The Hammer of Witches

...the killer, the boiling blood flows out. This happens because the air trapped in the wound—having entered it at the time of the killing—is moved by the presence of the killer, and from this movement, the blood bursts forth. There are others who claim different causes, suggesting that the boiling of the blood is a "cry from the earth" against the murderer who is present; they link this to the curse of the first murderer, Cain. Regarding the feeling of horror original: "horrore," referring to a physical shuddering or dread: it must be said that a person passing near the corpse of a murdered man may be struck with dread even if they do not consciously sense the danger. This happens because the spirit receives a lingering infection from the unburied body and represents that infection to the soul. However, none of these points prove anything against the works of sorcerers malefici those who perform harmful magic through demonic aid, since all those phenomena can occur naturally as has been described. Regarding the third point, as was stated above: the rituals of sorcerers are categorized under the second type of superstition, which is called divination. However, superstitious observances are categorized under the third type of superstition. Therefore, the argument is not comparable; this is also because sorcery is reduced to that kind of divination performed through the express invocation of demons. This can be done in many ways, such as through necromancy nigromancia magic involving the dead or demons, geomancy divination using patterns in the earth, hydromancy divination using water, and so on. (See the Summa Theologiae of St. Thomas Aquinas, II-II, question 95, article 5). Therefore, the divination of sorcerers, where they are intent on harmful magic, holds the highest rank of wickedness and is subject to a different judgment. Hence, when it is argued that we cannot know the hidden powers of things, and that sorcery also relies on hidden things, It is said that if they intended to use natural objects for natural effects proceeding from natural power, this would be licit, as is self-evident. Or, even granting that if they intended to use natural things superstitiously—for instance, by writing certain characters characters magical signs or symbols or unknown names on things to gain health or friendship or some benefit, and not to inflict any harm—then, even if this were done without an express invocation of demons (though not without a tacit one), such acts are judged illicit. Because these and

similar things are reduced to the third type of superstition, namely the observance of vanities, as has been said, they do nothing to weaken the case against the heresy of sorcerers. Furthermore, the solution is that four species are assigned to this third type: when one uses observances to acquire knowledge, to predict good or bad fortune, to hang sacred words wearing charms or amulets containing religious text, or to change bodies for the better. Note especially that Saint Thomas Aquinas, in the title of the question where he asks whether observances intended for the transformation of bodies are licit (II-II, q. 96, art. 2), adds the qualification: "purely for health." Therefore, the rituals of sorcerers have no place here, but are contained under the second type of superstition; thus, the argument is irrelevant. From these points, the answer to the fourth argument is also clear: two types of images can be used in these observances—necromantic and astronomical—and the difference between them is this: in necromantic images, there are always express invocations of demons due to express pacts entered into with them. (See the solution to the second argument of the aforementioned question). In astronomical images, however, there are tacit pacts, and therefore no invocation except perhaps a hidden one; for instance, through the signs of figures and characters inscribed on them. Again, necromantic images are either made under certain constellations to receive specific influences and impressions from the celestial bodies (marked with certain figures and characters on a ring, a stone, or some precious material), or they are made simply, without observing the stars, using any material (even vile ones) to inflict harm when and where they are hidden. It is these effects and their images that we are discussing now, and no others. Therefore, the argument does not apply to our purpose. Finally, such superstitious images have no inherent efficacy insofar as they are merely artificial things; though perhaps the materials themselves could have efficacy if they possessed some natural power from the influence of the celestial bodies. If it pleases anyone, let them consult the learned Doctors on this matter.