Francesco Maria Guazzo, Compendium Maleficarum, Milan, 1608, tells us that the witches promise the devil “to strive with all their power and to use every inducement and endeavour to draw other men and women to their detestable practices and the worship of Satan.” So in the case of Janet Breadheid of Auldearne it was her husband who “enticed her into that craft.” (Pitcairn, Criminal Trials, Edinburgh, 1833.) At Salem, George Burroughs, a minister, was accused by a large number of women as “the person who had Seduc’d and Compell’d them into the snares of Witchcraft.” See my History of Witchcraft, Chap. III, pp. 83–84. ↩
1 Corinthians 9:9. ↩
Psalmist 35:7, 8. ↩
Chap. III. ↩
In the trial of Dame Alice Kyteler of Kilkenny, 1324, it was shown that she had sacrificed at the crossroads live animals (Holinshed says nine red cocks) to her familiar, Robert Artisson, “qui se facit appellari Artis Filium.” In Greek tradition the κερκώπις, a poltergeist, haunted the crossways. Lemoine, VI, p. 109, tells us: “Celui qui veut devenir sorcier doit aller à un ‘quatre chemins’ avec une ‘poule noire,’ ou bien encore au ‘cimetière,’ sur une ‘tombe’ et toujours à ‘minuit.’ Il vient alors quelqu’un qui demande: ‘Que venez-vous faire ici?’ ‘J’ai une poule à vendre,’ répond-on. Ce quelqu’un (est) le Méchant.” ↩
Staufus. Formicarius, Chap. III. The edition Frankfort, 1588, Vol. I, p. 722, reads “Scavius” and in the margin “Schasius.” (Marginal note: “De Schasio in murem se conuertente.”) ↩
This old tradition was made the subject of the celebrated opera Der Freischütz, the libretto of which is by Kind, the music by Weber. It was originally produced at Berlin in 1821, and on 22 July, 1824, first performed in England at the Lyceum Theatre, London, as Der Freischütz; or, The Seventh Bullet. ↩
On 29 May, 1187, a number of mercenaries and bandits were playing with dice before the door of the church at Déols. One of these fellows, who had lost a throw, cursing and swearing, took up a stone, which he flung at the figure of Our Lady with the Child over the sacred portal. The arm of the Infant Jesus was snapped in twain. “A stream of blood poured from the arm of the broken image and made a pool on the earth below. The wretch who flung the stone was seized with madness, and dropped down dead upon the spot.” The blood was carefully collected in a phial which was deposited in an Oratory dedicated to Our Lady. Numberless cures were effected, and a Confraternity which was founded in honour of the miracle flourished until the Revolution. It was reorganized in 1830, and on 31 May there is a solemn Commemoration of the Blood-shedding of Notre Dame de Déols.
After S. Paul of the Cross (1694–1775) had preached for the last time in the church of Piagaro, a Crucifix over one of the side-altars was seen to be oozing with blood. Hundreds witnessed the miracle, and later a chapel was built to enshrine the Miraculous Cross. In 1630 at Spoleto, drops of blood flowed from the head of a figure of Our Lord Crowned with Thorns. Even in this unbelieving age the Most Holy Crucifix of Limpias, El Santo Cristo de la Agonia, sweats blood, whilst tears have been observed in the eyes, which turn from side to side, and the head sometimes moves as in all the weariness of bitter pain. Very many other instances of similar miracles might be cited. ↩
The sense is completely mistaken here. It should rather be, “Lady, what is it to Me and to Thee” if these people lack wine? Our Lord marvels at the supreme charity of Our Lady. The first miracle was wrought at the request of Mary. Quod Deus imperio tu prece, Virgo, potes. It may be argued that all miracles are performed at the request of Our Lady, since, as S. Bernard says, God wishes us to obtain everything through Her. Totum nos uoluit habere per Mariam. ↩
If the exorcism is not effective it is owing to lack of faith. ↩
De Moribus ecclesiae catholicae et de moribus Manichaeorum was written 388–89. ↩
John Duns Scotus, Doctor Subtilis, the famous Franciscan scholastic, died 8 November, 1308. He lived and taught at Oxford, and for a time at Paris. His complete work with commentaries appeared at Paris, 1891–95, in twenty-six volumes, quarto, being a reprint of the twelve folio volumes which were issued by Luke Wadding in 1639 at Lyons. ↩
Ubertino of Casale, leader of the Spiritual Franciscans, who expressed extreme views regarding evangelical poverty. He was born in 1259, and died about 1330. Owing to his warm advocacy of the strictest ideas he was severely condemned by the authorities, and his history is a matter of considerable difficulty. His chief work is generally considered to be Arbor uitae crucifixae Jesu Christi. ↩
S. Matthew 12:26: “Et si Satanas Satanam eiicit, aduersus se diuisus est: quomodo ergo stabit regnum eius?” ↩
“Ochozias,” who when sick “sent messengers, saying to them: Go, consult Beelzebub, the god of Hecaron, whether I shall recover of this my illness. And an angel of the Lord spoke to Elias the Thesbite, saying: Arise, and go up to meet
