.
“In Mill Killara we were reared, between Thurles and Templemore,
Well known by all inhabitants around the parish of Loughmore.
We’re as innocent of shooting Ellis as the child in the cradle do lie,
And can’t see the reason, for another man’s crime, we are condemned to die.”
The execution it took place, by their holy priest reconciled, their maker for to face.
Such thunder, rain and lightning has ne’er been witnessed since
As the Lord sent down on that day, as a token of their innocence,
That their sould may rest in heaven above as their remains rest in Loughmore.
If the grievances of the latter are still well-remembered, English and Scottish Protestants had their own bill of particulars from the Irish Rebellion over Catholic-perpetrated slaughters like the Portadown Massacre. (Irish Catholics had their grievances from spending the preceding decade suffering land grabs for English settlers under the authoritarian rule of Thomas Wentworth. And on it goes.)
Actually, in the wake of the Irish Rebellion, there was a systematic project to collect witness testimony(not all of it reliable) about Catholic-on-Protestant violence. This codex would come in handy for Cromwell’s subsequent statecraft; it’s freely available online in an enormous searchable database.
Such beyond-the-pale doings took place literally beyond “the Pale” around Dublin, and outside similar fortified spots where the English holed themselves up.
These outposts gave the foreign heretics quite a bit of leverage, which Macguire and some other lords contrived to reverse via a plot to seize Dublin castle, kill its English lords, “and to put all the Protestants there likewise to the sword.” It was the lynchpin of an audacious coup that involved similar actions at English strongholds all around the island.
While some other fortresses did succumb, the plot against Dublin failed when Macguire’s co-conspirator Hugh “the Stereotype” MacMahon got drunk the night before and blabbed about it to his Presbyterian brother-in-law. Thus narrowly preserved, Dublin authorities arrested MacMahon and Macguire. (MacMahon was drawn and quartered in November 1644.)
The personal was very much political here, with the loss of lands and revenues under Wentworth stoking national and religious resentments against the English lords and settlers. Macguire described the recruiting pitch made by one of the rebellion’s leading spirits, Rory O’Mo(o)re: “[O'More] began to lay down to me the case that I was in then, overwhelmed in debt, the smallness of my estate, and the greatness of the estate my ancestors had, and how I should be sure to get it again, or at least a good part thereof.” (Source)
Whatever rank greed held in Conor Macguire’s motivations, however, he was constant to his horrific end. This interesting account of the scene on the scaffold will hardly fail to move the most ardent Orangeman to a bit of pity for the poor bastard enduring in his last moments on earth an endless badgering by the London sheriff to endorse a policy statement on intersectional strife.
On Thursday, February 20th, he was drawn on a sledge from the Tower, through London, and so to Tyburn; when being removed into a cart, he kneeled and prayed awhile; after which Sheriff Gibbs spake to him, representing the heinousness of his crime, and the vast numbers who had been murdered by that conspiracy, for which he was to suffer, and, therefore, exhorted him to express his sorrow for it: to which he answered, ‘I desire Almighty God to forgive me my sins.’
Sheriff Gibbs.—Do you believe you did well in those wicked actions?
Macg.—I have but a short time, do not trouble me.
Sher.—Sir, it is but just I should trouble you, that you may not be troubled for ever.
Macg.—I beseech you, Sir, trouble me not; I have but a little time to spend.
Sher.—I shall give you as much time after as you shall spend to give satisfaction to the people; I do require you, as an instrument set in God’s hands here, to make an acknowledgment to the people, whether you are sorry for what you have done or no; whether it be good or no.
Macg.—I beseech you do not trouble me; I am not disposed to give you an account. Pray give .me leave to pray.
Dr. Sibbald.—Give glory to God, that your soul may not be presented to God with the blood of so many thousand people.
Sher.—You are either to go to heaven or hell. If you make not an ingenuous confession your case is desperate. Had you any commission or not?
Macg.—I tell you there was no commission that ever I saw.
Sher.—Who were actors or plotters with you? or, who gave you any commission?
Macg.—For God’s sake give mo leave to depart in peace. They then asked him if he had not some pardon or bull from the Pope for what he did? to which he only answered, ‘I am not of the same religion with you.’ And being further urged about a bull, or pardon, said, ‘I saw none of it; all that I knew I delivered on my examinations; all that I said on my examinations are true; all that I said is right. I beseech you let me depart in peace.’ And so not returning them any answer to their question, he continued mumbling over a paper, which he had in his hand, as he had done from his first coming. The sheriffs commanded his pockets to be searched, whether ho had no bull or pardon about him, but they found in his pocket only some beads and a crucifix, which were taken from him. And then Dr. Sibbald said to him, ‘Come, my Lord, leave these, and acknowledge your fault to God and the world: one drop of the blood of Jesus Christ is able to purge you of all the heavy load that is upon you; it is not your Ave Marias nor these things will do you any good, but it is Agnus Dei qui tollit peccata Mundi.’ The Lord Macguire seemed not to regard his discourse, but read out of his paper to the people as followeth:
Since I am here to die, I desire to depart with a quiet mind, and with the marks of a good Christian; that is, asking forgiveness first of God, and next of the world. And I do forgive, from the bottom of my heart, all my enemies and offenders, even those that have a hand in my death. I die a Roman Catholick, and although I have been a great sinner, yet I am now, by God’s grace, heartily sorry for all my sins; and I do most confidently trust to be saved, not by my own works, but only by the passion, merits, and mercy of my dear Saviour Jesus Christ, into whose hand I commend my soul.
And then added, ‘I beseech you, gentlemen, let me have a little time to say my prayers.’
Sher.—Sir, if you answer ingenuously to those questions we shall ask you, you shall have time afterwards; whether do you account the shedding of Protestant blood to be a sin or not, and whether do you desire pardon of God for that sin?
Macg.—I do desire pardon of God for all my sins: I cannot resolve you in anything for my part.
Sher.—You can tell what your conscience dictates to you. Do you think it was a sin or not?
Macg.—For my part I cannot determine it.
Sher.—Then now it seems nothing to you to kill so many.
Macg.—How do you mean killing of them? to tell you my mind directly, for the killing, I do not know that, but I think, the Irish had a great cause for their wars.
Sher.—Was there any assault made upon you? Had you not entered into a covenant? Had you not engaged yourselves by oath to the king?
Macg.—For Jesus Christ’s sake, I beseech you, give me a little time to prepare myself.
Sher.—Have pity on your own soul.
Macg.—For God’s sake have pity on me, and let me say my prayers.
Sher.—I say the like to you, in relation to your own soul, whether do you think the massacre of so many thousand Protestants was a good act? For Jesus Christ’s sake have pity on your soul.
Macg.—Pray let me have a little time to say my prayers.
All this time his eye was mostly on his papers, mumbling something out of them to himself. Whereupon one of the sheriffs demanded these papers from him; he flung them down; they were taken up and given to the sheriff. They asked him further, whether they were not some agreement with the recusants in England? Whereunto he answered, ‘I take it upon my death, I do not know that any man knew of it;’ and after some other such like talk, the sheriff bidding him prepare for death, he said: ‘I beseech all the Catholics here to pray for me. I beseech God to have mercy on my soul:’ and so was executed.
Furious at the betrayed dream (and, briefly, reality) of a united Irish republic, they were among those who occupied central Dublin’s Four Courts in April 1922, hoping to draw Britain into a counterproductive intervention.
It was a move straight from the playbook of tragic guerrilla-cum-statesman Michael Collins … except that Collins was on the other side in 1922. Collins, then Chairman of the Provisional Government for the new Irish state (and negotiator of the hated treaty) spent that spring trying to convince the Four Corners occupiers to back off, but also not intervening to force their garrison out.
Noninterference came to an end after some other Irish militants assassinated British Field-Marshal Sir Henry Wilson in June 1922. London put the political screws to Michael Collins, leading to the anomalous sight of the onetime anti-British revolutionary turning British-lent artillery against Dublin republicans.
Times change.
The Four Courts guys, imprisoned from July, would provide an even more poignant illustration of Ireland’s heartbreaking house-divided history.
For it was the Provisional Government’s Minister of Justice Kevin O’Higgins who ordered the executions — a man who had once been so tight with the executed Rory O’Connor that O’Connor was in his wedding party. (Where they toasted the Easter Rising martyrs.)
What could turn men so tight against one another? On December 7, anti-Treaty gunmen killed Sean Hales, an IRA man whom Collins had brought over to the pro-Treaty side. In a ruthless reprisal, Higgins approved the summary execution of his former comrades.
According to the official announcement* — which was bitterly denounced as lawless by the Free State’s Labour parliamentarians –
The execution took place this morning at Mountjoy Gaol of the following persons taken in arms against the Irish Government: — Rory O’Connor, Liam Mellowes, Joseph McKelvey, and Richard Barrett, as a reprisal for the assassination on his way to Dail Eireann on December 7 of Brigadier Sean Hales, T.D., and as a solemn warning to those associated with them who are engaged in a conspiracy of assassination against the representatives of the Irish people.
Bloody ironies would stack one upon the other. The rest of Sean Hales’s family had remained staunchly anti-Treaty, and publicly denounced the executions.
Sean’s own brother Tom Hales had famously withstood British torture in 1921. But Tom is even more famous for a different deed: in August 1922, Tom Hales led the republican column that ambushed and killed Michael Collins.
* Quoted in the December 9,1922 London Times, along with some of the opposition firestorm that ensued in the Dail. “Mr. Cathal O’Shannon, shouting indignantly at the Government, said they were not fit to govern, and described the executions as the greatest crime, without exception, committed in Ireland in the last ten years. ‘You have no authority,’ he said, ‘to execute these men. You murdered them.’”
On this date in 1924, Felix McMullen was hanged in Ireland.
McMullen had attempted to rob a bank in Baltinglass …
… and in the process shot dead a civic guard who gave him chase. (Patrick O’Halloran was just the third member of that force to die in the line of duty in the history of the young Irish Republic.)
Jurors proved highly reluctant to convict him, with a first jury discharged because it refused to come to a murder verdict, and a second panel issuing the conviction when forced to choose between murder and outright acquittal. (No manslaughter half-measures.) Both juries then petitioned for McMullen’s reprieve.
On this date in 1798,* two Irish rebels — a Catholic and a Protestant — were hanged side by side at Blundell Hill, Edenderry for their parts in that year’s Irish Rebellion.
The two men were major movers in the Wexford Rebellion, one of the more successful and (to the British) surprising centers of insurrection in 1798. Perry, still half-broken by British torture,† returned to the field to help route the Brits at the Battle of Tuberneering, obtaining the nickname “the Screeching General” for his barbaric vociferations in battle.
A few weeks later, the multiconfessional leaders were captured, and quickly hanged at Edenderry, with “benefit” only of a summary court-martial.
Perry was extremely communicative, and while in custody, both before and after trial, gratified the enquiries of every person who spoke to him, and made such a favourable impression, that many regretted his fate …
Kearns was exactly the reverse of his companion — he was silent and sulk, and seldom spoke, save to upbraid Perry for his candid acknowledgments … [he had] an hypocritical and malignant heart, filled with gloomy and ferocious passions — He seemed rather to be an instrument of Hell, than a minister of Heaven, for his mind was perpetually brooding over sanguinary schemes and plans of rapines, while he assumed the sacred vestments of a servant of Christ!
Their capture marked the final collapse of Wexford’s rebellious “republic”; by September of that same year, all Irish disturbances had been definitively, and bloodily, quelled.
* Some sources have July 12, which I believe is clearly mistaken; both men appear to have skirmished in Clonard on July 11 and again at Knightstown Bog on July 14, and only captured thereafter, followed by several days’ captivity before hanging.
** “The history of the Priest is somewhat extraordinary — he had actually been hanged in Paris, during the reign of Robespierre, but being a large heavy man, the lamp-iron from which he was suspended, gave way, till his toes reached the ground — in this state he was cut down by a physician, who had known him, brought him to his house, and recovered him.”
† Perry’s troops happened to capture two men involved in Perry’s torture in early June. He had his ex-tormenters executed.
On this date in 1954, Michael Manning was hanged for the drunken rape-murder of an elderly nurse. It was the last execution in the Republic of Ireland.
Less than 40 years before the modern Irish state had been born in a bloody civil war, notorious for its manyexecutions.
But once Ireland had the stability to draw a line under political executions in the early 1920s, it proved to have scant appetite for capital punishment. Indeed, a provision abolishing it altogether had even been considered for Ireland’s 1922 constitution.
Although Mountjoy Prison had murder hangings in the mid-1920s, which was the style at the time, even by the 1930s actual executions had receded into oddity status: only four men and one woman were hanged in that entire decade. They even had to keep importing British hangman Tom Pierrepoint, and later his famous nephew Albert Pierrepoint, to carry them out. That can’t have helped the popularity of the enterprise.
There was a brief death penalty recrudescence during the war years, and that was pretty much it. Michael Manning’s milestone execution (also in Mountjoy Prison, also conducted by Albert Pierrepoint) was the first one since 1948 … and the last one ever since.
Ireland repealed the death penalty for ordinary crimes in 1964, and has since abolished it for everything else. That constitutional prohibition on the death penalty that Ireland didn’t enact in 1922 was in 2001 adopted after all in what is now a very staunchly abolitionist Ireland.
On this date in 1537, an Irish lord and his five uncles were hanged and beheaded at Tyburn for revolting against Henry VIII: the last act in an entire cycle of executions.
The Rumored Execution
Thomas FitzGerald‘s father, the king’s Lord-Deputy of Ireland, had been summoned to London to answer the complaints of his rivals and there committed to the Tower.
Said rivals then cunningly circulated reports that dad had been beheaded, inducing the hot-headed (and finely-appareled) heir Thomas to renounce his allegiance and rebel with a dramatic retinue of 140 silk-bedizened gentlemen.
The Summary Execution
The Earl of Kildare hadn’t really been executed at all: he just died of shock and grief upon reading the reports of what his son had got up to in his absence.
Thomas and his silk went off to find some allies to relieve it, hoping to play a Catholic-resentment card against Henry VIII’s riftwithRome.
But the local response was desultory and while the new Earl of Kildare was busy beating the bushes, the English took the castle — issuing to its garrison the “Maynooth Pardon”, the ironical sobriquet for executing most of the lot.
Silken Thomas’s Execution
His rebellion having been all downhill since the big silken resignation, Thomas was eventually induced by promises of safekeeping to surrender himself to the royal mercy.
But said mercy was not forthcoming, and he endured a year-plus locked up in something less than his trademark finery — “I have had neither hosen, doublet, nor shoes, nor shirt but one; nor any other garment but a single frieze gown … so I have gone wolward, and barefoot and barelegged,” he complained in a letter — until, attainted by the Irish Parliament, he was executed with his kinsmen.
Although the Kildare title disappeared for a time, Thomas FitzGerald’s young but hunted half-brother escaped to the continent, bounced all over Europe for a decade, picked up an education, fought the Turks, and returned to receive his family’s peerage re-granted so he could practice alchemy in his castle as “the Wizard Earl”.
When next in Kildare Town, stand a drink or two for these hearty bygone Geraldines at the Silken Thomas pub.
Northern Ireland checks in today at a half-century death penalty-free, dating back to the hanging this date in 1961 of Robert McGladdery.
An agricultural laborer and “well known bad lad”, McGladdery followed a young woman named Pearl Gamble out of a dance hall one night and strangled and stabbed her. It became an open-and-shut case when the police tail surveilling him witnesses McGladdery tramping into some undergrowth where his bloody dance-hall clothes were stashed.
This was all the more remarkable because McGladdery knew he was being watched. In fact, the Daily Mail later got into hot water with the crown because it went and interviewed the suspect: that interview was published while McGladdery was still free, the day before he decided to pay his respects to the evidence that could hang him.*
The case is the subject of the BBC “dramatised documentary” Last Man Hanging, as well as a couple of books.
On this date in 1880, legendary bushranger Ned Kelly hanged at Melbourne Gaol.
The Dick Turpin of Australian outlawry — in the sense that he’s the first name on the marquee — Kelly was the son of an Irishman shipped to Van Damien’s Land on the British convict transportation plan.
When Ned was all of 11, pa died doing a six-month prison stint at hard labor for stealing a neighbor’s cow, and it wasn’t much longer before young master Edward was making the acquaintance of the law himself: arrested for assault in 1869 at age 14; arrested once again the following year as an accomplice to the bushranger with the pornstar name, Harry Powers; imprisoned later in 1870 for three years for receiving stolen goods … and then he got into the family horse-rustling racket upon his release. Crime and gaol were just part of Ned’s world.
So was police antagonism.
The man’s famous last years started with what reads as a trumped-up run-in with a cop who turned up at a station complaining that the Kellys had shot him. (The Kelly story is that he got fresh with Ned’s sister and got whacked by a shovel.) Whatever the facts of the matter, it sent Ned and his brother Dan into the bush as fugitives.
At Stringybark Creek, the “Kelly gang” got the drop on the police posse sent to arrest them, and three officers died in the firefight. Now there was real trouble.
An 1878 “Felons Apprehension Act” immediately proscribed the men, making it “lawful for any of Her Majesty’s subjects whether a constable or not and without being accountable for the using of any deadly weapon in aid of such apprehension whether its use be preceded by a demand of surrender or not to apprehend or take such outlaw alive or dead.”
The ensuing two-year saga was a captivating cycle of dramatic robberies, escalating government bounties, state hostage-taking in the form of imprisoned family and friends, and Kelly’s own Joycean self-vindication.
he would be a king to a policeman who for a lazy loafing cowardly bilit left the ash corner deserted the shamrock, the emblem of true wit and beauty to serve under a flag and nation that has destroyed massacreed and murdered their fore-fathers by the greatest of torture as rolling them down hill in spiked barrels pulling their toe and finger nails and on the wheel. and every torture imaginable more was transported to Van Diemand’s Land to pine their young lives away in starvation and misery among tyrants worse than the promised hell itself all of true blood bone and beauty, that was not murdered on their own soil, or had fled to America or other countries to bloom again another day, were doomed to Port Mcquarie Toweringabbie norfolk island and Emu plains and in those places of tyrany and condemnation many a blooming Irishman rather than subdue to the Saxon yoke Were flogged to death and bravely died in servile chains but true to the shamrock and a credit to Paddys land.*
The hunt culminated in a cinematic shootout at the Glenrowan Inn, Kelly an accomplices entering the fray clad in bulky but effective homemade body armor they’d literally hammered out of ploughshares. (It’s thanks to the armor’s protection of his head and trunk that Ned Kelly survived the Glenrowan siege so he could be hanged instead.) Now on display at the State Library of Victoria, it’s the most queer and recognizable artifact of an era that was already then slipping into the past.
Ned Kelly in his armor (left), and the logo of the Victoria Bushrangers cricket club patterned after it (right).
I do not pretend that I have led a blameless life or that one fault justifies another; but the public, judging a case like mine, should remember that the darkest life may have a bright side, and after the worst has been said against a man, he may, if he is heard, tell a story in his own rough way that will lead them to soften the harshness of their thoughts against him and find as many excuses for him as he would plead for himself.
This cut no ice with the men who judged him guilty of murder, but the brawler, cop-killer, bank-robber Kelly seems to have found a way to tell that story to posterity and its thoughts have softened very much indeed.
Everything from his hardscrabble upbringing to his romantic man-against-the-world criminal career to his iconic robot-suit armor to his existentially heroic last words “such is life” equips his image for posthumous appropriation. He seems one-half charming anachronism, one-half hirsute postmodern avatar, especially when you go sculpt a mailbox out of him.
131 years dead today, Ned Kelly remains very much alive in memory. To this day, descendants and supporters lay flowers at the Melbourne Gaol where he hanged, and the recent decision to release his remains for reburial (as Kelly himself requested) made national headlines.
On this date in 1324, Ireland entered the witch-burning club by burning to death servant Petronilla de Meath for the infernal traffickings of her escaped mistress.
Kyteler was on to her fourth husband and had done well from her previous matches: a little too well, in fact. The various stepchildren from Kyteler’s various marriages were aggrieved that she took the assets she married into, and lavished them on her own son from the first union — a lad sporting the unfortunate handle of William Outlaw, and the unfortunate profession of moneylender.
When these restive relations presented to the local bishop a complaint couched in a supernatural hocus-pocus, family spat met an emerging and violent continent-wide jurisprudence around huntingimpiety. That bishop was English-born and French-trained Franciscan Richard de Ledrede, who saw behind the tissue of rumor and folklore a diabolical hand bent on tearing down the edifice of faith.
In this he was merely a man before his time. Civil law in these parts had previously treated witchcraft as a petty criminal offense, but in the century to come it would be promoted to existential menace, with the body count to match. That transformation was already well underway closer to Europe’s continental heart.
A veritable witches’ brew of dangerous charges against Alice ensued: that she spellbound men to steal their money; that she conducted arcane magical rituals to summon demonic aid; that she took a supernatural familiar to bed; and more. Alice and William had their own clout, however, and the case graduated into a rousing political donnybrook against the controversial bishop, “this vile, rustic vagabond from England”** — who, not obtaining the cooperation expected, outraged and/or terrified his congregants further by placing his diocese under an interdict.*
Alice eventually escaped Ireland no worse the wear — at least bodily — while William Outlaw got off with a penance.
But their politically punchless servant Petronilla (or Petronella) de Meath was left holding the bag and achieving an unwanted milestone. She would be made to confess to a litany that, while familiar by now, must have been exotic stuff in 1324 Kilkenny — a brand-new import courtesy of the church hierarchy. We’ll give this as translated from the Latin Contemporary Narrative of the proceedings by William Renwick Riddell in “The First Execution for Witchcraft in Ireland,” Journal of the American Institute of Criminal Law and Criminology, Mar. 1917
On this same day was burned Petronilla of Midia, the heretic, one of the accomplices of the said Dame Alice, who after she had been flogged by the Bishop through six parishes for her sorceries, then being in custody, confessed publicly before all the clergy and the people that at the instance of the said Alice she had wholly denied the faith of Christ and of the Church, and that she had at Alice’s instigation sacrificed in three places to devils, in each of which places she had sacrificed three cocks at cross-roads without the city to a certain demon. who called himself Robert Artson (filiam Artis) one of the inferior order from Hell, by shedding their blood and tearing them limb from limb, from the intestines of which, with spiders and black worms like scorpions with a certain plant called millefoil and other plants and disgusting worms along with the brain and the swaddling bands of a child dead without baptism, she, in the skull of a certain thief who had been beheaded, and on the instruction of the said Alice, made many confections, ointments, and powders for afflicting the bodies of the faithful, and for producing love and hatred and for making the faces of certain women on the use of certain incantations appear to certain persons to be hored like goats. She also confessed that many times she at the instance of the said Alice and sometimes in her presence had consulted devils and received responses; and that she had agreed with her (Alice) that she (Alice) should be the mediator between her and the said devil Robert, her (Alice’s) friend.
She also confessed publicly that with her own eyes she was a witness when the said demon in the form of three Ethopians carrying three iron rods in their hands appeared to her said mistress (Alice) in broad daylight and (while she was looking on) knew her (Alice) carnally, and after such a shameful act he with his own hand wiped clean the place where the crime was committed with linen from her bed.
Amongst other things she said that she with her said mistress often made a sentence of excommunication against her own husband with wax candles lighted and repeated expectoration, as their rules required. And though she was indeed herself an adept in this accursed art of theirs, she said she was nothing in comparison with her mistress, from whom she had learned all these things and many more; and indeed in all the realm of the King of England there was none more
skilled or equal to her in this art …
Publicly confessing her detestable crimes, she was burned in presence of an infinite multitude of people with due solemnity.
And this was the first heretical sorceress burned in Ireland.
A podcast about this case for Irish Heritage Week can be found here or here. (Two different links, but the same podcast.)
Feminist artist Judy Chicago set a place for this unfortunate woman at her Dinner Party, an installation piece featuring dining places for 39 notable women from history.
An agricultural laborer and 
The 
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