On the Illusions of Demons

[...they] strike with their breath placed [upon them], they harm humans or beasts. Thus, it will be understood that there is a great difference between profane magicians, Lamiae (lamias): A term the author uses for women commonly accused of witchcraft, whom he believes are actually suffering from mental delusions, and poisoners (ueneficos): Those who use physical substances to cause harm, whom the author distinguishes from those who only imagine they use magic. Concerning these groups, however, there has been confused action, debate, and judgment until now, as if they were all the same.

OF THE FOURTH [BOOK].

So that these matters might become more clearly known, in the Fourth Book I present those who are thought to be affected by the maleficium (maleficio): Harmful magic or a curse of the Lamiae. I demonstrate that they are harassed by demons or possessed by God’s hidden permission, without any cooperation from any Lamia or any other person.

OF THE FIFTH [BOOK].

From here, in proper order, in the Fifth Book, I turn to the healing of those believed to be struck by this kind of maleficium—a treatment entirely different in countless ways from what has been observed until now. In this section, all those illicit cures devised by demons for the confirmation of their own kingdom—through forbidden incantations, characters (characteres): Occult symbols or sigils, ligatures (ligaturas): Magical knots or "bindings" intended to cause or cure impotence or illness, amulets (periapta): Charms or objects worn on the body for protection, rings, seals, images, and similar ghostly delusions—are convicted and rejected by the authority of Holy Scripture and the weight of reason. My goal is that once these dregs are cleared away, as if original: "Augiæ stabulo" — A reference to the Greek myth of the Augean stables, which were filled with the filth of thousands of cattle and cleaned by Hercules in a single day. The author uses it as a metaphor for clearing out centuries of superstition. cleansing the Augean stables, liberated minds may henceforth take refuge in any affliction through the remedies ordained by God, with pure hands raised to heaven. Thus, the sacred practice of medicine in this matter may be handled with a more incorrupt and sincere conscience; which was the primary goal of this labor I have undertaken.

Yet, having been occupied in this grave meditation longer than can be said, and having been tormented (as He from whom nothing is hidden knows) by the fact that those poor demented old women, deluded by the demon and commonly called Lamiae—who have committed no singular crime (for I am not speaking here of poisoners)—are so atro[ciously]—