The second sort can magically enchant weapons so that they can walk on them with bare feet, and similar strange feats do they perform (for according to S. Isidore, Etymologiae VIII, enchanters are those who have some skill to perform wonders by means of words). And there is a distinction to be made between them; for some perform their incantations by means of sacred words, or charms written up over the sick, and these are lawful provided that seven conditions are observed, as will be shown later where we deal with the methods of curing those who are bewitched. But incantations made over weapons by certain secret words, or cases where the charms written for the sick have been taken down, are matters for the judge’s attention. For when they use words of which they do not themselves know the meaning, or characters and signs which are not the sign of the Cross, such practices are altogether to be repudiated, and good men should beware of the cruel arts of these warlocks. And if they will not desist from such deeds, they must be judged as suspects although lightly, and the manner of sentencing such after the second method will be shown later. For they are not untainted with the sin of heresy; for deeds of this kind can only be done with the help of the devil, and, as we have shown, he who uses such help is judged to be an apostate from the Faith. Yet on the plea of ignorance or of mending their ways they may be dealt with more leniently than the archer-wizards.
It is more commonly found that traders and merchants are in the habit of carrying about them such charms and runes; and since they partake of the nature of incantations, a complete riddance must be made of them, either by the father confessor in the box, or in open court by the ecclesiastical judge. For these unknown words and characters imply a tacit compact with the devil, who secretly uses such things for his own purpose, granting their wearers their wishes, that he may lure them on to worse things. Therefore in the court of law such men must be warned and sentenced after the second method. In the box, the confessor must examine the charm, and if he is unwilling to throw it away altogether, he must delete the unknown words and signs, but may keep any Gospel words or the sign of the Cross.
Now with regard to all these classes of wizards, and especially the archers, it must be noted, as has been declared above, whether they are to be judged as heretics openly taken in that sin; and we have touched on this matter even before in the First Question of the First Part. And there it is shown that S. Bernard says that there are three ways by which a man can be convicted of heresy: either by the evidence of the fact when in simple heresy he publicly preaches his errors, or by the credible evidence of witnesses, or by a man’s own confession. S. Bernard also explains the meaning of some of the words of the Canon Law in this connection, as was shown in the First Question of the First Part of this work.
It is clear, therefore, that archer-wizards, and those mages who enchant other weapons, are to be considered as manifestly guilty of flagrant heresy, through some expressed pact with the devil, since it is obvious that their feats would not be possible without the devil’s help.
Secondly, it is equally clear that the patrons, protectors and defenders of such men are manifestly to be judged in the same way, and subjected to the prescribed punishments. For there is not in their case, as there may be in that of several others, any doubt as to whether they are to be regarded as lightly or strongly or gravely suspected; but they are always very grave sinners against the Faith, and are always visited by God with a miserable death.
For it is told that a certain prince used to keep such wizards in his favour, and by their help unduly oppressed a certain city in matters of commerce. And when one of his retainers remonstrated with him over this, he threw away all fear of God and exclaimed, “God grant that I may die in this place if I am oppressing them unjustly.” Divine vengeance quickly followed these words, and he was stricken down with sudden death. And this vengeance was not so much on account of his unjust oppression as because of his patronage of heresy.
Thirdly, it is clear that all Bishops and Rulers who do not essay their utmost to suppress crimes of this sort, with their authors and patrons, are themselves to be judged as evident abettors of the crime, and are manifestly to be punished in the prescribed manner.
Question II
The methods of destroying and curing witchcraft. Introduction, wherein is set forth the difficulty of this question.
Is it lawful to remove witchcraft by means of further witchcraft, or by any other forbidden means?
It is argued that it is not; for it has already been shown that in the Second Book of Sentences, and the 8th Distinction, all the Doctors agree that it is unlawful to use the help of devils, since to do so involves apostasy from the Faith. And, it
