Book contents
- Frontmatter
- Dedication
- Contents
- Map
- Introduction
- THE HAMMER OF WITCHES
- Structure of the text
- Author's Justification of the “Hammer for Sorceresses”
- Text of the Apostolic Bull
- Approbation and Signatures of the Doctors of the Illustrious University of Cologne
- PART I
- Question 1
- Question 2
- Question 3
- Question 4
- Question 5
- Question 6
- Question 7
- Question 8
- Question 9
- Question 10
- Question 11
- Question 12
- Question 13
- Question 14
- Question 15
- Question 16
- Question 17
- Question 18
- PART II
Question 7
from PART I
Published online by Cambridge University Press: 05 August 2015
- Frontmatter
- Dedication
- Contents
- Map
- Introduction
- THE HAMMER OF WITCHES
- Structure of the text
- Author's Justification of the “Hammer for Sorceresses”
- Text of the Apostolic Bull
- Approbation and Signatures of the Doctors of the Illustrious University of Cologne
- PART I
- Question 1
- Question 2
- Question 3
- Question 4
- Question 5
- Question 6
- Question 7
- Question 8
- Question 9
- Question 10
- Question 11
- Question 12
- Question 13
- Question 14
- Question 15
- Question 16
- Question 17
- Question 18
- PART II
Summary
[TT] THE question is raised as to whether demons can turn and incite the minds of men to irregular love or hate through these witches.
[AG 1] It is argued that according to the foregoing they cannot. There are three elements in man: will, intellect and | body. Just as God can direct the first by Himself (“The heart of the king is in the hand of the Lord” [Proverbs 21:1]), He can also enlighten the second through an angel and guide the body through the influences of the heavenly bodies.
[AG2] Also, demons cannot exist within bodies when changing them, and much less then can they exist within the soul when introducing hatred or love into its powers. The consequence clearly is that as a result of their nature they have greater control over physical than spiritual matters, and indeed it was made clear in many passages above that they cannot cause a change, because they cannot bring about an essential or incidental shape except with the help of some other agent, just like any other craftsman. To the same effect there is also 26, Q. 5, “Episcopi” at the end: “Whoever believes that any creature can be changed for better or worse except by the Creator of all things Himself is worse than an infidel and pagan.”
[AG 3] Also, everything that acts as an agent recognizes its effect on the basis of intention. If, therefore, the Devil could turn men's minds to hatred or love, he would be able to see the internal thoughts of the soul, | which contradicts what is said in Ecclesiastical Dogmas [81]: “The devil cannot see internal thoughts.” And again in the same book: “Not all our evil thoughts are stirred up by the Devil, but sometimes derive from the impulse of our free will.”
[AG 4] Also, love and hatred concern the will, which is rooted in the soul, and, therefore, they cannot be caused by the Devil through any art. The conclusion is valid because to slide into the soul, as Augustine says [The Spirit and the Soul 27], is possible only for Him Who created it.
- Type
- Chapter
- Information
- The Hammer of WitchesA Complete Translation of the Malleus Maleficarum, pp. 173 - 186Publisher: Cambridge University PressPrint publication year: 2009