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.
Chapter VIII
Of the manner whereby they change men into the shapes of beasts.
But that witches, by the power of devils, change men into the shapes of beasts (for this is their chief manner of transmutation), although it has been sufficiently proved in the First Part of the work, Question 10, Whether witches can do such things: nevertheless, since that question with its arguments and solutions may be rather obscure to some; especially since no actual examples are adduced to prove them, and even the method by which they so transform themselves is not explained; therefore we add the present exposition by the resolution of several doubts.
And first, that Canon (26, Q. 5, Episcopi) is not to be understood in this matter in the way in which even many learned men (but would that their learning were good!) are deceived; who do not fear to affirm publicly in their sermons that such prestidigitatory transmutations are in no way possible even by the power of devils. And we have often said that this doctrine is greatly to the detriment of the Faith, and strengthens the witches, who rejoice very much in such sermons.
But such preachers, as has been noted, touch only the outer surface, and fail to reach the inner meaning of the words of the Canon. For when it says: Whoever believes that any creature can be made, or can be changed for the better or the worse, or be transformed into any other shape or likeness except by the Creator Himself Who made all, is without doubt an infidel. …
The reader must here remark two chief things. First, concerning the words “be made”; and secondly, concerning the words “be transformed into another likeness.” And as to the first, it is answered that “be made” can be understood in two ways: namely, as meaning “be created,” or as in the sense of the natural production of anything. Now in the first sense it belongs only to God, as is well known, Who in His infinite might can make something out of nothing.
But in the second sense there is a distinction to be drawn between creatures; for some are perfect creatures, like a man, and an ass, etc. And others are imperfect, such as serpents, frogs, mice, etc., for they can also be generated from putrefaction. Now the Canon obviously speaks only of the former sort, not of the second; for in the case of the second it can be proved from what Blessed Albert says in his book On Animals, where he asks: whether devils can make true animals; and still with this difference, that they cannot do so in an instant, as God does, but by some motion, however sudden, as is shown in the case of the Magicians in Exodus 7. The reader may, if he likes, refer to some of the remarks in the question we have quoted in the First Part of the work, and in the solution of the first argument.
Secondly, it is said that they cannot transmute any creature. You may say that transmutation is of two sorts, substantial and accidental; and this accidental is again of two kinds, consisting either in the natural form belonging to the thing which is seen, or in a form which does not belong to the thing which is seen, but exists only in the organs and perceptions of him who sees. The Canon speaks of the former, and
