Chapter II. Remedies prescribed for Those who are Bewitched by the Limitation of the Generative Power.

Although far more women are witches than men, as was shown in the First Part of the work, yet men are more often bewitched than women. And the reason for this lies in the fact that God allows the devil more power over the venereal act, by which the original sin is handed down, than over other human actions. In the same way He allows more witchcraft to be performed by means of serpents, which are more subject to incantations than other animals, because that was the first instrument of the devil. And the venereal act can be more readily and easily bewitched in a man than in a woman, as has been clearly shown. For there are five ways in which the devil can impede the act of generation, and they are more easily operated against men.

As far as possible we shall set out the remedies which can be applies in each separate kind of obstruction; and let him who is bewitched in this faculty take note to which class of obstruction he belongs. For there are five classes, according to Peter a Palude in his Fourth Book, dist. 34, of the trial of this sort of bewitchment.

For the devil, being a spirit, has by his very nature power, with God's permission, over a bodily creature, especially to promote or to prevent local motion. So by this power they can prevent the bodies of men and women from approaching each other; and this either directly or indirectly. Directly, when they remove one to a distance from another, and do not allow him to approach the other. Indirectly, when they cause some obstruction, or when they interpose themselves in an assumed body. So it happened that a young Pagan who had married an idol, but none the less contracted a marriage with a girl; but because of this he was unable to copulate with her, as has been shown above.

Secondly, the devil can inflame a man towards one woman and render him impotent towards another; and this he can secretly cause by the application of certain herbs or other matters of which he well knows the virtue for this purpose.

Thirdly, he can disturb the apperception of a man or a woman, so that he makes one appear hideous to the other; for, as has been shown, he can influence the imagination.

Fourthly, he can suppress the vigour of that member which is necessary for procreation; just as he can deprive any organ of the power of local motion.

Fifthly, he can prevent the flow of the semen to the members in which is the motive power, by as it were closing the seminal duct so that it does not descend to the genital vessels, or does not ascend again from them, or cannot come forth, or is spent vainly.

But if a man should say: I do not know by which of these different methods I have been bewitched; all I know is that I cannot do anything with my wife: he should be answered in this way. If he is active and able with regard to other women, but not with his wife, then he is bewitched in the second way; for he can be certified as to the first way, that he is being deluded by Succubus or Incubus devils. Moreover, if he does not find his wife repellent, and yet cannot know her, but can know other women, then again it is the second way; but if he finds her repellent and cannot copulate with her, then it is the second and the third way. If he does not find her repellent and wishes to have connexion with her, but has no power in his member, then it is the fourth way. But if he has power in his member, yet cannot emit his semen, then it is the fifth way. The method of curing these will be shown where we consider whether those who live in grace and those who do not are equally liable to be bewitched in these manners; and we answer that they are not, with the exception of the fourth manner, and even then very rarely. For such an affliction can happen to a man living in grace and righteousness; but the reader must understand that in this case we speak of the conjugal act between married people; for in any other case they are all liable to bewitchment; for every venereal act outside wedlock is a mortal sin, and is only committed by those who are not in a state of grace.

We have, indeed, the authority of the whole of Scriptural teaching that God allows the devil to afflict sinners more than the just. For although that most just man, Job, was stricken, yet he was not so particularly or directly in respect of the procreant function. And it may be said that, when a married couple are afflicted in this way, either both the parties or one of them is not living in a state of grace; and this opinion is substantiated in the Scriptures both by authority and by reason. For the Angel said to Tobias: The devil receives power against those who are given over to lust: and he proved it in the slaying of the seven husbands of the virgin Sara.

Cassian, in his Collation of the Fathers, quotes S. Antony as saying that the devil can in no way enter our mind or body unless he has first deprived it of all holy thoughts and made it empty and bare of spiritual contemplation. These words should not be applies to an evil affliction over the whole of the body, for when Job was so afflicted he was not denuded of Divine grace; but they have particular reference to a particular infirmity inflicted upon the body for some sin. And the infirmity we are considering can only be due to the sin of incontinence. For, as we have said, God allows the devil more power over that act than over other human acts, because of its natural nastiness, and because by it the first sin was handed down to posterity. Therefore when people joined in matrimony have for some sin been deprived of Divine help, God allows them to be bewitched chiefly in their procreant functions.

But if it is asked of what sort are those sins, it can be said, according to S. Jerome, that even in a state of matrimony it is possible to commit the sin of incontinence in various ways. See the text: He who loves his wife to excess is an adulterer. And they who love in this way are more liable to be bewitched after the manner we have said.

The remedies of the Church, then, are twofold: one applicable in the public court, the other in the tribunal of the confessional. As for the first, when it has been publicly found that the impotence is due to witchcraft, then it must be distinguished whether it is temporary or permanent. If it is only temporary, it does not annul the marriage. And it is assumed to be temporary if, within the space of three years, by using every possible expedient of the Sacraments of the Church and other remedies, a cure can be caused. But if, after that time, they cannot be cured by any remedy, then it is assumed to be permanent.

Now the disability either precedes both the contract and the consummation of marriage; and in this case it impedes the contract: or it follows the contract but precedes the consummation; and in this case it annuls the contract. For men are very often bewitched in this way because they have cast off their former mistresses, who, hoping that they were to be married and being disappointed, so bewitch the men that they cannot copulate with another woman. And in such a case, according to the opinion of many, the marriage already contracted is annulled, unless, like Our Blessed Lady and S. Joseph they are willing to live together in holy continence. This opinion is supported by the Canon where it says (23, q. I) that a marriage is confirmed by the carnal act. And a little later it says that impotence before such confirmation dissolves the ties of marriage.

Or else the disability follows the consummation of a marriage, and then it does not dissolve the bonds of matrimony. Much more to this effect is noted by the Doctors, where in various writings they treat of the obstruction due to witchcraft; but since it is not precisely relevant to the present inquiry, it is here omitted.

But some may find it difficult to understand how this function can be obstructed in respect of one woman but not of another. S. Bonaventura answers that this may be because some witch has persuaded the devil to effect this only with respect to one woman, or because God will not allow the obstruction to apply save to some particular woman. The judgement of God in this matter is a mystery, as in the case of the wife of Tobias. But how the devil procures this disability is plainly shown by what has already been said. And S. Bonaventura says that he obstructs the procreant function, not intrinsically by harming the organ, but extrinsically by impeding its use; and it is an artificial, not a natural impediment; and so he an cause it to apply to one woman and not to another. Or else he takes away all desire for one or another woman; and this he does by his own power, or else by means of some herb or stone or some occult creature. And in this he is in substantial agreement with Peter a Palude.

The ecclesiastical remedy in the tribunal of God is set forth in the Canon where it says: If with the permission of the just and secret judgement of God, through the arts of sorceresses and witches and the preparation of the devil, men are bewitched in their procreant function, they are to be urged to make clean confession to God and His priest of all their sins with a contrite heart and a humble spirit; and to make satisfaction to God with many tears and large offerings and prayers and fasting.

From these words it is clear that such afflictions are only on account of sin, and occur only to those who do not live in a state of grace. It proceeds to tell how the ministers of the Church can effect a cure by means of exorcisms and the other protections and cures provided by the Church. In this way, with the help of God, Abraham cured by his prayers Abimelech and his house.

In conclusion we may say that there are five remedies which may lawfully be applied to those who are bewitched in this way: namely, a pilgrimage to some holy and venerable shrine; true confession of their sins with contrition; the plentiful use of the sign of the Cross and devout prayer; lawful exorcism by solemn words, the nature of which will be explained later; and lastly, a remedy can be effected by prudently approaching the witch, as was shown in the case of the Count who for three years was unable to cohabit carnally with a virgin whom he had married.

Chapter III. Remedies prescribed for those who are Bewitched by being Inflamed with Inordinate Love or Extraordinary Hatred.

JUST as the generative faculty can be bewitched, so can inordinate love or hatred be caused in the human mind. First we shall consider the cause of this, and then, as far as possible, the remedies.

Philocaption, or inordinate love of one person for another, can be caused in three ways. Sometimes it is due merely to a lack of control over the eyes; sometimes to the temptation of devils; sometimes to the spells of necromancers and witches, with the help of devils.

The first is spoken of in S. James i. 14, 15: Every man is tempted by his own concupiscence, being drawn away and allured. Then when concupiscence hath conceived, it bringeth forth sin: but sin, when it is completed, begetteth death. And so, when Shecham saw Dinah going out to see the daughters of the land, he loved her, and ravished her, and lay with her, and his soul clave unto her (Genesis xxxiv). And here the gloss says that this happened to an infirm spirit because she left her own concerns to inquire into those of other people; and such a soul is seduced by bad habits, and is led to consent to unlawful practices.

The second cause arises from the temptation of devils. In this way Amnon loved his beautiful sister Tamar, and was so vexed that he fell sick for love of her (II. Samuel xiii). For he could not have been so totally corrupt in his mind as to fall into so great a crime of incest unless he had been grievously tempted by the devil. The book of the Holy Fathers refers to this kind of love, where it says that even in their hermitages they were exposed to every temptation, including that of carnal desires; for some of them were at times tempted with the love of women more than it is possible to believe. S. Paul also says, in II. Corinthians xii: There was given to me a thorn in the flesh, the messenger of Satan to buffet me: and the gloss explains this as referring to the temptation of lust.

But it is said that when a man does not give way to temptation he does not sin, but it is an exercise for his virtue; but this is to be understood of the temptation of the devil, not of that of the flesh; for this is a venial sin even if a man does not yield to it. Many examples of this are to be read.

As for the third cause, by which inordinate love proceeds from devils' and witches' works, the possibility of this sort of witchcraft has been exhaustively considered in the Questions of the First Part as to whether devils through the agency of witches can turn the minds of men to inordinate love or hatred, and it was proved by examples which had fallen within our own experience. Indeed this is the best known and most general form of witchcraft.

But the following question may be asked: Peter has been seized with an inordinate love of this description, but he does not know whether it is due to the first or the second or the third cause. It must be answered that it can be by the work of the devil that hatred is stirred up between married people so as to cause the crime of adultery. But when a man is so bound in the meshes of carnal lust and desire that he can be made to desist from it by no shame, words, blows or action; and when a man often puts away his beautiful wife to cleave to the most hideous of women, and when he cannot rest in the night, but is so demented that he must go by devious ways to his mistress; and when it is found that those of noblest birth, Governors, and other rich men, are the most miserably involved in this sin (for this age is dominated by women, and was foretold by S. Hildegard, as Vincent of Beauvais records in the Mirror of History, although he said it would note endure for as long as it already has); and when the world is now full of adultery, especially among the most highly born; when all this is considered, I say, of what use is it to speak of remedies to those who desire no remedy? Nevertheless, for the satisfaction of the pious reader, we will set down briefly some of the remedies for Philocaption when it is not due to witchcraft.

Avicenna mentions seven remedies which may be used when a man is made physically ill by this sort of love; but they are hardly relevant to our inquiry except in so far as they may be of service to the sickness of the soul. For he says, in Book III, that the root of the sickness may be discovered by feeling the pulse and uttering the name of the object of the patient's love; and then, if the law permits, he may be cured by yielding to nature. Or certain medicines may be applied, concerning which he gives instructions. Or the sick man may be turned from his love by lawful remedies which will cause him to direct his love to a more worthy object. Or he may avoid her presence, and so distract his mind from her. Or, if he is open to correction, he may be admonished and expostulated with, to the effect that such love is the greatest misery. Or he may be directed to someone who, as far as he may with God's truth, will vilify the body and disposition of his love, and so blacken her character that she may appear to him altogether base and deformed. Or, finally, he is to be set to arduous duties which may distract his thoughts.

Indeed, just as the animal nature of man may be cured by such remedies, so may they all be of use in reforming his inner spirit. Let a man obey the law of his intellect rather than that of nature, let him turn his love to safe pleasures, let him remember how momentary is the fruition of lust and how eternal the punishment, let him seek his pleasure in that life where joys begin never to end, and let him consider that if he cleaves to this earthly love, that will be his sole reward, but he will lose the bliss of Heaven, and be condemned to eternal fire: behold! the three irrevocable losses which proceed from inordinate lust.

With regard to Philocaption caused by witchcraft, the remedies detailed in the preceding chapter may not inconveniently be applied here also; especially the exorcisms by sacred words which the bewitched person can himself use. Let him daily invoke the Guardian Angel deputed to him by God, let him use confession and frequent the shrines of the Saints, especially of the Blessed Virgin, and without doubt he will be delivered.

But how abject are those strong men who, discarding their natural gifts and the armour of virtue, cease to defend themselves; whereas the girls themselves in their invincible frailty use those very rejected weapons to repel this kind of witchcraft. We give one out of many examples in their praise.

There was in a country village near Lindau in the diocese of Constance a grown maid fair to see and of even more elegant behaviour, at sight of whom a certain man of loose principles, a cleric in sooth, but not a priest, was smitten with violent pangs of love. And being unable to conceal the wound in his heart any longer, he went to the place where the girl was working, and with fair words showed that he was in the net of the devil, beginning by venturing in words only to persuade the girl to grant him her love. She, perceiving by Divine instinct his meaning, and being chaste in mind and body, bravely answered him: Master, do not come to my house with such words, for modesty itself forbids. To this he replied: Although you will not be persuaded by gentle words to love me, yet I promise you that soon you will be compelled by my deeds to love me. Now that man was a suspected enchanter and wizard. The maiden considered his words as but empty air, and until then felt in herself no spark of carnal love for him; but after a short time she began to have amorous thoughts. Perceiving this, and being inspired by God, she sought the protection of the Mother of Mercy, and devoutly implored Her to intercede with Her Son to help her. Anxious, moreover, she went on a pilgrimage to a hermitage, where there was a church miraculously consecrated in that diocese to the Mother of God. There she confessed her sins, so that no evil spirit could enter her, and after her prayers to the Mother of Pity all the devil's machinations against her ceased, so that these evil crafts thenceforth never afflicted her.

None the less there are still some strong men cruelly enticed by witches to this sort of love, so that it would seem that they could never restrain themselves from their inordinate lust for them, yet these often most manfully resist the temptation of lewd and filthy enticements, and by the aforesaid defences overcome all the wiles of the devil.

A rich young man in the town of Innsbruck provides us with a notable pattern of this sort of struggle. He was so importuned by witches that it is hardly possible for pen to describe his strivings, but he always kept a brave heart, and escaped by means of the remedies we have mentioned. Therefore it may justly be concluded that these remedies are infallible against this disease, and that they who use such weapons will most surely be delivered.

And it must be understood that what we have said concerning inordinate love applies also to inordinate hatred, since the same discipline is of benefit for the two opposite extremes. But though the degree of witchcraft is equal in each, yet there is this difference in the case of hatred; the person who is hated must seek another remedy. For the man who hates his wife and puts her out of his heart will not easily, if he is an adulterer, be turned back again to his wife, even though he go on many a pilgrimage.

Now it has been learned from witches that they cause this spell of hatred by means of serpents; for the serpent was the first instrument of the devil, and by reason of its curse inherits a hatred of women; therefore they cause such spells by placing the skin or head of a serpent under the threshold of a room or house. For this reason all the nooks and corners of the house where such a woman lives are to be closely examined and reconstructed as far as possible; or else she must be lodged in the houses of others.

And when it is said the bewitched men can exorcise themselves, it is to be understood that they can wear the sacred words or benedictions of incantations round their necks, if they are unable to read or pronounce the benedictions; but it will be shown later in what way this should be done.

Chapter IV. Remedies presribed for those who by Prestidigitative Art have lost their Virile Members or have seemingly been Transformed into the Shapes of Beasts.

In what has already been written it has clearly enough been shown the remedies which are available for the relief of those who are deluded by a glamour, and think that they have lost their virile member, or have been metamorphosed into animals. For since such men are entirely destitute of Divine grace, according to the essential condition of those who are so bewitched, it is not possible to apply a healing salve while the weapon still remains in the wound. Therefore before all things they must be reconciled to God by a good confession. Again, as was shown in the seventh chapter of the First Question of the Second Part, such members are never actually taken away from the body, but are only hidden by a glamour from the senses of sight and touch. It is clear, too, that those who live in grace are not so easily deluded in this way, either actively or passively, in such a manner, that is, that they seem to lose their members, or that those of others should appear to them to be missing. Therefore the remedy as well as the disease is explained in that chapter, namely, that they should as far as possible come to an amicable agreement with the witch herself.

As to those who think that they have been changed into beasts, it must be known that this kind of witchcraft is more practised in Easter countries than in the West; that is to say, in the East witches more often bewitch other people in this way, but it appears that the witches so transform themselves more frequently in our part of the world; namely, when they change themselves, in full sight, into the shapes of animals, as was told in the eighth chapter. Therefore in their case the remedies to be used are those set out in the Third Part of this work, where we deal with the extermination of witches by the secular arm of the law.

But in the East the following remedy is used for such delusions. For we have learned much of this matter from the Knights of the Order of S. John of Jerusalem in Rhodes; and especially this case which happened in the city of Salamis in the kingdom of Cyprus. For that is a seaport, and once when a vessel was being laden with merchandise suitable for a ship which is sailing into foreign parts, and all her company were providing themselves with victuals, one of them, a strong young man, went to the house of a woman standing outside the city on the seashore, and asked her if she had any eggs to sell. The woman, seeing that he was a strong young man, and a merchant far away from his own country, thought that on that account the people of the city would feel less suspicion if he were to be lost, and said to him: ãWait a little, and I will get you all that you want.ä And when she went in and shut the door and kept him waiting, the young man outside began to call out to her to hurry, lest he should miss the ship. Then the woman brought some eggs and gave them to the young man, and told him to hurry back tot he ship in case he should miss it. So he hastened back to the ship, which was anchored by the shore, and before going on board, since the full company of his companions was not yet returned, he decided to eat the eggs there and refresh himself. And behold! an hour later he was made dumb as if he had no power of speech; and, as he afterwards said, he wondered what could have happened to him, but was unable to find out. Yet when he wished to go on board, he was driven off with sticks by those who yet remained ashore, and who all cried out: ãLook what this ass is doing! Curse the beast, you are not coming on board.ä The young man being thus driven away, and understanding from their words that they thought he was an ass, reflected and began to suspect that he had been bewitched by the woman, especially since he could utter no word, although he understood all that was said. And when, on again trying to board the ship, he was driven off with heavier blows, he was in bitterness of heart compelled to remain and watch the ship sail away. And so, as he ran here and there, since everybody thought he was an ass, he was necessarily treated as such. At last, under compulsion, he went back to the womanâs house, and to keep himself alive served her at her pleasure for three years, doing no work but to bring to the house such necessities as wood and corn, and to carry away what had to be carried away like a beast of burden: the only consolation that was left to him being that although everyone else took him for an ass, the witches themselves, severally and in company, who frequented the house, recognized him as a man, and he could talk and behave with them as a man should.

Now if it is asked how burdens were placed upon him as if he were a beast, we must say that this case is analogous to that of which S. Augustine speaks in his De Ciuitate Dei, Book XVIII, chapter 17, where he tells of the tavern women who changed their guests into beasts of burden; and to that of the father Praestantius, who thought he was a pack-horse and carried corn with other animals. For the delusion caused by this glamour was threefold.

First in its effect on the men who saw the young man not as a man but as an ass; and it is shown above in Chapter VIII how devils can easily cause this. Secondly, those burdens were no illusion; abut when they were beyond the strength of the young man, the devil invisible carried them. Thirdly, that when he was consorting with others, the young man himself considered in his imagination and perceptive faculties at least, which are faculties belonging to the bodily organs, that he was an ass; but not in his reason: for he as not so bound but that he knew himself to be a man, although he was magically deluded into imagining himself a beast. Nabuchodonosor provides an example of the same delusion.

After three years had passed in this way, in the fourth year it happened that the young man went one morning into the city, with the woman following a long way behind; and he passed by a church where Holy Mass was being celebrated, and heard the sacred-bell ring at the elevation of the Host (for in that kingdom the Mass is celebrated according to the Latin, and not according to the Greek rite). And he turned towards the church, and, not daring to enter for fear of being driven off with blows, knelt down outside by bending the knees of his hind legs, and lifted his forelegs, that is, his hands, joined together over his assâs head, as it was thought to be, and looked upon the elevation of the Sacrament. And when some Genoese merchants saw this prodigy, they followed the ass in astonishment, discussing this marvel among themselves; and behold! the witch came and belaboured the ass with her stick. And because, as we have said, this sort of witchcraft is better known in those parts, at the instance of the merchants the ass and the witch were taken before the judge; where, being questioned and tortured, she confessed her crime and promised to restore the young man to his true shape if she might be allowed to return to her house. So she was dismissed and went back to her house, where the young man was restored to his former shape; and being again arrested, she paid the debt which her crimes merited. And the young man returned joyfully to his own country.