IN connection with the method of causing a transformation through conjuring, further questions may be asked: whether the demons exist at that time inside bodies and heads, whether such humans are to be considered as possessed by demons, how it can happen that they can bring pictures from one internal faculty to another without harm to the internal faculties and forces,|and whether or not such a work should be considered a miraculous deed.

As for the first, a distinction should be made about the illusion caused by conjuring, because, as has been said, such an illusion is sometimes played on the external senses and sometimes on the internal ones, reaching the external one. The former sort can happen without the demons entering the external faculties, since they do not take possession of these faculties but only play an illusion on them on the outside, for instance, when a demon conceals some body by placing some other body in the way or in some other way, or assumes the body himself and shows himself to the vision. The latter sort, on the other hand, cannot happen unless he takes possession of the head and faculties themselves as the source.

This is shown by authority and reasons, and it is no objection that two created spirits cannot be in one and the same place and that the soul is in every part of the body. On this point there is the authority of John of Damascus: “An angel is in the place where he works,” and the reasoning of St. Thomas: “On the basis of their natural virtue, which is certainly superior to any bodily virtue, all angels, whether good or evil, have the power to transform bodies” (Commentary on Pronouncements, Bk. 2, Dist. 7, Art. 5 [actually, 2. 8. 1. 5.Co.]).