History of the christian church

8⁶⁸ Vettori, a contemporary, as quoted by Villari, IV. 4, says, "It was no more possible for his Holiness to keep 1,000 ducats than it is for a stone to fly upwards of itself." Villari, IV. 45, gives a list of Leo’s enormous debts.

9⁸⁶⁹ These two lists of figures are taken from the Venetian ambassadors, Giorgi and Gradenigo. Schulte, Die Fugger, p. 97 sq., gives many cases of the payment of annates and the servitia through the Fuggers.

0⁸⁷⁰ Schulte, I. 174, 223 sqq.

1⁸⁷¹ Pastor, IV. 368, has said, Um Geld herbeizuschaffen schreckte man vor keinem Mittel zurück. Döllinger, Papstthum, p. 485, quotes a contemporary as saying ea tempestate Romae, sacra omnia venalia erant, etc.

2⁸⁷² These figures are given by Schulte, I. 224-227, upon the basis of Sanuto and other contemporary writers. The iII odor of usury was avoided by representing the charges of the bankers as gifts.

3⁸⁷³ Pastor, IV. 371, in his striking way says,Der Zudrang der Florentiner in der ersten Zeit dieses Pontificats war ein enormer. Die Begehrlichkeit dieser Leute war grenzenlos. The Fuggers, who carried on the most extensive dealings with the papal treasury and the sacred college, had been firmly established in Rome since the beginning of Alexander VI.’s pontificate. They came originally from Langen to Augsburg, where they started business as weavers, and then branched off into trading in spices and other commodities reaching Europe through Venice, and in copper and other metals, under the name of Ulrich Fugger and Brothers (George and Jacob), and their capital, estimated by the taxes they paid, increased, between 1480 and 1501, 1,634 per cent. Schulte, p. 3. After its transfer to Rome, the house became the depository of the papal treasurer and cardinals, and was the intermediary for the payment of annates and servitia to the papal and camera treasuries. The amounts, as furnished in the ledger entries, are given by Schulte.

4⁸⁷⁴ See Pastor’s terrific indictment, IV. 359 sq.

5⁸⁷⁵ Quantum nobis nostrisque ea de Christo fabula profuerit, satis est omnibus saeculis notum. The words, said to have been spoken to Cardinal Bembo, were noted down for the first time by Bale in his Pageant of the Popes, ed. 1574, p. 179. Bale, bishop of Ossory, had been a Carmelite.

6⁸⁷⁶ I: 1.

7⁸⁷⁷ See vol. V., 1. 489 sqq.

8⁷⁸ Haupt, pp. 467, 471. Bezold: Gesch. d. deutschen Reform., p. 120 sqq.

9⁸⁷⁹ Secta spiritus libertatis, liberi spiritus, etc.

0⁸⁸⁰ Fredericq, I. 155-160, II. 63 sqq. Another writer of the same clan was Mary of Valenciennes, whose book was condemned by the Inquisition, about 1400, as a work of "incredible subtlety." It was mentioned by Gerson in his tract on false and true visions. Fredericq, II. 188.

1⁸⁸¹ For a list of their errors, see Fredericq, I. 267-279. A sect of free thinkers known as the Loists flourished in Antwerp in the 16th century. Döllinger, II. 664 sqq., gives one of their documents.

2⁸⁸² Lea: Span. Inq., III. 190.

3⁸⁸³ Wetzer-Welte, IV. 1931, quoting Mansi-Miscell. IV. 595-610.

4⁸⁸⁴ Lea: Inquis., III. 178; Aur. Conf., III. 377.

5⁸⁸⁵ Döllinger, II. 381, 407 sq. The first three volumes of Fredericq contain the term Fraticelli only twice, III. 17, 225.

6⁸⁸⁶ Vol. V., 1, p. 876 sqq. The Flagellants were also known as Flagellatores, Cruciferi, Paenitentes, Disiciplinati, Battisti, etc., and in German and Dutch as Geissler, Geeselaars, Cruusbroeders, Kreuzbrüder, etc. The references under Geeselaars in Fredericq fill four closely printed pages of the Index, III. 297-300.

7⁸⁸⁷ Fredericq, II. 120, III. 19, 21, 33, etc. Also Förstemann, pp. 74 sqq. Runge, 99-209.

8⁸⁸ Fredericq, II. 119, III. 22, etc. Runge, 152 sqq.

9⁸⁸⁹ Pointillons de fer; aculeis ferreis; habentes in fine nodos aculeatos; quasi acus acuti infixi. Fredericq, I. 197, II. 120 sqq., III. 19, 20, 35, etc. Le sang leur couloit parmy les rains, Fredericq, III. 19. Hugo of Reutlingen speaks of the sharp iron tips. Runge, p. 25.

0⁸⁹⁰ Si sanguis istorum militum est justus, et unitus cum sanguine Christi, etc. Fredericq, III. 18. Dicebant quod eorum sanguis per flagella effusus cum Christi sanguine miscebatur, II. 125.

1⁸⁹¹ Hugo von Reutlingen, p. 36.

2⁸⁹² · Hugo von Reutlingen, in Runge, p. 38.

3⁸⁹³ · So Robert of Avesbury, Rolls Series, p. 407 sqq.

4⁸⁹⁴ Clement’s bull is given by Fredericq, I. 199-201, and in translation by Förstemann, p. 97 sqq. Du Fayt’s sermon is full of interest, and is one of the most important documents given by Fredericq, III. 28-37. Du Fayt ascribed the Black Death to an infection of the air due to the celestial bodies—infectionem aeris creatam a corporibus coelestibus. The deliverance of the University of Paris is lost. See Chartul. III. 655 sqq.

5⁸⁹⁵ Fredericq, II. 116, etc. The magistrates, as at Tournay, sometimes found it necessary to repeat their proclamations against the Flagellants as often an three times.

6⁸⁹⁶ Usque ad mortem vel infirmitatem. See especially the 35 articles of Bruges, Fredericq, II. 111 sqq.; 50 articles given by Förstemann, p. 164 sqq. and the several codes given by Runge, 115 sqq. Hugo of Reutlingen, in Runge, 27, mentions the strict prohibition against bathing, balnea fratri non licet ulli tempore tali.

7⁸⁹⁷ Fredericq, III. 15, Runge, pp. 25, 41, 118, etc.

8⁹⁸ Runge, pp. 130, 215.

9⁸⁹⁹ · Förstemann, p. 165 sqq.

0⁹⁰⁰ Schneerganz speaks of the number of their hymns in manuscript in Italian libraries as "exceedingly large." He gives a list of such libraries and also a list of the published laude. See Runge, pp. 50-64. It is not, however, to be supposed that more than a few were in popular use and sung.

1⁹⁰¹ See, for example, Runge, p. 68 sqq.

2⁹⁰² Schneerganz, p. 85, emphatically denies all connection.

3⁹⁰³ Fr. Chrysander as quoted by Runge, p. 1. For specimen of the hymns and accounts of the singing, see Runge, Förstemann, p. 255 sqq., Fredericq, I. 197; II. 108, 123, 127-129, 137-139, 140; III. 23-27.

4⁹⁰⁴ This most interesting document, edited by Runge, gives the original music. Here are two lines with a translation of the German words:—

[Fig. 6-06 musical staff for words below. Edit.]

Now let us all lift up our hands

And pray to God this death to a vert.

5⁹⁰⁵ See Runge, pp. 27, 140, 157.

6⁹⁰⁶ See Förstemann, p. 111 sqq.

7⁹⁰⁷ Omnem populum mirabiliter deceperunt. De schismate, II. 26. Erler’s ed., p. 168 sq.

8⁹⁰⁸ Contra sectam flagellantium. Du Pin’s ed., 659-664. Van der Hardt, III. 99 sqq.

9⁰⁹ The bad effects of the delusion upon morals is given by chroniclers, one of whom says that during one of the epidemics 100 unmarried women became pregnant. See Fredericq, I. 231 sq., III. 41, etc. Other names given to the Dancers were Chorizantes and Tripudiantes.

0⁹¹⁰ Döllinger, II. 365 sqq. Here the barbs,—uncles,—the religious leaders of the Waldenses, are represented as making affidavit of the tenets of their people.

1⁹¹¹ The bull is given by Comba: The Waldenses of Italy, p. 126 sq.

2⁹¹² Fredericq, I. 26, 50, 351 sqq.; 501 sq., 512; II. 263 sqq.; III. 109. This author, I. 357 sqq., gives a sermon by a canon of Tournay against Waldensian tenets, which was much praised at the time. A French translation by Hansen, Quellen, p. 184 sq.

3⁹¹³ See the bull in Hansen, Quellen, p. 18, and an extended section, pp. 408 sqq., on the use of the term Vauderie for witchcraft. In the 14th century it was used to designate the practice of unnatural crimes, just as was the term Bougerie in France, which, at the first, was applied to the Catharan heresy.

4⁹¹⁴ This document is given in part by Fredericq, III. 94-109, and in full by Hansen, pp. 149-182. Its details are as disgusting as the imagination could well invent.

5⁹¹⁵ Lempens pronounces the prosecution of witchcraft the greatest crime of all times, das grösste Verbrechen aller Zeiten. Witches were called fascinaret, strigimagae, lamiae, phytonissae, strigae, streges, maleficae, Gazarii, that is, Cathari, and Valdenses, etc. For the derivation of the German term, Hexe, see J. Francke’s discussion in Hansen, Quellen, pp. 615-670.

6⁹¹⁶ In Protestant Scotland the iron collar and gag were used. The last trial in England occurred in 1712. A woman was executed for witchcraft in Seville in 1781 and another in Glarus in 1782. Dr. Diefenbach, in his Aberglaube, etc., attempts to prove that the belief in witchcraft was more deepseated in Protestant circles than in the Catholic Church. Funk, Kirchengesch., p. 419, Hefele, Kirchengesch., p. 522, and other Catholic historians take care to represent the share Protestants had in the persecution of witches as equal to the share of the Catholics.

7⁹¹⁷ Alexander Hales distinguished eight sorts of maleficium. Martin V. and Eugenius IV. call the workers of the dark arts sortilegi, divinatores, demonum invocatores, carminatores, conjuratores, superstitiosi, augures, utentes artibus nefariis et prohibitis. See Hansen, Quellen, p. 16 sqq. Henry IV.’s council of bishops, met at Worms, 1076, in deposing Gregory VII., accused him of witchcraft and making covenant with the devil.

8⁹¹⁸ Sceleratae mulieres ... credunt se et profitentur nocturnis horis cum Diana paganorum dea et innumera multitudine mulierum equitare super quasdam bestas, etc. Hansen, Quellen, p. 88 sq.

9¹⁹ See Vol. V., I. 889-897, and Hansen, Zauberwahn, p. 144.

0⁹²⁰ Michelet, p. 9, says: "I unfalteringly declare that the witch appeared in the age of that deep despair which the gentry of the Church engendered. The witch is a crime of their own achieving." Döllinger, Papstthum, p. 123, says that witchcraft in its different manifestations, from the 13th to the 17th century, is "a product of the faith in the plenary authority of the pope. This may seem to be a paradox, but it is not hard to prove." Hoensbroech’s language, I., 381, is warm but true, when he says, "In all this period the pope was the patron and the prop of the belief in witchcraft, spreading it and confirming it."

1⁹²¹ A translation of Gregory’s bull, Vox rama, is given by Hoensbroech, I. 215-218. See Döllinger: Papstthum, pp. 125, 144.

2⁹²² So, In 1326, John inveighed against those who cum morte foedus ineunt et pactum faciunt cum inferno. For the text of this and other papal documents, see Hansen, Quellen, pp. 1-37.

3⁹²³ In his bull Pascendi gregis, 1907.

4⁹²⁴ Hansen: Zauberwahn, pp. 241, 263 sq., 271.

5⁹²⁵ Principis tenebrarum suasus et illusiones caecitate noxia sectantes demonibus immolant, eos adorant, etc. illis homagium faciunt, etc. Hansen, Quellen, p. 17.

6⁹²⁶ Cereae formae innocentissimi agni, Hansen, etc.: Quellen, p. 21 sq.

7⁹²⁷ See Hansen, p. 27-29. Döllinger-Friedrich, p. 126, says, "Mit Inn. VIII. beginnt das regelmässige Verbrennen der Hexen."

8⁹²⁸ Gesch. der Papste, III. 266 sqq., Hergenröther-Kirsch, II. 1040 sq. Vacandard, Inquisition, p. 200, takes the same view and says "Innocent assuredly had no intention of committing the Church to a belief in the phenomena he mentions in his bull; but his personal opinion did have an influence upon the canonists and Inquisitors of his day," etc.

9²⁹ Warfare of Science and Theology, I. 351.

0⁹³⁰ Inquisition, III. 543.

1⁹³¹ Hoc est commune omnium maleficarum spurcitias carnales cum daemonibus exercere, Malleus II. 4. The author goes into all the details of the demon’s procedure, the demon as he approaches men being known as the succubus, and women as the incubus. Many of the details are too vile to repeat. Such passages of Scripture are quoted as Gen. vi. 2 and 1 Cor. xi. 10, which is made to teach that the woman wears a covering on her head to guard herself against the looks of lustful angels. The demons, in becoming succubi and incubi, are not actuated by carnal lust, so the author asserts, but by a desire to make their victims susceptible to all sorts of vices.

2⁹³² Many cases are given to show the efficacy of these preservatives. For example, a man in Ravensburg, who was tempted by the devil in the shape of a woman, became much concerned, and at last, recalling what a priest had said in the pulpit, sprinkled himself with salt and at once escaped the devil’s influence.

3⁹³³ Haeresis dicenda est non maleficorum sed maleficarum, ut fiat a potiori denominatio. See Hansen: Quellen, 416-444, and Zauberwahn, 481-490.

4⁹³⁴ Com. ad Sent., IV. 34, qu. I. 3, quia corruptio peccati prima ... in nos per actum generantem devenit, ideo maleficii potestas permittitur diabolo adeo in hoc actu magis quam aliis. See Hansen: Quellen, pp. 88-99. In answering the question why more women were given to sorcery than men, Alexander Hales declared that it was because she had less intellectual vigor than man, minus habet discretionem spiritus.

5⁹³⁵ See Hansen: Quellen, p. 423 sqq. Wyclif does not seem to have had so low an opinion of woman as did the writers of the century after him. And yet he says, Lat. Serm. II. 161, Femina super in malicia multos viros ... veritas est quod natura feminea est virtute inferior, etc.

6⁹³⁶ Ista secta strigiarum. So Bernard of Como, who was followed by Nicolas Jacquier, Prierias, etc. Hansen: Quellen, pp. 282, 319.

7⁹³⁷ Turrecremata, the Spanish dogmatician and canonist, dissents from the opinion that the flying women were led by Diana and Herodias, on the rational grounds that Diana never existed and Herodias probably was never permitted to leave hell.

8⁹³⁸ See the realistic language of Jacquier, Prierias, Bartholomew of Spina, etc. Quellen, p. 136, etc.

9³⁹ Jacquier, Widman of Kemnat, Barthol. of Spina, etc., Quellen, pp. 141, 234, 327, sq.

0⁹⁴⁰ Valdenses ydolatrae, Quellen, pp. 157, 165. The poet Martin la Franc, secretary to Felix V., in his Champion des dames, about 1440, speaks of 10,000 witches celebrating a sabbat in the Valley of Wallis. Six hundred of them were brought to confess they had cohabited with demons. Quellen, 99-104.

1⁹⁴¹ The incident is told by that famous witch-inquisitor, Bernard of Como, in his De strigiis. Hansen: Quellen, pp. 279-284.

2⁹⁴² From scoba, meaning broom. So in the tract Errores Gazariorum seu illorum qui scobam vel baculum equitare probantur, Quellen, pp. 118-123.

3⁹⁴³ Quellen, p. 131 sq. This medical expert declared that women and men were often turned into toads and cats. When such a cat’s paw was cut off, it was found that the foot of the suspected witch was gone. With his own eyes, this mediaeval practitioner says he saw such a woman burnt in Rome, and he states that many such cases occurred in the papal metropolis. Hartlieb was medical adviser to Duke Albert III. of Bavaria. His Buch aller verbotenen Kunst, Unglaubens u. d. Zauberei, was written 1456.

4⁹⁴⁴ Hansen devotes 60 pages of his Quellen to the title, date and authors of the Malleus. An excellent German translation is by J. W. R. Schmidt: Der Hexenhammer, Berlin, 3 vols., 1906.

5⁹⁴⁵ Flagellum haereticorum fascinariorum, The Heretics’ Flail. Extracts in Hansen, 133-144. Tract. de calcinatione daemonum seu malignorum spirituum, still in MS. in Brussels.

6⁹⁴⁶ De strigmagarum daemonumque mirandis, Rome, 1521, and De strigibus et lamiis, Venice, 1535. Hansen, pp. 317-339.

7⁹⁴⁷ Strix sive de ludificatione daemonum, 1523. See Burckhardt-Geiger: Renaissance, Excursus, II. 359-362. The official papal view at the close of the 16th century was set forth by the canonist, Francis Pegna, d. in Rome 1612. He held an appointment on the papal commission for the revision of Gratian’s Decretals, and asserts that the aerial flights and cohabitation of witches could be proved beyond all possible doubt. See extracts from his Com. on Eymericus Directorium. Hansen: Quellen, p. 358 sq.

8⁹⁴⁸ Infessura, Tommasini’s ed., p. 25. For another burning in Rome, 1442, Burckhardt-Geiger, II. 359. For witchcraft in Italy, see this author, II. p. 255-264. Also the extensive lists of trials, 1245-1540, noted down in Hansen’s Quellen; the ecclesiastical trials, pp. 445-516; the civil, pp. 517-615. In 1623 Gregory XV. renewed the penalty of lifelong imprisonment for making pacts with the devil.

9⁴⁹ Hansen: Quellen, pp. 467-472. For the notorious case of Gilles de Rais, the reputed original Bluebeard, see Lea: Inq., III. 468-487.

0⁹⁵⁰ For other figures, see Hansen: Zauberwahn, p. 532 sqq., Hoensbroech, I. 500 sqq., and Lecky, I. 29 sqq. Seven thousand are said to have been burnt at Treves. In 1670, 70 persons were arraigned in Sweden and a large number of them burnt.

1⁹⁵¹ Döllinger-Friedrich, pp. 130, 447. For Loos’ recantation as given by Delrio, see Phil. Trsll. and Reprints, III. In a letter, written in 1629, the chancellor of the bishop of Würzburg states that the week before a beautiful maiden of 19 had been executed as a witch. Children of three and four years, he adds, to the number of 300, were reported to have had intercourse with the devil. He himself had seen children of seven and promising students of 12 and 16 put to death. Phil. Trsll., etc., III.

2⁹⁵² The transation taken from the Phila. Trsll. and Reprints, vol. III.

3⁹⁵³ Reprinted from Hansen: Quellen, pp. 25-27. The Latin text is also found In Soldan, p. 215, and Mirbt, p. 171 sq. Germ. trsl in Schmidt, pp. xxxvi-xli, and Hoensbrooch, I, 384-386. Engl. trsl. in Phila. Trsll. and Reprints,. vol. III

4⁹⁵⁴ Lea, I. 100 sqq., 107 sq.

5⁹⁵⁵ Ferdinand was associated with his father, John of Navarre, in the government of Aragon from the year 1469. The same year he was married to Isabella, sister of Henry IV., king of Castile. At Henry’s death, Isabella’s title to the throne was disputed by Juana who claimed to be a daughter of Henry, but was popularly believed to be the child of Beltram de la Cueva and so called La Beltraneja. The civil war, which followed, was brought to a close in 1479 by Juana’s retirement to a convent, and the undisputed recognition of Isabella. Ferdinand and Isabella’s reign is regarded as the most glorious in Spanish annals. Ferdinand’s grandson, through his daughter Juana, Charles V., succeeded to his dominions.

6⁹⁵⁶ Lea, I. 15.

7⁹⁵⁷ Lea, II. 457-463.