Malleus Maleficarum

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 connection of mankind with the devil. Therefore it is plain that the origin and the increase of this heresy arises from this foul connection, 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