And with regard to the first class of injuries with which they afflict the human race, it is to be noted that, apart from the methods by which they injure other creatures, they have six ways of injuring humanity. And one is, to induce an evil love in a man for a woman, or in a woman for a man. The second is to plant hatred or jealousy in anyone. The third is to bewitch them so that a man cannot perform the genital act with a woman, or conversely a woman with a man; or by various means to procure an abortion, as has been said before. The fourth is to cause some disease in any of the human organs. The fifth, to take away life. The sixth, to deprive them of reason.
In this connection it should be said that, saving the influence of the stars, the devils can by their natural power in every way cause real defects and infirmities, and this by their natural spiritual power, which is superior to any bodily power. For no one infirmity is quite like another, and this is equally true of natural defects in which there is no physical infirmity. Therefore they proceed by different methods to cause each different infirmity or defect. And of those we shall give instances in the body of this work as the necessity arises.
But first, lest the reader’s mind should be kept in any doubt as to why they have no power to alter the influence of the stars, we shall say that there is a threefold reason. First, the stars are above them even in the region of punishment, which is the region of the lower mists; and this by reason of the duty which is assigned to them. See the First Part, Question II, where we dealt with Incubus and Succubus devils.
The second reason is that the stars are governed by the good Angels. See many places concerning the Powers which move the stars, and especially S. Thomas, part I, quest. 90. And in this matter the Philosophers agree with the Theologians.
Thirdly, it is on account of the general order and common good of the Universe, which would suffer general detriment if evil spirits were allowed to cause any alteration in the influence of the stars. Wherefore those changes which were miraculously caused in the Old or New Testament were done by God through the good Angels; as, for example, when the sun stood still for Joshua, or when it went backward for Hezekiah, or when it was supernaturally darkened at the Passion of Christ. But in all other matters, with God’s permission, they can work their spells, either the devils themselves, or devils through the agency of witches; and, in fact, it is evident that they do so.
Secondly, it is to be noted that in all their methods of working injury they nearly always instruct witches to make their instruments of witchcraft by means of the Sacraments or sacramental things of the Church, or some holy thing consecrated to God: as when they sometimes place a waxen image under the Altar-cloth, or draw a thread through the Holy Chrism, or use some other consecrated thing in such a way. And there are three reasons for this.
For a similar reason they are wont to practise their witchcraft at the more sacred times of the year, especially at the Advent of Our Lord, and at Christmas. First, that by such means they may make men guilty of not only perfidy, but also sacrilege, by contaminating whatever is divine in them; and that so they may the more deeply offend God their Creator, damn their own souls, and cause many more to rush into sin.
Secondly, that God, being so heavily offended by men, may grant the devil greater power of tormenting them. For so says S. Gregory, that in His anger He sometimes grants the wicked their prayers and petitions, which He mercifully denies to others. And the third reason is that, by the seeming appearance of good, he may more easily deceive certain simple men, who think that they have performed some pious act and obtained the grace from God, whereas they have only sinned the more heavily.
A fourth reason also can be added touching the more sacred seasons and the New Year. For, according to S. Augustine, there are other mortal sins besides adultery by which the observance of the Festivals may be infringed. Superstition, moreover, and witchcraft arising from the most servile operations of the devil are contrary to the reverence that is due to God. Therefore, as has been said, he causes a man to fall more deeply, and the Creator is the more offended.
And of the New Year we may say, according to S. Isidore, Etymologiae VIII, 2, that Janus, from whom the month of January is named, which also begins on the Day of Circumcision, was an idol with two faces, as if one were the end of the old year and the other the beginning of the new, and, as it were, the protector and auspicious author of the coming year. And in honour of him, or rather of the devil in the form of that idol, the Pagans made much boisterous revelry, and were very merry among themselves, holding various dances and feasts. And concerning these Blessed Augustine makes mention in many places, and gives a very ample description of them in his Twenty-sixth Book.
And now bad Christians imitate these corruptions, turning them to lasciviousness when they run about at the time of Carnival172 with masks and jests
