PART II., QUESTION I.
CHAPTER VIIHow, as it were, they Deprive Man of his Virile Member.
We have already shown that they can
take away the male organ, not indeed by actually despoiling the human body of
it, in the manner which we have already declared. And of this we shall
instance a few examples.
In the town of Ratisbon a certain
young man who had an intrigue with a girl, wishing to leave her, lost his
member; that is to say, some glamour was cast over it so that he could see or
touch nothing but his smooth body. In his worry over this he went to a tavern
to drink wine; and after he had sat there for a while he got into conversation
with another woman who was there, and told her the cause of his sadness,
explaining everything, and demonstrating in his body that it was so. The woman
was astute, and asked whether he suspected anyone; and when he named such a
one, unfolding the whole matter, she said: “If persuasion is not enough, you
must use some violence, to induce her to restore to you your health.” So in
the evening the young man watched the way by which the witch was in the habit
of going, and finding her, prayed her to restore to him the health of his
body. And when she maintained that she was innocent and knew nothing about it,
he fell upon her, and winding a towel tightly about her neck, choked her,
saying: “Unless you give me back my health, you shall die at my hands.”
Then she, being unable to cry out, and growing black, said: “Let me go, and
I will heal you.” The young man then relaxed the pressure of the towel, and
the witch touched him with her hand between the thighs, saying: “Now you
have what you desire.” And the young man, as he afterwards said, plainly
felt, before he had verified it by looking or touching, that his member had
been restored to him by the mere touch of the witch.
A similar experience is narrated by
a certain venerable Father from the Dominican House of Spires, well known in
the Order for the honest of his life and for his learning. “One day,” he
says, “while I was hearing confessions, a young man came to me and, in the
course of his confession, woefully said that he had lost his member. Being
astonished at this, and not being willing to give it easy credence, since the
opinion of the wise it is a mark of light-heartedness to believe too easily, I
obtained proof of it when I saw nothing on the young man's removing his
clothes and showing the place. Then, using the wisest counsel I could, I asked
whether he suspected anyone of having so bewitched him. And the young man said
that he did suspect someone, but that she was absent and living in Worms. Then
I said: ‘I advise you to go to her as soon as possible and try your utmost
to soften her with gentle words and promises’; and he did so. For he came
back after a few days and thanked me, saying that he was whole and had
recovered everything. And I believed his words, but again proved them by the
evidence of my eyes.”
But there are some points to be
noted for the clearer understanding of what has already been written
concerning this matter. First, it must in no way be believed that such members
are really torn right away from the body, but that they are hidden by the
devil through some prestidigitory art so that they can be neither seen nor
felt. And this is proved by the authorities and by argument; although is has
been treated of before, where Alexander of Hales says that a Prestige,
properly understood, is an illusion of the devil, which is not caused by any
material change, but exists only in the perceptions of him who is deluded,
either in his interior or exterior senses.
With reference to these words it is
to be noted that, in the case we are considering, two of the exterior senses,
namely, those of sight and touch, are deluded, and not the interior senses,
namely, common-sense, fancy, imagination, thought, and memory. (But S. Thomas
says they are only four, as has been told before, reckoning fancy and
imagination as one; and with some reason, for there is little difference
between imagining and fancying. See S. Thomas, I, 79.) And these senses, and
not only the exterior senses, are affected when it is not a case of hiding
something, but the causing something to appear to a man either when he is
aware or asleep.
As when a man who is awake sees
things otherwise than as they are; such as seeing someone devour a horse with
its rider, or thinking he sees a man transformed into a beast, or thinking
that he is himself a beast and must associate with beasts. For then the
exterior senses are deluded and are employed by the interior senses. For by
the power of devils, with God's permission, mental images long retained in the
treasury of such images, which is the memory, are drawn out, not from the
intellectual understanding in which such images are stored, but from the
memory, which is the repository of mental images, and is situated at the back
of the head, and are presented to the imaginative faculty. And so strongly are
they impressed on that faculty that a man has an inevitable impulse to imagine
a horse or a beast, when the devil draws from the memory an image of a horse
or a beast; and so he is compelled to think that he sees with his external
eyes such a beast when there is actually no such beast to see; but it seems to
be so by reason of the impulsive force of the devil working by means of those
images.
And it need not seem wonderful that
devils can do this, when even a natural defect is able to effect the same
result, as is shown in the case of frantic and melancholy men, and in maniacs
and some drunkards, who are unable to discern truly. For frantic men think
they see marvellous things, such as beasts and other horrors, when in actual
fact they see nothing. See above, in the question, Whether witches can turn
the minds of men to love and hatred; where many thing are noted.
And, finally, the reason is
self-evident. For since the devil has power over inferior things, except only
the soul, therefore he is able to effect certain changes in those things, when
God allows, so that things appear to be otherwise than they are. And this he
does, as I have said, either by confusing and deluding the organ of sight so
that a clear thing appears cloudy; just as after weeping, owing to the
collected humours, the light appears to different from what it was before. Or
by operating on the imaginative faculty by a transmutation of mental images,
as has been said. Or by some agitation of various humours, so that matters
which are earthy and dry seem to be fire or water: as some people make
everyone in the house strip themselves naked under the impression that they
are swimming in water.
It may be asked further with
reference to the above method of devils, whether this sort of illusions can
happen indifferently to the good and to the wicked: just as other bodily
infirmities can, as will be shown later, be brought by witches even upon those
who are in a state of grace. To this question, following the words of Cassian
in his Second Collation of the Abbot Sirenus, we must answer that they
cannot. And from this it follows that all who are deluded in this way are
presumed to be in deadly sin. For he says, as is clear from the words of S.
Antony: The devil can in no way enter the mind or body of any man, nor has the
power to penetrate into the thoughts of anybody, unless such a person has
first become destitute of all holy thoughts, and is quite bereft and denuded
of spiritual contemplation.
This agrees with Boethius where he
says in the Consolation of Philosophy: We had given you such arms that,
if you had not thrown them away, you would have been preserved from infirmity.
Also Cassian tells in the same
place of two Pagan witches, each in his own way malicious, who by their
witchcraft sent a succession of devils into the cell of S. Antony for the
purpose of driving him from there by their temptations; being infected with
hatred for the holy man because a great number of people visited him every
day. And though these devils assailed him with the keenest of spurs to his
thoughts, yet he drove them away by crossing himself on the forehead and
breast, and by prostrating himself in earnest prayer.
Therefore we may say that all who
are so deluded by devils, not reckoning any other bodily infirmities, are
lacking in the gift of divine grace. And so it is said in Tobias vi:
The devil has power against those who are subject to their lusts.
This is also substantiated by what
we told in the First Part in the question, Whether witches can change men into
the shapes of beasts. For we told of a girl who was turned into a filly, as
she herself and, except S. Macharius, all who looked at her were persuaded.
But the devil could not deceive the senses of the holy man; and when she was
brought to him to be healed, he saw true woman and not a horse, while on the
other hand everyone else exclaimed that she seemed to be a horse. And the
Saint, by his prayers, freed her and the others from that illusion, saying
that this had happened to her because she had not attended sufficiently to
holy things, nor used as she should Holy Confession and the Eucharist. And for
this reason, because in her honesty she would not consent to the shameful
proposal of a young man, who had caused a Jew who was a witch to bewitch the
girl so that, by the power of the devil, he turned her into a filly.
We may summarize our conclusions as
follows: - Devils can, for their profit and probation, injure the good in
their fortunes, that is, in such exterior things as riches, fame, and bodily
health. This is clear from the case of the Blessed Job, who was afflicted by
the devil in such matters. But such injuries are not of their own causing, so
that they cannot be led or driven into any sin, although they can be tempted
both inwardly and outwardly in the flesh. But the devils cannot afflict the
good with this sort of illusions, either actively or passively.
Not actively, but deluding their
senses as they do those of others who are not in a state of grace. And not
passively, by taking away their male organs by some glamour. For in these two
respects they could never injure Job, especially in regard to the venereal act;
for he was of such continence that he was able to say: I have vowed a vow with
my eyes that I shall never think about a virgin, and still less about another
man's wife. Nevertheless the devil knows that he has great power over sinners
(see S. Luke xi: When a strong man armed keepeth his palace, his goods
are in peace).
But it may be asked, as to
illusions in respect of the male organ, whether, granted that the devil cannot
impose this illusion on those in a state of grace in a passive way, he cannot
still do so in an active sense: the argument being that the man in a state of
grace is deluded because he ought to see the member in its right place, when
he who thinks it has been taken away from him, as well as other bystanders,
does not see in in its place; but if this is conceded, it seems to be contrary
to what has been said. It can be said that there is not so much force in the
active as in the passive loss; meaning by active loss, not his who bears the
loss, but his who sees the loss from without, as is self-evident. Therefore,
although a man in a state of grace can se the loss of another, and to that
extent the devil can delude his senses; yet he cannot passively suffer such
loss in his own body, as, for example, to be deprived of his member, since he
is not subject to list. In the same way the converse is true, as the Angel
said to Tobias: Those who are given to lust, the devil has power over them.
And what, then, is to be thought of
those witches who in this way sometimes collect male organs in great numbers,
as many as twenty or thirty members together, and put them in a bird's nest,
or shut them up in a box, where they move themselves like living members, and
eat oats and corn, as has been seen by many and is a matter of common report?
It is to be said that it is all done by devil's work and illusion, for the
senses of those who see them are deluded in the way we have said. For a
certain man tells that, when he had lost his member, he approached a known
witch to ask her to restore it to him. She told the afflicted man to climb a
certain tree, and that he might take which he liked out of the nest in which
there were several members. And when he tried to take a big one, the witch
said: You must not take that one; adding, because it belongs to a parish
priest.
All these things are caused by
devils through an illusion or glamour, in the manner we have said, by
confusing the organ of vision by transmuting the mental images in the
imaginative faculty. And it must not be said that these members which are
shown are devils in assumed members, just as they sometimes appear to witches
and men in assumed aerial bodies, and converse with them. And the reason is
that they effect this thing by an easier method, namely, by drawing out an
inner mental image from the repository of the memory, and impressing it on the
imagination.
And if anyone wishes to say that
they could go to work in a similar way, when they are said to converse with
witches and other men in assumed bodies; that is, that they could cause such
apparitions by changing the mental images in the imaginative faculty, so that
when men thought the devils were present in assumed bodies, they were really
nothing but an illusions caused by such a change of the mental images in the
inner perceptions.
It is to be said that, if the devil
had no other purpose than merely to show himself in human form, then there
would be no need for him to appear in an assumed body, since he could effect
his purpose well enough by the aforesaid illusion. But this is not so; for he
has another purpose, namely, to speak and eat with them, and to commit other
abominations. Therefore it is necessary that he should himself be present,
placing himself actually in sight in an assumed body. For, as S. Thomas says,
Where the Angel's power is, there he operates.
And it may be asked, if the devil
by himself and without any witch takes away anyone's virile member, whether
there is any difference between one sort of deprivation and the other. In
addition to what has been said in the First Part of this work on the question,
Whether witches can take away a member, he does actually take it away, and it
is actually restored when it has to be restored. Secondly, as it is not taken
away without injury, so it is not without pain. Thirdly, that he never does
this unless compelled by a good Angel, for by so doing he cuts off a great
source of profit to him; for he knows that he can work more witchcraft on that
act than on other human acts. For God permits him to do more injury to that
than to other human acts, as has been said. But none of the above points apply
when he works through the agency of a witch, with God's permission.
And if it is asked whether the
devil is more apt to injure men and creatures by himself than through a witch,
it can be said that there is no comparison between the two cases. For he is
infinitely more apt to do harm through the agency of witches. First, because
he thus gives greater offence to God, by usurping to himself a creature
dedicated to Him. Secondly, because when God is the more offended, He allows
him the more power of injuring men. And thirdly, for his own gains, which he
places in the perdition of souls.