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Malleus Maleficarum Part 2

Chapter II

Of the Way whereby a Formal Pact with Evil is made.

        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 undoubtedly 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.”
        Here is another very clear and distinct example. A young man and his wife, both witches, were imprisoned in Berne; and the man, shut up by himself apart from her in a separate tower, said: “If I could obtain pardon for my sins, I would willingly declare all that I know about witchcraft; for I see that I ought to die.” And when he was told by the learned clerks who were there that he could obtain complete pardon if he truly repented, he joyfully resigned himself to death, and laid bare the method by which he had first been infected with his heresy. “The following,” he said, “is the manner in which I was seduced. It is first necessary that, on a Sunday before the consecration of Holy Water, the novice should enter the church with the masters, and there in their presence deny Christ, his Faith, baptism, and the whole Church. And then he must pay homage to the Little Master, for so and not otherwise do they call the devil.” Here it is to be noted that this method agrees with those that have been recounted; for it is immaterial whether the devil is himself present or not, when homage is offered to him. For this he does in his cunning, perceiving the temperament of the novice, who might be frightened by his actual presence into retracting his vows, whereas he would be more easily persuaded to consent by those who are known to him. And therefore they call him the Little Master when he is absent, that through seeming disparagement of his Master the novice may feel less fear. “And then he drinks from the skin, which has been mentioned, and immediately feels within himself a knowledge of all our arts and an understanding of our rites and ceremonies. And in this manner was I seduced. But I believe my wife to be so obstinate that she would rather go straight to the fire than confess the smallest part of the truth; but, alas! we are both guilty.” And as the young man said, so it happened in every respect. For the young man confessed and was seen to die in the greatest contrition; but the wife, though convicted by witnesses, would not confess any of the truth, either under torture or in death itself; but when the fire had been prepared by the gaoler, cursed him in the most terrible words, and so was burned. And from these examples their method of initiation in solemn conclave is made clear.
        The other private method is variously performed. For sometimes when men or women have been involved in some bodily or temporal affliction, the devil comes to them speaking to them in person, and at times speaking to them through the mouth of someone else; and he promises that, if they will agree to his counsels, he will do for them whatever they wish. But he starts from small things, as was said in the first chapter, and leads gradually to the bigger things. We could mention many examples which have come to our knowledge in the Inquisition, but, since this matter presents no difficulty, it can briefly be included with the previous matter.
A Few Points are to be Noticed in the Explanation of their Oath of Homage.
        Now there are certain points to be noted concerning the homage which the devil exacts, as, namely, for what reason and in what different ways he does this. It is obvious that his principal motive is to offer the greater offence to the Divine Majesty by usurping to himself a creature dedicated to God, and thus more certainly to ensure his disciple's future damnation, which is his chief object. Nevertheless, it is often found by us that he has received such homage for a fixed term of years at the time of the profession of perfidy; and sometimes he exacts the profession only, postponing the homage to a later day.
        And let us declare that the profession consists in a total or partial abnegation of the Faith: total, as has been said before, when the Faith is entirely abjured; partial, when the original pact makes it incumbent on the witch to observe certain ceremonies in opposition to the decrees of the Church, such as fasting on Sundays, eating meat on Fridays, concealing certain crimes at confession, or some such profane thing. But let us declare that homage consists in the surrender of body and soul.
        And we can assign four reasons why the devil requires the practice of such things. For we showed in the First Part of this treatise, when we examined whether devils could turn the minds of men to love or hatred, that they cannot enter the inner thoughts of the heart, since this belongs to God alone. But the devil can arrive at a knowledge of men's thoughts by conjecture, as will be shown later. Therefore, if that cunning enemy sees that a novice will be hard to persuade, he approaches her gently, exacting only small things that he may gradually lead her to greater things.
        Secondly, it must be believed that there is some diversity among those who deny the Faith, since some do so with their lips but not in their heart, and some both with their lips and in their heart. Therefore the devil, wishing to know whether their profession comes from the heart as well as from the lips, sets them a certain period, so that he may understand their minds from their works and behaviour.
        Thirdly, if after the lapse of a set time he find that she is less willing to perform certain practices, and is bound to him only by word but not in her heart, he presumes that the Divine Mercy has given her the guardianship of a good Angel, which he knows to be of great power. Then he casts her off, and tries to expose her to temporal afflictions, so that he gain some profit from her despair.
Next: Chapter III
How they are Transported from Place to Place.