But an opposite opinion holds
that the devil cannot so easily and readily do harm by himself to mankind, as
he can harm them through the instrumentality of witches, although they are his
servants. In the first place we may consider the act of generation. But for
every act which has an effect upon another some kind of contact must be
established, and because the devil, who is a spirit, can have no such actual
contact with a human body, since there is nothing common of this kind between
them, therefore he uses some human instruments, and upon these he bestows the
power of hurting by bodily touch. And many hold this to be proven by the text,
and the gloss upon the text, in the 3rd chapter of S. Paul's Epistle to the Galatians:
O senseless Galatians, who hath bewitched you that you should not obey the
truth? And the gloss upon this passage refers to those who have singularly
fiery and baleful eyes, who by a mere look can harm others, especially young
children. And Avicenna also bears this out, Naturalism, Book 3, c. the
last, when he says; “Very often the soul may have as much influence upon the
body of another to the same extent as it has upon its own body, for such is
the influence of the eyes of anyone who by his glance attracts and fascinates
another.” And the same opinion is maintained by Al-Gazali in the 5th book
and 10th c. of his Physics. Avicenna also suggests, although he does
not put this opinion forward as irrefutable, that the power of the imagination
can actually change or seem to change extraneous bodies, in cases where the
power of the imagination is too unrestrained; and hence we father that the
power of the imagination is not to be considered as distinct from a man's
other sensible powers, since it is common to them all, but to some extent it
includes all those other powers. And this is true, because such a power of the
imagination can change adjacent bodies, as, for example, when a man is able to
walk along some narrow beam which is stretched down the middle of a street.
But yet if this beam were suspended over deep water he would not dare to walk
along it, because his imagination would most strongly impress upon his mind
the idea of falling, and therefore his body and the power of his limbs would
not obey his imagination, and they would not obey the contrary thereto, that
is to say, walking directly and without hesitation. This change may be
compared to the influence exercised by the eyes of a person who has such
influence, and so a mental change is brought about although there is not any
actual and bodily change.
Moreover, if it be argued that such
a change is cause by a living body owing to the influence of the mind upon
some other living body, this answer may be given. In the presence of a
murderer blood flows from the wounds in the corpse of the person he has slain.
Therefore without any mental powers bodies can produce wonderful effects, and
so a living man if he pass by near the corpse of a murdered man, although he
may not be aware of the dead body, is often seized with fear.
Again, there are some things in
nature which have certain hidden powers, the reason for which man does not
know; such, for example, is the lodestone, which attracts steel and many other
such things, which S. Augustine mentions in the 20th book Of the City of
God.
And so women in order to bring
about changes in the bodies of others sometimes make use of certain things,
which exceed our knowledge, but this is without any aid from the devil. And
because these remedies are mysterious we must not therefore ascribe them to
the power of the devil as we should ascribe evil spells wrought by witches.
Moreover, witches use certain
images and other strange periapts, which they are wont to place under the
lintels of the doors of houses, or in those meadows where flocks are herding,
or even where men congregate, and thus they cast spells over their victims,
who have oft-times been known to die. But because such extraordinary effects
can proceed from these images it would appear that the influence of these
images is in proportion to the influence of the stars over human bodies, for
as natural bodies are influenced by heavenly bodies, so may artificial bodies
likewise be thus influenced. But natural bodies may find the benefit of
certain secret but good influences. Therefore artificial bodies may receive
such influence. Hence it is plain that those who perform works of healing may
well perform them by means of such good influences, and this has no connexion
at all with any evil power.
Moreover, it would seem that
most extraordinary and miraculous events come to pass by the working of the
power of nature. For wonderful and terrible and amazing things happen owing to
natural forces. And this S. Gregory points out in his Second Dialogue.
The Saints perform miracles, sometimes by a prayer, sometimes by their power
alone. There are examples of each; S. Peter by praying raised to life Tabitha,
who was dead. By rebuking Ananias and Sapphira, who were telling a lie, he
slew the without any prayer. Therefore a man by his mental influence can
change a material body into another, or he can change such a body from health
to sickness and conversely.
Moreover, the human body is nobler
than any other body, but because of the passions of the mind the human body
changes and becomes hot or cold, as is the case with angry men or men who are
afraid: and so even greater change takes place with regard to the effects of
sickness and death, which by their power can greatly change a material body.
But certain objections must be
allowed. The influence of the mind cannot make an impression upon any form
except by the intervention of some agent, as we have said above. And these are
the words of S. Augustine in the book which we have already quoted: It is
incredible that the angels who fell from Heaven should be obedient to any
material things, for the obey God only. And much less can a man of his natural
power bring about extraordinary and evil effects. The answer must be made,
there are even to-day many who err greatly on this point, making excuses for
witches and laying the whole blame upon the craft of the devil, or ascribing
the changes that they work to some natural alteration. These errors may be
easily made clear. First, by the description of witches which S. Isidore gives
in his Etymologiae, c. 9: Witches are so called on account of the
blackness of their guilt, that is to say, their deeds are more evil than those
of any other malefactors. He continues: They stir up and confound the elements
by the aid of the devil, and arouse terrible hailstorms and tempests. Moreover,
he says they distract the minds of men, driving them to madness, insane hatred,
and inordinate lusts. Again, he continues, by the terrible influence of their
spells alone, as it were by a draught of poison, they can destroy life.
And the words of S. Augustine in
his book on The City of God are very much to the point, for he tells us
who magicians and witches really are. Magicians, who are commonly called
witches, are thus termed on account of the magnitude of their evil deeds.
These are they who by the permission of God disturb the elements, who drive to
distraction the minds of men, such as have lost their trust in God, and by the
terrible power of their evil spells, without any actual draught or poison,
kill human beings. As Lucan says: A mind which has not been corrupted by any
noxious drink perishes forspoken by some evil charm. For having summoned
devils to their aid they actually dare to heap harms upon mankind, and even to
destroy their enemies by their evil spells. And it is certain that in
operations of this kind the witch works in close conjunction with the devil.
Secondly, punishments are of four kinds: beneficial, hurtful, wrought by
witchcraft, and natural. Beneficial punishments are meted out by the ministry
of good Angels, just as hurtful punishments proceed from evil spirits. Moses
smote Egypt with ten plagues by the ministry of good Angels, and the magicians
were only able to perform three of these miracles by the aid of the devil. And
the pestilence which fell upon the people for three days because of the sin of
David who numbered the people, and the 72,000 men who were slain in one night
in the army of Sennacherib, were miracles wrought by the Angels of God, that
is, by good Angels who feared God and knew that they were carrying out His
commands.
Destructive harm, however, is
wrought by the medium of bad angels, at whose hands the children of Israel in
the desert were often afflicted. And those harms which are simply evil and
nothing more are brought about by the devil, who works through the medium of
sorcerers and witches. There are also natural harms which in some manner
depend upon the conjunction of heavenly bodies, such as dearth, drought,
tempests, and similar effects of nature.
It is obvious that there is a
vast difference between all these causes, circumstances, and happenings. For
Job was afflicted by the devil with a harmful disease, but this is nothing to
the purpose. And if anybody who is too clever and over-curious asks how it was
that Job was afflicted with this disease by the devil without the aid of some
sorcerer or witch, let him know that he is merely beating the air and not
informing himself as to the real truth. For in the time of Job there were no
sorcerers and witches, and such abominations were not yet practised. But the
providence of God wished that by the example of Job the power of the devil
even over good men might be manifested, so that we might learn to be on our
guard against Satan, and, moreover, by the example of this holy patriarch the
glory of God shines abroad, since nothing happens save what is permitted by
God.
With regard to the time at which this evil superstition, witchcraft, appeared,
we must first distinguish the worshippers of the devil from those who were
merely idolaters. And Vincent of Beauvais in his Speculum historiale,
quoting many learned authorities, says that he who first practised the arts of
magic and of astrology was Zoroaster, who is said to have been Cham the son of
Noe. And according to S. Augustine in his book Of the City of God, Cham
laughed aloud when he was born, and thus showed that he was a servant of the
devil, and he, although he was a great and mighty king, was conquered by Ninus
the son of Belus, who built Ninive, whose reign was the beginning of the
kingdom of Assyria in the time of Abraham.
Thus Ninus, owing to his insane
love for his father, when his father was dead, ordered a statue of his father
to be made, and whatever criminal took refuge there was free from any
punishment which he might have incurred. From this time men began to worship
images as though they were gods; but this was after the earliest years of
history, for in the very first ages there was no idolatry, since in the
earliest times men still preserved some remembrance of the creation of the
world, as S. Thomas says, Book 2, question 95, article 4. Or it may have
originated with Nembroth, who compelled men to worship fire; and thus in the
second age of the world there began Idolatry, which is the first of all
superstitions, as Divination is the second, and the Observing of Times and
Seasons the third.
The practices of witches are
included in the second kind of superstition, which is to say Divination, since
the expressly invoke the devil. And there are three kinds of this superstition:
- Necromancy, Astrology, or rather Astromancy, the superstitious observation
of stars, and Oneiromancy.
I have explained all this at length
that the reader may understand that these evil arts did not suddenly burst
upon the world, but rather were developed in the process of time, and
therefore it was not impertinent to point out that there were no witches in
the days of Job. For as the years went by, as S. Gregory says in his Moralia,
the knowledge of the Saints grew: and therefore the evil craft of the devil
likewise increased. The prophet Isaias says: The earth is filled with the
knowledge of the Lord (xi, 6). And so in this twilight and evening of the
world, when sin is flourishing on every side and in every place, when charity
is growing cold, the evil of witches and their inequities superabound.
And since Zoroaster was wholly
given up to the magic arts, it was the devil alone who inspired him to study
and observe the stars. Very early did sorcerers and witches make compacts with
the devil and connive with him to bring harm upon human beings. This is proved
in the seventh chapter of Exodus, where the magicians of Pharao by the
power of the devil wrought extraordinary wonders, imitating those plagues
which Moses had brought upon Egypt by the power of good angels.
Hence it follows the Catholic
teaching, that in order to bring about evil a witch can and does co-operate
with the devil. And any objections to this may briefly be answered thus.
1. In the first place, nobody
denies that certain harms and damages which actually and visibly afflict men,
animals, the fruits of the earth, and which often come about by the influence
of stars, may yet often be brought about by demons, when God permits them do
to act. For as S. Augustine says in the 4th book Of the City of God:
Demons may make use of both fire and air if God allow them so to do. And a
commentator remarks: God punishes by the power of evil angels.
2. From this obviously follows the
answer to any objection concerning Job, and to any objections which may be
raised to our account of the beginnings of magic in the world.
3. With regard to the fact that
rotten sage which is thrown into running water is said to produce some evil
effect without the help of the devil, although it may not be wholly
disconnected with the influence of certain stars, we would point out that we
do not intend to discuss the good or evil influence of the stars, but only
witchcraft, and therefore this is beside the point.
4. With regard to the fourth
argument, it is certainly true that the devil only employs witches to bring
about their bale and destruction. But when it is deduced that they are not to
be punished, because they only act as instruments which are moved not by their
own volition but at the will and pleasure of the principal and agent, there is
a ready answer: For they are human instruments and free agents, and although
they have made a compact and a contract with the devil, nevertheless they do
enjoy absolute liberty: for, as has been learnt from their own revelations -
and I speak of women who have been convicted and burned at the stake and who
were compelled to wreak vengeance and evil and damage if they wished to escape
punishments and blows inflicted by the devil - yet these women co-operate with
the devil although they are bound to him by that profession by which at first
they freely and willingly gave themselves over to his power.
With regard to these other
arguments, in which it is proved that certain old women have an occult
knowledge which enables them to bring about extraordinary and indeed evil
effects without the aid of the devil. It must be understood that from one
particular to conclude a universal argument is contrary to all sound reason.
And when, as it seems, throughout the whole of the Scriptures no such instance
can be found, save where it speaks of the charms and spells old women practise,
therefore we must not hence conclude that this is always the case. Moreover,
the authorities on these passages leave the matter open to question, that is
to say, whether such charms have any efficacy without the co-operation of the
devil. These charms or fascinations seem capable of division into three kinds.
First, the senses are deluded, and this may truly be done by magic, that is to
say, by the power of the devil, if God permit it. And the senses may be
enlightened by the power of good angels. Secondly, fascination may bring about
a certain glamour and a leading astray, as when the apostle says: Who hath
bewitched you? Galatians iii, I. In the third place, there may be a
certain fascination cast by the eyes over another person, and this may be
harmful and bad.
And it is of this fascination that
Avicenna and Al-Gazali have spoken; S. Thomas to thus mentions this
fascination, Part I, question 117. For he says the mind of a man may be
changed by the influence of another mind. And that influence which is exerted
over another often proceeds from the eyes, for in the eyes a certain subtle
influence may be concentrated. For the eyes direct their glance upon a certain
object without taking notice of other things, and although the vision be
perfectly clear, yet at the sight of some impurity, such, for example, a woman
during her monthly periods, the eyes will as it were contract a certain
impurity. This is what Aristotle says in his work On Sleep and Waking,
and thus if anybody's spirit be inflamed with malice or rage, as is often the
case with old women, then their disturbed spirit looks through their eyes, for
their countenances are most evil and harmful, and often terrify young children
of tender years, who are extremely impressionable. And it may be that this is
often natural, permitted by God; on the other hand, it may be that these evil
looks are often inspired by the malice of the devil, with whom old witches
have made some secret contract.
The next question arises with
regard to the influence of the heavenly bodies, and here we find three very
common errors, but these will be answered as we proceed to the explain other
matters.
With regard to operations of
witchcraft, we find that some of these may be due to mental influence over
others, and in some cases such mental influence might be a good one, but it is
the motive which makes it evil.
And there are four principal
arguments which are to be objected against those who deny that there are
witches, or magical operations, which may be performed at the conjunction of
certain planets and stars, and that by the malice of human beings harm may be
wrought through fashioning images, though the use of spells, and by the
writing of mysterious characters. All theologians and philosophers agree that
the heavenly bodies are guided and directed by certain spiritual mediums. But
those spirits are superior to our minds and souls, just as the heavenly bodies
are superior to other bodies, and therefore they can influence both the mind
and body of a man, so that he is persuaded and directed to perform some human
act. But in order yet more fully to attempt a solution of these matters, we
may consider certain difficulties from a discussion of which we shall yet more
clearly arrive at the truth. First, spiritual substance cannot change bodies
to some other natural form unless it be through the mediumship of some agent.
Therefore, however strong a mental influence may be, it cannot effect any
change in a man's mind or disposition. Moreover, several universities,
especially that of Paris, have condemned the following article: - That an
enchanter is able to cast a camel into a deep ditch merely by directing his
gaze upon it. And so this article is condemned, that a corporeal body should
obey some spiritual substance if this be understood simply, that is to say, if
the obedience entails some actual change or transformation. For in regard to
this it is God alone Who is absolutely obeyed. Bearing these points in mind we
may soon see how that fascination, or influence of the eyes of which we have
spoken, is possible. For it is not possible that a man through the natural
powers of his mind should direct such power from his eyes that, without the
agency of his own body or of some other medium, he should be able to do harm
to the body of another man. Nor is it possible that a man through the natural
powers of his mind should at his will bring about some change, and by
directing this power through the mediumship of his eyes entirely transform the
body of a man, upon whom he fixes his gaze, just as his will and pleasure may
be.
And therefore in neither of these
ways can one man influence another and fascinate another, for no man by the
natural powers of his mind alone possesses such an extraordinary influence.
Therefore, to wish to prove that evil effects can be produced by some natural
power is to say that this natural power is the power of the devil, which is
very far indeed from the truth.
Nevertheless, we may more clearly
set forth how it is possible for a careful gaze to do harm. It may so happen
that if a man or a woman gaze steadfastly at some child, the child, owing to
its power of sight and power of imagination, may receive some very sensible
and direct impression. And an impression of this kind is often accompanied by
a bodily change, and since the eyes are one of the tenderest organs of the
body, therefore they are very liable to such impressions. Therefore it may
well happen that the eyes receive some bad impression and change for the
worse, since very often the thoughts of the mind or the motions of the body
are particularly impressed upon and shown by the eyes. And so it may happen
that some angry and evil gaze, if it has been steadfastly fixed and directed
upon a child, may so impress itself upon that child's memory and imagination
that it may reflect itself in the gaze of the child, and actual results will
follow, as, for example, he may lose his appetite and be unable to take food,
he may sicken and fall ill. And sometimes we see that the sight of a man who
is suffering from his eyes may cause the eyes of those who gaze upon him to
dazzle and feel weak, although to a large extent this is nothing else but the
effect of pure imagination. Several other examples of the same sort might be
discussed here, but for the sake of conciseness we will not discuss them in
any further detail.
All this is borne out of the
commentators upon the Psalm, Qui timent te uidebunt me. There is a great power
in the eyes, and this appears even in natural things. For if a wolf see a man
first, the man is struck dumb. Moreover, if a basilisk see a man first its
look is fatal; but if he see it first he may be able to kill it; and the
reason why the basilisk is able to kill a man by its gaze is because when it
sees him, owing to its anger a certain terrible poison is set in motion
throughout its body, and this it can dart from its eyes, thus injecting the
atmosphere with deadly venom. And thus the man breathes in the air which it
has infected and is stupefied and dies. But when the beast is first seen by
the man, in a case when the man wishes to kill the basilisk, he furnishes
himself with mirrors, and the beast seeing itself in the mirrors darts out
poison towards it reflection, but the poison recoils and the animal dies. It
does not seem plain, however, why the man who thus kills the basilisk should
not die too, and we can only conclude that this is on account of some reason
not clearly understood.
So far we have set down our
opinions absolutely without prejudice and refraining from any hasty or rash
judgement, not deviating from the teachings and writings of the Saints. We
conclude, therefore, that the Catholic truth is this, that to bring about
these evils which form the subject of discussion, witches and the devil always
work together, and that in so far as these matters are concerned one can do
nothing without the aid and assistance of the other.
We have already treated of this fascination. And now with reference to the
second point, namely, that blood will flow from a corpse in the presence of a
murderer. According to the Speculum naturale of Vincent of Beauvis, c.
13, the wound is, as it were, influenced by the mind of the murderer, and that
wound receives a certain atmosphere which has been impressed by and is
permeated with his violence and hatred, and when the murderer draws near, the
blood wells up and gushes forth from the corpse. For it would seem that this
atmosphere, which was cause and as it were entered the wound owing to the
murderer, at his presence is disturbed and greatly moved, and it is owing to
this movement that the blood streams out of the dead body. There are some who
declared that it is due to some other causes, and they say that this gushing
forth of blood is the voice of the blood crying from the earth against the
murderer who is present, and that this is on account of the curse pronounced
against the murderer Cain. And with regard to that horror which a person feels
when he is passing near the corpse of a man who has been murdered, although he
may not be in any way cognizant of the vicinity of a dead body, this horror is
psychic, it infects the atmosphere and conveys a thrill of fear to the mind.
But all these explanations, be it noted, do not in any way affect the truth of
the evil wrought by witches, since they are all perfectly natural and arise
from natural causes.
In the third place, as we have
already said above, the operations and rites of witches are placed in that
second category of superstition which is called Divination; and of this
divination there are three kinds, but the argument does not hold good with
reference to the third kind, which belongs to a different species, for
witchcraft is not merely any divination, but it is that divination, the
operations of which are performed by express and explicit invocations of the
devil; and this may be done in very many ways, as by Necromancy, Geomancy,
Hydromancy, etc.
Wherefore this divination, which is
used when they are working their spells, must be judged to be the height of
criminal wickedness, although some have attempted to regard it from another
point of view. And they argue thus, that as we do not know the hidden powers
of nature, it may be that the witches are merely employing or seeking to
employ these hidden powers: assuredly if they are employing the natural power
of natural things to bring about a natural effect, this must be perfectly
lawful. as indeed is obvious enough. Or even let us conceive that if the
superstitiously employ natural things, as, for example, by writing down
certain characters or unknown names of some kind, and that then they use these
runes for restoring a person to health, or for inducing friendship, or with
some useful end, and not at all for doing any damage or harm, in such cases,
it may be granted, I say, that there is no express invocation of demons;
nevertheless it cannot be that these spells are employed without a tacit
invocation, wherefore all such charms must be judge to be wholly unlawful.
And because these and many other
charms like to them may be placed in the third category of superstition, that
is to say, idle and vain observing of time and seasons, this is by no means a
relevant argument as to the heresy of witches. But of this category, the
observing of times and seasons, there are four distinct species: A man may use
such observations to acquire certain knowledge: or he may in this way seek to
inform himself concerning lucky or unlucky days and things: or he may use
sacred words and prayers as a charm with no reference to their meaning: or he
may intend and desire to bring about some beneficial change in some body. All
this S. Thomas has amply treated in that question where he asks, Whether such
observing be lawful, especially if it be to bring about a beneficial change in
a body, that is to say, the restoration of persons to health. But when witches
observe times and seasons, their practices must be held to belong to the
second kind of superstition, and therefore, in so far as they are concerned,
questions concerning this third class are wholly impertinent.
We now proceed to a fourth
proposition, inasmuch as from observations of the kind we have discussed
certain charts and images are wont to be made, but these are of two separate
sorts, which differ entirely one from the other; and these are Astronomical
and Necromantic. Now in Necromancy there is always an express and particular
invocation of demons, for this craft implies that there has been an express
compact and contract with them. Let us therefore only consider Astrology. In
Astrology there is no compact, and therefore there is no invocation, unless by
chance there be some kind of tacit invocation, since the figures of demons and
their names sometimes appear in Astrological charts. And again, Necromantic
signs are written under the influence of certain stars in order to counteract
the influence and oppositions of other heavenly bodies, and these are
inscribed, for signs and characters of this kind are often engraved upon
rings, gems, or some other precious metal, but magic signs are engraved
without any reference to the influence of the stars, and often upon any
substance, nay, even upon vile and sordid substances, which when buried in
certain places bring about damage and harm and disease. But we are discussing
charts which are made with reference to the stars. And these Necromantic
charts and images have no reference to any heavenly body. Therefore a
consideration of them does not enter into the present discussion.
Moreover, many of these images
which have been made with superstitious rites have no efficacy at all, that is
to say, in so far as the fashioning of them is concerned, although it may be
that the material of which they are made does possess a certain power,
although this is not due to the fact that they were made under the influence
of certain stars. Yet many hold that it is in any case unlawful to make use
even of images like these. But the images made by witches have no natural
power at all, nor has the material of which they are formed any power; but
they fashion such images by command of the devil, that by so doing they may,
as it were, mock the work of the Creator, and that they may provoke Him to
anger so that in punishment of their misdeeds He may suffer plagues to fall
upon the earth. And in order to increase their guilt they delight especially
to fashion many such images at the more solemn seasons of the year.
With regard to the fifth point, S.
Gregory is there speaking of the power of grace and not of the power of
nature. And since, as S. John says, we are born of God, what wonder then that
the sons of God enjoy extraordinary powers.
With regard to the last point we
will say this, that a mere likeness is irrelevant, because the influence of
one's own mind on one's own body is different from its influence upon another
body as though the body were the material form of the mind, and the emotions
are an act of the body, but separate, therefore the emotion can be changed by
the influence of the mind whensoever there is some bodily change, heat or
cold, or any alteration, even to death itself. But to change the actual body,
no act of the mind is sufficient by itself, unless there can be some physical
result which alters the body. Whence witches, by the exercise of no natural
power, but only by the help of the devil, are able to bring about harmful
effects. And the devils themselves can only do this by the use of material
objects as their instruments, such as bones, hair, wood, iron, and all sorts
of objects of this kind, concerning which operation we shall treat more fully
a little later.
Now with regard to the tenor of the
Bull of our Most Holy Father the Pope, we will discuss the origin of witches,
and how it is that of recent years their works have so multiplied among us.
And it must be borne in mind that for this to take place, three things concur,
the devil, the witch, and the permission of God who suffers such things to be.
For S. Augustine says, that the abomination of witchcraft arose from this foul
connexion of mankind with the devil. Therefore it is plain that the origin and
the increase of this heresy arises from this foul connexion, a fact which many
authors approve.
We must especially observe that
this heresy, witchcraft, not only differs from all other heresy in this, that
not merely by a tacit compact, but by a compact which is exactly defined and
expressed it blasphemes the Creator and endeavours to the utmost to profane
Him and to harm His creatures, for all other simple heresies have made no open
compact with the devil, no compact, that is, either tacit or exactly
expressed, although their errors and misbelief are directly to be attributed
to the Father of errors and lies. Moreover, witchcraft differs from all other
harmful and mysterious arts in this point, that of all superstition it is
essentially the vilest, the most evil and the worst, wherefore it derives its
name from doing evil, and from blaspheming the true faith. (Melaficae
dictae a Melficiendo, seu a male de fide sentiendo.)
Let us especially note too that in
the practice of this abominable evil, four points in particular are required.
First, most profanely to renounce the Catholic Faith, or at any rate to deny
certain dogmas of the faith; secondly, to devote themselves body and soul to
all evil; thirdly, to offer up unbaptized children to Satan; fourthly, to
indulge in every kind of carnal lust with Incubi and Succubi and all manner of
filthy delights.
Would to God that we might
suppose all this to be untrue and merely imaginary, if only our Holy Mother
the Church were free from the leprosy of such abomination. Alas, the judgement
of the Apostolic See, who is alone the Mistress and the Teacher of all truth,
that judgement, I say, which has been expressed in the Bull of our Holy Father
the Pope, assures us and makes us aware that amongst us, and we dare not
refrain from inquiring into them lest we imperil our own salvation. And
therefore we must discuss at length the origin and the increase of these
abominations; it has been a work of much labour indeed, and we trust that
every detail will most exactly and carefully be weighed by those who read this
book, for herein will be found nothing contrary to sound reason, nothing which
differs from the words of Scripture and the tradition of the Fathers.
Now there are two circumstances
which are certainly very common at the present day, that is to say, the
connexion of witches with familiars, Incubi and Succubi, and the horrible
sacrifices of small children. Therefore we shall particularly deal with these
matters, so that in the first place we shall discuss these demons themselves,
secondly, the witches and their works, and thirdly, we will inquire wherefore
such things are suffered to be. Now these demons work owing to their influence
upon man's mind and upon his free will, and they choose to copulate under the
influence of certain stars rather than under the influence of others, for it
would seem that at certain times their semen can more easily generate and
beget children. Accordingly, we must inquire why the demons should act at the
conjunction of certain stars, and what times these are.
There are three chief points to
discuss. First, whether the abominable heresies can be multiplied throughout
the world by those who give themselves to Incubi and Succubi. Secondly,
whether their actions have not a certain extraordinary power when performed
under the influence of certain stars. Thirdly, whether this abominable heresy
is not widely spread by those who profanely sacrifice children to Satan.
Moreover, when we have discussed the second point, before we proceed to the
third, we must consider the influence of the stars, and what power they have
in acts of witchcraft.
With regard to the first question
there are three difficulties which need elucidation.
The first is a general
consideration of these demons, which are called Incubi.
The second question is more
particular, for we must inquire, How can these Incubi perform the human act of
copulation?
The third question is also a
special one, How do witches bind themselves to and copulate with these devils?