PART I. QUESTION VI. Concerning Witches who copulate with Devils.
Why is it that Women are chiefly addicted to Evil superstitions?
Why Superstition is chiefly found in Women.
PART I. QUESTION XI. That Witches who are Midwives in Various Ways Kill the Child Conceived in the Womb
PART II. QUESTION I, Chapter II. Of the Way whereby a Formal Pact with Evil is Made
PART II. QUESTION I, Chapter IV. Here follows the Way whereby Witches copulate with those Devils known as Incubi
How in Modern Times Witches perform the Carnal Act with Incubus Devils, and how they are Multiplied by this Means

PART II. QUESTION I. Chapter VII. How, as it were, they Deprive Man of his Virile Member


Concerning Witches who copulate with Devils.

Why is it that Women are chiefly addicted to Evil superstitions?

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 St. 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, St. 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. St. 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 [...]

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 St. John Chrysostom says on the text, It is not good to marry (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.

Others 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 St. 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 [...].

But the natural reason is that she is more carnal than a man, as is clear from her many carnal abomination. 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? [...]

And now let us examine the carnal desires of the body itself, whence has arisen 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 through their carnal desires, when they see and hear women: for St. 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.


That Witches who are Midwives in Various Ways Kill the Child Conceived in the Womb, and Procure an Abortion; or if they do not this Offer New-born Children to Devils.

Here is set forth the truth concerning four horrible crimes which devils commit against infants, both in the mother's womb and afterwards. And since the devils do these things through the medium of women, and not men, this form of homicide is associated rather with women than with men, And the following are the methods by which it is done.

The Canonists treat more fully than the Theologians of the obstructions due to witchcraft; and they say that is is witchcraft, not only when anyone is unable to perform the carnal act, of which we have spoken above; but also when a woman is prevented from conceiving, or is made to miscarry after she has conceived. A third and fourth method of witchcraft is when they have failed to procure an abortion, and then either devour the child or offer it to a devil.

There is no doubt concerning the first two methods, since, without the help of devils, a man can by natural means, such as herbs, savin for example, or other emmenagogues, procure that a woman cannot generate or conceive, as has been mentioned above. But with the other two methods it is different; for they are effected by witches. And there is no need to bring forward the arguments, since very evident instances and examples will more readily show the truth of this matter.

The former of these two abominations is the fact that certain witches, against the instinct of human nature, and indeed against the nature of all beasts, with the possible exception of wolves, are in the habit of devouring and eating infant children. And concerning this, the Inquisitor of Como, who has been mentioned before, has told us the following: that he was summoned by the inhabitants of the County of Barby to hold an inquisition, because a certain man had missed his child from its cradle, and finding a congress of women in the night-time, swore that he saw them kill his child and drink its blood and devour it. Also, in one single year, which is the year now last passed, he says that forty-one witches were burned, certain others taking flight to the Lord Archduke of Austria, Sigismund. For confirmation of this there are certain writings of John Nider in his Formicarius, of whom, as of those events which he recounts, the memory is still fresh in men's minds; wherefore it is apparent that such things are not incredible. We must add that in all these matters witch midwives cause yet greater injuries, as penitent witches have often told to us and to others, saying: No one does more harm to the Catholic Faith than midwives. For when they do not kill children, then, as if for some other purpose, they take them out of the room and, raising them up in the air, offer them to devils. But the method which they observe in crimes of this sort will be shown in the Second Part, which we must soon approach. But first one more question must be inquired into, namely, that of the Divine permission. For it was said at the beginning that three things are necessary for the effecting of witchcraft: the devil, a witch, and the Divine permission.


Of the Way whereby a Formal Pact with Evil is Made

The method by which they profess their sacrilege through an open pact of fidelity to devils varies according to the several practices to which different witches are addicted. And to understand this it first must be noted that there are, as was shown in the First Part of this treatise, three kinds of witches; namely, those who injure but cannot cure; those who cure but, through some strange pact with the devil, cannot injure; and those who both injure and cure. And among those who injure, one class in particular stands out, which can perform every sort of witchcraft and spell, comprehending all that all the others individually can do. Wherefore, if we describe the method of profession in their case, it will suffice also for all the other kinds. And this class is made up of those who, against every instinct of human or animal nature, are in the habit of eating and devouring the children of their own species.

And this is the most powerful class of witches, who practise innumerable other harms also. For they raise hailstorms and hurtful tempests and lightnings; cause sterility in men and animals; offer to devils, or otherwise kill, the children whom they do not devour. But these are only the children who have not been re-born by baptism at the font, for they cannot devour those who have been baptized, nor any without God's permission. They can also, before the eyes of their parents, and when no one is in sight, throw into the water children walking by the water side; they make horses go mad under their riders; they can transport themselves from place to place through the air, either in body or in imagination; they can affect Judges and Magistrates so that they cannot hurt them; they can cause themselves and other to keep silence under torture; they can bring about a great trembling in the hands and horror in the minds of those who would arrest them; they can show to others occult things and certain future events, by the information of devils, though this may sometimes have a natural cause [...]; they can see absent things as if they were present; they can turn the minds of men to inordinate love or hatred; they can at times strike whom they will with lightning, and even kill some men and animals; they can make of no effect the generative desires, and even the power of copulation, cause abortion, kill infants in the mother's womb by a mere exterior touch; they can at time bewitch men and animals with a mere look, without touching them, and cause death; they dedicate their own children to devils; and in short, as has been said, they can cause all the plagues which other witches can only cause in part, that is, when the Justice of God permits such things to be. All these things this most powerful of all classes of witches can do, but they cannot undo them.

But it is common to all of them to practise carnal copulation with devils; therefore, if we show the method used by this chief class in their profession of their sacrilege, anyone may easily understand the method of the other classes. There were such witches lately, thirty years ago, in the district of Savoy, towards the State of Bern, as Nider tells in his Formicarius. And there are now some in the country of Lombardy, in the domains of the Duke of Austria, where the Inquisitor of Como, as we told in the former Part, caused forty-one witches to be burned in one year; and he was fifty-five years old, and still continues to labour in the Inquisition.

Now the method of profession is twofold. One is a solemn ceremony, like a solemn vow. The other is private, and can be made to the devil at any hour alone. The first method is when witches meet together in the conclave on a set day, and the devil appears to them in the assumed body of a man, and urges them to keep faith with him, promising them worldly prosperity and length of life; and they recommend a novice to his acceptance. And the devil asks whether she will abjure the Faith, and forsake the holy Christian religion and the worship of the Anomalous Woman (for so they call the Most Blessed Virgin Mary), and never venerate the Sacraments; and if he finds the novice or disciple willing, then the devil stretches out his hand, and so does the novice, and she swears with upraised hand to keep that covenant. And when this is done, the devil at once adds that this is not enough; and when the disciple asks what more must be done, the devil demands the following oath of homage to himself: that she give herself to him, body and soul, for ever, and do her utmost to bring others of both sexes into his power. He adds, finally, that she is to make certain unguents from the bones and limbs of children, especially those who have been baptized; by all which means she will be able to fulfil all her wishes with his help.

We Inquisitors had credible experience of this method in the town of Breisach in the diocese of Basel, receiving full information from a young girl witch who had been converted, whose aunt also had been burned in the diocese of Strasburg. And she added that she had become a witch by the method in which her aunt had first tried to seduce her.

For one day her aunt ordered her to go upstairs with her, and at her command to go into a room where she found fifteen young men clothed in green garments after the manner of German knights. And her aunt said to her: Choose whom you wish from these young men, and he will take you for his wife. And when she said she did not wish or any of them, she was sorely beaten and at last consented, and was initiated according to the aforesaid ceremony. She said also that she was often transported by night with her aunt over vast distances, even from Strasburg to Cologne.

This is she who occasioned our inquiry in the First Part into the question whether witches are truly and bodily transported by devils from place to place: and this was on account of the words of the Canon [Episcopi], which seem to imply that they are only so carried in imagination; whereas they are at times actually and bodily transported.

For when she was asked whether it was only in imagination and phantastically that they so rode, through an illusion of devils, she answered that they did so in both ways; according to the truth which we shall declare later of the manner in which they are transferred from place to place. She said also that the greatest injuries were inflicted by midwives, because they were under an obligation to kill or offer to devils as many children as possible; and that she had been severely beaten by her aunt because she had opened a secret pot and found the heads of a great many children. And much more she told us, having first, as was proper, taken an oath to speak the truth.

And her account of the method of professing the devil's faith undoubtedly agrees with what has been written by that most eminent Doctor, John Nider, who even in our times has written very illuminatingly; and it may be especially remarked that he tells of the following which he had from an Inquisitor of the diocese of Edua, who held many inquisitions on witches in that diocese, and caused many to be burned.

For he says that this Inquisitor told him that in the Duchy of Lausanne certain witches had cooked and eaten their own children, and that the following was the method in which they became initiated into such practices. The witches met together and, by their art, summoned a devil in the form of a man, to whom the novice was compelled to swear to deny the Christian religion, never to adore the Eucharist, and to tread the Cross underfoot whenever she could do so secretly.

Here is another example from the same source. There was lately a general report, brought to the notice of Peter the Judge in Boltingen, that thirteen infants had been devoured in the State of Bern; and the public justice exacted full vengeance on the murderers. And when Peter asked one of the captive witches in what manner they ate children, she replied: “This is the manner of it. We set our snares chiefly for unbaptized children, and even for those that have been baptized, especially when they have not been protected by the sign of the Cross and prayers” (Reader, notice that, at the devil's command, they take the unbaptized chiefly, in order that they may not be baptized), “and with our spells we kill them in their cradles or even when they are sleeping by their parents' side, in such a way that they afterwards are thought to have been overlain or to have died some other natural death. Then we secretly take them from their graves, and cook them in a cauldron, until the whole flesh comes away from the bones to make a soup which may easily be drunk. Of the more solid matter we make an unguent which is of virtue to help us in our arts and pleasures and our transportations; and with the liquid we fill a flask or skin, whoever drinks from which, with the addition of a few other ceremonies, immediately acquires much knowledge and becomes a leader in our sect.”

Here is another very clear and distinct example. A young man and his wife, both witches, were imprisoned in Bern; and the man, shut up by himself apart from her in a separate tower, said: “If I could obtain pardon for my sins, I would willingly declare all that I know about witchcraft; for I see that I ought to die.” And when he was told by the learned clerks who were there that he could obtain complete pardon if he truly repented, he joyfully resigned himself to death, and laid bare the method by which he had first been infected with his heresy. “The following,” he said, “is the manner in which I was seduced. It is first necessary that, on a Sunday before the consecration of Holy Water, the novice should enter the church with the masters, and there in their presence deny Christ, his Faith, baptism, and the whole Church. And then he must pay homage to the Little Master, for so and not otherwise do they call the devil.” Here it is to be noted that this method agrees with those that have been recounted; for it is immaterial whether the devil is himself present or not, when homage is offered to him. For this he does in his cunning, perceiving the temperament of the novice, who might be frightened by his actual presence into retracting his vows, whereas he would be more easily persuaded to consent by those who are known to him. And therefore they call him the Little Master when he is absent, that through seeming disparagement of his Master the novice may feel less fear. “And then he drinks from the skin, which has been mentioned, and immediately feels within himself a knowledge of all our arts and an understanding of our rites and ceremonies. And in this manner was I seduced. But I believe my wife to be so obstinate that she would rather go straight to the fire than confess the smallest part of the truth; but, alas! we are both guilty.” And as the young man said, so it happened in every respect. For the young man confessed and was seen to die in the greatest contrition; but the wife, though convicted by witnesses, would not confess any of the truth, either under torture or in death itself; but when the fire had been prepared by the gaoler, cursed him in the most terrible words, and so was burned. And from these examples their method of initiation in solemn conclave is made clear.

The other private method is variously performed. For sometimes when men or women have been involved in some bodily or temporal affliction, the devil comes to them speaking to them in person, and at times speaking to them through the mouth of someone else; and he promises that, if they will agree to his counsels, he will do for them whatever they wish. But he starts from small things, as was said in the first chapter, and leads gradually to the bigger things. We could mention many examples which have come to our knowledge in the Inquisition, but, since this matter presents no difficulty, it can briefly be included with the previous matter.


Here follows the Way whereby Witches copulate with those Devils known as Incubi.

As to the method in which witches copulate with Incubus devils, six points are to be noted. First, as to the devil and the body which he assumes, of what element it is formed. Second, as to the act, whether it is always accompanied with the injection of semen received from some other man. Third, as to the time and place, whether one time is more favourable than another for this practice. Fourth, whether the act is visible to the women, and whether only those who were begotten in this way are so visited by devils. Fifth, whether it applies only to those who were offered to the devil at birth by midwives. Sixth, whether the actual venereal pleasure is greater or less in this act. And we will speak first of the matter and quality of the body which the devil assumes.

It must be said that he assumes an aerial body, and that it is in some respects terrestrial, in so far as it has an earthly property through condensation; and this is explained as follows. The air cannot of itself take definite shape, except the shape of some other body in which it is included. And in that case it is not bound by its own limits, but by those of something else; and one part of the air continues into the next part. Therefore he cannot simply assume an aerial body as such.

Know, moreover, that the air is in every way a most changeable and fluid matter: and a sign of this is the fact that when any have tried to cut or pierce with a sword the body assumed by a devil, they have not been able to; for the divided parts of the air at once join together again. From this it follows that air is in itself a very competent matter, but because it cannot take shape unless some other terrestrial matter is joined with it, therefore it is necessary that the air which forms the devil's assumed body should be in some way inspissated, and approach the property of the earth, while still retaining its true property as air. And devils and disembodied spirits can effect this condensation by means of gross vapours raised from the earth, and by collecting them together into shapes in which they abide, not as defilers of them, but only as their motive power which give to that body the formal appearance of life, in very much the same way as the soul informs the body to which it is joined. They are, moreover, in these assumed and shaped bodies like a sailor in a ship which the wind moves.

So when it is asked of what sort is the body assumed by the devil, it is to be said that with regard to its material, it is one thing to speak of the beginning of its assumption, and another thing to speak of its end. For in the beginning it is just air; but in the end it is inspisated air, partaking of some of the properties of the earth. And all this the devils, with God's permission, can do of their own nature; for the spiritual nature is superior to the bodily. Therefore the bodily nature must obey the devils in respect of local motion, though not in respect of the assumption of natural shapes, either accidental or substantial, except in the case of some small creatures (and then only with the help of some other agent, as has been hinted before). But as to local motion, no shape is beyond their power; thus they can move them as they wish, in such circumstances as they will.

From this there may arise an incidental question as to what should be thought when a good or bad Angel performs some of the functions of life by means of true natural bodies, and not in aerial bodies; as in the case of Balaam's ass, through which the Angel spoke, and when the devils take possession of bodies. It is to be said that those bodies are not called assumed, but occupied. See S. Thomas, II. 8, Whether Angels assume bodies. But let us keep strictly to our argument.

In what way is it to be understood that devils talk with witches, see them, hear them, eat with them, and copulate with them? And this is the second part of this first difficulty.

For the first, it is to be said that three things are required for true conversation: namely, lungs to draw in the air; and this is not only for the sake of producing sound, but also to cool the heart; and even mutes have this necessary quality.

Secondly, it is necessary that some percussion be made of a body in the air, as a greater or less sound is made when one beats wood in the airs, or rings a bell. For when a substance that is susceptible to sound is struck by a sound-producing instrument, it gives out a sound according to its size, which is received in the air and multiplied to the ears of the hearer, to whom, if he is far off, it seems to come through space.

Thirdly, a voice is required; and it may be said that what is called Sound in inanimate bodies is called Voice in living bodies. And here the tongue strikes the respirations of air against an instrument or living natural organ provided by God. And this is not a bell, which is called a sound, whereas this is a voice. And this third requisite may clearly be exemplified by the second; and I have set this down that preachers may have a method of teaching the people.

And fourthly, it is necessary that he who forms the voice should mean to express by means of that voice some concept of the mind to someone else, and that he should himself understand what he is saying; and so manage his voice by successively striking his teeth with his tongue in his mouth, by opening and shutting his lips, and by sending the air struck in his mouth into the outer air, that in this way the sound is reproduced in order in the ears of the hearer, who then understands his meaning.

To return to the point. Devils have no lungs or tongue, though they can show the latter, as well as teeth and lips, artificially made according to the condition of their body; therefore they cannot truly and properly speak. But since they have understanding, and when they wish to express their meaning, then, by some disturbance of the air included in their assumed body, not of air breathed in and out as in the case of men, they produce, not voices, but sounds which have some likeness to voices, and send them articulately through the outside air to the ears of the hearer. And that the likeness of a voice can be made without respiration of air is clear from the case of other animals which do not breathe, but are said to made a sound, as do also certain other instruments, as Aristotle says in the De Anima. For certain fishes, when they are caught, suddenly utter a cry outside the water, and die [...].

For now we must say in what manner they see and hear. Now sight is of two kinds, spiritual and corporeal, and the former infinitely excels the latter; for it can penetrate, and is not hindered by distance, owing to the faculty of light of which it makes use. Therefore it must be said that in no way does an Angel, either good or bad, see with the eyes of its assumed body, nor does it use any bodily property as it does in speaking, when it uses the air and the vibration of the air to produce sound which becomes reproduced in the ears of the hearer. Wherefore their eyes are painted eyes. And they freely appear to men in these likenesses that they may manifest to them their natural properties and converse with them spiritually by these means.

For with this purpose the holy Angels have often appeared to the Fathers at the command of God and with His permission. And the bad angels manifest themselves to wicked men in order that men, recognizing their qualities, may associate themselves with them, here in sin, and elsewhere in punishment.

St. Dionysius, at the end of his Celestial Hierarchy, says: In all parts of the human body the Angel teaches us to consider their properties: concluding that since corporeal vision is an operation of the living body through a bodily organ, which devils lack, therefore in their assumed bodies, just as they have the likeness of limbs, so that have the likeness of their functions. And we can speak in the same way of their hearing, which is far finer than that of the body; for it can know the concept of the mind and the conversation of the soul more subtly than can a man by hearing the mental concept through the medium of spoken words. See St. Thomas, the Second Book of Sentences, dist. 8. For if the secret wishes of a man are read in his face, and physicians can tell the thoughts of the heart from the heart-beats and the state of the pulse, all the more can such things be known by devils.

And we may say as to eating, that in the complete act of eating there are four processes. Mastication in the mouth, swallowing into the stomach, digestion in the stomach, and fourthly, metabolism of the necessary nutriment and ejection of what is superflous. All Angels can perform the first two processes fo eating in their assumed bodies, but not the third and fourth; but instead of digesting and ejecting they have another power by which the food is suddenly dissolved in the surrounding matter. In Christ the process of eating was in all respects complete, since He had the nutritive and metabolistic powers; not, be it said, for the purpose of converting food into His own body, for those power were, like His body, glorified; so that the food was suddenly dissolved in His body, as when one throws water on to fire.

How in Modern Time Witches perform the Carnal Act with Incubus Devils, and how they are Multiplied by this Means

But no difficulty arises out of what has been said, with regard to our principal subject, which is the carnal act which Incubi in an assumed body perform with witches: unless perhaps anyone doubts whether modern witches practise such abominable coitus; and whether witches had their origin in this abomination.

In answering these two doubts we shall say, as to the former of them, something of the activities of the witches who lived in olden times, about 1400 years before the Incarnation of Our Lord. It is, for example, unknown whether they were addicted to these filthy practises as modern witches have been since that time; for so far as we know history tells us nothing on this subject. But no one who reads the histories can doubt that there have always been witches, and that by their evil works much harm has been done to men, animals, and the fruits of the earth, and that Incubus and Succubus devils have always existed; for the traditions of the Canons and the holy Doctors have left and handed down to posterity many things concerning them through many hundreds of years. Yet there is this difference, that in times long past the Incubus devils used to infest women against their wills, as is often shown by Nider in his Formicarius, and by Thomas of Brabant in his book On the Universal Good, or On Bees.

But the theory that modern witches are tainted with this sort of diabolic filthiness is not substantiated only in our opinion, since the expert testimony of the witches themselves has made all these things credible; and that they do not now, as in times past, subject themselves unwillingly, but willingly embrace this most foul and miserable servitude. For how many women have be left to be punished by secular law in various dioceses, especially in Constance and the town of Regensburg, who have been for many years addicted to these abominations, some from their twentieth and some from their twelfth or thirteenth year, and always with a total or partial abnegation of the Faith? All the inhabitants of those places are witnesses of it. For without reckoning those who secretly repented, and those who returned to the Faith, no less than forty-eight have been burned in five years. And there was no question of credulity in accepting their stories because they turned to free repentance; for they all agreed in this, namely, that there were bound to indulge in these lewd practices in order that the ranks of their perfidy might be increased. But we shall treat of these individually in the Second Part of this work, where their particular deeds are described; omitting those which came under the notice of our colleague the Inquisitor of Como in the County of Burbia, who in the space of one year, which was the year of grace 1485, caused forty-one witches to be burned; who all publicly affirmed, as it is said, that they had practised these abominations with devils. Therefore this matter is fully substantiated by eye-witnesses, by hearsay, and the testimony of credible witnesses.

As for the second doubt, whether witches had their origin from these abominations, we may say with St. Augustine that it is true that all the superstitious arts had their origin in a pestilent association of men with devils. For he says so in his work On the Christian Doctrine: All this sort of practices, whether of trifling or of noxious superstition, arose from some pestilent association of men with devils, as though some pact of infidel and guileful friendship had been formed, and they are all utterly to be repudiated. Notice here that it is manifest that, as there are various kinds of superstition or magic arts, and various societies of those who practise them; and as among the fourteen kinds of that art the species of witches is the worst, since they have not a tacit but an overt and expressed pact with the devil, and more than this, have to acknowledge a form of devil-worship through abjuring the Faith; therefore it follows that witches hold the worst kind of association with devils, with especial reference to the behaviour of women, who always delight in vain things.

Notice also S. Thomas, the Second Book of Sentences (dist. 4, art. 4), in the solution of an argument, where he asks whether those begotten in this way by devils are more powerful than other men. He answers that this is the truth, basing his belief not only on the text of Scripture in Genesis vi: And the same became the mighty men which were of old; but also on the following reason. Devils know how to ascertain the virtue in semen: first, by the temperament of him from whom the semen is obtained; secondly, by knowing what woman is most fitted for the reception of that semen; thirdly, by knowing what constellation is favourable to that corporeal effect; and we may add, fourthly, from their own words we learn that those whom they beget have the best sort of disposition for devil's work. When all these causes so concur, it is concluded that men born in this way are powerful and big in body.

Therefore, in return to the question whether witches had their origin in these abominations, we shall say that they originated from some pestilent mutual association with devils, as is clear from our first knowledge of them. But no one can affirm with certainty that they did not increase and multiply by means of these foul practices, although devils commit this deed for the sake not of pleasure but of corruption. And this appears to be the order of the process. A Succubus devil draws the semen from a wicked man; and if he is that man's own particular devil, and does not wish to make himself an Incubus to a witch, he passes that semen on to the devil deputed to a woman or witch; and this last, under some constellation that favours his purpose that the man or woman so born should be strong in the practice of witchcraft, becomes the Incubus to the witch.

And it is no objection that those of whom the text speaks were not witches but only giants and famous and powerful men; for, as was said before, witchcraft was not perpetuated in the time of the law of Nature, because of the recent memory of the Creation of the world, which left no room for Idolatry. But when the wickedness of man began to increase, the devil found more opportunity to disseminate this kind of perfidy. Nevertheless, it is not to be understood that those who were said to be famous men were necessarily so called by reason of their good virtues.


How, as it were, they Deprive Man of his Virile Member

We have already shown that they can take away the male organ, not indeed by actually despoiling the human body of it, in the manner which we have already declared. And of this we shall instance a few examples.

In the town of Regensburg a certain young man who had an intrigue with a girl, wishing to leave her, lost his member; that is to say, some glamour was cast over it so that he could see or touch nothing but his smooth body. In his worry over this he went to a tavern to drink wine; and after he had sat there for a while he got into conversation with another woman who was there, and told her the cause of his sadness, explaining everything, and demonstrating in his body that it was so. The woman was astute, and asked whether he suspected anyone; and when he named such a one, unfolding the whole matter, she said: “If persuasion is not enough, you must use some violence, to induce her to restore to you your health.” So in the evening the young man watched the way by which the witch was in the habit of going, and finding her, prayed her to restore to him the health of his body. And when she maintained that she was innocent and knew nothing about it, he fell upon her, and winding a towel tightly about her neck, choked her, saying: “Unless you give me back my health, you shall die at my hands.” Then she, being unable to cry out, and growing black, said: “Let me go, and I will heal you.” The young man then relaxed the pressure of the towel, and the witch touched him with her hand between the thighs, saying: “Now you have what you desire.” And the young man, as he afterwards said, plainly felt, before he had verified it by looking or touching, that his member had been restored to him by the mere touch of the witch.

A similar experience is narrated by a certain venerable Father from the Dominican House in Speyer, well known in the Order for the honest of his life and for his learning. “One day,” he says, “while I was hearing confessions, a young man came to me and, in the course of his confession, woefully said that he had lost his member. Being astonished at this, and not being willing to give it easy credence, since the opinion of the wise it is a mark of light-heartedness to believe too easily, I obtained proof of it when I saw nothing on the young man's removing his clothes and showing the place. Then, using the wisest counsel I could, I asked whether he suspected anyone of having so bewitched him. And the young man said that he did suspect someone, but that she was absent and living in Worms. Then I said: ‘I advise you to go to her as soon as possible and try your utmost to soften her with gentle words and promises’; and he did so. For he came back after a few days and thanked me, saying that he was whole and had recovered everything. And I believed his words, but again proved them by the evidence of my eyes.”

But there are some points to be noted for the clearer understanding of what has already been written concerning this matter. First, it must in no way be believed that such members are really torn right away from the body, but that they are hidden by the devil through some prestidigitory art so that they can be neither seen nor felt. And this is proved by the authorities and by argument; although is has been treated of before, where Alexander of Hales says that a Prestige, properly understood, is an illusion of the devil, which is not caused by any material change, but exists only in the perceptions of him who is deluded, either in his interior or exterior senses.

With reference to these words it is to be noted that, in the case we are considering, two of the exterior senses, namely, those of sight and touch, are deluded, and not the interior senses, namely, common-sense, fancy, imagination, thought, and memory. And these senses, and not only the exterior senses, are affected when it is not a case of hiding something, but the causing something to appear to a man either when he is aware or asleep.

As when a man who is awake sees things otherwise than as they are; such as seeing someone devour a horse with its rider, or thinking he sees a man transformed into a beast, or thinking that he is himself a beast and must associate with beasts. For then the exterior senses are deluded and are employed by the interior senses. For by the power of devils, with God's permission, mental images long retained in the treasury of such images, which is the memory, are drawn out, not from the intellectual understanding in which such images are stored, but from the memory, which is the repository of mental images, and is situated at the back of the head, and are presented to the imaginative faculty. And so strongly are they impressed on that faculty that a man has an inevitable impulse to imagine a horse or a beast, when the devil draws from the memory an image of a horse or a beast; and so he is compelled to think that he sees with his external eyes such a beast when there is actually no such beast to see; but it seems to be so by reason of the impulsive force of the devil working by means of those images.

And it need not seem wonderful that devils can do this, when even a natural defect is able to effect the same result, as is shown in the case of frantic and melancholy men, and in maniacs and some drunkards, who are unable to discern truly. For frantic men think they see marvellous things, such as beasts and other horrors, when in actual fact they see nothing. See above, in the question, Whether witches can turn the minds of men to love and hatred; where many thing are noted.

And, finally, the reason is self-evident. For since the devil has power over inferior things, except only the soul, therefore he is able to effect certain changes in those things, when God allows, so that things appear to be otherwise than they are. And this he does, as I have said, either by confusing and deluding the organ of sight so that a clear thing appears cloudy; just as after weeping, owing to the collected humours, the light appears to different from what it was before. Or by operating on the imaginative faculty by a transmutation of mental images, as has been said. Or by some agitation of various humours, so that matters which are earthy and dry seem to be fire or water: as some people make everyone in the house strip themselves naked under the impression that they are swimming in water.

It may be asked further with reference to the above method of devils, whether this sort of illusions can happen indifferently to the good and to the wicked: just as other bodily infirmities can, as will be shown later, be brought by witches even upon those who are in a state of grace. To this question, following the words of Cassian in his Second Collation of the Abbot Sirenus, we must answer that they cannot. And from this it follows that all who are deluded in this way are presumed to be in deadly sin. For he says, as is clear from the words of St. Antony: The devil can in no way enter the mind or body of any man, nor has the power to penetrate into the thoughts of anybody, unless such a person has first become destitute of all holy thoughts, and is quite bereft and denuded of spiritual contemplation.

This agrees with Boethius where he says in The Consolation of Philosophy: We had given you such arms that, if you had not thrown them away, you would have been preserved from infirmity.

Also Cassian tells in the same place of two Pagan witches, each in his own way malicious, who by their witchcraft sent a succession of devils into the cell of St. Antony for the purpose of driving him from there by their temptations; being infected with hatred for the holy man because a great number of people visited him every day. And though these devils assailed him with the keenest of spurs to his thoughts, yet he drove them away by crossing himself on the forehead and breast, and by prostrating himself in earnest prayer.

Therefore we may say that all who are so deluded by devils, not reckoning any other bodily infirmities, are lacking in the gift of divine grace. And so it is said in Tobias vi: The devil has power against those who are subject to their lusts.

This is also substantiated by what we told in the First Part in the question, Whether witches can change men into the shapes of beasts. For we told of a girl who was turned into a filly, as she herself and, except St. Macharius, all who looked at her were persuaded. But the devil could not deceive the senses of the holy man; and when she was brought to him to be healed, he saw true woman and not a horse, while on the other hand everyone else exclaimed that she seemed to be a horse. And the Saint, by his prayers, freed her and the others from that illusion, saying that this had happened to her because she had not attended sufficiently to holy things, nor used as she should Holy Confession and the Eucharist. And for this reason, because in her honesty she would not consent to the shameful proposal of a young man, who had caused a Jew who was a witch to bewitch the girl so that, by the power of the devil, he turned her into a filly.

We may summarize our conclusions as follows: Devils can, for their profit and probation, injure the good in their fortunes, that is, in such exterior things as riches, fame, and bodily health. This is clear from the case of the Blessed Job, who was afflicted by the devil in such matters. But such injuries are not of their own causing, so that they cannot be led or driven into any sin, although they can be tempted both inwardly and outwardly in the flesh. But the devils cannot afflict the good with this sort of illusions, either actively or passively. Not actively, but deluding their senses as they do those of others who are not in a state of grace. And not passively, by taking away their male organs by some glamour. For in these two respects they could never injure Job, especially in regard to the venereal act; for he was of such continence that he was able to say: I have vowed a vow with my eyes that I shall never think about a virgin, and still less about another man's wife. Nevertheless the devil knows that he has great power over sinners (see Luke xi: When a strong man armed keepeth his palace, his goods are in peace).

But it may be asked, as to illusions in respect of the male organ, whether, granted that the devil cannot impose this illusion on those in a state of grace in a passive way, he cannot still do so in an active sense: the argument being that the man in a state of grace is deluded because he ought to see the member in its right place, when he who thinks it has been taken away from him, as well as other bystanders, does not see in in its place; but if this is conceded, it seems to be contrary to what has been said. It can be said that there is not so much force in the active as in the passive loss; meaning by active loss, not his who bears the loss, but his who sees the loss from without, as is self-evident. Therefore, although a man in a state of grace can see the loss of another, and to that extent the devil can delude his senses; yet he cannot passively suffer such loss in his own body, as, for example, to be deprived of his member, since he is not subject to list. In the same way the converse is true, as the Angel said to Tobias: Those who are given to lust, the devil has power over them.

And what, then, is to be thought of those witches who in this way sometimes collect male organs in great numbers, as many as twenty or thirty members together, and put them in a bird's nest, or shut them up in a box, where they move themselves like living members, and eat oats and corn, as has been seen by many and is a matter of common report? It is to be said that it is all done by devil's work and illusion, for the senses of those who see them are deluded in the way we have said. For a certain man tells that, when he had lost his member, he approached a known witch to ask her to restore it to him. She told the afflicted man to climb a certain tree, and that he might take which he liked out of the nest in which there were several members. And when he tried to take a big one, the witch said: You must not take that one; adding, because it belongs to a parish priest.

All these things are caused by devils through an illusion or glamour, in the manner we have said, by confusing the organ of vision by transmuting the mental images in the imaginative faculty. And it must not be said that these members which are shown are devils in assumed members, just as they sometimes appear to witches and men in assumed aerial bodies, and converse with them. And the reason is that they effect this thing by an easier method, namely, by drawing out an inner mental image from the repository of the memory, and impressing it on the imagination.

And if anyone wishes to say that they could go to work in a similar way, when they are said to converse with witches and other men in assumed bodies; that is, that they could cause such apparitions by changing the mental images in the imaginative faculty, so that when men thought the devils were present in assumed bodies, they were really nothing but an illusions caused by such a change of the mental images in the inner perceptions.

It is to be said that, if the devil had no other purpose than merely to show himself in human form, then there would be no need for him to appear in an assumed body, since he could effect his purpose well enough by the aforesaid illusion. But this is not so; for he has another purpose, namely, to speak and eat with them, and to commit other abominations. Therefore it is necessary that he should himself be present, placing himself actually in sight in an assumed body. For, as St. Thomas says, Where the Angel's power is, there he operates.

And it may be asked, if the devil by himself and without any witch takes away anyone's virile member, whether there is any difference between one sort of deprivation and the other. In addition to what has been said in the First Part of this work on the question, Whether witches can take away a member, he does actually take it away, and it is actually restored when it has to be restored. Secondly, as it is not taken away without injury, so it is not without pain. Thirdly, that he never does this unless compelled by a good Angel, for by so doing he cuts off a great source of profit to him; for he knows that he can work more witchcraft on that act than on other human acts. For God permits him to do more injury to that than to other human acts, as has been said. But none of the above points apply when he works through the agency of a witch, with God's permission.

And if it is asked whether the devil is more apt to injure men and creatures by himself than through a witch, it can be said that there is no comparison between the two cases. For he is infinitely more apt to do harm through the agency of witches. First, because he thus gives greater offence to God, by usurping to himself a creature dedicated to Him. Secondly, because when God is the more offended, He allows him the more power of injuring men. And thirdly, for his own gains, which he places in the perdition of souls.