And it can also be said that Job was tormented in the third manner, that is, in the inner perceptions of his soul as well as his body; for it is said in Job xii: If it is said to the Lord, My bed will console me, and I will take comfort to myself on my couch, then Thou wilt terrify me with dreams, and shake me with the horror of visions: though these dreams were caused by the devil, according to Nicolas of Lyra and S. Thomas: Thou wilt terrify me with dreams, which appear to me in sleep, and with visions which come to me waking by a distortion of my inner perceptions. For the phantasms which occur to the thoughts in the day-time can become the terror of sleepers, and such were visited upon Job through the infirmity of his body. Therefore he was so shut off from all comfort that he saw no remedy or way of escaping from his misery except in death, and said that he was shaken with horror. And no one doubts that witches can injure men in these ways through devils, as will be shown in what follows, how they bring injuries upon the fortunes of men and upon the bodies of men and animals by means of hailstorms.
And there is a third way of injuring the body and the inner perceptions, without taking away the reason, which is shown when witches, as has been said, so inflame the minds of men with unlawful lust that they are compelled to travel long distances in the night to go to their mistresses, being too fast bound in the net of carnal desire.
We may mention an example which is said to have happened in Hesse, in the diocese of Marburg. A certain priest was possessed, and during an exorcism the devil was asked for how long he had inhabited that priest. He answered, For seven years. And when the exorcist objected, But you have tormented him for hardly three years; where were you for the rest of the time? He answered, I was hiding in his body. And when he asked in what part of the body, he answered, Generally in his head. And when he was again asked where he was when the priest was celebrating the Sacrament, he said, I hid myself under his tongue. And the other said: Wretch! How were you so bold as not to flee from the presence of your Creator? Then the devil said: Anyone may hide under a bridge while a holy man is crossing, as long as he does not pause in his walk. But with the help of Divine grace the priest was delivered, whether he told the truth or not; for both he and his father are liars.
The fourth method applies to the case of the priest who was liberated in Rome, under the proposition that the devil can enter the body, but not the soul, which only God can enter. But when I say that the devil can enter the body, I do not mean that he can occupy the essential limits of the body.
I will explain this further; and in doing so it will be shown how devils sometimes substantially occupy a man, and at times deprive him of his reason. For we may say that the limits of the body can be considered in two ways: they may be physical or essential limits. Whenever any Angel, good or bad, works within the physical limits of the body, he enters the body in such a way as to influence its physical capacities. And in this way the good Angels cause imaginary visions in the good. But they are never said to enter into the essence of the body, since they cannot do so, either as part of it or as a quality of it. Not as a part, for the angelic and the human essence are entirely different from each other; and not as a quality, as if giving it its character, for it has its character by creation from God. Wherefore He alone is able to influence its inner essence, and to preserve it when He is pleased in His mercy to preserve it.
So we conclude that, speaking of all other perfections in the good or defects in the wicked, when these are caused by a spirit operating in the head and its attributes, such a spirit enters into the head within the physical limits of the physical capacities of the body.
But if the spirit is working upon the soul, then again it works from the outside, but in various ways. And they are said to work on the soul when they represent phantasms or shapes to the intellect, and not only to the common understanding and the outer perceptions. And when bad Angels so operate, there follow temptations and evil thoughts and affections, caused by an indirect influence upon the intellect. But good Angels cause phantasms of revelation which enlighten the understanding. And there is this difference between them; that good Angels can even directly impress enlightening fancies upon the intellect; but bad Angels are said not to enlighten but rather to darken by means of their phantasms, and they cannot influence the intellect directly, but only indirectly, in so far as the intellect is bound to take such phantasms into consideration.
But even a good Angel is not said to enter into the soul, although he enlightens it: similarly a superior Angel is not said to enter into an inferior, although he enlightens it; but he works only from the outside, and co-operates in the way we have said. Therefore far less can a bad Angel enter the soul.
And so the devil occupied the body of the priest in three ways. First, as he could enter his body within its physical limits, so he occupied his head by substantially inhabiting it. Secondly, he could extrinsically work upon his reason. And he could have so tormented him without any intermission or respite; but we may say that the priest had this gift from God, that he should not be tormented by the devil without intermission. Thirdly, that although he was deprived of the power of the sane use of words, yet he was always conscious of his words, though not of their meaning. And this differs from the other methods of obsession, for we generally read that those who are possessed are afflicted by devils without intermission; as is clear in the case of the lunatic in the Gospel, whose father said to Jesus: Lord, have mercy on my son, for he is lunatic, and sore vexed (S. Matthew xvii); and of the woman whom Satan had crippled for eighteen years, who was bowed together and could in no wise lift herself up (S. Luke xiii). And in these ways devils can without doubt at the instance of witches and with God's permission inflict torments.
PART II, QUESTION I.
CHAPTER XI
But there is no bodily infirmity, not even leprosy or epilepsy, which cannot be caused by witches, with God's permission. And this is proved by the fact that no sort of infirmity is excepted by the Doctors. For a careful consideration of what has already been written concerning the power of devils and the wickedness of witches will show that this statement offers no difficulty. Nider also deals with this subject both in his Book of Precepts and in his Formicarius, where he asks: Whether witches can actually injure men by their witchcraft. And the question makes no exception of any infirmity, however incurable. And he there answers that they can do so, and proceeds to ask in what way and by what means.
And as to the first, he answers, as has been shown in the First Question of the First Part of this treatise. And it is proved also by S. Isidore where he describes the operations of witches (Etym. 8, cap. 9), and says that they are called witches on account of the magnitude of their crimes; for they disturb the elements by raising up storms with the help of devils, they confuse the minds of men in the ways already mentioned, by either entirely obstructing or gravely impeding the use of their reason. He adds also that without the use of any poison, but by the mere virulence of their incantations, they can deprive men of their lives.
It is proved also by S. Thomas in the Second Book of Sentences, dist. 7 and 8, and in Book IV, dist. 34, and in general all the Theologians write that witches can with the help of the devil bring harm upon men and their affairs in all the ways in which the devil alone can injure or deceive, namely, in their affairs, their reputation, their body, their reason, and their life; which means that those injuries which are caused by the devil without any witch, can also be caused by a witch; and even more readily so, on account of the greater offence which is given to the Divine Majesty, as has been shown above.
In Job i and ii is found a clear case of the injury in temporal affairs. The injury to reputation is shown in the history of the Blessed Jerome, that the devil transformed himself into the appearance of S. Silvanus, Bishop of Nazareth, a friend of S. Jerome. And this devil approached a noble woman by night in her bed and began first to provoke and entice her with lewd words, and then invited her to perform the sinful act. And when she called out, the devil in the form
of the saintly Bishop hid under the woman's bed, and being sought for and found there, he in lickerish language declared lyingly that he was the Bishop Silvanus. On the morrow therefore, when the devil had disappeared, the holy man was scandalously defamed; but his good name was cleared when the devil confessed at the tomb of S. Jerome that he had done this in an assumed body.
The injury to the body is shown in the case of the Blessed Job, who was stricken by the devil with terrible sores, which are explained as a form of leprosy. And Sigisbert and Vincent of Beauvais (Spec. Hist. XXV, 37) both tell that in the time of the Emperor Louis II, in the diocese of Mainz, a certain devil began to thrown stones and to beat at the houses as if with a hammer. And then by public statements, and secret insinuations, he spread discord ad troubled the minds of many. Then he excited the anger of all against one man, whose lodging, where he was resting, he set on fire, and said that they were all suffering for his sins. So at last that man had to find his lodging in the fields. And when the priests were saying a litany on this account, the devil stoned many of the people with stones till he hurt them to bleeding; and sometimes he would desist, and sometimes rage; and this continued for three years, until all the houses there were burned down.
Exampled of the injury to the use of the reason, and of the tormenting of the inner perceptions, are seen in those possessed and frenzied men of whom the Gospels tell. And as for death, and that they deprive some of their lives, it is proved in Tobias vi, in the case of the seven husbands of the virgin Sara, who were killed because of their lecherous lust and unbridled desired for the virgin Sara, of whom they were not worthy to be the husbands. Therefore it is concluded that both by themselves, and all the more with the help of witches, devils can injure men in every way without exception.
But if it is asked whether injuries of this sort are to be ascribed rather to devils than to witches, it is answered that, when the devils cause injuries by their own direct action, then they are principally to be ascribed to them. But when they work through the agency of witches for the disparagement and offending of God and the perdition of souls, knowing that by this means God is made more angry and allows them greater power of doing evil; and because they do indeed perpetuate countless witchcrafts which the devil would not be allowed to bring upon men if he wished to injure men alone by himself, but are permitted, in the just and hidden purpose of God, through the agency of witches, on account of their perfidy and abjuration of the Catholic Faith; therefore such injuries are justly ascribed to witches secondarily, however much the devil may be the principal actor.
Therefore when a woman dips a twig in water and sprinkles the water in the air to make it rain, although she does not herself cause the rain, and could not be blamed on that account, yet, because she has entered into a pact with the devil by which she can do this as a witch, although it is the devil who causes the rain, she herself nevertheless deservedly bears the blame, because she is an infidel and does the devil's work, surrendering herself to his service.
So also when a witch makes a waxen image or some such thing in order to bewitch somebody; or when an image of someone appears by pouring molten lead into water, and some injury is done upon the image, such as piercing it or hurting it in any other way, when it is the bewitched man who is in imagination being hurt; although the injury is actually done to the image by some witch or some other man, and the devil in the same manner invisibly injures the bewitched man, yet it is deservedly ascribed to the witch. For, without her, God would never allow the devil to inflict the injury, nor would the devil on his own account try to injure the man.
But because it has been said that in the matter of their good name the devils can injure men on the own account and without the co-operation of witches, there may arise a doubt whether the devils cannot also defame honest women so that they are reputed to be witches, when they appear in their likeness to bewitch someone; from which it would happen that such a woman would be defamed without cause.
In answering this we must premise a few remarks. First, it has been said that the devil can do nothing without the Divine permission, as is shown in the First Part of this work in the last Question. It has also been shown that God does not allow so great power of evil against the just and those who live in grace, as against sinners; and as the devils have more power against sinners (see the text: When a strong man armed, etc.) so they are permitted by God to afflict them more than the just. Finally, although they can, with God's permission, injure the just in their affairs, their reputation, and their bodily health, yet, because they know that this power is granted them chiefly for the increase of the merits of the just, they are the less eager to injure them.
Therefore it can be said that in this difficulty there are several points to be considered. First, the Divine permission. Secondly, the man who is thought to be righteous, for they who are so reputed are not always actually in a state of grace. Thirdly, the crime of which an innocent man would be suspected; for that crime in its very origin exceeds all the crimes of the world. Therefore it is to be said that it is granted that, with God's permission, an innocent person, whether or not he is in a state of grace, may be injured in his affairs to this particular crime and the gravity of the accusation (for we have often quoted S. Isidore's saying that they are called witches from the magnitude of their crimes), it can be said that for an innocent person to be defamed by the devil in a way that has been suggested does not seem at all possible, for many reasons.
In the first place, it is one thing to be defamed in respect of vices which are committed without any expressed or tacit contract with the devil, such as theft, robbery, or fornication; but quite another matter to be defamed in respect of vices which it is impossible to accuse a man of having perpetrated unless he has entered upon an expressed contract with the devil; and such are the works of witches, which cannot be laid at their door unless it is by the power of devils that they bewitch men, animals and the fruits of the earth. Therefore, although the devil can blacken men's reputations in respect of other vices, yet it does not seem possible for him to do so in respect of this vice which cannot be perpetrated without his co-operation.
Besides, it has never hitherto been known to have happened that an innocent person has been defamed by the devil to such an extent that he was condemned to death for this particular crime. Furthermore, when a person is only under suspicion, he suffers no punishment except that which the Canon prescribes for his purgation, as will be shown in the Third Part of this work in the second method of sentencing witches.
And it is set down there that, if such a man fails in his purgation, he is to be considered guilty, but that he should be solemnly adjured before the punishment due to his sin is proceeded with and enforced. But here we are dealing with actual events; and it has never yet been known that an innocent person has been punished on suspicion of witchcraft, and there is no doubt that God will never permit such a thing to happen.
Besides, He does not suffer the innocent who are under Angelic protection to be suspected of smaller crimes, such as robbery and such things; then all the more will He preserve those who are under that protection from suspicion of the crime of witchcraft.
And it is no valid objection to quote the legend of S. Germanius, when devils assumed the bodies of other women and sat down at table and slept with the husbands, deluding the latter into the belief that those women were in their own bodies eating and drinking with them, as we have mentioned before. For the women in this case are not to be held guiltless. For in the Canon (Episcopi 26. q. 2) such women are condemned for thinking that they are really and actually transported, when they are so only in imagination; although, as we have shown above, they are at times bodily transported by devils.
But our present proposition is that they can, with God's permission, cause all other infirmities, with no exception; and it is to be concluded from what we have said that this is so. For no exception is made by the Doctors, and there is no reason why there should be any, since, as we have often said, th
e natural power of devils is superior to all corporeal power. And we have found in our experience that this is true. For although greater difficulty may be felt in believing that witches are able to cause leprosy or epilepsy, since these diseases arise from some long-standing physical predisposition or defect, none the less it has sometimes been found that even these have been caused by witchcraft. For in the diocese of Basel, in the district of Alsace and Lorraine, a certain honest labourer spoke roughly to a certain quarrelsome woman, and she angrily threatened him that she would soon avenge herself on him. He took little notice of her; but on the same night he felt a pustule grow upon his neck, and he rubbed it a little, and found his whole face and neck puffed up and swollen, and a horrible form of leprosy appeared all over his body. He immediately went to his friends for advice, and told them of the woman's threat, and said that he would stake his life on the suspicion that this had been done to him by the magic art of that same witch. In short, the woman was taken, questioned, and confessed her crimes. But when the judge asked her particularly about the reason for it, and how she had done it, she answered: When that man used abusive words to me, I was angry and went home; and my familiar began to ask the reason for my ill humour. I told him, and begged him to avenge me on the man. And he asked what I wanted him to do to him; and I answered that I wished he would always have a swollen face. And the devil went away and afflicted the man even beyond my asking; for I had not hoped that he would infect him with such sore leprosy. And so the woman was burned.
The Malleus Maleficarum Page 37