The Malleus Maleficarum

by The Malleus Maleficarum (lit)

  We know a stranger in the diocese of Augsburg, who before he was forty-four years old lost all his horses in succession through witchcraft. His wife, being afflicted with weariness by reason of this, consulted with witches, and after following their counsels, unwholesome as they were, all the horses which he bought after that (for he was a carrier) were preserved from witchcraft.

  And how many women have complained to us in our capacity of Inquisitors, that when their cows have been injured by being deprived of their milk, or in any other way, they have consulted with suspected witches, and even been given remedies by them, on condition that they would promise something to some spirit; and when they asked what they would have to promise, the witches answered that it was only a small thing, that they should agree to execute the instructions of that master with regard to certain observances during the Holy Offices of the Church, or to observe some silent reservations in their confessions to priests.

  Here it is to be noted that, as has already been hinted, this iniquity has small and scant beginnings, as that of the time of the elevation of the Body of Christ they spit on the ground, or shut their eyes, or mutter some vain words. We know a woman who yet lives, protected by the secular law, who, when the priest at the celebration of the Mass blesses the people, saying, Dominus uobiscum, always adds to herself these words in the vulgar tongue Kehr mir die Zung im Arss umb. Or they even say some such thing at confession after they have received absolution, or do not confess everything, especially mortal sins, and so by slow degrees are led to a total abnegation of the Faith, and to the abominable profession of sacrilege.

  This, or something like it, is the method which witches use towards honest matrons who are little given to carnal vices but concerned for worldly profit. But towards young girls, more given to bodily lusts and pleasures, they observe a different method, working through their carnal desires and the pleasures of the flesh.

  Here it is to be noted that the devil is more eager and keen to tempt the good than the wicked, although in actual practice he tempts the wicked more than the good, because more aptitude for being tempted is found in the wicked than in the good. Therefore the devil tries all the harder to seduce all the more saintly virgins and girls; and there is reason in this, besides many examples of it.

  For since he already possesses the wicked, but not the good, he tries the harder to seduce into his power the good whom he does not, than the wicked whom he does, possess. Similarly any earthly prince takes up arms against those who do not acknowledge his rule rather than those who do not oppose him.

  And here is an example. Two witches were burned in Ratisbon, as we shall tell later where we treat of their methods of raising tempests. And one of them, who was a bath-woman, had confessed among other things the following: that she had suffered much injury from the devil for this reason. There was a certain devout virgin, the daughter of a very rich man whom there is no need to name, since the girl is now dead in the disposition of Divine mercy, and we would not that his thought should be perverted by evil; and the witch was ordered to seduce her by inviting her to her house on some Feast Day, in order that the devil himself, in the form of a young man, might speak with her. And although she had tried very often to accomplish this, yet whenever she had spoken to the young girl, she had protected herself with the sign of the Holy Cross. And no one can doubt that she did this at the instigation of a holy Angel, to repel the works of the devil.

  Another virgin living in the diocese of Strasburg confessed to one of us that she was alone on a certain Sunday in her father's house, when an old woman of that town came to visit here and, among other scurrilous words, made the following proposition; that, if she liked, she would take her to a place where there were some young men unknown to all the townsmen. And when, said the virgin, I consented, and followed her to her house, the old woman said, See, we go upstairs to an upper room where the young men are; but take care not to make the sign of the Cross. I gave her my promise not to do so, and as she was going up before me and I was going up the stairs, I secretly crossed myself. At the top of the stairs, when we were both standing outside the room, the hag turned angrily upon me with a horrible countenance, and looking at me said, Curse you! Why did you cross yourself? Go away from here. Depart in the name of the devil. And so I returned unharmed to my home.

  It can be seen from this how craftily that old enemy labours in the seduction of souls. For it was in this way that the bath-woman whom we have mentioned, and who was burned, confessed that she had been seduced by some old women. A different method, however, was used in the case of her companion witch, who had met the devil in human form on the road while she herself was going to visit her lover for the purpose of fornication. And when the Incubus devil had seen her, and has asked her whether she recognized him, and she had said that she did not, he had answered" I am the devil; and if you wish, I will always be ready at your pleasure, and will not fail you in any necessity. And when she had consented, she continued for eighteen years, up to the end of her life, to practise diabolical filthiness with him, together with a total abnegation of the Faith as a necessary condition.

  There is also a third method of temptation through the way of sadness and poverty. For when girls have been corrupted, and have been scorned by their lovers after they have immodestly copulated with them in the hope and promise of marriage with them, and have found themselves disappointed in all their hopes and everywhere despised, they turn to the help and protection of devils; either for the sake of vengeance by bewitching those lovers or the wives they have married, or for the sake of giving themselves up to every sort of lechery. Alas! experience tells us that there is no number to such girls, and consequently the witches that spring from this class are innumerable. Let us give a few out of many examples.

  There is a place in the diocese of Brixen where a young man deposed the following facts concerning the bewitchment of his wife.

  In the time of my youth I loved a girl who importuned me to marry her; but I refused her and married another girl from another country. But wishing for friendship's sake to please her, I invited her to the wedding. She came, and while the other honest women were wishing us luck and offering gifts, she raised her hand and, in the hearing of the other women who were standing round, said, You will have few days of health after to-day. My bride was frightened, since she did not know her (for, as I have said, I had married her from another country), and asked the bystanders who she was who had threatened her in that way; and they said that she was a loose and vagrom woman. None the less, it happened just as she had said. For after a few days my wife was so bewitched that she lost the use of all her limbs, and even now, after ten years, the effects of witchcraft can be seen on her body.

  If we were to collect all the similar instances which have occurred in one town of that diocese, it would take a whole book; but they are written and preserved at the house of the Bishop of Brixen, who still lives to testify to their truth, astounding and unheard-of though they are.

  But we must not pass over in silence one unheard-of and astonishing instance. A certain high-born Count in the ward of Westerich, in the diocese of Strasburg, married a noble girl of equal birth; but after he had celebrated the wedding, he was for three years unable to know her carnally, on account, as the event proved, of a certain charm which prevented him. In great anxiety, and not knowing what to do, he called loudly on the Saints of God. It happened that he went to the State of Metz to negotiate some business; and while he was talking about the streets and squares of the city, attended by his servants and domiciles, he met a certain women who had formerly been his mistress. Seeing her, and not at all thinking of the spell that was on him, he spontaneously addressed her kindly for the sake of their old friendship, asking her how she did, and whether she was well. And she, seeing the Count's gentleness, in her turn asked very particularly after his health and affairs; and when he answered that he was well, and that everything prospered with him, she was astonished and was silent for a time. The Count
, seeing her thus astonished, again spoke kindly to her, inviting her to converse with him. So she inquired after his wife, and received a similar reply, that she was in all respects well. Then she asked if he had any children; and the Count said he had three sons, one born in each year. At that she was more astonished, and was again silent for a while. And the Count asked her, Why, my dear, do you make such careful inquiries? I am sure that you congratulate my on my happiness. Then she answered, Certainly I congratulate you; but curse that old woman who said she would bewitch your body so that you could not have connexion with your wife! And in proof of this, there is a pot in the well in the middle of your yard containing certain objects evilly bewitched, and this was placed there in order that, as long as its contents were preserved intact, for so long you would be unable to cohabit. But see! it is all in vain, and I am glad, etc. On his return home the Count did not delay to have the well drained; and, finding the pot, burned its contents and all, whereupon he immediately recovered the virility which he had lost. Wherefore the Countess again invited all the nobility to a fresh wedding celebration, saying that she was now the Lady of that castle and estate, after having for so long remained a virgin. For the sake of the Count's reputation it is not expedient to name that castle and estate; but we have related this story in order that the truth of the matter may be known, to bring so great a crime into open detestation.

  From this it is clear that witches use various methods to increase their numbers. For the above-mentioned woman, because she had been supplanted by the Count's wife, case that spell upon the Count with the help of another witches; and this is how one witchcraft brings innumerable others in its train.

  PART II, QUESTION I.

  CHAPTER II

  The method by which they profess their sacrilege through an open pact of fidelity to devils varies according to the several practices to which different witches are addicted. And to understand this it first must be noted that there are, as was shown in the First Part of this treatise, three kinds of witches; namely, those who injure but cannot cure; those who cure but, through some strange pact with the devil, cannot injure; and those who both injure and cure. And among those who injure, one class in particular stands out, which can perform every sort of witchcraft and spell, comprehending all that all the others individually can do. Wherefore, if we describe the method of profession in their case, it will suffice also for all the other kinds. And this class is made up of those who, against every instinct of human or animal nature, are in the habit of eating and devouring the children of their own species.

  And this is the most powerful class of witches, who practise innumerable other harms also. For they raise hailstorms and hurtful tempests and lightnings; cause sterility in men and animals; offer to devils, or otherwise kill, the children whom they do not devour. But these are only the children who have not been re-born by baptism at the font, for they cannot devour those who have been baptized, nor any without God's permission. They can also, before the eyes of their parents, and when no one is in sight, throw into the water children walking by the water side; they make horses go mad under their riders; they can transport themselves from place to place through the air, either in body or in imagination; they can affect Judges and Magistrates so that they cannot hurt them; they can cause themselves and other to keep silence under torture; they can bring about a great trembling in the hands and horror in the minds of those who would arrest them; they can show to others occult things and certain future events, by the information of devils, though this may sometimes have a natural cause (see the question: Whether devils can foretell the future, in the Second Book of Sentences); they can see absent things as if they were present; they can turn the minds of men to inordinate love or hatred; they can at times strike whom they will with lightning, and even kill some men and animals; they can make of no effect the generative desires, and even the power of copulation, cause abortion, kill infants in the mother's womb by a mere exterior touch; they can at time bewitch men and animals with a mere look, without touching them, and cause death; they dedicate their own children to devils; and in short, as has been said, they can cause all the plagues which other witches can only cause in part, that is, when the Justice of God permits such things to be. All these things this most powerful of all classes of witches can do, but they cannot undo them.

  But it is common to all of them to practise carnal copulation with devils; therefore, if we show the method used by this chief class in their profession of their sacrilege, anyone may easily understand the method of the other classes.

  There were such witches lately, thirty years ago, in the district of Savoy, towards the State of Berne, as Nider tells in his Formicarius. And there are now some in the country of Lombardy, in the domains of the Duke of Austria, where the Inquisitor of Como, as we told in the former Part, caused forty-one witches to be burned in one year; and he was fifty-five years old, and still continues to labour in the Inquisition.

  Now the method of profession is twofold. One is a solemn ceremony, like a solemn vow. The other is private, and can be made to the devil at any hour alone. The first method is when witches meet together in the conclave on a set day, and the devil appears to them in the assumed body of a man, and urges them to keep faith with him, promising them worldly prosperity and length of life; and they recommend a novice to his acceptance. And the devil asks whether she will abjure the Faith, and forsake the holy Christian religion and the worship of the Anomalous Woman (for so they call the Most Blessed Virgin MARY), and never venerate the Sacraments; and if he finds the novice or disciple willing, then the devil stretches out his hand, and so does the novice, and she swears with upraised hand to keep that covenant. And when this is done, the devil at once adds that this is not enough; and when the disciple asks what more must be done, the devil demands the following oath of homage to himself: that she give herself to him, body and soul, for ever, and do her utmost to bring others of both sexes into his power. He adds, finally, that she is to make certain unguents from the bones and limbs of children, especially those who have been baptized; by all which means she will be able to fulfil all her wishes with his help.

  We Inquisitors had credible experience of this method in the town of Breisach in the diocese of Basel, receiving full information from a young girl witch who had been converted, whose aunt also had been burned in the diocese of Strasburg. And she added that she had become a witch by the method in which her aunt had first tried to seduce her.

  For one day her aunt ordered her to go upstairs with her, and at her command to go into a room where she found fifteen young men clothed in green garments after the manner of German knights. And her aunt said to her: Choose whom you wish from these young men, and he will take you for his wife. And when she said she did not wish or any of them, she was sorely beaten and at last consented, and was initiated according to the aforesaid ceremony. She said also that she was often transported by night with her aunt over vast distances, even from Strasburg to Cologne.

  This is she who occasioned our inquiry in the First Part into the question whether witches are truly and bodily transported by devils from place to place: and this was on account of the words of the Canon (6, q. 5, Episcopi), which seem to imply that they are only so carried in imagination; whereas they are at times actually and bodily transported.

  For when she was asked whether it was only in imagination and phantastically that they so rode, through an illusion of devils, she answered that they did so in both ways; according to the truth which we shall declare later of the manner in which they are transferred from place to place. She said also that the greatest injuries were inflicted by midwives, because they were under an obligation to kill or offer to devils as many children as possible; and that she had been severely beaten by her aunt because she had opened a secret pot and found the heads of a great many children. And much more she told us, having first, as was proper, taken an oath to speak the truth.

  And he account of the method of professing the devil's faith u
ndoubtedly agrees with what has been written by that most eminent Doctor, John Nider, who even in our times has written very illuminatingly; and it may be especially remarked that he tells of the following which he had from an Inquisitor of the diocese of Edua, who held many inquisitions on witches in that diocese, and caused many to be burned.

  For he says that this Inquisitor told him that in the Duchy of Lausanne certain witches had cooked and eaten their own children, and that the following was the method in which they became initiated into such practices. The witches met together and, by their art, summoned a devil in the form of a man, to whom the novice was compelled to swear to deny the Christian religion, never to adore the Eucharist, and to tread the Cross underfoot whenever she could do so secretly.

  Here is another example from the same source. There was lately a general report, brought to the notice of Peter the Judge in Boltingen, that thirteen infants had been devoured in the State of Berne; and the public justice exacted full vengeance on the murderers. And when Peter asked one of the captive witches in what manner they ate children, she replied: This is the manner of it. We set our snares chiefly for unbaptized children, and even for those that have been baptized, especially when they have not been protected by the sign of the Cross and prayers (Reader, notice that, at the devil's command, they take the unbaptized chiefly, in order that they may not be baptized), and with our spells we kill them in their cradles or even when they are sleeping by their parents' side, in such a way that they afterwards are thought to have been overlain or to have died some other natural death. Then we secretly take them from their graves, and cook them in a cauldron, until the whole flesh comes away from the bones to make a soup which may easily be drunk. Of the more solid matter we make an unguent which is of virtue to help us in our arts and pleasures and our transportations; and with the liquid we fill a flask or skin, whoever drinks from which, with the addition of a few other ceremonies, immediately acquires much knowledge and becomes a leader in our sect.