Page:Malleus maleficarum translated by Montague Summers (1928).djvu/63

8 necessarily must be very imperfect creatures, and probably in some way deformed. And it is plain that the sense of the Canon agrees with what S. Augustine tells us concerning the magicians at the court of Pharao, who turned their rods into serpents, as the holy doctor writes upon the 7th chapter of Exodus, ver. 11,—and Pharao called the wise men and the magicians. … We may also refer to the commentaries of Strabo, who says that devils hurry up and down over the whole earth, when by their incantations witches are employing them at various operations, and these devils are able to collect various germs or seeds, and from these germs or seeds they are able to cause various species to grow. We may also refer to Blessed Albertus Magnus, De animalibus. And also S. Thomas, Part 1, question 114, article 4. For the sake of conciseness we will not quote them at length here, but this remains proven, that it is possible for certain creatures to be created in this way.

With reference to the second point, that a creature may be changed for better or for worse, it is always to be understood that this can only be done by the permission and indeed by the power of God, and that this is only done in order to correct or to punish, but that God very often allows devils to act as His ministers and His servants, but throughout all it is God alone who can afflict and it is He alone who can heal, for “I kill and I make alive” (Deuteronomy xxxii, 39). And so evil angels may and do perform the will of God. To this also S. Augustine bears witness when he says: There are in truth magic spells and evil charms, which not only often afflict men with diseases but even kill them outright. We must also endeavour clearly to understand what actually happens when nowadays by the power of the devil wizards and witches are changed into wolves and other savage beasts. The Canon, however, speaks of some bodily and lasting change, and does not discuss those extraordinary things which may be done by glamour of which S. Augustine speaks in the 18th book and the 17th chapter of Of the City of God, when he reports many strange tales of that famous witch Circe, and of the companions of Diomedes and of the father of Praestantius. This will be discussed in detail in the Second Part.

The second part of our inquiry is this, whether obstinately to maintain that witches exist is heretical. The question arises whether people who hold that witches do not exist are to be regarded as notorious heretics, or whether they are to be regarded as gravely suspect of holding heretical opinions. It seems that the first opinion is the correct one. For this is undoubtedly in accordance with the opinion of the learned Bernard. And yet those persons who openly and obstinately persevere in heresy must be proved to be heretics by unshaken evidence, and such demonstration is generally one of three kinds; either a man has openly preached and proclaimed heretical doctrines; or he is proved to be a heretic by the evidence of trustworthy witnesses; or he is proved to be a heretic by his own free confession. And yet there are some who rashly opposing themselves to all authority publicly proclaim that witches do not exist, or at any rate that they can in no way afflict and hurt mankind. Wherefore, strictly speaking those who are convicted of such evil doctrine may according to the commentary of Bernard be excommunicated, since they are openly and