In the foregoing pages we have only given the barest outline of the story, except that the portions relative to the practice of sorcery have been fully dealt with as pertinent to the purpose of this book, as well as on account of the importance of the case in the annals of Irish witchcraft. The story of Dame Alice Kyteler and Bishop de Ledrede occupies forty pages of the Camden Society's publications, while additional illustrative matter can be obtained from external sources; indeed, if all the scattered material were gathered together and carefully sifted it would be sufficient to make a short but interesting biography of that prelate, and would throw considerable light on the relations between Church and State in Ireland in the fourteenth century. With regard to the tale it is difficult to know what view should be taken of it. Possibly Dame Alice and her associates actually tried to practise magical arts, and if so, considering the period at which it occurred, we certainly cannot blame the Bishop for taking the steps he did. On the other hand, to judge from the analogy of Continental witchcraft, it is to be feared that De Ledrede was to some extent swayed by such baser motives as greed of gain and desire for revenge. He also seems to have been tyrannical, overbearing, and dictatorial; according to him the attitude adopted by the Church should never be questioned by the State, but this view was not shared by his opponents. Though our sympathies do not lie altogether with him, yet to give him his due it must be said that he was as ready to be persecuted as to persecute; he did not hesitate to face an opposition which consisted of some of the highest in the land, nor did fear of attack or imprisonment (which he actually suffered) avail to turn him aside from following the course he had mapped out for himself. It should be noticed that the appointment of De Ledrede to the See of Ossory almost synchronised with the elevation of John XXII to the Papacy. The attitude of that Pope towards magical arts was no uncertain one. He believed himself to be surrounded by enemies who were ever making attempts on his life by modelling images of him in wax, to be subsequently thrust through with pins and melted, no doubt; or by sending him a devil enclosed in a ring, or in various other ways. Consequently in several Bulls he anathematised sorcerers, denounced their ill-deeds, excited the inquisitors against them, and so gave ecclesiastical authorisation to the reality of the belief in magical forces. Indeed, the general expressions used in the Bull _Super illius specula_ might be applied to the actions of Dame Alice and her party. He says of certain persons that "they sacrifice to demons and adore them, making or causing to be made images, rings, &c., with which they draw the evil spirits by their magical art, obtain responses from them, and demand their help in performing their evil designs."[7]