IN addition, that there is no bodily illness that cannot be inflicted by sorceresses with God's permission, including even leprosy or epilepsy, can be proven by the fact that the Doctors do not make an exception for any kind of illness. If the discussions above about both the virtue of demons and the evil of sorceresses are carefully examined, this proposition is subject to no difficulty. In both his Praeceptorium [1. 11. 15 – 16] and his Ant Hill [5. 3], Nider asks whether sorcerers can really harm humans with their acts of sorcery (this question lacks an exception for any illness, however incurable) and after giving the answer that they can, he then asks by which methods|and with what things they can do so. As to the first, he gave the answer that was explained above in Question One of Part One of the treatise. This is also proven by Isidore, when he describes the workings of sorceresses: “They are called sorcerers [“evildoers”] because of the enormity of their crimes. For they buffet the elements,” that is, by the work of demons, to stir up storms, “throw the minds of humans into confusion,” that is, in the methods discussed above, “impede the use of reason either altogether or by seriously darkening it” (Etymologies, Bk. 8, Ch. 9). He adds: “And without the drinking of any poison they kill souls merely through the violence of their enchantment,” that is, by taking away the soul. It is also proven by St. Thomas in the Commentary on Pronouncements on Bk. 2, Dists. 7 and 8 and on Bk. 4, Dist. 34, as well as by all theologians in common (same passages). They write that sorcerers can in every way cause varieties of injury in humans and their affairs when a demon works with them, and in all these things (property, reputation, body, the use of reason, and life) the demon can only harm or deceive.