The Malleus Maleficarum
The Malleus Maleficarum ("The Hammer of Witches") is the classic Catholic text on witchcraft and was first published in 1487. The book was notorious for its use in the Witch-hunts initially started on a national scale across Europe and England in the later part of the 1400's.
Two Dominican inquisitors Jacob Sprenger and Heinrich Kramer compiled it and submitted the book to the University of Cologne's Faculty of Theology for their approbation on the 9th of May, 1487. This is usually taken as the date of publication, although earlier editions may have been produced in 1485 or 1486. It was published in a number of editions, thirteen times from 1487 to 1520 and revived another sixteen times from 1574 to1669. The book was popular throughout Europe with at least sisteen German editions, eleven French editions, two Italian editions and several English editions, the English editions however, did not appear until much later, e.g.: 1584, 1595, 1604, 1615, 1620, and 1669. For its time, the Malleus was the lead authority availagle to the masses on the subject of witchcraft, and soon became accepted by both Catholics and Protestants, adding to there're already religious favours.
The work was originally prefaced by the above papal bull 'Summis desiderantes', as issued by Pope Innocent VIII on the 5th of December 1484, and which remains the main Papal document on witchcraft. It mentions Sprenger and Kramer by name and directs them to combat witchcraft in northern Germany. The book itself was not specifically ordered by the Catholic Church, but was written to lend credence to and enforce the bull. The help its credulity, the writers then attached the letter of approbation from the University of Cologne, signed by four of its professors.
The book itself is divided into three sections, the first proving witchcraft or sorcery existed, the second describing the forms of witchcraft and the third the detection, trial and destruction of witches. The first two sections are thought to have been the work of Sprenger, who as a distinguished theologian put together the thelogical and intellectual components of the book. Section three and the practical components of the book is most likely the work of Kramer, who had conducted a campaign in the Tirol during the early 1480's and had gain much experience as a trial judge. There is little original material in the book, being maily a condification of existing beliefs and practices, with substantial parts taken from earlier works such as Johannes Nider's- Praeceptorium and Formicarius (1435).
The book begins with a discussion of the nature of witchcraft and the need for administrators to thoroughly comprehend its enormity. This generally comprised of: the renunciation of the Catholic faith, devotion and homage to the Devil, the offering of unbaptized children and carnal intercourse with incubi and or succubi. A part also explains why women by their weaker nature and inferior intellect were naturally more prone to the lure of Satan. It then goes on to declare that some things confessed by witches, such as animal transformations, were mere delusions induced by the devil to ensnare them; other acts were real, such as flight, causing storms and destroying crops. The book dwells at length on the licentious acts of witches and to the question of whether demons could father children on witches.
Part II deals with the three types of maleficia and how these can be counteracted. Here they sanction all the myths, fables and folklore about the doings of witches: the compact with the Devil, sexual relations with devils, transvection, metamorphosis, ligature, injury to cattle and crops, and a whole range of subjects normally ascribed to sorcery. The last section deals with the practical details of the detection, trial and destruction of witches (most likely Kramer’s contribution). It covers the rules for initiating legal action against witches, securing a conviction and the passing of sentences. It concludes with how much belief to place in witnesses' testimonies and the need to eliminate malicious accusations, but it also states that public rumour is sufficient to bring a person to trial and that a too vigorous defence is evidence that the defender is bewitched. There are rules on how to prevent the authorities becoming bewitched and the reassurance, that as representatives of God, the witch can have no power over the investigators. It covers details of how to elicit confessions, including the sequence of torture and questioning to be used, the use of a red-hot iron is recommended, as is the shaving of the entire body of the accused in search of tokens or marks of the Devil (Marks of a Witch). Over all, the style of the book is totally serious and utterly humorless. An Extract From The Malleus Maleficarum: The method of beginning an examination by torture is as follows: First, the jailers prepare the implements of torture, then they strip the prisoner (if it be a woman, she has already been stripped by other women, upright and of good report). This stripping is lest some means of witchcraft may have been sewed into the clothing-such as often, taught by the Devil, they prepare from the bodies of un-baptized infants, [murdered] that they may forfeit salvation. And when the implements of torture have been prepared, the judge, both in person and through other good men zealous in the faith, tries to persuade the prisoner to confess the truth freely; but, if he will not confess, he bid attendants make the prisoner fast to the strappado or some other implement of torture. The attendants obey forthwith, yet with feigned agitation. Then, at the prayer of some of those present, the prisoner is loosed again and is taken aside and once more persuaded to confess, being led to believe that he will in that case not be put to death.Here it may be asked whether the judge, in the case of a prisoner much defamed, convicted both by witnesses and by proofs, nothing being lacking but his own confession, can properly lead him to hope that his life will be spared when, even if he confess his crime, he will be punished with death. It must be answered that opinions vary. Some hold that even a witch of ill repute, against whom the evidence justifies violent suspicion, and who, as a ringleader of the witches, is accounted very dangerous, may be assured her life, and condemned instead to perpetual imprisonment on bread and water, in case she "give sure and convincing testimony against other witches; yet this penalty of perpetual imprisonment must not be announced to her, but only that her life will be spared, and that she will be punished in some other fashion, perhaps by exile. And doubtless such notorious witches, especially those who prepare witch-potions or who by magical methods cure those bewitched, would be peculiarly suited to be thus preserved, in order to aid the bewitched or to accuse other witches, were it not that their accusations cannot be trusted, since the Devil is a liar, unless confirmed by proofs and witnesses. Others hold, as to this point, that for a time the promise made to the witch sentenced to imprisonment is to be kept, but that after a time she should be burned. A third view is, that the judge may safely promise witches to spare their lives, if only he will later excuse himself from pronouncing the sentence and will let another do this in his place.... But if, neither by threats nor by promises such as these, the witch can be induced to speak the truth, then the jailers must carry out the sentence, and torture the prisoner according to the accepted methods, with more or less of severity as the delinquent's crime may demand. And, while he is being tortured, he must be questioned on the articles of accusation, and this frequently and persistently, beginning with the lighter charges-for he will more readily confess the lighter than the heavier. And, while this is being done, the notary must write down everything in his record of the trial - how the prisoner is tortured, on what points he is questioned and how he answers. And note that, if he confesses under the torture, he must afterward be conducted to another place, that he may confirm it and certify that it was not due alone to the force of the torture. But, if the prisoner will not confess the truth satisfactorily, other sorts of tortures must be placed before him, with the statement that unless he will confess the truth, he must endure these also. But, if not even thus he can be brought into terror and to the truth, then the next day or the next but one is to be set for a continuation of the tortures - not a repetition, for it must not be repeated unless new evidences produced. The judge must then address to the prisoners the following sentence: We, the judge, etc., do assign to you, such and such a day for the continuation of the tortures, that from your own mouth the truth may be heard, and that the whole may be recorded by the notary. And during the interval, before the day assigned, the judge, in person or through approved men, must in the manner above described try to persuade the prisoner to confess, promising her (if there is aught to be gained by this promise) that her life shall be spared. The judge shall see to it, moreover, that throughout this interval guards are constantly with the prisoner, so that she may not be alone; because she will be visited by the Devil and tempted into suicide.
Source:
Contreverscial.com
|
First 
