“BECAUSE SHE WOULD NOT BE GOVERNED”: MEDIEVAL WOMEN, POWER, AND THE POLITICIZATION OF WITCHCRAFT

Statement	  of	  the	  Problem: Since	  the	  mid-­‐twentieth	  century,	  scholarship	  on	  European	  witchcraft	  has proved	  critical	  in	  understanding	  the	  relationship	  between	  gender,	  sexuality,	  and power	  in	  pre-­‐modern	  Western	  society.	  For	  medieval	  and	  early	  modern	  people, accusations	  of	  heresy	  and	  witchcraft	  served	  to	  reinstate	  control	  over	  elements	  of society	  that	  were	  perceived	  as	  dangerous	  or	  dissident	  to	  the	  established	  order. While	  advances	  in	  the	  study	  of	  witchcraft	  have	  greatly	  informed	  the	  fields	  of history	  and	  anthropology,	  such	  scholarship	  has	  up	  until	  this	  point	  largely focused	  on	  witch	  hunts	  targeting	  women	  of	  the	  lower	  classes.	  Further	  study concerning	  the	  use	  of	  witchcraft	  charges	  as	  a	  political	  tool	  aimed	  at	  socially prominent	  women	  is	  needed	  to	  better	  inform	  scholarly	  understanding	  of	  the	  full breadth	  of	  the	  European	  witch	  craze.	  This	  thesis	  will	  specifically	  examine	  a multitude	  of	  cases	  spanning	  the	  early	  Middle	  Ages	  through	  the	  early	  modern period,	  roughly	  the	  fifth	  through	  eighteenth	  centuries,	  involving	  women	  in positions	  of	  social	  visibility	  and	  power,	  who	  were	  attacked	  with	  witchcraft accusations	  as	  a	  means	  of	  removing	  them	  from	  a	  seemingly	  unnatural	  gender role. Methodology	  or	  Procedures: This	  thesis	  utilizes	  a	  diverse	  range	  of	  medieval	  documents,	  especially witchcraft	  treatises,	  as	  a	  means	  of	  exploring	  the	  evolution	  of	  European	  witchcraft throughout	  the	  medieval	  period,	  culminating	  in	  the	  late	  medieval	  feminization	  of	  the institution	  of	  witchcraft.	  In	  order	  to	  establish	  politically	  motivated	  witchcraft charges	  against	  powerful	  women	  as	  a	  repeating	  pattern	  throughout	  medieval	  and early	  modern	  history,	  this	  study	  assumes	  a	  sweeping	  perspective,	  taking	  note	  of similar	  cases	  occurred	  both	  chronologically	  and	  geographically	  separate	  from	  one another.	  Subsequently,	  the	  source	  material	  upon	  which	  this	  thesis	  relies	  is	  quite diverse.	  Infamous	  inquisitors’	  guides	  such	  as	  the	  Formicarius	  by	  Johannes	  Nider	  and the	  Malleus	  Maleficarum	  by	  Kramer	  and	  Sprenger	  provide	  the	  theoretical	  foundation upon	  which	  such	  witchcraft	  charges	  were	  built,	  and	  similarly	  allow	  me	  to	  explain the	  belief	  system	  in	  place	  that	  allowed	  witchcraft	  accusations	  against	  prominent women	  to	  succeed. Moving	  on	  from	  this	  foundational	  literature,	  this	  study	  explores	  a	  variety	  of primary	  sources	  documenting	  specific	  instances	  of	  witchcraft	  accusations	  leveled	  at socially	  influential	  women.	  These	  will	  include,	  to	  name	  a	  few,	  the	  claims	  of witchcraft	  aimed	  at	  the	  Anglo-­‐Saxon	  Queen	  Ælfthryth	  in	  the	  twelfth-­‐century chronicle	  Liber	  Eilensis,	  the	  recording	  of	  the	  sorcery	  trial	  of	  Dame	  Alice	  Kyteler	  in fourteenth-­‐century	  Ireland,	  and	  the	  court	  proceedings	  for	  treason	  and	  witchcraft brought	  against	  Joan	  of	  Arc	  in	  fifteenth-­‐century	  Burgundy	  and	  Queen	  Anne	  Boleyn in	  1530s	  England.	  Examining	  the	  implications	  of	  witchcraft	  accusations	  on	  powerful women	  will	  broaden	  and	  bolster	  scholarship	  on	  the	  European	  witchcraft	  movement by	  illustrating	  both	  how	  these	  cases	  fit	  into	  the	  larger	  fabric	  of	  medieval	  society,	  and how	  they	  maintained	  or	  impacted	  the	  social	  hierarchy	  and	  its	  prescribed	  gender roles. Findings: This	  study	  illustrates	  a	  pattern	  of	  politically	  motivated	  witchcraft	  accusations throughout	  the	  medieval	  and	  early	  modern	  period	  informed	  by	  a	  single,	  ever-­‐ expanding	  lexicon	  supporting	  the	  idea	  of	  feminized	  witchcraft.	  Unlike	  much previous	  scholarship	  on	  European	  witchcraft,	  this	  thesis	  demonstrates	  that	  socially prominent	  women,	  for	  a	  myriad	  of	  reasons	  ranging	  from	  the	  scrutiny	  given	  to	  their sexual	  conduct	  to	  their	  contested	  foothold	  in	  both	  the	  domestic	  and	  public	  spheres, were	  just	  as	  susceptible	  to	  accusations	  of	  sorcery	  and	  witchcraft	  as	  their	  lower-­‐class counterparts.	  The	  case	  studies	  presented	  here	  also	  demonstrate	  a	  pattern	  of	  naming women	  as	  witches	  in	  an	  attempt	  to	  delegitimize	  their	  agency	  in	  the	  male-­‐dominated arenas	  of	  governance,	  religion,	  warfare,	  and	  commerce.	  	  Because	  this	  method successfully	  defamed	  and	  destroyed	  numerous	  powerful	  women	  throughout	  the Middle	  Ages,	  the	  inherent	  characteristics	  of	  the	  witch	  became	  intertwined	  with unrestrained	  women,	  creating	  an	  environment	  that	  allowed	  political	  detractors	  to slander	  women	  for	  witch-­‐like	  crimes,	  without	  ever	  invoking	  that	  particular	  label. This	  finding	  demands	  further	  study	  on	  the	  relationship	  between	  powerful	  women and	  claims	  of	  deviant	  behavior	  as	  an	  essential	  aspect	  of	  pre-­‐modern	  women’s	  social history.


ACKNOWLEDGEMENTS
The completion of a project of this magnitude demands the acknowledgement of a myriad of mentors, advisors, friends, and family who have assisted me through this exhausting and rewarding process. Firstly, I would like to thank my advisor, Joëlle Rollo-Koster, for her unflagging support and guidance throughout my career as a graduate student at the University of Rhode Island. Her continual efforts to teach, encourage, and challenge my research interests and skills over the past two years have helped me to grow immensely as a student and as a scholar, and her frequent source suggestions, constructive observations, and timely edits of these chapters have aided immensely in crafting the final version of my thesis.
I also want to acknowledge the numerous other faculty and students at URI who have helped me throughout the long and often complex process of bringing a Master's thesis to fruition. My thanks go out to Alan Verskin, Kathleen Davis, and Travis Williams, the members of my thesis committee who have been gracious with their time and expertise since I initially asked that they be a part of the committee; their willingness to meet with me and discuss random aspects of my thesis work throughout the past two semesters has helped me progress confidently through each step of the project. I am also thankful for the enthusiasm and support of my friends and colleagues in the History graduate program. From Emma Heidtman, with whom I initially discussed topic ideas and who helped me edit my thesis proposal, to Jonathan Morgan and Alicia vi Vaandering, my fellow teaching assistants and office buddies who have been constant supporters of my work from beginning to end, I consider myself extremely fortunate to work and study alongside such excellent students and friends.
Finally, I am especially grateful for the unwavering support of my family and loved ones, none more so than my mom, who has enthusiastically discussed my thesis content with me since I began the project last summer. Most of all, my gratitude goes out to my wonderful husband Brady, who has believed in me and in my ability to finish my thesis in a quality and timely manner even at points when I myself did not. I am grateful for his multiple edits of each thesis section, his eagerness for discussing the case studies written here, histories for which I have become so passionate, and for his ongoing encouragement as I have worked to achieve this exciting milestone in my career as a scholar. misogynistic vitriol exhibited by its Dominican authors was not always associated with witchcraft in the medieval world. While women were known to be capable of both good and dark magic since ancient times, the depiction of witchcraft as an overwhelmingly feminine pursuit, and the further conflation of witchcraft and sorcery with religious heresy, was a development of the later Middle Ages. Understanding the evolution of Church history, popular beliefs, and historical events that eventually led to the late medieval feminization of witchcraft allows us to more holistically examine the total impact of the witch craze.
Without this theoretical background knowledge it would appear that targeting of women such as Valentina Visconti, Joan of Arc, or Queen Anne Boleyn might simply be isolated incidents influenced by the political climate or ingrained superstitions of their particular place and time. On the surface this is indeed true, but when juxtaposed it becomes clear that each individual occurrence of witchcraft accusations leveled against prominent women in the late medieval period illustrates a larger pattern of increasing persecution informed by a single rhetoric on the feminine nature of the witch.
Although the witchcraft cases presented here all took place during or after the fourteenth century, popular belief in sorcery, witchcraft, and other magical practices had existed as a facet of everyday life since pre-Christian Europe. As Peter Brown posits, sorcerers were viewed as legitimate intermediaries between mankind and the gods in many ancient polytheistic religions, and thus one of Christianity's earliest missions was to delegitimize practitioners of magic in the late Roman Empire by associating their actions with Satanism. 3 As early Christians' worship of an executed man smacked of necromancy to many Romans, their efforts no doubt attempted to distance Christianity from magic by openly condemning it. 4 This explains the sudden upsurge of prosecution for sorcery in the fourth century CE, following the Empire's official toleration of Christianity during the reign of the Emperor Constantine. 5 At first this purge was not directed more heavily toward one gender or another: both men and women had opportunities to practice sorcery and divination within ancient Roman polytheism and thus could be equally implicated in perpetuating pagan belief systems.
I argue, however, that the growing Church became more exclusively concerned with magical practices among women precisely because of its official toleration. Secretive house churches were often presided over by female heads of household, whose authority in the home automatically granted them leadership roles within Christianity. Some early Christians, namely Gnostics, even took belief in female power within the religion a step further, asserting that because God made both male and female in His image, as stated in Genesis 1:27, 3 Peter Brown, "Sorcery, Demons, and the Rise of Christianity: from Late Antiquity into the Middle Ages," in Religion and Society in the Age of St. Augustine, ed. Peter A. Brown (London: Harper and Row Publishers, 1972), 121-123. 4 Richard Kieckhefer, Magic in the Middle Ages (Cambridge: Cambridge University Press, 2000), 36. 5 A.A. Barb, "The Survival of the Magic Arts," in The Conflict Between Paganism and Christianity in the Fourth Century, ed. A. Momigliano (Oxford, 1963), 100-125. Evidence of magic's role in early Christianity can also be found in the Gnostic movement, which emphasized apocryphal elements of Christ's magical powers, depicting him as a sort of omnipotent sorcerer. For more see Jeffrey Burton Russell, Witchcraft in the Middle Ages (Ithaca: Cornell University Press, 1972), 45-46. the Creator was thus both masculine and feminine in nature. 6 As house churches became obsolete in response to the new acceptance of Christianity within the Roman Empire and basilicas emerged as the preferred site for Christian worship assemblies, power within Christianity shifted from the domestic to the public sphere, thus restricting the agency of women within the religion significantly. 7 This created an environment in which, as Elaine Pagels has noted in reference to the suppression of the gnostic gospels, "men formed the legitimate body of the community, while women are allowed to participate only when they assimilate themselves to men." 8 As a result women who continued to join in the maledominated public sphere, whether for religious or secular purposes, risked being targeted as dangerous elements aiming to undermine the authority of the Catholic Church and the patriarchal order that it promoted.
Evidence of the vulnerability of socially prominent women to witchcraft accusations in Christian society can be found as early as fifth-century Alexandria.
It was in this city circa 415 CE that the renowned female philosopher, astronomer, and mathematician Hypatia, head of the Alexandrian Platonist school and daughter of famed philosopher Theon Alexandricus, was accused of spreading pagan beliefs and practicing sorcery, and was subsequently flayed 6 Elaine Pagels, The Gnostic Gospels (New York: Random House, 1974), Chapter III. As Pagels has demonstrated, the early gnostic gospels did in fact include female symbolism in their religious texts. One group of Gnostics is believed to have received the tradition of Jesus' life and resurrection though the apostle James and through Mary Magdalene, and they prayed to both the "divine Father and Mother, parents of the Divine Being." This theology, based on the story of creation espoused in Genesis 1:27, which states that God made humanity, both male and female, in His image, implies that God is both masculine and feminine in nature. As a result Gnosticism was fiercely suppressed in the early centuries of the Church's establishment. 7 Carolyn Osiek, Margaret Y. MacDonald, with Janet H. Tulloch, A Woman's Place: House Churches in Earliest Christianity (Minneapolis: Fortress Press, 2006), 134-135. 8 Pagels, The Gnostic Gospels, Chapter III. alive by a mob of angry Christian zealots. 9 Her violent death, perpetrated by a group of monks no less, illustrates the extreme insecurity that early ecclesiastics felt over highly visible women, especially those that controlled the dissemination of information to the educated elite.
The historian can likewise find corresponding episodes in which socially prominent women were accused of practicing sorcery or witchcraft as the Germanic barbarian tribes of Europe were Christianized and established ruling dynasties throughout the early medieval period. 10 In his History of the Franks, for example, Gregory of Tours relates that political detractors plotted against Queen Faileuba, second consort of King Childebert II of the Merovingians (r. 575-595 CE), after she attended and participated in an important conference at Trier alongside her husband. 11 In order to convince the king to repudiate his wife they accused her and the king's mother, the formidable Queen Dowager Brunhild, of sorcery. Faileuba caught wind of this plot before it reached the ears of the king, 9 Michael Deakin, "Hypatia," Encyclopedia Britannica http://www.britannica.com/EBchecked/topic/279463/Hypatia (accessed 19 December, 2014). 10 Women in barbarian society did enjoy considerable freedoms that their later medieval counterparts often did not, such as widespread involvement in politics and religious life. As the Roman historian Tacitus first explained, Germanic tribes considered women to be more gifted in the arts of prophecy and divination, granting many of them special status as religious visionaries amongst their tribes. Women were, of course, still seen primarily as fixtures of the domestic sphere, and thus the same societal beliefs that allowed barbarian women greater involvement in the public sphere also made them susceptible to charges of wrongdoing from detractors if they did interact with men more frequently. For more on the lives of women in barbarian Europe, see Michael Frassetto, The Encyclopedia of Barbarian Europe (Santa Barbara: ABC-CLIO, Inc., 2003), 371. 11 Gregory of Tours, History of the Franks, trans. Lewis Thorpe (London: Penguin, 1974), 524-526. Interestingly, the person tasked with informing Childebert of his wife's supposed activities in sorcery was Septimima, wet nurse to the royal children, and the plot was concocted immediately after it became known that the Queen had given birth to a son who died during labor. Attacking a queen as a witch because of her difficulty in bearing healthy children, especially males, is a tactic that would be used successfully in the sixteenth century against Queen Anne Boleyn of England. however, and she and her mother-in-law intervened before the palace coup could be carried out.
Later, in tenth-century England, Queen AElfthryth, the first English consort to be crowned and anointed alongside the king, was accused of witchcraft after she was implicated in the murder of her stepson. 12 She provided King Edgar with two sons, but the first died young, and Edgar subsequently passed over his younger, and rather unimpressive son, the future AEthelred the Unready, instead naming his illegitimate son Edward heir to the throne. Upon Edgar's death factionalism ensued over which son should inherit, an issue promptly solved in March 978 when Edward was murdered by a group of the queen dowager's attendants upon his arrival at Corfe Castle. 13 The young king was immediately declared a martyr and AElfthryth vilified. The twelfth-century chronicle Liber Eliensis, or Book of the Isle of Ely, argues that AElfthryth was in fact a witch who practiced spells under an old tree in the New Forest and transformed into a horse; further, she had used her dark powers to bring about her stepson's untimely death and the martyrdom of the first abbot of the Isle of Ely. 14 While the queen dowager's reputation suffered amongst the nobility and 12 Although AElfthryth's denunciation as a witch did not occur until after King Edgar's death, an examination of the laws of Edgar's reign illustrate a deep concern over entrenched pagan magic rituals in England: one states that "We demand that every priest zealously promote Christianity and totally extinguish every manifestation of heathenism, that he forbid worship at wells, necromancy, divination and enchantment, the vain practices carried on with spells, with elder trees and various other trees, and with stones." For more see "Laws of King Edgar, 959," in A Casebook of Witchcraft, ed. William Woods (New York: G.P. Putnam's Sons, 1974), 24. 13 Pauline Stafford, Unification and Conquest: A Political and Social History of England in the Tenth and Eleventh Centuries (London: E. Arnold, 1989), 57-59. 14 Liber Eliensis, ed. Janet Fairweather (Woodbridge: The Boydell Press, 2005), 153-154. Edgar had supposedly married AElfthryth because of her well-known beauty and intelligence. The ecclesiastic authors of the Liber twisted this to argue that, as a witch, she had enticed the king English people as a result of her role in Edward's death, her son AEthelred's position as the new king protected her from suffering more serious consequences, and she retired peacefully to a convent for the remainder of her life.
A central theme can be taken from these early examples of female witchcraft persecution. For centuries after the emergence of Christianity, sorcery and witchcraft, although viewed with increasing concern by the clergy, were maintained to be superstitious relics of pagan times. Many laypeople did not necessarily agree with this interpretation, however, and throughout the common population beliefs in the efficacy of magic continued to coexist alongside developing Church doctrine. 15 In spite of the pre-Christian, polytheistic roots of many of the magic rituals that permeated early and central medieval Europe, the underlying belief that these practices still carried real weight and could deliver tangible results to the participant threatened the primacy of Christianity. 16 If magic, especially dark magic in the form of witchcraft, was pagan and thus unreal, and yet in some cases appeared to work, then people might think that perhaps it was actually the Christian religion that lacked real power and legitimacy. Medieval clerics understood that average people might make this connection and subsequently doubt Christianity's utility in their lives, and thus with her voracious lust, and possibly through the use of magic potions and poisons, a theme repeated in the charges later brought against Alice Kyteler, Valentina Visconti, Elizabeth Woodville, and Anne Boleyn. 15 Keith Thomas, Religion and the Decline of Magic (New York: Charles Scribner's Sons, 1971), 26-27. 16 Michael D. Bailey, "The Disenchantment of Magic: Spells, Charms, and Superstition in Early European Witchcraft Literature, " The American Historical Review 111, no. 2 (April 2006): 391-392. began to describe witchcraft not simply as a barbarous vestige of paganism, but as a machination of the devil. 17 Around the turn of the tenth century Regino, Abbot of Prüm wrote that certain wicked women won over by the devil and seduced by illusions and hallucinations of demons believe and indeed state openly that they ride out at night with Diana, the pagan goddess…. If only they were destroyed by their own lack of faith! But no. Instead, they drag down many others into their own state of impiety. For they believe that a thing divine both in nature and power can exist apart from the one true God. The clergy ought to preach that these are only demonic fancies they put into their heads, not by God, but by the evil spirit. In this way Satan, who can take the shape of an angel, once he has tangled up some woman's wits, leads her astray in her dreams, so that the victim believes that what happened only in her imagination actually took place in the body. 18 The abbot's observation contains similar references to pagan beliefs as are present in the previously mentioned cases. He asserts that while these women believe they in fact fly at night with Diana, this is simply a figment of their overactive imaginations and sinful natures. It is his placement of Satan in this explanation of witchcraft that marks a change in the Christian approach to magical practices. The abbot's definition illustrates the divergence between sorcery and witchcraft: while sorcery implied a manipulation of magic and the use of otherworldly spirits for earthly ends, witchcraft indicated the practice of magic with an implicit reliance on the devil for power. 19 Ironically, the acknowledgement of witchcraft as an active tool of Satan in turn granted it a measure of legitimacy that the outdated pagan label did not 17 Ibid.,392. 18 Abbot Regino of Prüm, Canon Episcopi, in A Casebook of Witchcraft, ed. William Woods (New York: G.P. Putnam's Sons, 1974), 27-28. 19 Russell,Witchcraft in the Middle Ages,17. carry. Pagan beliefs in themselves conveyed very little weight, because according to Christian doctrine gods and goddesses such as Diana simply did not exist. The devil, however, was a real and threatening menace to Christians everywhere, implying that his role in the propagation of witchcraft and dark magic could cause palpable harm. Indeed, as Jeffrey Burton Russell has argued, when Christianity assimilated with Mediterranean paganism the new religion in some ways aided in the development of witchcraft as a separate and more pervasive entity than ancient sorcery. Clerics told people that the old gods they continued to worship were false idols, figments of the mind controlled by demons. 20 Instead of deterring many people from their polytheistic traditions, it instead transferred the beliefs and loyalties of many from pagan divinities to demonic powers, thus spreading the popularity and practice of witchcraft in the early medieval period.
Because many of the old gods were worshipped at household shrines, nascent forms of demonology and witchcraft also became a fixture of the domestic sphere. This arguably exposed more women than men to witchcraft in its earliest form, as the burgeoning popularity of Christianity as a statesanctioned religion in the late Roman Empire restricted female participation and promoted their seclusion in the home. 21 As Martha Rampton points out, the Church's restrictions on female participation in religious life only increased throughout the early medieval period, culminating in the lessening of 20 Ibid.,46. 21 Joann McNamara, "Matres Patriae/Matres Ecclesiae: Women of the Roman Empire, " in Becoming Visble: Women in European History, ed. Renate Bridenthal, Claudia Koonz, and Susan Stuard (Boston: Houghton Mifflin Company, 1987), 122. opportunities for women to join in the monastic movement under the Carolingians during the tenth century. 22 As a result magic rituals possibly seemed to offer women greater chance for agency than the severely limited functions available to them in the Church.
Clerics took note of this gender discrepancy, even if they did not see the Church's role in promoting it. Abbot Regino of Prüm's writings on witchcraft, as well as the preceding early medieval cases of prominent women attacked as witches, demonstrate that medieval male concern with witchcraft as a threatening custom most often practiced by women manifested itself long before the late medieval period. 23 Working in the first decade of the eleventh century, Bishop Burchard of Worms built upon Regino's earlier argument by attempting to disprove the efficacy of magic rituals associated with women. The seventieth canon of his Corrector urges his audience not to believe in the powers of women "deceived by the devil," who claim to "ride on certain beasts on special nights" with the "witch Hulda," a goddess revered by pre-Christian Germanic peoples. 24 Burchard's portrayal of women and witchcraft bears a striking resemblance to Regino of Prüm's earlier description of female magic as both pagan in origin, 22 Martha Rampton, "Burchard of Worms and Female Magical Ritual," in Medieval and Early Modern Ritual: Formalized Behavior in Europe, China, and Japan, ed. Joëlle Rollo-Koster (Leiden: Brill, 2002), 9. 23 In an article attempting to illustrate that most historians only look back to the Malleus as the original source of feminized witchcraft, Michael D. Bailey asserts that Nider's Formicarius, written about fifty years before Kramer and Sprenger took quill to paper, was the first clerical writing to argue that witches were usually women. These much earlier examples disprove that aspect of his thesis. See Michael D. Bailey, "The Feminization of Magic and the Emerging Idea of the Female Witch in the Later Middle Ages, " Essays in Medieval Studies 19 (2002): 120. 24 Burchard of Worms, from the Corrector, in Medieval Handbooks of Penance: A Translation of the Principal "Libri Poenitentiales," ed. John T. McNeill and Helena M. Gamer (New York: Columbia University Press, 1990), 331. devil-inspired, and ultimately impotent. This implies that medieval clerics, from the early stages of Christianity to the fifteenth century and beyond, saw in women particular attributes that they felt made the female sex more susceptible to witchcraft. Implicit in Regino and Burchard's writings is the belief in the female tendency to gullibly accept backward, pagan superstitions as truth. As witchcraft was purported to be a remnant of pagan superstition in Europe, popular theories concerning the mental inferiority of women slowly began to form an implicit connection that the female sex would be more likely to fall into the snares of dark magic and witchcraft. Despite these early medieval foundations of feminized witchcraft, however, for hundreds of years witchcraft persecution remained sporadic at most. Many clergymen preached against witchcraft and other forms of magic practices while simultaneously holding a set of conventionally misogynistic beliefs about the inferiority and corruptibility of women, and yet did not ever make the two interdependent. In other words, throughout the early and central Middle Ages women were seen as more likely than men to practice witchcraft, but the identity of the witch figure was not yet described as innately feminine.
Just as witchcraft quickly became associated with women, other forms of magic conversely continued to exist and function as legitimate sources of power in the medieval period because of their perceived masculine nature. The practice of astrology in particular retained a reputation for efficacy amongst learned men in many European royal courts until the later early modern period. At its core astrology attempted to determine future events through study of the cosmos, but in spite of its role as a form of divination, astrologers preserved a lasting, if at times tenuous, respect as educated men who melded science and magic in the pursuit of greater knowledge. 25 The emerging differences between various means of magic practice illustrate the gendered nature of medieval magic. Astrology served an important purpose as an alternative form of counsel for many medieval rulers. As a result educated men normally practiced it, protecting astrology from intense scrutiny for centuries. Witchcraft on the other hand, seen as a more feminine pursuit because of its roots in pre-Christian magic ritual, was by nature considered an illegitimate and evil institution. This does not mean that men could not be considered witches; male witches were simply thought to have fallen short of the medieval model of masculinity and were regarded as pathetic and womanlike.
These gendered interpretations of magic did not evolve overnight, however, but were shaped by the ever-changing political, social, and religious environment of medieval Europe. Thus, before examining some of the most extraordinary cases of witchcraft persecution against prominent women in the later Middle Ages, it remains for us to determine: what historical events or movements precipitated the dramatic increase in witchcraft persecution in the late medieval period?
Further, what characteristics caused the witch figure to become associated 25 For an in-depth discussion of the fragile but more reputable role of court astrologers see Hilary M. Carey, Courting Disaster: Astrology at the English Court and University in the Later Middle Ages (New York: St. Martin's Press, 1992), 1-20. Also see Thomas,Religion and the Decline of Magic,[631][632] almost exclusively with women? And finally, how did this feminization of the witch affect upper class, socially visible women in particular?
Retrospectively, the major catalysts in triggering the witch craze of the late medieval and early modern period were the major heretical movements that exploded in southern France, parts of the Rhineland, and northern Italy during the twelfth century. Heresies such as Catharism, which first began gaining converts in the 1140s, affected the evolution of European witchcraft in two ways.
The dualist nature of Cathar belief, which maintained that the benevolent creator God was opposed by an evil earthly god, granted a more active role to Satan in the minds of many people. 26 The concept of Satan as a powerful and wicked deity who interacted with and victimized God's creation on a daily basis conversely made witchcraft appear to be a more immediate and serious threat to mankind. Satan relied upon demonic intermediaries to carry out his evil bidding on earth, and witchcraft seemed to be the ideal medium by which he could accomplish this goal.
While the Cathar heresy altered the way medieval people understood witchcraft and its role in the world, the character of the heretics who ascribed to such unorthodox beliefs in turn affected how the Catholic Church approached witchcraft. Cathars rejected all of the Catholic sacraments as a display of their disdain for the degradation of the created world, and subsequently scorned the outward, material symbols of mainstream Christianity, including the crucifix and 26 Russell,Witchcraft in the Middle Ages,101,[122][123] the Eucharist. 27 While Cathars justified this extreme rejection of the material world as a disavowal of earthly idols corrupted by Satan, the Church in turn interpreted their actions as the very practice that Cathars claimed to renounce, a new brand of Satanism, and thus the link between heresy and witchcraft was born.
The radical heterodoxy of heretics like the celibate Cathars and the Waldensians, who renounced worldly possessions in order to act as itinerant preachers, immediately met with intense hostility from the Church. Their status as dangerous outsiders to mainstream Christianity forced these groups to go underground. And yet their secret worship meetings, a direct result of Catholic intolerance toward alternate theologies, only helped to feed the Church's connection between heresy and witchcraft. 28 Witches' assemblies were thought to be equally secret and debauched, and thus the two groups became blurred in Catholic condemnations: heretics were seen as devil worshippers, and subsequently witchcraft, an entirely separate entity from medieval heresies, was equated with heresy, evolving from a devious pagan practice to a direct assault on the Church itself.
Their radical and subversive nature was not the only aspect of medieval heresies to affect how witchcraft was viewed. The followers that movements like Catharism and Waldensiansim attracted further solidified the Church's association between heretics and witches. Just as Christianity had in its earliest 27 Ibid., 125. 28 Ibid.,[131][132] days, many heretical movements interested women, who saw an opportunity for greater freedom in these unorthodox interpretations of faith. Waldensians, for example, encouraged the spread of Christianity through proselytization conducted by the entire sainthood of believers, including women. 29 Certainly the ability to openly preach the Gospel, a role that allowed them more independence and influence, appealed to many women. Ultimately, because the Church considered these heretical groups to be Satanists, it was a simple matter to portray their female members as witches, classic pawns of the devil.
An oft-cited case described by Ralph of Coggeshall, the abbot of a Cistercian monastery in England from 1207-1218, on the so-called "witch of Rheims" highlights the confluence of heresy and witchcraft that occurred in the twelfth century. Ralph relates that in the French city of Rheims in 1176, a hotblooded clerk of the archbishop of Rheims had approached a young girl he saw walking through a field, attempting to entice her into having sex with him. Her reply, expressing her distaste for sexual relations and her belief that the loss of her virginity would ensure her eternal damnation, led the archbishop's man to believe that she was in fact a follower of the Publican heresy, which disavowed procreation and thus sex of any kind. 30 After being interrogated by the local clergy, the girl admitted to having learned her beliefs from an older woman, who was then brought in for questioning as well. Both women refused to admit the 29 For an in-depth discussion of the Waldensian heresy, see Norman Cohn, "The Demonization of Medieval Heretics," in The Witchcraft Reader, ed. Darren Oldridge (London: Routledge, 2002), 36-43. 30 Ralph of Coggeshall, "The Witch of Rheims, 1176-1180," in Witchcraft in Europe: A Documentary History, 1100-1700, ed. Alan C. Kors and Edward Peters (Philadelphia: University of Pennsylvania Press, 1972 error of their Publican sectarianism, however, and were condemned to death by fire. The older woman reportedly scoffed at her sentence, and throwing a ball of thread from the window of the room in which she was being held, "she was lifted from the earth before everyone's eyes… What became of that wicked woman, or whither she was transported, the onlookers could in no wise discover." 31 The young girl, meanwhile, was burned at the stake and yet "she emitted no sigh, not a tear, no groan, but endured all the agony of the conflagration steadfastly and eagerly, like a martyr of Christ… People of this wicked sect choose to die rather than be converted from error…" 32 Medieval gender biases concerning the severity of female misbehavior is obvious here: the story focuses on the evil nature of the women's disavowal of sex, while the clerk's attempt to rape the young girl is only mentioned in the most casual of terms.
This strange episode reveals the Church's means of addressing unruly female heretics. Female agency within heretical sects was deeply disturbing for Catholic priests; the girl's description of her introduction to Publicanism implies that the older woman she implicated had initially converted her, showing that women had the ability to act as agents for their faith. This perversion of gender roles greatly threatened the orthodox order of the Catholic Church: not only did many heresies allow un-ordained laymen to preach, but women as well! While the Publican women acted boldly in this story, their actions are portrayed as a sign of their devilish spirits. The older woman was obviously viewed as a witch 31 Ibid., 47. 32 Ibid. who employed an evil spell as a means of escaping justice, while her young convert died an agent of Satan, refusing to admit her error even in her final agonizing moments. The women's heresy and witchcraft is interwoven into a single incident, succinctly illustrating the intersection of the two in the central Middle Ages.
While heretical movements of the central medieval period conversely marked witchcraft as a major concern for the Church to address, the papacy itself continued to consider witchcraft a separate issue for some time. In fact, in 1258 Inquisition officials formally requested that Pope Alexander IV add witchcraft to the list of offenses over which they had jurisdiction, but he refused. 33 Alexander did not completely sever the tie between dark magic and heresy, however: in his decretal response the pope specifically intoned that "the inquisitors of pestilential heresy, commissioned by the apostolic see, ought not intervene in cases of divination or sorcery unless these clearly savour of manifest heresy." 34 This wording left room for future generations of inquisitors to expand their definition of heresy, and thus create an environment in which the witch craze would flourish. As Alexander himself explained, magical practices that "clearly savoured" of heresy involved "praying at the altars of idols, to offer sacrifices, to consult demons, to elicit responses from them… or if they associate themselves publically with heretics in order to predict the future by means of the 33  Even with Alexander IV's tacit acceptance of some magical practices as a form of heresy in the 1250s, the papacy did not directly target witchcraft until the pontificate of John XXII in the early fourteenth century. John, originally from an area of southwestern France already well acquainted with Catharism, entered his papacy invested with a desire to root out heresy, sorcery, and witchcraft throughout the Christian world. His predecessor, Clement V, was responsible for having helped Philip the Fair of France dissolve the order of the Knights Templar at the turn of the fourteenth century. Many of the Templars in France were subsequently convicted of heresy, sodomy, and sorcery by the Crown and were burned at the stake. 36 Pope John thus took up the robes of his office in the wake of a papacy that had been heavily concerned with heresy. It was two alleged attempts on the pope's life some time around his ascension in 1316 that made the dangers of heresy and witchcraft an immediate and palpable threat for John.
First Matteo and Galeazzo I Visconti, prominent leaders of the pro-imperial Ghibelline faction in Italy, were implicated in a plot to murder the pope through the manipulation of a wax doll molded in his likeness. 37 Investigations into the 35 Ibid. 36 On the trial of the Templars, see Malcolm Barber, The Trial of the Templars (Cambridge: Cambridge University Press, 2006), 2-3. 37 The Ghibellines supported the influence of the Holy Roman Emperors on the Italian peninsula as opposed to the popes, who were backed by the Ghelf faction. Thus if the charges against the Visconti carried any weight, they were as much prompted by political motives as by the snares of dark magic and heresy. For more on the magically aided attempts on John XXII's life, see Joëlle case quickly sputtered out, however, when only one witness, who the investigating clergyman feared had been bribed, could be found to corroborate the charges. 38 Although the scandal over this assassination plot appeared to have been unfounded, another attempt took place in 1317, and hit much closer to home.
Shortly after his ascension word reached John that the elderly bishop of Cahors, Hughes Géraud, had attempted to bring about the pope's death by poisoning as an attempt to stave off his own deposition on charges of simony. 39 This case also involved the use of wax dolls, which the bishop had baptized and inscribed with wishes for the pope's death; he then employed two servants in the papal household to poison the Holy Father with arsenic. These accomplices, as could be expected, appeared suspiciously nervous on the way to carry out their crime, and were apprehended before they could put the poison in the pope's food.
Although it would seem that arsenic alone could have accomplished the deed, the bishop's further use of wax dolls illustrates the popular belief that natural elements such as poison required dark magic as a means of granting them potency. 40 In the wake of the trial of the Templars the environment throughout Europe, and especially in France, was ripe with fear over the possible implications of magic and heresy. Thus the pope took this threat to his life Rollo-Koster, Avignon andits Papacy (1309-1417): Popes, Institutions, andSociety (Lanham: Rowman andLittlefield, forthcoming). 38 Norman Cohn, Europe's Inner Demons: An Enquiry Inspired by the Great Witch-Hunt (New York: Basic Books, Inc., 1975), 192. 39 Jean Favier, Les Papes d'Avignon (Paris: Fayard, 2006), 114-118. 40 For an in-depth discussion of the medieval association between magic and poison, see chapters 2 and 3, the cases of Dame Alice Kyteler and Duchess Valentina Visconti. extremely seriously, perhaps even more so because Hughes Géraud resided over the diocese of his homeland. John personally interrogated the elderly bishop seven times, until under extreme pressure the man admitted to the grave crimes before him; he was immediately tortured, burned at the stake, and his body dumped into the Rhône river. 41 The gauntlet had been thrown: it was now clear that dark magic and heresy were intertwined, dangerous, and a direct threat to the power of the Catholic Church.
It is clear that John felt these incidents serious enough to prompt the creation of an official Church council on heresy and black magic. In 1320 the pope attempted to form a panel of expert clergymen with the express purpose of exploring the relationship between witchcraft and heresy. 42 Their end goal was to accomplish what Alexander IV had chosen to avoid nearly one hundred years earlier: bringing witchcraft-related offenses under the jurisdiction of the Inquisition. In August of that year Cardinal Guillaume de Peyre Godin wrote to the head inquisitors of Carcassonne and Toulouse on John's behalf, urging them to "devote themselves with zeal to the persecution of those who practice black magic, and to fulfill their task according to the modes of procedure established in cases of heresy." 43 These instructions mark a significant change in the way that the medieval Church viewed witchcraft. 41 Cohn,Europe's Inner Demons,192. 42  As has been established earlier in this chapter, in the early Middle Ages witchcraft was largely seen as an accessory to pagan rituals, which early Christians considered illegitimate and subsequently powerless. Thus for hundreds of years magical practices "were normally divorced from their religious context…" 44 In other words, an individual could commit a magic-related offense in their pagan, superstitious ignorance without intentionally working to harm the Church. The fourteenth-century approach to witchcraft, however, was influenced by the heresies of the previous two centuries and the Church's resulting position on Satan's role in spreading those heretical beliefs. The devil's active role in using human intermediaries for his foul deeds, in addition to the supernatural demons he was already known to employ, made him a more powerful and dangerous figure in Christian theology than ever before. 45 This viewpoint likewise granted a frustrating amount of agency to the men and women who practiced, or were at least accused of practicing, witchcraft, sorcery, and the dark arts, and in turn made them a prime target for the growing Inquisition.
The results of the 1320 ecumenical Church council are captured in the papal bull Super illius specula, released in 1326, which clearly defined John's deep-seated worries over dark magical practices. In the bull Pope John asserted that those who "are Christians in name only… sacrifice to demons, adore them, make or have made images, rings, mirrors, phials, or other things for magic 44 Ibid., 40. 45 Ibid.,33. purposes, and bind themselves to demons… fulfill their most depraved lusts [in order to] ask them for aid ." 46 Key within this language is the connection between demons and people in practicing witchcraft; the covenant between a witch and his or her demon mirrored and distorted the relationship between Christ and the Church. This advance in the medieval understanding of demonology, as Alain Boureau posits, presented  This question is not easily answered, and historians have offered arguments and counter arguments for the overwhelming late-medieval feminization of witchcraft in the centuries since the witch craze of the early modern period. In the realm of witchcraft studies few scholars have addressed this issue in more detail than Christina Larner, who, following in the footsteps of historians Keith Thomas and Norman Cohn, has simply stated "the stereotype witch is an independent adult woman who does not conform to the male idea of proper female behavior." 49 Removing all descriptions of ill-intended magical practices in the cases described in this thesis, these witchcraft accusations are at their core an attack on individuals viewed as subversive to the natural order of society. Heretics and witches alike fit that threatening description perfectly, and in a patriarchal context, made women the most likely to be accused of destabilizing that order.
As an aspect of their perceived improper behavior, witches were thought to gain power through the use of wordplay: a witch could defend herself or place spells and curses on others by reciting various incantations. 50 Remnants of the hatred and distrust shown against Hypatia, an influential and learned woman in fifth-century Egypt, remain present in this basic attribute of the witch figure.
Educated women who were able to employ rhetoric as a source of power deeply disturbed medieval clerics, for a successful patriarchal society is one in which women must depend on men as a source of knowledge and information. When that dependence is removed, the entire order on which the patriarchy is built begins to crumble.
Whether through speech or action, the witch described in medieval writings was unusually assertive for a woman, attempting to gain power and influence in normally male-controlled spheres of society such as governance, business negotiations, or warfare. Although the present study focuses on influential and socially prominent women, the women most often accused of witchcraft throughout the medieval and early modern period were the most vulnerable: widows, unmarried women, and midwives or healers, women whose nontraditional roles marked them as socially deviant. 51 While such women presented easy targets for witch hunts, the fundamental aspect of their alleged proclivity for evil was a flaw that medieval men assumed all women possessed: unappeasable and dangerous sexuality inherited from the sins of Eve. The Malleus asserts that "though the devil tempted Eve to sin, yet Eve seduced Adam.
And as the sin of Eve would not have brought death to our soul and body unless 50 Ibid. 51 Clarke Garrett, "Women as Witches: Patterns of Analysis," in Articles on Witchcraft, Magic, and Demonology: Witchcraft, Women, and Society, ed. Brian P. Levack (New York: Garland Publishing Inc., 1992), 18. the sin had afterwards passed on to Adam… therefore she is more bitter than death." 52 This deeply rooted mistrust of female sexuality affected women across the social strata, as sexual feeling was considered a part of inherent physical nature rather than a result of socioeconomic station. Historian William Monter states that "pre-Reformation ideology had created a lethal formula to apply to dangerous women, who must be coerced if their impulses could not be controlled." 53 Because of this interwoven relationship between witchcraft and femaleness, all women, regardless of rank, were at risk of being labeled witches.
Moreover, socially prominent women, from royal consorts to scholars and Christian mystics, were often at an increased risk for such accusations merely by virtue of their proximity to the male-gendered spaces of politics, education and religion.
It is the fourteenth-century evolution in medieval beliefs concerning demonology that, I contend, set European society on a course firmly toward the witch craze of the early modern period. Long-ingrained beliefs about the unquenchable, sinful nature of female sexuality combined with fourteenthcentury theories about witchcraft and heresy as depraved pacts made between Satan and humans to create a picture of the witch that, to the majority of medieval men, could only describe women. Many people commonly believed that pacts made with the devil were sealed by some depraved sexual act in 52 Kramer and Sprenger,Malleus Maleficarum,127. 53  which an individual bound themselves to their demon lover and overlord. 54 Demonological beliefs within medieval Christianity similarly held that gendered demons did exist: incubi were usually male and copulated with mortal women, while succubi were female and copulated with men. 55 While it was considered a grave sin for any human, male or female, to engage in sex with supernatural beings, the ramifications of such an act were far greater for women. As Norman Cohn explains, when a man fornicated with a succubus he still functioned as the dominant partner in the encounter. Thus he committed a sin but did not disturb the patriarchal order in any way. A woman's sexual encounter with an incubus was different, for she was physically dominated by the male-gendered demon, and in her surrender to the incubus she simultaneously risked the permanent loss of her Christian faith. 56 In sum, the medieval understanding of the sexual act as a relationship between an active and passive partner implied that women who bond themselves to demons, due to their inherent lust, would surrender their bodies and souls to Satan, thus making the female sex in general more susceptible to fall into evil and damnation. 57 54 In Demonolatry, an English treatise written in 1595, Nicholas Remy declares that "it is well known that every witch who copulates with the devil (and they all do this when they accept him as their Master) agrees that if his organ ejaculates semen it is so cold that it makes them shiver when it enters their bodies." This description implies that by the late sixteenth century sexual relations with the devil were considered essential to witches' power.  56 Cohn,Europe's Inner Demons,236. 57 For an in-depth discussion of the medieval understanding of sex and sexuality as an uneven relationship between dominant and submissive partners, see Ruth Mazo Karras, Sexuality in Medieval Europe: Doing unto others (New York: Routledge, 2005), 1-32.
Accordingly it followed that women, so prone to insatiable lusts, would willingly surrender to a demon in order to satisfy their desires. It is a theme repeated in numerous witchcraft cases of the later Middle Ages, and one that held great bearing on the trial of Dame Alice Kyteler, which will be explored in the following chapter. The emphasis placed on uncontrollable or deviant sexuality as the benchmark of the witch figure made socially prominent women even more vulnerable to witchcraft charges, as prominent women of the nobility, the Church, and other less conventional roles lived in an environment that placed their sexual conduct under incessant scrutiny.
The preoccupation over patriarchal control of female sexuality resurfaces frequently throughout the witchcraft treatises of the late medieval period.
Arguably, the first writer to make the feminized, sexualized nature of satanic witchcraft central to his argument was Johannes Nider, a Dominican theologian born circa 1380. In 1437, three years after serving on the Council of Basel, Nider published the Formicarius, or Ant-Heap, a treatise that, among other issues, sought to explain the inherent nature of witchcraft and those who practiced it. 58 The Formicarius assumes the form of a discussion between a teacher of the case of Joan of Arc, who had been executed for sorcery in 1431, the teacher is still questioned by his pupil: why would so many of the fragile sex decide to involve themselves in the dark arts? 59 An undertone of uncertainty permeates the voice of the student concerning this overwhelming likelihood of finding witches among the ranks of women. 60 This is worth noting: Nider thought it best to form his argument as the answer to a question precisely because European society was divided as to the approach to witchcraft formed in the previous century. 63 Some men's discomfort over the perceived power of women as child bearers, deliverers, and nurturers was often translated into claims of female-perpetrated male impotence. For more see Karen Jones and Michael Zell, "'The Divels Speciall Instruments': Women and Witchcraft before the 'Great Witch-Hunt, '" Social History 30, no. 1 (Feb. 2005): 47. 64 Nider,Formicarius,157. The number 13 is also of import here; no doubt Nider included this detail to illustrate the witches' evil and ritualistic purposes in choosing to kill this particular, unlucky number of children. 65 Bailey,Battling Demons,[38][39][40] It is for this reason that Nider's work heavily influenced the writings of the Dominican inquisitors Heinrich Kramer and James Sprenger nearly a half century later. Credited as the main author of the Malleus Maleficarum, or Hammer of Witches, by far the most well known witchcraft treatise of the medieval period, Heinrich Kramer built his work upon the association between women and satanic witchcraft first made in the Formicarius. The text's obsession with unbridled female sexuality informs the prevailing attitude behind many of the cases presented in this study. Kramer claims that female sexuality is the root of all wrongdoings committed by women; to support this claim he references Cicero's The Rhetorics, which declares that "the lusts of men lead them into one sin, but the one lust of women leads them into all sins; for the root of all woman's vices is avarice." 66 In other words, the inherited proclivity for carnality in all women inclines the entire female sex toward evil practices such as witchcraft.
Kramer carries this point even further, asserting, "When a woman thinks alone, she thinks evil." 67 This judgment illustrates that to clergymen like Kramer and Sprenger, women only had the potential for goodness and virtue if men properly controlled them. In spite of the extreme nature of the Malleus' position on women, the earlier developments in the European approach to witchcraft, both in practice and persecution, illustrate that the ideas propounded by the Malleus were in many ways familiar to fifteenth-century Europeans. In Europe's Inner Demons, Norman Cohn explains that the extensive theological discussion in the 66 Heinrich Kramer and James Sprenger, Malleus Maleficarum, trans. Rev. Montague Summers (New York: Dover Publications, Inc., 1971), 43. 67 Ibid. Malleus proves that the authors were not introducing brand new ideas, but were attempting to justify and rationalize beliefs that were already popular among the common population. 68 For most people in medieval Europe, life was dangerous, brutal, and often short. Beyond the ravages of war, natural disasters such as drought, tempests, and disease occurred unaccountably and plagued the lives of many. At its most basic level, witchcraft offered pre-modern Europeans an explanation for otherwise inexplicable natural phenomena. 69 A plenitude of life's tragedies, from the unexpected death of a child to the failure of a crop, the devastation of a disease or a particularly violent storm, were often attributed to the malevolent workings of sorcery and witchcraft. 70 The violent and uncertain nature of life in the medieval period left "virtually no type of private misfortune which could not thus be ascribed to witchcraft…" 71 This fostered an environment in which women could be accused of witchcraft for any myriad of negative occurrences that could be, however tenuously, connected to them.
The Malleus drew on this popular association to establish an official, rationalized rhetoric for these formerly superstitious beliefs concerning women and witchcraft. Subsequently, many of the crimes that the text accuses witches of committing reflect far earlier beliefs concerning women and the perpetuation of 68 Cohn, Europe's Inner Demons, 251. 69 Thomas, Religion  Inclining the minds of men to inordinate passion; second, by obstructing their generative force; third, by removing the members accommodated to that act; fourth, by changing men into beasts by their magic art; fifth, by destroying the generative force in women; sixth, by procuring abortion; seventh, by offering children to devils, besides other animals and fruits of the earth with which they work much harm. 72 Control over natural elements such as fertility, reproduction, livestock, and the weather reinforces the ancient idea that as more carnal beings, women could manipulate components of their surrounding earthly environment. The associated belief that these earthly powers included the ability to control, harm, and even remove male sexual organs demonstrates the innate belief that female power equaled sexual impotence, or more generally a loss of control, for men. 73 Thus the greater the influence a woman wielded, the more threatening this authority appeared to the traditional social order.
Most importantly in light of the present examination of witchcraft accusations and powerful women, the Malleus labeled socially prominent women as some of the most wicked. In bolstering their argument of the depravity of women throughout time, Kramer and Sprenger mention a litany of infamous royal ladies in order to illustrate that "nearly all the kingdoms of the world have 72 Kramer and Sprenger,Malleus Maleficarum,47. 73 74 Kramer and Sprenger,Malleus Maleficarum.,46. 75 Ibid. against women who defied the status quo of Europe's patriarchal order in the pre-modern period.
Each case described here is presented in chronological order as a means of demonstrating the progression of witchcraft beliefs and the resulting suppression of women deemed subversive throughout the later Middle Ages.
The evolution of European witchcraft during this period has bearing on our understanding of gender relations and hierarchy within the medieval family, community, and society as a whole. The specific study of witchcraft accusations against prominent women explores the intricacies of gender relations within this complex social hierarchy: the instances in which these women were denounced as witches represent moments when women crossed delineated gender boundaries within medieval Europe. Identifying noblewomen, abbesses, businesswomen or queens as witches illustrates the sense of disorder perceived by their actions or status; stripping them of that status through such accusations returned a sense of normalcy and balance to the medieval social pyramid. Thus, examining the implications of witchcraft accusations for powerful women broadens and bolsters scholarship on the European witchcraft movement by illustrating both how these cases fit into the larger fabric of medieval society, and how they maintained or impacted the social hierarchy.
This study further demonstrates that the approach to witchcraft studies must expand. The examination of witchcraft trials alone does not sufficiently address the full force of the impact that feminized witchcraft had on socially prominent women in the West. As in the cases of Valentina Visconti and Elizabeth Woodville, women were sometimes accused of witchcraft without ever being formally tried. Thus the terminology employed in labeling witches is just as important to consider as official trial records. Finally, this rhetoric of feminized witchcraft must be studied for its impact on powerful women in general, even after the witch craze died out. While theologians of the late medieval period created an entirely feminine portrayal of the witch figure, the large-scale persecutions of the sixteenth and seventeenth centuries fostered an environment in which the qualifiers of witchcraft and femaleness grew so deeply entangled that it became possible to accuse socially prominent women of similarly deviant behaviors without ever directly invoking the witch label.
This evolution in the typical procedure of witchcraft charges against powerful women is an important factor in the succeeding case studies. Women charged with witchcraft from the early Middle Ages until the fifteenth century were not simply accused of practicing dark magic, but of being witches. This subtle qualifier assumes that women did not practice witchcraft, a description that implies some sense of female power over the magic they used. The witch label instead presumes that witchcraft, and by association Satan, controlled women, making the evil tenets of the practice an inherent aspect of that woman's identity. By the early modern period, this tactic had been successfully applied in so many cases that prominent women found themselves at risk of targeting for accusations of witch-like deviancies without ever formally being called witches.
As the following chapters will illustrate, the late medieval feminization of witchcraft not only threatened powerful women leading up to and during the witch craze, but created an enduring lexicon with which to attack those women who demonstrated unusual agency in the public sphere.

Chapter 2 A Nest of Heretics on the Isle of Saints: The Sorcery Trial of Alice Kyteler, 1324
On November 3, 1324, in the town of Kilkenny, Ireland, Petronilla of Meath was burned at the stake for her involvement in black magic. On the surface it may appear that Petronilla simply represents one of countless lowerclass women persecuted as a witch in Europe's history, and yet her death occurred almost two hundred years before the so-called European witch craze began. Indeed, Petronilla's execution marked the first time in Irish history that an individual, man or woman, was put to death for heresy. 76 The nature of her heresy, and the cause for her death, was even more unusual for the early fourteenth century. The charges were for witchcraft and diabolism that had later Middle Ages. The events that occasioned Dame Alice's reputation as a sorceress and the motivations for formally charging her with a litany of magicrelated crimes were far more secular in nature, and involved family feuding over inheritance rights and the power of women in conducting family affairs. 77 These local issues were given greater significance when the Avignonese papacy of John XXII conflated sorcery with heresy. This association in turn, rather ironically, granted legitimacy to magical practices that previously had been considered superstitions believed only by the ignorant and uneducated. Changing attitudes toward witchcraft made Dame Alice's spheres of action within her family and community, in combination with her alleged magical practices, not only the meddling of an overly ambitious noblewoman, but the dangerous and heretical actions of a sorceress. The events which culminated with the burning of Petronilla of Meath illustrate that this maid's death symbolized the downfall of one of Kilkenny's most influential and active residents: a wealthy woman whose agency in the public sphere made her extremely vulnerable to accusations of sorcery.
Little is known of Dame Alice Kyteler's life before she was accused of practicing witchcraft and sorcery in 1324; she rarely appears in the historical record before her trial. Thus it is a challenge for the historian to determine what her life was like before these ignominious events thrust her into the annals of history. That being said, there remains enough detail in the account of her trial to form a picture of Alice's life leading up to her condemnation. It is known that 77 Ibid., 45.
Dame Alice Kyteler was of a wealthy Anglo-Norman family that had settled near Kilkenny, Ireland, sometime in the late thirteenth century. 78 In the scheme of history this implies that the Kytelers were relative newcomers to Ireland. Since 1171, when the Normans invaded Ireland, the island remained under fluctuating levels of Anglo-Norman control, but in any account it is clear that an Anglo-Norman noble family would have been viewed as outsiders, and most likely as members of the hostile invading class, to most of Kilkenny's residents. Dame Alice's choice to retain her maiden name no doubt added to this sense of hostility: she married four times but continued to be addressed as "Dame Kyteler" throughout her life. 79 This is a fascinating detail that should not be overlooked. The retention of her maiden name emphasized her "otherness" as an Anglo-Norman, setting her apart from the local Irish. 80 It also implies that Alice was of an independent mind, for whether through family pride, feelings of superiority over her husbands' lineages, or a combination of the two, referring to herself by the name of her natal kin separated her from her husbands as well. 78 Ibid., 26. Her relative Jose de Keteller died sometime in the early 1280s and is buried at St. Mary's Church in Kilkenny; this is the earliest inhabitant of Kilkenny bearing the Keteller/Kyteler surname that has been found. It is also believed that the Kytelers, as wealthy merchants, were involved in trade between Ireland and Flanders, and that perhaps members of the Kyteler family were in fact Flemish themselves. See Bernadette Williams, "The Sorcery Trial of Alice Kyteler," History Ireland 2, no. 4 (Winter 1994): 20. 79 Seymour,Irish Witchcraft and Demonology,25. 80 As Heather Rose Jones has argued, fourteenth-century Irish naming practices can be broken into 3 categories: Irish-Gaelic surnames, Welsh, and English names. English surnames were largely the product of the Norman invasion in the late twelfth century. This illustrates the sense of "otherness" that would have been associated with Dame Alice's retention of her maiden name. See Heather Rose Jones, "Names and Naming Practices in the Red Book of Ormond (Ireland 14 th Century)," Medieval Names Archive, http://www.sgabriel.org/names/tangwystyl/lateirish/ormond.html (accessed January 29, 2015). For more on foreign names in Ireland see also Patrick Woulfe, Irish Names and Surnames  85 Cohn,Europe's Inner Demons,198. it appeared that Alice would also outlive and inherit from her fourth husband, and her control over so much land and wealth was too much for her numerous offspring to bear. 86 The acrimony between Dame Alice's children and stepchildren boiled over into witchcraft accusations because of larger factors influencing the relationship between secular and ecclesiastic authorities in Ireland during the early fourteenth century. England's kings had struggled to subdue the Irish since the initial Anglo-Norman invasion under Henry II in 1171, and Edward II grew especially concerned over the state of Ireland after Edward Bruce, the younger brother of King Robert Bruce of Scotland, led a campaign of rebellion throughout Ireland beginning in 1315. 87 Edward feared that prelates were further inciting his Irish subjects to rise against him through their influence in the pulpit. Thus in 1316 he began to vigorously negotiate plans to instate English clergy within the Irish church, supported by the new pope in Avignon. 88 William FitzJohn, the current chancellor of Ireland, was appointed as the new bishop of Ossory, the diocese that presided over the town of Kilkenny. FitzJohn died soon after accepting his new appointment, however, and Pope John personally sent in his place Richard Ledrede, another Englishman and a Franciscan who as second 86 It is possible that Sir John le Poer was indeed the victim of poisoning: in the records of Alice's trial her step-children alleged that their father had become emaciated and sickly, and that his hair and fingernails had fallen out, signs of arsenic poisoning. See Ledrede, Proceedings Against Dame Alice Kyteler, 2. 87 J. A. Watt, "Negotiations between Edward II and John XXII concerning Ireland," Irish Historical Studies 10, no. 2 (March 1956): 1. 88 Ibid.,2. choice for the post demonstrated an eagerness to impress his papal patron and uphold the primacy of the Church over secular authority at all costs. 89 Records indicate that Ledrede was in Avignon as a student at the university at the time of his appointment to the bishopric of Ossory. 90 His presence at the papal court seems to have earned him favor with the pope. It also exposed Ledrede to the increasingly widespread fears of witchcraft and sorcery in France. Anne Neary has argued that Ledrede's proximity to the trial of the Templars in France conditioned the cleric to associate any act labeled as maleficarum with devil worship and diabolism. 91 It is likely that Ledrede was also deeply influenced by the multiple alleged attempts on the pope's life during his time in Avignon. As described in the previous chapter, Matteo and Galeazzo I Visconti, leaders of the pro-imperial Ghibelline faction in Italy, were accused of threatening the pope's life through the use of magical wax effigies in 1317, although the case against them quickly fizzled out when only a single witness could be produced to corroborate the charges. That same year John arrested the elderly bishop of Cahors, Hughes Géraud, for attempting to kill him by poisoning and maleficarum. The pope was so distressed by this crime, committed by a member of the high-ranking clergy no less, that he personally interrogated the bishop seven times. When, under immense pressure, Géraud did finally admit to the charges laid before him he was promptly tortured, burned alive, and his 89 Williams, "The Sorcery Trial of Alice Kyteler," 21. 90 Neary, "The Origins and Character of the Kilkenny Witchcraft Case of 1324," 338. 91 Ibid.,339. corpse sunk in the Rhône as a means of totally destroying any evil magic that might be left within the bones. 92 These events invested the pontificate of John XXII with a deep concern over dark magic and its religious implications, encapsulated in the papal bull Super illius specula. For its direct bearing on the Kilkenny witchcraft case, it is beneficial to repeat the contents of that document here. The bull asserted that those who "are Christians in name only… sacrifice to demons, adore them, make or have made images, rings, mirrors, phials, or other things for magic purposes, and bind themselves to demons… fulfill their most depraved lusts [in order to] ask them for aid." 93 This bull officially made the connection between magical practices and betrayal of the Church; it further connected forbidden sexual practices as a common behavior of sorcerers. These are elements that permeate the witchcraft charges brought against Alice Kyteler and her associates in 1324, and it is indeed logical that the pope's concerns over dark magic and sexuality pervaded the agendas of the clergy that served him as well.
Consequently when the stepchildren of Dame Alice came before Bishop Ledrede in early 1324, he was all too eager to bring formal charges of sorcery against the noblewoman. The charges specifically asserted that Alice had denied her faith in Christ, sacrificed animals to demons, especially one demonic being called the Son of Art, held nightly meetings in which she blasphemed the name of the Church, concocted powders and ointments for magical purposes, including 92 Cohn,Europe's Inner Demons,192. Also see Rollo-Koster, Avignon and its Papacy (1309-1417): Popes, Institutions, and Society. 93 Pope John XXII, "Super illius specula," 82. "shreds of the cerements of boys who were buried unbaptized," and magically poisoned her four husbands, among other heinous offenses. 94 The accusations implied that Alice had been an active participant in maleficum for many years and, more importantly, that she had influenced and incited many of her entourage to join her in her wickedness. These charges conversely illustrate the influence that Dame Alice had within her community. As a landholder and businesswoman she interacted with many people on a daily basis, mainly through the procurement and payment of loans; the charges of sorcery vilified her notoriety and gave her activities sinister implications.

The seventh and final charge brought against Dame Alice in March 1324
is by far the most unusual and indicative of the case's role in the wider evolution of European witchcraft. The court claimed that Dame Alice had bound herself to a certain demon, an incubus called Robin son of Art, who appeared to her in the form of a black cat, a shaggy black dog, or an Ethiopian man, and with whom she fornicated regularly as a sign of her pact with him. 95 This particular charge, much more outlandish and more difficult to prove than the rest, indicates the association between witchcraft and deviant sexuality made by clerics and scholars of the later Middle Ages. Dame Alice's alleged participation in witchcraft seemed to give her great power: while many had previously resented her influence in the community, now they had real reason to fear her as well. The 94 Seymour,Irish Witchcraft and Demonology,[27][28][29]. For the original Latin see Ledrede, Proceedings against Dame Alice Kyteler, 2-3. 95 Ledrede, Proceedings against Dame Alice Kyteler, 2-3. "Septimo, quod dicta domina daemonem quondam habuit incubum, a quo cognosci carnaliter se permittit, qui Filium Artis se facit appellari, et aliquando Robinum filium Artis…" claim that Alice's power as a sorceress resulted from her sexual submission to an incubus attempted to show that she gained authority only through the pollution of her body by way of surrender to a male demon. Indeed, the court record states that Robin son of Art was only one of the lesser demons of hell (ex pauperioribus inferni). 96 Thus the sole element that gave Alice control over mortal men was her own domination by a supernatural male, and an unimportant one at that.
The Kilkenny witchcraft trial marks the first time in European history that a woman accused of witchcraft was likewise charged with maintaining her dark powers through sexual relations with a supernatural being, although the idea already existed in theory, as discussed in the previous chapter. As R.E.L.
Masters has asserted in a discussion of the relationship between sex and evil in the medieval world, "what a woman does with her incubus may be what she would wish to do with her man… if repression and suppression did not frustrate and inhibit her." 97 This implies that sexual relations with an incubus freed women from the physical control of mortal men, a frightening thought for the strict patriarchal order of medieval society. The supernatural abilities, and endowments, of an incubus allowed it to pleasure a woman far beyond what a mere man was capable of. Indeed, once a woman had mated with an incubus it was feared that she would never be satisfied by a man again. 98 96 Ibid., 32. 97 Masters,Eros and Evil,58. 98 Ibid.,60. Dame Alice Kyteler already stood out as a serial wife, a behavior that likely met with tacit disapproval from her peers. 99 The charges of her sexual union with the incubus called Robin implied that her carnal appetite was too great even for four consecutive husbands to gratify. And yet the language of the charges asserted that Alice had bound herself to the demon in much the same fashion as a married couple was united. This made her alleged relationship with Robin of Art, as in all instances where demons demanded loyalty from their female lovers, an example of "unholy unions, devilish travesties on the sacred and sublime institution of wedlock…" 100 This description implies that Dame Alice had committed a terrible sexual crime on multiple levels: she both disregarded and flouted the traditional model of holy wedlock while simultaneously seeking evil, supernatural beings to further satisfy her lust and supply her with a magical power unnatural to women. Most egregious, this sexual union with the incubus Robin was considered binding, and the permanence of their alleged relationship attempted to further illustrate how deep into evil Alice had descended. 101 Dame Alice did not stay in Kilkenny to brave the outcome of these charges alone. After the warrant for Alice's arrest was released she fled to Dublin, seeking shelter with the influential Roger Outlaw, a relative of her first husband 99 For more on the irregularity of second marriages and the hostility often displayed by the community against these unions (and any subsequent marriages), see the discussion of charivari in Edward  The battle between secular and ecclesiastic authorities was far from over, however. Ledrede wasted no time in citing Dame Alice and her favorite son, William Outlaw, to appear before him on the original charges of sorcery. The business partnership between mother and son as moneylenders and their subsequent double indictment as sorcerers is uncanny, and definitely not coincidental. They both ignored the summons and instead procured a royal writ commanding Ledrede to travel to Dublin to answer complaints brought against him by Arnold le Poer and justify the reasons for the interdict he had placed over the diocese of Ossory, a decision that they claimed had endangered the spiritual welfare of all its residents. 106 He refused to go, insisting that he would be put in mortal danger by passing through Arnold le Poer's lands. The situation seemed to have reached a stalemate, but Dame Alice herself pushed the issue, publicly accusing Ledrede of defamation of character and contesting her excommunication. 107 It was a bold gesture that amounted to a declaration of her innocence. At this accusation the high court in Dublin once more demanded Ledrede appear in order to answer to these charges. It seemed the tables had turned against the bishop: his superior, the vicar of the archbishop of Dublin, forcibly lifted the interdict from the diocese of Ossory, thereby denying the legitimacy of Ledrede's claims. Ledrede also protested that "Alice was free to consort with her friends in Dublin and that she was usually placed with great men and leaders of the land at public assemblies." 108 This is telling of the influence that Dame Alice maintained among the powerful lords of Ireland even after she was charged with sorcery. The accusations seem to have been viewed with enough disdain among the major secular magnates that she was still able to actively participate in the public sphere. In fact, Arnold le Poer responded to Ledrede's accusations by reminding him that Ireland was known as the "island of saints," and that just as St. Patrick had driven out the snakes, there was simply no place for heresy in Ireland. 109 In the end, realizing that even his own superiors in the Church doubted his motives in the Kilkenny sorcery case, Ledrede did appear in Dublin during the summer of 1324. Ever the gifted manipulator, Ledrede argued that he simply wished to root out heresy from the Holy Mother Church, a task that secular authorities had no right to hinder him from accomplishing. He even grouped Arnold le Poer into these claims, arguing that the seneschal only claimed Ireland was free of heretics to hide the fact that he was one, and a follower of Dame Alice herself. 110 This argument quickly gained ground with members of the Archdiocese of Dublin. Few wished to rule expressly against the wishes of the pope in Avignon, especially since the pontiff was closely allied with Ireland's ultimate overlord, King Edward II of England. Dame Alice realized that she had lost the support of her powerful allies in Dublin, especially after the men most able to protect her, William Outlaw and Arnold le Poer, were both accused of heresy as well. At this point she mysteriously fled Ireland. It is the last time Alice Kyteler appears in the historical record; the trial writings state that she traveled to England and comfortably resettled there.
Unfortunately Alice was not the only person to be charged with sorcery and witchcraft in Kilkenny in 1324: the indictment targeted many of Alice's servants and retainers as accomplices in her dastardly activities and numerous lower-class servants were immediately arrested following Alice's disappearance. 111 Among these was Petronilla of Meath, Dame Alice's former maidservant. 112 It was a position that no doubt brought Petronilla into close contact with Alice on a regular basis, to perform such private tasks as bathing, dressing, and ministering to the lady. In the absence of the noblewoman herself, Alice's personal maid seemed the next best option for Ledrede to create a symbolic sorceress and heretic to be brought to justice. On November 3, 1324 by his order Petronilla was beaten as a means of extracting a confession from her.
Torture was not considered a legitimate means of interrogation by Ireland's secular courts in the fourteenth century, but the bishop claimed Church jurisdiction: the grave nature of this heresy called for more extreme measures.
Petronilla endured six floggings before confessing to having aided her mistress in carrying out her sorcery. The trial record states that she 111 Ibid.,24. 112 While Petronilla became the figurehead for this sorcery ring in the absence of her former mistress, Petronilla's daughter Basilia accompanied Dame Alice as her new maidservant and thus was able to escape to England. confessed publicly before the all the clergy and the people that at the instance of the said Alice she had wholly denied the faith of Christ… and that she had at Alice's instigation sacrificed in three places to devils… 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… She also confessed that many times at the instance of the said Alice and sometimes in her presence had consulted devils and received responses… 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… 113 Her confession mirrors the charges originally issued against Dame Alice, emphasizing the dependence of Alice on her incubus lover and relegating Petronilla to an even lower position within this supposed order of sorcerers. The logical explanation for this overlap is that Petronilla's interrogators fed her the information they wanted to hear, and in the end she gave them what they wanted to make the beatings stop. The vocabulary used in her confession corroborates this hypothesis: the claim that Alice and Petronilla had made concoctions in order to "afflict the bodies of the faithful" implies that the entire body of the Church, in other words everyday Christians, was under attack by this sorcery. This protracted confession gave Bishop Ledrede exactly the information he needed to make his zealous campaign for Church primacy in the diocese of Ossory appear justified. Immediately after confessing, Petronilla was burnt alive.
It is a tragic end to the first recorded witchcraft trial in Ireland, and one that points to the conflation of growing misogyny and the religious connotations While traditional scholarship has often relegated genuine belief in sorcery and witchcraft to the poor, uneducated masses, closer examination illustrates that even as late as the sixteenth century much of Europe's educated elite viewed the potency of magic, both for good or evil purposes, as a tangible presence within their world. 114 John XXII, after all, officially declared witchcraft and other magical practices a grave form of heresy. This implies that a lack of belief in the real powers of dark magic constituted a serious offense against the Church as well. Thus if Dame Alice, like many people of her time, did believe in the power of witchcraft, it is possible that she resorted to spells and potions as a way of ridding herself of unwanted husbands and conducting successful business dealings, among other things. Indeed, a tale recounted in the Annals of Ireland, a series of chronicles compiled by Irish monks during the late medieval period, claims that many witnesses had watched Dame Alice rake excrement and 114 For more discussion on upper-rank belief and trust in the powers of witchcraft, see Chapter 5. Anne Boleyn and Henry VIII sought the consultation of witches and wizards as a means of determining the sex of their unborn children, a relatively common practice at the time. Anne, a highly educated noblewoman, was also said to have believed in magical prophecies concerning her reign as queen. Thus it is not impossible that Dame Alice may have believed in the potency of witchcraft herself, regardless of the validity of the charges brought against her in 1324. rubbish from the street to the door of William Outlaw's home while muttering "Unto the house of William my sonne, Hie all the wealth of Kilkennie town." 115 It remains difficult to determine the exact dating of this story, however, and it is certainly possible that this event is apocryphal, written in the aftermath of Alice's trial in order to justify its outcome. Regardless of the veracity of this tale, the opportunity for female agency that it illustrates is worth considering.
Assuming that the strange incident related in the Annals did actually occur, such actions may have allowed Alice occasion for greater perceived control over her environment. Whether or not the magic she practiced actually achieved the desired effect is not important in the present discussion, but the popular medieval perception that it could work is significant. It is an instance that demonstrates her efforts to manipulate her surroundings to favor herself and her son and her belief that she had the ability to do so.
All theoretical possibilities aside, it is of course also probable that in a battle for control over family finances and jealousy of their stepmother's independent success, Alice's stepchildren gave her actions the tainted label of sorcery in order slander her; the intervention of the overzealous bishop of Ossory simply provided the ideal intermediary to ensure they finally received their inheritance. In fact, the case of Dame Alice is not the only example from the late medieval period in which a wealthy woman was labeled a witch as a means of seizing her financial holdings. Almost one hundred years later in England, identical motivations surrounded the more high profile though less often studied case of Joan of Navarre, queen consort to Henry IV. After the king's death in 1413, Joan, the former duchess of Brittany and heiress in her own right, became the wealthiest woman in England. 116 Although she was reportedly on good terms with her stepson, King Henry V, he desperately needed monetary funds to cover the gargantuan expenses of England's involvement in the Hundred Years War, and he could see few other options to raise such funds except to take them by force.
Henry magnanimously offered to assume control over the management of the Dowager Queen's dower and land holdings on her behalf in the 1410s, planning to divert the funds necessary for the kingdom's wars in the process. 117 Joan saw through the ruse and demurred, but matters came to a head in 1419, when Henry's impending marriage to Catherine of Valois necessitated yet another hefty sum for the new queen's dower almost immediately. Deciding that the most precipitous route to achieving this end lay in claims of dark magic, Henry had his stepmother arrested on suspicion of witchcraft and her assets seized as property of the crown. Although there was no physical evidence to support such a claim, Joan's position as a foreigner already gave her the status of distrusted outsider to many at court; this type of xenophobia toward imported brides is a theme repeated in nearly all of the cases presented here. 118 As a result it was easy enough for Henry to convince his courtiers of Joan's guilt. It is obvious, though, that Henry had no desire to heavily punish his stepmother for these fabricated crimes, as she was comfortably housed at Leeds Castle throughout the duration of her imprisonment. 119 This fact makes the attack on her control over serious wealth even more compelling.
The Kilkenny case differs from that of Joan of Navarre's because of ecclesiastical involvement; while Henry V was happy to leave his stepmother alone after besmirching her reputation and thus gaining unfettered access to her finances, Bishop Ledrede's presence in the Kyteler case ensured that those accused would not simply get off with the loss of their money, although that was indeed a part of it. Although the details surrounding the final outcome of Dame Alice Kyteler's trial are murky, it appears likely that her own spurned stepchildren did indeed receive at least some monetary compensation from their much-hated stepbrother. After his mother's flight William Outlaw was imprisoned in Kilkenny castle on Ledrede's order. 120 While this action demonstrated Ledrede's determination to hold at least one Kyteler responsible for sorcery, it also conveniently prevented Outlaw from practicing his profession and retaining control over local wealth. Even Ledrede saw the usefulness of Outlaw's riches, however: William was shortly thereafter released on a promise of daily penance and an agreement to solely fund a building project to replace the aged roof of the local church with one of lead. 121 When William tried to shirk his penance soon after his liberation, he was thrown back in jail and his assets seized. In this flurry of imprisonment and payments, it is probable that William's stepchildren were able to gain back at least part of their inheritance.
The dogged persistence of Richard Ledrede to end this "heresy" in Kilkenny implies that, unlike Joan, Dame Alice would have indeed faced punishment for her role as a sorceress had she remained in Ireland in late 1324.
As a woman and as the accused ringleader of a nest of witches and devil worshippers in Kilkenny, perhaps Alice would have suffered a similar fate to that of her maidservant Petronilla. The judgment of most of her retainers seems to suggest otherwise, however. While some of the other arrested individuals were also burned at the stake, others were publicly whipped, and still others were simply released from jail at Kilkenny castle after agreeing never to return to Kilkenny upon pain of death. 122 As a wealthy and socially prominent woman, it seems possible that a similar verdict could have also ended the case for Dame Alice. After all, once she fled to England, the kingdom that maintained the law and order of Ireland, no recorded efforts were ever made to locate Dame Alice and bring her back to Kilkenny to stand trial. The claims of widespread sorcery simply needed a scapegoat, and the bishop needed to conduct a public execution in order to illustrate not only the power of the Church over heresy, but also the power of ecclesiastic courts, dominated by Edward II's English-appointed clergymen, over secular authorities in Ireland. In this way Petronilla of Meath became the ideal symbolic sacrifice. She was a woman, a close companion of Dame Kyteler, and her death represented the stamping out of heresy in Kilkenny: it began with a woman, and fittingly it ended with one as well.
The trial for sorcery against Dame Alice Kyteler affords a key moment at which to begin this study of the accelerated targeting of socially prominent women for witchcraft accusations in the later medieval period. Although the case against Alice may appear to demonstrate little more than female victimization, it also provides a glimpse into the life of an independently wealthy and influential medieval woman. Alice Kyteler actively participated in business and local government, negotiated multiple marriages for herself and controlled her family's finances. These responsibilities placed her far outside the realm of traditionally accepted female gender roles in medieval society. When this unnatural behavior was given the connotation of dark magic, the clergy were able to call her adherence to Catholic orthodoxy into question as well. As the association between witchcraft and religious heresy solidified throughout the fourteenth century, high-stakes politics created an environment in which prominent women found themselves at increasing risk for accusations of sexual deviancy and witchcraft.

Insanity, Witchcraft, and Court Politics: The Case of Valentina Visconti, Duchess of Orléans
In the 1390s, the French royal court was in an uproar. The monarch, once known as Charles le Bien-Aimé, the Beloved, was gripped by a mysterious insanity that afflicted him suddenly and for unpredictable durations. This mental instability first manifested itself on a sweltering August day in 1392, when according to the renowned chronicler of the Hundred Years War, Jean Froissart, an agitated and overheated Charles flew into a rage while riding through the forest of Le Mans with his retinue and turned on his men, and "he struck down quite a number, for none defended himself." Indeed, his brother Louis, Duke of Orléans, only escaped the king's wrath "by turning and twisting" to escape his brother's grip, and required the help of his companions to fully subdue Charles. 123 After this initial episode Charles' bouts of insanity returned at erratic intervals, creating a tense atmosphere at court.
Even more disturbing to many than the king's mental state was the company he desired to keep during his bouts of madness. Michel Pintoin, the monk of the monastery of Saint Denis who is credited with authoring one of the most comprehensive chronicles of fourteenth-century France, wrote that when these episodes struck, Charles desired the company of his "most dear" sister-in-law Valentina Visconti, the Duchess of Orléans, over all others. 124 Adding insult to injury, not only did the king prefer Valentina to his queen, he seemed unable even to recognize Isabeau of Bavaria as his wife during these times. Valentina's role as companion to the mad king placed her dangerously close to the center of political intrigue at the French court, and by 1396 her husband's detractors had targeted the duchess as the source of Charles' madness, a witch who had placed spells on the king in order to incapacitate him and elevate her husband's position at court.

Closer examination of the witchcraft allegations against Valentina
Visconti demonstrates that by the late fourteenth century witchcraft charges were seen as a useful tool in removing political adversaries. A fierce rivalry already existed between the dukes of Orléans and Burgundy, and these factions had emerged long before signs of the king's mental instability first revealed themselves. 125 Their dispute appears to have originated as a generational clash.
On his deathbed Charles V had named his brother Louis of Anjou as regent for his eleven-year-old heir, but the dying king's younger brother Philip, Duke of Burgundy, quickly seized power from Louis with the help of another brother, Jean of Berry. 126 In 1388 at the age of twenty, however, Charles VI reclaimed power from his uncles and immediately granted his own brother, Louis of Touraine, the future duke of Orléans, the authority their uncles once shared. In  Ibid.,[378][379] Given this direct correlation between satanic witchcraft and deviant sexual practices, it is not surprising that scholars of the late medieval period also began to associate black magic and witchcraft more exclusively with women. 134 As Michael D. Bailey argues, by the late medieval period "at the very least, witchcraft could be seen as more suited to women than to men, because the power of witches rested on their submission to the devil and their susceptibility to his seductions." 135 Taking into account the perceived libidinous nature of women, a view that most medieval scholars accepted without question, it is little wonder that witchcraft was increasingly feminized by the late medieval period, and that any female behavior considered presumptuous threatened to earn a label of witchcraft.
As Jeffrey Burton Russell asserts, in the decades following the dissolution of the Templars the Valois kings continued to use witchcraft accusations as a powerful political tool. Charles IV, for example, accused the highly educated and politically influential Countess Mahaut of Artois of using sorcery to poison his predecessor. 136 Because she had inherited the county of Artois against the claims of her nephew, Mahaut remained a fierce defender of her holdings throughout her tenure as countess, and arranged her children's marriages in order to increase her influence at the French court. 137 Interestingly, her daughter Blanche married Charles IV, a younger son of Philip the Fair, in 1307, but the union ended 134 Richards,Sex,Dissidence,and Damnation,[75][76]. 135  in scandal in 1314. 138 It is worth noting that the charges brought against Mahaut by her son in law occurred just one year later, in 1315, and as Elizabeth Brown has argued, the countess continued to communicate with and even send her daughter gifts after her trial for adultery. 139 The sexual nature of Blanche's crimes, in combination with her mother's persistence in supporting her and actively participating in French politics, seemed enough justification for Charles IV to accuse Mahaut of practicing dark magic.
By the late fourteenth century, increasing hostility directed against women as vessels of weakness more susceptible to sexual sin created the ideal environment in which to blame the political instabilities of the French realm, and the mental instability of its ruler, on a woman's use of witchcraft. Thus regardless of Valentina's possible machinations at the French court in the 1390s, her royal brother-in-law's preference for her company during his mental episodes was enough evidence for many to condemn her by association. Her mere proximity to the mentally ill monarch seemed to demonstrate her complicity in his puzzling behavior. Taking into account the hostile political 138 In an infamous incident Isabella of France, Queen of England, gave coin purses to her brothers and their wives while visiting France with her husband in 1313; she later noticed that the coin purse she had given Blanche was in the possession of a Norman knight, whom she immediately supposed to be Blanche's lover, and reported this information to her father when next she visited France. Blanche, along with the rest of Philip the Fair's daughters-in-law, was charged and condemned of committing adultery in 1314 and imprisoned underground for the next eight years at the Chateau-Gaillard. Much of the resulting resentment against the Visconti stemmed from the manner of Bernabo's death, which resulted not from battle wounds, but from poison. Death by poison was deeply feared by medieval men, and not least for the reason that it robbed a man of the chance to die fighting, with his honor intact. Thus the perpetrators of poison were viewed in an even more derogatory light, and poison, a secretive weapon often put in food or drink, was usually considered to be a woman's preferred method of murder. 144 Thomas Robisheaux's recent study of witchcraft in early modern Germany demonstrates that because of poison's natural origins, deriving largely from plants, minerals, and animals such as scorpions, spiders, and venomous snakes, poisons were also often linked with the occult; these creatures were considered useful to witches and thus there was a common association between the potency of poison and the use of black magic. 145 Many medieval people believed that poison only gained its 143 The Visconti family was already regarded with suspicion in many circles after 1320, when Pope John XXII accused Matteo and Galeazzo I Visconti of trying to kill him by manipulating a wax doll of the Pope. The papal bull issued in 1326 reflects this incident; Pope John states "grievingly we observe… that many who are Christians in name only… sacrifice to demons, adore them, make or have made images…or other things for magical purposes… We hereby promulgate the sentence of excommunication upon all and singular who against our most charitable warnings and orders presume to engage in these things…" See Pope John XXII, "The Decretal Super illius specula,", 82. For a detailed description of John XXII's attitude toward witchcraft and magic, see Rollo-Koster, Avignon and its Papacy (1309-1417): Popes, Institutions, and Society. 144  deadly potency through the role of magical intermediaries, namely witches and sorcerers, whose spells empowered these naturally derived elements. As Jeffrey Burton Russell has convincingly argued, "it is women who gather the herbs that can cure or poison… they who know the charms or potions that can cause hatred or love, fertility or impotence." 146  During the king's initial attack of mental illness in 1392 Valentina was not present, but nonetheless the seeds of witchcraft accusations had already been planted. In the weeks following Charles' attack and recovery, many whispered that his strange episode was the result of bewitchment, although at the time the royal physicians suspected he suffered from an imbalance of humors, having inherited excess moisture from his mother. 148 Interestingly enough, while this may seem to imply that witchcraft accusations were only concocted later as a means of slandering the Duke and Duchess of Orléans, a theory that certainly carries weight, this initial diagnosis illustrates that from the onset of Charles' illness women were, in one way or another, found to be the source of his malady. 149 The doctor's assumption reflects medieval medical theory concerning the composition of the human body. Medieval medical knowledge was largely based on the Hippocratic theory, which held that the body consisted of four humors: 148 Froissart,Chronicles,400. 149 Although the accusations of bewitchment surrounding Charles' mental illness were definitely given feminine connotations, Louis of Orléans himself was not free from such charges. In January 1393 during what became known as the Bal des ardents, a sort of charivari at the second wedding of one of Isabeau's ladies-in-waiting, Charles and several other nobles dressed as wild men and performed a frenzied, mocking dance. Their costumes, covered in resin, leaves, and hair, accidentally caught fire when a drunken Louis entered with a torch, a spark from which caught fire and killed four of the five dancers. Only the king survived; this cast doubt on the intentions of the Duke of Orléans. See Tuchman,The Calamitous Fourteenth Century,[503][504][505] blood, phlegm, and black and yellow bile. 150 If unbalanced, the humors could lead to a myriad of health problems and required various forms of purging, including bloodletting and herbal remedies alike, in order to rectify the imbalance. These bodily humors also influenced certain inherent physical qualities that men and women were believed to possess: namely that men were hot and dry, while women were cold and moist, an inferior state that Hippocrates and Galen believed caused women to die sooner than men. 151 Subsequently this view of the intrinsic female physical nature led medical scholars most influential during the medieval period, and none more so than Galen, to claim that "the female is less perfect than the male for one, principal reason-because she is colder; for if among animals the warm one is the more active, a colder animal would be less perfect than a warmer." 152 This medical theory was extremely gendered, offering an explanation of the sexes to support a patriarchal view of men and women's roles in medieval society. In the case of Charles VI, his madness was directly linked to a feminine characteristic inherited from his mother. Initially establishing his mother's physical imperfections as the cause for the king's insanity made the later association with witchcraft a natural progression.
Considering these deeply rooted medieval biases against the female sex and linking them with physical and mental deficiencies that in turn made women hailed from rival branches of the Visconti clan and the duchess' removal from court represented the downfall of the queen's adversary, a woman who had stood between her and her husband and as well as her natal family's interests. 154 Interestingly, Adams also asserts that while witchcraft accusations were officially aimed at Valentina, they were in fact intended to discredit her husband, Louis of Orléans, and that in many ways Valentina was merely a "convenient Their litters were all similar, and so richly decorated that nothing was lacking.
The Duchess of Touraine, however, had no litter, to distinguish her from the others, but was mounted on a palfrey with very rich trappings and rode at a walking-pace on one side of the road." 157 Considering that this passage means to relate Isabeau's glorious arrival in the capital city of her new realm, it is of note that Froissart spends more detail in describing Valentina's noticeable display of wealth during this episode. Indeed, his emphasis that the Duchess of Touraine rode apart from the other ladies and sat upon a horse, instead of inside a litter, seems to indicate that she sought undue attention, perhaps an unseemly gesture considering that all eyes were meant to be on Isabeau. Of course, this could also mark an attempt on Louis' part to elevate the status of his wife above that of Isabeau, whose Bavarian origins pitted her squarely against his own political interests and allegiances. In any case, the bold gesture certainly did not go unnoticed.
The queen's entry into Paris only marked the beginning of the rivalry between Isabeau and her Visconti cousin and sister in law. Froissart mentions after describing this scene that the duchess herself had only "lately arrived in France from her native Lombardy, for she was the daughter of the Lord of Milan… since this young lady, whose name was Valentine, had never been to Paris until she entered it in the company of the Queen, the citizens rightly owed her a warm welcome." 158 This may infer that Valentina, herself the new bride of a French royal, felt overshadowed by Isabeau's higher rank as queen and tried to stand out from the large crowd of ladies by taking a more active role in their procession. Valentina was completely foreign to French royal protocol at the time, however, and thus this incident also represents the ways in which a wife's presentation reflected upon her husband. By relating the showiness of 1393, Charles refused, or was unable to, recognize even his wife and the children their marriage had produced. 160 His wife since the age of fourteen and mother of their eight children, it is only natural that Isabeau would have felt incredibly hurt at this slight, an unfortunate situation only exacerbated by the king's constant entreaties for Valentina's presence.
Considering both the political and personal stakes that the queen had in removing Valentina from court, it is also important to examine how the court perceived her forced exile in 1396. Pintoin comments that the Duke of Orléans finally felt that he must remove his wife to the countryside in order to avoid a "scandalum," implying that by the mid 1390s many people were of the opinion that Valentina must have been playing some active role in perpetuating the king's malady. 161  Visconti and his daughter Valentina, claims of sorcery and witchcraft did more to besmirch their honor than actually bring them tangible harm. Although by the late fourteenth century some theologians had already begun to connect witchcraft with religious heresy, the nature of the Visconti's supposed dabbling in dark magic did not warrant enough of a threat to physically remove them from power. This explains why no great effort was made to arrest Valentina or keep her in exile for the rest of her life. Indeed, when Louis of Orléans was assassinated in 1407, the duchess immediately returned to court in order to 162 Ibid.,86,404. demand justice for his murder. 163 She was not prevented from returning, but while public sentiment "softened" toward her in response to her "courage and gracious mourning over the death of her husband," the new Duke of Burgundy, John the Fearless, seized on this opportunity to claim that her presence at court had caused the king a terrible relapse into madness, no doubt a result of her spells and sorcery. 164 The fact that more serious steps were never undertaken to punish Valentina for her supposed use of witchcraft demonstrates either that she still remained in the king's favor, or more likely, that there was simply no evidence to support these wild accusations. By slandering Valentina as a witch whenever she figured prominently in the public eye, the Burgundian faction hoped to undermine the legitimacy of the Orléanists. In this instance in particular, John the Fearless attempted to distract from Valentina's appeals for judicial action in response to Louis' assassination by asserting that she was a witch who had only returned to court to torture the king. Indeed, Joan's social prominence is even more unusual and noteworthy because she rose to power in France as a result of her own religious convictions and personal ambition: her humble origins were of no use to her.
In many ways, the uniqueness of Joan's ascension to the role of France's savior made her even more susceptible to charges of misconduct than those noblewomen who were regarded with distrust simply by virtue of their bloodlines and the gender roles thus expected of them. In becoming leader of the royal French forces Joan broke through multiple gender barriers of medieval society. Not only was her role as military commander deemed scandalously inappropriate for a woman, a view only exacerbated by her decision to crossdress in men's clothing, but her rise from humble country maid to celebrated hero of France seemed outrageous, and indeed, enraging to Joan's enemies in England and Burgundy. These medieval biases cemented the political motivations behind Joan's condemnation. After she was captured and brought to trial, a guilty verdict was certain; the tribunal was composed entirely of pro- In Joan's case, even normally appropriate Christian rituals, such as receiving the Eucharist, were reinterpreted as further sign of her demonic possession.
Because Joan repeatedly requested the Eucharist while imprisoned, her captors claimed that she craved the body of Christ physically, not spiritually. As Nancy Caciola explains, medieval Christians refused to believe that the Host underwent the normal human digestive process, instead ascending to the soul. Women who displayed an overzealous Eucharistic devotion were thought to physically desire the consumption of the body and blood, a craving brought on not by a pure longing for communion with God but by demons living in the intestines. 169 Combining her masculine appearance and unusual behavior with the possibility of her possession by demonic beings, it became simple enough for Joan's accusers to label her a witch. 170 Thus at its foundation the trial of Joan of Arc represents the medieval preoccupation with outward appearances, inner beliefs, and the societal control of both.
Taken in account with the other instances of witchcraft persecution described in the present study, it at first seems incredulous that France's political and military elite, leaders of a realm whose Salic Law specifically forbade royal inheritance through agnatic kinship lines, ever allowed Joan to exert so much power in such a highly male-dominated sphere as warfare. 171 By the late 1420s, however, the French realm was deeply embroiled in internal   174 Fraioli, Joan of Arc and the Hundred Years War, 56. 175 Ibid., 17. 176 Ibid.,[17][18] raised in faith and sound morals, and she was so that almost everyone of the village of Domrémy loved her." 177 It was within this bucolic setting that Joan reported first hearing the heavenly voices that told her she would lead France's armies into battle against the English. Joan related that the voice came to her in her father's garden on a summer day, and that a bright light accompanied it. 178 Although at first she was afraid, after hearing the voice on three separate  Ibid.,143. of the French, suddenly lacking. Although she prepared herself to fight again the following day, Charles put a stop to the assault on Paris, calling Joan to meet with him in order to reassess whether or not her campaign should continue there.
Charles' reluctance to continue Joan's leadership over the French army is also likely a result of his coronation at Rheims on July 17 of that year. As Marina Warner has argued, Charles VII's ceremonial crowning and anointing reflected a tradition that had granted the kings of France their legitimacy and authority for centuries, and returned at least a semblance of normality to the chaos that marked the king's reign since his ascension to the throne in 1422. 182 It was an event that many of the French, none more so than Joan herself, had waited for with great hope. The chronicler Jean Chartier reports that after leading the triumphant siege of Orléans, a weeping Joan threw herself at the king's feet and Joan's detractors relied heavily on her resolution to wear masculine dress as the root of her more egregious sins. The trial record states that wholly forgetful of womanly honesty, and having thrown off the bonds of shame, careless of all the modesty of womankind, she wore with an astonishing and monstrous brazenness, immodest garments belonging to the male sex…moreover, her presumptuousness had grown until she was not afraid to perform, to speak, and to disseminate many things contrary to the Catholic faith and hurtful to the articles of the orthodox belief. 185 According to this argument one negative habit led to more serious and subversive acts. The court interpreted Joan's practice of dressing as a man not only as a strange quirk in itself, but as an outward display of her inner rebellious spirit. Beverly Boyd explains this relationship precisely, stating that "the issue was, of course, her voices, and by what authority she believed them. But the emblem of her heresy was her wearing of men's clothing." 186 Simply put, Joan's use of male dress, whether for practicality or vanity, was considered treacherously atypical within the strictly ordered social structure of medieval Europe, and thus her inner faith and belief in her own abilities, encapsulated in the voices that counseled her, were viewed as abnormal and dangerous as well.
Her captors' deeply rooted concern over Joan's male vestments stemmed from the underlying cultural importance of color and dress as graphic indicators of socio-economic station. In the highly visual culture of medieval Europe, a person's outward appearance signified vital qualifiers such as religion, social status, profession, and of course, gender. This explains the important role that sumptuary laws played in medieval society: regulations must be put in place to control the dress of a kingdom's subjects in order to make them easily identifiable, and thus easily separable. 187 Such a flagrant disregard for customary feminine clothing resisted proscribed gender roles and subsequently flouted the traditional order of patriarchal society. Joan's fame throughout France gave her significant influence over many, men and women alike. Thus her strange behavior had the ability to truly threaten the perceived natural order of the sexes, a proposition that Joan's captors feared deeply. 188 The judges at Joan's trial returned to her decision to wear men's clothing repeatedly. When asked whose advice she took to wear such clothes, Joan responded, "She charged no one with that;" the preference was hers and hers alone. 189 During later interrogations Joan further justified her wardrobe choices by claiming that God had directly advised her to dress as a man. When her captors offered to bring her a woman's dress, she refused, saying that "[I] am content with this, since it pleases God that I wear it ." 190 This proved a point of contention for her interrogators, who continued to ask her who had advised her to wear men's clothing as a means of implicating Joan as a puppet under the control of men, whether they be mortal or supernatural. Joan's obviously saw the manner of her clothing as a trivial detail in the greater scheme of things and she answered that the dress is a small, nay, the least thing…. Asked whether it seemed to her lawful that this command to assume male attire was lawful, she answered: 'Everything I have done is at God's command, and if He had ordered me to assume a different habit, I should have done it, because it would have been His command.' 191 Aside from any divinely inspired commands to don men's clothing, Joan's cross dressing had other, more practical motivations that also should not be overlooked. As the sole female in a heavily male-dominated endeavor, wearing male clothing better protected Joan from possible sexual assault at the hands of the soldiers who surrounded her during her campaign. That Joan saw the 189 Trial of Jeanne d 'Arc,[45][46] Ibid., 55. As elaborated upon below, it is interesting, as Karen Sullivan has pointed out, that during her interrogation Joan avoided the most sensible argument for her male dress: that wearing male clothing better protected her from possible sexual assault at the hands of her fellow men-in-arms and her English guards while imprisoned. See Sullivan, The Interrogation of Joan of Arc,22 and Pernoud,Joan of Arc: By Herself and Her Witnesses,220. 191 Ibid.,61. practicality behind wearing breeches is illustrated by her unwillingness to accept feminine garb after her capture, when her inner voices came to her with guidance less frequently. Joan only mentioned cross dressing as a practical necessity in the weeks preceding her execution in May 1431, after conceding to wear a woman's shift and reporting that a guard had attempted to rape her, an act more easily accomplished against a woman wearing skirts rather than pants.
While this argument at first seemed frustratingly impenetrable to the English and Burgundians, the nature and quality of her masculine clothing offered them another angle from which to criticize her actions as willful, rebellious, and not of God.
Although Joan could argue that the masculine nature of her divinely inspired task required she wear male clothing, the items of clothing gifted to her by the king weren't simply men's vestments, but the most fashionable styles of the day. Indeed, her captors complained that The said Jeanne attributes to God, to His angels and to His Saints instructions that are contrary to the honesty of womankind, forbidden by divine law, abominable to God and man, and prohibited under penalty of anathema by ecclesiastical decrees, such as the wearing of short, tight, and dissolute male habits, those underneath the tunic and breeches as well as the rest; and, according to their bidding, she often dressed in rich and sumptuous habits, precious stuffs and cloth of gold and furs; and not only did she wear short tunics, but she dressed herself in tabards and garments open at the sides, whilst it is notorious that when she was captured she was wearing a loose cloak of cloth of gold, a cap on her head, and her hair cropped round in man's style…. Having cast aside all womanly decency… she had worn the apparel and garments of most dissolute men… To attribute this to the bidding of God, His holy angels and virgin saints, is the blasphemy of our Lord… 192 The language of the court record reveals the connection made between the style, quality, and type of clothes Joan wore and her inner depravity. The finery of Joan's new wardrobe, befitting a military leader, inadvertently helped support the argument of her accusers: not only did Joan cross dress as a man, she wore the latest, most fashionable styles of the early fifteenth century, causing her to stand out even more intensely amongst her peers. By dressing as a young dandy, Joan at least did not appear to humbly follow a God-given command but boldly display her rebellion from the normal expectations placed upon the female sex.
These lines of proper femininity were blurred even further by Joan's hair. When master Pierre Maurice, one of the theologians presiding over her trial, expounded upon Joan's transgressions at the conclusion of the court proceedings in late May 1431, he incredulously remarked that "you even wear your hair cut short above the ears, without keeping anything about you to denote your sex, save what nature has given you." 193 Joan's hairstyle was for this reason the most threatening aspect of her transvestitism; with a masculine hairstyle no outward vestiges of her femaleness remained other than physical anatomy. These alterations to Joan's outward appearance had effectively allowed her to completely alter her gender and the behaviors that accompanied it. And yet, the remaining visibility of these natural marks of her femaleness, namely her 192 Ibid.,[162][163] Ibid.,332. breasts, implied that she did not attempt to completely hide her gendered identity: she remained at all times a woman in man 's clothing. 194 It is key to the outcome of her trial that Joan never actually attempted to change or masculinize her name or identity. She still saw herself as a woman, but one tasked with men's work. Her existence in the worlds of both genders proved extremely upsetting for her captors because Joan viewed her innate femaleness and masculine role as military leader as compatible characteristics. To Joan these elements defined who she was, and did not automatically mean that she wanted to hide her true nature as a woman. In some ways this was even more heretical than if Joan had attempted to completely disguise herself as a man.
Whatever the God-given or practical reasons behind her male dress, Joan never saw herself as anything but a woman, implying that she thought it acceptable, if extraordinary, for a woman to participate in the public sphere to the degree that she had.
As Beverly Boyd argues, Joan's transvestitism was seen merely as the outer symbol of her inner depravity. One sin informed the other: Joan's judges found her unnatural, masculine dress and appearance utterly reprehensible. Her disregard for feminine modesty made her sinful, and thus corrupted. As a tarnished woman, it seemed inconceivable that God would deem her a worthy 194 For a more in-depth discussion of Joan's particular form of cross dressing see Susan Schibanoff, "True Lies: Tranvestism and Idolatry in the Trial of Joan of Arc," in Fresh Verdicts on Joan of Arc, ed. Bonnie Wheeler and Charles T. Wood (New York: Garland Publishing Inc., 1996), 42-43. vessel to receive holy visions. 195 As a result Joan's beloved voices, her champions Saints Michael, Margaret, and Catherine, could in reality only be demons.
Moreover, Joan's insistence that her actions and outward demeanor were the direct result of her consultation with her inner voices implied that Joan was under the direction of a supernatural force. If her dress and behavior were deemed to be abominations, then the logical argument followed that these voices were in fact of evil origin.
Although Joan's belief in the tangible presence of inner, holy voices may seem difficult for the twenty-first-century reader to comprehend, Joan was only one of numerous women who claimed to receive visions and messages from God in the late medieval period. Women such as Catherine of Siena followed their religious visions into the fold of the Church's newer mendicant orders, the Franciscans and the Dominicans. 196 Several famous laywomen also experienced holy visions that they felt compelled to share with others, including their sovereign, in the decades preceding Joan's sudden rise to influence in France. 197 The irregularity of such women added to their perceived holiness. As Jane Tibbetts Schulenburg has theorized, sainthood, or at least the aura of sanctity that surrounded Christian mystics, required some public display of piety and holiness. 198 Paradoxically, in order to symbolize proper Christian womanhood female reformers, visionaries, and prophetesses had to transgress the very gender boundaries that their model piety was meant to delineate. This was a dangerous endeavor for Christian women; their agency in the public sphere could either cement their reputation as holy women or brand them dangerous heretics. Joan's unprecedented action and influence in arguably the most maledominated arena of the medieval period, warfare, ensured that many would view her visions negatively.
As previously stated, Joan remembered that the voices from God initially came to her in her father's garden in her village of Domrémy. Their presence was revealed to young Joan not in church but in the natural world. Her interrogators drew on this element during her questioning, specifically asking Joan about her knowledge of a certain ancient tree growing in the fields outside Domrémy, which was commonly referred to as the "Ladies' Tree" or the "Fairy Tree ." 199 Villagers often visited the nearby spring as a source of healing or restorative treatment for fever and other illnesses, and young girls annually danced around and garlanded the tree for le beau may, the May Day festivities, an activity that Joan admitted to participating in as a child. 200 Spring rituals like these were steeped in early medieval pagan traditions that had blended with popular Christian lay practices over time, and the interrogators' obvious goal in 198 Jane Tibbetts Schulenburg, Forgetful of Their Sex: Female Sanctity andSociety, ca. 500-1100 (Chicago: University of Chicago Press, 1998), 59. 199 The Trial of Jeanne d'Arc, 54. It is interesting to note that the ancient tree was interchangeably referred to as the "Fairy Tree" and the "Ladies' Tree," implying that its magical presence specifically drew women to the tree in order to practice magic. 200 Ibid.,55. questioning Joan about such a seemingly trivial detail of her childhood was to picture her upbringing as an entanglement of unbelief and pagan practices. It is fairly simple to draw a comparison here between the charges of witchcraft leveled at Joan and the tenth-century case of Queen AElfthryth of England, who was also accused of practicing dark magic beneath an ancient tree; they are cases which both draw connections between women and nature as a source of female power. 201 The clerical evaluation of Joan's testimony in the libelle d'Estivet, a compilation of interrogation materials prepared by the canon Jean d 'Estivet, specifically claimed that "Joan was accustomed to frequent the said tree and spring, most often at night… then she hung numerous garlands of different herbs and flowers… saying and singing, before and after, certain songs and incantations with certain invocations, spells, and other witchcraft." 202 By this interpretation the pagan relics of the Fairy Tree and its associated rituals were given diabolical connotations to better fit the Christian worldview of the late Middle Ages. 203 As a result Joan's childhood play was deemed to be not simply provincial or superstitious, but malevolent.
The text continues the theme of Joan's dissolute youth by claiming that she "was not entirely educated or instructed in the belief or essential principals of the faith, but by some old women was accustomed to and steeped in the use of spells, divinations, and other superstitious works or magic arts…" 204 It is a description that implies Joan had been under the control of unsavory elements 201 See Chapter 1. 202 Jean d 'Estivet,Libelle d'Estivet,198, quoted in Sullivan, The Interrogation of Joan of Arc, 7. 203 Sullivan, The Interrogation of Joan of Arc, 7. 204 d 'Estivet,Libelle d'Estivet,196. long before the supernatural voices first spoke to her. As in the late twelfthcentury case of the "witch of Rheims," in which the bad influence of an old woman was seen as responsible for the heretical beliefs of a young girl, old village wives, a usual suspect for witchcraft, were connected to Joan as poor role models in her youth. 205 The court's presentation of Joan's connection to Domrémy's older women played upon popular peasant prejudices against village residents they considered deviant, and thus vulnerable to attack. Old women, who were usually widowed, poor, quarrelsome and unable to work, proved to be the ideal nuisance that bored or vindictive neighbors could accuse of witchcraft. 206 Joan's interrogators attempted to further emphasize the girl's connection with dissolute old women, or "good wives," women increasingly viewed as the typical witch by the fifteenth century, during her tenure as military leader of the French forces. The trial record states that "asked whether the good wives of the town did not touch her ring with their own, she answered that 'many women touched my hands and my rings; but I do not know with what thought or intention." 207 While Joan's candidness is apparent in her reply, her acknowledgement of the common female desire to touch her seemed to signify a relationship between witches in which physical touch transferred power. This line of questioning attempted to delegitimize Joan's influence as a spiritual 205 See Chapter 1 for more on the "witch of Rheims." 206 For more on witchcraft accusations amongst the peasantry, see Alan MacFarlane, Witchcraft in Tudor and Stuart England: A Regional and Comparative Study (New York: Harper & Row, 1970), 254-309. 207 The Trial of Jeanne d 'Arc,[82][83] messenger: if her fame attracted elderly women who were weak and believed to turn to dark magic as a desperate grab at power, then Joan's claims to God-given strength and protection must be false as well.
Beyond Joan's provincial upbringing and contact with village good wives, it was the existence of her beloved holy voices that ultimately condemned Joan as a sorceress and witch. Interestingly, Joan's interrogators did not question the existence of Joan's inner voices. It was the inherent nature and origin of these voices that concerned the English and Burgundians. Thus many of their questions concerning Joan's interaction with her spiritual guides centered on the manner in which they communicated with her. After Joan told her captors that the voices continued speaking to her following her imprisonment, the time and manner in which the voices made themselves known to her became crucial information. Joan responded that "she was sleeping and the voice awakened her." 208 Unfortunately for Joan these circumstances played into established beliefs concerning the usual manner in which demons visited young women; because demons required sexual submission from their human servants, according to many forced confessions they often appeared to women at night in their bedchambers, when circumstances were most conducive to sexual relations. Her interrogators continued this line of questioning by asking her if the voice "woke her by touching her on the arm," but she said she awoke without any perceived physical contact. When asked if the voice "was actually in the 208 Ibid., 50. room," she replied that "she did not know, but it was in the castle." 209 These questions attempted to determine the corporeality of the voices. By giving Joan's spiritual voices physicality, her accusers also hoped to establish the voices' demonic nature. Another damning aspect of Joan's relationship with her voices was her unwavering acceptance of their advice. When Joan reported that the voices had instructed her to "answer boldly" the questions put before her, her interrogators turned to the voices' apparent control over Joan's actions. 213 She was "asked whether the voice had forbidden her to answer everything she was asked," and if the voices had told her not to divulge information concerning her revelations for King Charles. Joan retorted, "Believe me, it was not men who forbade me ." 214 This only strengthened the court's argument that Joan was in the service of an evil supernatural being.
Much of the same rhetoric used in the sorcery trial of Alice Kyteler in early fourteenth-century Ireland was also employed in the court case against

Joan. Just as intensely sexualized descriptions of a relationship between Dame
Alice and a male demon called the Son of Art served to slander and delegitimize the authority of the Irish noblewoman, St. Michael's influence over Joan was interpreted not as the holy guidance of a saint, but the sinister control of a demon. At the conclusion of the trial in May 1431, master Pierre Maurice expounded upon Joan's transgressions, emphasizing the reverence that she gave to the false saints Michael, Catherine, and Margaret, who were in fact no more than "evil and diabolical spirits." 215 The court's description of her devotion to her voices mirrored the conventional description of servant-master relationships between women and demons. Joan reportedly paid homage to her 213 Ibid., 51. 214 Ibid. 215 Ibid.,331. voices by vowing her virginity to them and obeying their every instruction; the court also claimed that she "invoked, kissed, and embraced" the saintly voices "without seeking counsel from your priest or any other ecclesiastic." 216 This single claim captures the court's entire argument against the validity of Joan's spiritual guides. Assertions that Joan interacted with the voices through invocation and illicit physical touch described the typical three-step process for human connection with a demon while intrinsically establishing the corporeality of the voices. Witches invoked demons through recited spells and incantations.
When the creature appeared, they would pledge their loyalty to the supernatural being by kissing it and then surrendering to it sexually, the ultimate symbol of female submission to the forces of evil.
The final caveat, that Joan had failed to inform a priest and seek the Church's guidance concerning her voices before taking action, attempted to justify the court's actions even in the event of Joan's claims being legitimized.
Even if the voices somehow turned out to be saintly, her failure to seek guidance from an ordained clergyman still marked her as a heretic. A woman, and a young uneducated peasant woman at that, simply could not be trusted to interpret spiritual and theological issues alone. Attempting to do so smacked of a seditious independence unacceptable in the female sex.
Joan's independent interpretation of the inner voices, which she unabashedly believed to be Catholic saints, made her condemnation as a heretic almost inevitable. Her fate was sealed by her refusal to bow to the will of her English and Burgundian captors. Joan finally cracked under the extreme pressure of her interrogation and admitted her voices to be deceitful and her male dress a brazen sin, but almost immediately she recanted and resumed male dress. Since she would not submit to the powerful clergymen ordered to educate her as to the grave sins she had supposedly committed, their reaction was to declare Joan under the power of demons. The explanation that Joan might simply be ambitious of her own free will was simply unthinkable within the conventional medieval worldview. As a result, the nineteen-year-old Maid of Orléans was determined by the ecclesiastical court to be superstitious, a witch, idolatrous, a caller up of demons, blasphemous towards God and His saints, schismatic and greatly erring in the faith of Jesus Christ…. As the judgments and institutions of the Church ordain, to prevent the contamination of the other members of Jesus Christ, she was again publically admonished, and… was abandoned to the secular justice which forthwith condemned her to be burned. 217 Joan's condemnation thus embodies the rise of politically motivated witchcraft charges at their most virulent. As a young woman of the lower classes, Joan's brazenly independent interpretation of her alleged holy visions set a disturbing precedent. Naming God and His saints as her champions, Joan embarked upon a path of short-lived but great influence, in which she largely determined her own individuality. That sort of self-determination was completely unacceptable for any kind of woman within the patriarchal setting of medieval Europe; for a woman of the peasant class to rise so high and act so autonomously only 217 Ibid.,[379][380] exacerbated the intense hatred felt for her amongst the English and Burgundians.
As Joan of Arc is in some aspects an outlier in the present study, she was also an anomaly in her own lifetime. Although Joan's spiritual visions were a source of agency employed by other women of the late medieval period, those women's willingness to conform to prescribed female roles within the Church hierarchy protected them from the taint of heresy. Joan, a cross-dressing female warrior and self-proclaimed messenger of God, simply existed too far outside those delineated gender boundaries to withstand the accusations of heresy and witchcraft leveled against her.
As was reflected in the writings of scholars and theologians such as Johannes Nider in the years immediately following Joan's downfall, the early fifteenth century proved a critical juncture in the evolution of European witchcraft, in which centuries of popular belief were redefined in the scholastic terminology of the elite. The late medieval concern with feminized witchcraft represents a reactionary measure to keep all members of society firmly within their designated ranks. Gender and socio-economic station largely determined one's role in medieval society: the rhetoric of diabolical witchcraft allowed both the ecclesiastical and secular arms of justice an expedient means of maintaining the "natural" order of society and neutralizing any threat to it. Joan of Arc's condemnation as a witch highlights an extreme example of female agency in the medieval world and the measures that Church and secular authorities were willing to use to quash it.
After Joan was burned at the stake, her ashes were dispersed as an attempt to prevent her supporters from collecting relics of the woman they believed to be a messenger of God. The complete destruction of Joan's body illustrates the deep-seated fear that many medieval men associated with female power. Joan of Arc represented disregard for prescribed gender roles at its most extreme, and the audacity with which she flaunted her femaleness in the maledominated world of warfare provoked violent retribution from her enemies.
While Joan remains one of the most famous women of the later Middle Ages, her burning was one of many persecutions to come against powerful women who demonstrated a similar audacity to act outside traditional areas of female occupation during the fifteenth century and early modern age.
Although Anne was not the first Englishwoman of noble birth, or even the first English queen, to be accused of witchcraft-related acts, she was the first to be put to death for such crimes. Her beheading embodied a grim portent at the start of the early modern period: the witch label could not only socially ostracize powerful women, but could easily warrant their deaths as subversive elements that must be eradicated in order to maintain the normal patriarchal order of European society.
Even more disturbing, Anne's fall illustrates that the label of witchcraft need not even be directly applied, as in the case of Alice Kyteler or Joan of Arc, in order to achieve eerily similar results. Guilt by association was sufficient; as long as the pattern of alleged behavior fit the description of a witch, prosecution could be carried out in an identical manner to that of an official witchcraft trial.
As the queen of England, Anne's behavior was the target of extreme scrutiny, and in no way was this more clearly manifested than in the attention given to her sexual conduct. Anne's womb represented Henry VIII's dynastic hopes for the future of the Tudor line, and thus her alleged infidelity equated to what Retha Warnicke has termed "sexual heresy." 219 A consecrated queen upon whom rested the responsibility of providing an heir for the English realm, Anne's failure to carry a male child to term in combination with rumors of adultery and incest were sufficient evidence to condemn her as a witch.
The circumstances that led to Anne's trial and execution are complex and involve a myriad of factors that worked against her. Just as in the case of Valentina Visconti at the court of Charles VI of France, opposing factions targeted Anne as a political threat to be neutralized by whatever means necessary. From the moment that Anne caught the eye of King Henry in 1527 she immediately became a controversial figure. As Henry grew increasingly restless in his marriage to the middle-aged Catherine of Aragon, who after nearly twenty years of marriage had failed to produce a surviving male heir, Anne appeared on the scene as an alluring, cultured young beauty, highly educated both in humanist learning and courtly etiquette from her upbringing at the French court. 220 She also no doubt presented an immediate sexual challenge to Henry: for roughly five years prior to Anne's homecoming her older sister Mary had been the king's mistress, and Anne seemed to promise similar sexual pleasures but was clever enough to withhold them from Henry in order to further her family's ambitions.
Anne used her increasing access to the king to advance the interests of her natal kin, an influential position that earned her many detractors. As unofficial representative for the Boleyns, Anne was thus the main impediment for opposing cliques like the Seymour family in their attempts to achieve social and political prominence at Henry VIII's court in the 1530s. 221 As the main object of the king's desire over the course of a scandalous seven-year courtship, Anne became a highly sexualized figure for many of her 220 Ibid.,[56][57][58][59][60] contemporaries. Indeed, those who supported Catherine of Aragon and her cousin the Holy Roman Emperor, and those who simply despised the Boleyn family, referred to Anne as the "adulteress" or the "concubine" even after her marriage to Henry. 222 Because Catherine still lived, albeit in obscurity, many believed that her marriage to Henry could not be dissolved except by death, making his second union unlawful, and Anne no better than a common prostitute. It was a dangerous insult that was eventually used as a weapon against Anne by her husband himself. While her magnetic charm and ability to hold Henry's interest raised Anne from lady in waiting to the role of queen consort by 1533, these same qualities were used as proof of her bewitchment of the king, and seduction of numerous other men, at her trial only three years later.
The other factor that counted against Anne in the spring of 1536 was completely out of her control. The confluence of medieval medical knowledge and religion in the sixteenth century maintained that miscarriages and the births of premature or deformed children were the result of grave sexual sins, a tangible sign of God's divine wrath against the offenders. 223 Many treatises appeared in the sixteenth century that described these "monstrous births" and warned against committing sexual sins that were thought to result in such misfortunes. John Barker's The true description of a monsterous chylde born in the cytie of Anwarpe, published in London in 1565, asserts that because man is 222 Warnicke, The Rise and Fall of Anne Boleyn,189. 223 Ibid.,[195][196] created in the image of God, then clearly any child born deformed must be evidence of some sexual evil on the part of the mother, crimes which God refused to keep hidden by ordaining her offspring to possess features "so grim to see ." 224 Theories concerning the meaning behind birth defects and so-called "disorderly" childbirths became extremely nuanced in England during the sixteenth century. As Julie Crawford has argued, specific deformities were believed to point to particular offenses on the part of the parent, especially the mother. 225 More heinously deformed infants were said to be divine punishment for its' mother's sexual transgressions, a belief that betrays fears over uncontrolled female sexuality, and which acted as an attempt to warn women that the consequences for their unrestrained sexual behavior would be grave.
The Compendium Maleficarum, the infamous witchcraft treatise written by Francesco Maria Guazzo in early seventeenth-century Italy, relates the incident of a "gently born young woman" in Scotland, who "had begun indulging in certain filthy practices with an incubus" and was impregnated by the demon as a result. Guazzo reports that "a little while afterward the girl gave birth to an infant of unbelievable loathsomeness, and to prevent its being seen and bringing disgrace on the family, the midwives burned it." 226 In this case the child was proof of the young woman's sexual misconduct; its destruction and her social rank protected her from further punishment. In the Middle Ages, however, sexual crimes often resulted in the physical disfigurement of the offender as visual evidence of the transgression to the rest of society. As those punishments slowly faded out of the English justice system during the sixteenth-century Reformation, treatises on monstrous births attempted to once again give inescapable, visible consequences for these types of crimes. 227 If the mother herself was not physically mutilated for an offense like fornication or adultery, the next most viable type of deforming would be of her resulting offspring.
Given this popular belief, Anne's multiple miscarriages, all of male fetuses, were easily interpreted as the result of some heinous sexual crime.
Anne's strong personality, charm and wide-reaching political influence in the interests of the Boleyns, intensified by her inability to produce a male heir, provided her political enemies, and Henry VIII, with the ideal circumstances in which to execute his queen for treason in the spring of 1536.
Anne's condemnation as a traitor was made all the more extraordinary because of her position as queen. Being the highest-ranking woman in the realm in theory came with increased political influence, but it was a role also accompanied by great public scrutiny. Theresa Earenfight has recently argued that during the late medieval and early modern period "queens who exercised public authority were easy scapegoats for disgruntled enemies or anyone more interested in self-protection than guarding the realm or the royal family. follows that the more symbolic aspects of such rituals were more heavily emphasized as the sphere for acceptable queenly power narrowed significantly in the late medieval and early modern period. While women could technically inherit the throne in England, Henry VIII had no intention of letting his crown pass to a female, and thus Anne's coronation, as will be seen, bore a remarkable 229  semblance to French ceremonies in its emphasis on her essential duty as the vessel that must carry and produce the male heir to the English throne.
Although a queen's success depended largely on her sexual and reproductive processes, connecting this responsibility to the mother of Christ gave the earthly duty of childbearing admirable religious connotations. Thus if a queen was seen to fall short in her religious devotion or mothering abilities, her position could be in peril. This narrow sphere of influence, concentrated in domestic duties, was influenced by the "harsh misogynistic rhetoric" of many early modern writers, which in effect constricted the acceptable spheres of action for queens and placed greater suspicion on their involvement in politics and governing. 232 Evidence of the role expected of Anne as queen can be gleaned from the record of her coronation on May 29, 1533. The official account relates that at Leaden Hall a "costly pageant" was conducted which depicted the "three Maries with their issue, that is to understand, Mary, the mother of Christ… and with a ballad sung in English to her great praise and honour, and to all her progeny also." 233 This description demonstrates the emphasis placed upon Anne's virtue and her potential fertility, and the king's desire for both. These expectations are further emphasized in the songs supposedly sung to Anne by children stationed along the processional route through London; one child is reported to have intoned "In chastity, Excelleth she, Most like a virgin bright: and worthy is, to live in bliss, always this Falcon White. But now to take, and use her make is time, as troth is plight; that she may bring fruit according for such a Falcon White ." 234 These verses illustrate the equal importance given to both a queen's chastity and fecundity. The Virgin Mary provided the ideal embodiment of these desirable traits for sixteenth-century queens, as a chaste and obedient woman who possessed a womb especially prepared for carrying an important child: the heir to a kingdom.
Anne did indeed prove herself capable of bearing children not long after becoming queen. It was her most crucial obligation in 1533. As Retha Warnicke asserts, "her first and foremost duty was to give birth to the royal heir, for no consort was ever really secure in her position until she had accomplished this important task." 235 This was especially true in Anne's case, for she only had to look at the state of her predecessor Catherine of Aragon, by then divorced, banished, and reduced to the status of Princess Dowager, to see how far Henry would go to get a male child. In spite of this pressure there is little doubt that in the summer of 1533 Anne felt confident in her ability to bear the long-desired heir, as she was around five months pregnant at the time of her coronation. 236 Because Anne and Henry had married on January 25 of that year, the dating of her pregnancy would imply that the royal couple had consummated their 234 Nicholas Udall, "English Verses and Ditties at the Coronation Procession of Queen Anne Boleyn," in The Anne Boleyn Papers, trans. Elizabeth Norton (London: Amberley Publishing, 2013), 187. 235 Warnicke, The Rise and Fall of Anne Boleyn,163. 236 Ibid. relationship before they married, probably during their official visit to the French court in the winter of 1532. 237 This is further supported by the date of Anne's labor; she gave birth to a daughter, her only surviving child and the future Elizabeth I, on the afternoon of September 7, 1533. 238 In reference to the event Wriothesley's Chronicle states "Anne was brought to bedd of a faire daughter," a description that implies the baby was healthy and carried to full term. 239 Although Anne was clearly capable of producing healthy children, the sex of the child was to prove the first of her misfortunes. Eustace Chapuys, the ambassador to the Holy Roman Emperor and a staunch supporter of Catherine of Aragon and the princess Mary, reported to his master that "the King's mistress was delivered of a girl, to the great disappointment and sorrow of the king, of the Lady herself… and to the great shame and confusion of physicians, astrologers, wizards, and witches, all of whom affirmed that it would be a boy." 240 This is a telling statement. On one level it illustrates the king's first major uncertainties about his new queen. More importantly, this detail demonstrates the importance of magical intermediaries in the process of preparing for the birth of a royal heir.
Chapuys writes as if it was not unusual for practitioners of magic to offer their services in determining the sex of the child; his casual mention of these figures seems to suggest that they frequently participated in the process leading up to the birth of a royal baby. These practitioners' failure to correctly determine the sex, and the consternation caused by their inaccuracy, shows how much stock Henry and Anne put in the powers of magic. 241 Chapuys further declared that the English people "have rejoiced at the discomfiture of those who attach faith to such divinations," implying that Henry and Anne illustrated their lack of true Christian faith through their use of such superstitious methods. 242 While the role of magical practitioners at the English royal court may seem unusual, especially when taken in consideration with the prevailing attitude toward most magic as devil-inspired by the sixteenth century, astrology, as discussed in the opening chapter of this study, did retain a tenuous foothold as a legitimate pursuit amongst educated men throughout the early modern period. 243 As astrologers were learned men who emerged from the university setting and often practiced other reputable artistries, such as medicine or astronomy, in combination with astrology, their skills of divination retained more trustworthiness among many of the elite than other, more "common" forms of magic. Henry VII and his son Henry VIII, for example, both employed a physician-astrologer, John Baptista Boerio, as chief royal physician. 244 As a result 241 It is interesting to note that in 1533 Henry trusted in the expertise of "wizards and witches" to help determine the sex of his unborn child, when only three years later he used witchcraft accusations as means of slandering and condemning Anne as a traitor to the crown. 242 Chapuys,"Dispatches," 225. 243 Carey, Courting Disaster: Astrology at the English Court and University in the Later Middle Ages, 56-57. 244 Ibid.,161. Henry and Anne would have placed considerable trust in the court astrologer's predictions for the birth of a son, considering that these men also had extensive medical training to support their claims.
In spite of the astrologers' failure in predicting the sex of the child, official records mention the general happiness at Elizabeth's birth and the king and Henry's daughter by Catherine of Aragon, referred to after Anne became queen only as the Lady Mary, had been illegitimated upon her parents' divorce, leaving her and the succession in a temporary limbo. Another daughter did little to remedy this situation. Warnicke asserts that Henry only felt confident in naming Elizabeth as his heir precisely because he assumed she would never succeed him; by early 1534 he and Anne both believed that she was once more pregnant. 247 This second pregnancy came to naught, however. While Henry had planned to delay his summer progress through the kingdom due to Anne's 245 Ibid.,226. 246 Warnicke, The Rise and Fall of Anne Boleyn,171. 247 Ibid.,173. delicate condition, in early July 1534 he suddenly continued on without her. Had she still been pregnant it is unlikely that Anne would have stayed behind; during her first pregnancy she accompanied the king on his travels until the second week before her lying-in. 248 It appears instead that she miscarried sometime in late June, and her weakened state prevented her from traveling. This loss came as a great blow to both the king and queen, and precipitated a period of quarrel and unrest in the royal marriage. As in the case of Catherine of Aragon, it appeared that Anne was more readily able to bear daughters than sons.
Anne's miscarriage appeared to establish a disturbing pattern in Henry's marriages. Both his first and second wives were capable of bearing children, and had each given him a healthy daughter. But they both seemed unable to carry sons to full term. Catherine's failure to bear surviving male children had been viewed to be her own fault. Medieval medical knowledge, still largely employed by physicians in the sixteenth century, argued that the more complicated, and in many ways defective anatomy of the female body allowed for greater chance of infertility. Much of this belief stemmed from the ancient writings of Aristotle and Galen, which asserted the female's inferiority based on the fact that males regenerate in other beings, while females can only generate life within themselves. 249 Aristotle's additional belief that women were in fact a sort of underdeveloped men whose sexual organs remained internal led to the popular belief that these imperfections made women more sickly and fragile.
As in the case of the French monarch Charles VI, whose insanity was initially linked to an inheritance of undesirable feminine traits from his mother, doctors believed that the sickness of children, miscarriages, and stillbirths were most likely due to physical imperfections of the female body that in turn negatively impacted their offspring. 250 It seemed especially unlikely to many that a man as virile as Henry VIII could possibly be the source of this issue. After all, he did have an illegitimate son: Henry Fitzroy Duke of Richmond, the product of his extramarital affair with Bessie Blount. And yet Anne displayed the same difficulties in bearing sons that Catherine once had. In fact, she was later accused of having questioned the king's ability to sire children as an illustration of her treason: even to suggest that the king was impotent was to betray the crown itself. 251 In spite of this setback, 1536 dawned full of hope for Anne. She and Henry had often traveled together during the previous autumn of 1535, and reports circulated that Anne had conceived again in October. The tide appeared to turn in Anne's favor again at the start of the new year, as it became know that Catherine of Aragon was extremely ill; she succumbed to a lingering sickness 250 Monica H. Green, Making Women's Medicine Masculine: The Rise of Male Authority in Pre-Modern Gynecology (Oxford: Oxford University Press, 2008), 209. 251 In pre-modern Europe the fault for impotence was most always attributed to women, even when it was obvious that the physical problem was the man's. Thus, even if Henry might be proven to be impotent, this charge implicitly asserted that Anne was both a traitor and a witch, for witches were believed to frequently make men impotent, whether through the use of potions, spells, or incantations that made the male sexual organs seem to disappear. For more see Catherine Rider, Magic and Impotence in the Middle Ages (Oxford: Oxford University Press, 2009), 186-188. For a discussion of how witches steal men's penises, thus making them impotent, see Walter Stevens, "Witches Who Steal Penises: Impotence and Illusion in 'Malleus Maleficarum, '" The Journal of Medieval and Early Modern Studies 28, no. 3 (1998): 495-529. and died on January 7, 1536. 252 There is little doubt that Anne was relieved at the death of her predecessor. The ambassador to the Holy Roman Emperor, Eustace Chapuys, reported that in late May 1534, just over a month before her first miscarriage, Anne had told Henry that "she will never rest until he has had her [Catherine] put out of the way," as Anne had foreseen a prophecy in which a queen of England was burnt alive, and that "she is quite justified in trying to avert that fate for herself, and make the Queen [Catherine] play the part of the person doomed to the faggot." 253 Anne's vision is an interesting example of the stock that pre-modern Europeans placed in the powers of fate and magic; it also demonstrates that Anne considered Catherine's continued presence in the kingdom as a serious threat to her own security.
Catherine's death did not improve Anne's position. Chapuys states "on the same day that the Queen was buried this King's concubine miscarried of a child, who had the appearance of a male about three and a half months old, at which miscarriage the King has certainly shown great disappointment and sorrow ." 254 As traumatic as this miscarriage must have been for Anne, its timing was even more disastrous. Having lost the child on the same day as Catherine's funeral seemed to support popular beliefs about divine justice. Nothing could have signaled the illegitimacy of this new union and God's displeasure at the ignominious death of the late Queen Catherine more than the loss of the unborn heir to the English throne. 255 For Henry this event no doubt brought to his attention a more practical fear: at the time of Catherine's death Anne was around thirty-five years old, older than the age at which Catherine herself had last conceived and lost a child. 256 Based on this past experience, Henry probably assumed that Anne would no longer be able to bear children. While Henry found himself once more disappointed in the outcome of his wife's pregnancy it is essential to note, as Warnicke has pointed out, that this time information about Anne's miscarriage had also almost immediately been made public knowledge, something usually never done in such instances. 257 The birthing chamber was traditionally a feminine space, with a midwife and female attendants presiding over the birth of a royal baby. While in the early Middle Ages childbirth was a private affair kept separate from the world of men, by the sixteenth century, in an effort to diminish spheres solely under feminine control, gynecological practices such as this were becoming increasingly maledominated. 258 A woman of Anne's position, with the immense pressure placed upon her reproductive abilities, was subject to even more male intervention into the pregnancy and birthing processes than normal. The queen's second failure to 255 There are also complex religious undertones at work here. Because Henry broke from the Catholic Church in order to marry Anne, their marriage was performed by the new Church of England, and thus technically was not a sacrament, as it was within the Catholic Church. Because the marriage was non-sacramental and thus not blessed by the Church, it could be interpreted that Anne's miscarriages were the result of God's displeasure at Henry's waywardness from the fold of the "true faith." His attempts to label Anne as a traitor and witch gave Henry an excuse for his dramatic and unprecedented break from established religious practice among the rulers of Europe. 256 Green,Making Women's Medicine Masculine,[265][266][267] produce a living male child and the jeopardy that it placed upon her role as consort ensured that information about the appearance of the fetus would be leaked to members of the court.
In the face of this tragedy Anne moved quickly to remove responsibility for her miscarriage, which the king certainly blamed her for, to those around her.
She argued that the Duke of Norfolk had precipitated her accident when he brought word of the king's fall from his horse during a joust just six days before her miscarriage. She also accused Henry himself of distressing her, saying that the love she bore the king, much greater than that of Henry's first wife, caused her more broken-heartedness when she learned of his infidelities. 259 Chapuys reported that "the King knows very well that it was not that" and "the general opinion is that the concubine's miscarriage was entirely owing to defective constitution, and her utter inability to bear male children…" 260 If indeed these rumors were already circulating around court by early 1536, Anne must have realized that without a son Henry no longer had need for her. The birth of the Princess Elizabeth served as the first indication of troubles ahead in the royal marriage, and Anne's second miscarriage of a male fetus in January 1536 acted as the catalyst in her downfall.
Historians have long debated where relations stood between Anne and Henry from February to April 1536, the months leading up to her indictment and arrest. While it is clear that the king was extremely disappointed in the failure of Anne's third pregnancy, the leap from unsuccessful queen consort to accused traitor seems gargantuan. Even if Anne's second miscarriage convinced Henry that his wife could not possibly bear the long-awaited heir, why did he not move to divorce her and put her away in some distant convent or crumbling castle, as he had with Catherine of Aragon, instead of putting her through a public trial which in turn appeared to air the dirty laundry of their marriage?
The maneuvering to have Anne accused of marital failings that might in turn call for capital punishment seems to have been concocted by Anne's enemies at court as much as by the king himself. In the months following Anne's miscarriage Henry vacillated between petulant self-pity, fits of rage, and his continued sexual attraction to Anne. While at times he bemoaned the state of his marriage and complained that God would forever deny him sons, at other times he still referred to Anne as his "dearest wife." 261 Although rumors of divorce circulated throughout the spring, it remained unclear as to what action Henry wished to take. There were many at court who would benefit from Anne's repudiation, from supporters of the Holy Roman Empire and the Catholic Church like Chapuys and the Lady Mary to members of the English peerage who hoped to sweep aside the Boleyns completely and gain more political advantage for their own families. Chief among these were the Seymours. They recognized that in his unpredictable state Henry might well be persuaded that not only was Anne failing in her queenly duties to the realm, she was actively conspiring against 261 David Loades, The Politics of Marriage: Henry VIII and his Queens (Dover: Alan Sutton Publishing Inc., 1994), 82. him, and thus a danger to the monarchy itself. 262 Unlike the aged Catherine, though, Anne was still an attractive and vivacious woman in 1536; she could not simply be exiled to some distant corner of England while the possibility remained that Henry might desire her again and recall her to his affections.
Anne's detractors understood that in order to neutralize the threat she presented as a powerful political force at court, they needed to convince the king not only to divorce her, but to destroy her.
Heading the anti-Boleyn faction was Secretary Thomas Cromwell, who had initially supported Anne as queen but decided to move against her in mid-April of 1536. He had done little to discourage, if not actually incite, Henry's growing fancy for Jane Seymour, a rather quiet and submissive lady in waiting, in the months following Anne's miscarriage. Cromwell's shifty loyalties earned the animosity of the queen, and he determined the Boleyn-hostile climate of early 1536 to be a precipitous moment at which to change allegiances. 263 Thus Anne's attendants were probed for possible signs of delinquency in the queen's household, and the ideal answer was found in Anne's fondness for medieval courtly love traditions, ideas that she had brought back with her from her upbringing in France. As an aspect of courtly love practices many of the men in Anne's entourage expressed chivalrous affection for ladies of the court through musical composition, poetry, and other attentions, which as Eric Ives has suggested, led to a more causal intermingling of men and women within Anne's 262 Loades, The Politics of Marriage: Henry VIII and his Queens, 80. 263 Ibid. circle. 264 Unfortunately, it did not take long to twist the medieval conventions playfully reenacted in Anne's intimate circle of friends into fabricated charges of sexual misbehavior, which the erratic and jealous Henry clung to with gusto. 265 Anne's familiarity with her male courtiers was immediately connected with her miscarriage that January; the aborted male fetus that had at first been viewed as a frustrating disappointment was now twisted to support claims of physical betrayal. Clearly God had precipitated Anne's miscarriage as punishment for a sexual crime. This argument at once seriously threatened Anne while removing Henry's culpability from his wife's failed pregnancies.
The charges against Anne released on May 2, 1536 centered on her alleged sexual misconduct; they contended that after becoming queen she had entered into sexual relationships with five men of her entourage, namely the courtiers Henry Norris, Sir Francis Weston, William Brereton, the court musician Mark Smeaton, and, most heinously, her own brother George Boleyn. 266 Indeed, it was claimed that in all she had committed adultery with nearly one hundred men throughout the three years of her marriage! Though medieval Europeans despised adulteresses as the epitome of the rebellious woman, their jilted husbands were normally viewed in an equally derogatory light. While an unfaithful wife betrayed her God-ordained duty to serve her husband unconditionally, her husband had clearly failed in his role as pater familias to control the behavior of his household. 267 In fact, cuckolded husbands were popularly depicted as wearing a set of horns as a visible display of their weakness and loss of control. 268 Given the ridicule with which cuckolds were held in pre-modern Europe, it seems almost incredible that the king of England was willing to defame his wife in a manner that made him appear equally blameworthy in the failure of his marriage. And yet Chapuys wryly observed that "you never saw a prince or husband wear his horns more patiently or lightly than this one does," 269 implying that Henry felt sure that his honor would remain intact despite the outrageous depiction of Anne's infidelity.
The risk of Henry's possible disgrace was neutralized by the implicit accusations of witchcraft imbedded within the charges against Anne. Henry stated on multiple occasions following her January miscarriage that Anne had "bewitched" him: only this could account for his blind desire for her from 1527-1533 and his former conviction that she was destined to give him a male heir.
While this term has lost much of its literal meaning over time, there is no doubt that a sixteenth-century Englishman would have understood bewitchment to be 267 Deborah Willis, Malevolent Nurture: Witch-Hunting and Maternal Power in Early Modern England (Ithaca: Cornell University Press, 1995), 37. 268 For a description of the medieval stories, known as fabliaux, many of which derided cuckolds and encourage husbands to control the sexual behavior of their wives if they wished to retain their personal honor, see Georges Duby, The Knight, the Lady, and the Priest: The Making of Modern Marriage in Medieval France, trans. Barbara Bray (Chicago: University of Chicago Press, 1983), 219-220. 269 Chapuys, "Dispatches," 293. a literal mind-altering state precipitated by witchcraft. In his 2001 biography of the queen, Eric Ives insists that Henry only used the term as a synonym for "deceive" and that such charges had been more casually leveled at English queens in the previous century, thus marking the association between powerful women and bewitchment only as a common rhetorical device. He goes on to claim that "no accusation that she had ever dabbled in the black arts was ever leveled against Anne," leaving scholars who have explored this possible connection as no more than conspiracy theorists. 270 This argument unfortunately fails to examine the historical context within which these charges surfaced. While Ives is correct to mention earlier witchcraft accusations leveled against English ladies as part of a pattern already established by the time of Anne's downfall, his interpretation of these incidents as "casual" assumes that because the charges never led to corporeal punishment, they simply weren't serious in nature. The reference made here is to Queen Elizabeth Woodville, the beautiful, impoverished widow who captured the heart of Edward IV and became his queen in 1464. Elizabeth was an unlikely choice for queen consort, as she was no longer a virgin, already widowed with young children, and the older, impoverished widow of a Lancastrian supporter, ironic considering that Edward was the Yorkist claimant to the throne. 271  Although the indictment against Anne never specifically accused her of witchcraft, the nature of the crimes described therein were precisely those of a witch: she was sexually voracious, "following daily her frail and carnal lust ." 275 She used trickery to seduce and sexually dominate men, which "she procured by sweet words, kisses, touches, and otherwise," and she entertained hateful thoughts against her husband that in turn actually caused him bodily harm,  Ibid.,329. 274 The idea of physical and emotional binding as a result of love magic was a charge often brought against women who were thought to have married above their social rank throughout the medieval and early modern periods. For an in-depth examination of these types of magic see Guido Ruggiero, Binding Passions: Tales of Magic, Marriage, and Power at the End of the Renaissance (New York: Oxford University Press, 1993). 275 "The Trials of Anne Boleyn and Lord Rochford, 15 May 1536," 339. making her actions treason. 276 The court record asserts that "the king having a short time since become aware of the said abominable crimes and treasons against himself, took such inward displeasure and heaviness, especially from his said Queen's malice and adultery, that certain harms and perils have befallen his royal body." 277 While Anne's supposed conspiracy against the king, and his resulting physical discomforts, stemmed from her internal hatred, the indictment also asserted that Anne had more concretely attempted to murder Catherine of Aragon, the Lady Mary, and Henry Fitzroy though the use of poison. 278 The magical connotations of poison as a preferred tool of women and witches during the late medieval period has been well established in the cases of Dame Alice Kyteler and Valentina Visconti, described in previous chapters. Thus Anne's possible role as a poisoner implied an intimate knowledge of dark magic as well. By the 1530s the conflation of uncontrolled female power and sexuality with witchcraft was already widely recognized, making the link between Anne's crimes and witchcraft an embedded and logical one. There was no need to directly declare Anne a witch because the implication was already present in the popular imagination.
In the wake of Anne's indictment and arrest on May 2, historians have often portrayed her as a passive victim who could do little but mutely accept her fate. Closer examination of Anne's behavior at her trial and throughout her 276 Ibid. 277 Ibid., 338. 278 Ibid. Also see Weir, The Lady in the Tower, 36-37. imprisonment in the Tower of London refutes this argument, however. An anonymous manuscript account of Anne's trial reports that the Queene, sittinge in her Chaire made for her, (whether in regard of any infirmity, or out of honor permitted to the wife of the Soveraigne,) haueinge an excellent quick witt, and being a ready speaker, did so answeare to all obiections, that, had the Peeres given in theire verdict accordinge to the expectation of the assembly, shee had been acquitted. 279 The surprise of the manuscript's author at this turn of events is palpable; Anne's self-assurance, composure, and articulate testimony seemed to many of the witnesses to confirm her innocence. Multiple sources attest to Anne's determination to prove her guiltlessness. Wriothesley's Chronicle states that "she made so wise and discreet aunsweres to all things layde against her, excusing herselfe with her words so clearlie, as thoughe she had never bene faultie to the same…" 280 Likewise, in his famous poem about Anne's trial and condemnation, the French emissary Lancelot de Carles marveled that "she did not give up her greatness, but spoke to the lords as a mistress. Those who came to interrogate were astonished." 281 These accounts demonstrate Anne's intelligence and composure under pressure; while the charges against her depicted Anne as a base, lewd woman, her own behavior in court seemed to prove that she was far too discreet to act so carelessly. 279  Unfortunately for Anne, the judges knew that there could be only one acceptable outcome of the proceedings for the king, and that was a guilty verdict.
It appears that the writer of the anonymous manuscript saw the outcome as politically motivated, for he concludes that "they (among whome the Duke of Suffolke, the Kings brother-in-lawe, was Chiefe, and wholy applyinge himself to the Kings humour,) pronounced her guilty." 282 After this pronouncement, the judges, including Anne's own uncle, "condemned her to Death, either by beinge burned in the Tower Greene, or beheaded, as his Maiestie in his pleasure should thinke fitt." 283 All reports indicate that Anne received this judgment with incredible poise and allowed herself to be led from the courtroom.
In spite of her composure in court, it is clear from Anne's behavior after returning to her prison that she refused to accept this verdict without any efforts to defend herself. A controversial letter dated May 6, 1536 seems to encapsulate Anne's anger and boldness after her sentence, although due to its bluntness and critical tone historians have long debated whether or not the letter was truly written by Anne or was perhaps, as Ives has argued, a forgery meant to further discredit and besmirch the Queen's reputation. 284 This is certainly a possibility given the harsh rhetoric of the writing, as will be seen below, a quality that would have been considered far too direct, casual, and disrespectful according to etiquette of the period. It is nonetheless possible that a woman of Anne's wit and temperament, having realized the gravity of her situation, wrote such a letter in 282 Wriothesley Chronicle, 338. 283 Ibid. 284 Ives, The Life and Death of Anne Boleyn,361. a final effort either to sway Henry's decision or simply to have the satisfaction of baring her true thoughts to him before her death. In this correspondence she assured the king that "let not your grace ever imagine that your poor wife will be brought to acknowledge fault, where not so much as a thought ever proceeded." 285 A clearer declaration of innocence can hardly be imagined. She went on to confront the injustice of the proceedings against her, stating "try me, Importantly in Anne's case, her erratic behavior as a prisoner within the Tower of London further allows the historian a glimpse into the reactionary conduct of prominent women accused of witchcraft, information rarely recorded in earlier medieval cases. Anne is reported to have told her warder, Sir William Kingston, that it would rain in London until she was released. She added that were she to be executed for treason, England would not see rain for seven 285 "Anne Boleyn, Queen of England, to Henry VIII, May 1536," in Letters of the Queens of England, 1100-1547, ed. Anne Crawford (Gloucestershire: Sutton Publishing, 1994), 193. 286 Ibid. years. 287 While it is sensible to imagine that Anne most likely made these predictions out of "sheer desperation and bravado," her portent for the realm is nonetheless an interesting one. 288 Seven was considered an important number in Christian lore, and thus one thought to often be employed by witches as a means of lending potency to their spells and incantations. 289 Furthermore, witches were traditionally believed to be able to manipulate the weather, a belief that stemmed from the ancient association between female fertility and cycles of life within the natural world. 290 Indeed, in the Malleus Maleficarum Kramer and Sprenger suggest that the "most powerful class of witches… raise hailstorms and hurtful tempests and lightnings," and that "they can show to others occult things and certain future events, by the information of devils…" 291 Taking these cultural stigma into account, Anne's statement carried the weight that if she was indeed a witch, as the charges against her implicitly stated, her untimely death could bring with it grave consequences.
There is other evidence to suggest that Anne may have responded to the allegations of witchcraft by attempting to make her accusers believe she truly possessed witch-like powers. On May 2, 1536, her first night of imprisonment, Anne dined with her jailer Kingston and his wife, as was customary for high-ranking political prisoners at the time. 292 During this meal Anne was extremely distressed, questioning Kingston as to the whereabouts of her father and brother. In the midst of Anne's railing against her unjust imprisonment and the targeting of the gentlemen of her household, she also reportedly expressed great sorrow on behalf of Lady Elizabeth Browne, Countess of Worcester, "because her child did not stir in her body." 293 This is an unusual aside that at first appears to simply be a part of the distressed queen's ramblings. Perhaps Anne was reflecting upon her own miscarriages and the role that these tragedies may have played in motivating the charges now brought against her, and in turn pitied the difficulties of another's woman's pregnancy. Interestingly, however, Elizabeth Browne was the initial person from the queen's household to lay forth evidence against Anne. 294 Although the nature of her indiscretion is unknown, records indicate that Elizabeth borrowed the hefty sum of £100 from Anne in early 1536, and she greatly desired to keep the purpose and existence of this loan a secret from her husband. When her brother subsequently accused Elizabeth of immoral behavior, she defensively retorted that "she was not the worst and he should look to the conduct of the queen herself." 295 It is likely that Elizabeth verbally struck out against Anne simply to deflect suspicion of immorality away from herself. As that evidence helped to bring about a warrant for Anne's arrest, however, it is almost certain that Anne felt bitterness toward her former friend 292 Weir, The Lady in the Tower, 144. 293  and attendant. Because witches were believed to harm children and pregnant women, it is also possible that Anne's comment implied that she possessed the ability to seek retribution on those who had slandered her. 296 These instances illustrate the strange dynamic of power between accusers and the accused in European witchcraft trials. As sociologist Steven Russell has posited, witchcraft trials can be viewed as highly ritualized conflicts "over the legitimacy of different forms of knowledge and competing claims to power." 297 This argument is further supported by Michel Foucault's theory that "power is employed and exercised through a net-like organization. And not only do individuals circulate between its threads, they are always in the position of simultaneously undergoing or exercising this power." 298 The study of the belief in and prosecution of European witchcraft assumes that such trials were normally a lop-sided affair, with power squarely in the hands of the state, while the accused were usually incapable of preventing their own condemnation. Even in such imbalanced relationships, however, defendants could employ a myriad of non-traditional methods in order to regain at least a semblance of control over the outcome of events.
In Anne's case as in countless others during the European witch-craze, it was clear almost even before the trial began that the judges, and the powers which they ultimately served, desired a guilty verdict by whatever means 296 For more on witches both as dangerous to expectant mothers and children, and as bad mothers themselves, see Willis,Malevolent Nurture,[14][15][16][17] Steven Russell, "Witchcraft, Genealogy, Foucault," British Journal of Sociology 52, no. 1 (March 2001): 125. 298 Michel Foucault, Power/Knowledge: Selected Interviews and Other Writings 1972-1977(New York: Pantheon Books, 1980 necessary. Yet even in such enormously unbalanced situations "there is still scope for resistance," from denial of the charges to cynical cooperation or even suicide. 299 This subtle resistance is reflected in Anne's behavior as a prisoner in the Tower: her erratic and curious comments, which never admitted to her involvement in witchcraft but implied an understanding of popular belief in dark magic, served to toy with her accusers. When Anne's articulate and well-spoken defense at her trial did not save her, she made ambiguous predictions and tacit threats that actually played into the charges against her without ever admitting guilt.
This is not to say, however, that Anne was indeed guilty of witchcraft.
There is no concrete evidence to suggest that Anne ever dabbled in dark magic.
Her actions and odd predictions reflect the widespread belief in magical powers during her lifetime and show that, as a means of seeking power in a desperate situation, she employed the rhetoric of witchcraft to confound and unnerve her jailers. The reality of whether or not dark magic truly existed and shaped human behavior in this case is irrelevant; the simple fact that people believed witchcraft was real granted it legitimacy.
After being forced to watch the executions of the five men condemned as her "concubines," including her brother, from her window in the Tower, Anne was executed on the Tower Green on May 19, 1536. As had been employed in the earlier cases of Petronilla of Meath and Joan of Arc, at the time burning was the usual means of death for female traitors, and coincidentally for witches and 299 Russell,"Witchcraft,Genealogy,Foucault," 130. poisoners as well, but Henry in a magnanimous gesture commuted the sentence to beheading, sending for a skilled swordsman of Calais to perform the deed. 300 Anne's final moments have been frequently dismissed as "conventional" of sixteenth-century executions; she asked for forgiveness of her sins, commended the goodness and fairness of the king, and prayed for God to take her spirit after death, before kneeling at the block. 301 Many elements of her speech were indeed customary in English executions of the period; for the condemned "a good death" meant admitting one's guilt, encouraging the spectators to pray for them and live a better life than they themselves had, and relative composure in the face of their impending doom. 302 Yet in many ways even Anne's farewell speech defied her condemners. As several historians have observed, Anne never alluded to her guilt and conversely challenged, "if any person will meddle with my cause, I require them to judge the best." 303 It is this subtle assertion of her innocence that caused observers such as John Husee to marvel that the queen "died boldly." 304 Thus while Henry and his councilors had succeeded in employing popular belief concerning female sexuality and witchcraft to remove Anne from power, she nevertheless was able to plant the seed of her unjust execution in the minds of those witnessing her death.
The rapid fall of Anne Boleyn in 1536 occurred as the European witchcraze of the sixteenth and seventeenth centuries swiftly accelerated. Taken in the context of the late medieval feminization of witchcraft and following centuries of increased targeting of women as witches, it is clear that Anne's condemnation fits into a larger design of attempts to quash the influence of women who did not conform to prescribed female gender roles. While Anne's trial and execution ranks among the most recognizable examples of female persecution in the early modern period, she was not the first prominent woman to die as a result of the influence she wielded in the public sphere, and she certainly was not the last. While the present study has attempted to string together a series of previously unrelated cases that illustrate an underlying pattern of witchcraft persecution specifically targeted at socially prominent women, this development was not entirely lost on Anne Boleyn's contemporaries as well. George Constantyne, a former servant of Henry Norris, one of the courtiers executed for an alleged sexual affair with Anne, commented following her execution that he "had never heard of the Queens that they should be thus handled… I promise you there was much muttering of Queen Anne's death." 305 While Constantyne felt certain that many doubted the validity of the

Chapter 6 Conclusions: From the Feminization of Witchcraft to the Vilification of Powerful Females
Anne Boleyn's condemnation came as a shock to many Europeans.
Powerful women had been called witches in the past, but relatively few had met such an ignominious end. By the time of her execution in 1536, however, the rhetoric of feminized witchcraft and its many attributes were already firmly entrenched in mainstream European society, and cleared a path for their detractors to target socially influential women as witches, or more circuitously, as guilty of witch-like crimes. The escalating victimization of women during the witch craze of the sixteenth and seventeenth centuries occurred as developing scholarly ideals simultaneously sanctioned an ever-narrowing sphere of activities deemed acceptable for upper class women. The accompanying bureaucratization of Europe's monarchies during this period allowed more opportunities for men to participate in the public sphere, while constricting the role of women in governance and other areas. 307 As a result, women seen to demonstrate real power in a wide variety of forms became prime targets for politically motivated witchcraft charges.
The following examples of powerful women accused of witchcraft throughout the early modern period are pertinent to the present study because they demonstrate how the dangerous relationship between witchcraft and female power evolved after the Middle Ages ended. Each case proves that the 307 Theresa Earenfight, Queenship in Medieval Europe (New York: Palgrave MacMillan, 2013), 254. more conventional scholarly definition of the witch as a powerless victim is incomplete, if not entirely incorrect. Behind every persecuted woman described here lies a story of exercised female power that was deemed threatening enough to be recast in the public eye as witchcraft. These cases also illustrate that the targeting of women like Alice Kyteler and Joan of Arc were never isolated incidents, but markers in a larger pattern: an ongoing patriarchal design of some religious and political factions that attempted to delegitimize female agency by renaming it in terms of dark magic and witchcraft. This disturbing pattern did not ebb during the early modern period, but as these examples aim to illustrate, such cases simply grew more nuanced and ubiquitous within Western society over time.
Just over a year after Anne Boleyn's beheading in London, Lady Janet Glamis, a high-ranking Scottish noblewoman of the Douglas clan, was burned at the stake on charges of practicing witchcraft against King James V. 308 As the sister of the exiled sixth Earl of Angus, James' much-hated stepfather, Janet proved the most convenient target for the king to destroy the standing of the entire Douglas family. 309 By the sixteenth century witchcraft was the most efficient method of bringing down a powerful noblewoman, and luckily for the king Janet's past proved conducive to supporting such a charge: she had previously been accused of poisoning her first husband upon his death in 1528, an accusation that mirrors details of the earlier cases involving Alice Kyteler, Valentina Visconti, and Anne Boleyn. Although these charges were never proven, the lingering rumor was used against Janet in 1537, when she was accused of plotting her sovereign's murder by magical poisoning. 310 When evidence for Janet's supposed involvement in this witchcraft failed to materialize, however, James had her attendants arrested and tortured until confessions of their mistress' depravity could be extracted. She was promptly burned alive on the esplanade of Edinburgh Castle while her young son was forced to watch, a clear warning to any other Scottish nobles who might consider working against the interests of the king.
Political motivations echo in the 1590 arrest and execution of Elizabeth of Doberschütz, a German noblewoman executed for giving a "witch poison" to the infertile Duchess of Pomerania. As the wife of an impoverished nobleman who had risen quickly through the ranks of the ducal household, Elizabeth became a prime target for the jealousy of the more established Pomeranian courtiers in much the same manner that Valentina Visconti had been singled out by Louis of Orléans' enemies at the French court in the 1390s. 311 A group of detractors led by the nobleman Jakob von Kleist started a rumor that Melchior's wife Elizabeth, 310 Jamie Cameron, James V (London: Tuckwell, 1998), 169-181. 311 In 1575 the couple joined the service of Duke John Frederick of Pomerania, who immediately took a liking to Lord Melchior, granting him the fiefdom of Zamborst in 1578 and promoting him city captain of Neustettin. who served as an attendant to Duchess Erdmuthe, had poisoned her mistress and made her barren. In truth, Elizabeth had given Erdmuthe an herbal concoction to lower her fever after the Duchess suffered a miscarriage, but at the peak of the witch craze in the German lands dark magic seemed a logical explanation to many. 312 Von Kleist and his followers further claimed that Elizabeth had given magical poisons to the Duke himself, for only bewitchment could explain Duke John Frederick's partiality for two such lowly nobles.
Although Elizabeth and her husband were demoted from their posts and exiled to the family estate, they still enjoyed much of the wealth and comfort that service in the Pomeranian ducal household had brought them. It was a situation that Jakob von Kleist could not bear. In the late 1580s von Kleist attempted to brew his own beer for profit, an enterprise that failed miserably. The dangers faced by influential women in Europe's royal courts during the witch craze is also reflected in the case of Leonora Dori, a lady-in-waiting and 312 Witches were commonly believed to poison pregnant mothers and small children, yet another reflection of male hostility toward female control over birthing and child rearing. For the more infamous example of Anna Ebler, accused of poisoning women in labor and small children in Germany in the 1680s, see Lyndal Roper, "Witchcraft and Fantasy in Early Modern Germany," History Workshop, no. 32 (Autumn 1991): 19-43. favorite of the French queen consort Marie de Medici at the turn of the seventeenth century. Leonora suffered from bouts of severe depression and seizures, symptoms now associated with epilepsy, but considered by premodern Europeans to be signs of demonic possession. 313 Her favor with the queen granted Leonora great influence at court in spite of her poor health.
Queen Marie saw the young woman's seizures as a powerful connection to the spirit world, and thus employed Leonora to exorcise demons and practice white magic as a means of keeping evil influences at bay throughout the court. Leonora amassed a personal fortune through this unusual work for hire, and gained further influence at court from her marriage to Cocino Concini, an Italian politician in Marie's entourage who served as informal minister to the young Louis XIII upon Henri IV's assassination in 1610. 314 Leonora went so far as to accept bribes from courtiers desperate for an audience with the queen regent, selling the queen's time to the highest bidder. 315 The couple's control over access to the young king and his mother enraged much of the French court, including Louis XIII himself, who felt stifled by the overbearing guidance of his Italian minister. In 1617 Louis, egged on by his favorite, Charles d'Albret, Duke of Luynes, ordered Concini's apprehension, but royal guards murdered the Italian 313 There are similarities between the interpretation of Leonora's epilepsy as a connection to white magic and the spiritual visions of Joan of Arc. For more on the connection between mental illness and demonic possession in medieval and early modern medicine, see Rider,"Demons and Mental Disorder in Late Medieval Medicine,  when he resisted arrest. 316 The security of the French court's two most powerful women was shattered with Concini's death. The queen regent Marie de Medici was banished from court, while Leonora was arrested on charges of black magic and witchcraft. She was accused of employing the dark arts to bewitch Marie, thus manipulating the governance of the French realm and supporting the selfish ambitions of her foreign husband, and was subsequently beheaded and her body burned in July 1617. 317 Attacks on powerful women at the French royal court continued in subsequent decades. During the reign of Louis XIV, in the midst of a panic over Satanism in Paris known as the Affair of Poisons, one of the most powerful women at court was accused of practicing satanic witchcraft. In 1677 Louis' maitresse en titre, the influential Francoise-Athenais, marquise de Montespan, was accused of performing black masses in which she sacrificed infants and drank their blood as a means of retaining her beauty and youth. 318 A record of one such mass relates that Mlle. Montvoison, aged eighteen, had presented at Mme. De Montespan's mass (and at her mother's order) an infant born before term. She had it placed in a bowl. Abbe Guibourg had slaughtered it and consecrated its blood with the host… Guibourg brought another child to be sacrificed at this mass for one ecu. It had been sold him by a girl. Having first drawn its blood, he cut its throat with a knife and poured the blood into a chalice.
Then the body was taken off to another place and its heart and entrails brought back to him so that he might make another sacrifice. 319 The gruesome events related here seem difficult to imagine having secretly taken place at court under the king's very nose, but the nature of the accusations fit a centuries-old pattern of equating threatening female power with dark magic. As one of Louis' most influential mistresses, manipulating both his personal affairs and political decisions throughout most of his long reign, the marquise de Montespan garnered many enemies at the French court. She had been, after all, nicknamed "the real queen of France" at the height of her popularity with the king, who asked her advice on matters of state and even allowed her signature in place of his on some official documents. 320 Attempts to mark her as a Satanist and child murderer aimed to delegitimize her intelligence and political acumen, portraying her instead as an aging woman only concerned with maintaining her physical beauty by whatever means necessary, including swearing her allegiance to the devil. Although Louis responded to the scandal by declaring belief in witchcraft superstitious and officially outlawing witchhunting in France, he nonetheless still felt the need to distance himself from his former favorite and Francoise-Athenais was exiled to a convent for the remainder of her life. argued heatedly during the performance of a mass, leading to their dual arrest.
In retaliation for this shame, Dorothea immediately accused Sidonia of witchcraft, claiming that she employed a gypsy servant, Wolde Albrects, to seek information concerning Sidonia's future by the consultation of demons. 323 Taking into account the untimely deaths of his predecessors in the midst of any investigation into complaints against Sidonia's behavior, Duke Francis I was more than willing to believe that Sidonia might be a witch, murdering the men who attempted to stop her unruly conduct at the convent. The trial against Wolde Albrechts proceeded first, as it was easier to carry out judicial action for witchcraft against women of the lower classes. After enduring five days under torture, Wolde confessed to maleficum and having carried on sexual relations with the devil, after which she also implicated Sidonia. Upon hearing of her maid's burning, Sidnonia attempted to escape from the convent, but was captured and jailed in Stettin, where seventy-two separate charges of murder and witchcraft were brought against her. She was executed for heresy and witchcraft on September 1, 1620.
In another case from eighteenth-century Bavaria, Maria Renata Saenger von Mossau, the renowned sub-prioress of the convent of Unter-Zell, was convicted of heresy, witchcraft, and Satanism after several of the nuns under her charge began to suffer from strange seizures and convulsions which made them 323 Ibid.
"howl and snap like mad cats." 324 The Church viewed these mysterious illnesses to be the work of the devil, and while conducting an exorcism at Unter-Zell suspicious ointments and poisons were found in Maria Renata's cell. In a world that equated influential women with social instability, it was logical to suspect the leader of this convent of in fact dragging her impressionable wards into a morass of sin and evil. Under pressure, she subsequently confessed to one of the Benedictine exorcists to having practiced Satanism since the age of seven and having concocted chemical poisons since age twelve; according to her confession she had taken holy orders in 1699 for the sole purpose of creating strife amongst the Brides of Christ. 325 Although she ensured her confessor of her remorse and begged for absolution, Maria Renata was promptly turned over to the Bavarian state, whose authorities had her beheaded and burned in June 1749.
As in the case of Elizabeth of Doberschütz, where the female-dominated birthing chamber was employed as the locus in which to accuse an influential woman of wrongdoing, the male concern with reestablishing control over a female-dominated sphere, in this case the convent, is equally palpable in the downfall of Maria Renata. Female religious houses offered some women an avenue to leadership amongst their peers that was largely unattainable in the secular world, and as a result any misbehavior amongst its members could easily be attributed to the negligent or negative influence of the convent's female administration. 324 "Saenger von Massau, Maria Renata," in The Northeastern Dictionary of Women's Biography, ed. Jennifer S. Uglow, Frances Hinton, and Maggie Hendry (Boston: Northeastern University Press, 1998), 473. 325 Ibid. Although the witch craze sputtered out by the late seventeenth century, it is nonetheless incorrect to assume that the systematic victimization of women ended completely as pyres were slowly extinguished across Europe.
Independent and powerful women continued to threaten the established patriarchal order; witchcraft accusations represent only one particularly virulent means of delegitimizing female agency in the public sphere. The wide array of women targeted, and the multiplicity of charges brought against them, illustrate that the rhetoric of feminized witchcraft first promoted in the fourteenth and fifteenth centuries created an umbrella of associated behaviors and sins for which women could be found culpable. Thus throughout the height of the witch craze and even after its eventual decline it is possible to see how the late medieval feminization of witchcraft created a virtual ripple effect, impacting powerful women in an extremely wide-reaching and long-lasting manner.
Other cases of prominent women charged with witchcraft-related crimes have long gone unnoticed by many historians, at least in their direct connection to witchcraft allegations, because the women in question were never officially accused of being witches. Catherine of Braganza, queen of Charles II of England, for example, was indicted for attempting to poison her husband in the Popish Plot of 1678, charges which would have brought about her downfall had the king not intervened on his wife's behalf and refused to allow the trial to proceed. 326 Catherine had long been unpopular at court because she was a Catholic and a 326 Lilias Campbell Davidson, Catherine of Braganza: Infanta of Portugal and Queen-Consort of England (London: J. Murray, 1908), 316-319. foreigner, she had failed to give birth to an heir, and she took to wearing men's clothing as a fashion statement. 327 Her inability to bear children put her in much the same peril that had first endangered Anne Boleyn in the 1530s, and her daring dress marked her as rebellious to her natural role as a woman in much the same manner that it had for Joan of Arc hundreds of years earlier.
Ties to earlier witchcraft rhetoric can also be found in the charges leveled against Marie Antoinette during the French Revolution in 1793, who was accused, among numerous other crimes, of sexually abusing her young son. 328 While the revolutionaries attempted to distance themselves from the rhetoric or influence of the Catholic Church, ironically the description of the queen's crimes mirror details of the sexual deviancy attributed for witches by clergymen since the late medieval period. The charges only built upon the slanderous images depicting Marie Antoinette gorging herself on cake that so infamously define the profligacy and decadence of the ancien régime in France by the reign of Louis XVI. 329 Those portrayals displayed the queen in an identical fashion to the witch figure: a gluttonous woman with a voracious appetite for all things dissolute, from material luxuries to sex. Thomas Jefferson, after all, asserted that without the evil excesses of Marie Antoinette the French Revolution would never have happened. 330 In instances such as this, outright witchcraft charges were superfluous. The elements of dangerous femaleness originally explained by witchcraft rhetoric was so ingrained in European society by the eighteenth century that, while the witch craze itself may have ended, the vilification of powerful women no longer needed witchcraft charges in order to achieve an eerily similar outcome.
The long record of powerful women targeted as witches in pre-modern Europe demands a shift in the manner that historians approach witchcraft scholarship. In his seminal study Religion and the Decline of Magic, Keith Thomas posits that "witchcraft was thus generally believed to be a method of bettering one's condition when all else had failed. Like most forms of magic, it was a substitute for impotence, a remedy for anxiety and despair…. the desire for revenge, and the inaccessibility of normal agencies for achieving it, were thus the essence of the witch's predicament." 331 And yet the numerous cases presented here demonstrate that the image of the witch is much more complex than the victimized, weak female so long described by scholars. While the women portrayed in this study may seem to have been powerless in the face of witchcraft accusations, their condemnation in itself reveals an implicit narrative of female agency within a strictly patriarchal society. Socially prominent women proved easy targets for witchcraft charges precisely because they exerted a seemingly unnatural influence over male-gendered spaces like governance, 330 Ibid., 275. 331 Thomas,Religion and the Decline of Magic,522. commerce, religion, or warfare. Politically motivated witchcraft accusations sought to restore a natural arrangement of gender roles that uncontrolled female authority was seen to have inverted. By following accusations against socially prominent women back to their source, scholars can find a surprising amount of power amongst women usually characterized only as tragic victims.
In following that course of action, this study has aimed to heed the voices of remarkable women whose accomplishments have long been overshadowed by their oppression, and by the unremitting passage of time.