We must not omit to mention the injuries done to children by witch midwives, first by killing them, and secondly by blasphemously offering them to devils. In the diocese of Strasburg and in the town of Zabern there is an honest woman very devoted to the Blessed Virgin MARY, who tells the following experience of hers to all the guests that come to the tavern which she keeps, known by the sign of the Black Eagle.
I was, she says, pregnant by my lawful husband, now dead, and as my time approached, a certain midwife importuned me to engage her to assist at the birth of my child. But I knew her bad reputation, and although I had decided to engage another woman, pretended with conciliatory words to agree to her request. But when the pains came upon me, and I had brought in another midwife, the first one was very angry, and hardly a week later came into my room one night with two other women, and approached the bed where I was lying. And when I tried to call my husband, who was sleeping in another room, all the use was taken away from my limbs and tongue, so that except for seeing and hearing I could not move a muscle. And the witch, standing between the other two, said: See! this vile woman, who would not take me for her midwife, shall not win through unpunished. The other two standing be her pleaded for me, saying: She has never harmed any of us. But the witch added: Because she has offended me I am going to put something into her entrails; but, to please you, she shall not feel any pain for half a year, but after that time she shall be tortured enough. So she came up and touched my belly with her hands; and it seemed to me that she took out my entrails, and put in something which, however, I could not see. And when they had gone away, and I had recovered my power of speech, I called my husband as soon as possible, and told him what had happened. But he put it down to pregnancy, and said: You pregnant women are always suffering from fancies and delusions. And when he would by no means believe me, I replied: I have been given six months' grace, and if, after that time, no torment comes to me, I shall believe you.
She related this to her son, a cleric who was then Archdeacon of the district, and who came to visit her on the same day. And what happened? When exactly six months had passed, such a terrible pain came into her belly that she could not help disturbing everybody with her cries day and night. And because, as has been said, she was most devout to the Virgin, the Queen of Mercy, she fasted with bread and water every Saturday, so that she believed that she was delivered by Her intercession. For one day, when she wanted to perform an action of nature, all those unclean things fell from her body; and she called her husband and son, and said: Are those fancies? Did I not say that after a half a year the truth would be known? Or who ever saw me ear thorns, bones, and even bits of wood? For there were brambles as long as a palm, as well as a quantity of other things.
Moreover (as was said in the First Part of the work), it was shown by the confession of the servant, who was brought to judgement at Breisach, that the greatest injuries to the Faith as regards the heresy of witches are done by midwives; and this is made clearer than daylight itself by the confessions of some who were afterwards burned.
For in the diocese of Basel at the town of Dann, a witch who was burned confessed that she had killed more than forty children, by sticking a needle through the crowns of their heads into their brains, as they came out from the womb.
Finally, another woman in the diocese of Strasburg confessed that she had killed more children than she could count. And she was caught in this way. She had been called from one town to another to act as midwife to a certain woman, and, having performed her office, was going back home. But as she went out of the town gate, the arm of a newly born child fell out of the cloak she had wrapped around her, in whose folds the arm had been concealed. This was seen by those who were sitting in the gateway, and when she had gone on, they picked up from the ground what they took to be a piece of meat; but when they looked more closely and saw that it was not a piece of meat, but recognized it by its fingers as a child's arm, they reported it to the magistrates, and it was found that a child had died before baptism, lacking an arm. So the witch was taken and questioned, and confessed the crime, and that she had, as has been said, killed more children than she could count.
Now the reason for such practices is as follows: It is to be presumed that witches are compelled to do such things at the command of evil spirits, and sometimes against their own wills. For the devil knows that, because of the pain of loss, or original sin, such children are debarred from entering the Kingdom of Heaven. And by this means the Last Judgement is delayed, when the devils will be condemned to eternal torture; since the number of the elect os more slowly completed, on the fulfilment of which the world will be consumed. And also, as has already been shown, witches are taught by the devil to confect from the limbs of such children an unguent which is very useful for their spells.
But in order to bring so great a sin into utter detestation, we must not pass over in silence the following horrible crime. For when they do not kill the child, they blasphemously offer it to the devil in this manner. As soon as the child is born, the midwife, if the mother herself is not a witch, carries it out of the room on the pretext of warming it, raises it up, and offers it to the Prince of Devils, that is Lucifer, and to all the devils. And this is done by the kitchen fire.
A certain man relates that he noticed that his wife, when her time came to give birth, against the usual custom of women in childbirth, did not allow any woman to approach the bed except her own daughter, who acted as midwife. Wishing to know the reason for this, he hid himself in the house and saw the whole order of the sacrilege and dedication to the devil, as it has been described. He saw also, as it seemed to him, that without any human support, but by the power of the devil, the child was climbing up the chain by which the cooking-pots were suspended. In great consternation both at the terrible words of the invocation of the devils, and at the other iniquitous ceremonies, he strongly insisted that the child should be baptized immediately. While it was being carried to the next village, where there was a church, and when they had to cross a bridge over a certain river, he drew his sword and ran at his daughter, who was carrying the child, saying in the hearing of two others who were with them: You shall not carry the child over the bridge; for either it must cross the bridge by itself, or you shall be drowned in the river. The daughter was terrified and, together with the other women in company, asked him if he were in his right mind (for he had hidden what had happened from all the others except the two men who were with him). Then he answered: You vile drab, by your magic arts you made the child climb the chain in the kitchen; now make it cross the bridge with no on carrying it, or I shall drown you in the river. And so, being compelled, she put the child down on the bridge, and invoked the devil by her art; and suddenly the child was seen on the other side of the bridge. And when the child had been baptized, and he had returned home, since he now had witnesses to convict his daughter of witchcraft (for he could not prove the former crime of the oblation to the devil, inasmuch as he had been the only witness of the sacrilegious ritual), he accused bother daughter and mother before the judge after their period of purgation; and they were both burned, and the crime of midwives of making that sacrilegious offering was discovered.
But here the doubt arises: to what end or purpose is the sacrilegious offering of children, and how does it benefit the devils? To this it can be said that the devils do this for three reasons, which serve three most wicked purposes. The first reason arises from their pride, which always increases; as it is said: They that hate Thee have lifted up the head. For they try as far as possible to conform with divine rites and ceremonies. Secondly, they can more easily deceive men under the mask of an outwardly seeming pious action. For in the same way they entice young virgins and boys into their power; for though they might solicit such by means of evil and corrupt men, yet they rather deceive them by magic mirrors and reflections seen in witches' finger-nails, and lure them on in the belief that they love chastity, whereas they hate it. For the devil hates above all the Blessed Virgin, because she bruised his head. Just so in this oblation of children they deceive the minds of witches into the vice of infidelity under the appearance of a virtuous acts. And the third reason is, that the perfidy of witches may grow, to the devils' own gain, when they have witches dedicated to them from their very cradles.
And this sacrilege affects the child in three ways. In the first place, visible offerings to God are made of visible things, such as wine of bread or the fruits of the earth, as a sign of honour and subjection to Him, as it is said in Ecclesiasticus xxv: Thou shalt not appear empty before the Lord. And such offerings cannot and must not afterwards be put to profane uses. Therefore the holy Father, S. John Damascene, says: The oblations which are offered in church belong only to the priests, but not that they should divert them to their own uses, but that they should faithfully distribute them, partly in the observance of divine worship, and partly for the use of the poor. From this it follows that a child who has been offered to the devil in sign of subjection and homage to him cannot possibly be dedicated by Catholics to a holy life, in worthy and fruitful service to God for the benefit of himself and others.
For who can say that the sins of the mothers and of other do not redound in punishment upon the children? Perhaps someone will quote that saying of the prophet: The sons shall not bear the iniquity of the father. But there is that other passage in Exodus xx: I am a jealous God, visiting the sins of the father upon the children unto the third and fourth generation. Now the meaning of these two sayings is as follows. The first speaks of spiritual punishment in the judgement of Heaven or God, and not in the judgement of men. And this is the punishment of the soul, such as loss or the forfeiture of glory, or the punishment of pain, that is, of the torment of eternal fire. And with such punishments no one is punished except for his own sin, either inherited as original sin or committed as actual sin.
The second text speaks of those who imitate the sins of their father, as Gratian has explained (I, q. 4, etc.); and there he gives other explanations as to how the judgement of God inflicts other punishments on a man, not only for his own sins which he has committed, or which he might commit (but is prevented by punishment from committing), but also for the sins of others.
And it cannot be argued that when a man is punished without cause, and without sin, which should be the cause of punishment. For according to the rule of law, no one must be punished without sin, unless there is some cause of punishment. And we can say that there is always a most just cause, though it may not be known to us: see S. Augustine, XXIV, 4. And if we cannot in the result penetrate the depth of God's judgement, yet we know that what He has said is true, and what He has done is just.
But there is this distinction to be observed in innocent children who are offered to devils not by their mothers when they are witches, but by midwives who, as we have said, secretly take from the embrace and the womb of an honest mother. Such children are not so cut off from grace that they must necessarily become prone to such crimes; but it is piously to be believed that they may rather cultivate their mothers' virtues.
The second result to the children of this sacrilege is as follows. When a man offers himself as a sacrifice to God, he recognizes God as his Beginning and his End; and this sacrifice is more worthy than all the external sacrifices which he makes, having its beginning in his creation and its end in his glorification, as it is said: A sacrifice to God is an afflicted spirit, etc. In the same way, when a witch offers a child to the devils, she commends it body and soul to him as its beginning and its end in eternal damnation; wherefore not without some miracle can the child be set free from the payment of so great a debt.
And we read often in history of children whom their mothers, in some passion or mental disturbance, have unthinkingly offered to the devil from the very womb, and how it is only with the very greatest difficulty that they can, when they have grown to adult age, be delivered from that bondage which the devil has, with God's permission, usurped to himself. And of this the Book of Examples, Most Blessed Virgin MARY, affords many illustrations; a notable instance being that of the man whom the Supreme Pontiff was unable to deliver from the torments of the devil, but at last he was sent to a holy man living in the East, and finally with great difficulty was delivered from his bondage through the intercession of the Most Glorious Virgin Herself.
And if God so severely punishes even such a thoughtless, I will not say sacrifice, but commendation used angrily by a mother when her husband, after copulating with her, says, I hope a child will come of it; and she answers, May the child go to the devil! How much greater must be the punishment when the Divine Majesty is offended in the way we have described!
This chapter was transcribed by Wicasta Lovelace.
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