Malleus maleficarum / translated with an introduction, bibliography and notes by Montague Summers.

  • Heinrich Kramer
Date:
1948
Catalogue details

Licence: Public Domain Mark

Credit: Malleus maleficarum / translated with an introduction, bibliography and notes by Montague Summers. Source: Wellcome Collection.

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    forms some astonishing operation, and this is often the first category in order. But the category under which sorcerers come is called the category of Sorcerers. And inasmuch as these persons differ greatly one from another, it would not be correct that they should not be comprised in that species under which so many others are confined : Where¬ fore, since the Canon makes explicit mention of certain women, but does not in so many words speak of witches; therefore they are entirely wrong who 1 understand the Canon only to speak of imaginary voyages and goings to and fro in the body and who wish to reduce every kind of superstition to this illusion : for as those women are trans¬ ported in their imagination, so are witches actually and bodily trans- ported. And he who wishes to argue jj fironi this Canon that the effects of j witchcraft, the infliction of disease or 1 any sickness, are purely imaginary, utterly mistakes the tenor of the Canon, and errs most grossly. Further, it is to be observed that those who, whilst they allow the two extremes, that is to say, some operation of the devil and the effect, a sensible disease, to be actual and real, at the same time deny that any instrument is the means thereof; that is to say, they deny that any witch could have participated in such a cause and effect, these, I say, err most gravely: for, in philosophy, the mean must always partake of the nature of the two extremes. Moreover it is useless to argue that any result of witchcraft may be a phantasy and unreal, because such a phantasy cannot be procured without resort to the power of the devil, and it is necessary that there should be made a contract with the devil, by which con¬ tract the witch truly and actually binds herself to be the servant of the devil and devotes herself to the devil, and this is not done -in any dream or under any illusion, but she herself bodily and truly co-operates with, and conjoins herself to, the devil. For this indeed is the end of all witchcraft; whether it be the casting of spells by a look or by a formula of words or by some other charm, it is all of the devil, as will be made clear in the following question. In truth, if anyone cares to read the words of the Canon, there are four points which must particularly strike him. And the first point is this: It is absolutely incumbent upon all crea¬ tures and Priests, and upon all who have the cure of souls, to teach their flocks that there is one, only, true God, and that to none other in Heaven or earth may worship be given. The second point is this, that although these women imagine they are riding (as they think and say) with Diana or with Herodias, in truth they are riding with the devil, j who calls himself by some such heathen name and throws a glamour before their eyes. And the third point is this, that the act of riding abroad may be merely illusory, since the devil has extra¬ ordinary power over the minds of those who have given themselves up to him, so that what they do in pure imagina¬ tion, they believe they have actually and really done in the body. And the fourth point is this: Witches have made a compact to obey the devil in all things, wherefore that the words of the Canon should be extended to include and comprise every act of witchcraft is absurd, since witches do much more than these women, and witches actually are of a very different kind. Whether witches by their magic arts are actually and bodily transported from place to place, or whether this merely happens in imagination, as is the case with regard to those women who are called Pythons, will be dealt with later in this work, and we shall also discuss how they are conveyed. So now we have explained two errors at least, and we have arrived at a clear understanding of the sense of the Canon. Moreover, a third error, which mis¬ taking the words of the Canon says that all magic arts are illusions, may be corrected from the very words of the Canon itself. For inasmuch as it says that he who believes any creature can be made or transformed for the better or the worse, or metamorphosed into some other species or likeness, save it be by the Creator of all things Him¬ self, etc. ... he is worse than an infidel. These three propositions, if they are thus understood as they might appear on the bare face of them, are clean contrary to the sense of Holy Scripture and the commentaries of the doctors of the Church. For the follow- t ing Canon clearly says that creatures can be made by witches, although they j
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