The Hammer of Witches

Ignorance is also noted among us as being "crass" or "supine" original: "crassa vel supina"; these are legal terms for negligence. "Crass" ignorance is a complete failure to learn what one should know, while "supine" ignorance is lazy indifference., using the metaphor of a "thick" or "leaning" man who does not see even the things right in front of him. For the Chancellor says in his Flowers of Moral Rules original: "cãcellarius in floribꝯ regulariū moraliū"; likely referring to Jean Gerson, the famous Chancellor of the University of Paris, in the second rule, that culpable ignorance of divine law does not apply to a person who does what is within their power. The reason is that the Holy Spirit is ready to immediately teach such a person about the things necessary for salvation that exceed their own strength. Regarding the first argument, the solution is clear through a sound understanding of the canon law. Regarding the second, Henry of Segusio original: "Hẽ. de thara."; likely referencing the influential canonist Hostiensis says that the devil would certainly destroy us out of the great envy he holds against humanity if he were permitted by God. However, God permits him some things and not others; this results in the greater shame and displeasure of the devil himself, as God uses him in all things against his own will to manifest His glory. Regarding the third argument, it is said that a change of illness or any other effect of witchcraft maleficialis harmful magic intended to cause injury or bad luck is always preceded by some "local motion" movement from one place to another. This is because the demon, through the witch, collects specific "active" agents—namely those things that can cause harm—and applies them to specific "passive" subjects to inflict pain, injury, or some most filthy act. And if it is asked whether that local movement of things by a demon is traced back to the movement of the stars and heavens, it must be said that it is not. For they are not moved by natural celestial power, but are moved out of the "natural obedience" by which physical matter is subject to the power of a demon; the demon has this by the power of his own nature, which has authority over bodies. I say he has power, but not that he can "flow" into material things to give them any new form—whether substantial or accidental In medieval philosophy, "substantial form" is what makes a thing what it is (e.g., a human), while "accidental form" is a quality like color or size—without the help of some other natural thing. Rather, because God permits it, he can move things locally and, from the joining of different things, produce pain or some quality. Therefore, the effect of witchcraft is not subject to the movement of the heavens, nor is the demon himself, even though those physical things and instruments he uses might be subject to the stars. Regarding the fourth argument, it must be said that the work of God can be marred by the work of the devil—as we are currently speaking regarding the effects of witchcraft. But since this cannot happen except by divine permission, it does not follow that the devil is stronger than God. Finally, he does not mar the works of God through sheer violence, as he would then be able to destroy them entirely. Regarding the fifth, it is simply well-known

that the celestial bodies the planets and stars have no power to impress their influence upon demons, since nothing acts beyond its own natural capacity. But as for why demons appear when summoned by magicians under a certain constellation, they are seen to do this for a twofold reason. First, because they know the power of that constellation helps toward the effect the magician desires. Second, they do it so that humans may be led to worship some divine power in the stars; it was from this kind of worship that the rituals of idolatry proceeded in ancient times. Regarding the final point, concerning the terms of the argument about alchemical gold: this must be answered according to Saint Thomas [Aquinas] in his Commentary on the Sentences, Book 2, Distinction 7. There, he explains the power of demons in their operations. He notes that although some substantial forms can be partially induced by the power of a natural agent—as when the form of fire is induced into wood through art—this cannot be done universally. This is because "art" human skill or technology cannot find the specific "seeds" or join the proper active agents to the proper passive subjects. Art can, however, make something similar. Thus, alchemists make something similar to gold in terms of its external accidents outward appearances like color and weight, but they do not make true gold. This is because the "substantial form" of gold is not produced by the heat of the fire that alchemists use, but by the heat of the sun in a specific location where the "mineral power" flourishes. Therefore, such alchemical gold does not have the natural properties following that species, and it is the same for their other works. To the point at hand: demons operate partially regarding the effects of witchcraft, and therefore without the help of another natural agent, they cannot induce any substantial or accidental form. And because we do not say that witchcraft is inflicted without the help of another agent, it follows that with such help, the demon can induce true qualities of sickness or other suffering. But how these helps—or the administration of instruments—concur with demons to produce the effect of witchcraft (or not) will be made clear in what follows.

Here, Catholics must assert whether, for a witchcraft effect to occur, a demon must always cooperate with a witch, or whether one without the other—such as a demon without a witch, or vice versa—can produce such an effect. And it is argued first that a demon can act without a witch. Augustine says in his Book of 83 Questions that those things which happen visibly are believed to be able to be done even by the lower powers of the air demons. But all...