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There is also, concerning witches who copulate with devils, much difficulty in considering the methods by which such abominations are consummated. On the part of the devil: first, of what element the body is made that he assumes; secondly, whether the act is always accompanied by the injection of semen received from another; thirdly, as to time and place, whether he commits this act more frequently at one time than at another; fourthly, whether the act is invisible to any who may be standing by. And on the part of the women, it has to be inquired whether only they who were themselves conceived in this filthy manner are often visited by devils; or secondly, whether it is those who were offered to devils by midwives at the time of their birth; and thirdly, whether the actual venereal delectation of such is of a weaker sort. But we cannot here reply to all these questions, both because we are only engaged in a general study, and because in the second part of this work they are all singly explained by their operations, as will appear in the fourth chapter, where mention is made of each separate method. Therefore, let us now chiefly consider women; and first, why this kind of perfidy is found more in so fragile a sex than in men. And our inquiry will first be general, as to the general conditions of women; secondly, particular, as to which sort of women are found to be given to superstition and witchcraft; and thirdly, specifically with regard to midwives, who surpass all others in wickedness.

Why Superstition is chiefly found in Women.

As for the first question, why a greater number of witches is found in the fragile feminine sex than among men; it is indeed a fact that it were idle to contradict, since it is accredited by actual experience, apart from the verbal testimony of credibly witnesses. And without in any way detracting from a sex in which God has always taken great glory that His might should be spread abroad, let us say that various men have assigned various reasons for this fact, which nevertheless agree in principle. Wherefore it is good, for the admonition of women, to speak of this matter; and it has often been proved by experience that they are eager to hear of it, so long as it is set forth with discretion.

For some learned men propound this reason; that there are three things in nature, the Tongue, an Ecclesiastic, and a Woman, which know no moderation in goodness or vice; and when they exceed the bounds of their condition they reach the greatest heights and the lowest depths of goodness and vice. When they are governed by a good spirit, they are most excellent in virtue; but when they are governed by an evil spirit, they indulge the worst possible vices.

This is clear in the case of the tongue, since by its ministry most of the kingdoms have been brought into the faith of Christ; and the Holy Ghost appeared over the Apostles of Christ in tongues of fire. Other learned preachers also have had as it were the tongues of dogs, licking wounds and sores of the dying Lazarus. As it is said: With the tongues of dogs ye save your souls from the enemy.

For this reason S. Dominic, the leader and father of the Order of Preachers, is represented in the figure of a barking to dog with a lighted torch in his mouth, that even to this day he may by his barking keep off the heretic wolves from the flock of Christ’s sheep.

It is also a matter of common experience that the tongue of one prudent man can subdue the wrangling of a multitude; wherefore not unjustly Solomon sings much in their praise, in Proverbs x.: In the lips of him that hath understanding wisdom is found. And again, The tongue of the just is as choice silver: the heart of the wicked is little worth. And again, The lips of the righteous feed many; but fools die for want of wisdom. For this cause he adds in chapter xvi, The preparations of the heart belong to man; but the answer of the tongue is from the Lord.

But concerning an evil tongue you will find in Ecclesiasticus xxviii: A backbiting tongue hath disquieted many, and driven them from nation to nation: strong cities hath it pulled down, and overthrown the houses of great men. And by a backbiting tongue it means a third party who rashly or spitefully interferes between two contending parties.

Secondly, concerning Ecclesiastics, that is to say, clerics and religious of either sex, S. John Chrysostom speaks on the text, He cast out them that bought and sold from the temple. From the priesthood arises everything good, and everything evil. S. Jerome in his epistle to Nepotian says: Avoid as you would the plague a trading priest, who has risen from poverty to riches, from a low to a high estate. And Blessed Bernard in his 23rd Homily On the Psalms says of clerics: If one should arise as an open heretic, let him be cast out and put to silence; if he is a violent enemy, let all good men flee from him. But how are we to know which ones to cast out or to flee from? For they are confusedly friendly and hostile, peaceable and quarrelsome, neighbourly and utterly selfish.

And in another place: Our bishops are become spearmen, and our pastors shearers. And by bishops here is meant those proud Abbots who impose heavy labours on their inferiors, which they would not themselves touch with their little finger. And S. Gregory says concerning pastors: No one does more harm in the Church than he who, having the name or order of sanctity, lives in sin; for no one dares to accuse him of sin, and therefore the sin is widely spread, since the sinner is honoured for the sanctity of his order. Blessed Augustine also speaks of monks to Vincent the Donatist: I freely confess to your charity before the Lord our God, which is the witness of my soul from the time I began to serve God, what great difficulty I have experienced in the fact that it is impossible to find either worse of better men than those who grace or disgrace the monasteries.

Now the wickedness of women is spoken of in Ecclesiasticus xxv: There is no head above the head of a serpent: and there is no wrath above the wrath of a woman. I had rather dwell with a lion and a dragon than to keep house with a wicked woman. And among much which in that place precedes and follows about a wicked woman, he concludes: All wickedness is but little to the wickedness of a woman. Wherefore S. John Chrysostom says on the text, It is not good to marry (S. Matthew xix): What else is woman but a foe to friendship, an unescapable punishment, a necessary evil, a natural temptation, a desirable calamity, a domestic danger, a delectable detriment, an evil of nature, painted with fair colours! Therefore if it be a sin to divorce her when she ought to be kept, it is indeed a necessary torture; for either we commit adultery by divorcing her, or we must endure daily strife. Cicero in his second book of The Rhetorics says: The many lusts of men lead them into one sin, but the lust of women leads them into all sins; for the root of all woman’s vices is avarice. And Seneca says in his Tragedies: A woman either loves or hates; there is no third grade. And the tears of woman are a deception, for they may spring from true grief, or they may be a snare. When a woman thinks alone, she thinks evil.

But for good women there is so much praise, that we read that they have brought beatitude to men, and have saved nations, lands, and cities; as is clear in the case of Judith, Debbora, and Esther. See also I Corinthians vii: If a woman hath a husband that believeth not, let her not leave him. For the unbelieving husband is sanctified by the believing wife. And Ecclesiasticus xxvi: Blessed is the man who has a virtuous wife, for the number of his days shell be doubled. And throughout that chapter much high praise is spoken of the excellence of good women; as also in the last chapter of Proverbs concerning a virtuous woman.

And all this is made clear also in the New Testament concerning women and virgins and other holy women who have by faith led nations and kingdoms away from the worship of idols to the Christian religion. Anyone who looks at Vincent of Beauvais (in Spe. Histo., XXVI. 9) will find marvellous things of the conversion of Hungary by the most Christian Gilia, and of the Franks by Clotilda, the wife of Clovis. Wherefore in many vituperations that we read against women, the word woman is used to mean the lust of the flesh. As it is said: I have found a woman more bitter than death, and good woman subject to carnal lust.

Other again have propounded other reasons why there are more superstitious women found than men. And the first is, that they are more credulous; and since the chief aim of the devil is to corrupt faith, therefore he rather attacks them. See Ecclesiasticus xix: He that is quick to believe is light-minded, and shall be diminished. The second reason is, that women are naturally more impressionable, and more ready to receive the influence of a disembodied spirit; and that when they use this quality well they are very good, but when they use it ill they are very evil.

The third reason is that they have slippery tongues, and are unable to conceal from the fellow-women those things which by evil arts they know; and, since they are weak, they find an easy and secret manner of vindicating themselves by witchcraft. See Ecclesiasticus as quoted above: I had rather dwell with a lion and a dragon than to keep house with a wicked woman. All wickedness is but little to the wickedness of a woman. And to this may be added that, as they are very impressionable, they act accordingly.

There are also others who bring forward yet other reasons, of which preachers should be very careful how they make use. For it is true that in the Old Testament the Scriptures have much that is evil to say about women, and this because of the first temptress, Eve, and her imitators; yet afterwards in the New Testament we find a change of name, as from Eva to Ave (as S. Jerome says), and the whole sin of Eve taken away by the benediction of Mary. Therefore preachers should always say as much praise of them as possible.

But because in these times this perfidy is more often found in women than in men, as we learn by actual experience, if anyone is curious as to the reason, we may add to what has already been said the following: that since they are feebler both in mind and body, it is not surprising that they should come more under the spell of witchcraft.

For as regards intellect, or the understanding of spiritual things, they seem to be of a different nature from men; a fact which is vouched for by the logic of the authorities, backed by various examples from the Scriptures. Terence says: Women are intellectually like children. And Lactantius (Institutiones, III): No woman understood philosophy except Temeste. And Proverbs xi, as it were describing a woman, says: As a jewel of gold in a swine’s snout, so is a fair woman which is without discretion.

But the natural reason is that she is more carnal than a man, as is clear from her many carnal abominations. And it should be noted that there was a defect in the formation of the first woman, since she was formed from a bent rib, that is, a rib of the breast, which is bent as it were in a contrary direction to a man. And since through this defect she is an imperfect animal, she always deceives. For Cato says: When a woman weeps she weaves snares. And again: When a woman weeps, she labours to deceive a man. And this is shown by Samson’s wife, who coaxed him to tell her the riddle he had propounded to the Philistines, and told them the answer, and so deceived him. And it is clear in the case of the first woman that she had little faith; for when the serpent asked why they did not eat of every tree in Paradise, she answered: Of every tree, etc. – lest perchance we die. Thereby she showed that she doubted, and had little in the word of God. And all this is indicated by the etymology of the word; for Femina comes from Fe and Minus, since she is ever weaker to hold and preserve the faith. And this as regards faith is of her very nature; although both by grace and nature faith never failed in the Blessed Virgin, even at the time of Christ’s Passion, when it failed in all men.

Therefore a wicked woman is by her nature quicker to waver in her faith, and consequently quicker to abjure the faith, which is the root of witchcraft.

And as to her other mental quality, that is, her natural will; when she hates someone whom she formerly loved, then she seethes with anger and impatience in her whole soul, just as the tides of the sea are always heaving and boiling. Many authorities allude to this cause. Ecclesiasticus xxv: There is no wrath above the wrath of a woman. And Seneca (Tragedies, VIII): No might of the flames or the swollen winds, no deadly weapon, is so much to be feared as the lust and hatred of a woman who has been divorced from the marriage bed.

This is shown too in the woman who falsely accused Joseph, and caused him to be imprisoned because he would not consent to the crime of adultery with her (Genesis xxx). And truly the most powerful cause which contributes to the increase of witches is the woeful rivalry between married folk and unmarried women and men. This is so even among holy women, so what must it be among the others? For you see in Genesis xxi. how impatient and envious Sarah was of Hagar when she conceived: How jealous Rachel was of Leah because she had no children (Genesis xxx): and Hannah, who was barren, of the fruitful Peninnah (I. Kings i): and how Miriam (Numbers xii) murmured and spoke ill of Moses, and was therefore stricken with leprosy: and how Martha was jealous of Mary Magdalen, because she was busy and Mary was sitting down (S. Luke x). To this point is Ecclesiasticus xxxvii: Neither consult with a woman touching her of whom she is jealous. Meaning that it is useless to consult with her, since there is always jealousy, that is, envy, in a wicked woman. And if women behave thus to each other, how much more will they do so to men.

Valerius Maximus tells how, when Phoroneus, the king of the Greeks, was dying, he said to his brother Leontius that there would have been nothing lacking to him of complete happiness if a wife had always been lacking to him. And when Leontius asked how a wife could stand in the way of happiness, he answered that all married men well knew. And when the philosopher Socrates was asked if one should marry a wife, he answered: If you do not, you are lonely, your family dies out, and a stranger inherits; if you do, you suffer perpetual anxiety, querelous complaints, reproaches concerning the marriage portion, the heavy displeasure of your relations, the garrulousness of a mother-in-law, cuckoldom, and no certain arrival of an heir. This he said as one who knew. For S. Jerome in his Contra Iouinianum says: This Socrates had two wives, whom he endured with much patience, but could not be rid of their contumelies and clamorous vituperations. So one day when they were complaining against him, he went out of the house to escape their plaguing, and sat down before the house; and the women then threw filthy water over him. But the philosopher was not disturbed by this, saying, “I knew the rain would come after the thunder.”

There is also a story of a man whose wife was drowned in a river, who, when he was searching for the body to take it out of the water, walked up the stream. And when he was asked why, since heavy bodies do not rise but fall, he was searching against the current of the river, he answered: “When that woman was alive she always, both in word and deed, went contrary to my commands; therefore I am searching in the contrary direction in case even now she is dead she may preserve her contrary disposition.”

And indeed, just as through the first defect in their intelligence that are more prone to abjure the faith; so through their second defect of inordinate affections and passions they search for, brood over, and inflict various vengeances, either by witchcraft, or by some other means. Wherefore it is no wonder that so great a number of witches exist in this sex.

Women also have weak memories; and it is a natural vice in them not to be disciplined, but to follow their own impulses without any sense of what is due; this is her whole study, and all that she keeps in her memory. So Theophrastus says: If you hand over the whole management of the house to her, but reserve some minute detail to your own judgement, she will think that you are displaying a great want of faith in her, and will stir up a strife; and unless you quickly take counsel, she will prepare poison for you, and consult seers and soothsayers; and will become a witch.

But as to domination by women, hear what Cicero says in the Paradoxes. Can he be called a free man whose wife governs him, imposes laws on him, orders him, and forbids him to do what he wishes, so that he cannot and dare not deny her anything that she asks? I should call him not only a slave, but the vilest of slaves, even if he comes from the noblest family. And Seneca, in the character of the raging Medea, says: Why do you cease to follow your happy impulse; how great is that part of vengeance in which you rejoice? Where he adduces many proofs that a woman will not be governed, but will follow her own impulse even to her own destruction. In the same way we read of many woman who have killed themselves either for love or sorrow because they were unable to work their vengeance.

S. Jerome, writing of Daniel, tells a story of Laodice, wife of Antiochus king of Syria; how, being jealous lest he should love his other wife, Berenice, more than her, she first caused Berenice and her daughter by Antiochus to be slain, and then poisoned herself. And why? Because she would not be governed, and would follow her own impulse. Therefore, S. John Chrysostom says not without reason: O evil worse than all evil, a wicked woman, whether she be poor or rich. For if she be the wife of a rich man, she does not cease night and day to excite her husband with hot words, to use evil blandishments and violent importunations. And if she have a poor husband she does not cease to stir him also to anger and strife. And if she be a widow, she takes it upon herself everywhere to look down on everybody, and is inflamed to all boldness by the spirit of pride.

If we inquire, we find that nearly all the kingdoms of the world have been overthrown by women. Troy, which was a prosperous kingdom, was, for the rape of one woman, Helen, destroyed, and many thousands of Greeks slain. The kingdom of the Jews suffered much misfortune and destruction through the accursed Jezebel, and her daughter Athaliah, queen of Judah, who caused her son’s sons to be killed, that on their death she might reign herself; yet each of them was slain. The kingdom of the Romans endured much evil through Cleopatra, Queen of Egypt, that worst of women. And so with others. Therefore it is no wonder if the world now suffers through the malice of women.

And now let us examine the carnal desires of the body itself, whence has arise unconscionable harm to human life. Justly we may say with Cato of Utica: If the world could be rid of women, we should not be without God in our intercourse. For truly, without the wickedness of women, to say nothing of witchcraft, the world would still remain proof against innumerable dangers. Hear what Valerius said to Rufinus: You do not know that woman is the Chimaera, but it is good that you should know it; for that monster was of three forms; its face was that of a radiant and noble lion, it had the filthy belly of a goat, and it was armed with the virulent tail of a viper. And he means that a woman is beautiful to look upon, contaminating to the touch, and deadly to keep.

Let us consider another property of hers, the voice. For as she is a liar by nature, so in her speech she stings while she delights us. Wherefore her voice is like the song of the Sirens, who with their sweet melody entice the passers-by and kill them. For they kill them by emptying their purses, consuming their strength, and causing them to forsake God. Again Valerius says to Rufinus: When she speaks it is a delight which flavours the sin; the flower of love is a rose, because under its blossom there are hidden many thorns. See Proverbs v, 3-4: Her mouth is smoother than oil; that is, her speech is afterwards as bitter as absinthium. [Her throat is smoother than oil. But her end is as bitter as wormwood.]

Let us consider also her gait, posture, and habit, in which is vanity of vanities. There is no man in the world who studies so hard to please the good God as even an ordinary woman studies by her vanities to please men. An example of this is to be found in the life of Pelagia, a worldly woman who was wont to go about Antioch tired and adorned most extravagantly. A holy father, named Nonnus, saw her and began to weep, saying to his companions, that never in all his life had he used such diligence to please God; and much more he added to this effect, which is preserved in his orations.

It is this which is lamented in Ecclesiastes vii, and which the Church even now laments on account of the great multitude of witches. And I have found a woman more bitter than death, who is the hunter’s snare, and her heart is a net, and her hands are bands. He that pleaseth God shall escape from her; but he that is a sinner shall be caught by her. More bitter than death, that is, than the devil: Apocalypse vi, 8, His name was Death. For though the devil tempted Eve to sin, yet Eve seduced Adam. And as the sin of Eve would not have brought death to our soul and body unless the sin had afterwards passed on to Adam, to which he was tempted by Eve, not by the devil, therefore she is more bitter than death.

More bitter than death, again, because that is natural and destroys only the body; but the sin which arose from woman destroys the soul by depriving it of grace, and delivers the body up to the punishment of sin.

More bitter than death, again, because bodily death is an open and terrible enemy, but woman is a wheedling and secret enemy.

And that she is more perilous than a snare does not speak of the snare of hunters, but of devils. For men are caught not only trough their carnal desires, when they see and hear women: for S. Bernard says: Their face is a burning wind, and their voice the hissing of serpents: but they also cast wicked spells on countless men and animals. And when it is said that her heart is a net, it speaks of the inscrutable malice which reigns in their hearts. And her hands are as bands for binding; for when they place their hands on a creature to bewitch it, then with the help of the devil, they perform their design.

To conclude. All witchcraft comes from carnal lust, which is in women insatiable. See Proverbs xxx: There are three things that are never satisfied, yea, a fourth thing which says not, It is enough; that is, the mouth of the womb. Wherefore for the sake of fulfilling their lusts they consort even with devils. More such reasons could be brought forward, but to the understanding it is sufficiently clear that it is no matter for wonder that there are more women than men found infected with the heresy of witchcraft. And in consequence of this, it is better called the heresy of witches than of wizards, since the name is taken from the more powerful party. And blessed be the Highest Who has so far preserved the male sex from so great a crime: for since He was willing to be born and to suffer for us, therefore He has granted to men the privilege.

What sort of Women are found to be above all Others Superstitious and Witches.

As to our second inquiry, what sort of women more than others are found to be superstitious and infected with witchcraft; it must be said, as was shown in the preceding inquiry, that three general vices appear to have special dominion over wicked women, namely, infidelity, ambition, and lust. Therefore they are more than others inclined towards witchcraft, who more than others are given to these vices. Again, since of these vices the last chiefly predominates, women being insatiable, etc., it follows that those among ambitious women are more deeply infected who are more hot to satisfy their filthy lusts; and such are adulteresses, fornicatresses, and the concubines of the Great.

Now there are, as it is said in the Papal Bull, seven methods by which they infect with witchcraft the venereal act and the conception of the womb: First, by inclining the minds of men to inordinate passion; second, by obstructing their generative force; third, by removing the members accomodated to that act; fourth, by changing men into beasts by their magic art; fifth, by destroying the generative force in women; sixth, by procuring abortion; seventh, by offering children to devils, besides other animals and fruits of the earth with which they work much harm. And all these will be considered later; but for present let us give our minds to the injuries towards men.

And first concerning those who are bewitched into an inordinate love or hatred, this is a matter of a sort that it is difficult to discuss before the general intelligence. Yet it must be granted that it is a fact. For S. Thomas (IV, 34), treating of obstructions caused by witches, shows that God allows the devil greater power against men’s venereal acts than against their other actions; and gives this reason, that this is likely to be so, since those women are chiefly apt to be witches who are most disposed to such acts.

For he says that, since the first corruption of sin by which man became the slave of the devil came to us through the act of generation, therefore greater power is allowed by God to the devil in this act than in all others. Also the power of witches is more apparent in serpents, as it is said, than in other animals, because through the means of a serpent the devil tempted woman. For this reason also, as is shown afterwards, although matrimony is a work of God, as being instituted by Him, yet it is sometimes wrecked by the work of the devil: not indeed through main force, since then he might be though stronger than God, but with the permission of God, by causing some temporary or permanent impediment in the conjugal act.

And touching this we may say what is known by experience; that these women satisfy their filthy lists not only in themselves, but even in the mighty ones of the age, of whatever state and condition; causing by all sorts of witchcraft the death of their souls through the excessive infatuation of carnal love, in such a way that for no shame or persuasion can they desist from such acts. And through such men, since witches will not permit any harm to come to them either from themselves or from others once they have them in their power, there arises the great danger of the time, namely, the extermination of the Faith. And in this way do witches every day increase.

And would that this were not true according to experience. But indeed such hatred is aroused by witchcraft between those joined in the sacrament of matrimony, and such freezing up of the generative forces, that men are unable to perform the necessary action for begetting offspring. But since love and hate exist in the soul, which even the devil cannot enter, lest these things should seem incredibly to anyone, they must be inquired into; and by meeting argument with argument the matter will be made clear.

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