For in his questions concerning Sin, where he treats of devils, and in his first question, whether devils have bodies that naturally belong to them, among many other matters he makes mention of those who referred every physical effect to the virtue of the stars; to which they said that the hidden causes of terrestrial effects were subject. And he says: It must be considered that the Peripatetics, the followers of Aristotle, held that devils did not really exist; but that those things which are attributed to devils proceeded from the power of the stars and other natural phenomena. Wherefore S. Augustine says (De Ciuitate Dei, X), that it was the opinion of Porphyry that from herbs and animals, and certain sounds and voice, and from figures and figments observed in the motion of the stars, powers corresponding to the stars were fabricated on earth by men in order to explain various natural effects. And the error of these is plain, since they referred everything to hidden causes in the stars, holding that devils were only fabricated by the imagination of men.
But this opinion is clearly proved to be false by S. Thomas in the same work; for some works of devils are found which can in no way proceed from any natural cause. For example, when one who is possessed by a devil speaks in an unknown language; and many other devil’s works are found, both in the Rhapsodic and the Necromantic arts, which can in no way proceed except from some Intelligence, which may be naturally good but is evil in its intention. And therefore, because of these incongruities, other Philosophers were compelled to admit that there were devils. Yet they afterwards fell into various errors, some thinking that the souls of men, when they left their bodies, became devils. For this reason many Soothsayers have killed children, that they might have their souls as their cooperators; and many other errors are recounted.
From this it is clear that not without reason does the Holy Doctor say that such an opinion proceeds from the root of infidelity. And anyone who wishes may read S. Augustine (De Ciuitate Dei, VIII, IX) on the various errors of infidels concerning the nature of devils. And indeed the common opinion of all Doctors, quoted in the above-mentioned work, against those who err in this way by denying that there are any witches, is very weighty in its meaning, even if it is expressed in few words. For they say that they who maintain that there is no witchcraft in the world go contrary to the opinion of all the Doctors, and of the Holy Scripture; and declare that there are devils, and that devils have power over the bodies and imaginations of men, with the permission of God. Wherefore, those who are the instruments of the devils, at whose instance the devils at times do mischief to a creature, they call witches.
Now in the Doctors’ condemnation of this first error nothing is said concerning those joined together in matrimony; but this is made clear in their condemnation of the second error of believing that, though witchcraft exists and abounds in the world, even against carnal copulation, yet, since no such bewitchment can be considered to be permanent, it never annuls a marriage that has already been contracted. Here is where they speak of those joined in matrimony. Now in refuting this error (for we do so, even though it is little to the point, for the sake of those who have not many books), it is to be noted that they refute it by maintaining that it is against all precedent, and contrary to all laws both ancient and modern.
Wherefore the Catholic Doctors make the following distinction, that impotence caused by witchcraft is either temporary or permanent. And if it is temporary, then it does not annul the marriage. Moreover, it is presumed to be temporary if they are able to healed of the impediment within three years from their cohabitation, having taken all possible pain, either through the sacraments of the Church, or through other remedies, to be cured. But if they are not then cured by any remedy, from that time it is presumed to be permanent. And in that case it either precedes both the contracting of a marriage, and annuls one that is not yet contracted; or else it follows the contract of marriage but precedes its consummation, and then also, according to some, it annuls the previous contract. (For it is said in Book XXXII, quest. 1. cap. 1 that the confirmation of a marriage consists in its carnal office.) Or else it is subsequent to the consummation of the marriage, and then the matrimonial bond is not annulled. Much is noted there concerning impotence by Hostiensis, and Godfrey, and the Doctors and Theologians.
To the arguments. As to the first, it is made sufficiently clear from what has been said. For as to the argument that God’s works can be destroyed by the devil’s works, if witchcraft has power against those who are married, it has no force; rather does the opposite appear, since the devil can do nothing without God’s permission. For he does not destroy by main force like a tyrant, but through some extrinsic art, as is proved above. And the second argument is also made quite clear, why God allows this obstruction more in the case of the venereal act than of other acts. But the devil has power also over other acts, when God permits. Wherefore it is not sound to argue that he could destroy the whole world. And the third objection is similarly answered by what has been said.
Question IX
Whether witches may work some prestidigatory illusion so that the male organ appears to be entirely removed and separate from the body.
Here is declared the
