[1] In his History of Witchcraft in England.

[2] Notestein, op. cit.

[3] Français, L’église et la Sorcellerie.

[4] Français, op. cit.

[5] Elsewhere given as Basilia.

[6] Magical girdles were used for various purposes. Bosc in his Glossaire will have them to be the origin of the magnetic belts, &c. that are so freely advertised at the present day.

[7] Français, op. cit.

[8] Carrigan, History of the Diocese of Ossory, i. p. 48.

[9] Stokes, Ireland and the Anglo-Norman Church, p. 374.

[10] Theiner, Vet. Mon., p. 269.

[11] Westropp, Wars of Turlough (Proc. R.I.A.), p. 161; Seymour, Pre-Ref. Archbishops of Cashel, 47.

[12] Dict. Nat. Biog., Seymour, op. cit., p. 18.

[13] O’Daly, History of the Geraldines.

[14] Sharpe, History of Witchcraft in Scotland, p. 30.

[15] Ed. H. F. Berry, D.Litt.

[16] Carrigan, op. cit., iii. p. 18.

[17] Quoted in Journal of Royal Society of Antiquaries, 3rd series, vol. i. Français mentions a Swiss sorcerer, somewhat of a wag, who used to play the same trick on people.

[18] Ulster Journal of Archæology, vol. iv. (for 1858).

[19] All the Year Round (for April 1870).

[20] Lenihan, History of Limerick, p. 147.

[21] Enrolment of Pleas, 6 James I, memb. 2 (Queen’s Bench).

[22] Scott, Demonology and Witchcraft, Letter V.

[23] Ed. C. K. Sharpe (Edinburgh, 1818).

[24] Witherow, Memorials of Presbyterianism in Ireland.

[25] Quot. in Law’s Memorialls.

[26] Witherow, op. cit., pp. 15-16.

[27] Lenihan, History of Limerick, p. 147.

[28] Hickson, Ireland in the Seventeenth Century, vol. i.; Fitzpatrick, Bloody Bridge, p. 125; Temple’s History of the Rebellion.

[29] Baxter, Certainty of the World of Spirits (London, 1691); Clark, A Mirrour or Looking-Glass for Saints and Sinners (London, 1657-71).

[30] Fitzpatrick, op. cit., p. 127.

[31] Hist. MSS. Comm. Report 13 (Duke of Portland MSS.).

[32] No. 25 in Sadducismus Triumphatus (London, 1726).

[33] Dict. Nat. Biog.

[34] Cork Hist. and Arch. Journal, vol. x. (2nd series).

[35] Ibid., vol. vii. (2nd series).

[36] Furnished to the writer by T. J. Westropp, Esq., M.A.

[37] Glanvill, Sadducismus Triumphatus, Rel. 26.

[38] Ulster Journal of Archæology, vol. iii. (for 1855).

[39] Glanvill, op. cit., Rel. 27.

[40] Law’s Memorialls.

[41] Baxter, Certainty of the World of Spirits.

[42] William Turner, Compleat History of Most Remarkable Providences (London, 1697).

[43] Seymour, Succession of Clergy in Cashel and Emly.

[44] O’Donoghue, Brendaniana, p. 301. See Joyce, Wonders of Ireland, p. 30, for an apparition of a ship in the air in Celtic times. See also Westropp, Brasil (Proc. R.I.A.); that writer actually sketched an illusionary island in 1872.

[45] Memorialls.

[46] Glanvill, op. cit., Rel. 18; Baxter, op. cit.

[47] Op. cit.; W.P., History of Witches and Wizards (London, 1700?).

[48] John Lindon (or Lyndon) became junior puisne Judge of the Chief Place in 1682, was knighted in 1692, and died in 1697 (Cork Hist. and Arch. Journal, vol. vii., 2nd series).

[49] Egmont MSS. (Hist. MSS. Comm.), ii. 181.

[50] “An experiment was made, whether she could recite the Lord’s Prayer: and it was found that though clause after clause was most carefully repeated unto her, yet when she said it after them that prompted her, she could not possibly avoid making nonsense of it, with some ridiculous depravations. This experiment I had the curiosity to see made upon two more, and it had the same effect.”

[51] The Devil in Britain and America, chap. xxiv.

[52] C. K. Sharpe, op. cit.

[53] A man in the Orkneys was ruined by nine knots tied in a blue thread (Dalyell’s Darker Superstitions of Scotland).

[54] The Rev. Dr. Tisdall, who has given such a full account of the trial, was Vicar of Belfast. For his attitude towards the Presbyterians, see Witherow’s Memorials of Presbyterianism in Ireland, pp. 118, 159. Yet his narrative of the trial is not biassed, for all his statements can be borne out by other evidence.

[55] James Macartney became second puisne Justice of the King’s Bench in 1701, puisne Justice of Common Pleas (vice A. Upton) in 1714, and retired in 1726. Anthony Upton became puisne Justice of Common Pleas, was succeeded as above, and committed suicide in 1718. Both were natives of co. Antrim.

[56] In the shorter version of the poem this line runs—

“He cured the kye for Nanny Barton,”

which makes better sense. Huie Mertin was evidently a rival of Mary Butters.

[57] South-running water possessed great healing qualities. See Dalyell, Darker Superstitions of Scotland, and C. K. Sharpe, op. cit., p. 94.

[58] When a child the writer often heard that if a man were led astray at night by Jacky-the-Lantern (or John Barleycorn, or any other potent sprite!), the best way to get home safely was to turn one’s coat inside out and wear it in that condition.

[59] Notes and Queries, 4th series, vol. vii.

[60] Henderson, Folklore of Northern Counties of England, (Folklore Society).

[61] Journal of Royal Society of Antiquaries of Ireland, xxii. (consec. ser.), p. 291.

[62] Irish Times for 14th June; Independent for 1st July.

[63] Journal of Royal Society of Antiquaries of Ireland, xxi. (consec. ser.), pp. 406-7.

[64] Folklore.

[65] Journal of Royal Society of Antiquaries of Ireland, xxv. (consec. ser.), p. 84.

[66] Folklore, vi. 302.

Transcribers Note: Footnote 40 appears on page 156 of the text, but there is no corresponding marker on the page.