Heinrich Kramer

مطرقة الساحرات

James Sprenger

It has been recognized even from the very earliest times, during the first gropings towards the essential conveniences of social decency and social order, that witchcraft is an evil thing, an enemy to light, an ally of the powers of darkness, disruption, and decay. Sometimes, no doubt, primitive communities were obliged to tolerate the witch and her works owing to fear; in other words, witchcraft was a kind of blackmail; but directly Cities were able to to co-ordinate, and it became possible for Society to protect itself, precautions were taken and safeguards were instituted against this curse, this bane whose object seemed to blight all that was fair, all that was just and good, and that was well-appointed and honourable, in a word, whose aim proved to be set up on high the red standard of revolution; to overwhelm religion, existing order, and the comeliness of life in an abyss of anarchy, nihilism, and despair. In his great treatise De Ciutate Dei S. Augustine set forth the theory, or rather the living fact, of the two Cities, the City of God, and the opposing stronghold of all that is not for God, that is to say, of all that is against Him. This seems to be a natural truth which the inspired Doctor has so eloquently demonstrated in his mighty pages, and even before the era of Christianity men recognized the verity, and nations who had never heard the Divine command put into practice the obligation of the Mosaic maxim: Thou shalt not suffer a witch to live. (Vulgate: Maleficos non patieris uiuere. Douay: Wizards thou shalt not suffer to live. Exodus, xxii, 18.) It is true that both in the Greek and in the earlier Roman cults, worships often directly derived from secret and sombre sources, ancient gods, or rather demons, had their awful superstitions and their horrid rites, powers whom men dreaded but out of very terror placated; fanes men loathed but within whose shadowed portals they bent and bowed the knee perforce in trembling fear. Such deities were the Thracian Bendis, whose manifestation was heralded by the howling of her fierce black hounds, and Hecate the terrible “QUeen of the realm of ghosts,” as Euripides calls her, and the vampire Mormo and the dark Summanus who at midnight hurled loud thunderbolts and launched the deadly levin through the starless sky. Pliny tells us that the worship of this mysterious deity lasted long, and dogs with their puppies were sacrificed to him with atrocious cruelty, but S. Augustine says that in his day “one could scarce find one within a while, that had heard, nay more, that had read so much as the name of Summanus” (De Ciuitate Dei, iv, 23). Nevertheless there is only too much reason to believe that this devil-god had his votaries, although his liturgy was driven underground and his supplicants were obliged to assemble in remote and secret places. Towards the end of the fifth century, the Carthaginian Martianus Capella boldly declares that Summanus is none other than the lord of Hell, and he was writing, it may be remembered, only a few years before the birth of S. Benedict; some think that he was still alive when the Father of All Monks was born. Although in Greek States the prosecution of witches was rare, in large measure owing to the dread they inspired, yet cases were not unknown, for Theoris, a woman of Lemnos, who is denounced by Demosthenes, was publicly tried at Athens and burned for her necromancy. It is perhaps not impertinent to observe that many strange legends attached to the island of Lemnos, which is situated in the Aegaean Sea, nearly midway between Mt. Athos and the Hellespoint. It is one of the largest of the group, having an area of some 147 square miles. Lemnos was sacred to Hephaestus, who is said to have fallen here when hurled by Zeus from Olympus. The workshops of the Smith-God in ancient legend were supposed to be on the island, although recent geologists deny that this area was ever volcanic, and the fires which are spoken of as issuing from it must be considered gaseous. Later the officinae of Hephaestus were placed in Sicily and the Lipari Islands, particularly Hiera. The worship of Hephaestus in later days seems to have degenerated and to have been identified with some of the secret cults of the evil powers. This was probably due to his connexion with fire and also to his extreme ugliness, for he was frequently represented as a swarthy man of grim and forbidding aspect. It should further be noted that the old Italian deity Volcanus, with whom he was to be identified, is the god of destructive fire——fire considered in its rage and terror, as contrasted with fire which is a comfort to the human race, the kindly blaze on the hearth, domestic fire, presided over by the gracious lady Vesta. It is impossible not to think of the fall of Lucifer when one considers the legend of Hephaestus. Our Lord replied, when the disciples reported: Domine, etiam daemonia subiiciuntur nobis in nomine tuo (Lord, the devils also are subject to us in Thy Name), Uidebam Satanam sicut fulgur de coelo cadentem (I saw Satan like lightning falling from Heaven); and Isaias says: “Quomodo cecidisti de coelo, Lucifer, qui mane oriebaris? Corruisti in terram qui uulnerabas gentes?” (How art thou fallen from Heaven, O Lucifer, who didst rise in the morning? How art thou fallen to the earth, that didst wound the nations?) Milton also has the following poetic allusion: Nor was his name unheard or unador’d In Ancient Greece; and in Ausonian land Men called him Mulciber; and how he fell From Heav’n, they fabl’d, thrown by angry Jove Sheer o’er the Chrystal Battlements: from Morn To Noon he fell, from Noon to dewy Eve, A Summers day; and with the setting Sun Dropt from the Zenith like a falling Star, On Lemnos th’ Ægæan Ile: thus they relate, Erring; for he with his rebellious rout Fell long before; nor aught avail’d him now To have built in Heav’n high Towrs; nor did he scape By all his Engins, but was headlong sent With his industrious crew to build in hell. Accordingly, during the years 319-21 a number of laws were passed which penalized and punished the craft of magic with the utmost severity. A pagan diviner or haruspex could only follow his vocation under very definite restrictions. He was not allowed to be an intimate visitor at the house of any citizen, for friendship with men of this kind must be avoided. “The haruspex who frequents the houses of others shall die at the stake,” such is the tenor of the code. It is hardly an exaggeration to say that almost every year saw a more rigid application of the laws; although even as to-day, when fortune-telling and peering into the future are forbidden by the Statute-Book, diviners and mediums abound, so then in spite of every prohibition astrologers, clairvoyants, and palmists had an enormous clientèle of rich and poor alike. However, under Valens, owing to his discovery of the damning fact that certain prominent courtiers had endeavoured by means ot table-rapping to ascertain who should be his successor upon the throne, in the year 367 a regular crusade, which in its details recalls the heyday of Master Matthew Hopkins, was instituted against the whole race of magicians, soothsayers, mathematici, and theurgists, which perhaps was the first general prosecution during the Christian era. Large numbers of persons, including no doubt many innocent as well as guilty, were put to death, and a veritable panic swept through the Eastern world. The early legal codes of most European nations contain laws directed against witchcraft. Thus, for example, the oldest document of Frankish legislation, the Salic Law (Lex salica), which was reduced to a written form and promulgated under Clovis, who died 27 November, 511, mulcts (sic) those who practise magic with various fines, especially when it could be proven that the accused launched a deadly curse, or had tied the Witch’s Knot. This latter charm was usually a long cord tightly tied up in elaborate loops, among whose reticulations it was customary to insert the feathers of a black hen, a raven, or some other bird which had, or was presumed to have, no speck of white. This is one of the oldest instruments of witchcraft and is known in all countries and among all nations. It was put to various uses. The wizards of Finland, when they sold wind in the three knots of a rope. If the first knot were undone a gentle breeze sprang up; if the second, it blew a mackerel gale; if the third, a hurricane. But the Witch’s Ladder, as it was often known, could be used with far more baleful effects. The knots were tied with certain horrid maledictions, and then the cord was hidden away in some secret place, and unless it were found and the strands released the person at whom the curse was directed would pine and die. This charm continually occurs during the trials. Thus in the celebrated Island-Magee case, March 1711, when a coven of witches was discovered, it was remarked that an apron belonging to Mary Dunbar, a visitor at the house of the afflicted persons, had been abstracted. Miss Dunbar was suddenly seized with fits and convulsions, and sickened almost to death. After most diligent search the missing garment was found carefully hidden away and covered over, and a curious string which had nine knots in it had been so tied up with the folds of the linen that it was beyond anything difficult to separate them and loosen the ligatures. In 1886 in the old belfry of a village church in England there were accidentally discovered, pushed away in a dark corner, several yards of incle braided with elaborate care and having a number of black feathers thrust through the strands. It is said that for a long while considerable wonder was caused as to what it might be, but when it was exhibited and became known, one of the local grandmothers recognized it was a Witch’s Ladder, and, what is extremely significant, when it was engraved in the Folk Lore Journal an old Italian woman to whom the picture was shown immediately identified it as la ghirlanda delle streghe. The laws of the Visigoths, which were to some extent founded upon the Roman law, punished witches who had killed any person by their spells with death; whilst long-continued and obstinate witchcraft, if fully proven, was visited with such severe sentences as slavery for life. In 578, when a son of Queen Fredegonde died, a number of witches who were accused of having contrived the destruction of the Prince were executed. It has been said in these matters that the ecclesiastical law was tolerant, since for the most part it contented itself with a sentence of excommunication. But those who consider this spiritual outlawry lenient certainly do not appreciate what such a doom entailed. Moreover, after a man had been condemned to death by the civil courts it would have been somewhat superfluous to have repeated the same sentence, and beyond the exercise of her spiritual weapons, what else was there left for the Church to do? In 814, Louis le Pieux upon his accession to the throne began to take very active measures against all sorcerers and necromancers, and it was owing to his influence and authority that the Council of Paris in 829 appealed to the secular courts to carry out any such sentences as the Bishops might pronounce. The consequence was that from this time forward the penalty of witchcraft was death, and there is evidence that if the constituted authority, either ecclesiastical or civil, seemed to slacken in their efforts the populace took the law into their own hands with far more fearful results.

Malleus Maleficarum: The Witch's Hammer

The Malleus Maleficarum, usually translated as the Hammer of Witches, is the best known treatise on witchcraft. It was written by the German Catholic clergyman Heinrich Kramer and first published in the German city of Speyer in 1486.

Malleus Maleficarum

O manual que caçou bruxas por quatro séculos. O martelo das feiticeiras, ou Malleus maleficarum, foi o mais célebre manual redigido durante o período de "caça às bruxas" da Idade Média. A inflamada epidemia que perseguiu e condenou mulheres, fosse por seus conhecimentos ou comportamentos que fugissem aos padrões morais e religiosos da época, fosse por pura vingança e misoginia, é uma mancha na história da humanidade. Escrito no século XV, o livro beneficiou-se da invenção da imprensa para sua difusão, tendo diversas reedições pelo continente europeu e, apesar de inúmeras polêmicas e dúvidas quanto à validade de seus ensinamentos, chegou aos séculos XVI e XVII com prestígio entre os perseguidores de hereges. Amplamente utilizado pelos tribunais seculares, o manual pode ser responsabilizado pelas mais de 100 mil execuções, em sua maioria de mulheres, realizadas pela Inquisição durante pelo menos quatro séculos, como apontam historiadores. Como identificar bruxas? Como agem bruxas? Como julgar bruxas? Essas são as questões centrais respondidas neste tratado pelos inquisidores Herinrich Kraemer e James Sprenger, que, entre outras afirmações fantasiosas, atribuem à mulher a prática da bruxaria por meio da cópula com o demônio. As bases do pensamento neurótico das práticas misóginas, do controle dos corpos, do sexo e dos conhecimentos médicos articulados com o poder secular e religioso estão aqui demonstradas de maneira sistemática. O livro tornou-se também modelo para persecuções penais modernas, com seu julgamento inquisitório e suas penas baseadas na expiação da carne. O Malleus maleficarum é um documento de importância histórica, filosófica e jurídica. Esta edição revista do texto estabelecido por Rose Marie Muraro, que vem sendo publicado pela Rosa dos Tempos desde 1991, acompanha a magnífica introdução da própria Muraro. De modo brilhante, a Patrona do Feminismo Brasileiro analisa os alicerces presentes no manual, que permitiram a opressão e a violência institucional, por séculos, ao corpo das mulheres. O livro conta também com prefácio do renomado médico psiquiatra e analista junguiano Carlos Amadeu B. Byington. Conforme Muraro afirma em sua introdução sobre O martelo das feiticerias, espera-se que a partir do conhecimento de um passado trágico hoje essa "reinserção do feminino na história, resgatando o prazer, a solidariedade, a não competição, a união com a natureza, talvez seja a única chance que a nossa espécie tenha de continuar viva".

O martelo das feiticeiras

Get a cold taste of the past within these pages.

The Malleus Maleficarum

Johannes Nider

Jacob Sprenger

The Malleus Maleficarum is the best known and the most important treatise on witchcraft. It was written by the Catholic clergyman Heinrich Kramer and first published in 1487. It was a bestseller, second only to the Bible in terms of sales for almost 200 years. The top theologians of the Inquisition at the Faculty of Cologne condemned the book as recommending unethical and illegal procedures, as well as being inconsistent with Catholic doctrines of demonology.

The Malleus Maleficarum or "Hammer of Witches" is the best known and the most important treatise on witchcraft. It endorses extermination of witches and for this purpose develops a detailed legal and theological theory. It was a bestseller, second only to the Bible in terms of sales for almost 200 years. It was written by the Catholic clergyman Heinrich Kramer and first published in 1487. The Malleus elevates sorcery to the criminal status of heresy and prescribes inquisitorial practices for secular courts in order to extirpate witches. The recommended procedures include torture to effectively obtain confessions and the death penalty as the only sure remedy against the evils of witchcraft. At that time, it was typical to burn heretics alive at the stake and the Malleus encouraged the same treatment of witches. The book had a strong influence on culture for several centuries. It was later used by royal courts during the Renaissance, and contributed to the increasingly brutal prosecution of witchcraft during the 16th and 17th centuries.

The Most Influential Book of Witchcraft

The Hammer of Witches: Malleus Maleficarum

Jakob Sprenger

This is the best known (i.e., the most infamous) of the witch-hunt manuals. Written in Latin, the Malleus was first submitted to the University of Cologne on May 9th, 1487. The title is translated as "The Hammer of Witches". Written by James Sprenger and Henry Kramer (of which little is known), the Malleus remained in use for three hundred years. It had tremendous influence in the witch trials in England and on the continent.

Malleus Maleficarum – The Witch Hammer

"A handbook for hunting and punishing witches to assist the Inquisition and Church in exterminating undesirables. Mostly a compilation of superstition and folklore, the book was taken very seriously at the time it was written in the 15th century and became a kind of spiritual law book used by judges to determine the guilt of the accused"--From publisher description.

Heinrich Kramer

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