Malleus Maleficarum Part 2

Question 1 - Chapter XVI

Of Three Ways in which Men and Women may be Discovered to be Addicted to Witchcraft: Divided into Three Heads: and First of the Witchcraft of Archers.

        For our present purpose the last class of witchcraft is that which is practised in three forms by men; and first we must consider the seven deadly and horrible crimes which are committed by wizards who are archers. For first, on the Sacred Day of the Passion of Our Lord, that is to say, on Good Friday, as it is called, during the solemnization of the Mass of the Presanctified they shoot with arrows, as at a target, at the most sacred image of the Crucifix. Oh, the cruelty and injury to the Saviour! Secondly, though there is some doubt whether they have to utter a verbal form of apostasy to the devil in addition to that apostasy of deed, yet whether it be so or not, no greater injury to the Faith can be done by a Christian. For it is certain that, if such things were done by an infidel, they would be of no efficacy; for no such easy method of gratifying their hostility to the Faith is granted to them. Therefore these wretches ought to consider the truth and power of the Catholic Faith, for the confirmation of which God justly permits such crimes.
        Thirdly, such an archer has to shoot three or four arrows in this way, and as a consequence he is able to kill on any day just the same number of men. Fourthly, they have the following assurance from the devil; that though they must first actually set eyes on the man they wish to kill, and must bend their whole will on killing him, yet it matter not where the man may shut himself up, for he cannot be protected, but the arrows which have been shot will be carried and struck into him by the devil.
        Fifthly, they can shoot an arrow with such precision as to shoot a penny from a person's head without hurting his head, and they can continue to do this indefinitely. Sixthly, in order to gain this power they have to offer homage of body and soul to the devil. We shall give some instances of this sort of practice.
        For a certain prince of the Rhineland, named Eberhard Longbeard because he let his beard grow, had, before he was sixty years old, acquired for himself some of the Imperial territory, and was besieging a certain castle named Lendenbrunnen because of the raids which were made by the men of the castle. And he had in his company a wizard of this sort, named Puncker, who so molested the men of the castle that he killed them all in succession with his arrows, except one. And this is how he proceeded. Whenever he had looked at a man, it did not matter where that man went to or hid himself, he had only to loose an arrow and that man was mortally wounded and killed; and he was able to shoot three such arrows every day because he had shot three arrows at the image of the Saviour. It is probable that the devil favours the number three more than any other, because it represents an effective denial of the Holy Trinity. But after he had shot those three arrows, he could only shoot with the same uncertainty as other men. At last one of the men of the castle called out to him mockingly, "Puncker, will you not at least spare the ring which hangs in the gate?" And he answered from outside in the night, "No; I shall take it away on the day that the castle is captured." And he fulfilled his promise: for when, as has been said, all were killed except one, and the castle had been taken, he took that ring and hung it in his own house at Rorbach in the diocese of Worms, where it can be seen hanging to this day. But afterwards he was one night killed with their spades by some peasants whom he had injured, and he perished in his sins.
        It is told also of this man, that a very eminent person wished to have proof of his skill, and for a test placed his little son before the target with a penny on his cap, and ordered him to shoot the penny away without removing the cap. The wizard said that he would do it, but with reluctance, not being sure whether the devil was seducing him to his death. But, yielding to the persuasions of the prince, he placed one arrow in readiness in the cord which was slung over his should, fitted another to his bow, and shot the penny from the cap without hurting the boy. Seeing this, the prince asked him why he had placed the arrow in that cord; and he answered: "If I had been deceived by the devil and had killed my son, since I should have had to die I would quickly have shot you with the other arrow to avenge my death."
        And though such wickedness is permitted by God for the proving and chastisement of the faithful, nevertheless more powerful miracles are performed by the Saviour's mercy for the strengthening and glory of the Faith.
        For in the diocese of Constance, near the castle of Hohenzorn and a convent of nuns, there is a newly-built church where may be seen an image of Our Saviour pierced with an arrow and bleeding. And the truth of this miracle is shown as follows. A miserable wretch who wished to be assured by the devil of having three or four arrows with which he could, in the manner we have told, kill whom he pleased, shot and pierced with an arrow (just as it is still seen) a certain Crucifix at a crossroad; and when it miraculously began to bleed, the wretch was stuck motionless in his steps by Divine power. And when he was asked by a passer-by why he stood fixed there, he shook his head, and trembling in his arms and his hands, in which he held the bow, and all over his body, could answer nothing. So the other looked about him, and saw the Crucifix with the arrow and the blood, and said: "You villain, you have pierced the image of Our Lord!" And calling some others, he told them to see that he did not escape (although, as has been said, he could not move), and ran to the castle and told what had happened. And they came down and found the wretched man in the same place; and when they had questioned him, and he had confessed his crime, he was removed from that district by public justice, and suffered a miserable death in merited expiation of his deeds.
        But, alas! how horrible it is to think that human perversity is not afraid to countenance such crimes. For it is said that in the halls of the great such men are maintained to glory in their crimes in open contempt of the Faith, to the heavy offence of the Divine Majesty, and in scorn of Our Redeemer; and are permitted to boast of their deeds.
        Wherefore such protectors, defenders and patrons are to be judged not only heretics, but even apostates from the Faith, and are to be punished in the manner that will be told. And this is the seventh deadly sin of these wizards. For first they are by very law excommunicated; and if the patrons are clerics they are degraded and deprived of all office and benefit, nor can they be restored except by a special indulgence from the Apostolic See. Also, if after their proscription such protectors remain obstinate in their excommunication for the period of a year, they are to be condemned as heretics.
        This is in accordance with the Canon Law; for, in Book VI, it touches on the question of direct or indirect interference with the proceedings of Diocesans and Inquisitors in the cause of the Faith, and mentions the aforesaid punishment to be inflicted after a year. For it say: We forbid any interference from Potentates, temporal Lords and Rulers, and their Officials, etc. Anyone may refer to the chapter.
        And further, that witches and their protectors are by very law to be excommunicated is shown in the Canon of the suppressing of the heresy of witchcraft; especially where it says: We excommunicate and anathematize all heretics, Catharists, Sectaries . . . and others, by whatever names they are known, etc. And with these it includes all their sympathizers and protectors, and others; saying later on: Also we excommunicate all followers, protectors, defenders and patrons of such heretics.
        The Canon Law prescribes various penalties which are incurred within the space of a year by such heretics, whether laymen or clerics, where it says: We place under the ban of excommunication all their protectors, patrons and defenders, so that when any such has been so sentenced and has scorned to recant his heresy, within a year from that time he shall be considered an outlaw, and shall not be admitted to any office or council, nor be able to vote in the election of such officers, nor be allowed free opportunity of giving evidence; he shall not succeed to any inheritance, and no one shall be held responsible for any business transaction with him. If he be a judge, his judgement shall not stand, nor shall any case be brought to his hearing. If he be an advocate, he shall not be allowed to plead. If he be a notary, no instrument drawn up by him shall have any weight, but is to be condemned together with its condemned author; and similar penalties are decreed for the holders of other offices. But if he be a cleric, he is to be degraded from all office and benefice; for, his guilt being the greater, it is more heavily avenged. And if any such, after they have been marked down by the Church, contemptuously try to ignore their punishment, the sentence of excommunication is to be rigorously applied to them to the extreme limits of vengeance. And the clergy shall not administer the Sacraments of the Church to such heretics, nor presume to give them Christian burial, nor accept their alms and oblations, on pain of being deprived of their office, to which they can in no way be restored without a special indulgence from the Apostolic See.
        There are, finally, many other penalties incurred by such heretics even when they do not persist in their obstinacy for a year, and also by their children and grandchildren: for they can be degraded by a Bishop or by an Inquisitor, declared deprived of all titles, possessions, honours and ecclesiastical benefits, in fine of all public offices whatsoever. But this is only when they are persistently and obstinately impenitent. Also their sons to the second generation may be disqualified and unable to obtain either ecclesiastical preferment or public office; but this is to be understood only of the descendants on the father's side, and not on the mother's, and only of those who are impenitent. Also all their followers, protectors, fautors and patrons shall be denied all right of petition or appeal; and this is explained as meaning that, after a verdict has been returned that they are such heretics, then can they make no appeal before their sentence, however much they may have been in any respect ill-used or treated with undue severity. Much more could be adduced in support of our standpoint, but this is sufficient.
        Now for the better understanding of what has been said, some few points are to be discussed. And first, if a prince or secular potentate employ such a wizard as we have described for the destruction of some castle in a just war, and with his help crushes the tyranny of wicked men; is his whole army to be considered as protectors and patrons of that wizard, and to be subjected to the penalties we have mentioned? The answer seems to be that the rigour of justice must be tempered on account of their numbers. For the leader, with his counsellors and advisers, must be considered to have aided and abetted such witchcraft, and they are by law implicated in the aforesaid penalties when, after being warned by their spiritual advisers, they have persisted in their bad course; and then they are to be judged protectors and patrons, and are to be punished. But the rest of the army, since they have no part in their leaders' council, but are simply prepared to risk their lives in defence of their country, although they may view with approval the feats of the wizard, nevertheless escape the sentence of excommunication; but they must in their confession acknowledge the guilt of the wizard, and in their absolution by the confessor must receive a solemn warning to hold all such practices for ever in detestation, and as far as they are able drive from their land all such wizards.
        It may be asked by whom such princes are to be absolved when they come to their senses, whether by their own spiritual advisers or by the Inquisitors? We answer that, if they repent, they may be absolved either by their spiritual advisers, or by the Inquisitors. This is provided in the Canon Law concerning the proceedings to be taken, in the fear of God and as a warning to men, against heretics, their followers, protectors, patrons and fautors, as also against those who are accused or suspected of heresy. But if any of the above, forswearing his former lapse into heresy, wish to return to the unity of the Church, he may receive the benefit of absolution provided by Holy Church.
        A prince, or any other, may be said to have returned to his senses when he has delivered up the wizard to be punished for his offences against the Creator; when he has banished from his dominions all who have been found guilty of witchcraft or heresy; when he is truly penitent for the past; and when, as becomes a Catholic prince, he is firmly determined in his mind not to show any favour to any other such wizard.