Finally, the Bishop went out of compassion to visit the girl; but when he entered the room, she received him with horrible execrations, crying out: May you and she who wrought your cure be damned for ever! And the Bishop tried to soften her mind to penitence, and told her that he forgave her all her wrongs; but she turned her face away and said: I have no hope of pardon, but commend my soul to all the devils in hell; and died miserably. But the Bishop returned home with joy and thankfulness.
        Here it is to be noted that a privilege granted to one does not construe a precedent for all, and the dispensation of the Pope in this case does not argue that it is lawful in all cases.
        Nider in his Formicarius refers to the same master, for he says: The following method is sometimes employed for removing or taking vengeance for a spell of witchcraft. Someone who has been bewitched either in himself or in his possessions comes to a witch desiring to know how has injured him. Then the witch pours molten lead into water until, by the work of the devil, some image is formed by the solidified lead. On this, the witch asks his enemy to be hurt, so that he may recognize him by that hurt. And when he has chosen, the witch immediately pierces or wounds with a knife the leaden image in the same part, and shows him the place by which he can recognize the guilty person. And it is found by experience that, just in the same way as the leaden image is hurt, so is the witch hurt who cast the spell.
        But of this sort of remedy I say, and of others like it, that generally they are unlawful; although human weakness, in the hope of obtaining pardon from God, is very often ensnared in such practices, being more careful for the health of the body than for that of the soul.
        The second kind of cure which is wrought by witches who remove a spell again requires an expressed pact with the devil, but is not accompanied by any injury to another person. And in what light such witches should be considered, and how they are to be recognized, will be shown later in the fifteenth method of sentencing witches, for they are always found at intervals of one or two German miles, and these seem to be able to cure any who have been bewitched by another witch in their own district. Some of them claim to be able to effect such cures at all times; some that they can only cure those bewitched in the neighbouring signiory; others that they can only perform their cures with the consent of the witch who cast the original spell.
        And it is known that these women have entered into an open pact with the devil, because they reveal secret matters to those who come to them to be cured. For they suddenly disclose to such a person the cause of his calamity, telling him that he has been bewitched either in his own person or in his possessions because of some quarrel he has had with a neighbour or with some other woman or man; and at times, in order to keep their criminal practices secret, they enjoin upon their clients some pilgrimage or other pious work. But to approach such women in order to be cured is all the more pernicious because they seem to bring greater contempt upon the Faith than others who effect their cures by means of a merely tacit compact with the devil.
        For they who resort to such witches are thinking more of their bodily health than of God, and besides that, God cuts short their lives to punish them for taking into their own hands the vengeance for their wrongs. For so the Divine vengeance overtook Saul, because he first cast out of the land all magicians and wizards, and afterwards consulted a witch; wherefore he was slain in battle with his sons, I. Samuel xxviii, and I. Paralipomenon x. And for the same reason the sick Ochozias had to die, IV. Kings i (Ahaziah; II. Kings i. A.V.).
        Also the who consult such witches are regarded as defamed, and cannot be allowed to bring an accusation, as will be shown in the Third Part; and they are by law to be sentenced to capital punishment, as was said in the First Question of this work.
        But alas! O Lord God, Who art just in all Thy judgements, who shall deliver the poor who are bewitched and cry out in their ceaseless pains? For our sins are so great, and the enemy is so strong; and where are they who can undo the works of the devil by lawful exorcisms? This one remedy appears to be left; that judges should, by various penalties, keep such wickedness as far as possible in check by punishing the witches who are the cause of it; that so they may deprive the sick of the opportunity of consulting witches. But, alas! no one understands this in his heart; but they all seek for their own gain instead of that of JESUS Christ.
        For so many people used to go to be freed from spells to that witch in Reichshofen, whom we have already mentioned, that the Count of the castle set up a toll-booth, and all who were bewitched in their own persons or in their possessions had to pay a penny before they could visit her house; and he boasted that he made a substantial profit by this means.
        We know from experience that there are many such witches in the diocese of Constance: not that this diocese is more infected than others, since this form of infidelity is general in all dioceses; but this diocese has been more thoroughly sifted. It was found that daily resort was being made to a man named Hengst by a very large concourse of poor folk who had been bewitched, and with our own eyes we saw such crowds in the village of Eningen, that certainly the poor never flocked to any shrine of the Blessed Virgin, or to a Holy Well or a Hermitage, in such numbers as they went to that sorcerer. For in the very coldest winter weather, when all the highways and byways were snow-bound, they came to him from two or three miles round in spite of the greatest difficulties; and some were cured, but others not. For I suppose that all spells are not equally easy to remove, on account of various obstacles, as has been said before. And these witches remove spells by means of an open invocation of devils after the manner of the second kind of remedies, which are unlawful, but not to the same extent as the first kind.
        The third kind of remedy is that which is wrought by means of certain superstitious ceremonies, but without any injury to anyone, and not by an overt witch. An example of this method is as follows:
        A certain market merchant in the town of Spires deposed that the following experience had happened to him. I was staying, he said, in Swabia in a well-known nobleman's castle, and one day after dinner I was strolling at my ease with two of the servants in the fields, when a woman met us. But while she was still a long way off my companions recognized her, and one of them said to me, “Cross yourself quickly,” and the other one urged me in like manner. I asked them what they feared, and they answered, “The most dangerous witch in the whole Province is coming to meet us, and she can cast a spell on men by only looking at them.” But I obstinately boasted that I had never been afraid of such; and hardly had I uttered the words before I felt myself grievously hurt in the left foot, so that I could not move it from the ground or take a step without the greatest pain. Whereupon they quickly sent to the castle for a horse for me, and thus led me back. But the pains went on increasing for three days.
        The people of the castle, understanding that I had been bewitched, related what had happened to a certain peasant who lived about a mile away, whom they knew to have skill in removing spells. This man quickly came and, after examining my foot, said, “I will test whether these pains are due to a natural cause; and if I find that they are due to witchcraft, I will cure you with the help of God; but if they are not, you must have recourse to natural remedies.” Whereupon I made reply, “If I can be cured without any magic, and with the help of God, I will gladly agree; but I will have nothing to do with the devil, nor do I wish for his help.” And the peasant promised that he would use none except lawful means, and that he would cure me by the help of God, provided that he could make certain that my pains were due to witchcraft. So I consented to his proposals. Then he took molten lead (in the manner of another witch whom we have mentioned), and held it in an iron ladle over my foot, and poured it into a bowl of water; and immediately there appeared the shapes of various things, as if thorns and hairs and bones and such things had been put into the bowl. “Now,” he said, “I see that this infirmity is not natural, but certainly due to witchcraft.” And when I asked him how he could tell this from the molten lead, he answered, “There are seven metals belonging to the seven planets; and since Saturn is the Lord of lead, when lead is poured out over anyone who has been bewitched, it is his property to discover the witchcraft by his power. And so it has surely proved, and you will soon be cured; yet I must visit you for as many days as you have been under this spell.” And he asked me how many days had passed; and when I told him that was the third day, he came to see me on each of the next three days, and merely by examining and touching my foot and by saying over to himself certain words, he dissolved the charm and restored me to complete health.
        In this case it is clear that the healer is not a witch, although his method is something superstitious. For in that he promised a cure by the help of God, and not by devils' work, and that he alleged the influence of Saturn over lead, he was irreproachable and rather to be commended. But there remains some small doubt as to the power by which the witch's spell was removed, and the figures caused in the lead. For no witchcraft can be removed by any natural power, although it may be assuaged, as will be proved later where we speak of the remedies for those who are possessed: therefore it seems that he performed this cure by means of at least some tacit pact with a devil. And we call such a pact tacit when the practitioner agrees tacitly, at any rate, to employ the devil's aid. And in this way many superstitious works are done, but with a varying degree of offence to the Creator, since there may be far more offence to Him in one operation than in another.
        Yet because this peasant was certain of effecting a cure, and because he had to visit the patient for as many days as he had been ill, and although he used no natural remedies, yet cured him according to the promise made; for these reasons, although he had entered into no open pact with the devil, he is to be judged not only as a suspect, but as one plainly guilty of heresy, and must be considered as convicted and subject at least to the penalties set out below in the second method of sentencing; but his punishment must be accompanied with a solemn adjuration, unless he is protected by other laws which seem to be of a contrary intention; and what the Ordinary should do in such a case will be shown later in the solution of the arguments.
        The fourth class of remedies, concerning which the Canonists are in partial agreement with some of the Theologians, is said to be no worse than idle and vain; since it is superstitious only, and there is no pact either open or tacit with the devil as regards the intention or purpose of the practitioner. And I say that the Canonists and some Theologians are only partially agreed that this sort of remedy is to be tolerated; for their agreement or non-agreement depends upon whether or not they class this sort of remedies together with the third sort. But this sort of vain remedy is exemplified above in the case of the women who beat the pail hung over the fire in order that the witch may be beaten who has caused a cow to be drained of milk; although this may be done either in the name of the devil or without any reference to him.
        We may adduce other examples of the same kind. For sometimes when a cow has been injured in this way, and they wish to discover who has bewitched it, they drive it out into the fields with a man's trousers, or some unclean thing, upon its head or back. And this they do chiefly on Feast Days and Holy Days, and possibly with some sort of invocation of the devil; and they beat the cow with a stick and drive it away. Then the cow runs straight to the house of the witch, and beats vehemently upon the door with its horns, lowing loudly all the while; and the devil causes the cow to go on doing this until it is pacified by some other witchcraft.
        Actually, and according to the aforesaid Doctors, such remedies can be tolerated, but they are not meritorious, as some try to maintain. For S. Paul says that everything which we do, in word or deed, must be done in the name of Our Lord JESUS Christ. Now in this sort of remedy there may be no direct invocation of the devil, and yet the devil's name may be mentioned: and again there may be no intention to do such things by means of any open or tacit pact with the devil, yet a man may say, “I wish to do this, whether the devil has any part in it or not”; and that very temerity, by putting aside the fear of God, offends God, Who therefore grants the devil power to accomplish such cures. Therefore they who use such practices must be led into the way of penitence, and urged to leave such things and turn rather to the remedies of which we shall speak later, though we have touched upon them before, namely, the use of Holy Water and Blessed Salt and exorcisms, etc.

Page 2 of 3

Question II Continued . . . .

Part II, Question II
was transcribed by Wicasta Lovelace.

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