Such examples as these may be added to from various parts of the country, but they do not compare with the terrible case at Clonmel, in county Tipperary, which occurred in 1895. The evidence showed that the husband, father, and mother of the victim, together with several other persons, were concerned in this matter, and one of the witnesses, Mary Simpson, stated "that on the night of March 14th she saw Cleary forcibly administer herbs to his wife, and when the woman did not answer when called upon in the name of the Trinity to say who she was, she was placed on the fire by Cleary and the others. Mrs. Cleary did not appear to be in her right senses. She was raving."[283] The whole record of the trial is of the most amazing description, pointing back to a system of belief which, if based upon traditional practices, has been fed by entirely modern influences. Such records as these stretch back through the ages, and almost every village, certainly every county in the United Kingdom, has its records of trials for witchcraft, in which clergy and layman, judge, jury, and victim play strange parts, if we consider them as members of a civilised community. Superstition which has been preserved by the folk as sacred to their old faiths, preserved by tradition, has remained the cherished possession, generally in secret, of those who practise it. The belief in witchcraft is a different matter. Though it has traditional rites and practices it has been kept alive by a cruel and crude interpretation of its position among the faiths of the Bible, and it has thus received fresh life. The miserable records of witchcraft illustrate in a way no other subject can how the human mind, when untouched by the influences of advanced culture, has the tendency to revert to traditional culture, and they demonstrate how strongly embedded in human memory is the great mass of traditional culture. The outside civilisation, religious or scientific, has not penetrated far. Science has only just begun her great work, and religion has been spending most of her efforts in endeavouring to displace a set of beliefs which she calls superstition, by a set of superstitions which she calls revelation. Not only have the older faiths not been eradicated by this, but the older psychological conditions have not been made to disappear. The folklorist has to make note of this obviously significant fact, and must therefore deal with both sides of the question, the traditional and the psychological, and because by far the greater importance belongs to the former it does not do to neglect the importance, though the lesser importance, of the latter.