Here is
declared the truth about diabolic operations with regard to the male
organ. And to make plain the facts in this matter, it is asked
whether witches can with the help of devils really and actually
remove the member, or whether they only do so apparently by some
glamour or illusion. And that they can actually do so is argued a
fortiori; for since devils can do greater things than this, as
killing them or carrying them from place to place - as was shown
above in the cases of Job and Tobias - therefore they can also truly
and actually remove men's members.
Again, an argument is taken from the gloss on the visitations of bad
Angels, in the Psalms: God punishes by means of bad Angels, as He
often punished the People of Israel with various diseases, truly and
actually visited upon their bodies. Therefore the member is equally
subject to such visitations.
It may be
said that this is done with the Divine permission. And in that case,
it has already been said that God allows more power of witchcraft
over the genital functions, on account of the first corruption of sin
which came to us from the act of generation, so also He allows
greater power over the actual genital organ, even to its removal.
And again, it was a greater thing to turn Lot's
wife into a pillar of salt than it is to take away the male organ;
and that (Genesis xix) was a real and actual, not an apparent,
metamorphosis (for it is said that that pillar is still to be seen),
And this was done by a bad Angel; just as the good Angels struck the
men of Sodom with blindness, so that they could not find the door of
the house. And so it was with the other punishments of the men of
Gomorrah. The gloss, indeed, affirms that Lot's wife was herself
tainted with that vice, and therefore she was punished.
And again, whoever can create a natural shape can also
take it away. But devils have created many natural shapes, as is
clear from Pharao's magicians, who with the help of devils made frogs
and serpents. Also S. Augustine, in Book LXXXIII, says that those
things which are visibly done by the lower powers of the air cannot
be considered to be mere illusions; but even men are able, by some
skilful incision, to remove the male organ; therefore devils can do
invisibly what others do visibly.
But
on the contrary side, S. Augustine (de Ciuitate Dei, XVIII)
says: It is not to be believed that, through the art or power of
devils, man's body can be changed into the likeness of a beast;
therefore it is equally impossible that that should be removed which
is essential to the truth of the human body, Also he says (de
Trinitate, III): It must not be thought that this substance of
visible matter is subject to the will of those fallen angels; for it
is subject only to God.
Answer.
There is no doubt that certain witches can do marvellous things with
regard to male organs, for this agrees with what has been seen and
heard by many, and with the general account of what has been known
concerning that member through the senses of sight and touch. And as
to how this thing is possible, it is to be said that it can be done
in two ways, either actually and in fact, as the first arguments have
said, or through some prestige or glamour. But when it is performed
by witches, it is only a matter of glamour; although it is no
illusion in the opinion of the sufferer. For his imagination can
really and actually believe that something is not present, since by
none of his exterior sense, such as sight or touch, can he perceive
that it is present.
From this it may
be said that there is a true abstraction of the member in
imagination, although not in fact; and several things are to be noted
as to how this happens. And first as to two methods by which it can
be done. It is no wonder that the devil can deceive the outer human
senses, since, as has been treated of above, he can illude the inner
senses, by bringing to actual perception ideas that are stored in the
imagination. Moreover, he deceives men in their natural functions,
causing that which is visible to be invisible to them, and that which
is tangible to be intangible, and the audible inaudible, and so with
the other senses. But such things are not true in actual fact, since
they are caused through some defect introduced in the sense, such as
the eyes or the ears, or the touch, by reason of which defect a man's
judgement is deceived.
And we can
illustrate this from certain natural phenomena. For sweet wine
appears bitter on the tongue of the fevered, his taste being deceived
not by the actual fact, but through his disease. So also in the case
under consideration, the deception is not due to fact, since the
member is still actually in its place; but it is an illusion of the
sense with regard to it.
Again, as has
been said above concerning the generative powers, the devil can
obstruct that action by imposing some other body of the same colour
and appearance, in such a way that some smoothly fashioned body in
the colour of flesh is interposed between the sight and touch, and
between the true body of the sufferer, so that it seems to him that
he can see and feel nothing but a smooth body with its surface
interrupted by no genital organ. See the sayings of S. Thomas (2
dist. 8. artic. 5) concerning glamours and illusions, and also in the
second of the second, 91, and in his questions concerning Sin; where
he frequently quotes that of S. Augustine in Book LXXXIII: This evil
of the devil creeps in through all the sensual approaches; he gives
himself to figures, he adapts himself to colours, he abides in
sounds, he lurks in smells, he infuses himself into flavours.
Besides, it is to be considered that such an
illusion of the sight and touch can be caused not only by the
interposition of some smooth unmembered body, but also by the
summoning to the fancy or imagination of certain forms and ideas
latent in the mind, in such a way that a thing is imagined as being
perceived then for the first time. For, as was shown in the preceding
question, devils can by their own power change bodies locally; and
just as the disposition or humour can be affected in this way, so can
the natural functions. I speak of things which appear natural to the
imagination or senses. For Aristotle in the de Somno et Uigila
says, assigning the cause of apparitions in dreams, that when an
animal sleeps much blood flows to the inner consciousness, and thence
come ideas or impressions derived from actual previous experiences
stored in the mind. It has already been defined how thus certain
appearance convey the impressions of new experiences. And since this
can happen naturally, much more can the devil call to the imagination
the appearance of a smooth body unprovided with the virile member, in
such a way that the sense believe it to be an actual fact.
Secondly, some other methods are to be noted
which are easier to understand and to explain. For, according to S.
Isidore (Etym. VIII, 9), a glamour is nothing but a certain
delusion of the senses, and especially of the eyes. And for this
reason it is also called a prestige, from prestringo, since
the sight of the eyes is so fettered that things seem to be other
than they are. And Alexander of Hales, Part 2, says that a prestige,
properly understood, is an illusion of the devil, which is not caused
by any change in matter, but only exists in the mind of him who is
deluded, either as to his inner or outer perceptions.
Wherefore, in a manner of speaking, we may say even of
human prestidigitatory art, that it can be effected in three ways.
For the first, it can be done without devils, since it is
artificially done by the agility of men who show things and conceal
them, as in the case of the tricks of conjurers and ventriloquists.
The second method is also without the help of devils; as when men can
use some natural virtue in natural bodies or minerals so as to impart
to such objects some other appearance quite different from their true
appearance. Wherefore, according to S. Thomas (I, 114, 4), and
several others, men, by the smoke of certain smouldering or lighted
herbs, can make rods appear to be serpents.
The third method of delusion is effected with the help of devils, the
permission of God being granted. For it is clear that devils have, of
their nature, some power over certain earthly matters, which they
exercise upon them, when God permits, so that things appear to be
other than they are.
And as to this
third method, it is to be noted that the devil has fives ways in
which he can delude anyone so that he thinks a thing to be other than
it is. First, by an artificial tricks, as has been said; for that
which a man can do by art, the devil can do even better. Second, by a
natural method, by the application, as has been said, and
interposition of some substance so as to hide the true body, or by
confusing it in man's fancy. The third way is when in an assumed body
he presents himself as being something which he is not; as witness
the story which S. Gregory tells in his First Dialogue of a
Nun, who ate a lettuce, which, however, as the devil confessed, was
not a lettuce, but the devil in the form of a lettuce, or in the
lettuce itself. Or as when he appeared to S. Antony in a lump of gold
which he found in the desert. Or as when he touches a real man, and
makes him appear like a brute animal, as will shortly be explained.
The fourth method is when he confuses the organ of sight, so that a
clear thing seems hazy, or the converse, or when an old woman appears
to be a young girl. For even after weeping the light appears
different from what it was before. His fifth method is by working in
the imaginative power, and, by a disturbance of the humours,
effecting a transmutation in the forms perceived by the senses, as
has been treated of before, so that the senses then perceive as it
were fresh and new images. And accordingly, by the last three of
these methods, and even by the second, the devil can cast a glamour
over the senses of a man. Wherefore there is no difficulty in his
concealing the virile member by some prestige or glamour. And a
manifest proof or example of this, which was revealed to us in our
Inquisitorial capacity, will be set forth later, where more is
recounted of these and other matters in the Second Part of this
Treatise.
How a Bewitchment can be Distinguished from a Natural Defect.
An
incidental question, with certain other difficulties, follows.
Peter's member has been taken off, and he does not know whether it is
by witchcraft or in some other way by the devil's power, with the
permission of God. Are there any ways of determining or
distinguishing between these? It can be answered as follows. First,
that those to whom such things most commonly happen are adulterers or
fornicators. For when they fail to respond to the demand of their
mistress, or if they wish to desert them and attach themselves to
other women, then their mistress, out of vengeance, through some
other power causes their members to be taken off. Secondly, it can be
distinguished by the fact that it is not permanent. For if it is not
due to witchcraft, then the loss is not permanent, but it will be
restored some time.
But here there
arises another doubt, whether it is due to the nature of the
witchcraft that it is not permanent. It is answered that it can be
permanent, and last until death, just as the Canonists and
Theologians judge concerning the impediment of witchcraft in
matrimony, that the temporary can become permanent. For Godfrey says
in his Summa: A bewitchment cannot always be removed by him
who caused it, either because he is dead, or because he does not know
how to remove it, or because the charm has been lost. Wherefore we
may say in the same way that the charm which has been worked on Peter
will be permanent if the witch who did it cannot heal him.
For there are three degrees of witches. For some
both heal and harm; some harm, but cannot heal; and some seem able
only to heal, that is, to take away injuries, as will be shown later.
For thus it happened to us: Two witches were quarreling, and while
they were taunting each other one said: I am not so wicked as you,
for I know how to heal those whom I injure. The charm will also be
permanent if, before it has been healed, the witch departs, either by
changing her dwelling or by dying. For S. Thomas also says: Any charm
may be permanent when it is such as can have no human remedy; or if
it has a remedy, it is not known to men, or unlawful; although God
can find a remedy through a holy Angel who can coerce the devil, if
not the witch.
However, the chief
remedy against witchcraft is the sacrament of Penitence. For bodily
infirmity often proceeds from sin. And how the charms or witches can
be removed will be shown in the Second Part of this Treatise, and in
the Second QUestion, chapter VI, where other different matters are
treated of and explained.
Solutions of the Arguments.
For the first, it is clear that there is no doubt but that, just as, with God's permission, they can kill men, so also can devils taken off that member, as well as others, truly and actually. But then the devils do not work through the medium of witches, concerning which mention has already been made. And from this the answer to the second argument is also made clear. But this is to be said: that God allows more power of witchcraft over the genital forces because, etc.; and therefore even allows that that member should be truly and actually taken off. But it is not valid to say that this always happens. For it would not be after the manner of witchcraft for it to happen so; and even the witches, when they do such works, do not pretend that they have not the power to restore the member when they wish to and know how to do so. From which it is clear that it is not actually taken off, but only by a glamour. As for the third, concerning the metamorphosis of Lot's wife, we say that this was actual, and not a glamour. And as to the fourth, that devils can create certain substantial shapes, and therefore can also remove them: it is to be said with regard to Pharaoh's magicians that they made true serpents; and that devils can, with the help of another agent, produce certain effects on imperfect creatures which they cannot on men, who are God's chief care. For it is said: Does God care for oxen? They can, nevertheless, with the permission of God, do to men true and actual harm, as also they can create a glamour of harm, and by this the answer to the last argument is made clear.
Index