PART II., QUESTION I.
How, as it were, they Deprive Man of his Virile Member.
We have already shown that they can take away the male organ, not indeed by
actually despoiling the human body of it, in the manner which we have already
declared. And of this we shall instance a few examples.
In the town of Ratisbon a certain young man who had an intrigue with a girl,
wishing to leave her, lost his member; that is to say, some glamour was cast
over it so that he could see or touch nothing but his smooth body. In his
worry over this he went to a tavern to drink wine; and after he had sat
there for a while he got into conversation with another woman who was there,
and told her the cause of his sadness, explaining everything, and
demonstrating in his body that it was so. The woman was astute, and asked
whether he suspected anyone; and when he named such a one, unfolding the
whole matter, she said: If persuasion is not enough, you must use
some violence, to induce her to restore to you your health. So in the
evening the young man watched the way by which the witch was in the habit of
going, and finding her, prayed her to restore to him the health of his body.
And when she maintained that she was innocent and knew nothing about it, he
fell upon her, and winding a towel tightly about her neck, choked her,
saying: Unless you give me back my health, you shall die at my
hands. Then she, being unable to cry out, and growing black, said:
Let me go, and I will heal you. The young man then relaxed
the pressure of the towel, and the witch touched him with her hand between
the thighs, saying: Now you have what you desire. And the
young man, as he afterwards said, plainly felt, before he had verified it by
looking or touching, that his member had been restored to him by the mere
touch of the witch.
A similar experience is narrated by a certain venerable Father from the
Dominican House of Spires, well known in the Order for the honest of his
life and for his learning. One day, he says, while I
was hearing confessions, a young man came to me and, in the course of his
confession, woefully said that he had lost his member. Being astonished at
this, and not being willing to give it easy credence, since the opinion of
the wise it is a mark of light-heartedness to believe too easily, I obtained
proof of it when I saw nothing on the young man's removing his clothes and
showing the place. Then, using the wisest counsel I could, I asked whether
he suspected anyone of having so bewitched him. And the young man said that
he did suspect someone, but that she was absent and living in Worms. Then I
said: I advise you to go to her as soon as possible and try your
utmost to soften her with gentle words and promises; and he did so.
For he came back after a few days and thanked me, saying that he was whole
and had recovered everything. And I believed his words, but again proved
them by the evidence of my eyes.
But there are some points to be noted for the clearer understanding of what
has already been written concerning this matter. First, it must in no way
be believed that such members are really torn right away from the body, but
that they are hidden by the devil through some prestidigitory art so that
they can be neither seen nor felt. And this is proved by the authorities and
by argument; although is has been treated of before, where Alexander of
Hales says that a Prestige, properly understood, is an illusion of the devil,
which is not caused by any material change, but exists only in the perceptions
of him who is deluded, either in his interior or exterior senses.
With reference to these words it is to be noted that, in the case we are
considering, two of the exterior senses, namely, those of sight and touch,
are deluded, and not the interior senses, namely, common-sense, fancy,
imagination, thought, and memory. (But S. Thomas says they are only four, as
has been told before, reckoning fancy and imagination as one; and with some
reason, for there is little difference between imagining and fancying. See
S. Thomas, I, 79.) And these senses, and not only the exterior senses, are
affected when it is not a case of hiding something, but the causing
something to appear to a man either when he is aware or asleep.
As when a man who is awake sees things otherwise than as they are; such as
seeing someone devour a horse with its rider, or thinking he sees a man
transformed into a beast, or thinking that he is himself a beast and must
associate with beasts. For then the exterior senses are deluded and are
employed by the interior senses. For by the power of devils, with God's
permission, mental images long retained in the treasury of such images,
which is the memory, are drawn out, not from the intellectual understanding
in which such images are stored, but from the memory, which is the repository
of mental images, and is situated at the back of the head, and are presented
to the imaginative faculty. And so strongly are they impressed on that
faculty that a man has an inevitable impulse to imagine a horse or a beast,
when the devil draws from the memory an image of a horse or a beast; and so
he is compelled to think that he sees with his external eyes such a beast
when there is actually no such beast to see; but it seems to be so by reason
of the impulsive force of the devil working by means of those images.
And it need not seem wonderful that devils can do this, when even a natural
defect is able to effect the same result, as is shown in the case of frantic
and melancholy men, and in maniacs and some drunkards, who are unable to
discern truly. For frantic men think they see marvellous things, such as
beasts and other horrors, when in actual fact they see nothing. See above,
in the question, Whether witches can turn the minds of men to love and
hatred; where many thing are noted.
And, finally, the reason is self-evident. For since the devil has power over
inferior things, except only the soul, therefore he is able to effect
certain changes in those things, when God allows, so that things appear to
be otherwise than they are. And this he does, as I have said, either by
confusing and deluding the organ of sight so that a clear thing appears
cloudy; just as after weeping, owing to the collected humours, the light
appears to different from what it was before. Or by operating on the
imaginative faculty by a transmutation of mental images, as has been said.
Or by some agitation of various humours, so that matters which are earthy
and dry seem to be fire or water: as some people make everyone in the house
strip themselves naked under the impression that they are swimming in water.
It may be asked further with reference to the above method of devils, whether
this sort of illusions can happen indifferently to the good and to the
wicked: just as other bodily infirmities can, as will be shown later, be
brought by witches even upon those who are in a state of grace. To this
question, following the words of Cassian in his Second Collation of
the Abbot Sirenus, we must answer that they cannot. And from this it follows
that all who are deluded in this way are presumed to be in deadly sin. For
he says, as is clear from the words of S. Antony: The devil can in no way
enter the mind or body of any man, nor has the power to penetrate into the
thoughts of anybody, unless such a person has first become destitute of all
holy thoughts, and is quite bereft and denuded of spiritual contemplation.
This agrees with Boethius where he says in the
Consolation of Philosophy:
We had given you such arms that, if you had not thrown them away, you would
have been preserved from infirmity.
Also Cassian tells in the same place of two Pagan witches, each in his own
way malicious, who by their witchcraft sent a succession of devils into the
cell of S. Antony for the purpose of driving him from there by their
temptations; being infected with hatred for the holy man because a great
number of people visited him every day. And though these devils assailed him
with the keenest of spurs to his thoughts, yet he drove them away by crossing
himself on the forehead and breast, and by prostrating himself in earnest
Therefore we may say that all who are so deluded by devils, not reckoning
any other bodily infirmities, are lacking in the gift of divine grace. And
so it is said in Tobias vi: The devil has power against those who are
subject to their lusts.
This is also substantiated by what we told in the First Part in the question,
Whether witches can change men into the shapes of beasts. For we told of a
girl who was turned into a filly, as she herself and, except S. Macharius,
all who looked at her were persuaded. But the devil could not deceive the
senses of the holy man; and when she was brought to him to be healed, he saw
true woman and not a horse, while on the other hand everyone else exclaimed
that she seemed to be a horse. And the Saint, by his prayers, freed her and
the others from that illusion, saying that this had happened to her because
she had not attended sufficiently to holy things, nor used as she should
Holy Confession and the Eucharist. And for this reason, because in her
honesty she would not consent to the shameful proposal of a young man, who
had caused a Jew who was a witch to bewitch the girl so that, by the power
of the devil, he turned her into a filly.
We may summarize our conclusions as follows: - Devils can, for their profit
and probation, injure the good in their fortunes, that is, in such exterior
things as riches, fame, and bodily health. This is clear from the case of
the Blessed Job, who was afflicted by the devil in such matters. But such
injuries are not of their own causing, so that they cannot be led or driven
into any sin, although they can be tempted both inwardly and outwardly in
the flesh. But the devils cannot afflict the good with this sort of
illusions, either actively or passively.
Not actively, but deluding their senses as they do those of others who are
not in a state of grace. And not passively, by taking away their male organs
by some glamour. For in these two respects they could never injure Job,
especially in regard to the venereal act; for he was of such continence that
he was able to say: I have vowed a vow with my eyes that I shall never think
about a virgin, and still less about another man's wife. Nevertheless the
devil knows that he has great power over sinners (see S. Luke xi:
When a strong man armed keepeth his palace, his goods are in peace).
But it may be asked, as to illusions in respect of the male organ, whether,
granted that the devil cannot impose this illusion on those in a state of
grace in a passive way, he cannot still do so in an active sense: the
argument being that the man in a state of grace is deluded because he ought
to see the member in its right place, when he who thinks it has been taken
away from him, as well as other bystanders, does not see in in its place;
but if this is conceded, it seems to be contrary to what has been said. It
can be said that there is not so much force in the active as in the passive
loss; meaning by active loss, not his who bears the loss, but his who sees
the loss from without, as is self-evident. Therefore, although a man in a
state of grace can se the loss of another, and to that extent the devil can
delude his senses; yet he cannot passively suffer such loss in his own body,
as, for example, to be deprived of his member, since he is not subject to
list. In the same way the converse is true, as the Angel said to Tobias:
Those who are given to lust, the devil has power over them.
And what, then, is to be thought of those witches who in this way sometimes
collect male organs in great numbers, as many as twenty or thirty members
together, and put them in a bird's nest, or shut them up in a box, where
they move themselves like living members, and eat oats and corn, as has been
seen by many and is a matter of common report? It is to be said that it is
all done by devil's work and illusion, for the senses of those who see them
are deluded in the way we have said. For a certain man tells that, when he
had lost his member, he approached a known witch to ask her to restore it
to him. She told the afflicted man to climb a certain tree, and that he
might take which he liked out of the nest in which there were several
members. And when he tried to take a big one, the witch said: You must not
take that one; adding, because it belongs to a parish priest.
All these things are caused by devils through an illusion or glamour, in the
manner we have said, by confusing the organ of vision by transmuting the
mental images in the imaginative faculty. And it must not be said that these
members which are shown are devils in assumed members, just as they
sometimes appear to witches and men in assumed aerial bodies, and converse
with them. And the reason is that they effect this thing by an easier
method, namely, by drawing out an inner mental image from the repository of
the memory, and impressing it on the imagination.
And if anyone wishes to say that they could go to work in a similar way,
when they are said to converse with witches and other men in assumed bodies;
that is, that they could cause such apparitions by changing the mental
images in the imaginative faculty, so that when men thought the devils were
present in assumed bodies, they were really nothing but an illusions caused
by such a change of the mental images in the inner perceptions.
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.
Page 1 of 1
Question I, Chapter VIII
This chapter was transcribed by Wicasta Lovelace.
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