INDEX

44. Whether much weight should be given to the denunciations (original: denunciationes) of accomplices in the crime of Magic (original: Magiæ). In witch trials, a "denunciation" occurred when a prisoner under torture named other people they had allegedly seen at the witches' Sabbath. 300

45. Whether these denunciations should at least be believed because of the penitence (original: pœnitentiam) of those making the accusations. 318

46. Whether the accusers should at least be believed if it is infallibly certain that they have truly converted and wish to speak the truth. 326

47. Whether the Demon (original: Dæmon) can represent innocent people in the assemblies of witches (original: conventibus Sagarum). This was a central legal debate: if someone claimed to see a neighbor at a devil-worshipping ceremony, was it really the neighbor, or the Devil disguised as the neighbor to frame them? 331

48. What the arguments are of those who say the Demon cannot represent innocent people in these dances (original: tripudiis). The Latin "tripudiis" refers to the rhythmic dances or revelries associated with the Witches' Sabbath. 335

49. What the arguments are of those who insist that full faith must be given to the denunciations of witches (original: sagarum), and who say these accusations are sufficient for putting the denounced persons to torture (original: torquendas). 351

50. Whether a Judge (original: Iudex) can safely embrace either opinion—either the view of those who disregard denunciations, or the view of those who value them highly. 375

51. What the brief summary and method of the Trials (original: Processuum) against witches is that is in use among many today; a matter worthy of the Holy Emperor's (original: Divus Cæsar) understanding and Germany's (original: Germania) consideration. The author uses "Divus Cæsar" to refer to the Holy Roman Emperor, appealing to the highest legal authority to reform these cruel practices. 378