How Trump Can Protect Himself If Bewitched By The Limitation Of The Generative Power ~ Malleus Maleficarum
Although far more women are witches than men, as was shown in the First Part of the work, yet men are more often bewitched than women. And the reason for this lies in the fact that God allows the devil more power over the venereal act, by which the original sin is handed down, than over other human actions. In the same way He allows more witchcraft to be performed by means of serpents, which are more subject to incantations than other animals, because that was the first instrument of the devil. And the venereal act can be more readily and easily bewitched in a man than in a woman, as has been clearly shown. For there are five ways in which the devil can impede the act of generation, and they are more easily operated against men.
As far as possible we shall set out the remedies which can be applies in each separate kind of obstruction; and let him who is bewitched in this faculty take note to which class of obstruction he belongs. For there are five classes, according to Peter a Palude in his Fourth Book, dist. 34, of the trial of this sort of bewitchment.
For the devil, being a spirit, has by his very nature power, with God's permission, over a bodily creature, especially to promote or to prevent local motion. So by this power they can prevent the bodies of men and women from approaching each other; and this either directly or indirectly. Directly, when they remove one to a distance from another, and do not allow him to approach the other. Indirectly, when they cause some obstruction, or when they interpose themselves in an assumed body. So it happened that a young Pagan who had married an idol, but none the less contracted a marriage with a girl; but because of this he was unable to copulate with her, as has been shown above.
Secondly, the devil can inflame a man towards one woman and render him impotent towards another; and this he can secretly cause by the application of certain herbs or other matters of which he well knows the virtue for this purpose.
Thirdly, he can disturb the apperception of a man or a woman, so that he makes one appear hideous to the other; for, as has been shown, he can influence the imagination.
Fourthly, he can suppress the vigour of that member which is necessary for procreation; just as he can deprive any organ of the power of local motion.
Fifthly, he can prevent the flow of the semen to the members in which is the motive power, by as it were closing the seminal duct so that it does not descend to the genital vessels, or does not ascend again from them, or cannot come forth, or is spent vainly.
But if a man should say: I do not know by which of these different methods I have been bewitched; all I know is that I cannot do anything with my wife: he should be answered in this way. If he is active and able with regard to other women, but not with his wife, then he is bewitched in the second way; for he can be certified as to the first way, that he is being deluded by Succubus or Incubus devils. Moreover, if he does not find his wife repellent, and yet cannot know her, but can know other women, then again it is the second way; but if he finds her repellent and cannot copulate with her, then it is the second and the third way. If he does not find her repellent and wishes to have connexion with her, but has no power in his member, then it is the fourth way. But if he has power in his member, yet cannot emit his semen, then it is the fifth way. The method of curing these will be shown where we consider whether those who live in grace and those who do not are equally liable to be bewitched in these manners; and we answer that they are not, with the exception of the fourth manner, and even then very rarely. For such an affliction can happen to a man living in grace and righteousness; but the reader must understand that in this case we speak of the conjugal act between married people; for in any other case they are all liable to bewitchment; for every venereal act outside wedlock is a mortal sin, and is only committed by those who are not in a state of grace.
We have, indeed, the authority of the whole of Scriptural teaching that God allows the devil to afflict sinners more than the just. For although that most just man, Job, was stricken, yet he was not so particularly or directly in respect of the procreant function. And it may be said that, when a married couple are afflicted in this way, either both the parties or one of them is not living in a state of grace; and this opinion is substantiated in the Scriptures both by authority and by reason. For the Angel said to Tobias: The devil receives power against those who are given over to lust: and he proved it in the slaying of the seven husbands of the virgin Sara.
Cassian, in his Collation of the Fathers, quotes S. Antony as saying that the devil can in no way enter our mind or body unless he has first deprived it of all holy thoughts and made it empty and bare of spiritual contemplation. These words should not be applies to an evil affliction over the whole of the body, for when Job was so afflicted he was not denuded of Divine grace; but they have particular reference to a particular infirmity inflicted upon the body for some sin. And the infirmity we are considering can only be due to the sin of incontinence. For, as we have said, God allows the devil more power over that act than over other human acts, because of its natural nastiness, and because by it the first sin was handed down to posterity. Therefore when people joined in matrimony have for some sin been deprived of Divine help, God allows them to be bewitched chiefly in their procreant functions.
But if it is asked of what sort are those sins, it can be said, according to S. Jerome, that even in a state of matrimony it is possible to commit the sin of incontinence in various ways. See the text: He who loves his wife to excess is an adulterer. And they who love in this way are more liable to be bewitched after the manner we have said.
The remedies of the Church, then, are twofold: one applicable in the public court, the other in the tribunal of the confessional. As for the first, when it has been publicly found that the impotence is due to witchcraft, then it must be distinguished whether it is temporary or permanent. If it is only temporary, it does not annul the marriage. And it is assumed to be temporary if, within the space of three years, by using every possible expedient of the Sacraments of the Church and other remedies, a cure can be caused. But if, after that time, they cannot be cured by any remedy, then it is assumed to be permanent.
Now the disability either precedes both the contract and the consummation of marriage; and in this case it impedes the contract: or it follows the contract but precedes the consummation; and in this case it annuls the contract. For men are very often bewitched in this way because they have cast off their former mistresses, who, hoping that they were to be married and being disappointed, so bewitch the men that they cannot copulate with another woman. And in such a case, according to the opinion of many, the marriage already contracted is annulled, unless, like Our Blessed Lady and S. Joseph they are willing to live together in holy continence. This opinion is supported by the Canon where it says (23, q. I) that a marriage is confirmed by the carnal act. And a little later it says that impotence before such confirmation dissolves the ties of marriage.
Or else the disability follows the consummation of a marriage, and then it does not dissolve the bonds of matrimony. Much more to this effect is noted by the Doctors, where in various writings they treat of the obstruction due to witchcraft; but since it is not precisely relevant to the present inquiry, it is here omitted.
But some may find it difficult to understand how this function can be obstructed in respect of one woman but not of another. S. Bonaventura answers that this may be because some witch has persuaded the devil to effect this only with respect to one woman, or because God will not allow the obstruction to apply save to some particular woman. The judgement of God in this matter is a mystery, as in the case of the wife of Tobias. But how the devil procures this disability is plainly shown by what has already been said. And S. Bonaventura says that he obstructs the procreant function, not intrinsically by harming the organ, but extrinsically by impeding its use; and it is an artificial, not a natural impediment; and so he an cause it to apply to one woman and not to another. Or else he takes away all desire for one or another woman; and this he does by his own power, or else by means of some herb or stone or some occult creature. And in this he is in substantial agreement with Peter a Palude.
The ecclesiastical remedy in the tribunal of God is set forth in the Canon where it says: If with the permission of the just and secret judgement of God, through the arts of sorceresses and witches and the preparation of the devil, men are bewitched in their procreant function, they are to be urged to make clean confession to God and His priest of all their sins with a contrite heart and a humble spirit; and to make satisfaction to God with many tears and large offerings and prayers and fasting.
From these words it is clear that such afflictions are only on account of sin, and occur only to those who do not live in a state of grace. It proceeds to tell how the ministers of the Church can effect a cure by means of exorcisms and the other protections and cures provided by the Church. In this way, with the help of God, Abraham cured by his prayers Abimelech and his house.
In conclusion we may say that there are five remedies which may lawfully be applied to those who are bewitched in this way: namely, a pilgrimage to some holy and venerable shrine; true confession of their sins with contrition; the plentiful use of the sign of the Cross and devout prayer; lawful exorcism by solemn words, the nature of which will be explained later; and lastly, a remedy can be effected by prudently approaching the witch, as was shown in the case of the Count who for three years was unable to cohabit carnally with a virgin whom he had married.