THERE was sufficient explanation above (Chapters Nine and Ten) about how demons sometimes inhabit humans in substance, and about the reasons why this happens: not only for one's own serious crimes|but sometimes for one's own greater merit or for someone else's insignificant misdemeanor or for one's own venial sin or for someone else's serious sin or for someone else's own crime. For these reasons different people are possessed in different ways, some to a greater degree, others less, as Nider recounts in his Ant Hill [5.11]. It is no wonder if, through sorcery or at the insistence of a sorceress, a demon, with God's permission, inhabits a human in substance in the manner explained there (which should be taken to mean “in substance”). The illustrations cited there and the freeing of the priest from Bohemia have demonstrated the remedies by which they can be freed, that is, through the exorcisms of the Church and also by true contrition (confession) in a situation where someone had been assailed for a mortal sin. It is also explained in Nider's discussion that in addition to these two remedies three others (Holy Communion in the Eucharist, visiting holy places and the prayers of good men, and absolution from excommunication) also are able to lend assistance. It is good idea to cite this discussion too, since not everyone has access to the necessary treatises.

Cassian (First Conference, on the Abbot [7.30]) says the following about Holy Communion. “We have no recollection that Sacrosanct Communion handed over to spirits of evil was forbidden by our elders.

|Rather, they even thought that if possible, it should be given to them every day since it is necessary to believe that it serves the purpose of cleansing and protecting the body and spirit.