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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..6251544 --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #54243 (https://www.gutenberg.org/ebooks/54243) diff --git a/old/54243-0.txt b/old/54243-0.txt deleted file mode 100644 index e549044..0000000 --- a/old/54243-0.txt +++ /dev/null @@ -1,5765 +0,0 @@ -Project Gutenberg's Demoniality, by The Rev. Father Sinistrari of Ameno - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: Demoniality - or Incubi and Succubi - -Author: The Rev. Father Sinistrari of Ameno - -Translator: Isidore Liseux - -Release Date: February 26, 2017 [EBook #54243] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK DEMONIALITY *** - - - - -Produced by deaurider, Les Galloway and the Online -Distributed Proofreading Team at http://www.pgdp.net - - - - - -Transcriber's Notes - -The original was printed with the Latin on verso and English on recto -pages with sections aligned. To preserve as much as possible of this -effect, Latin sections are followed immediately by the corresponding -translation. - -Obvious typographical errors have been silently corrected. Variations -in hyphenation spelling and punctuation remain unchanged. - -Italics are represented thus _italic_, except in the main Latin text -which is almost entirely printed in italic script. Here the italics are -unmarked and plain text is indicted thus =plain=. - -S. Augustinus (or Augustini) in the Latin text is translated as S. -Austin in the English. - - * * * * * - - - - - DEMONIALITY - OR - INCUBI AND SUCCUBI - A TREATISE - - _wherein is shown that there are in existence on earth rational - creatures besides man, endowed like him with a body and a soul, that - are born and die like him, redeemed by our Lord Jesus-Christ, and - capable of receiving salvation or damnation_, - - BY THE REV. FATHER - SINISTRARI OF AMENO - - (17^{th} century) - - _Published from the original Latin manuscript - discovered in London in the year 1872, - and translated into French by_ ISIDORE LISEUX - Now first translated into English - With the Latin Text. - - [Illustration: Colophon] - - - PARIS - _Isidore LISEUX, 2, Rue Bonaparte._ - 1879 - - - - -[Illustration: Decoration] - - -PREFACE - -TO THE FIRST EDITION (_Paris, 1875, in-8º_) - - -I was in London in the year 1872, and I hunted after old books: - - _Car que faire là bas, à moins qu’on ne bouquine?_[1] - -They caused me to live in past ages, happy to escape from the present, -and to exchange the petty passions of the day for the peaceable -intimacy of Aldus, Dolet or Estienne. - - [1] What can one do over there, unless he hunts up old books? - -One of my favourite booksellers was Mr Allen, a venerable old -gentleman, whose place of business was in the Euston road, close to the -gate of Regent’s park. Not that his shop was particularly rich in dusty -old books; quite the reverse: it was small, and yet never filled. -Scarcely four or five hundred volumes at a time, carefully dusted, -bright, arrayed with symmetry on shelves within reach of one’s hand; -the upper shelves remained unoccupied. On the right, Theology; on the -left, the Greek and Latin Classics in a majority, with some French and -Italian books; for such were Mr Allen’s specialties; it seemed as if -he absolutely ignored Shakespeare and Byron, and as if, in his mind, -the literature of his country did not go beyond the sermons of Blair or -Macculloch. - -What, at first sight, struck one most in those books, was the -moderateness of their price, compared with their excellent state of -preservation. They had evidently not been bought in a lot, at so much a -cubic yard, like the rubbish of an auction, and yet the handsomest, the -most ancient, the most venerable from their size, folios or quartos, -were not marked higher than 2 or 3 shillings; an octavo was sold 1 -shilling, the duodecimo six pence: each according to its size. Thus -ruled Mr Allen, a methodical man, if ever there was one; and he was all -the better for it, since, faithfully patronized by clergymen, scholars -and collectors, he renewed his stock at a rate which more assuming -speculators might have envied. - -But how did he get those well bound and well preserved volumes, -for which, everywhere else, five or six times more would have been -charged? Here also Mr Allen had his method, sure and regular. No one -attended more assiduously the auctions which take place every day in -London: his stand was marked at the foot of the auctioneer’s desk. -The rarest, choicest books passed before his eyes, contended for at -often fabulous prices by Quaritch, Sotheran, Pickering, Toovey, and -other bibliopolists of the British metropolis; Mr Allen smiled at such -extravagance; when once a bid had been made by another, he would not -add a penny, had an unknown _Gutenberg_ or _Valdarfer’s Boccaccio_ -been at stake. But if occasionally, through inattention or weariness, -competition slackened (_habent sua fata libelli_), Mr Allen came -forward: _six pence!_, he whispered, and sometimes the article was left -him; sometimes even, two consecutive numbers, joined together for want -of having separately met with a buyer, were knocked down to him, still -for the minimum of six pence which was his maximum. - -Many of those slighted ones doubtless deserved their fate; but among -them might slip some that were not unworthy of the honours of the -catalogue, and which, at any other time, buyers more attentive, or less -whimsical might perhaps have covered with gold. This, however, did not -at all enter into Mr Allen’s calculation: the size was the only rule of -his estimate. - -Now, one day when, after a considerable auction, he had exhibited in -his shop purchases more numerous than usual, I especially noticed -some manuscripts in the Latin language, the paper, the writing and -the binding of which denoted an Italian origin, and which might -well be two hundred years old. The title of one was, I believe: _De -Venenis_; of another: _De Viperis_; of a third (the present work): -_De Dæmonialitate, et Incubis, et Succubis_. All three, moreover, by -different authors, and independent of each other. Poisons, adders, -demons, what a collection of horrors! yet, were it but for civility’s -sake, I was bound to buy something; after some hesitation, I chose -the last one: Demons, true, but Incubi, Succubi: the subject is not -vulgar, and still less so the way in which it seemed to me to have been -handled. In short, I had the volume for six-pence, a boon price for a -quarto: Mr Allen doubtless deemed such a scrawl beneath the rate of -type. - -That manuscript, on strong paper of the 17^{th} century, bound in -Italian parchment, and beautifully preserved, has 86 pages of text. The -title and first page are in the author’s hand, that of an old man; -the remainder is very distinctly written by another, but under his -direction, as is testified by autographic side notes and rectifications -distributed all through the work. It is therefore the genuine original -manuscript, to all appearances unique and inedited. - -Our dealer in old books had purchased it a few days before at Sotheby’s -House, where had taken place (from the 6^{th} to the 16^{th} of -December 1871) the sale of the books of baron Seymour Kirkup, an -English collector, deceased in Florence. The manuscript was inscribed -as follows on the sale catalogue: - - Nº 145. AMENO (_R. P. Ludovicus Maria_ [Cotta] de). De Dæmonialitate, - et Incubis, et Succubis, _Manuscript._ - _Sæc. XVII-XVIII._ - -Who is that writer? Has he left printed works? That is a question I -leave to bibliographers; for, notwithstanding numerous investigations -in special dictionaries, I have been unable to ascertain any thing on -that score. Brunet (_Manuel du libraire_, art. COTTA d’Ameno) vaguely -surmises his existence, but confuses him with his namesake, most -likely also his fellow-townsman, Lazaro Agostino Cotta of Ameno, a -barrister and literary man of Novara. “The author,” says he, “whose -real Christian names would seem to be _Ludovico-Maria_, has written -many serious works....” The mistake is obvious. One thing is sure: our -author was living in the last years of the 17^{th} century, as appears -from his own testimony, and had been a professor of Theology in Pavia. - -Be that as it may, his book has seemed to me most interesting in divers -respects, and I confidently submit it to that select public for whom -the invisible world is not a chimera. I should be much surprised if, -after opening it at random, the reader was not tempted to retrace his -steps and go on to the end. The philosopher, the confessor, the medical -man will find therein, in conjunction with the robust faith of the -middle ages, novel and ingenious views; the literary man, the curioso, -will appreciate the solidity of reasoning, the clearness of style, the -liveliness of recitals (for there are stories, and delicately told). -All theologians have devoted more or less pages to the question of -material intercourse between man and the demon; thick volumes have -been written about witchcraft, and the merits of this work were but -slender if it merely developed the ordinary thesis; but such is not -its characteristic. The ground-matter, from which it derives a truly -original and philosophical stamp, is an entirely novel demonstration -of the existence of Incubi and Succubi, as rational animals, both -corporeal and spiritual like ourselves, living in our midst, being -born and dying like us, and lastly redeemed, as we are, through -the merits of Jesus-Christ, and capable of receiving salvation or -damnation. In the Father of Ameno’s opinion, those beings endowed with -senses and reason, thoroughly distinct from Angels and Demons, pure -spirits, are none other but the Fauns, Sylvans and Satyrs of paganism, -continued by our Sylphs, Elfs and Goblins; and thus is connected anew -the link of belief. On this score alone, not to mention the interest of -details, this book has a claim to the attention of earnest readers: I -feel convinced that attention will not be found wanting. - - I. L. - - _May 1875._ - - * * * * * - -The foregoing advertisement was _composed_ at the printer’s, and ready -for the press, when, strolling on the quays[2], I met by chance with a -copy of the _Index librorum prohibitorum_. I mechanically opened it, -and the first thing that struck my eyes was the following article: - - De Ameno Ludovicus Maria. _Vide_ Sinistrari. - - [2] Paris Embankment. - -My heart throbbed fast, I must confess. Was I at last on the trace of -my author? Was it _Demoniality_ that I was about to see nailed to the -pillory of the _Index_? I flew to the last pages of the formidable -volume, and read: - - SINISTRARI (Ludovicus Maria) de Ameno, De Delictis et Pœnis Tractatus - absolutissimus. _Donec corrigatur. Decret. 4 Martii 1709._ - - _Correctus autem juxta editionem Romanam anni 1753 permittitur._ - -It was indeed he. The real name of the Father of Ameno was -_Sinistrari_, and I was in possession of the title of one at least of -those “serious works” which Brunet the bibliographer alluded to. The -very title, _De Delictis et Pœnis_, was not unconnected with that of my -manuscript, and I had reason to presume that _Demoniality_ was one of -the offenses inquired into, and decided upon, by Father Sinistrari; in -other words, that manuscript, to all appearances inedited, was perhaps -published in the extensive work revealed to me; perhaps even was it to -that monography of _Demoniality_ that the _Tractatus de Delictis et -Pœnis_ owed its condemnation by the Congregation of the _Index_. All -those points required looking into. - -But it is necessary to have attempted investigations of that kind -in order to appreciate the difficulties thereof. I consulted the -catalogues of ancient books that came in my way; I searched the -back-shops of the dealers in old books, the _antiquaries_, as they -say in Germany, addressing especially to the two or three firms who -in Paris apply themselves to old Theology; I wrote to the principal -booksellers in London, Milan, Florence, Rome, Naples: all to no -purpose; the very name of Father Sinistrari of Ameno seemed to be -unknown. I should perhaps have begun by enquiring at our National -Library; I was obliged to resort to it, and there at least I obtained -an incipient gratification. I was shown two works by my author: -a quarto of 1704, _De incorrigibilium expulsione ab Ordinibus -Regularibus_, and the first tome of a set of his complete works: _R. -P. Ludovici Mariæ Sinistrari de Ameno Opera omnia_ (_Romæ, in domo -Caroli Giannini, 1753-1754_, 3 vol. in-folio). Unfortunately that first -tome contained but the _Practica Criminalis Minorum illustrata_; _De -Delictis et Pœnis_ was the subject matter of the third tome, which, as -well as the second, was missing at the Library. - -Yet, I had a positive indication, and I pursued my investigations. I -might be more fortunate at the Library of St Sulpice Seminary. True, -it is not open to the public; but then, the Sulpician Fathers are -hospitable: did they not of yore afford a refuge to repentant Des -Grieux, and did not Manon Lescaut herself tread the flags of their -parlour? I therefore ventured into the holy House; it was half past -twelve, dinner was nearly over; I asked for the librarian, and after a -few minutes, I saw coming to me a short old man, unexceptionably civil, -who, leading me through the common parlour, introduced me into another -much narrower, a mere cell, looking into a gallery and glazed full -breadth, being thus exposed to every eye. An ingenious provision of -which Des Grieux’s escape had fully shown the urgency. I had no small -trouble in explaining the object of my visit to the good Father, who -was deaf and near sighted. He left me to go to the library, and soon -returned, but empty handed: there also, in that sanctuary of Catholic -Theology, Father Sinistrari of Ameno was entirely unknown. But one more -expedient could I try: namely, to go to his brothers in St Francis, -the Capuchin Fathers, in their convent of rue de la Santé! A cruel -extremity, it will be granted, for I had but little chance of meeting -there, as here, the lovely shadow of Manon. - -At last a letter from Milan put an end to my perplexity. The unfindable -book was found; I received at the same time the first edition of _De -Delictis et Pœnis_ (_Venetiis, apud Hieronymum Albricium, 1700_), and -the edition of _Rome, 1754_. - -It was a complete treatise, _tractatus absolutissimus_, upon all -imaginable crimes, offenses and sins; but, let us hasten to say, in -both those voluminous folios, _Demoniality_ occupies scarcely five -pages, without any difference in the text between the two editions. And -those five pages are not even a summary of the manuscript work which -I now give forth; they only contain the proposition and conclusion -(N^{rs} 1 to 27 and 112 to 115). As for that wherein lies the -originality of the book, to wit the theory of rational animals, Incubi -and Succubi, endowed like ourselves with a body and soul, and capable -of receiving salvation and damnation, it were vain to look for it. - -Thus, after so many endeavours, I had settled all the points which I -had intended to elucidate: I had discovered the identity of the Father -of Ameno[3]; from the comparison of the two editions of _De Delictis et -Pœnis_, the first condemned, the second allowed by the Congregation of -the _Index_, I had gathered that the printed fragments of _Demoniality_ -had nothing to do with the condemnation of the book, since they had -not been submitted to any correction; lastly, I had become convinced -that, save a few pages, my manuscript was absolutely inedited. A -happy event of a bibliographical Odyssey which I shall be excused for -relating at length, for the “jollification” of bibliophiles “and none -other”. - - [3] _Vide_ biographical notice at the end of this volume. - - ISIDORE LISEUX. - - _August 1875._ - - - - - DEMONIALITY - - OR - - INCUBI AND SUCCUBI - - - - -[Illustration: Decoration] - - -DÆMONIALITAS - - -=Vocabulum Dæmonialitatis= primo inventum reperio a Jo. Caramuele in -sua Theologia fundamentali, nec ante illum inveni Auctorem, qui de hoc -crimine tanquam distincto a =Bestialitate= locutus sit. Omnes enim -Theologi Morales, secuti D. Thomam, 2.2., q. 154. in corp., sub specie -Bestialitatis recensent omnem concubitum cum re non ejusdem speciei, -ut ibi loquitur D. Thomas; et proinde Cajetanus, in Commentario illius -quæstionis et articuli, 2.2., q. 154., ad 3. dub., coitum cum Dæmone -ponit in specie Bestialitatis; et Cajetanum sequitur Silvester, vº -=Luxuria=, Bonacina, =de Matrim.=, q. 4., et alii. - - -The first author who, to my knowledge, invented the word _Demoniality_ -is John Caramuel, in his _Fundamental Theology_, and before him I -find no one who distinguished that crime from _Bestiality_. Indeed, -all Theological Moralists, following in the train of S. Thomas (2, -2, question 154), include, under the specific title of _Bestiality_, -“_every kind of carnal intercourse with any thing whatever of a -different species_”: such are the very words used by S. Thomas. -Cajetanus, for instance, in his commentary on that question, classes -intercourse with the Demon under the description of Bestiality; so does -Sylvester, _de Luxuria_, Bonacina, _de Matrimonio_, question 4, and -others. - - -2. Sed revera D. Thomas in illo loco considerationem non habuit ad -coitum cum Dæmone: ut enim infra probabimus, hic coitus non potest -in specie specialissima =Bestialitatis= comprehendi; et ut veritati -cohæreat sententia S. Doctoris, dicendum est, quod in citato loco, -quando ait, quod peccatum contra naturam, =alio modo si fiat per -concubitum ad rem non ejusdem speciei=, =vocatur Bestialitas=: sub -nomine =rei non ejusdem speciei= intellexerit animal vivens, non -ejusdem speciei cum homine: non enim usurpare potuit ibi nomen =rei= -pro =re=, puta, ente communi ad animatum et inanimatum: si enim quis -coiret cum cadavere humano, concubitum haberet ad rem non ejusdem -speciei cum homine (maxime apud Thomistas, qui formam corporeitatis -humanæ negant in cadavere), quod etiam esset si cadaveri bestiali -copularetur; et tamen talis coitus non esset bestialitas, sed -mollities. Voluit igitur ibi D. Thomas præcise intelligere concubitum -cum re vivente non ejusdem speciei cum homine, hoc est cum bruto, nullo -autem modo comprehendere voluit coitum cum Dæmone. - - -2. However it is clear that in the above passage S. Thomas did not at -all allude to intercourse with the Demon. As shall be demonstrated -further on, that intercourse cannot be included in the very particular -species of _Bestiality_; and, in order to make that sentence of the -holy Doctor tally with truth, it must be admitted that when saying of -the unnatural sin, “_that committed through intercourse with a thing -of different species, it takes the name of Bestiality_”, S. Thomas, -by _a thing of different species_, means a living animal, of another -species than man: for he could not here use the word _thing_ in its -most general sense, to mean indiscriminately an animate or inanimate -being. In fact, if a man should fornicate _cum cadavere humano_, he -would have to do with a thing of a species quite different from his -own (especially according to the Thomists, who deny the form of human -corporeity in a corpse); similarly _si cadaveri bestiali copularetur_: -and yet, _talis coitus_ would not be bestiality, but pollution. What -therefore S. Thomas intended here to specify with preciseness, is -carnal intercourse with a living thing of a species different from -man, that is to say, with a beast, and he never in the least thought of -intercourse with the Demon. - - -3. Coitus igitur cum Dæmone, sive Incubo, sive Succubo (qui proprie -est =Dæmonialitas=), specie differt a Bestialitate, nec cum ea facit -unam speciem specialissimam, ut opinatus est Cajetanus: peccata enim -contra naturam specie inter se distingui contra opinionem nonnullorum -Antiquorum, et Caramuelis, =Summ.=, Armill., v. =Luxur.=, n. 5., -Jabien., eo. v. n. 6., Asten. lib. 2. tit. 46. art. 7., Caram. =Theol. -fundam.= post Filliucium, et Crespinum a Borgia, est opinio communis; -et contraria est damnata in proposit. 24. ex damnatis ab Alexandro -VII.; tum quia singula continent peculiarem, et distinctam turpitudinem -repugnantem castitati, et humanæ generationi; tum quia quodlibet ex iis -privat bono aliquo secundum naturam, et institutionem actus venerei, -ordinati ad finem generationis humanæ; tum quia quodlibet ipsorum -habet diversum motivum, per se sufficiens ad privandum eodem bono -diversimode, ut optime philosophatur Filliuc., tom. 2. c. 8. tract. 30. -q. 3. nº 142; Cresp., q. mor. sel. contro.; Caramuel., q. 5. =per tot.= - - -3. Therefore, intercourse with the Demon, whether Incubus or Succubus -(which is, properly speaking, _Demoniality_), differs in kind from -Bestiality, and does not in connexion with it form one very particular -species, as Cajetanus wrongly gives it; for, whatever may have said -to the contrary some Ancients, and later Caramuel in his _Fundamental -Theology_, unnatural sins differ from each other most distinctly. Such -at least is the general doctrine, and the contrary opinion has been -condemned by Alexander VII: first, because each of those sins carries -with itself its peculiar and distinct disgrace, repugnant to chastity -and to human generation; secondly, because the commission thereof -entails each time the sacrifice of some good by its nature attached to -the institution of the venereal act, the normal end of which is human -generation; lastly, because they each have a different motive which in -itself is sufficient to bring about, in divers ways, the deprivation of -the same good, as has been clearly shown by Fillucius, Crespinus and -Caramuel. - - -4. Ex his autem infertur, quod etiam Dæmonialitas specie differt -a Bestialitate: singula enim ipsarum peculiarem et distinctam -turpitudinem, castitati ac humanæ generationi repugnantem, involvit; -siquidem Bestialitas est copula cum bruto vivente, ac sensibus et -motu proprio prædito: Dæmonialitas autem est commixtio cum cadavere -(stando in sententia communi, quam infra examinabimus), nec sensum, nec -motum vitalem habente; et per accidens est, quod a Dæmone moveatur. -Quod si immunditia commissa cum brutali cadavere, vel humano, differt -specie a Sodomia et Bestialitate, ab ista differt pariter specie etiam -=Dæmonialitas=, in qua, juxta communem sententiam, homo cum cadavere -concumbit accidentaliter moto. - - -4. It follows that Demoniality differs in kind from Bestiality, for -each has its peculiar and distinct disgrace, repugnant to chastity -and human generation. Bestiality is connexion with a living beast, -endowed with its own peculiar senses and impulses; Demoniality, on -the contrary, is copulation with a corpse (according at least to the -general doctrine which shall be considered hereafter), a senseless and -motionless corpse which is but accidentally moved through the power of -the Demon. Now, if fornication with the corpse of a man, a woman, or -a beast differs in kind from Sodomy and Bestiality, there is the same -difference with regard to _Demoniality_, which, according to general -opinion, is the intercourse of man with a corpse accidentally set in -motion. - - -5. Et confirmatur: quia in peccatis contra naturam, seminatio -innaturalis (hoc est, ea ad quam regulariter non potest sequi -generatio) habet rationem generis; subjectum vero talis seminationis -est differentia constituens species sub tali genere: unde si seminatio -fiat in terram, aut corpus inanime, est mollities; si fiat cum homine -in vase præpostero, est Sodomia; si fiat cum bruto, est bestialitas: -quæ absque controversia inter se specie differunt, eo quod terra, seu -cadaver, homo, et brutum, quæ sunt subjecta talis seminationis, specie -differunt inter se. Sed Dæmon a bruto non solum differt specie, sed -plusquam specie: differunt enim per corporeum, et incorporeum, quæ sunt -differentiæ genericæ. Sequitur ergo quod seminationes factæ cum aliis -differunt inter se specie, quod est intentum. - - -5. Another proof: in sins against nature, the unnatural semination -(which cannot be regularly followed by generation) is a genus; but the -object of such semination is the difference which marks the species -under the genus. Thus, whether semination takes place on the ground, -or on an inanimate body, it is pollution; if _cum homine in vase -præpostero_, it is Sodomy; with a beast, bestiality: crimes which -unquestionably all differ from each other in species, just as the -ground, the corpse, the man and the beast, passive objects _talis -seminationis_, differ in species from each other. But the difference -between the Demon and the beast is not only specific, it is more than -specific: the nature of the one is corporeal, of the other incorporeal, -which makes a generic difference. Whence it follows that _seminationes_ -practised on different objects differ in species from each other: and -that is substantiated. - - -6. Pariter, trita est doctrina Moralistarum fundata in Tridentino, -sess. 14, c. 5. D. Th. in 4. dist. 16. q. 3. art. 2., Vasquez, q. 91. -art. 1. dub. 2. n. 6., Reginald. Valenz. Medin. Zerola. Pesant. Sajir. -Sott. Pitig. Henriquez apud Bonac. =de Sac.= disp. 5. q. 5. sect, 2. -punct. 2. § 3. diffic. 3. n. 5., et tradita per Theologos, quod in -confessione manifestandæ sint tantum circumstantiæ quæ mutant speciem -peccatorum. Si igitur Dæmonialitas et Bestialitas sunt ejusdem speciei -specialissimæ, sufficit in confessione dicere: =Bestialitatis peccatum -commisi=, quantumvis confitens cum Dæmone concubuerit. Hoc autem falsum -est: igitur non sunt ejusdem speciei specialissimæ. - - -6. It is also a trite doctrine with Moralists, established by the -Council of Trent, session 14, and admitted by Theologians, that in -confession it suffices to state the circumstances which alter the -species of sins. If therefore Demoniality and Bestiality belonged -to the same very particular species, it would be enough that, each -time he has fornicated with the Demon, the penitent should say to his -confessor: _I have been guilty of the sin of Bestiality_. But that is -not so: therefore those two sins do not both belong to the same very -particular species. - - -7. Quod si dicatur, aperiendum esse in confessione circumstantiam -concubitus cum Dæmone ratione peccati contra Religionem: peccatum -contra Religionem committitur, aut ex cultu, aut ex reverentia, aut ex -deprecatione, aut ex pacto, aut ex societate cum Dæmone (D. Thomas, 2. -2. q. 90. art. 2. et q. 95. art. 4. in corp.); sed, ut infra dicemus, -dantur Succubi, et Incubi, quibus nullum prædictorum exhibetur, et -tamen copula sequitur: igitur respectu istorum nulla intervenit -irreligiositas, et commixtio cum istis nullam habebit rationem -ulteriorem, quam puri et simplicis coitus, qui, si est ejusdem speciei -cum =Bestialitate=, sufficienter exprimetur dicendo: =Bestialitatem -commisi=; quod tamen falsum est. - - -7. It may be urged that if the circumstances of a sensual intercourse -with the Demon should be revealed to the Confessor, it is on account of -its offense against Religion, an offense which comes either from the -worship rendered to the Demon, or from the homage or prayers offered up -to him, or from the compact of fellowship entered into with him (_S. -Thomas_, quest. 90). But, as will be seen hereafter, there are Incubi -and Succubi to whom none of the foregoing applies, and yet _copula -sequitur_. There is consequently, in that special case, no element of -irreligion, no other character _quam puri et simplicis coitus_; and, if -of the same species as _Bestiality_, it would be adequately stated by -saying: _I have been guilty of the sin of Bestiality_; which is not so. - - -8. Ulterius in confesso est apud omnes Theologos Morales, quod longe -gravior est copula cum Dæmone, quam cum quolibet bruto; in eadem autem -specie specialissima peccati, non datur unum peccatum gravius altero, -sed omnia æque gravia sunt; perinde enim est coire cum cane, aut -asina, aut equa; sequitur ergo, quod si =Dæmonialitas= est gravior -Bestialitate, non sint ambo ejusdem speciei. Nec dicendum gravitatem -majorem in =Dæmonialitate= petendam esse ab irreligiositate, seu -superstitione ex societate cum Dæmone, ut scribit Cajetanus ad 2. 2. q. -154., ar. 11. § ad 3. in fine, quia hoc fallit in aliquibus Succubis -et Incubis, ut supra dictum est; tum quia gravitas major statuitur in -=Dæmonialitate= præ Bestialitate, in genere vitii contra naturam: -major autem gravitas in illa supra istam ratione irreligiositatis -exorbitat ex illo genere, proinde non facit in illo genere, et ex se -graviorem. - - -8. Besides, it is acknowledged by all Theological Moralists that -_copula cum Dæmone_ is much more grievous than the same act committed -with any beast soever. Now, in the same very particular species of -sins, one sin is not more grievous than another; all are equally so: -it comes to the same whether connection is had with a bitch, an ass, -or a mare; whence it follows that if _Demoniality_ is more grievous -than Bestiality, those two acts are not of the same species. And let -it not be argued, with Cajetanus, that _Demoniality_ is more grievous -on account of the offense to religion from the worship rendered to -the Demon or the compact of fellowship entered into with him: as has -been shown above, that is not always met with in the connection of man -with Incubi and Succubi; moreover, if in the genus of unnatural sin -_Demoniality_ is more grievous than Bestiality, the offense to Religion -is quite foreign to that aggravation, since it is foreign to that genus -itself. - - -9. Statuta igitur differentia specifica =Dæmonialitatis= a -Bestialitate, ut gravitas illius percipiatur in ordine ad pœnam de -qua principaliter nobis tractandum est, est necessarium inquirere -quotupliciter =Dæmonialitas= accidat. Non desunt qui sibi nimis scioli -negant quod gravissimi Auctores scripsere, et quod quotidiana constat -experientia, Dæmonem scilicet tum Incubum, tum Succubum, non solum -hominibus, sed etiam brutis carnaliter conjungi. Aiunt proinde esse -hominum imaginationem, phantasmatibus a Dæmone perturbatis læsam, -seu dæmoniaca esse præstigia: sicuti etiam Sagæ, seu Striges, sola -imaginatione perturbata a Dæmone, sibi videntur assistere ludis, -choreis, conviviis, et conventibus nocturnis, et carnaliter Dæmoni -commisceri; nullo vero reali modo deferuntur corpore ad ejusmodi loca -et actiones, prout textualiter dicitur in quodam Capitulo, ac duobus -Conciliis. =Cap. Episcop. 26.= q. 5., =Conch. Ancyr.= c. 24., =Conc. -Rom. 4. sub Damaso=, c. 5. =apud Laur. Epitom.= vº =Saga=. - - -9. Now, having laid down the specific difference between _Demoniality_ -and Bestiality, so that the gravity thereof may be duly appreciated in -view of the penalty to be inflicted (and that is our most essential -object), we must inquire in how many different ways the sin of -_Demoniality_ may be committed. There is no lack of people who, -infatuated with their small baggage of knowledge, venture to deny what -has been written by the gravest authors and is testified by every day -experience: namely, that the Demon, whether Incubus or Succubus, unites -carnally not only with men and women, but also with beasts. They allege -that it all comes from the human imagination troubled by the craft -of the Demon, and that there is nothing in it but phantasmagoria and -diabolical spells. The like happens, they say, to Witches or Sagas, -who, under the influence of an illusion brought on by the Demon, fancy -that they attend the nightly sports, dances, revels and vigils, and -have carnal intercourse with the Demon, though in reality they are not -bodily transferred to those places nor taking part in those deeds, as -has been defined verbatim by a Capitule and two Councils. - - -10. Sed non negatur, quin aliquando mulierculæ, illusæ a Dæmonibus, -videantur nocturnis Sagarum ludis corporaliter interesse, dum -tamen sola imaginaria visione ipsis hoc accidit: sicut etiam in -somnis videtur nonnullis cum fœmina aliqua concumbere, et semen -vere excernitur, non tamen concubitus ille realis est, sed tantum -phantasticus, paratus non raro per illusionem diabolicam; et in hoc -verissimum est quod habent citatum Capitulum et Concilia. Sed hoc -non semper est; sed ut in pluribus, corpore deferuntur Sagæ ad ludos -nocturnos, et vere carnaliter corpore conjunguntur Dæmoni, et Malefici -non minus Dæmoni succubo miscentur, et hæc est sententia Theologorum, -et jure consultorum Catholicorum, quos abunde citat Frater Franciscus -Maria Guaccius in suo libro intitulato =Compendium Maleficarum=; -Grilland. Remig. Petr. Damian. Sylvest. Alphon. a Cast. Abul. Cajet. -Senon. Crespet. Spine. Anan. apud Guaccium, =Comp. Malef.=, c. =15. -§ Altera, quam verissimam ...= n. 69. lib. p.; quæ sententia -confirmatur decem et octo exemplis, ibidem allatis et relatis per -viros doctos et veridicos de quorum fide ambigendum non est, quibus -probatur Maleficos et Sagas corporaliter ad ludos convenire, et cum -Dæmonibus succubis et incubis corporaliter turpissime commisceri. Et -pro omnibus sufficere debet auctoritas Divi Augustini, qui loquens de -concubitu hominum cum Dæmonibus, sic ait lib. 15. de =Civitate Dei=, c. -=23.: “Et quoniam creberrima fama est, multique se expertos, vel ab -eis qui experti essent, de quorum fide dubitandum non est, audivisse -confirmant, Sylvanos et Faunos, quos vulgo Incubos vocant, improbos -sæpe extitisse mulieribus, et earum appetiisse et peregisse concubitum. -Et quosdam Dæmones, quos Dusios Galli nuncupant, hanc assidue -immunditiam et tentare et efficere, plures talesque asseverant, ut hoc -negare impudentia videatur.”= Hæc Augustinus. - - -10. Of course, it is not contested that sometimes young women, deceived -by the Demon, fancy taking part, in their flesh and blood, in the -nightly vigils of Witches, without its being any thing but an imaginary -vision. Thus, in a dream, one sometimes fancies _cum fœmina aliqua -concumbere, et semen vere excernitur, non tamen concubitus ille realis -est_, but merely fantastic, and often brought about by a diabolical -illusion: and here the above mentioned Capitule and Councils are -perfectly right. But this is not always the case; on the contrary, it -more often happens that Witches are bodily present at nightly vigils -and have with the Demon a genuine carnal and corporeal connection, and -that likewise Wizards copulate with the Succuba or female Demon. Such -is the opinion of Theologians as well as of jurists, whose names will -be found at length in the _Compendium Maleficarum_, or _Chronicle of -Witches_, by Brother Francis Marie Guaccius. This doctrine is therein -confirmed by eighteen instances adduced from the recitals of learned -and truthful men whose testimony is beyond suspicion, and which prove -that Wizards and Witches are indeed bodily present at vigils and most -shamefully copulate with Demons, Incubi or Succubi. And, after all, -to settle the question, we have the authority of S. Augustine, who, -speaking of carnal intercourse between men and the Demon, expresses -himself as follows, book 15^{th}, chapt. 23^d of the _City of God_: -“_It is widely credited, and such belief is confirmed by the direct -or indirect testimony of thoroughly trustworthy people, that Sylvans -and Fauns, commonly called Incubi, have frequently molested women, -sought and obtained from them coition. There are even Demons, whom -the Gauls call Duses or Elfs, who very regularly indulge in those -unclean practices: the fact is testified by so many and such weighty -authorities, that it were impudent to doubt it._” Such are the very -words of S. Augustine. - - -11. Prout autem apud diversos Auctores legitur, et pluribus -experimentis comprobatur, duplici modo Dæmon hominibus carnaliter -copulatur: uno modo quo Maleficis et Sagis jungitur, alio modo quo -aliis hominibus minime maleficis miscetur. - - -11. Now, several authors profess, and it is confirmed by numerous -experiments, that the Demon has two ways of copulating carnally with -men or women: the one which it uses with Witches or Wizards, the other -with men or women entirely foreign to witchcraft. - - -12. Quantum ad primum modum, non copulatur Dæmon Sagis, seu Maleficis, -nisi præmissa solemni professione, qua iniquissimi homines Dæmoni -addicuntur; quæ professio, ut ex variis Auctoribus referentibus -confessiones Sagarum judiciales in tormentis factas, quas collegit -Franciscus Maria Guaccius, =Comp. Malef.=, c. 7., lib. 1., -consistit in undecim ceremoniis. - - -12. In the first case, the Demon does not copulate with Witches or -Wizards until after a solemn profession, in virtue of which such -wretched human beings yield themselves up to him. According to several -authors who have related the judicial admissions of Witches when on the -rack, and whose recitals have been collected by Francis-Marie Guaccius, -_Compend. Malef.,_ book 1, chapt. 7, that profession consists of eleven -ceremonials: - - -13. Primo, ineunt pactum expressum cum Dæmone, aut alio Mago seu -Malefico vicem Dæmonis gerente, et testibus præsentibus, de servitio -diabolico suscipiendo: Dæmon vero vice versa honores, divitias, et -carnales delectationes illis pollicetur. =Guacc.= loc. cit. fol. -34. - - -13. Firstly, the Novices have to conclude with the Demon, or some other -Wizard or Magician acting in the Demon’s place, an express compact -by which, in the presence of witnesses, they enlist in the Demon’s -service, he giving them in exchange his pledge for honours, riches and -carnal pleasures. - - -14. Secundo, abnegant catholicam fidem, subducunt se obedientiæ Dei, -renuntiant Christo, et protectioni Beatissimæ Virginis Mariæ, ac -Ecclesiæ omnibus sacramentis. =Guacc.=, loc. cit. - - -14. Secondly, they abjure the catholic faith, withdraw from the -obedience to God, renounce Christ and the protection of the most -blessed Virgin Mary, and all the Sacraments of the Church. - - -15. Tertio, projiciunt a se Coronam, seu Rosarium B. V. M., Chordam S. -P. Francisci, aut Corrigiam S. Augustini, aut Scapulare Carmelitarum, -si quod habent, Crucem, Medaleas, Agnos Dei, et quidquid sacri aut -benedicti gestabant, et pedibus ea proculcant. =Guacc.= loc. cit. -fol. 35. Grilland. - - -15. Thirdly, they cast away the Crown, or Rosary of the most blessed -Virgin Mary, the girdle of S. Francis, or the strap of S. Austin, or -the scapular of the Carmelites, should they belong to one of those -Orders, the Cross, the Medals, the _Agnus Dei_, whatever other holy or -consecrated object may have been about their person, and trample them -all under foot. - - -16. Quarto, vovent in manibus Diaboli obedientiam, et subjectionem, -eique præstant homagium et vassallagium, tangendo quoddam volumen -nigerrimum. Spondent, quod nunquam redibunt ad fidem Christi, nec Dei -præcepta servabunt, nec ulla bona opera facient, sed ad sola mandata -Dæmonis attendent, et ad conventus nocturnos diligenter accedent. -=Guacc.= loc. cit. fol. 36. - - -16. Fourthly, in the hands of the Devil they vow obedience and -subjection; they pay him homage and vassalage, laying their fingers on -some very black book. They bind themselves never to return to the faith -of Christ, to observe none of the divine precepts, to do no good work, -but to obey the Demon alone and, to attend diligently the nightly -conventicles. - - -17. Quinto, spondent se enixe curaturos, et omni studio ac sedulitate -procuraturos adducere alios mares et fœminas ad suam sectam, et cultum -Dæmonis. =Guacc.= loc. cit. - - -17. Fifthly, they promise to strive with all their power, and to give -their utmost zeal and care for the enlistment of other males and -females in the service of the Demon. - - -18. Sexto, baptizantur a Diabolo sacrilego quodam baptismo, et -abnegatis Patrinis et Matrinis baptismi Christi, et Confirmationis, -et nomine, quod sibi fuit primo impositum, a Diabolo sibi assignantur -Patrinus et Matrina novi, qui ipsos instruant in arte maleficiorum, et -imponitur nomen novum, quod plerumque scurrile est. =Guacc.= loc. -cit. - - -18. Sixthly, the Devil administers to them a kind of sacrilegious -baptism, and after abjuring their Godfathers and Godmothers of the -Baptism of Christ and Confirmation, they have assigned to them a new -Godfather and a new Godmother, who are to instruct them in the arts of -witchcraft; they drop their former name and exchange it for another, -more frequently a scurrilous nickname. - - -19. Septimo, abscindunt partem propriorum indumentorum, et illam -offerunt Diabolo in signum homagii, et Diabolus illam asportat, et -servat. =Guacc.= loc. cit. fol. 38. - - -19. Seventhly, they cut off a part of their own garments, and tender it -as a token of homage to the Devil, who takes it away and keeps it. - - -20. Octavo, format Diabolus circulum super terram, et in eo stantes -Novitii Malefici et Sagæ firmant juramento omnia, quæ ut dictum est -promiserunt. =Guacc.= loc. cit. - - -20. Eighthly, the Devil draws on the ground a circle wherein stand the -Novices, Witches and Wizards, and there they confirm by oath all their -aforesaid promises. - - -21. Nono, petunt a Diabolo deleri a libro Christi, et describi in -libro suo, et profertur liber nigerrimus, quem tetigerunt præstando -homagium, ut dictum est supra, et ungue Diaboli in eo exarantur. -=Guacc.= loc. cit. - - -21. Ninthly, they request the Devil to strike them out of the book of -Christ, and to inscribe them in his own. Then comes forth that very -black book on which, as has been said before, they laid hands when -doing homage, and they are inscribed therein with the Devil’s claw. - - -22. Decimo, promittunt Diabolo statis temporibus sacrificia, et -oblationes; singulis quindecim diebus, vel singulo mense saltem, necem -alicujus infantis, aut mortale veneficium, et singulis hebdomadis alia -mala in damnum humani generis, ut grandines, tempestates, incendia, -mortem animalium, etc. =Guacc.= loc. cit. fol. 40. - - -22. Tenthly, they promise the Devil sacrifices and offerings at stated -times: once a fortnight or at least each month, the murder of some -child, or an homicidal act of sorcery, and other weekly misdeeds to -the prejudice of mankind, such as hailstorms, tempests, fires, cattle -plagues, etc. - - -23. Undecimo, sigillantur a Dæmone aliquo charactere, maxime ii, de -quorum constantia dubitat. Character vero non est semper ejusdem -formæ, aut figuræ: aliquando enim est simile lepori, aliquando pedi -bufonis, aliquando araneæ, vel catello, vel gliri; imprimitur autem in -locis corporeis magis occultis: viris quidem aliquando sub palpebris, -aliquando sub axillis, aut labiis, aut humeris, aut sede ima, aut -alibi; mulieribus autem plerumque in mammis, aut locis muliebribus. -Porro sigillum, quo talia signa imprimuntur, est unguis Diaboli. -Quibus peractis ad instructionem Magistrorum qui Novitios initiarunt, -hi promittunt denuo, se nunquam Eucharistiam adoraturos; injuriosos -Sanctis omnibus, et maxime B. V. M. futuros; conculcaturos ac -conspurcaturos Sacras Imagines, Crucem, ac Sanctorum Reliquias; nunquam -usuros Sacramentis, aut sacramentalibus, nisi ad maleficia; integram -confessionem sacramentalem sacerdoti nunquam facturos, et suum cum -Dæmone commercium semper celaturos. Et Diabolus vicissim pollicetur, se -illis semper præsto futurum; se in hoc mundo votis eorum satisfacturum, -et post mortem illos esse beaturum. Sic peracta professione solemni, -assignatur singulis eorum Diabolus, qui appellatur =Magistellus=, cum -quo in partes secedunt, et carnaliter commiscentur: ille quidem in -specie fœminæ, si initiatus est vir; in forma autem viri, et aliquando -satyri, aliquando hirci, si fœmina est saga professa. =Guacc.= loc. -cit. fol. 42 et 43. - - -23. Eleventhly, the Demon imprints on them some mark, especially on -those whose constancy he suspects. That mark, moreover, is not always -of the same shape or figure: sometimes it is the image of a hare, -sometimes a toad’s leg, sometimes a spider, a puppy, a dormouse. It is -imprinted on the most hidden parts of the body: with men, under the -eye-lids, or the armpits, or the lips, on the shoulder, the fundament, -or somewhere else; with women, it is usually on the breasts or the -privy parts. Now, the stamp which imprints those marks is none other -but the Devil’s claw. This having been all performed in accordance -with the instructions of the Teachers who have initiated the Novices, -these promise lastly never to worship the Eucharist; to insult all -Saints and especially the most blessed Virgin Mary; to trample under -foot and vilify the holy images, the Cross and the relics of Saints; -never to use the sacraments or sacramental ceremonials; never to make -a full confession to the priest, but to keep always hidden from him -their intercourse with the Demon. The Demon, in exchange, engages to -give them always prompt assistance; to fulfil their desires in this -world and to make them happy after their death. The solemn profession -being thus performed, each has assigned to himself a Devil, called -_Magistellus_ or Assistant Master, with whom he retires in private for -carnal satisfaction; the said Devil being, of course, in the shape -of a woman if the initiated person is a man, in the shape of a man, -sometimes of a satyr, sometimes of a buck-goat, if it is a woman who -has been received a witch. - - -24. Quod si quæratur ab Auctoribus, quomodo possit Dæmon, qui corpus -non habet, corporalem commixtionem habere cum homine: respondent -communiter, quod Dæmon aut assumit alterius maris aut fœminæ, juxta -exigentiam, cadaver, aut ex mixtione aliarum materiarum effingit sibi -corpus, quod movet, et mediante quo homini unitur. Et subdunt, quod -quando fœminæ gaudent imprægnari a Dæmone (quod non fit, nisi in -gratiam fœminarum hoc optantium), Dæmon se transformat in succubam, -et juncta homini semen ab eo recipit; aut per illusionem nocturnam in -somnis procurat ab homine pollutionem, et semen prolectum in suo nativo -calore et cum vitali spiritu conservat, et incubando fœminæ infert -in ipsius matricem, ex quo sequitur conceptio. Ita multis citatis -docet Guaccius, l. i. c. 12., per totum, qui prædicta multis exemplis -desumptis a variis Doctoribus confirmat. - - -24. If the authors be asked how it comes to pass that the Demon, -who has no body, yet has carnal intercourse with man or woman, they -unanimously answer that the Demon assumes the corpse of another human -being, male or female as the case may be, or that, from the mixture of -other materials, he shapes for himself a body endowed with motion, and -by means of which he is united with the human being; and they add that -when women are desirous of becoming pregnant by the Demon (which only -occurs by the consent and express wish of the said women), the Demon -is transformed into a Succuba, _et juncta homini semen ab eo recipit_; -or else he procures pollution from a man during his sleep, _et semen -prolectum in suo nativo calore, et cum vitali spiritu conservat, -et incubando fœminæ infert in ipsius matricem_, whence follows -impregnation. Such is the teaching of Guaccius, book 1, chapt. 12, who -supports it on a number of quotations and instances taken from various -Doctors. - - -25. Alio modo jungitur Dæmon tum Incubus, tum Succubus, hominibus, -fœminis aut maribus, a quibus nec honorem, nec sacrificia, oblationes, -maleficia, quæ a Sagis et Maleficis, ut supra dictum est, prætendit, -recipit; sed ostendens deperdite amorem, nil aliud appetit, quam -carnaliter commisceri cum iis quos amat. Multa sunt de hoc exempla, -quæ ab Auctoribus referuntur, ut Menippi Lycii, qui fuit sollicitatus -a quadam fœmina ad sibi nubendum, postquam cum ea multoties coivit; -et detecta fœmina quænam esset a quodam Philosopho, qui convivio -nuptiali intererat, et Menippo dixit illam esse =Compusam=, puta -Dæmonem succubam, statim ejulans evanuit, ut narrat Cœlius Rhodiginus, -=Antiq.=, lib. 29. c. 5. Pariter adolescens quidam Scotus a Dæmone -succuba omnium gratissima, quas vidisset, forma, quæ occlusis cubiculi -foribus ad se ventitabat, blanditiis, osculis, amplexibus per multos -menses fuit sollicitatus, ut secum coiret, ut scribit Hector Boethius, -=Hist. Scotor.= lib. 8., quod tamen a casto juvene obtinere non -potuit.= - - -25. At other times also the Demon, whether Incubus or Succubus, -copulates with men or women from whom he receives none of the -sacrifices, homage or offerings which he is wont to exact from Wizards -or Witches, as aforesaid. He is then but a passionate lover, having -only one desire: the carnal possession of the loved ones. Of this -there are numerous instances to be found in the authors, amongst -which the case of Menippus Lycius, who, after frequent coition with a -woman, was by her entreated to marry her; but a certain philosopher, -who partook of the wedding entertainment, having guessed what that -woman was, told Menippus that he had to deal with a _Compusa_, that -is a Succuba Demon; whereupon the bride vanished bewailing: such is -the narrative given by Cœlius Rhodiginus, _Antiq._, book 29, chapt. -5. Hector Boethius (_Hist. Scot._) also relates the case of a young -Scot, who, during many months, with closed doors and windows, was -visited in his bed-room by a Succuba Demon of the most bewitching -beauty; caresses, kisses, embraces, entreaties, she resorted to every -blandishment _ut secum coiret_: but she could not prevail on the chaste -young man. - - -26. Similiter, multas fœminas legimus ab Incubo Dæmone expetitas ad -coitum, ipsisque repugnantibus facinus admittere, precibus, fletibus, -blanditiis, non secus ac perditissimus amasius, procurasse animum -ipsarum demulcere, et ad congressum inclinare; et quamvis aliquoties -hoc eveniat ob maleficium, ut nempe Dæmon missus a maleficis hoc -procuret: tamen non raro Dæmon ex se hoc agit, ut scribit Guaccius, -=Comp. Mal.= lib. 3. c. 8., et non solum hoc evenit cum mulieribus, -sed etiam cum equabus, cum quibus commiscetur; quæ si libenter coitum -admittunt, ab eo curantur optime, ac ipsarum jubæ varie artificiosis -et inextricabilibus nodis texuntur; si autem illum adversentur, eas -male tractat, percutit, macras reddit, et tandem necat, ut quotidiana -constat experientia. - - -26. We read likewise of numerous women incited to coition by the -Incubus Demon, and who, though reluctant at first of yielding to -him, are soon moved by his entreaties, tears and endearments; he is -a desperate lover and must not be denied. And although this comes -sometimes of the craft of some Wizard who avails himself of the agency -of the Demon, yet the Demon not infrequently acts on his own account; -and it happens not merely with women, but also with mares; if they -readily comply with his desire, he pets them, and plaits their mane in -elaborate and inextricable tresses; but if they resist, he ill-treats -and strikes them, smites them with the glanders, and finally puts them -to death, as is shown by daily experience. - - -27. Et quod mirum est, et pene incapabile, tales Incubi, qui Italice -vocantur =Folletti=, Hispanice =Duendes=, Gallice =Follets=, nec -Exorcistis obediunt, nec exorcismos pavent, nec res sacras reverentur -ad earum approximationem timorem ostendendo, sicuti faciunt Dæmones, -qui obsessos vexant; quantumvis enim maligni Spiritus sint obstinati, -nec parere velint Exorcistæ præcipienti, ut exeant a corporibus quæ -obsident, tamen ad prolationem Sanctissimi Nominis Jesu, aut Mariæ, aut -aliquorum versuum Sacræ Scripturæ, impositionem Reliquiarum, maxime -Ligni Sanctæ Crucis, approximationem Sacrarum Imaginum, ad os obsessi -rugiunt, strident, frendent, concutiuntur, et timorem ac horrorem -ostendunt. Folletti vero nihil horum, ut dictum est, ostendunt, nec -a divexatione, nisi post longum tempus, cessant. Hujus rei testis -sum oculatus, et historiam recito quæ reipsa humanam fidem superat: -sed testis mihi sit Deus quod puram veritatem multorum testimonio -comprobatam describo. - - -27. A most marvellous and well nigh incomprehensible fact: the Incubi -whom the Italians call _Folletti_, the Spaniards _Duendes_, the French -_Follets_, do not obey the Exorcists, have no dread of exorcisms, no -reverence for holy things, at the approach of which they are not in the -least overawed; very different in that respect from the Demons who vex -those whom they possess; for, however obstinate those evil Spirits may -be, however restive to the injunctions of the Exorcist who bids them -leave the body they possess, yet, at the mere utterance of the most -holy name of Jesus or Mary, or of some verses of Holy Writ, at the mere -imposition of relics, especially of a piece of the wood of the Holy -Cross, or the sight of the holy images, they roar at the mouth of the -possessed person, they gnash, shake, quiver, and display fright and -awe. But the Folletti show none of those signs, and leave off their -vexations but after a long space of time. Of this I was an eye-witness, -and shall relate a story which verily passes human belief: but I take -God to witness that I tell the precise truth, corroborated by the -testimony of numerous persons. - - -28. Viginti quinque abhinc annis, plus minusve, dum essem Lector -Sacræ Theologiæ in Conventu Sanctæ Crucis Papiæ, reperiebatur in illa -civitate honesta quædam fœmina maritata optimæ conscientiæ, et bonum -habens ab omnibus eam agnoscentibus, maxime Religiosis, testimonium, -quæ vocabatur Hieronyma; et habitabat in parochia Sancti Michaelis. Hæc -quadam die domi suæ panem pinserat, et per furnarium miserat ad illum -decoquendum. Reportat panes coctos furnarius, et cum illis grandem -quamdam placentam curiose elaboratam, conditam butyro, et pastulis -Venetis, ut in ea civitate solent fieri placentæ hujusmodi. Renuit illa -placentam recipere, dicens se talem nullam fecisse. Replicat furnarius, -se illa die alium panem coquendum non habuisse, nisi illum quem ab ea -habuerat; oportere proinde, etiam placentam a se fuisse factam, licet -minime de illa recordaretur. Acquievit fœmina, et placentam cum viro -suo, filia quam habebat triennem, et famula comedit. Sequenti nocte -dum cubaret mulier cum viro suo, et ambo dormirent, expergefacta est -a quadam tenuissima voce, velut acutissimi sibili ad ipsius aures -susurrante, verbis tamen distinctis: interrogavit autem fœminam, =num -placenta illi placuisset?= Pavens fœmina cœpit se munire signo Crucis, -et invocare sæpius nomina Jesu et Mariæ. Replicabat vox, ne paveret, -se nolle illi nocere, immo quæcumque illi placerent paratum exsequi, -esse filo captum pulchritudinis suæ, et nil amplius desiderare, quam -ejus amplexu frui. Tum fœmina sensit aliquem suaviantem ipsius genas, -sed tactus ita levis, ac mollis, ac si esset gossipium subtilissime -carminatum id a quo tacta fuit. Respuit illa invitantem, nec ullum -responsum illi dedit: sed jugiter nomen Jesu et Mariæ repetebat, et se -Crucis signo muniebat; et sic per spatium quasi horæ dimidiæ tentata -fuit, et postea abscessit tentator. - -Sequenti mane fuit mulier ad confessarium virum prudentem ac doctum, -a quo fuit in fide confirmata et exhortata, ut viriliter, sicut -fecerat, resisteret, et sacris Reliquiis se muniret. Sequentibus -noctibus par priori fuit tentatio, et verbis, et osculis, et par etiam -in muliere constantia. Hæc pertæsa talem ac tantam molestiam, ad -Confessarii consultationem, et aliorum gravium virorum, per Exorcistas -peritos fecit se exorcizare ad sciendum num esset obsessa; et cum -invenissent a nullo malo spiritu possideri, benedixerunt domui, -cubiculo, lecto, et præceptum Incubo fecerunt, ne auderet molestiam -amplius mulieri inferre. Sed omnia incassum: siquidem tentationem -inceptam prosequebatur, ac si præ amore langueret, ploratus et ejulatus -emittebat ad mulierem demulcendam, quæ tamen gratia Die adjuta semper -viriliter restitit. Renovavit Incubus tentationem, ipsi apparens -interdiu in forma pusionis, seu parvi homunculi pulcherrimi, cæsariem -habens rutilam et crispam, barbamque fulvam ac splendentem velut -aurum, glaucosque oculos, ut flos lini, incedebatque indutus habitu -Hispanico. Apparebat autem illi quamvis cum ea alii morarentur; et -questus, prout faciunt amantes, exercens, et jactando basia, solitasque -preces repetendo tentabat mulierem, ut ad illius amplexus admitteretur. -Videbatque, et audiebat illa sola præsentem ac loquentem, minime autem -cæteri adstantes. - -Perseverabat in illa constantia mulier, donec contra eam iratus -Incubus, post aliquos menses blanditiarum novum persecutionis genus -adortus est. Primo abstulit ab ea crucem argenteam plenam Reliquiis -Sanctorum, et ceram benedictam, sive Agnum papalem B. Pontificis Pii -V, quæ secum semper portabat; mox etiam annulos et alia jocalia aura -et argentea ipsius, intactis seris sub quibus custodiebantur, in arca -suffuratus est. Exinde cœpit illam acriter percutere, et apparebant -post verbera contusiones, et livores in facie, brachiis, aliisque -corporis partibus, quæ per diem unum vel alterum perdurabant, mox in -momento disparebant contra ordinem contusionis naturalis, quæ sensim -paulatimque decrescit. Aliquoties ipsius infantulam lactentem cunis -eripiebat, et illam, nunc super tecta in limine præcipitii locabat, -nunc occultabat, nihil tamen mali in illa apparuit. Aliquoties totam -domus supellectilem evertebat; aliquoties ollas, paropsides, et alia -vasa testea minutatim frangebat, subinde fracta restituebat integra. -Semel dum ipsa cum viro cubaret, apparens Incubus in forma solita -enixe deprecabatur ab ea concubitum, et dum ipsa de more constans -resisteret, in furorem actus Incubus abscessit, et infra breve temporis -spatium reversus est, secum ferens magnam copiam laminarum saxearum, -quibus Genuenses in civitate sua et universa Liguria domos tegunt, -et ex ipsis fabricavit murum circa lectum tantæ altitudinis, ut ejus -conopeum adæquaret, unde necesse fuit scalis uti, si debuerunt de -cubili surgere. Murus autem fuit absque calce, et ipso destructo, saxa -in angulo seposita, quæ ibi per duos dies remanserunt visa a multis, -qui ad spectaculum convenerant; et post biduum disparuerunt. - -Invitaverat maritus ejus in die S. Stephani quosdam amicos viros -militares ad prandium, et pro hospitum dignitate dapes paraverat; dum -de more lavantur manus ante accubitum, disparet in momento mensa parata -in triclinio; disparent obsonia cuncta, olla, caldaria, patinæ, ac -omnia vasa in coquina; disparent amphoræ, canthari, calices parati ad -potum. Attoniti ad hoc stupent commensales, qui erant octo, inter quos -Dux peditum Hispanus ad alios conversus ait: “Ne paveatis, ista est -illusio, sed pro certo mensa in loco in quo erat, adhuc est, et modo -modo eam tactu percipiam.” Hisque dictis circuibat cœnaculum manibus -extentis, tentans mensam deprehendere, sed cum post multos circuitus -incassum laborasset, et nil præter aerem tangeret, irrisus fuit a -cæteris; cumque jam grandis esset prandii hora, pallium proprium eorum -unusquisque sumpsit propriam domum petiturus. Jam erant omnes prope -januam domus in procinctu eundi, associati a marito vexatæ mulieris, -urbanitatis causa, cum grandem quendam strepitum in cœnaculo audiunt. -Subsistunt parumper ad cognoscendum causam strepitus, et accurrens -famula nuntiat in coquina vasa nova obsoniis plena apparuisse, -mensamque in cœnaculo jam paratam esse restitutam. Revertuntur in -cœnaculum, et stupent mensam mappis et manutergiis insolitis, salino, -et lancibus insolitis argenteis, salsamentis, ac obsoniis, quæ domi -parata non fuerant, instructam. A latere magna erecta erat credentia, -supra quam optimo ordine stabant calices crystallinis, argentini et -aurei, cum variis amphoris, lagenis, cantharis plenis vinis exteris, -puta Cretensi, Campano, Canariensi, Rhenano, etc. In coquina pariter -in ollis, et vasis itidem in ea domo nunquam visis, varia obsonia. -Dubitarunt prius nonnulli ex iis eas dapes gustare, sed confirmati -ab aliis accubuerunt, et exquisitissime omnia condita repererunt; -ac immediate a prandio, dum omnes pro usu illius tempores ad ignem -sedent, omnia ustensilia cum reliquiis ciborum disparuere, et repertæ -sunt antiquæ domus supellectiles simul cum dapibus, quæ prius paratæ -fuerant; et quod mirum est, convivæ omnes saturati sunt, ita ut nullus -eorum cœnam sumpserit præ prandii lautitia. Quo convincitur cibos -appositos reales fuisse, et non ex præstigio repræsentatos. - -Interea effluxerant multi menses, ex quos cœperat hujusmodi persecutio: -et mulier votum fecit B. Bernardino Feltrensi, cujus sacrum corpus -veneratur in Ecclesia S. Jacobi prope murum illius urbis, incedendi -per annum integrum indutam panno griseo, et chordulato, quo utuntur -Fratres Minores, de quorum ordine fuit B. Bernardinus, ut per ipsius -patrocinium a tanta Incubi vexatione liberaretur. Et de facto die 28 -Septembris, qui est pervigilium Dedicationis S. Michaelis Archangeli, -et festum B. Bernardini, ipsa veste votiva induta est. Mane sequenti, -quod est festum S. Michaelis, ibat vexata ad ecclesiam S. Michaelis, -quæ ut diximus erat parochialis ipsius, circa medium mane, dum frequens -populus ad illam confluebat; et cum pervenisset ad medium plateæ -ecclesiæ, omnia ipsius indumenta et ornamenta ceciderunt in terram et -rapta vento statim disparuerunt, ipsa relicta nuda. Adfuerunt sorte -inter alios duo equites viri longævi, qui factum videntes, dejectis ab -humero propriis palliis mulieris nuditatem, ut potuerunt, velarunt, -et rhedæ impositam ad propriam domum duxerunt. Vestes et jocalia quæ -rapuerat Incubus, non restituit nisi post sex menses. - -Multa alia, et quidem stupenda operatus est contra eam Incubus, quæ -tædet exscribere, et per multos annos in ea tentatione permansit; -tandemque Incubus videns operam in ea perdere, destitit a tam importuna -et insolita vexatione. - - -28. About twenty five years ago, when I was a lecturer on Sacred -Theology in the convent of the Holy Cross, in Pavia, there was living -in that city a married woman of unimpeachable morality, and who was -most highly spoken of by all such as knew her, especially by the -Friars; her name was Hieronyma, and she lived in the parish of S. -Michael. One day, this woman had kneaded bread at home and given it out -to bake. The oven-man brought her back her loaves when baked, and with -them a large cake of a peculiar shape, and made of butter and Venetian -paste, as is usual in that city. She declined to take it in, saying -she had not made any thing of the kind.--“But”, said the oven-man, “I -had no other bread but yours to bake to-day, therefore this cake also -must have come from your house; your memory is at fault”. The good -lady allowed herself to be persuaded, and partook of the cake with -her husband, her little girl three years old, and the house servant. -The next night, whilst in bed with her husband, and both asleep, she -suddenly woke up at the sound of a very slender voice, something like -a shrill hissing, whispering in her ears, yet with great distinctness, -and inquiring whether “the cake had been to her taste?” The good lady, -frightened, set about guarding herself with a sign of the cross and -repeatedly calling the names of Jesus and Mary. “Be not afraid,” said -the voice, “I mean you no harm; quite, the reverse: I am prepared to -do any thing to please you; I am captivated by your beauty, and desire -nothing more than to enjoy your embraces”. And she felt somebody -kissing her cheeks, so lightly, so softly, that she might have fancied -being grazed by the finest down. She resisted without giving any -answer, merely repeating over and over again the names of Jesus and -Mary, and crossing herself; the tempter kept on thus for nearly half an -hour, when he withdrew. - -The next morning the dame called on her Confessor, a discreet and -learned man, who confirmed her in her faith, exhorted her to maintain -her energetic resistance and to provide herself with some holy relics. -On the ensuing nights, like temptation with the same language and -kisses, like constancy also on the part of the woman. Weary however -of such painful and persistent molestation, taking the advice of -her Confessor and other grave men, she had herself exorcised by -experienced Exorcists, in order to ascertain whether perchance she was -not possessed. Having found in her no trace of the evil Spirit, they -blessed the house, the bed-room, the bed, and enjoined on the Incubus -to discontinue his molestations. All to no purpose: he kept on worse -than ever, pretending to be love-sick, weeping and moaning in order to -melt the heart of the lady, who however, by the grace of God, remained -unconquered. The Incubus then went another way to work: he appeared in -the shape of a lad or little man of great beauty, with golden locks, a -flaxen beard that shone like gold, sea-green eyes calling to mind the -flax-flower, and arrayed in a fancy Spanish dress. Besides he appeared -to her even when in company, whimpering, after the fashion of lovers, -kissing his hand to her, and endeavouring by every means to obtain her -embraces. She alone saw and heard him: for every body else, he was not -to be seen. - -The good lady kept persevering in her admirable constancy till, at -last, after some months of courting, the Incubus, incensed at her -disdain, had recourse to a new kind of persecution. First, he took away -from her a silver cross filled with holy relics, and a holy wax or -papal lamb of the blessed Pontiff Pius V, which she always carried on -her person; then, leaving the locks untouched, he purloined her rings -and other gold and silver jewelry from the casket wherein they were -put away. Next, he began to strike her cruelly, and after each beating -bruises and marks were to be seen on her face, her arms or other parts -of her body, which lasted a day or two, then suddenly disappeared, -the reverse of natural bruises which decrease slowly and by degrees. -Sometimes, while she was nursing her little girl, he would snatch the -child away from on her breast and lay it upon the roof, on the edge -of the gutter, or hide it, but without ever harming it. Sometimes he -would upset all the furniture, or smash to pieces saucepans, plates -and other earthenware which, in the twinkling of an eye, he restored -to their former state. One night that she was lying with her husband, -the Incubus, appearing in his customary shape, vehemently urged his -demand which she resisted as usual. The Incubus withdrew in a rage, -and shortly came back with a large load of those flag stones which the -Genoese, and the inhabitants of Liguria in general, use for roofing -their houses. With those stones he built around the bed a wall so high -that it reached the tester, and that the couple could not leave their -bed without using a ladder. This wall however was built up without -lime; when pulled down, the flags were laid by in a corner where, -during two days, they were seen by many who came to look at them; they -then disappeared. - -On S. Stephen’s day, the husband had asked some military friends to -dinner, and, to do honour to his guests, had provided a substantial -repast. Whilst they were, as customary, washing their hands before -taking their seats, suddenly vanished the table dressed in the -dining-room; all the dishes, saucepans, kettles, plates and crockery -in the kitchen vanished likewise, as well as the jugs, bottles and -glasses. You may imagine the surprise, the stupor of the guests, eight -in number; amongst them was a Spanish Captain of infantry, who, -addressing the company, said to them: “Do not be frightened, it is but -a trick: the table is certainly still where it stood, and I shall soon -find it by feeling for it”. Having thus spoken, he paced round the room -with outstretched arms, endeavouring to lay hold of the table; but -when, after many circuitous perambulations, it was apparent that he -laboured in vain and grasped at nought but thin air, he was laughed at -by his friends; and it being already high time for having dinner, each -guest took up his cloak and set about to return home. They had already -reached the street-door with the husband, who, out of politeness, was -attending them, when they heard a great noise in the dining-room: they -stood to ascertain the cause thereof, and presently the servant came up -to announce that the kitchen was stocked with new vessels filled with -food, and that the table was standing again in its former place. Having -gone back to the dining-room, they were stupefied to see the table -was laid, with cloths, napkins, salt-cellars, and trays that did not -belong to the house, and with food which had not been cooked there. On -a large sideboard all were arrayed in perfect order crystal, silver and -gold chalices, with all kind of amphoras, decanters and cups filled -with foreign wines, from the Isle of Crete, Campania, the Canaries, -the Rhine, etc. In the kitchen there was also an abundant variety of -meats in saucepans and dishes that had never been seen there before. At -first, some of the guests hesitated whether they should taste of that -food; however, encouraged by others, they sat down, and soon partook of -the meal, which was found exquisite. Immediately afterwards, as they -were sitting before a seasonable fire, every thing vanished at once, -the dishes and the leavings, and in their stead reappeared the cloth of -the house and the victual which had been previously cooked; but, for a -wonder, all the guests were satisfied, so that no one thought of supper -after such a magnificent dinner. A clear proof that the substituted -viands were real and nowise fictitious. - -This kind of persecution had been going on some months, when the -lady betook herself to the blessed Bernardine of Feltri, whose body -is worshipped in the church of St James, a short distance from the -walls of the city. She made a vow to him that she would wear, during a -whole twelve-month, a grey frock, tied round her waist with a piece of -cord, and such as is worn by the Minor Brethren, the order to which -had belonged the blessed Bernardine; this she vowed, in the hope of -being, through his intercession, at last rid of the persecution of the -Incubus. And accordingly, on the 28^{th} of September, the vigil of the -Dedication of the Archangel S. Michael, and the festival of the blessed -Bernardine, she assumed the votive robe. The next morning, which was S. -Michael’s festival, the afflicted woman proceeded to the church of St -Michael, her own parish, already mentioned; it was about ten o’clock, a -time when a crowd of people were going to mass. She had no sooner set -foot on the threshold of the church, than her clothes and ornaments -fell off to the ground, and disappeared in a gust of wind, leaving -her stark naked. There happened fortunately to be among the crowd two -cavaliers of mature age, who, seeing what had taken place, hastened to -divest themselves of their cloaks with which they concealed, as well -as they could, the woman’s nudity, and having put her into a vehicle, -accompanied her home. The clothes and trinkets taken by the Incubus -were not restored by him before six months had elapsed. - -I might relate many other most surprising tricks which that Incubus -played on her, were it not wearisome. Suffice it to say that, for -a number of years he persevered in his temptation of her, but that -finding at last that he was losing his pains, he desisted from his -vexatious importunities. - - -29. In hoc casu, et similibus qui passim audiuntur et leguntur, -Incubus ad nullum actum contra Religionem tentat, sed solum contra -castitatem. Hinc fit quod ipsi consentiens non peccat irreligiositate, -sed incontinentia. - - -29. In the above case, as well as in others that may be heard or read -of occasionally, the Incubus attempts no act against Religion; he -merely assails chastity. In consequence, consent is not a sin through -ungodliness, but through incontinence. - - -30. In confesso autem est apud Theologos et Philosophos, quod ex -commixtione hominis cum Dæmone aliquoties nascuntur homines, et -tali modo nasciturum esse Antichristum opinantur nonnulli Doctores: -Bellarm. lib. 1, de Rom. Pont., cap. 12; Suarez, tom. 2, disp. 54, -sec. 1.; Maluend., de =Antichr.=, l. 2., c. 8. Immo observant, quod, -qui gignuntur ab hujusmodi Incubis, naturali causa etiam evenit, -ut nascantur grandes, robustissimi, ferocissimi, superbissimi, ac -nequissimi, ut scripsit Maluenda, =loc. cit.=, =§ Ad illud=; et hujus -rationem recitat ex Vallesio Archia. Reggio. =Sac. Philosoph.=, -c. 8., dicente quod Incubi =summittant in uteros non qualecumque, -neque quantumcumque semen, sed plurimum, crassissimum, calidissimum, -spiritibus affluens et seri expers. Id vero est eis facile conquirere, -deligendo homines calidos, robustos, et abondantes multo semine, quibus -succumbant, deinde et mulieres tales, quibus incumbant, atque utrisque -voluptatem solito majorem afferendo, tanto enim abundantius emittitur -semen, quanto cum majori voluptate excernitur.= Hæc Vallesius. -Confirmat vero Maluenda supradicta, probando, ex variis et classicis -Auctoribus, ex hujusmodi concubitu natos: Romulum ac Remum, Liv. decad. -1; Plutarch., =in Vit. Romul. et Parallel.=; Servium Tullium, sextum -regem Romanorum, Dionys. Halicar., lib. 4, Plin., lib. 36., c. 27; -Platonem Philosophum, Laer. l. 9. =de Vit. Philos.=; D. Hyeron., =l. 1. -Controvers. Jovinian.=; Alexandrum Magnum, Plutarch., =in Vit. Alex. -M.=; Quint. Curt., l. 4, =de Gest. Alex. M.=; Seleucum, regem Syriæ, -Just., =Hist.=, l. 15; Appian., =in Syriac.=; Scipionem Africanum -Majorem, Liv., decad. 3, lib. 6; Cæsarem Augustum Imperatorem, Sueton., -=in Octa.=, c. 94; Aristomenem Messenium, strenuissimum ducem Græcorum, -Strabo, =de Sit. Orb.=, lib. 8; Pausan., =de Rebus Græcor.=, lib. 3; -et Merlinum, seu Melchinum Anglicum ex Incubo et Filia Caroli Magni -Moniali, Hauller, volum. 2, Generat. 7, quod etiam de Martino Luthero, -perditissimo Heresiarcha scribit Cochlæus apud Maluendam, =de Antich.=, -lib. 2, c. 6, =§ Cæterum=. - - -30. Now, it is undoubted by Theologians and philosophers that carnal -intercourse between mankind and the Demon sometimes gives birth to -human beings; that is how is to be born the Antichrist, according to -some Doctors, such as Bellarmin, Suarez, Maluenda, etc. They further -observe that, from a natural cause, the children thus begotten by -Incubi are tall, very hardy and bold, very proud and wicked. Thus -writes Maluenda; as for the cause, he gives it from Vallesius, -Archphysician in Reggio: “What Incubi introduce _in uteros_, is not -_qualecumque neque quantumcumque semen_, but abundant, very thick, -very warm, rich in spirits and free from serosity. This moreover is -an easy thing for them, since they have but to choose ardent, robust -men, _et abundantes multo semine, quibus succumbant_, and then women of -a like constitution, _quibus incumbant_, taking care that both shall -enjoy _voluptatem solito majorem, tanto enim abundantius emittitur -semen, quanto cum majori voluptate excernitur_.” Those are the words -of Vallesius, confirmed by Maluenda who shows, from the testimony -of various Authors, mostly classical, that such associations gave -birth to: Romulus and Remus, according to _Livy_ and _Plutarch_; -Servius-Tullius, the sixth king of Rome, according to _Dyonisius of -Halicarnassus_ and _Pliny the Elder_; Plato the Philosopher, according -to _Diogenes Laertius_ and _Saint Hieronymus_; Alexander the Great, -according to _Plutarch_ and _Quintus-Curtius_; Seleucus, king of -Syria, according to _Justinus_ and _Appianus_; Scipio Africanus the -Elder, according to _Livy_; the emperor Cæsar Augustus, according -to _Suetonius_; Aristomenes the Messenian, an illustrious Greek -commander, according to _Strabo_ and _Pausanias_; as also Merlin or -Melchin the Englishman, born from an Incubus and a nun, the daughter of -Charlemagne; and, lastly, as shown by the writings of _Cochlæus_ quoted -by _Maluenda_, that damned Heresiarch ycleped Martin Luther. - - -31. Salva tamen tot, et tantorum Doctorum, qui in ea opinione -conveniunt, reverentia, non video, quomodo ipsorum sententia possit -subsistere; tum quia, ut optime opinatur Pererius, tom. 2, in =Genes.=, -cap. 6, disp. 5, tota vis et efficacia humani seminis consistit -in spiritibus, qui difflantur, et evanescunt statim ac sunt extra -genitalia vasa, a quibus foventur et conservantur, ut scribunt Medici. -Nequit proinde Dæmon semen acceptum conservare, ita ut aptum sit -generationi, quia vas, quodcumque sit illud, in quo semen conservare -tentaret, oporteret quod caleret calore assimetro a nativo organorum -humanæ generationis; similarem enim a nullo alio præterquam ab organis -ipsis habere potest generatio. Tum quia generatio actus vitalis est, -per quem homo generans de propria substantia semen defert per organa -naturalia ad locum generationi congruentem. In casu autem delatio -seminis non potest esse actus vitalis hominis generantis, quia ab eo -non infertur in matricem; proinde nec dici potest, quod homo eujus -est semen, generet fœtum, qui ex eo nascitur. Neque Incubus ipsius -pater dici potest; quia de ipsius substantia semen non est. Hinc -fiet, quod nascetur homo, cujus nemo pater sit, quod est incongruum. -Tum quia in patre naturaliter generante duplex causalitas concurrit, -nempe materialis, quia semen, quod materia generationis, ministrat, -et efficiens, quia agens principale est in generatione, ut communiter -statuunt Philosophi. In casu autem nostro homo ministrando solum semen, -puram materiam exhiberet absque ulla actione in ordine ad generationem; -proinde non posset dici pater filii qui nasceretur: et hoc est contra -id, quod homo genitus ab Incubo non est illius filius, sed est filius -ejus viri, a quo Incubus semen sumpsit. - - -31. However, with due deference to so many and such learned Doctors, -I hardly see how their opinion can bear examination. For, as Pererius -truly observes in his _Commentary on the Genesis_, chapt. 6, the whole -strength and efficiency of the human sperm reside in the spirits which -evaporate and vanish as soon as issued from the genital vessels wherein -they were warmly stored: all medical men agree on that point. It is -consequently not possible that the Demon should preserve in a fit state -for generation the sperm he has received; for it were necessary that -whatever vessel he endeavoured to keep it in should be equally warm -with the human genital organs, the warmth of which is nowhere to be -met with but in those organs themselves. Now, in a vessel where that -warmth is not intrinsical but extraneous, the spirits get altered, -and no generation can take place. There is this other objection, -that generation is a vital act by which man, begetting from his own -substance, carries the sperm through natural organs to the spot which -is appropriate to generation. On the contrary, in this particular case, -the introduction of sperm cannot be a vital act of the man who begets, -since it is not carried into the womb by his agency; and, for the same -cause, it cannot be said that the man, whose sperm it was, has begotten -the fetus which proceeds from it. Nor can the Incubus be deemed -its father, since the sperm does not issue from his own substance. -Consequentially, a child would be born without a father, which is -absurd. Third objection: when the father begets in the course of -nature, there is a concurrence of two causalities: the one, material, -for he provides the sperm which is the matter of generation; the other, -efficient, for he is the principal agent of generation, as Philosophers -agree in declaring. But, in this case, the man who only provided the -sperm would contribute but a mere material, without any action tending -to generation; he could therefore not be regarded as the father of the -child begotten under those circumstances; and this is opposed to the -notion that the child begotten by an Incubus is not his son, but the -son of the man whose sperm the Incubus has taken. - - -32. Præterea omni probabilitate caret quod scribit Vallesius, et ex -eo recitavimus supra nº 30; mirorque a doctissimi viri calamo talia -excidisse. Notissimum enim est apud Physicos, quod magnitudo fœtus -non est a quantitate molis, sed est a quantitate virtutis, hoc est -spirituum in semine: ab ea enim tota generationis ratio dependet, ut -optime testatur Michael Ettmullerus, =Instit. Medic. Physiolog.=, car. -22, thes. 1, fol. m., 39, scribens: =Tota generationis ratio dependet -a spiritu genitali sub crassioris materiæ involucro excreto; ista -materia seminis crassa nullo modo, vel in utero subsistente, vel seu -materia fœtum constituente: sed solus spiritus genitalis maris unitus -cum spiritu genitali mulieris in poros uteri, seu, quod rarius fit, in -tubos uteri se insinuat, indeque uterum fecundum reddit=. Quid ergo -facere potest magna quantitas seminis ad fœtus magnitudinem? Præterea -nec semper verum est, quod tales geniti ab Incubis magnitudine molis -corporeæ insignes sint: Alexander enim Magnus, qui, ut diximus, natus -taliter scribitur, statura pusillus erat; unde carmen, - - =Magnus Alexander corpore parvus erat.= - -Item quamvis taliter concepti supra cæteros homines excellant, non -tamen hoc semper est in vitiis, sed aliquando in virtutibus etiam in -moralibus, ut patet in Scipione Africano, Cæsare Augusto, et Platone -Philosopho, de quibus Livius, Suetonius et Laertius respective -scribunt, quod optimi in moribus fuere; ut proinde arguere possimus, -quod si alii eodem modo geniti pessimi fuere, hoc non fuerit ex hoc, -quod fuerint ab Incubo geniti, sed quia tales ex proprio arbitrio -exstitere. - -Pariter ex textu Sacræ Scripturæ, =Gen.=, c. 6, v. 4, habemus quod -gigantes nati sunt ex concubitu filiorum Dei cum filiabus hominum, et -hoc ad litteram sacri textus. Gigantes autem homines erant =statura -magna=, ut eos vocat Baruch, c. 3, v. 26, et excedente communem hominum -proceritatem. Monstruosa statura, robore, latrociniis, et tyrannide -insignes: unde Gigantes per sua scelera fuerunt maxima, et potissima -causa Diluvii, ait Cornelius a Lapid. =in Gen.=, c. 6, v. 4, =§ -Burgensis=. Non quadrat autem quorumdam expositio, quod nomine filiorum -Dei veniant filii Seth, et vocabulo filiarum hominum filiæ Cain, eo -quod illi erant pietati, Religioni, et cæteris virtutibus addicti, -descendentes autem a Cain vice versa: nam salva opinantium, Chrysost., -Cyrill., Theodor. Rupert. Ab. et Hilar. in Psalm. 132, apud Cornel., -a Lap., c. 6; G., v. 2, =§ Verum dies=, reverentia, talis expositio -non cohæret sensui patenti litteræ; ait enim Scriptura, quod ex -conjunctione talium nati sunt homines monstruosæ proceritatis corporeæ: -ante illam ergo tales gigantes non extiterunt: quod si ex ea orti sunt, -hoc non potuit esse ex eo, quod filii Seth coivissent cum filiabus -Cain, quia illi erant staturæ ordinariæ, prout etiam filiæ Cain, unde -oriri ex his naturaliter non potuerunt nisi filii staturæ ordinariæ: si -ergo monstruosa statura filii nati sunt ex tali conjunctione, hoc fuit, -quia non fuerunt prognati ex ordinaria conjunctione viri cum muliere, -sed ex Incubis dæmonibus qui ratione naturæ ipsorum optime possunt -vocari filii Dei, et in hac sententia sunt Philosophi Platonici, et -Franciscus Georgius Venetus, tom. 1, problem. 74: nec dissentiunt -ab eadem Joseph. Hebræus, Philo Judæus, S. Justinus Martyr, Clemens -Alexandrinus, et Tertullianus, Joseph. Hebræus, =Antiq.=, l. 1.; Philo, -l. =de Gigant.=; S. Justinus M., Apolog. 1.; Clemens Alex., lib. 3; -Tertull., lib. =de Habit. Mul.=, apud Cornel., loc. cit.; Hugo de S. -Victor., =Annot. in Gen.=, c. 6, qui opinantur illos fuisse Angelos -quosnam corporeos qui in luxuriam cum mulieribus delapsi sunt: ut enim -infra ostendemus, istæ duæ sententiæ in unam et eamdem conveniunt. - - -32. Besides, there is not a shadow of probability in what written by -Vallesius and quoted from him by us (_Vide supra nº 30_); and I wonder -that any thing so extravagant should have fallen from the pen of such -a learned man. Medical men are well aware that the size of the fetus -depends, not indeed on the quantity of matter, but on the quantity of -virtue, that is to say of spirits held by the sperm; there lies the -whole secret of generation, as is well observed by Michael Ettmuller, -_Institut. Medic. Physiolog._: “Generation”, says he, “entirely depends -upon the genital spirit contained within an envelope of thicker matter; -that spermatic matter does not remain in the uterus, and has no share -in the formation of the fetus; it is but the genital spirit of the -male, combined with the genital spirit of the female, that permeates -the pores, or, less frequently, the tubes of the uterus, which it -fecundates by that means.” Of what moment can therefore the quantity -of sperm be for the size of the fetus? Besides, it is not always a -fact that men thus begotten by Incubi are remarkable for the huge -proportions of their body: Alexander the Great, for instance, who is -said to have been thus born, as we have mentioned, was very short; as -the poet said of him: - - _Magnus Alexander corpore parvus erat._ - -Besides, although it is generally a fact that those who are thus -begotten excel other men, yet such superiority is not always shown -by their vices, but sometimes by their virtues and even their -morals; Scipio Africanus, for instance, Cæsar Augustus and Plato the -Philosopher, as is recorded of each of them respectively by Livy, -Suetonius and Diogenes Laertius, had excellent morals. Whence may be -inferred that, if other individuals begotten in the same way have been -downright villains, it was not owing to their being born of an Incubus, -but to their having, of their own free will, chosen to be such. - -We also read in the Testament, _Genesis_, chap. 6, verse 4, that giants -were born when the sons of God came in unto the daughters of men: that -is the very letter of the sacred text. Now, those giants were men of -_great stature_, says _Baruch_, chap. 3, verse 26, and far superior -to other men. Not only were they distinguished by their huge size, -but also by their physical power, their plundering habits and their -tyranny. Through their criminal excesses the Giants were the primary -and principal cause of the Flood, according to Cornelius a Lapide, -in his _Commentary on Genesis_. Some contend that by Sons of God are -meant the sons of Seth, and by Daughters of men the daughters of -Cain, because the former practiced piety, religion and every other -virtue, whilst the descendants of Cain were quite the reverse; but, -with all due deference to Chrysostom, Cyrillus, Hilarius and others -who are of that opinion, it must be conceded that it clashes with the -obvious meaning of the text. Scripture says, in fact, that of the -conjunction of the above mentioned were born men of huge bodily size: -consequently, those giants were not previously in existence, and if -their birth was the result of that conjunction, it cannot be ascribed -to the intercourse of the sons of Seth with the daughters of Cain, who -being themselves of ordinary stature, could but procreate children of -ordinary stature. Therefore, if the intercourse in question gave birth -to beings of huge stature, the reason is that it was not the common -connection between man and woman, but the performance of Incubi Demons -who, from their nature, may very well be styled sons of God. Such is -the opinion of the Platonist Philosophers and of Francis Georges the -Venetian; nor is it discrepant from that of Josephus the Historian, -Philo the Jew, S. Justinus the Martyr, Clement of Alexandria, and -Tertullian, who look upon Incubi as corporeal Angels who have allowed -themselves to fall into the sin of lewdness with women. Indeed, as -shall be shown hereafter, though seemingly distinct, those two opinions -are but one and the same. - - -33. Si ergo Incubi tales, ut fert communis sententia, Gigantes -genuerunt, accepto semine ab homine, juxta id, quod supra dictum est, -non potuerunt ex illo semine nasci nisi homines ejusdem staturæ plus -minusve, cum eo a quo semen acceptum est: nec enim facit ad altiorem -corporis staturam major seminis quantitas, ita ut attracta insolite a -Dæmone, dum Succubus fit homini, augeat ultra illius staturam enormiter -corpus ab eo geniti; quia, ut supra diximus, hoc residet in spiritu, et -non in mole seminis: ut proinde necesse sit concludere, quod ab alio -semine, quam humano, hujusmodi gigantes nati sint, et proinde Dæmon -Incubus non humano, sed alio semine utatur ad generationem. Quid igitur -dicendum? - - -33. If therefore these Incubi, in conformity with general belief, have -begotten Giants by means of sperm taken from man, it is impossible, -as aforesaid, that of that sperm should have been born any but men of -approximately the same size as he from whom it came; for it would be -in vain for the Demon, when acting the part of a Succubus, to draw -from man an unwonted quantity of prolific liquor in order to procreate -therefrom children of higher stature; quantity has nothing to do here, -since all depends, as we have said, upon the vitality of that liquor, -not its quantity. We are therefore bound to infer that Giants are born -of another sperm than man’s, and that, consequently, the Incubus Demon, -for the purpose of generation, uses a sperm which is not man’s. But -then, what is to be said? - - -34. Quantum ad hoc, sub correctione Sanctæ Matris Ecclesiæ, et mere -opinative dico, Incubum Dæmonem, dum mulieribus commiscetur, ex proprio -ipsius semine hominem generare. - - -34. Subject to correction by our Holy Mother Church, and as a mere -expression of opinion, I say that the Incubus Demon, when having -intercourse with women, begets the human fetus from his own sperm. - - -35. Paradoxa in fide, et parum sana nonnullis videbitur hæc opinio; -sed lectorem meum deprecor, ut judicium non præcipitet de ea: ut enim -incivile est nondum tota lege perspecta judicare, ut Celsus, lib. 24. -ff. de legib. et S. C., ait, ita neque damnanda est opinio, nisi prius -examinatis, ac solutis argumentis, quibus innititur. Ad probandam -igitur supradatam conclusionem, nonnulla sunt necessario præmittenda. - - -35. To many that proposition will seem heterodox and hardly sensible; -but I beg of my reader not to condemn it precipitately; for if, -as Celsus says, it is improper to deliver judgment without having -thoroughly inquired into the law, no less unfair is the rejection of -an opinion, before the arguments upon which it rests have been weighed -and confuted. I have therefore to prove the above conclusion, and must -necessarily premise with some statements. - - -36. Præmittendum primo de fide est, quod dentur Creaturæ pure -spirituales nullo modo de materia corporea participantes, prout -habetur ex Concilio Lateranensi, sub Innocentio Tertio, c. Firm. de -Sum. Trin. et Fid. Cath. Conc. Eph. in Epist. Cyrill. ad Reggia, et -alibi. Hujusmodi autem sunt Angeli beati, et Dæmones damnati ad ignem -perpetuum. Quamvis vero nonnulli Doctores, Bann. par. 1. q. 5. ar. -1. Can. =de Loc. Theol.= l. 5. c. 5. Sixt. seu =Bibliot. San.= l. 5. -annot. 8., Mirand. =Sum. Concil.= vº. =Angelus=, Molina, p. 1. q. -50., a. 1., Carranz., =Annot. ad Synod.= 7., etiam post Concilium illud -docuerint spiritualitatem Angelorum et Dæmonum non esse de fide, ita -ut nonnulli alii, Bonav. in lib. 2. sent. dist. 3. q. 1., Scot. =de -Anim.= q. 15., Cajet. =in Gen.= c. 4., Franc. Georg. =Problem.= l. 2. -c. 57., August. Hyph., =de Dæmon.=, l. 3. c. 3., scripserint illos esse -corporeos, et proinde Angelos Dæmonesque corpore et spiritu constare -non esse propositionem hæreticam, neque erroneam, probet Bonaventura -Baro, =Scot. Defens.= tom. 9. apolog. 2., act. 1., p. § 7.: tamen quia -Concilium ipsum statuit de fide tenendum, =Deum esse Creatorem omnium -visibilium et invisibilium, spiritualium et corporalium, qui utramque -de nihilo condidit creaturam spiritualem et corporalem Angelicam, -videlicet ut mundanam=: ideo dico de fide esse quasdam creaturas dari -mere spirituales, et tales esse Angelos, non quidem omnes, sed quosdam. - - -36. Firstly, I premise, as an article of belief, that there are purely -spiritual creatures, not in any way partaking of corporeal matter, -as was ruled by the Council of Lateran, under the pontificate of -Innocent III. Such are the blessed Angels, and the Demons condemned -to ever-lasting fire. Some Doctors, it is true, have professed, -subsequently even to this Council, that the spirituality of Angels and -Demons is not an article of belief; others even have asserted that -they are corporeal, whence Bonaventure Baron has drawn the conclusion -that it is neither heretical nor erroneous to ascribe to Angels and -Demons a twofold substance, corporeal and spiritual. Yet, the Council -having formally declared it to be an article of belief that _God is the -maker of all things visible and invisible, spiritual and corporeal, who -has raised from nothing every creature spiritual or corporeal. Angelic -or terrestrial_, I contend it is an article of belief that there are -certain merely spiritual creatures, and that such are Angels; not all -of them, but a certain number. - - -37. Inaudita forsan erit sententia hæc, sed non destituta erit -probabilitate. Si enim a Theologis tanta inter Angelos diversitas -specifica, et proinde essentialis statuitur, ut in via D. Thomæ, -p. p. 50, ar. 4, plures Angeli nequeant esse in eadem specie, sed -quilibet Angelus propriam speciem constituat, profecto nulla invenitur -repugnantia, quod Angelorum nonnulli sint purissimi spiritus, et -proinde excellentissimæ naturæ, alii autem corporei, et minus -excellentes, et eorum differentia petatur per corporeum et incorporeum. -Accedit quod hac sententia facile solvitur alias insolubilis -contradictio inter duo Concilia Œcumenica, nempe Septimam Synodum -generalem, et dictum Concilium Lateranense: siquidem in illa Synodo, -quæ est secunda Nicæna, actione quinta, productus est liber Joannis -Thessalonicensis scriptus contra quemdam Philosophum gentilem, in quo -ita habetur: =De Angelis et Archangelis, atque eorum Potestatibus, -quibus nostras Animas adjungo, ipsa Catholica Ecclesia sic sentit, -esse quidem intelligibiles, sed non omnino corporis expertes, et -insensibiles, ut vos Gentiles dicitis, verum tenui corpore præditos, et -aereo, sive igneo, sicut scriptum est: qui facit Angelos suos spiritus, -et ministros suos ignem urentem=. Et infra: =Quamquam autem non sint ut -nos, corporei, utpote ex quatuor elementis, nemo tamen vel Angelos, -vel Dæmones, vel Animas dixerit incorporeas: multoties enim in proprio -corpore visi sunt ab illis, quibus Dominus oculos aperuit=. Et cum -omnia lecta fuissent coram Patribus synodaliter congregatis, Tharasius, -Patriarcha Constantinopolitanus, poposcit adprobationem Sanctæ Synodi -his verbis: =Ostendit Pater, quod Angelos pingi oporteat, quoniam -circumscribi possunt, et ut homines apparuerunt. Synodus autem uno ore -respondit: Etiam, Domine=. - - -37. It may seem strange, yet it must be admitted not to be unlikely. -If, in fact, Theologians concur in establishing amongst Angels a -specific, and therefore essential, diversity so considerable that, -according to St. Thomas, there are not two Angels of the same species, -but that each of them is a species by himself, why should not certain -Angels be most pure spirits, of a consequently very superior nature, -and others corporeal, therefore of a less perfect nature, differing -thus from each other in their corporeal or incorporeal substance? -This doctrine has the advantage of solving the otherwise insoluble -contradiction between two Œcumenical Councils, namely the Seventh -General Synod and the above-mentioned Council of Lateran. For, during -the fifth sitting of that Synod, the second of Nicea, a book was -introduced written by John of Thessalonica against a pagan Philosopher, -wherein occur the following propositions: “_Respecting Angels, -Archangels and their Powers, to which I adjoin our own Souls, the -Catholic Church is really of opinion that they are intelligences, but -not entirely bodyless and senseless, as you Gentiles aver; she on the -contrary ascribes to them a subtile body, aerial or igneous, according -to what is written: He makes the spirits His Angels, and the burning -fire His Minister_”. And further on: “_Although not corporeal in the -same way as ourselves, made of the four elements, yet it is impossible -to say that Angels, Demons and Souls are incorporeal; for they have -been seen many a time, invested with their own body, by those whose -eyes the Lord had opened_”. And after that book had been read through -before all the Fathers in Council assembled, Tharasius, the Patriarch -of Constantinople, submitted it to the approval of the Council, with -these words: “_The Father showeth that Angels should be pictured, since -their form can be defined, and they have been seen in the shape of -men_”. Without a dissentient, the Synod answered: “_Yes, my Lord_”. - - -38. Hanc autem Conciliarem adprobationem de materia ad longum -pertractata a D. Joanne in libro coram Patribus lecto, statuere -articulum fidei circa corporeitatem Angelorum, perspicuum est: -unde ad tollendam contradictionem hujus, cum allata definitione -Concilii Lateranensis, multum desudant Theologi. Unus enim, Suarez, -=de Angelis=, ait, quod Patres non contradixerunt tali asserto de -corporeitate Angelorum, quia non de illa re agebatur. Alius, Bann., -in p. p. q. 10, ait, quod Synodus adprobavit conclusionem, nempe -Angelos pingi posse, non tamen adprobavit rationem, =quia corporei -sunt=. Alius, Molin., in p. p., q. 50. a. 1, ait, quod definitiones -Conciliares in illa Synodo factæ sunt solum =actione septima=, proinde -ea quæ habentur in actionibus præcedentibus non esse definitiones de -fide. Alii, Joverc. et Mirand., =Sum. Conc.=, scribunt nec Nicænum, -nec Lateranense Concilium intendisse definere de fide quæstionem; et -Nicænum quidem locutum fuisse juxta opinionem Platonicorum, quæ ponit -Angelos corporeos, et tunc prævalebat; Lateranense autem locutum esse -juxta mentem Aristotelis, qui, l. 12. =Metaphys.=, tex. 49, ponit -intelligentias incorporeas, quæ sententia contra Platonicos apud -plerosque Doctores invaluit expost. - - -38. That this approbation by a Council of the doctrine set forth at -length in the book of John establishes an article of belief with -regard to the corporeity of Angels, there is not a shadow of doubt: so -Theologians toil and moil in order to remove the contradiction apparent -between that decision and the definition, above quoted, by the Council -of Lateran. One of them, Suarez, says that if the Fathers did not -disprove such an assertion of the corporeity of Angels, it is because -that was not the question. Another contends that the Synod did approve -the conclusion, namely that Angels might be pictured, but not the -motive given, _their corporeity_. A third, Molina, observes that the -definitions issued in Council by the Synod were thus issued only at the -_seventh sitting_, whence he argues that those of the previous sittings -are not definitions of belief. Others, lastly, write that neither the -Council of Nicea nor that of Lateran intended defining a question of -belief, the Council of Nicea having spoken according to the opinion of -the Platonists, which describes Angels as corporeal beings and was then -prevailing, whilst that of Lateran went with Aristoteles, who, in his -12th. book of _Metaphysics_, lays down the existence of incorporeal -intelligences, a doctrine which has since carried the day with most -Doctors over the Platonists. - - -39. Sed quam frigidæ sint istæ responsiones nemo non videt, ac eas -minime satisfacere oppositioni palmariter demonstrat Bonaventura Baro, -=Scot. Defens.=, tom. 9, apolog. 2, actio 1, § 2 per totum. -Proinde ad tollendam contradictionem Conciliorum dicendum est, Nicænum -locutum esse de una, Lateranense autem de alia specie Angelorum, -et illam quidem corpoream, hanc vero penitus incorpoream; et sic -conciliantur aliter irreconciliabilia Concilia. - - -39. But any one can discern the invalidity of those answers, and -Bonaventure Baro (_Scot. Defens._, tome 9) proves to evidence that -they do not bear. In consequence, in order to agree the two Councils, -we must say that the Council of Nicea meant one species of Angels, -and that of Lateran another: the former, corporeal, the latter on the -contrary absolutely incorporeal; and thus are reconciled two otherwise -irreconcilable Councils. - - -40. Præmittendum 2º, nomen Angeli esse nomen officii, non naturæ, ut -concorditer scribunt S. S. Patres: Ambros. in c. 1 =epist. ad Hebr.=, -Hilaris, l. 5 de Trin., Augustinus, lib. 15 =de Civit. Dei= c. 23, -Gregorius, =Hom. 34 in Evang.=, Isidorus, l. =de Sum. Bonit.=, c. 12; -unde præclare ait D. Ambrosius: Angelus non ex eo quod est spiritus, ex -eo quod agit, Angelus, quia =Angelus= Græce, Latine =Nuntius= dicitur; -sequitur igitur ex hoc, quod illi, qui ad aliquod ministerium a Deo -mittuntur, sive spiritus sint, sive homines, Angeli vocari possunt; -et de facto ita vocantur in Scripturis Sacris: nam de Sacerdotibus, -Concionatoribus ac Doctoribus, qui tanquam Nuntii Dei explicant -hominibus divinam voluntatem, dicitur, =Malach.= c. 2. v. 7: =Labia -Sacerdotis custodient scientiam, et legem requirent ex ore ejus, quia -Angelus Domini exercituum est=. D. Joannes Baptista ab eodem Propheta, -c. 3 v. 1, vocatur Angelus, dum ait: =Ecce ego mitto Angelum meum, et -præparabit viam ante faciem meam=. Et hanc prophetiam esse ad litteram -de S. Joanne Baptista testatur Christus Dominus in =Evangelio Matthæi=, -11, v. 10. Immo et ipse Deus, quia fuit missus a Patre in mundum ad -evangelizandum legem gratiæ, vocatur Angelus. Ita in prophetia Isaiæ, -c. 9 v. 6, juxta versionem Septuaginta: =Vocabitur nomen ejus magni -consilii Angelus=, et clarius in Malachiæ c. 3 v. 1: =Veniet ad templum -sanctum suum Dominator quem vos quæritis, et Angelus testamenti quem -vos vultis=. Quæ prophetia ad litteram est de Christo Domino. Sequitur -igitur nullum absurdum sequi ex hoc, quod dicimus Angelos quosdam -esse corporeos, nam et homines, qui corpore constant, Angeli vocabulo -efferuntur. - - -40. Secondly, I premise that the word Angel applies, not indeed to -the kind, but to the office: the Holy Fathers are agreed thereupon -(St. Ambrose, on the _Epistle to the Hebrews_; St. Austin, _City of -God_; St. Gregory, _Homily 34 on Scripture_; St. Isidorus, _Supreme -Goodness_). An Angel, very truly says St. Ambrose, is thus styled, -not because he is a spirit, but on account of his office; Ἁγγελος in -Greek, _Nuntius_ in Latin, that is to say _Messenger_; it follows that -whoever is entrusted by God with a mission, be he spirit or man, may be -called an Angel, and is thus called in the Holy Scriptures, where the -following words are applied to Priests, Preachers and Doctors, who, as -Messengers of God, explain to men the divine will (Malachi, chapt. 2, -v. 7). “_The priest’s lips should keep knowledge, and they should seek -the law at his mouth, for he is the Angel of the Lord of Hosts._” The -same prophet, chapt. 3, v. 1, bestows the name of Angel on St. John -the Baptist, when saying: “_Behold, I will send my Angel and he shall -prepare the way before me._” That this prophecy literally applies to -St. John the Baptist is testified by our Lord Jesus-Christ, in the -Gospel, according to St. Matthew, chapt. 11, v. 10. Still more: God -himself is called an Angel, because he has been sent by His Father to -herald the law of mercy. To witness, the prophecy of Isaiah, chapt. -9, v. 6, according to Septuagint: “_He shall be called an Angel of -Wonderful Counsel._” And more plainly still in Malachi, chapt. 3, v. -1; “_The Lord whom ye seek shall suddenly come to his temple, even the -Angel of the covenant whom ye delight in_”, a prophecy which literally -applies to our Lord Jesus-Christ. There is consequently nothing absurd -in the contention that some Angels are corporeal, since men, who -assuredly have a body, are called Angels. - - -41. Præmittendum 3º, nondum rerum naturalium, quæ sunt in mundo, satis -perspectam esse existentiam, aut naturam, ut proinde aliquid negandum -sit ex eo, quod de illo nunquam alias dictum, aut scriptum fuerit. -Patet enim tractu temporis detectas esse novas terras, quas Antiqui -nostri ignorarunt, novaque animalia, herbas, plantas, fructus, semina -nunquam alias visa; et si pervia esset Terra Australis incognita, -cujus indagatio, et lustratio a multis hucusque incassum tentata est, -adhuc nova nobis alia panderentur. Patet adhuc, quod per inventionem -microscopii, et alias machinas, et organa Philosophiæ experimentalis -modernæ, sicut etiam per exactiorem indaginem Anatomistarum, multarum -rerum naturalium existentiam, vires, naturamque tum innotuisse, tum -dietim innotescere, quæ præcedentes Philosophi ignorarunt, ut patet -in auro fulminante, phosphoro, et centum aliis chymicis experimentis, -circulatione sanguinis, venis lacteis, vasis lymphaticis, et aliis -hujusmodi quæ nuper Anatomistæ adinvenerunt. Proinde ineptum erit -aliquod exsibillare ex hoc quod de eo nullus Antiquorum scripserit, -attento maxime Logicorum axiomate, quod locus ab auctoritate negativa -non tenet. - - -41. Thirdly, I premise that neither the existence nor the nature of -the natural things in this world has been sufficiently investigated to -allow of denying a fact, merely because it has never been previously -spoken of or written about. In the course of time have not new lands -been discovered which the Ancients knew not of? New animals, herbs, -plants, fruits and seeds, never seen elsewhere? And if that mysterious -Austral land came at last to be explored, as has been to this day -vainly tried by so many travellers, what unforeseen disclosures would -be the result! Through the invention of the microscope and other -instruments used by modern experimental Philosophy, combined with the -more exact methods of investigation of Anatomists, have there not been, -and are there not, every day, brought to light the existence, qualities -and characteristics of a number of natural things unknown to ancient -Philosophers, such as fulminating gold, phosphorus, and a hundred other -chemical compounds, the circulation of the blood, the lacteal vessels, -the lymph-ducts and other recent anatomical discoveries? To deride a -doctrine because it does not happen to be mentioned in any ancient -author would therefore be absurd, especially bearing in mind this axiom -of Logic: _locus ab auctoritate negativa non tenet_. - - -42. Præmittendum 4º, quod in Sacra Scriptura, et Ecclesiasticis -traditionibus non traditur nisi id, quod ad animæ salutem necessarium -est, quoad credendum, sperandum et amandum; unde inferre non licet -ex eo, quod nec ex Scriptura, nec ex traditione aliquod habetur, -proinde negandum sit, quod illud tale existat: aut nos quidem Fides -docet, Deum per Verbum suum omnia creasse visibilia, et invisibilia; -pariterque ex Jesu Christi Domini nostri meritis tum gratiam, tum -gloriam omni, et cuivis rationali creaturæ conferri. Num autem alius -Mundus a nostro, quem incolimus, sit, et in eo alii homines non ab -Adam prognati, sed alio modo a Deo creati existant (sicut ponunt illi -qui lunarem globum habitatum opinantur); pariterque num in hoc Mundo, -quem incolimus, aliæ existant creaturæ rationales ultra homines, et -Spiritus Angelicos, quæ regulariter hominibus sint invisibiles, et -per accidens, et earum executiva potentia fiant visibiles: hoc nullo -modo spectat ad fidem, et hoc scire, aut ignorare non est ad salutem -hominis necessarium, sicut nec scire rerum omnium physicarum numerum -aut naturam. - - -42. Fourthly, I premise that Holy Scripture and ecclesiastical -tradition do not teach us any thing beyond what is requisite for the -salvation of the soul, namely Faith, Hope and Charity. Consequently, -from a thing not being stated either by Scripture or tradition it must -not be inferred that that thing is not in existence. For instance, -Faith teaches us that God, by His Word, made things visible, and -invisible, and also that, through the merits of our Lord Jesus-Christ, -grace and glory are conferred on every rational creature. Now, that -there be another World than the one we live in, and that it be peopled -by men not born of Adam but made by God, in some other way, as is -implied by those who believe the lunar globe to be inhabited; or -further, that in the very World we dwell in, there be other rational -creatures besides man and the Angelic Spirits, creatures generally -invisible to us and whose being is disclosed but accidentally, through -the instrumentality of their own power; all that has nothing to do with -Faith, and the knowledge or ignorance thereof is no more necessary to -the salvation of man than knowing the number or nature of all physical -things. - - -43. Præmittendum 5º, nullam inveniri repugnantiam, nec in Philosophia, -nec in Theologia; quod dari possint creaturæ rationales constantes -spiritu et corpore, aliæ ab homine, quia si esset repugnantia, hoc -esset vel ex parte Dei (et hoc non quia ipse omnipotens est), vel -ex parte rei creabilis; et neque hoc, quia sicut creatura mere -spiritualis, ut Angeli, creata est, et mere materialis, ut Mundus, et -partim spiritualis, partim corporea, corporeitate terrestri, et crassa, -ut homo, ita creabilis est creatura constans spiritu rationali, et -corporeitate minus crassa, sed subtiliore, quam sit homo. Et profecto -post Resurrectionem anima Beatorum erit unita corpori glorioso dote -subtilitatis donato: ut proinde concludi posset, potuisse Deum creare -creaturam rationalem corpoream, cui naturaliter indita sit corporis -subtilitas, sicut per gratiam corpori glorioso confertur. - - -43. Fifthly, I premise that neither Philosophy nor Theology is -repugnant to the possible existence of rational creatures having spirit -and body and distinct from man. Such repugnance could be supported only -on God, and that is inadmissible, since he is all-mighty, or on the -thing to be made, and that likewise cannot be supported; for, as there -are purely spiritual creatures, such as Angels, or merely material, -such as the World, or lastly semi-spiritual and semi-corporeal, of an -earthly and gross corporeity, such as man, so there may well be in -existence a creature endowed with a rational spirit and a corporeity -less gross, more subtile than man’s. No doubt, moreover, but that after -Resurrection, the souls of the blessed will be united with a glorious -and subtile body; from which may be inferred that God may well have -made a rational and corporeal creature whose body naturally enjoys the -subtilty which will be conferred by the grace on the glorious body. - - -44. Astruitur autem magis talium creaturarum possibilitas ex solutione -argumentorum, quæ contra positam conclusionem fieri possunt, pariterque -ex responsione ad interrogationes, quæ possunt circa eam formari. - - -44. But, the possible existence of such creatures will be still better -set forth by solving the arguments which can be adduced against our -conclusion, and replying to the questions it may raise. - - -45. Prima interrogatio est, an tales creaturæ dicendæ essent animalia -rationalia? Quod si sic, quomodo different ab homine, cum quo communem -haberent definitionem? - - -45. First question: should such creatures be styled rational animals? -And if so, in what do they differ from man, with whom they would have -that definition in common? - - -46. Respondeo quod essent animalia rationalia sensibus et organis -corporis prædita, sicut homo: differrent autem ab homine non solum -ratione corporis tenuioris, sed etiam materiæ. Homo siquidem ex -crassiore elementorum omnium parte, puta ex luto, nempe aqua et terra -crassa formatus est, ut constat ex Scriptura, =Gen.= 2. v. 7.; ista -vero formata essent ex subtiliore parte omnium, aut unius, seu alterius -elementorum; ut proinde alia essent terrea, alia aquea, alia aerea, -et alia ignea; et ut eorum definitio cum hominis definitione non -conveniret, addendum esset definitioni hominis crassa materialitas sui -corporis, per quam a dictis animalibus differret. - - -46. I reply: Yes, they would be rational animals, provided with senses -and organs even as man; they would, however, differ from man not only -in the more subtile nature, but also in the matter of their body. In -fact, as is shown by Scripture, man has been made from the grossest -of all elements, namely clay, a gross mixture of water and earth: -but those creatures would be made from the most subtile part of all -elements, or of one or other of them; thus, some would proceed from -earth, others from water, or air, or fire; and, in order that they -should not be defined in the same terms as man, to the definition of -the latter should be added the mention of the gross materiality of his -body, wherein he would differ from said animals. - - -47. Secunda interrogatio est, quandonam hujus modi animalia fuissent -condita, et num cum brutis producta a terra, aut ab aqua, ut -quadrupedia, et aves respective; an vero a Domino Deo formata, ut fuit -homo? - - -47. Second question: At what period would those animals have been -originated, and wherefrom? From earth, like the beasts, or from water, -like quadrupeds, birds, etc.? Or, on the contrary, would they have been -made, like man, by our Lord God? - - -48. Respondeo quod de fide est, quod posito, quod existant de -facto, creata sint a principio Mundi: sic enim definitur a Concilio -Lateranensi (Firm. de sum. Trinit. et fide cathol.); nempe quod -Deus sua omnipotenti virtute simul ab initio temporis utramque de -nihilo condidit creaturam, spiritualem et corporalem. Sub illa etenim -Creaturarum generalitate etiam illa animalia essent comprehensa. Quo -vero ad eorum formationem, decuisse ipsorum corpus a Deo ministerio -Angelorum formatum fuisse, sicut a Deo formatum legimus corpus hominis, -quia ipsi copulandus erat spiritus immortalis, quandoquidem spiritus -incorporeus et proinde nobilissimus corpori pariter originaliter -nobiliori cæteris brutis jungendus erat. - - -48. I reply: It is an article of belief, expressly laid down by the -Council of Lateran, that whatever is in fact and at present, was -made in the origin of the world. By His all-mighty virtue, God, from -the beginning of time, raised together from nothing both orders of -creatures, spiritual and corporeal. Now, those animals also would be -included in the generality of creatures. As to their formation, it -might be said that God Himself, through the medium of Angels, made -their body as he did man’s, to which an immortal spirit was to be -united. That body being of a nobler nature than that of other animals, -it was meet that it should be united to an incorporeal and highly noble -spirit. - - -49. Tertia interrogatio, an talia animalia habuissent originem ab uno -solo, velut omnes homines ab Adam, an vero plura simul formata essent -sicut fuit de cæteris animantibus a terra et aqua productis, in quibus -fuerunt mares et fœminæ quæ speciem per generationem conservant? Et -si hoc oporteret inter talia animalia esse distinctionem sexus; ipsa -nasci, et interire; passionibus sensus affici, nutriri, crescere; et -tunc quo alimento vescerentur, esset quærendum; præterea an vitam -socialem ducerent, ut homines; qua politica regerentur; num urbes ad -habitandum struxissent; num artes, studia, possessiones, et bella -inter ea essent, sicut est in hominibus. - - -49. Third question: Would those animals descend from one individual, as -all men descend from Adam, or, on the contrary, would many have been -made at the same time, as was the case for the other living things -issued from earth and water, wherein were males and females for the -preservation of the kind by generation? Would there be amongst them -a distinction between the sexes? Would they be subject to birth and -death, to senses, passions, want of food, power of growth? If so, what -their nutrition? Would they lead a social life, as men do? By what -laws ruled? Would they build up cities for their dwellings, cultivate -the arts and sciences, hold property, and wage war between themselves, -as men are wont to? - - -50. Respondeo: potuit esse quod omnia ab uno, velut homines ab Adam, -sint progenita; potuit pariter esse, quod ex iis multi mares, et plures -fœminæ fuissent formatæ, a quibus per generationem eorum species essent -propagatæ. Ultro admitteremus talia animalia oriri et mori; mares -alios, alias fœminas inter ea esse; passionibus, sensibus agitari velut -homines; nutriri et crescere secundum molem sui corporis; cibum autem -ipsorum non crassum qualem requirit crassities corporis humani, sed -substantiam tenuem et vaporosam emanantem per effluvia spirituosa a -rebus physicis pollentibus corpusculis maxime volatilibus, ut nidor -carnium maxime assatarum, vapor vini, fructuum, florum, aromatum, a -quibus copiosa hujusmodi effluvia usque ad totalem partium subtiliorum -ac volatilium evaporationem scaturiunt. Talia autem animalia civilem -vitam ducere posse, et inter ea distinctos esse gradus dominantium -ac servientium pro conditione naturæ ipsorum, artesque, scientias, -ministeria, exercitia, loca, mansiones, ac alia necessaria ad eorum -conservationem, nullam penitus importat repugnantiam. - - -50. I reply: It may be that all descend from one individual, as men -descend from Adam; it may be also that a number of males and females -were made initially, who preserved their kind by generation. We will -further admit that they are born and die; that they are divided into -males and females, and are moved by senses and passions, as men are; -that they feed and grow according to the size of their body; their -food, however, instead of being gross like that required by the human -body, must be delicate and vapoury, emanating through spirituous -effluvia from whatever in the physical world abounds with highly -volatile corpuscles, such as the flavour of meats, especially of -roasts, the fume of wine, the fragrancy of fruit, flowers, aromatics, -which evolve an abundance of those effluvia until all their subtile -and volatile parts have completely evaporated. To their being able to -lead a social life, with distinctions of rank and precedence; to their -cultivating the arts and sciences, exercising functions, maintaining -armies, building up cities, doing in short whatever is requisite for -their preservation, I have in the main no objection. - - -51. Quarta interrogatio est, qualis esset eorum corporis figuratio, -an humanam, an aliam formam, et qualem haberent, et an partes -corporis ipsorum haberent ordinem essentialem inter se, ut corpora -cæterorum animalium, an vero accidentalem tantum, ut corpora fluidarum -substantiarum, ut olei, aquæ, nubis, fumi, etc.; et num substantiæ -suarum partium organicarum diversimode constarent, ut organa hominum, -in quibus sunt aliæ partes crassissimæ, ut ossa, aliæ minus crassæ, ut -cartilagines, aliæ tenues, ut membranæ. - - -51. Fourth question: What would their figure be, human or otherwise? -Would the ordering of the divers parts of their body be essential, as -with other animals, or merely accidental, as with fluid substances, -such as oil, water, clouds, smoke, etc.? Would those organic parts -consist of various substances, as is the case with the organs of the -human body, wherein are to be found very gross parts, such as the -bones, others less gross, such as the cartilages, and others slender, -such as the membranes? - - -52. Respondeo, quod quantum ad figuram corpoream nihil certi -affirmare debemus, aut possumus, cum talis figura non sit exacte -nobis sensibilis, nec quoad visum, nec quoad tactum, præ sui corporis -tenuitate, ac perspicacitate; qualis proinde vere sit, noverent ipsi, -aliique, qui substantias immateriales intuitive cognoscere possunt. -Quoad congruentiam et probabilitatem dico, illa referre speciem -corporis humani, cum aliquo distinctivo a corpore humano, nisi forte -ad hoc sufficiat sua ipsorum tenuitas. Ducor, quia corpus humanum -plasmatum a Deo perfectissimum est, inter animalia quæque, et cum -cætera bruta in terram sint prona, eo quia anima eorum mortalis est, -Deus, ut ait poeta Ovid., =Metamorphos.=: - - =Os homini sublime dedit, cœlumque tueri - Jussit, et erectos ad sidera tollere vultus=; - -quia anima hominis immortalis ordinata est ad cœlestem mansionem. Cum -igitur animalia, de quibus loquimur, spiritum haberent immaterialem, -rationalem, ac immortalem, et proinde capacem beatitudinis ac -damnationis, congruum est, quod corpus, cui talis spiritus copulatur, -simile sit omnium animalium nobilissimo, corpori humano. Ex hac -positione sequitur, quod ejus corporis partes ordinem inter se -essentialem habere deberent; nec enim pes capiti, aut ventri manus -conjungi deberet: sed congrua membrorum essentiali dispositione -ordinata, ut essent idonea ministeriis propriis perficiendis. Quo autem -ad partes componentes ipsarum organa, dico quod necessarium esset, ut -nonnullæ ipsarum essent solidiores, aliæ minus solidæ, aliæ tenues, -aliæ tenuissimæ pro necessitate operationis organicæ. Nec contra hanc -positionem facile potest asseri tenuitas ipsorum corporum: quippe -soliditas aut crassities organicarum partium, de qua dicimus, non -esset talis simpliciter, sed comparative ad alias partes tenuiores. Et -hoc patere potest in omnibus corporibus fluidis naturalibus, ut vino, -oleo, lacte, etc.; quantumvis enim omnes partes in ipsis videantur -homogeneæ ac similares, non tamen ita est: nam in ipsis est pars -terrea, pars aquea, sal fixum, sal volatile, et pars sulfurea, quæ -omnia manipulatione spargirica oculis subjici possunt. Ita esset in -casu nostro: posito enim quod talium animalium corpora subtilia et -tenuia, ut corpora naturalia fluida, velut aqua et aer, essent, non -tamen tolleretur, quin in ipsorum partibus diversæ inter se essent -qualitates, et aliquæ ipsarum comparative ad alias essent solidæ, et -aliæ tenuiores, quamvis totum corpus ex ipsis compositum tenue dici -posset. - - -52. I reply: As regards their figure, we neither can nor should be -affirmative, since it escapes our senses, being too delicate for -our sight or our touch. That we must leave to themselves, and to -such as have the privilege of intuitive acquaintance with immaterial -substances. But, so far as probability goes, I say that their figure -tallies with the human body, save some distinctive peculiarity, should -the very tenuity of their body not be deemed sufficient. I am led to -that by the consideration that of all the works of God the human frame -is the most perfect, and that whilst all other animals stoop to the -ground, because their soul is mortal, God, as Ovid, the poet, says, in -his _Metamorphoses_, - - _Gave man an erect figure, bidding him behold the heavens - And raise his face towards the stars_, - -man’s soul having been made immortal for the heavenly abode. -Considering that the animals we are speaking of would be gifted with -a spirit immaterial, rational and immortal, capable therefore of -beatitude and damnation, it is proper to admit that the body to which -that spirit is united may be like unto the most noble animal frame, -that is to say to the human frame. Whence it follows that in the -divers parts of that body there must be an essential order; that the -foot, for instance, cannot be an appendage to the head, nor the hand -to the belly, but that each organ is in its right place, according -to the functions it has to perform. As to the constitutive parts of -those organs, it is, in my opinion, necessary that there should be -some more or less strong, others more or less slender, in order to -meet the requirements of the organic working. Nor can this be fairly -objected to on the ground of the slenderness of the bodies themselves; -for the strength or thickness of the organic parts alluded to would -not be absolute, but merely in comparison with the more slender ones. -That, moreover, may be observed in all natural fluids, such as wine, -oil, milk, etc.; however homogeneous and similar to each other their -component parts may look, yet they are not so: for some are clayish, -others aqueous; there are fixed salts, volatile salts, brimstone, all -of which are made obvious by a chemical analysis. So it would be in -our case: for, supposing the bodies of those animals to be as subtile -and slender as the natural fluids, air, water, etc., there would -nevertheless be discrepancies in the quality of their constitutive -parts, some of which would be strong when compared with others more -slender, although the whole body which they compose might be called -slender. - - -53. Quod si dicatur, quod hæc repugnant positioni supra firmatæ, circa -partium essentialem ordinationem inter se: quandoquidem videmus, -quod in corporibus fluidis ac tenuibus una pars non servat ordinem -essentialem ad aliam, sed accidentalem tantum, ita ut hæc pars vini, -quæ modo alteri parti contigua est, mox inverso vase, aut moto vino, -alteri parti unitur, et sic omnes partes diversam positionem habent -quantumvis semper idem vinum sit, et ex hoc sequeretur, quod talium -animalium corpora figurata stabiliter non essent, et consequenter, nec -organica. - - -53. It may be objected that this is repugnant to what was said above -concerning the essential ordering of the parts among themselves; -that it is seen that, in fluid and subtile bodies, one part is not -essentially but only accidentally connected with another; that a part -of wine, for instance, just now contiguous with some other, soon -comes in contact with a third, if the vessel be turned upside down or -the wine shaken, and that all the parts together exchange positions -at the same time, though it be still the same wine. Whence it should -be inferred that, the bodies of those animals would have no permanent -figure, and would consequently not be organic. - - -54. Respondeo negando assumptum; etenim in corporibus fluidis, quamvis -non appareat, manet tamen essentialis partium ordinatio, qua stante -stat in suo esse compositum, et hoc patet manifeste in vino: expressum -enim ab uvis videtur liquor totaliter homogeneus, non tamen ita est; -in eo enim sunt partes crassæ, quæ tractu temporis subsident in -doliis: sunt etiam partes tenues, quæ evaporant: sunt partes fixæ, ut -tartarus, sunt partes volatiles, ut sulphur, sive spiritus ardens; sunt -partes mediæ inter volatile ac fixum, ut phlegma. Partes istæ ordinem -essentialem inter se mutant; nam statim ac expressum est ab uvis, et -mustum dicitur sulphur, sive spiritus volatilis, ita implicatum manet -particulis tartari, qui fixus est, ut nullo modo avolare valeat. - - -54. I reply that I deny the assumption. In fact, if in fluid bodies -the essential ordering of the parts is not apparent, it subsists none -the less, and causes a compound to preserve its own state. Wine, -for instance, when expressed from the grapes, seems a thoroughly -homogeneous liquor, and yet is not so; for there are gross parts which, -in the long run, subside in the casks; there are also slender parts -which evaporate; fixed parts, such as tartar; volatile parts, such as -brimstone and alcohol; others again, half volatile and half fixed, such -as phlegm. Those divers parts do not respectively maintain an essential -order; for no sooner has the must been expressed from the grapes, and -been styled brimstone or volatile spirits, than it continues so closely -involved with the particles of tartar, which is fixed, as not to be in -any way able to escape. - - -55. Hinc est, quod a musto recenter ab uvis expresso nullo modo potest -distillari spiritus sulphureus, qui communiter vocatur =aqua vitæ=: sed -post quadraginta dies fermentationis particulæ vini ordinem mutant, -ita ut spiritus, qui alligati erant particulis tartareis, et propria -volatilitate eas suspensas tenebant, et vicissim ab eis ne possent -avolare detinebantur, ac tartareis particulis separantur, et divulsi -ac confusi remanent cum partibus phlegmaticis, a quibus per actionem -ignis faciliter separantur, et avolant; sicque per distillationem fit -aqua vitæ, quæ aliud non est quam sulphur vini volatile cum tenuiore -parte phlegmatis simul cum dicto sulphure vi ignis elevata. Post -quadraginta dies, alia incipit vini fermentatio, quæ longiori, aut -minus longo tempore perficitur, pro vini perfectiori aut imperfectiori -maturitate, et alio atque alio modo terminatur, pro minore aut majore -spiritus sulphurei abundantia. Si enim abundat in vino sulphur, acescit -fermentatione, et evadit acetum; si autem parum sulphuris continet, -lentescit vinum, et Italice dicitur =vino molle=, aut =vino guasto=. -Quod si vinum maturum sit, ut cæteris paribus est, vinum dulce breviori -tempore, aut acescit, aut lentescit, ut quotidiana constat experientia. -In dicta autem fermentatione ordo essentialis partium vini mutatur; -non enim ipsius quantitas, aut materia imminuitur, aut mutatur: -videmus enim lagenam vino plenam tractu temporis evadere plenam aceto, -nullatenus mutatam circa quantitatem materiæ, quæ prius ibi extabat, -sed tantum mutato partium essentiali ordine: nam sulphur, quod, ut -diximus, erat phlegmati unitum, ac a tartaro separatum, iterum tartaro -implicatur, et cum eo fixatur, et proinde si distilletur acetum, primo -prodit phlegma insipidum, et post spiritus aceti, qui est sulphur vini -illaqueatum particulis tartari minus fixi. Mutatio autem essentialis -partium supradictarum variat substantiam liquoris expressi ab uva, -quod manifeste patet ex variis et contrariis effectibus, quos causant -mustum, vinum, et acetum, et vinum lentum, quod vocatur corruptum, ut -proinde duo prima apta materia sint ad consecrationem, secus alia duo. -Hanc porro vini economiam hausimus ab erudito opere Nicolai Lemerii, -Regis Galliarum aromatarii, =Curs. de Chimi.=, p. 2. c. 9. - - -55. That is the reason why must recently expressed from the grapes -is of no use for the distillation of the sulfurous spirits, commonly -called _brandy_; but, after forty days fermentation, the particles of -the wine change places: the spirits, no longer bound with the tartaric -particles which they kept in suspension through their own volatility, -whilst they were, in return, kept down by them and prevented from -escaping, sever from those particles, and continue confused with -the phlegmatic parts from which they become easily released by the -operation of fire, and evaporate: thus, by means of distillation, -brandy is made, which is nothing but the brimstone of wine volatilized -by heat with the most slender part of phlegm. At the end of forty days -another fermentation begins, which extends more or less, according as -the maturity of the wine is more or less perfect, and the termination -of which is dependent on the greater or lesser abundance of sulphurous -spirits. If abounding with brimstone, the wine sours and turns to -vinegar; if, on the contrary, it holds but little brimstone, it ropes, -and becomes what the Italians call _vino molle_ or _vino guasto_. -If the wine is at once ripe, as happens in other cases, it sours or -ropes in less time, as is shown by every day experience. Now, in said -fermentation the essential order of the parts of wine is altered, -but not so its quantity nor its matter, which neither changes nor -decreases: a bottle that had been filled with wine is, after a certain -time, found to be filled with vinegar, without any alteration in its -quantity of matter; the essential order of its parts has alone been -modified: the brimstone, which, as we have said, was united to the -phlegm and separated from the tartar, becomes again involved and fixed -with the tartar; so that, on distilling the vinegar, there issues from -it first an insipid phlegm, and then spirits of vinegar, which are the -brimstone of wine intermixed with particles of tartar that is less -fixed. Now, the essential shifting of the aforesaid parts alters the -substance of the juice of the grapes, as is clearly shown by the varied -and contrary effects of must, wine, vinegar, and ropy or spoiled wine; -for which cause the two first are fit, but the two last unfit materials -for consecration. We have borrowed the above exposition of the economy -of wine from the able work of Nicholas Lemery, perfumer to the King of -France, _Course of Chemistry_, p. 2. c. q. - - -56. Datam ergo naturalem doctrinam applicando consequenter dico, quod -data dictorum animalium corporeitate subtili et tenui, sicut corpora -liquidorum, et data pariter eorumdem organizatione et figuratione, -quæ partium essentialem ordinationem exigunt, non sequerentur -inconvenientia ex adverso illata: nam sicut (quemadmodum dicebamus) ex -confusione partium vini, et diversa ipsarum accidentali positione non -variatur ordinatio earumdem essentialis, ita esset in corpore tenui -dictorum animalium. - - -56. If now we apply that natural doctrine to our subject, I say -that, being given the corporeity of the animals in question, subtile -and slender like the substance of liquids; being given also their -organisation and figure, which demand an essential order of the various -parts, an adverse supposition could raise no argument contrary to their -existence; for, just as the jumbling together of the parts of wine -and the diversity of their accidental dispositions do not alter their -essential order, even so it would be with the slender frame of our -animals. - - -57. Quinta interrogatio est, an talia obnoxia essent ægritudinibus, -ac aliis imperfectionibus, quibus homines laborant, ut ignorantia, -metu, segnitie, sensuum impedimentis, etc.? An laborando lassarentur, -et ad virium reparationem egerent somno, cibo, ac potu, et quo? et -consequenter an interirent, et subinde, an a cæteris animalibus casu, -aut ruina possent occidi? - - -57. Fifth question: Would those animals be subject to diseases and -other infirmities under which mankind lies, such as ignorance, fear, -idleness, sensual paralysis, etc? Would they be wearied through labour, -and require, for recruiting their strength, sleep, food, drink? And -what food, what drink? Would they be fated to die, and might they be -killed casually, or by the instrumentality of other animals? - - -58. Respondeo, quod ex quo corpora ipsorum, quamvis tenuia, essent -materiata, essent quidem corruptioni obnoxia; et ex consequenti possent -pati ab agentibus contrariis, et ita ægrotare, puta, aut simpliciter, -aut nisi ægre, perverse, aut vitiose præstare non posse munera, ad -quæ eorum organa essent ordinata; in hoc siquidem consistit animalium -quorumdam ægritudo quævis: ut resolutive docet præstantissimus Michael -Ettmullerus, =Physiol.= c. 5., thes. 1. Verum est, quod ex eo, quod -tantam materiæ crassitatem non haberent, et forte ex tot elementorum -mixtione eorum corpus non constaret, et minus compositum esset quam -humanum, non tam facile paterentur a contrariis, et consequenter non -tot ægritudinibus velut homines essent obnoxia, et longiorem, etiam -homine, vitam ducerent: quo enim perfectius est animal, a tota specie, -etiam cæteris diutius vivit, ut patet de specie humana, cujus vita -longior cæteris animalibus est. Nec enim admitto sæcularem vitam -cornicum, cervorum, corvorum et similium, de quibus more suo fabulatur -Plinius, et ejus somnia sine prævia discussione secuti sunt cæteri: -quandoquidem nullus est, qui talium animalium natale et interitum -fideliter adnotaverit, ut pari modo de eo scripserit; sed insolitam -diu fabulam quisque secutus est; sicut etiam illud, quod de phœnice -dicitur, quod ut quid fabulosum, circa ejus vitæ spatium recenset -Tacitus, l. 6. =Annal.= Inferendum subinde esset quod illorum animalium -vita etiam humana deberet esse diuturnior: ut enim infra dicemus, illa -essent homine nobiliora; consequenter dicendum esset, quod essent -obnoxia cæteris corporeis pathematis, et quiete, et cibo indigerent, -quale diximus supra, nº 50. Quia vero rationalia, et proinde -disciplinabilia essent, ex consequenti etiam capacia ignorantiæ, si -eorum ingenia non essent exculta studiis, et disciplina, et inter ea -pro intellectus eorum majori, et minori acumine essent aliqua magis, -aliqua minus in scientiis excellentia: universaliter vero, et a tota -specie essent homine doctiora, non ob eorum corpoream subtilitatem, -tum forte, ob majorem spirituum activitatem, tum ob diuturniorem vitæ -durationem, in qua plura, quam homines discere possent, quas causas -assignat D. Augustinus, lib. de =Divin. Dæm.= c. 3. init. tom. 3., -et lib. de =Spir. et Anima=, c. 37., pro futurorum prænotione in -Dæmonibus. Ab agentibus autem naturalibus pati quidem possent, ac -difficulter occidi ratione velocitatis, qua possunt se subtrahere a -nocentibus; quapropter, nec a brutis, nec ab homine armis naturalibus, -seu artificialibus nisi maxima difficultate possent occidi, aut -mutilari, et maxima eorumdem velocitate in declinando contrarium -impetum. Possent vero in somno aut in non advertentia occidi, et -mutilari a corpore solido, ut ense vibrato ab homine, aut lapide -delapso per ruinam, quia eorum corpus licet tenue, tamen et quantum, -et divisibile esset, velut aer qui ferro, fuste, aut alio corpore -solido dividitur quamvis tenuis sit. Eorum autem spiritus impartibilis -esset, et ceu anima hominis totus in toto, et totus in quavis corporis -parte. Hinc fieret quod diviso corpore ipsorum, ut præfertur, per aliud -corpus, sequi posset mutilatio, et proinde etiam mors: non enim fieri -posset ut diviso corpore idem spiritus utramque partem informaret, cum -ipse indivisibilis esset. Verum est quod sicut partes aeris divisæ, per -intermedium corpus, hoc sublato iterum uniuntur, et evadit idem aer, -possent pariter partes corporis divisæ, ut supra ponitur, reuniri, et -ab eodem spiritu revivificari. Sed hoc modo nequirent talia animalia -ab agentibus naturalibus aut artificialibus occidi: sed rationabilior -esset prima positio; ex hoc enim, quod communicarent cum cæteris in -materia, æquum est, ut a cæteris etiam usque ad eorum interitum pati -possent, ut fit cum cæteris. - - -58. I reply: Their bodies, though subtile, being material, they would -of course be liable to decay: they might therefore suffer from adverse -agencies, and consequently be diseased; that is, their organs might -not perform, or painfully and imperfectly perform the office assigned -to them, for therein consist all diseases whatever with certain -animals, as has been distinctly explained by the most illustrious -Michael Ettmuller, _Physiology_, c. v. thesis 1. In sooth, their body -being less gross than the human frame, comprising less elements mixed -together, and being therefore less composite, they would not so easily -suffer from adverse influences, and would therefore be less liable -to disease than man; their life would also exceed his; for, the more -perfect an animal, as a species, the longer its days; thus mankind, -whose existence extends beyond that of other animals. For I do not -believe in the centenary existence of crows, stags, ravens and the -like, of which Pliny tells his customary stories; and although his -dreams have been reechoed by others without previous inquiry, it is -no less clear that before writing thus, not one has faithfully noted -the birth nor the death of those animals: they have been content with -taking up the strange fable, as has been the case with the Phenix, -whose longevity is discarded as a story by Tacitus, _Annals_, b. 6. -It were therefore to be inferred that the animals we are speaking -of would live longer still than man; for, as shall be said below, -they would be more noble than he; consequently also, they would be -subject to the other bodily affections, and require rest and food, as -mentioned, number 50. Now, as rational beings amenable to discipline, -they might also continue ignorant, if their minds did not receive -the culture of study and instruction, and some amongst them would be -more or less versed in science, more or less clever, according as -their intelligence had been more or less trained. However, generally -speaking, and considering the whole of the species, they would be more -learned than men, not from the subtilty of their body, but perhaps -because of the greater activity of their mind or the longer space of -their life, which would enable them to learn more things than men: such -are indeed the motives assigned by S. Austin (_Divin. Demon._ ch. -3. and _Spirit and Soul_, ch. 37), to the prescience of the future in -Demons. They might indeed suffer from natural agencies; but they could -hardly be killed, on account of the speed with which they could escape -from danger; it is therefore most unlikely that they could, without -the greatest difficulty, be put to death or mutilated by beast or by -man, with natural or artificial weapons, so quick would they be at -avoiding the impending blow. Yet, they might be killed or mutilated in -their sleep, or in a moment of inadvertence, by means of a solid body, -such as a sword brandished by a man, or the fall of a heavy stone; for, -although subtile, their body would be divisible, just like air which, -though vaporous, is yet divided by a sword, a club, or any other solid -body. Their spirit, however, would be indivisible, and like the human -soul, entire in the whole and in each and every part of the body. -Consequently, the division of their body by another body, as aforesaid, -might occasion mutilation and even death, for the spirit, itself -indivisible, could not animate both parts of a divided body. True, just -as the parts of air, separated by the agency of a body, unite again as -soon as that body is withdrawn, and constitute the same air as before, -even so the parts of the body divided, as above-mentioned, might unite -and be revived by the same spirit. But then, it must be inferred that -those animals could not be slain by natural or artificial agencies: and -it were more rational to keep to our first position; for, if sharing -matter with other creatures, it is natural that they should be liable -to suffer through those creatures, according to the common rule, and -even unto death. - - -59. Sexta interrogatio est, an ipsorum corpora possent alia corpora -penetrare, ut parietes, ligna, metalla, vitrum, etc., et an multa -ipsorum possent in eodem loco materiali consistere, et ad quantum -spatium extenderetur, seu restringeretur eorum corpus? - - -59. Sixth question: Could their bodies penetrate other bodies, such as -walls, wood, metals, glass, etc? Could many of them abide together on -the same material spot, and to what space would their body extend or be -restrained? - - -60. Respondeo, quod cum in omnibus corporibus quantumvis compactis -dentur pori, ut ad sensum patet in metallis, de quibus major esset -ratio, quod in ipsis non darentur pori: microscopio perfecte elaborato -discernuntur pori metallorum, cum suis diversis figuris, utique -possent per poros insinuari quibusvis corporibus, et hoc modo ista -penetrare, quantumvis tales pori penetrari non possent ab alio liquore, -aut spiritu materiali, aut vini, salis ammoniaci, aut similium, quia -longe tenuiora essent istis liquoribus illorum corpora. Quamvis -autem plures Angeli possint esse in eodem loco materiali, et etiam -restringi ad locum minorem minore non tamen in infinitum, ut probat -Scotus in 2. dist. 2. q. 6. =§ Ad proposi.= et quæst. 8., per totum, -hoc tamen concedendum non esset de corporibus talium animalium; tum -quia corpora ipsa essent quanta, et eorum dimensio non esset reciproce -penetrabilis; tum quia si duo corpora gloriosa non possunt esse in -eodem loco, quamvis possent simul esse gloriosum, et non gloriosum, ut -voluit Gotofredus de Fontibus, quodlibet 6. q. 5., a quo non discordat -Scotus in 2. distinct. 2. q. 8. in fine; multo minus possent simul esse -istorum corpora, quæ, licet subtilia, non tamen æquarent subtilitatem -corporis gloriosi. Quo autem ad extensionem et restrictionem dicendum -esset, quod sicut ex rarefactione, et condensatione, majus aut -minus spatium occupatur ab aere, qui etiam arte potest constringi, -ut in minori loco contineatur, quam sit suæ quantitati naturaliter -debitus, ut patet in magnis pilis lusoriis, quæ per fistulam seu tubum -inflatorium inflantur: in his siquidem aer violenter immittitur, et -constringitur, et ejus major ibi continetur quantitas, quam naturalis -pilæ capacitas exigat; ita pariformiter talia corpora ex ipsorum -naturali virtute possent ad majus spatium, non tamen excedens eorum -quantitatem, extendi: ut pariter etiam restringi, non tamen circa -determinatum locum suæ quantitati debitum. Et quia ipsorum nonnulla, -prout etiam in hominibus est, essent magna, et nonnulla parva, congruum -esset, ut magna possent plus extendi, quam parva, et hæc ad minorem -locum restringi, quam magna. - - -60. I reply: In all bodies, however compact, there are pores, as is -apparent in metals where, more than in other bodies, it would seem -there should be none; through a perfect microscope the pores of metals -are discerned, with their different shapes. Now, those animals might, -through the pores, creep into, and thus penetrate any other bodies, -although such pores were impervious to other liquors or material -spirits, of wine, ammoniacal salt, or the like, because their bodies -would be much more subtle than those liquors. However, notwithstanding -many Angels may abide together on the same material spot, and even -confine themselves in a lesser and lesser space, though not infinitely, -as is shown by Scott, yet it were rash to ascribe the same power to -those animals; for, their bodies are determined in substance and -impervious to each other; and if two glorious bodies cannot abide -together on the same spot, though a glorious and a non glorious one -may do so, according to some Doctors, much less would it be possible -for the bodies of those animals, which are indeed subtile, yet do not -attain to the subtility of the glorious body. As regards their power -of extension or compression, we may instance the case of air, which, -rarefied and condensed, occupies more or less room, and may even, by -artificial means, be compressed into a narrower space than would be -naturally due to its volume; as is seen with those large balls which, -for amusement, one inflates by means of a blow-pipe or tube: air, being -forced into them and compressed, is held in larger quantity than is -warranted by the capacity of the ball. Similarly the bodies of the -animals we are speaking of might, by their natural virtue, extend to -a larger space, not exceeding however their own substance; they might -also contract, but not beyond the determined space due to that same -substance. And, considering that of their number, as with men, some -would be tall and some short, it were proper that the tall should be -able to extend more than the short, and the short to contract more than -the tall. - - -61. Septima interrogatio est, an hujusmodi animalia in peccato -originali nascerentur, et a Christo Domino fuissent redempta; an ipsis -conferretur gratia, et per quæ sacramenta; sub qua lege viverent, et an -beatitudinis et damnationis essent capacia? - - -61. Seventh question: Would those animals be born in original sin, -and have been redeemed by the Lord Christ? Would the grace have been -conferred upon them and through what sacraments? Under what law would -they live, and would they be capable of beatitude and damnation? - - -62. Respondeo, quod articulus Fidei est, quod Christus Dominus pro -universa creatura rationali gratiam et gloriam meruit. Pariter -articulus Fidei est, quod Creaturæ rationali gloria non confertur nisi -præcedat in ea gratia, quæ est dispositio ad gloriam. Similis articulus -est quod gloria non confertur nisi per merita. Hæc vero fundantur in -observantia perfecta mandatorum Dei adimpleta per gratiam. Ex his -satis fit positis interrogationibus. Incertum est an tales Creaturæ -originaliter peccavissent, necne. Certum tamen est, quod si ipsarum -Prothoparens peccasset, sicut peccavit Adam, ipsius descendentes in -peccato originali nascerentur, quemadmodum nascuntur homines. Et -quia Deus nunquam reliquit Creaturam rationalem sine remedio, dum -ipsa est in via; si hujusmodi creaturæ in peccato originali, aut -actuali inficerentur, Deus providisset illis de remedio, sed quale -sit, an fecisset, noverit Deus, noverint ipsæ. Hoc certum est, si -inter ipsas essent eadem, aut alia sacramenta, ac sunt in Ecclesia -humana militanti, ipsa habuissent, et institutionem, et efficaciam a -meritis Jesu Christi, qui omnium creaturarum rationalium Redemptor -et Satisfactor universalis est. Convenientissimum pariter, immo -necessarium esset quod sub aliqua lege a Deo sibi data viverent, ut per -ipsius observantiam possent sibi beatitudinem mereri; quænam autem lex -fuisset, an naturalis tantum, aut scripta, Mosaica, aut Evangelica, -aut alia ab his omnibus differens, prout Deo placuisset, hoc nobis -incognitum. Quoquomodo autem fuisset, nulla resultaret repugnantia -possibilitatem talium creaturarum excludens. - - -62. I reply: It is an article of belief that Christ has merited grace -and glory for all rational creatures without exception. It is also an -article of belief that glory is not conferred on a rational creature -until such creature has been previously endowed with grace, which -is the disposition to glory. According to a like article, glory is -conferred but by merits. Now, those merits are grounded on the perfect -observance of the commands of God, which is accomplished through grace. -The above questions are thus solved. Whether those creatures did or did -not sin originally is uncertain. It is clear, however, that if their -first Parent had sinned as Adam sinned, his descent would be born in -original sin, as men are born. And, as God never leaves a rational -creature without a remedy, so long as it treads the way, if those -creatures were infected with original or with actual sin, God would -have provided them with a remedy; but whether it is the case, and of -what kind is the remedy, is a secret between God and them. Surely, if -they had sacraments identical with or different from those in use in -the human Church militant, for the institution and efficacy thereof -they would be indebted to the merits of Jesus-Christ, the Redeemer and -universal Atoner of all rational creatures. It would likewise be highly -proper, nay necessary, that they should live under some law given them -by God, and through the observance of which they might merit beatitude; -but what would be that law, whether merely natural or written, Mosaic -or Evangelical, or different from all these and specially instituted -by God, that we are ignorant of. Whatever it might be though, there -would follow no objection exclusive of the possible existence of such -creatures. - - -63. Unicum porro argumentum, et quidem satis debile post longam -meditationem mihi subit contra talium creaturarum possibilitatem: -et est quod si tales creaturæ in Mundo existerent, de ipsis notitia -aliqua tradita fuisset a Philosophis, Sacra Scriptura, Traditione -Ecclesiastica, aut Sanctis Patribus; quod cum non fuerit, tales -creaturas minime possibiles esse concludendum est. - - -63. The only argument, and that a rather lame one, which long -meditations has suggested to me against the possibility of such -creatures, is that, if they really existed in the World, we should -find them mentioned somewhere by Philosophers, Holy Scripture, -Ecclesiastical Tradition, or the Holy Fathers; such not being the case, -their utter impossibility should be inferred. - - -64. Sed hoc argumentum, quod revera magis pulsat existentiam, quam -possibilitatem illarum, facili negotio solvitur ex iis quæ præmissimus -supra nº 41. et 42. Argumentum enim ab auctoritate negativa non tenet. -Præterquam quod falsum est, quod de illis notitiam non tradiderint -tum Philosophi, tum Scriptura, tum Patres. Plato siquidem, ut refert -Apuleius =de Deo Socratis= et Plutarchus =de Isid.= apud Baronem, -=Scot. Defens.=, tom. 9. =Apparat.= p. 1. fol. 2., voluit Dæmones -esse animalia genere, animo passiva, mente rationalia, corpore aerea, -tempore æterna: creaturasque istas nomine =Dæmonum= intitulavit; quod -tamen nomen non male sonat ex se: importat enim =plenum sapientia=; -unde cum Diabolum (Angelum nempe malum) volunt auctores exprimere, -non simpliciter Dæmonem sed =Cacodæmonem= vocant: sicut =Eudæmonem=, -quando bonum Angelum volunt intelligi. Similiter in Scriptura Sacra et -Patribus, de dictis creaturis habetur mentio, et de hoc infra dicemus. - - -64. But that argument which, in fact, calls in question their existence -rather than their possibility, is easily disposed of by our premises, -Nrs 41 and 42; for no argument can stand in virtue of a negative -authority. Besides, it is not correct to assert that neither the -Philosophers, nor the Scriptures, nor the Fathers have handed down -any notion of them. Plato, as is reported by Apuleius (_The Demon of -Socrates_) and Plutarch (_Isis and Osiris_), declared that Demons were -beings of the animal kind, passive souls, rational intelligences, -aerial bodies, everlasting; and he gave them the name of _Demons_, -which of itself is nowise offensive, since it means _replete with -wisdom_; so that, when authors allude to the Devil (or Evil Angel), -they do not merely call him Demon, but _Cacodemon_, and say likewise -_Eudemon_, when speaking of a good Angel. Those creatures are also -mentioned in Scripture and by the Fathers, as shall be said hereafter. - - -65. Stabilita huc usque talium creaturarum possibilitate, ad -earumdem existentiam probandam descendamus. Supposita tot historiarum -veritate de coitu hujusmodi Incuborum et Succuborum cum hominibus et -brutis, ita ut hoc negare impudentia videatur, ut ait D. Augustinus -quem dedimus supra nº 10., ita arguo: Ubi reperitur propria passio -sensus, ibidem necessario reperitur sensus ipse, cum juxta principia -philosophica propria passio fluat a natura, sive ubi reperiuntur -actiones, seu operationes sensus, ibidem reperitur sensus ipse, cum -operationes et actiones sint a forma. Atqui in hujusmodi Incubis aut -Succubis, sunt actiones, operationes, ac propriæ passiones, quæ sunt a -sensibus; ergo in iisdem reperitur sensus: sed sensus reperiri nequit -nisi adsint organa composita, nempe ex potentia animæ et determinata -parte corporis: ergo in iisdem reperiuntur corpus et anima; erunt -igitur animalia: sed etiam in ipsis et ab ipsis sunt actiones, et -operationes animæ rationalis: ergo eorum anima erit rationalis: et ita -de primo ad ultimum tales Incubi sunt animalia rationalia. - - -65. Now that we have proved that those creatures are possible, let us -go a step further, and show that they exist. Taking for granted the -truth of the recitals concerning the intercourse of Incubi and Succubi -with men and beasts, recitals so numerous that it would look like -impudence to deny the fact, as is said by St Austin, whose testimony -is given above (Nr 10), I argue: Where the peculiar passion of the -sense is found, there also, of necessity, is the sense itself; for, -according to the principles of philosophy, the peculiar passion flows -from nature, that is to say; that, where the acts and operations of -the sense are found, there also is the sense, the operations and acts -being but its external form. Now, those Incubi and Succubi present -acts, operations, peculiar passions, which spring from the senses; they -are therefore endowed with senses. But senses cannot exist without -concomitant composite organs, without a combination of soul and body. -Incubi and Succubi have therefore body and soul, and, consequentially, -are animals; but their acts and operations are also those of a rational -soul; their soul is therefore rational; and thus, from first to last, -they are rational animals. - - -66. Minor probatur quoad singulas ejus partes. Passio siquidem -appetitiva coitus est passio sensus; mœror, ac tristitia, ac iracundia -et furor ex coitu denegato passiones sensus sunt, ut patet in quibusvis -animalibus; generatio per coitum est operatio sensus, ut notum est. -Hæc porro omnia in Incubis sunt: ut enim probavimus supra a nº 25. et -seq., ipsi coitum muliebrem, et quandoque virilem appetunt, tristantur, -et furunt, ut amantes, amentes, si ipsis denegetur; coeunt perfecte et -quandoque generant. Concludendum ergo quod polleant sensu, et proinde -corpore; unde inferendum etiam perfecta animalia esse. Pariter clausis -ostiis ac fenestris intrant ubivis locorum: igitur ipsorum corpus -tenue est; item futura prænoscunt, annuntiant, componunt, ac dividunt; -quæ operationes sunt propriæ animæ rationalis: ergo anima rationali -pollent; et ita sunt vera animalia rationalia. - -Respondent communiter Doctores, quod malus Dæmon est ille qui tales -impudicitias operatur, quod passiones, nempe amorem, tristitiamque -simulat ex coitu denegato, ut animas ad peccandum alliciat, et eas -perdat; et si coit, et generat, hoc est ex semine, et in corpore -alieno, ut dictum fuit supra nº 24. - - -66. Our minor is easy of demonstration in each of its parts. And -indeed, the appetitive passion of coition is a sensual passion; the -grief, sadness, wrath, rage, occasioned by the denial of coition, are -sensual passions, as is seen with all animals; generation through -coition is evidently a sensual operation. Now, all that happens with -Incubi, as has been shown above: they incite women, sometimes even men; -if denied, they sadden and storm, like lovers: _amantes, amentes_; they -perfectly practice coition, and sometimes beget. It must therefore be -inferred that they have senses, and consequently a body; consequently -also, that they are perfect animals. More than that: with closed doors -and windows they enter wherever they please: their body is therefore -slender; they foreknow and foretell the future, compose and divide, all -which operations are proper to a rational soul; they therefore possess -a rational soul and are, in sooth, rational animals. - -Doctors generally retort that it is the Evil Spirit that perpetrates -those impure acts, simulates passions, love, grief at the denial of -coition, in order to entice souls to sin and to undo them; and that, -if he copulates and begets, it is with assumed sperm and body, as -aforesaid (Nr 24). - - -67. Sed contra Incubi nonnulli rem habent cum equis, equabus, -aliisque etiam brutis, quæ si coitum adversentur, male ab ipsis -tractantur, ut quotidiana constat experientia; sed in istis cessat -ratio adducta, nempe quod fingat appetitum coitus, ut animas perdat, -cum anima brutorum damnationis æternæ sit incapax. Præterea amoris et -iræ passiones in ipso contrarios effectus reales producunt. Si enim -aut mulier aut brutum amatum illis morem gerant, optime ab Incubis -tractantur; viceversa pessime habentur, si ex denegato coitu irascantur -et furant; et hoc firmatur quotidiana experientia; ergo in ipsis sunt -veræ passiones sensus. Insuper mali Dæmones, ac incorporei, qui rem -habent cum Sagis et Maleficis, ipsas cogunt ad eorum adorationem, -ad denegandam Fidem Orthodoxam, ad maleficia et scelera enormia -perpetranda tanquam pensum infamis coitus, ut supra nº 11. dictum -fuit: nihil horum prætendunt Incubi, ergo mali Dæmones non sunt. -Ulterius malus Dæmon, ut ex Peltano et Thyreo scribit Guaccius, -=Compend. Malef.= lib. 1. c. 19. fol. 128., ad prolationem nominis Jesu -aut Mariæ, ad formationem signi Crucis, ad approximationem sacrarum -Reliquiarum, sive rerum benedictarum, et ad exorcismos, adjurationes, -aut præcepta sacerdotum, aut fugit aut pavet, concutiturque, et -stridet, ut conspicitur quotidie in energumenis, et constat ex -tot historiis, quas recitat Guaccius, ex quibus habetur, quod in -nocturnis ludis Sagarum facto ab aliquo assistentium signo Crucis, aut -pronuntiato nomine Jesu, Diaboli et secum Sagæ omnes disparuerunt. -Sed Incubi ad supradicta nec fugiunt, nec pavent, quandoque cachinnis -exorcismos excipiunt, et quandoque ipsos Exorcistas cædunt, et sacras -vestes discerpunt. Quod si mali Dæmones, utpote a D. N. J. C. domiti, -ad ipsius nomen, Crucem, et res sacras pavent: boni autem Angeli -eisdem rebus gaudent, non tamen homines ad peccata et Dei offensam -sollicitant: Incubi vero sacra non timent, et ad peccata provocant, -convincitur ipsos nec malos Dæmones, nec bonos Angelos esse; sed patet, -quod nec homines sunt, cum tamen ratione utantur. Quid ergo erunt? Si -in termino sunt, et simplices spiritus sunt, erunt aut damnati aut -beati: non enim in bona Theologia dantur puri spiritus viatores. Si -damnati, nomen et Crucem Christi revererentur; si beati, homines ad -peccandum non provocarent; ergo aliud erunt a puris spiritus; et sic -erunt corporati, et viatores. - - -67. But then, there are Incubi that have to do with horses, mares and -other beasts, and, as shown by every day experience, ill-treat them if -rebel to coition; yet, in those cases, it can no longer be adduced -that the Demon simulates the appetite for coition in order to bring -about the ruin of souls, since those of beasts are not capable of -everlasting damnation. Besides, love and wrath with them are productive -of quite opposite effects. For, if the loved woman or beast humours -them, those Incubi behave very well; on the contrary, they use them -most savagely when irritated and enraged by a denial of coition: this -is amply proved by daily experience: those Incubi therefore have -truly sexual passions. Besides, the Evil Spirits, the incorporeal -Demons which have to do with Sorceresses and Witches, constrain them -to Demon-Worship, to the abjuration of the Orthodox Faith, to the -commission of enchantments and foul crimes, as preliminary conditions -to the infamous intercourse, as has been above-stated (Nr 11); now, -Incubi pretend to nothing of the kind: they are therefore no Evil -Spirits. Lastly, as written by Guaccius, at the mere utterance of the -name of Jesus or Mary, at the sign of the Cross, the approach of Holy -Relics or consecrated objects, at exorcisms, adjurations or priestly -injunctions, the Evil Demon either shudders and takes to flight, or -is agitated and howls, as is daily seen with energumens and is shown -by numerous narratives of Guaccius concerning the nightly revels of -Witches, where, at a sign of the Cross or the name of Jesus said by -one of the assistants, Devils and Witches all vanish together. Incubi, -on the contrary, stand all those ordeals without taking to flight or -showing the least fear; sometimes even they laugh at exorcisms, strike -the Exorcists themselves, and rend the sacred vestments. Now, if the -evil Demons, subdued by our Lord Jesus-Christ, are stricken with fear -by his name, the Cross and the holy things; if, on the other hand, the -good Angels rejoice at those same things, without however inciting men -to sin nor to give offense to God, whilst the Incubi, without having -any dread of the holy things, provoke to sin, it is clear that they are -neither evil Demons nor good Angels; but it is clear also that they -are not men, though endowed with reason. What then should they be? -Supposing them to have reached the goal, and to be pure spirits, they -would be damned or blessed, for correct Theology does not admit of pure -spirits on the way to salvation. If damned, they would revere the name -and the Cross of Christ; if blessed, they would not incite men to sin; -they would therefore be different from pure spirits, and thus, have a -body and be on the way to salvation. - - -68. Præterea agens materiale non potest agere nisi in passum similiter -materiale; tritum siquidem est axioma philosophorum, quod agens et -patiens debent communicare in subjecto; nec id quod materiatum est, -potest agere in rem pure spiritualem. Dantur autem agentia naturalia, -quæ agunt contra hujusmodi Dæmones Incubos, sequitur igitur quod isti -materiati, seu corporei sunt. Minor probatur ex iis quæ scribunt -Dioscorides, l. 2. c. 168. et l. 1. c. 100., Plinius, lib. 15. c. 4., -Aristoteles, =Probl. 34.=, et Apuleius, =l. De Virtute Herbarum=, -apud Guaccium, =Comp. Malef.=, l. 3. c. 13. fol. 316., et confirmatur -experientia, nempe de pluribus herbis, lapidibus ac animalibus, quæ -Dæmones depellunt, ut ruta, hypericon, verbena, scordium, palma -Christi, centaureum, adamas, corallium, gagates, jaspis, pellis capitis -lupi aut asini, menstruum muliebre, et centum alia; unde habetur 26, q. -7. cap. final.: =Dæmonium sustinenti liceat petras, vel herbas habere -sine incantatione=. Ex quo habetur, petras aut herbas posse sua vi -naturali Dæmonis vires compescere, aliter Canon hoc non permitteret, -sed ut superstitiosum vetaret. Et de hoc luculentum exemplum habemus in -Sacra Scriptura, ubi Angelus Raphael dixit Tobiæ, c. 6, v. 8.: =Cordis -ejus= (nempe piscis, quem a Tigri attraxerat) =particulam, si super -carbones ponas, fumus ejus extricat omne genus Dæmoniorum=. Et ejus -virtutem experientia comprobavit: nam incenso jecore piscis, fugatus -est Incubus, qui Saram deperiebat. - - -68. Besides, a material agent cannot act but on an equally material -passive. It is indeed a trite philosophical axiom, that agent and -patient must have a common subject: pure matter cannot act on any -purely spiritual thing. Now, there are natural agents which act on -those Incubi Demons: these are therefore material or corporeal. Our -minor is proved by the testimony of Dioscorides, Pliny, Aristoteles and -Apuleius, quoted by Guaccius, _Comp. Malef._ b. 3, ch. 13, fol. 316; -it is confirmed by our knowledge of numerous herbs, stones and animal -substances which have the virtue of driving away Demons, such as rue, -St-John’s wort, verbena, germander, palma Christi, centaury, diamonds, -coral, jet, jasper, the skin of the head of a wolf or an ass, women’s -catamenia, and a hundred others: wherefore it is written: _For such as -are assaulted by the Demon it is lawful to have stones or herbs, but -without recourse to incantations_. It follows that, by their own native -virtue, stones or herbs can bridle the Demon: else the above mentioned -Canon would not permit their use, but would on the contrary forbid -it as superstitious. We have a striking instance thereof in Holy -Scripture, where the Angel Raphael says to Tobit, ch. 6, v. 8, speaking -of the fish which he had drawn from the Tigris: “_If thou puttest on -coals a particle of its liver, the smoke thereof will drive away all -kinds of Demons._” Experience demonstrated the truth of those -words; for, no sooner was the liver of the fish set on fire, than the -Incubus who was in love with Sarah was put to flight. - - -69. Respondent ad hæc communiter Theologi, quod talia agentia naturalia -inchoative tantum fugant Dæmonem, completive autem vis supernaturalis -Dei aut Angeli, ita ut virtus supernaturalis sit causa primaria, -directa, et principalis, naturalis autem secondaria, indirecta, -et minus principalis. Unde ad probationem, quæ supra adducta est -de Dæmone fugato a fumo jecoris piscis incensi a Tobia, respondet -Vallesius, =De Sac. Philosoph.=, c. 28., quod tali fumo indita fuit a -Deo vis supernaturalis fugandi Incubum, sicut igni materiali Inferni -data est virtus torquendi Dæmones et animas Damnatorum. Ad eamdem -autem probationem respondet Lyranus, et Cornelius ad c. 6. Tob. v. -8., Abulentis in 1. Reg. c. 16. q. 46., Pererius in =Daniel.=, pag. -272., apud Cornel. =loc. cit.=, fumum cordis piscis expulisse Dæmonem -inchoate vi naturali, sed complete vi angelica et cœlesti: naturali -autem impediendo actionem Dæmonis per dispositionem contrariam, quia -hic agit per naturales causas et humores, quorum qualitates expugnantur -a qualitatibus contrariis rerum naturalium, quæ dicuntur Dæmones -fugare; et in eadem sententia sunt omnes loquentes de arte exorcista. - - -69. To this Theologians usually retort that such natural agents merely -initiate the ejection of the Demon, and that the completive effect -is due to the supernatural force of God or of the Angel; so that the -supernatural force is the primary, direct and principal cause, the -natural force being but secondary, indirect and subordinate. Thus, in -order to explain how the liver of the fish burnt by Tobit drove away -the Demon, Vallesius asserts that the smoke thereof had been endowed by -God with the supernatural power of expelling the Incubus, in the same -manner as the material fire of Hell has the virtue of tormenting Demons -and the souls of the Damned. Others, such as Lyranus and Cornelius, -profess that the smoke of the heart of the fish initiated the ejection -of the Demon by native virtue, but completed it by angelical and -heavenly virtue: by native virtue, insomuch that it opposed a contrary -action to that of the Demon; for the Evil Spirit applies native causes -and humours, the native qualities of which are combated by the contrary -qualities of natural things known to be capable of driving away Demons; -that opinion is shared by all those who treat of the art of exorcisms. - - -70. Sed hæc responsio, que tamen validas habet instantias, ad plus -quadrare potest contra malos Dæmones obsidentes corpora, aut per -maleficia inferentes ipsis ægritudines, aut alia incommoda, sed -nullo modo facit ad propositum de Incubis: siquidem isti nec corpora -obsident, nec ipsis officiunt per ægritudines habituales, sed ad plus -ictibus et percussionibus torquent. Quod si equas coitum adversantes -macras reddunt, hoc faciunt subducendo illis cibum, et hoc modo -macrescere, et tandem interire eas faciunt. Ad hæc autem patranda -non eget Incubus alicujus rei naturalis applicatione (qua tamen eget -malus Dæmon inferens agritudinem habitualem), ea enim potest ex sua -vi organica naturali. Pariter Dæmon malus plerumque obsidet corpora, -et infert ægritudines ad signa cum ipso conventa et posita a Saga aut -Malefico, quæ signa multoties res naturales sunt præditæ vi nativa -nocendi, quibus naturaliter resistunt alia pariter naturalia contrariæ -virtutis. Incubus vero non sic; quia ex se, et nulla concurrente aut -Saga, aut Malefico, suas vexationes infert. Præterea res naturales -fugantes Incubos suam virtutem exercent, ac effectum sortiuntur absque -interventu alicujus exorcismi aut sacræ benedictionis; ut proinde -dici non possit, quod fuga Incubi inchoative sit a virtute naturali, -completive autem a vi divina, quia ibi nulla particularis intervenit -divini nominis invocatio, sed est purus effectus rei naturalis, ad quem -non concurrit Deus, nisi concursu universali, tanquam auctor naturæ, et -causa universalis, et prima in ordine efficientium. - - -70. But that explanation, however plausible the facts upon which it -rests, can at most be received as regards the Evil Spirits which -possess bodies or, through malefice, infect them with diseases or other -infirmities; it does not at all meet the case of Incubi. For, these -neither possess bodies nor infect them with diseases; they, at most, -molest them by blows and ill-treatment. If they cause the mares to grow -lean because of their not yielding to coition, it is merely by taking -away their provender, in consequence of which they fall off and finally -die. To that purpose the Incubus need not use a natural agent, as the -Evil Spirit does when imparting a disease: it is enough that it should -exert its own native organic force. Likewise, when the Evil Spirit -possesses bodies and infects them with diseases, it is most frequently -through signs agreed upon with himself, and arranged by a witch or a -wizard, which signs are usually natural objects, indued with their own -noxious virtue, and of course opposed by other equally natural objects -endowed with a contrary virtue. But not so the Incubus: it is of his -own accord, and without the cooperation of either witch or wizard, that -he inflicts his molestations. Besides, the natural things which put the -Incubi to flight exert their virtue and bring about a result without -the intervention of any exorcism or blessing; it cannot therefore be -said that the ejection of the Incubus is initiated by natural, and -completed by divine virtue, since there is in this case no particular -invocation of the divine name, but the mere effect of a natural object, -in which God cooperates only as the universal agent, the author of -nature, the first of efficient causes. - - -71. Duas circa hoc historias do, quarum primam habui a Confessario -Monialium, viro gravi, ac fide dignissimo. Alterius vero sum testis -oculatus. - -In quodam Sanctimonalium monasterio degebat ad educationem Virgo -quædam nobilis tentata ab Incubo, qui diu noctuque ipsi apparebat, -ipsam ad coitum sollicitando eniximis precibus, tamquam amasius præ -amore dementatus; ipsa tamen semper restitit tentanti gratia Dei, ac -sacramentorum frequentia roborata. Incassum abiere plures devotiones, -jejunia et vota facta a puella vexata, exorcismi, benedictiones, et -præecepta ab exorcistis facta Incubo, ut desisteret a molestia illa; -nec quidquam proficiebatur multitudo reliquiarum, aliarumque rerum -benedictarum disposita in camera virginis tentatæ, nec benedictæ -candelæ noctu ibidem ardentes impediebant, quominus juxta consuetum -appareret ad tentandum in forma speciosissimi juvenis. Consultus -inter alios viros doctos fuit quidam Theologus magnæ eruditionis: -iste advertens virginem tentatam esse temperamenti phlegmatici -a toto, conjectavit Incubum esse dæmonem aqueum (dantur enim ut -scribit Guaccius, =Comp. Malefic.= l. 1. c. 19. fol. 129., Dæmones -ignei, aerei, phlegmatici, terrei, subterranei, et lucifugi), et -consului, quod in camera virginis tentatæ continue fieret suffimentum -vaporosum sequens. Requirunt ollam novam figulinam vitreatam; in hac -ponitur calami aromatici, cubebarum seminis, aristolochiæ utriusque -radicum, cardamomi majoris et minoris, gingiberis, piperis longi, -caryophyllorum, cinnamomi, canellæ caryophyllatæ, macis, nucum -myristicarum, styracis calamitæ, benzoini, ligni ac radicis rodiæ, -ligni aloes, triasantalorum una uncia, semiaquæ vitæ libræ tres; -ponitur olla supra cineres calidas ut vapor suffimenti ascendat, et -cella clausa tenetur. Facto suffimento advenit denuo Incubus, sed -ingredi cellam nunquam ausus est: sed si tentata extra eam ibat, et -per viridarium ac claustra spatiabatur, aliis invisibilis sibi visus -apparebat Incubus, et puellæ collo injectis brachiis violenter, ac -quasi furtive oscula rapiebat: quod molestissimum honestæ virgini erat. -Consultus denuo Theologus ille ordinavit puellæ, ut deferret pixidulas -unguentarias exquisitorum odorum, ut moschi, ambræ, zibetti, balsami -Peruviani, ac aliorum compositorum; quod cum fecisset, deambulanti per -viridarium puellæ apparuit Incubus faci minaci, ac furenti; non tamen -ad illam approximavit, sed digitum sibi momordit tanquam meditans -vindictam; tandem disparuit, nec amplius ab ea visus fuit. - - -71. To illustrate this subject, I give two stories, the first of which -I have from a Confessor of Nuns, a man of weight, and most worthy of -credit; the second I was eye-witness to. - -In a certain monastery of holy Nuns there lived, as a boarder, a young -maiden of noble birth, who was tempted by an Incubus that appeared to -her by day and by night, and with the most earnest entreaties, the -manners of a most passionate lover, incessantly incited her to sin; -but she, supported by the grace of God and the frequent use of the -sacraments, stoutly resisted the temptation. But, all her devotions, -fasts and vows notwithstanding, despite the exorcisms, the blessings, -the injunctions showered by exorcists on the Incubus that he should -desist from molesting her; in spite of the crowd of relics and other -holy objects collected in the maiden’s room, of the lighted candles -kept burning there all night, the Incubus none the less persisted in -appearing to her as usual, in the shape of a very handsome young man. -At last, among other learned men, whose advice had been taken on the -subject, was a very erudite Theologian who, observing that the maiden -was of a thoroughly phlegmatic temperament, surmised that that Incubus -was an aqueous Demon (there are in fact, as is testified by Guaccius, -igneous, aerial, phlegmatic, earthly, subterranean demons who avoid the -light of day), and prescribed an uninterrupted fumigation in the room. -A new vessel, made of glass-like earth, was accordingly brought in, -and filled with sweet cane, cubeb seed, roots of both aristolochies, -great and small cardamon, ginger, long-pepper, caryophylleæ, cinnamon, -cloves, mace, nutmegs, calamite storax, benzoin, aloes-wood and -roots, one ounce of triasandalis, and three pounds of half brandy -and water; the vessel was then set on hot ashes in order to force up -the fumigating vapour, and the cell was kept closed. As soon as the -fumigation was done, the Incubus came, but never dared enter the cell; -only, if the maiden left it for a walk in the garden or the cloister, -he appeared to her, though invisible to others and throwing his arms -round her neck, stole or rather snatched kisses from her, to her -intense disgust. At last, after a new consultation, the Theologian -prescribed that she should carry about her person pills made of the -most exquisite perfumes, such as musk, amber, chive, Peruvian balsam, -and others. Thus provided, she went for a walk in the garden, where -the Incubus suddenly appeared to her with a threatening face, and in a -rage. He did not approach her, however, but, after biting his finger as -if meditating revenge, disappeared and was never more seen by her. - - -72. Alia historia est, quod in Conventu Magnæ Cartusiæ Ticinensis, -fuit quidam Diaconus, nomine dictus Augustinus, maximas, ac inauditas, -et pene incredibiles sustinens a quodam Dæmone vexationes; quæ tolli -nullo remedio spirituali (quamvis plura juxta plures exorcistas, qui -liberationem, sed incassum tentarunt, fuissent adhibita) potuerunt. -Me consuluit illius Conventus vicarius, qui curam divexati, utpote -Clerici, ex officio habebat. Ego videns frustranea fuisse consueta -exorcismorum remedia, exemplo historiæ suprarecensitæ consului -suffimentum simile superiori, utque divexatus pixidulas odoramentorum -supradictas deferret; et quia tabacchi usum habebat, et aqua vitæ -delectabatur, suasi ut et tabaccho et aqua vitæ moschata uteretur. -Dæmon illi apparebat diu noctuque ultra alias species, puta scheleti, -suis, asini, Angeli, avis, modo in forma unius, modo alterius ex suis -Religiosis, et semel in forma sui Prælati, nempe Prioris, qui hortatus -est vexatum ad puritatem conscientiæ, ad confidentiam in Deum, et ad -frequentiam confessionis; suasit ut sibi sacramentalem confessionem -faceret, quod etiam fecit; et expost Psalmos =Exsurgat Deus= et =Qui -habitat=, et mox Evangelium S. Joannis simul cum vexato recitavit, et -ad ea verba =Verbum caro factum est= genuflexit, et accepta stola, -quæ in cella erat, et aspergillo aquæ benedictæ benedixit cellæ, ac -lecto vexati, et ac si revera fuisset ipsius Prior præceptum fecit -Dæmoni, ne auderet illum suum subditum amplius divexare, et post hæc -disparuit, sicque prodidit quisnam esset: aliter vexatus illum suum -Prælatum esse reputaverat. Postquam igitur suffimentum, ac odores, -ut supra dictum est, consulueram, non destitit Dæmon juxta solitum -apparere; imo assumpta figura vexati fuit ad cameram Vicarii, et ab -eo petiit aquam vitæ, ac tabaccum moschatum, dicens sibi talia valde -placere. Vicarius utrumque illi dedit: quibus acceptis disparuit in -momento, quo facto cognovit Vicarius se fuisse illusum a Dæmone tali -pacto: quod magis confirmavit assertum vexati, qui cum juramento -affirmavit, se illa die nullo modo fuisse in cella Vicarii. Iste mihi -totum retulit, et ex tali facto conjeci Dæmonem illum non fuisse -aqueum, ut erat Incubus, qui virginem ad coitum sollicitabat, ut -dictum supra est, sed igneum, vel ad minus aereum, ex quo gaudebat -vaporibus, ac odoribus, tabacco, et aqua vitæ, quæ calida sunt. Et -conjecturæ vim addidit temperamentum divexati, quod erat colericum quo -ad prædominium cum subdominio, tamen sanguineo. Dæmones enim tales non -accedunt nisi ad eos, qui secum in temperamento symbolizant; ex quo -validatur opinio mea de illorum corporeitate. Unde suasi Vicario, ut -acciperet herbas natura frigidas, ut nymphæam, hepaticam, portulacam, -mandragoram, sempervivam, plantaginem, hyoscyamum, et alias similes, et -ex iis compositum fasciculum fenestræ, alium ostio cellæ suspenderet; -similibusque herbis, tum cameram, tum lectum divexati sterneret. Mirum -dictu! comparuit denuo Dæmon, manens tamen extra cameram, nec ingredi -voluit, et cum divexatus illum interrogasset, quare de more intrare -non auderet, multis verbis injuriosis jactatis contra me, qui talia -consulueram, disparuit, nec amplius reversus est. - - -72. Here is the other story. In the great Carthusian Friary of Pavia -there lived a Deacon, Austin by name, who was subjected by a certain -Demon to excessive, unheard of and scarcely credible vexations; -although many exorcists had made repeated endeavours to secure his -riddance, all spiritual remedies had proved unavailing. I was consulted -by the Vicar of the convent, who had the cure of the poor clerk. -Seeing the inefficacy of all customary exorcisms, and remembering the -above-related instance, I advised a fumigation like unto the one that -has been detailed, and prescribed that the Deacon should carry about -his person fragrant pills of the same kind; moreover, as he was in the -habit of using tobacco, and was very fond of brandy, I advised tobacco -and brandy perfumed with musk. The Demon appeared to him by day and by -night, under various shapes, as a skeleton, a pig, an ass, an Angel, -a bird; with the figure of one or other of the Friars, once even with -that of his own Abbot or Prior, exhorting him to keep his conscience -clean, to trust in God, to confess frequently; he persuaded him to -let him hear his sacramental confession, recited with him the psalms -_Exsurgat Deus_ and _Qui habitat_, and the Gospel according to St John: -and when they came to the words _Verbum caro factum est_, he bent his -knee, and taking hold of a stole which was in the cell, and of the -Holy-water sprinkle, he blessed the cell and the bed, and, as if he had -really been the Prior, enjoined on the Demon not to venture in future -to molest his subordinate; he then disappeared, thus betraying what -he was, for otherwise the young deacon had taken him for his Prior. -Now, notwithstanding the fumigations and perfumes I had prescribed, -the Demon did not desist from his wonted apparitions; more than that, -assuming the features of his victim, he went to the Vicar’s room, and -asked for some tobacco and brandy perfumed with musk, of which, said -he, he was extremely fond. Having received both, he disappeared in the -twinkling of an eye, thus showing the Vicar that he had been played -with by the Demon; and this was amply confirmed by the Deacon, who -affirmed upon his oath that he had not gone that day to the Vicar’s -cell. All that having been related to me, I inferred that, far from -being aqueous like the Incubus who was in love with the maiden above -spoken of, this Demon was igneous, or, at the very least, aerial, since -he delighted in hot substances such as vapours, perfumes, tobacco -and brandy. Force was added to my surmises by the temperament of the -young deacon, which was choleric and sanguine, choler predominating -however; for, those Demons never approach but those whose temperament -tallies with their own: another confirmation of my sentiment regarding -their corporeity. I therefore advised the Vicar to let his penitent -take herbs that are cold by nature, such as water-lily, liver-wort, -spurge, mandrake, house-leek, plantain, henbane, and others similar, -make two little bundles of them and hang them up, one at his window, -the other at the door of his cell, taking care to strow some also on -the floor and on the bed. Marvellous to say! The Demon appeared again, -but remained outside the room, which he would not enter; and, on the -Deacon inquiring of him his motives for such unwonted reserve, he burst -out into invectives against me for giving such advice, disappeared, and -never came again. - - -73. Ex his duabus historiis apparet tales odores, et herbas respective -sua naturali virtute, nullaque interveniente vi supernaturali Dæmones -propulisse; unde convincitur quod Incubi patiuntur a qualitatibus -materialibus, ut proinde concludi debeat, quod communicant in materia -cum iis rebus naturalibus, a quibus fugantur, et ex consequenti corpore -sint præditi, quod est intentum. - - -73. The two stories I have related make it clear that, by their -native virtue alone, perfumes and herbs drove away Demons without the -intervention of any supernatural force; Incubi are therefore subject to -material conditions, and it must be inferred that they participate of -the matter of the natural objects which have the power of putting them -to flight, and consequently they have a body; that is what was to be -shown. - - -74. Et magis conclusio firmatur, si impugnetur sententia Doctorum -supracitatorum, dicentium, Incubum abactum a Sara fuisse vi Angeli -Raphaelis, non vero jecoris piscis callionymi, qualis fuit piscis a -Tobia apprehensus ad ripam Tigris, ut cum Vallesio, =Sacr. Philos.=, c. -42., scribit Cornelius a Lap. =in Tob.= c. 6. v. 2., =§ Quarto ergo=: -salva enim tantorum Doctorum reverentia, talis expositio manifeste -adversatur sensui patenti Textus, a quo nullo modo recedendum est -dummodo non sequantur absurda. En verba Angeli ad Tobiam: “=Cordis ejus -particulam, si super carbones ponas, fumus ejus extricat omne genus -Dæmoniorum, sive a viro, sive a muliere, ita ut ultra non accedant ad -eos, et fel valet ad unguendos oculos, in quibus fuerit albugo, et -sanabuntur=.” (=Tob.=, c. 6. v. 8. et 9.) Notetur, quæso, assertio -Angeli absoluta, et universalis de virtute cordis, seu jecoris, et -fellis illius piscis: non enim dicit: =Si pones particulas cordis -ejus super carbones, fugabis omne genus Dæmoniorum, et si felle unges -oculos, in quibus fuerit albugo, sanabuntur=: si enim ita dixisset, -congrua esset expositio, quod nempe Raphael supernaturali sua virtute -illos effectus patrasset, ad quos perficiendos inepta esset applicatio -fumi, et fellis: sed non ita loquitur, sed ait talem esse virtutem -fumi, et fellis absolute. - - -74. But, the better to establish our conclusion, it behoves to impugn -the mistake into which have fallen the Doctors above-quoted, such as -Vallesius and Cornelius a Lapide, when they say that Sarah was rid from -the Incubus by the virtue of the Angel Raphael, and not by that of the -callionymous fish caught by Tobit on the banks of the Tigris. Indeed, -saving the reverence due to such great doctors, such a construction -manifestly clashes with the clear meaning of the Text, from which it -is never justifiable to deviate, so long as it does not lead to absurd -consequences. Here are the words spoken by the Angel to Tobias: “_If -thou puttest on coals a particle of its heart, the smoke thereof will -expel all kinds of Demons, whether from man or woman, so that they -shall never return, and its gall is good for anointing eyes that have -whiteness, and healing them._” (Tobit, c. 6, v. 8 and 9). Pray notice -that the Angel’s assertion respecting the virtue of the heart or liver -and gall of that fish is absolute, universal; for, he does not say: -“_If thou puttest on coals particles of its heart, thou wilt put to -flight all kinds of Demons, and if thou anointest with its gall eyes -that have a whiteness, they shall be healed._” If he had thus spoken, -I could agree with the construction that Raphael had brought about, by -his own supernatural virtue, the effects which the mere application of -the smoke and the gall might not have sufficed to produce: but he does -not speak thus, and, on the contrary, says absolutely, that such is the -virtue of the smoke and the gall. - - -75. Quæro modo, an Angelus veritatem puram dixerit de virtute rerum, an -mentiri potuerit; pariter an albugo ab oculis Tobiæ senioris ablata sit -vi naturali fellis piscis, aut virtute supernaturali Angeli Raphaelis? -Angelum mentiri potuisse blasphemia hæreticalis est; sequitur igitur -puram veritatem fuisse ab eo assertam; talis autem non esset, si omne -genus Dæmoniorum non extricaretur a fumo jecoris piscis nisi addita -vi supernaturali Angeli, maxime, si hæc esset causa principalis talis -effectus, quemadmodum scribunt de hoc casu Doctores. Mentiretur absque -dubio medicus qui diceret: talis herba curat taliter pleuritidem, -sive epilepsiam, ut amplius non revertatur: si herba illa non curaret -illas ægritudines nisi inchoate, et perfecta illarum sanatio esset -ab alia herba conjuncta priori; sic pari modo mentitus fuisset -Raphael, asserens fumum jecoris extricare omne genus Dæmoniorum ita -ut ultra non accedant, si talis effectus esset a fumo solum inchoate, -principaliter vero, et perfecte a virtute Angeli. Præterea talis fuga -Dæmonis, vel secutura erat universaliter, et semper posito jecore -piscis super carbones a quoquam, vel debebat sequi in illo solummodo -casu particulari, jecore incusso a juniore Tobia. Si primum, ergo -oportet, quod cuicumque talem fumum per accensionem jecoris paranti, -assistat Angelus qui supernaturali virtute Dæmonem miraculose abigat -regulariter; et hoc est absurdum; ad positionem enim rei naturalis -deberet regulariter sequi miraculum, quod est incongruum, et si absque -Angeli operatione fuga Dæmonis non sequeretur, mentitus fuisset Raphael -asserens eam esse virtutem jecoris. Si autem effectus ille sequi -non debeat, nisi in illo casu particulari, mentitus fuisset Angelus -enuncians universaliter virtutem piscis, in fugando omni Dæmoniorum -genere, quod non est dicendum. - - -75. It may be asked whether the Angel spoke the precise truth regarding -the virtue of those things, or whether he might have lied; and -likewise, whether the whiteness was withdrawn from the eyes of the -elder Tobit by the native force of the gall of the fish, or by the -supernatural virtue of the Angel Raphael? To say that the Angel could -have lied would be an heretical blasphemy; he therefore spoke the -precise truth; but it would no longer be so if all kinds of Demons were -not expelled by the smoke of the liver of the fish, unless aided by the -supernatural force of the Angel, and especially, if such aid was the -principal cause of the effect produced, as the Doctors assert in the -present case. It would doubtless be a lie if a physician should say: -such an herb radically cures pleurisy or epilepsy, and if it should -only begin the cure, the completion of which required the addition of -another herb to the one first used; in the same manner, Raphael would -have lied when averring that the smoke of the liver expelled all kinds -of demons, so that they should not return, if that result had been only -begun by the smoke, and its completion had been principally due to the -virtue of the Angel. Besides, that flight of the demon was either to -take place universally and by any one whomsoever putting the liver of -the fish on the coals, or else it was only to occur in that particular -case, the younger Tobit putting the liver on. In the first hypothesis, -any person making that smoke by burning the liver should be assisted by -an Angel, who, through his supernatural virtue should expel the Demons -miraculously and regularly at the same time; which is absurd; for, -either words have no meaning, or a natural fact cannot be regularly -followed by a miracle; and, if the Demon was not put to flight without -the assistance of the Angel, Raphael would have lied when ascribing -that virtue to the liver. If, on the contrary, that effect was only to -be brought about in that particular case, Raphael would again have lied -when assigning to that fish, universally and absolutely, the virtue of -expelling the Demon: now, to say that the Angel lied is not possible. - - -76. Ulterius albugo oculorum detracta est ab oculis Tobiæ senioris, -et ipsius cæcitas sanata est a virtute naturali fellis piscis illius, -ut Doctores affirmant (Liran. Dyonisius; et Seraci. =apud Cornel. in -Tobi.=, c. 6. v. 9). Piscis enim Callionymus, qui vocatur Italice -=bocca in capo=, et quo usus est Tobias, fel habet pro celeberrimo -remedio ad detegendas albugines oculorum, ut scribunt concorditer -Dioscorides, l. 1. c. 96., Galenus, =De Simpl. Medicam.=, Plinius, l. -32. c. 7., Aclanius, =De Ver. Histor.=, l. 13. c. 14., et Vallesius, -=De Sacr. Philos.=, c. 47. Textus Græcus =Tobiæ=, c. 11. v. 13., habet: -“=Inspersit fel super oculos patris sui, dicens: Confide, Pater; ut -autem erosi sunt, detrivit oculos suos, et disquamatæ sunt ab angulis -oculorum albugines=.” Cum igitur eodem contextu Angelus aperuerit -Tobiæ virtutem jecoris, et fellis piscis, et hoc sua naturali virtute -cæcitatem Tobiæ senioris curaverit, concludendum est, quod etiam -fumus jecoris sua naturali vi Incubum fugaverit: quod concludenter -confirmatur a Textu Græco, qui ad =Tobiæ= c. 8. v. 2., ubi Vulgata -habet: “=Partem jecoris posuit super carbones vivos=”, sic habet: -“=Accepit cinerem, sive prunam thimiamatum, et imposuit cor piscis, et -hepar, fumumque fecit, et quando odoratus est Dæmon odores, fugit=.” Et -Textus Hebraicus ita cantat: “=Percepit Asmodeus odorem, et fugit=.” Ex -quibus textibus apparet, quod Dæmon fugit ad perceptionem fumi, sibi -contrarii, ac nocentis, non autem a virtute Angeli supernaturali. Quod -si in tali liberatione Saræ ab impetitione Incubi Asmodei, ultra fumum -jecoris intervenit operatio Raphaelis, hoc fuit in alligatione Dæmonis -in deserto superioris Ægypti, ut dicitur c. 8. v. 3. =Tobiæ=; fumus -quippe jecoris nequibat in tanta distantia agere in Dæmonem, aut illum -alligare. Quod inservire potest pro concordia supracitatorum Doctorum -(qui voluerunt Saram perfecte liberatam a Dæmone virtute Raphaelis) cum -sententia, quam tuemur: dico enim, quod ipsi senserint quod perfecta -curatio Saræ a Dæmone fuerit in alligatione ejus in deserto, quæ fuit -ab Angelo, quod et nos concedimus; sed extricatio, sive fugatio ejusdem -a cubiculo Saræ fuerit a vi innativa jecoris piscis, quod nos tuemur. - - -76. The whiteness was withdrawn from the eyes of the elder Tobit, and -his blindness healed, through the native virtue of the gall of that -same fish, as Doctors aver. In fact, that the gall of the callionymous -fish, which the Italians call _bocca in capo_, and of which Tobias made -use, is a highly renowned remedy for removing the whiteness from the -eyes, all are agreed, Dioscorides, Galen, Pliny, Aclanius, Vallesius, -etc. The Greek Text of _Tobit_, c. 11, v. 13, says: “_He poured the -gall on his father’s eyes, saying: Have confidence, father; but, there -being erosion, the old man rubbed his eyes, and the scales of the -whiteness came out at the corners._” Now, since, according to the same -text, the Angel had disclosed to Tobias the virtue of the liver and -gall of the fish, and since, through its native virtue, the gall cured -the elder Tobit’s blindness, it must be inferred that it was likewise -through its native force that the smoke of the liver put the Incubus to -flight; which inference is conclusively confirmed by the Greek text, -which, _Tobit_, c. 8, v. 2, instead of the reading in the Vulgate: “_He -laid a part of the liver on burning coals_”, says explicitly: _“He took -the ashes of the perfumes, and put the heart and the liver of the fish -thereupon, and made a smoke therewith; the which smell when the evil -spirit had smelled, he fled._” The Hebrew text says: “_Asmodeus smelled -the smell, and fled._” From all those texts it appears that the Demon -took to flight on smelling a smoke which was prejudicial and hurtful -to himself, and nowise from the supernatural virtue of the Angel. -If, in ridding Sarah from the assaults of the Incubus Asmodeus, the -operation of the smoke of the liver was followed by the intervention -of Raphael, it was in order to bind the Demon in the wilderness of -High-Egypt, as related, _Tobit_, c. 8, v. 3; for, at such a distance, -the smoke of the liver could neither operate on the Demon, nor bind -him. And here we have the means of reconciling our opinion with that of -the above-mentioned Doctors, who ascribe to Raphael’s power Sarah’s -complete riddance from the Demon: for, I say with them, that the cure -of Sarah was completed by the binding of the Demon in the wilderness, -the deed of the Angel; which I concede; but I maintain that the -deliverance properly called, that is to say, the ejection from Sarah’s -bed-room, was the direct effect of the virtue of the liver of the fish. - - -77. Probatur tertio principaliter nostra conclusio de existentia -talium animalium, seu de Incuborum corporeitate, ex auctoritate D. -Hieronymi, =in vita S. Pauli primi Eremitæ=. Refert is D. Antonium -iter per desertum arripuisse, ut ad visendum D. Paulum perveniret, et -post nonnullas diætas itineris Centaurum reperiisse, a quo cum fuisset -percontatus mansionem D. Pauli, et ille barbarum quid infrendens -potius, quam proloquens, dextræ protensione manus iter D. Antonio -demonstrasset, in sylvam se abdidit cursu concitatissimo. Prosecutus -iter S. Abbas in quadam valle invenit haud grandem quemdam homunculum, -aduncis manibus, fronte cornibus asperata, cujus extrema pars corporis -in caprarum pedes desinebat. Ad ejus aspectum substitit Antonius, et -timens Diaboli artes signo Sanctæ Crucis se munivit. Ad tale signum -nec fugit, nec metuit homuncio ille, immo ad sanctum senem actu humili -appropinquans, palmarum fructus ad viaticum quasi pacis obsides illi -offerebat. Tum B. Antonius quisnam esset interrogans, hoc ab eo -responsum accepit: “=Mortalis ego sum, et unus ex accolis Eremi, quos -vario errore delusa Gentilitas Faunos, Satyros, et Incubos vocans -colit; legatione fungor gregis mei; precamur, ut pro nobis communem -Deum depreceris, quem pro salute mundi venisse cognovimus, et universam -terram exiit sonus ejus=.” Ad quæ gaudens D. Antonius de gloria -Christi, conversus ad Alexandriam, et baculo terram percutiens, ait: -“=Veh tibi, Civitas meretrix, quæ pro diis animalia veneraris!=” Hæc -D. Hieronymus, qui late prosequitur hoc factum, ipsius virtutem longo -comprobans sermone. - - -77. A third principal proof of our conclusion regarding the existence -of those animals, in other words, respecting the corporeity of Incubi, -is adduced by the testimony of St Hieronymus, in his _Life of St -Paul, the first Hermit_. St Anthony, says he, set on a journey to -visit St Paul. After travelling several days, he met a Centaur, of -whom he inquired the hermit’s abode; whereupon the Centaur, growling -some uncouth and scarcely intelligible answer, shew the way with his -out-stretched hand, and fled with the utmost speed into a wood. The -Holy Abbot kept on his way, and, in a dale, met a little man, almost -a dwarf, with crooked hands, horned brow, and his lower extremities -ending with goat’s feet. At the sight of him, St Anthony stood still, -and fearing the arts of the Devil, comforted himself with a sign of -the Cross. But, far from running away, or even seeming frightened -at it, the little fellow respectfully approached the old man, and -tendered him, as a peace offering, dates for his journey. The blessed -St Anthony having then inquired who he was: “_I am a mortal_,” replied -he, “_and one of the inhabitants of the Wilderness, whom Gentility, -under its varied delusions, worships under the names of Fauns, Satyrs -and Incubi; I am on a mission from my flock: we request thee to pray -for us unto the common God, whom we know to have come for the salvation -of the world, and whose praises are sounded all over the earth_.” -Rejoicing at the glory of Christ, St Anthony, turning his face towards -Alexandria, and striking the ground with his staff, cried out: “_Woe be -unto thee, thou harlot City, who worshipest animals as Gods!_” Such is -the narrative of St Hieronymus, who expatiates at length on the fact, -explaining its import in a long discourse. - - -78. De hujus historiæ veritate dubitare temerarium est, cum eam -constanter referat SS. Ecclesiæ Doctorum maximus D. Hieronymus, de -cujus auctoritate nullus Catholicus dubitabit. Addit =fol. 21. -25=. Notandæ proinde veniunt illius circumstantiæ, quæ sententiam -nostram evidentissime confirmant. - - -78. It were indeed rash to doubt the truth of the above recital, -constantly referred to by the greatest of the Doctors of the Holy -Church, St Hieronymus, whose authority no Catholic will ever deny. Let -us therefore investigate the circumstances thereof which most clearly -confirm our opinion. - - -79. Primo notandum est, quod si ullus Sanctorum artibus Dæmonis -impetitus fuit; si ullus diversas ejus artes nocendi calluit; si -ullus victorias, ac illustria de eodem trophea reportavit, is fuit D. -Antonius, ut constat ex ejus vita a D. Athanasio descripta. Dum igitur -D. Antonius homunculum illum non tanquam Diabolum agnovit, sed animal -intitulavit, dicens: =Veh tibi, Civitas meretrix, quæ pro Diis animalia -veneraris!= convincitur, quod ille nullo modo fuit Diabolus, seu purus -spiritus de cœlo dejectus, ac damnatus, sed aliquod aliud animal. Et -confirmatur, quia D. Antonius erudiens suos monachos, eosque animans -ad metuendas Dæmonis violentias, aiebat, prout habetur in lectionibus -Breviarii Romani in festo =S. Antonii Abb.= l. 1., quæ recitantur in -festo ipsius: “=Mihi credite, Fratres, pertimescit Satanas piorum -vigilias, orationes, jejunia, voluntariam paupertatem, misericordiam, -et humilitatem; maxime vero ardentem amorem in Christum Dominum, -cujus unico Sanctissimæ Crucis signo debilitatus fugit=.” Dum igitur -homunculus ille, contra quem D. Antonius Crucis signo se munivit, ad -ejus aspectum nec pavit, nec fugit, immo confidenter, humiliter que -accessit ad eum dactalos illi offerens, signum est, illum nullo modo -Diabolum fuisse. - - -79. Firstly, we must observe that if ever a Saint was assailed by the -arts of the Demon, saw through his infernal devices, and carried off -victories and trophies from the contest, that Saint was St Anthony, -as is shown by his life written by St Athanasius. Now, since in that -little man St Anthony did not recognize a devil but an animal, saying: -“_Woe be unto thee, thou harlot City, who worshipest animals as -Gods!_”, it is clear that it was no devil or pure spirit ejected from -heaven and damned, but some kind of animal. Still more: St Anthony, -when instructing his friars and cautioning them against the assaults of -the Demon, said to them, as related in the Roman Breviary (_Festival -of St Anthony, Abbot_, b. I): “_Believe me, my brethren, Satan dreads -the vigils of pious men, their prayers, fasts, voluntary poverty, -compassion and humility; but, above all, he dreads their burning love -of our Lord Christ, at the mere sign of whose most Holy Cross he flies -disabled._” As the little man, against whom St Anthony guarded himself -with a sign of the Cross, neither took fright nor fled, but approached -the Saint confidently and humbly, offering him some dates, it is a -sure sign that he was no Devil. - - -80. Secundo notandum, quod homunculus ille dixit: =Mortalis et ego -sum=; ex quibus verbis docemur, quod ille erat animal morti obnoxium, -et proinde, quod per generationem esse accepit: spiritus enim -immaterialis immortalis est, quia simplex, et ideo non accipit esse -per generationem ex præjacente materia, sed per creationem; unde nec -amittit esse per corruptionem, quæ dicitur mors, sed per annihilationem -tantum potest desinere esse. Quod si ille se mortalem esse dixit, -professus est se esse animal. - - -80. Secondly, we must observe that the little man said: “_I also am a -mortal_”, whence it follows that he was an animal subject to death, and -consequently called into being through generation; for, an immaterial -spirit is immortal, because simple, and consequently is not called into -being through generation from preexistent matter, but through creation, -and, consequently also, cannot lose it through the corruption called -death; its existence can only come to an end through annihilation. -Therefore, when saying he was mortal, he professed himself an animal. - - -81. Tertio notandum, quod ait se cognovisse communem Deum in carne -humana fuisse passum. Ex his verbis convincitur illud fuisse animal -rationale: siquidem bruta nihil agnoscunt, nisi sensibile et præsens, -unde ab ipsis Deus nullo modo cognosci potest. Quod si homunculus -ille ait, se cum aliis suis cognovisse Deum in carne humana passum, -hoc probat, quod aliquo revelante habuit notitiam de Deo, sicut -etiam nos habemus de illo fidem revelatam; pariter que Deum carnem -humanam assumpsisse, et in ea passum: quæ duo sunt articuli nostræ -Fidei principales, nempe Dei unius, et trini existentia, et ipsius -Incarnatio, Passio, et Resurrectio; ex quibus omnibus habetur, ut -dicebam, illud fuisse animal rationale capax divinæ cognitionis, -per revelationem, ut nos, et proinde pollens anima rationali, et ex -consequenti immortali. - - -81. Thirdly, we must observe that he said he knew that the common -God had suffered in human flesh. Those words show him to have been -a rational animal, for brutes know nothing but what is sensible and -present, and can therefore have no knowledge of God. If that little -man said that he and his fellows were aware of God having suffered -in human flesh, it shows that, by means of some revelation, he had -acquired the notion of God, as we have ourselves the revealed faith. -That God assumed human flesh and suffered in it, is the essence of -the two principal articles of our Faith: the existence of God one and -threefold, His Incarnation, Passion and Resurrection. All that shows, -as I said, that it was a rational animal, capable of the knowledge of -God through revelation, like ourselves, and endowed with a rational, -and consequently, immortal soul. - - -82. Quarto notandum, quod oraverit nomine omnium gregis sui, cujus -legatione fungi se profitebatur, D. Antonium, ut communem Deum pro -illis deprecaretur. Ex his deducitur, quod homunculus ille capax erat -beatitudinis, et damnationis, et quod non erat in termino, sed in via: -ex hoc enim, quod, ut supra probatum est, se prodidit rationalem, -et anima immortali consequenter donatum, consequens est, quod et -beatitudinis, et damnationis capax sit: hæc enim propria passio est -Creaturæ rationalis, ut constat ex natura angelica, et humana. Item -deducitur, quod ipse erat in via, et proinde capax meriti, et demeriti: -si enim fuisset in termino, fuisset vel beatus, vel damnatus; neutrum -autem potuit esse, quia orationes D. Antonii, quibus se commendabat, -ipsi nullo modo prodesse potuissent, si fuisset finaliter damnatus; et -si beatus fuisset, illis non eguisset. Quod ipsi se commendavit, signum -est eas sibi prodesse potuisse, et proinde ipsum fuisse in statu viæ, -et meriti. - - -82. Fourthly, we must observe that, in the name of his whole flock -whose delegate he professed to be, he besought St Anthony to pray for -them to the common God. Wherefrom I infer that that little man was -capable of beatitude and damnation, and that he was not _in termino_ -but _in via_; for, from his being, as has been shown above, rational -and consequently endowed with an immortal soul, it flows that he was -capable of beatitude and damnation, the proper share of every rational -Creature, Angel or man. I likewise infer that he was on the way, _in -via_, that is, capable of merit and demerit; for, if he had been at the -goal, _in termino_, he would have been either blessed or damned. Now, -he could be neither the one nor the other; for, St Anthony’s prayers, -to which he commended himself, could have been of no assistance to him, -if finally damned, and, if blessed, he stood in no need of them. Since -he commended himself to those prayers, it shows they could be of avail -to him, and, consequently, that he was on the way to salvation, _in -statu viæ et meriti_. - - -83. Quinto notandum, quod homunculus ille professus est, se esse -legatum aliorum suæ speciei, dum dixit =legatione fungor gregis mei=, -ex quibus verbis plura deducuntur. Unum est, quod homunculus ille -non solus erat, unde potuisset credi monstrum raro contingens, sed -quod plures erant ejusdem speciei; tum quia simul congregati gregem -faciebant; tum quia nomine omnium veniebat: quod esse non posset si -multorum voluntates in illum non convenissent. Aliud est, quod isti -profitentur vitam socialem: ex quo nomine multorum unus ex ipsis missus -est. Aliud est, quod quamvis dicantur habitare in Eremo, non tamen in -eo fixa est eorum permanentia: siquidem cum D. Antonius in illa eremo -alias non fuisset (distabat enim illa per multas dietas ab eremo D. -Antonii), scire non potuerunt quisnam ille esset cujusve sanctitatis; -necessarium igitur fuit, quod alibi eum cognoverint, et ex consequenti -extra desertum illum vagaverint. - - -83. Fifthly, we must observe that the little man professed to be -delegated by others of his kind, when saying: “_I am on a mission -from my flock_”, words from which many inferences may be deduced. One -is, that the little man was not alone of his kind, an exceptional and -solitary monster, but that there were many of the same species, since -congregating they made up a flock, and that he came in the name of all; -which could not have been, had not the will of many centred in him. -Another is, that those animals lead a social life, since one of them -was sent in the name of many. Another again is, that, although living -in the Wilderness, it is not assigned to them as a permanent abode; -for St Anthony having never previously been in that desert, which was -far distant from his hermitage, they could not have known who he was -nor what his degree of sanctity; it was therefore necessary that they -should have become acquainted with him elsewhere, and, consequently, -that they should have travelled beyond that wilderness. - - -84. Ultimo notandum, quod homunculus ille ait esse ex iis, =quos -cæco errore delusa Gentilitas Faunos, Satyros et Incubos= appellant; -et ex his verbis convincitur nostrum intentum principale, Incubos nempe -esse animalia rationalia beatitatis, et damnationis capacia. - - -84. Lastly, we must observe that the little man said he was one of -those whom _the Gentiles, blinded by error, call Fauns, Satyrs and -Incubi_: and by these words is shown the truth of our principal -proposition: that Incubi are rational animals, capable of beatitude and -damnation. - - -85. Talium homuncionum frequens est apparitio in metallorum fodinis, -ut scribit Gregorius Agricola, lib. =De Animal. subterran.=, prope -finem. Isti nempe coram fossoribus minerarum comparent induti habitu, -qualem habent fossores ipsi, et jocantur inter se, tripudiantque, ac -rident et cachinnantur, parvosque lapides joco mittunt in metallarios, -et tunc signum est, ait Auctor prædictus, optimi proventus, ac -inventionis alicujus rami, aut trunci principalis arboris mineralis. - - -85. The apparition of such little men is of frequent occurrence in -metallic mines, as is written by Gregorius Agricola in his book _De -Animal. subterran._ They appear to the miners, clothed like themselves, -play and caper together, laugh and titter, and throw little stones at -them for the sake of amusement: a sign, says the above-named Author, -of excellent success, and of the finding of some branch or body of a -mineral tree. - - -86. Tales homunculos subterraneos negat Petrus Thyræus Novesianus, -lib. =De Terrificatio. Noctur.=, c. 2., =per totum=, nixus argumentis -sane puerilibus, quæ sunt hæc: si darentur hujusmodi homunciones, -ubinam degunt, et quænam, et ubi habent sua domicilia, qua ratione -genus suum conservant, si per generationem, aut quomodo? si oriantur, -et intereant, quo cibo vitam suam sustentent; si beatitudinis, -et damnationis capaces sint, et quibus mediis propriam salutem -consequantur? Hæc sunt argumenta Thyræi, quibus permotus negat talem -existentiam. - - -86. Peter Thyræus, of Neuss, in his book _De Terrification. nocturn._, -denies the existence of such little men, and supports his denial upon -the following truly puerile arguments: given such little men, says -he, where do they live, how and where do they dwell? How do they keep -up their kind, through generation or otherwise? Are they born, do -they die, with what food do they sustain themselves? Are they capable -of beatitude and damnation, and by what means do they procure their -salvation? Such are the arguments upon which Thyræus relies for denying -that existence. - - -87. Sed viri parum cordati est negare id, quod graves Auctores, -fideque digni scribunt, quodque quotidiana constat experientia. -Argumenta Thyræi nec minimum cogunt, ac ea solvimus supra a nº 45. -et seq. Remanet solum satisfacere quæstioni ubinam locorum habitent -hujusmodi homunculi, seu Incubi? Ad quod dico, quod ut supra dedimus -nº 71. ex Guaccio, istorum alii sunt terrei, alii aquei, alii aerei, -alii ignei, quorum nempe corpora, aut constant ex talium elementorum -subtiliori parte, sive licet ex pluribus constent elementis, prævalet -tamen in iis, aut aqua, aut aer pro ipsorum natura. Mansiones igitur, -et domicilia eorum erunt in elemento illo cujus natura in eorum -corporibus prævalet: ignei enim nisi violenter, et forte nullomodo in -aquis aut locis palustribus morabuntur, cum hæc sint sibi contraria, -nec aquei ad superiorem ætheris partem ascendere poterunt ob sibi -repugnantem regionis illius subtilitatem, quod etiam videmus accidere -hominibus, qui ad quorumdam Alpium summa juga pervenire nequeunt præ -summa aeris subtilitate, quæ homines crassiori aeri assuetos nutrire -nequit. - - -87. But it really shows little judgment in a man, to deny that which -has been written by grave and credible Authors, and confirmed by every -day experience. Thyræus’s arguments are worthless and have been already -refuted, N^{rs} 45 and following. The only question which remains to -be answered is this: where do those little men, or Incubi, dwell? To -that I reply: as has been shown above (N^r 71), according to Guaccius, -some are earthly, some aqueous, some aerial, some igneous, that is to -say, that their bodies are made of the most subtle part of one of the -elements, or, if of the combination of many elements, that yet there is -one which predominates, either water or air, according to their nature. -Their dwellings will consequently be found in that element which is -prevalent in their bodies: igneous Incubi, for instance, will only -stay forcibly, may be will not stay at all, in water or marshes, which -are adverse to them; and aqueous Incubi will not be able to rise into -the upper part of ether, the subtlety of which region is repugnant to -them. We see the like happen to men who, accustomed to thicker air, -cannot reach certain lofty ridges of the Alps where the air is too -subtle for their lungs. - - -88. Pluribus sanctorum Patrum auctoritatibus, quas congerit Molina in -p. p. D. Thom., q. 50., ar. 1. circa med., probare possemus Dæmonum -corporeitatem; quæ tamen stante determinatione Concilii Lateranensis de -incorporeitate Angelorum, ut dictum fuit supra nº 37., exponi debent -de Dæmonibus istis Incubis, ac viatoribus adhuc, non autem de Damnatis. -Tamen ne nimis longus sim, solius D. Augustini, summi Ecclesiæ -Doctoris, auctoritates damus, quibus evidenter convincitur illum fuisse -in sententia, quam nos docemus. - - -88. Many testimonies of Holy Fathers, gathered by Molina, in his -_Commentary of St Thomas_, would go to prove the corporeity of Demons; -but, taking into account the above-quoted decision of the Council -of Lateran (N^r 37), concerning the incorporeity of Angels, we must -understand that the Holy Fathers had in view those Incubi Demons which -are still on the way to salvation, and not those that are damned. -However, to make matters short, we merely give the authority of St -Austin, that eminent Doctor of the Church, and it will be clearly seen -how thoroughly his doctrine harmonizes with ours. - - -89. D. Augustinus igitur, lib. 2. =super Genesim= ad litteram c. 17. -=de Dæmonibus=, sic habet: “=Quædam vera nosse, partim quia subtiliore -sensus acumine, partim quia subtilioribus corporibus vigent=,” et lib. -3. c. 1., “=etsi Dæmones aerea sunt animalia, quoniam corporum aereorum -natura vigent=.” Et Epistola 115. ad Hebridium affirmat, eos esse -“=animantia aerea, seu ætherea acerrimi sensus=.” Et =de Civit. Dei= -lib. 11. c. 23., affirmat “=Dæmonem pessimum habere corpus aereum=.” Et -lib. 21. c. 10. scripsit: “=Sunt sua quædam etiam Dæmonibus corpora, -sicut doctis hominibus visum est, ex isto aere crasso et humido=.” -Et lib. 17. c. 23. ait “=se non audere definire, an Angeli corpore -aereo, ita corporati possint etiam hanc pati libidinem, ut quomodo -possint, sentientibus fœminis misceantur=.” Et in Enarrat. in Psal. -85. ait “=corpora beatorum futura post resurrectionem, qualia sunt -corpora Angelorum=;” et in Enarrat. in Psal. 45. ait “=corpus Angelicum -inferius esse anima=.” Et lib. =De Divinit. Dæmonum=, passim per totum, -maxime c. 23., docet “=Dæmones subtilia habere corpora=.” - - -89. St Austin, then, in his _Commentary on Genesis_, book 2, ch. 17, -writes as follows concerning Demons: “_They have the knowledge of some -truths, partly through the more subtle acumen of their senses, partly -through the greater subtilty of their bodies_”, and, book 3, ch. 1: -“_Demons are aerial animals, because they partake of the nature of -aerial bodies._” In his Epistle 115 to Hebridius, he affirms that they -are “_aerial or ethereal animals, endowed with very sharp senses_.” -In the _City of God_, book 11, ch. 13, he says that “_the worst Demon -has an aerial body_”. Book 21, ch. 10, he writes: “_The bodies of -certain Demons, as has been believed by some learned men, are even -made of the thick and damp air which we breathe._” Book 15, ch. 23: -_“He dares not define whether Angels, with an aerial body, could feel -the lust which would incite them to communicate with women._” In his -commentary on Psalm 85, he says that “_the bodies of the blessed will, -after resurrection, be like unto the bodies of Angels_;” Psalm 14, he -observes that “_the body of Angels is inferior to the soul_.” And, in -his book _De Divinit. Dæmonum_, he every-where, and especially ch. 23, -teaches that “_Demons have subtle bodies_”. - - -90. Potest etiam sententia nostra auctoritatibus Sacræ Scripturæ -comprobari, quæ licet ab Expositoribus aliter declarentur, non -incongrue tamen ad nostrum intentum possunt aptari. Prima est Psalmi -77., v. 24. et 25., ubi habetur: =panem Angelorum manducavit homo, -panem cœli dedit eis=. Hic loquitur David de Manna, qua cibatus fuit -Populus Israel toto tempore quo peregrinus fuit in deserto. Quærendum -ergo venit, quo sensu Manna dici possit =panis Angelorum=. Scio -quidem plerosque Doctores exponere hunc passum in sensu mystico, -aientes in Manna figuratam esse =Sacram Eucharistiam=, quæ vocatur -=panis Angelorum=, quia Angeli fruuntur visione Dei, qui per -concomitantiam in Eucharistia reperitur. - - -90. Our doctrine can also be confirmed by the testimony of the Holy -Scriptures, which, however diversely construed by commentators, are -yet capable of adaptation to our proposition. First, Psalm 77, v. 24 -and 25, it is said: “_The Lord had given them of the bread of heaven; -man did eat angels’ food._” David here alludes to Manna, which fed -the People of Israel during the whole time that they wandered in the -wilderness. It will be asked in what sense it can be said of Manna that -it is the _Bread of Angels_. I am aware that most Doctors construe -this passage in a mystical sense, saying that Manna figures the Holy -Eucharist, which is styled the _bread of Angels_, because Angels enjoy -the sight of God who, by concomitance, is found in the Eucharist. - - -91. Sed hæc expositio aptissima est quidem, et quam amplectitur Ecclesia -in officio =Sanctissimi Corporis Christi=, sed in sensu spirituali -est. Ego autem quæro sensum litteralem: neque enim in illo Psalmo -David loquitur prophetice de futuris, sicut facit in aliis locis, -ut proinde facile non sit sensum litteralem habere; sed loquitur -historice de præteritis. Ille enim Psalmus, ut patet legenti, est pura -anacephalestis, seu compendium omnium beneficiorum, quæ contulit Deus -Populo Hebræo ab egressu ipsius de Ægypto, usque ad tempus Davidis, et -in eo versu loquitur de Manna Deserti, ut proinde quæratur quomodo, et -quo sensu Manna vocetur Panis Angelorum. - - -91. A most proper construction assuredly, and which is adopted by the -Church in the office of the _Most Holy Body of Jesus-Christ_; but it -is in a spiritual sense. Now, what I want, is the literal sense; for, -in that Psalm, David does not speak, as a prophet, of things to be, -as he does in other places where a literal sense is not easily to be -gathered; he speaks here as a historian, of things gone by. That Psalm, -as is evident to whoever reads it, is a pure anacephalæosis, or summing -up of all the benefits conferred by God on the Hebrew People from the -exodus from Egypt to the days of David, and the Manna of the Wilderness -is spoken of in it; how, and in what sense is it styled the Bread of -Angels? that is the question. - - -92. Scio alios, Lyran., Euthim., Bellarm., Titelman., Genebrard., in -Psal. 77. v. 24. et 25., interpretari Panem Angelorum Panem ab Angelis -paratum, seu Angelorum ministerio a Cœlo demissum; Hugonem autem -Cardinalem Panem Angelorum exponere: quia ille cibus hoc efficiebat -in Judæis, quod in Angelis efficit cibus illorum, pro parte: Angeli -enim non incurrunt infirmitatem. Voluerunt enim expositores Hebræi, -ut etiam asseverat Josephus, quod Judæi in Deserto vescentes manna, -nec senescerent, nec ægrotarent, nec lassarentur; proinde illa esset -tanquam panis, quo vescuntur Angeli, qui nec senio, nec ægritudine, nec -lassitudine unquam laborant. - - -92. I am aware that others look upon the Bread of Angels as bread -prepared by Angels, or sent down from Heaven by the ministry of Angels. -But Cardinal Hugo explains that qualification by saying that that -food partly produced the same effect upon the Jews, which the food of -Angels produces upon the latter. Angels, in fact, are not liable to -any infirmity; on the other hand Hebrew commentators, and Josephus -himself, assert that whilst in the Wilderness, living upon Manna, the -Jews neither grew old, nor sickened, nor tired; so that Manna was like -unto the bread that Angels feed upon, who know neither old age, nor -sickness, nor fatigue. - - -93. Istas quidem expositiones recipere æquum est, utpote tantorum -Doctorum aucthoritate suffultas. Facessit tamen difficultatem, quod -ministerio Angelorum Hebræis non minus parata fuere columna nubis, -et ignis, coturnices, et aqua de petra, quam manna; nec tamen ista -dicta fuere columna, aqua, aut potus Angelorum. Cur ergo potius vocari -deberet manna, quia parata ministerio Angelorum, =Panis Angelorum=, -quam =Potus Angelorum= aqua eorumdem ministerio saxo educta? Insuper -in sacra Scriptura panis dum dicitur =panis alicujus=, dicitur =panis -ejus= qui illo vescitur, non ejus qui illum parat, aut fabricat, et de -hoc infinita habemus exempla in sacra Scriptura: ut =Exod.= c. 23. v. -25. =Benedicam panibus tuis, et aquis=; lib. 2. =Reg.= c. 12. v. 3. -=De pane illius comedens=; =Tob.= c. 4, v. 17. =Panem tuum cum egenis -comede=; et v. 18. =Panem tuum super sepulturam Justi constitue=; -=Ecclesiast.= c. 11. v. 1. =Mitte panem tuum super transeuntes aquas=; -=Isai.= c. 58. v. 7. =Frange esurienti panem tuum=; =Jerem.= c. -11. v. 19. =Mittamus lignum in panem ejus=; =Matth.= c. 15. v. 26. -=Non est bonum sumere panem filiorum=; =Luc.= c. 11. v. 3. =Panem -nostrum quotidianum.= Ex quibus locis patenter habetur, quod panis -dicitur ejus qui eo vescitur, non vero, qui ipsum conficit, affert, -aut parat. Commode igitur in loco citato Psalmi accipi potest =Panis -Angelorum=, cibus quo vescuntur Angeli non quidem incorporei (isti -enim materiali cibo non egent), sed corporei, ista nempe rationalia -animalia, de quibus hucusque disseruimus, degentia in aere, et quæ -ratione tenuitatis suorum corporum, ac rationalis naturæ, quam maxime -ad Angelos immateriales accedunt, ut proinde nuncupentur. - - -93. These interpretations should indeed be received with the respect -due to the authority of such eminent Doctors. There is however one -difficulty in this: that, by the ministry of Angels, the pillars of -the cloud and fire, the quails, and the water from the rock were -provided for the Hebrews, no less than the Manna; and yet they were not -styled the pillar, the water or the beverage of Angels. Why therefore -should Manna be called _Bread of Angels_, because provided by their -ministry, when the qualification _Beverage of Angels_ is not given to -the water drawn from the rock likewise by their ministry? Besides, -in Holy Scripture, when it is said of bread that it is the _bread of -somebody_, it is always the _bread of him_ who feeds on it, not of him -who provides or makes it. Of this there are numberless instances: thus, -_Exodus_, ch. 23, v. 25: “_That I may bless thy bread and thy water_;” -_Kings_, book 2, ch. 12, v. 3: “_Eating of his bread_;” _Tobit_, ch. -4, v. 17: “_Give of thy bread to the hungry_,” and v. 18: “_Pour out -thy bread on the burial of the Just_;” _Ecclesiasticus_, ch. 11, v. -1: “_Scatter thy bread over the flowing waters_;” _Isaiah_, ch. 58, -v. 7: “_Deal thy bread to the hungry_;” _Jeremiah_, ch. 11, v. 19: -“_Let us put wood into his bread_;” _Matthew_, ch. 15, v. 26: “_It is -not meet to take the children’s bread_;” _Luke_, ch. 11, v. 3: “_Our -daily bread_.” All those passages clearly show that, in Scripture, the -bread of somebody is the bread of him who feeds upon it, not of him -who makes, brings or provides it. In the passage of the Psalm we have -quoted, _Bread of Angels_ may therefore easily be taken to mean the -food of Angels, not incorporeal indeed, since these require no material -food, but corporeal, that is to say of those rational animals we have -discoursed of, who live in the air, and, from the subtlety of their -bodies and their rationality, approximate so closely to immaterial -Angels as to fall under the same denomination. - - -94. Ducor, quia cum animalia sint, et ideo generabilia et -corruptibilia, egent cibo, ut restauretur substantia corporea, quæ -per effluvia deperditur; vita enim sentientis non consistit nisi in -motu partium corporearum quæ fluunt, ac refluunt, acquiruntur, ac -deperduntur, ac iterum reparantur; quæ reparatio fit per substantias -spirituosas, materiales tamen, attractas a vivente, tum per aeris -inspirationem, tum per fermentationem cibi, per quam substantia illius -spiritualizatur, ut rationatur doctissimus Ettmullerus, =Instit. Medic. -Physiolog.=, c. 2. - - -94. I deduce that, being animals, consequently reproducible through -generation and liable to corruption, they require food for the -restoration of their corporeal substance wasted by effluvia: for the -life of every sensible being consists in nothing else but the motion -of the corporeal elements which flow and ebb, are acquired, lost and -recruited by means of substances spirituous, yet material, assimilated -by the living thing, either through the inhalation of air, or by the -fermentation of food which spiritualizes its substance, as shown by the -most learned Ettmuller (_Instit. Medic. Physiolog._, ch. 2). - - -95. Quia autem eorum corpus tenue est, tenui pariter, et subtili eget -alimento. Hinc est quod sicut odoribus aliisque substantiis vaporosis, -ac volatilibus suæ naturæ contrariis læduntur ac fugantur, ut constat -ex historiis recitatis supra, nº 71. et 72., ita paribus rebus sibi -convenientibus delectantur, et aluntur. Porro “=manna non est aliud, -quam halitus aquæ, terræque, solis calore exacte attenuatus et coctus, -a frigore secutæ noctis in unum coactus, densatusque=,” ut scribit -Cornelius; manna dico, quam demissam de cœlo comederunt Hebræi, quæ -toto cœlo differt a manna nostrate, quæ in medicinis adhibetur; nam -hæc, ut scribit Ettmullerus Schroder. =Dilucid. Physiolog.=, c. 1. =de -Manna=, fol. m. 154., “=nihil aliud est, quam succus quarumdam arborum -tenuis, vel earum transsudatio, quæ nocturno tempore permixta cum rore, -matutino tempore superventu caloris solis coagulatur, et inspissatur=.” -Manna autem Hebræorum diversis orta principii calore solis non -coagulabatur, sed vice versa liquefiebat, ut patet ex Scriptura, -=Exod.= c. 16. v. 22. Manna ergo Hebræorum utpote constans ex halitibus -tenuibus terræ et aquæ, profecto tenuissimæ erat substantiæ, utpote, -quæ a sole solvebatur, et disparebat; optime ergo potuit esse talium -animalium cibus, ita ut diceretur a David =Panis Angelorum=. - - -95. But, their body being subtile, equally subtile and delicate must -be its food. And, just as perfumes and other vaporous and volatile -substances, when adverse to their nature, offend and put them to -flight, as testified by what we related above (N^{rs} 71 and 72), in -the like manner, when agreeable, they delight in and feed upon them. -Now, as is written by Cornelius, “_Manna is nothing but an emanation -of water and earth, refined and baked by the heat of the sun, and -then coagulated and condensed by the cold of the following night_;” -of course, I am speaking of the Manna sent down from Heaven for the -nourishment of the Hebrews, and which differs all in all from nostrate -or medicinal manna; the latter, in fact, according to Ettmuller -(_Dilucid. Physiol._, ch. 1), “_is merely the juice or transudation of -certain trees which, during the night, gets mixed up with dew, and, the -next morning, coagulates and thickens in the heat of the sun_.” The -manna of the Hebrews, on the contrary, derived from other principles, -far from coagulating, liquefied in the heat of the sun, as is shown -by Scripture, _Exodus_, ch. 16, v. 22. The manna of the Hebrews was -therefore undoubtedly of a most subtile substance, consisting as it did -of emanations of earth and water, and being dissolved by the sun and -made to disappear: consequently, it may very well have been the food -of the animals we are speaking of, and thus have been truly called by -David _Bread of Angels_. - - -96. Alia auctoritas habetur in Evangelio Joannis, in quo, =Johannes=, -c. 10. v. 16., ita dicitur: =Alias oves habeo, quæ non sunt ex hoc -ovili, et illas oportet me adducere, et vocem meam audient, et fiet -unum ovile, et unus Pastor=. Si quæramus quænam sint oves, quæ non sunt -ex hoc ovili, et qualenam sit ovile de quo loquitur Christus Dominus, -respondent communiter Expositores unum ovile Christi esse Ecclesiam, ad -quam perducendi erant per prædicationem Evangelii Gentiles, qui erant -oves alterius ovilis, ab ovili Hebræorum: opinantur enim Synagogam esse -Christi ovile, quia dicebat David, =Psal. 94.= v. 9: =Nos populus ejus -et oves pascuæ ejus=; et quia Messias promissus fuerat Abraham et David -oriturus ex eorum semine, et a populo Hebræo expectatus, et a Prophetis -qui Hebræi erant vaticinatus, et ejus adventus, conversatio, passio, -mors et resurrectio in sacrificiis, cultu, et ceremoniis Hebræorum -legis erant præfigurata. - - -96. We have another authority in the Gospel according to St John, ch. -10, v. 16, where it is said; “_And other sheep I have, which are not -of this fold: them also I must bring, and they shall hear my voice, -and there shall be one fold and one shepherd._” If we inquire what are -those sheep which are not of that fold, and what the fold of which the -Lord Christ speaketh, we are answered by all Commentators that the -only fold of Christ is the Church to which the preaching of the Gospel -was to bring the Gentiles, sheep of another fold than that of the -Hebrews. They are, in fact, of opinion that the fold of Christ was the -Synagogue, because David had said, Psalm 95, v. 7: “_We are the people -of his pasture, and the sheep of his hand_”, and also because Abraham -and David had been promised that the Messiah should be born of their -race, because he was expected by the Hebrew people, foretold by the -Prophets who were Hebrews, and that his advent, his acts, his passion, -death and resurrection were prefigured in the sacrifices, worship and -ceremonials of the Hebrew law. - - -97. Sed salva semper Sanctorum Patrum, ac aliorum Doctorum reverentia, -non videtur talis expositio ad plenum satisfacere. Habemus enim quod -de fide est a principio mundi Ecclesiam Fidelium extitisse unam, usque -ad finem sæculi duraturam. Cujus Ecclesiæ caput est mediator Dei et -hominum Christus Jesus, cujus contemplatione creata sunt universa, et -omnia per ipsum facta. Fides enim unius Dei Trini (quamvis non ita -explicite), et Verbi Incarnatio revelata fuit primo homini, et ab -ipso edocti ejus filii, et ab iis descendentes. Hinc est quod quamvis -plerique homines ad idolatriam deflexerint, ac veram fidem deseruerint, -multi tamen veram fidem a patribus sibi traditam retinuerunt, et legem -naturæ servantes in vera Ecclesia Fidelium permanserunt, ut observat -Cardinalis Toletus in =Job=, c. 10. v. 16., et apparet in Job, qui -inter Gentiles Idolatras sanctus fuit. Quamvis autem Deus populo Hebræo -speciales favores contulerit, peculiaremque legem, ac ceremonias illi -præscripserit, ac a Gentilibus segregaverit, non tamen ad eam legem -Gentes tenebantur, nec fideles Hebræi aliam Ecclesiam constituebant ab -Ecclesia Gentilium, qui fidem unius Dei et Messiæ venturi profitebantur. - - -97. But, saving always the reverence due to the Holy Fathers and other -Doctors, that explanation does not seem quite satisfactory. For it -is an article of belief that the Church of the Faithful has been the -only one in existence from the beginning of the world, and will thus -endure to the end of time. The head of that Church is Jesus-Christ, -the mediator between God and men, by whose contemplation all things -were made and created. Indeed, the faith in the divine Trinity, though -less explicitly, and the Incarnation of the Word were revealed to the -first man, and by him taught his children, who, in their turn, taught -them their descendants. And thus, although most men had strayed into -idolatry and deserted the true faith, many kept the faith they had -received from their fathers, and observing the law of nature, stayed -in the true Church of the Faithful, as is noticed by Cardinal Tolet -in reference to Job, who was a saint among idolatrous Gentiles. And, -although God had conferred especial favours upon the Hebrew people, -prescribed for them peculiar laws and ceremonials, and separated them -from the Gentiles, yet those laws were not obligatory on the Gentiles, -and the faithful Hebrews did not constitute a Church different from -that of the Gentiles who professed their faith in one God and the -coming of the Messiah. - - -98. Hinc est, quod etiam ex Gentilibus fuere, qui Christi adventum, -et alia Christianæ fidei dogmata prophetarunt, ut patet de =Balaam=, -=Mercurio Trismegisto=, =Hydaspe=, ac =Sibyllis=, de quibus loquitur -Lactantius, lib. 1. c. 6., ut scribit Cardinalis Baronius in =Apparatu -Annal.= nº 18. Et quod Messias erat a Gentilibus expectatus habet -Isaias in pluribus locis, et luculentum testimonium de hoc est -prophetia Patriarchæ Jacob de Messia, quæ sic ait, =Gen.= c. 49. v. 10: -=Non auferetur sceptrum de Juda, et dux de femore ejus, donec veniat -qui mittendus est, et ipse erit expectatio Gentium=. Item Prophetia -Aggæi, c. 2. v. 8: =Movebo omnes Gentes, et veniet desideratus cunctis -gentibus=, quem locum explicans Cornelius a Lap. in Aggæ. c. 2. v. -8. § =Denique gentes=, ait: “=Gentes ante Christum credentes in Deum -lege naturæ, æque ac Judæi expectabant ac desiderabant Christum=.” -Pariter Christus ita se prodidit, et manifestavit Gentibus, sicut -Judæis: si enim in ipsius nativitate per Angelum ejus notitia data -fuit Pastoribus, per stellam miraculosam ad sui adorationem vocavit -Magos, qui cum essent Gentiles fuerunt primitiæ Gentium in Christo -agnoscendo, et adorando, ut ait S. Fulgentius, =Sermon. 6. de Epiph.=, -sicut Pastores fuerunt primitiæ Judæorum. Itidem manifestatio adventus -Christi per prædicationem (non quidem Apostolorum) prius facta est -Gentilibus, quam Judæis; siquidem ut scribit Ven. Mater Soror Maria -de Agreda, in =Vita J. C. et B. M. V.=, p. 1. l. 4. c. 26. n. 664: -“=Quando B. M. Virgo cum S. Joseph portavit Puerum Jesum in Ægyptum, -fugiendo Herodis persecutionem, mansit ibi per septennium: quo tempore -ipsa Beatissima Virgo prædicavit Ægyptiis veri Dei fidem, et Filii -Dei in carne humana adventum=.” Ulterius in Christi nativitate multa -fuere prodigia non solum in Judæa, sed in Ægypto, ubi corruerunt -idola, ac oracula conticuere; Romæ, ubi fons olei scaturiit; visus -globus aurei coloris de cœlo in terram descendere; apparuere tres -soles; ac contra naturam circulus variegatus ad modum iridis solis -discum circumscripsit; in Græcia, ubi oraculum Delphicum obmutuit, -et interrogatus Apollo ab Augusto ipsi sacrificante in proprio -palatio, ubi eidem aram extruxerat, de causa silentii sui, respondit, -ut referunt Nicephorus, l. 1 c. 17., Suidas, verbo =Augustus=, et -Cedrenus, =Compend. Histor.=: - - =Me puer Hebræus, Divos Deus ipse gubernans, - Cedere sede jubet, tristemque redire sub orcum; - Aris ergo dehinc tacitis abscedito nostris.= - -Et multa alia acciderunt prodigia, quibus prænunciabatur Gentilibus -Filii Dei adventus, quæ ex variis Aucthoribus recitat Baronius, -=Apparat. Annal. Eccles.= nº 24. et seq., et Cornelius in =Aggæ.= c. -2. v. 8. - - -98. And thus it came to pass that even among the Gentiles there were -some who prophesied the advent of Christ and the other dogmas of the -Christian faith, to wit _Balaam_, _Mercurius Trismegistus_, _Hydaspes_, -and the _Sibyls_ mentioned by Lactantius, book 1, ch. 6, as written by -Baronius, _Apparat. Annal., nº 18_. That the Messiah was expected by -the Gentiles is shown by many passages of Isaiah, and plainly testified -by the prophecy of Jacob, the Patriarch, thus worded, Genesis, ch. 49, -v. 10: “_The sceptre shall not depart from Judah, nor a law-giver from -between his feet, until Shiloh (he who is to be sent) come, and unto -him shall the gathering of the people be._”--Likewise in the prophecy -of Haggai, ch. 2, v. 8: “_I will shake all Nations, and the desire of -all Nations shall come_”; which passage is thus commented by Cornelius -a Lapide: “_The Gentiles before the advent of Christ, who believed in -God and observed the law of nature, expected and desired Christ equally -with the Jews._” Christ himself disclosed and manifested himself to the -Gentiles as well as to the Jews; for, at the same time as the Angel -apprized the shepherds of his nativity, by means of the miraculous star -he called the Magi to worship him, who, being Gentiles, were the first -among the Nations, as the shepherds among the Jews, to acknowledge -and worship Christ (_Vide_ St Fulgentius, _Sermon 6, upon Epiphany_). -In like manner, the advent of Christ was made known by preaching (I -am not speaking of the Apostles) to the Gentiles before it was to the -Jews. As is written by the Venerable Mother, Sister Maria of Agreda, -in her _Life of Jesus-Christ and the Blessed Virgin Mary_: “_When the -Blessed Virgin Mary, fleeing with St Joseph, from the persecution of -Herod, carried the Infant Jesus into Egypt, she tarried there seven -years; and, during that time, the Blessed Virgin herself preached to -the Egyptians the faith of the true God and the advent of the Son of -God in human flesh._” Besides, the nativity of Christ was attended by -numerous prodigies, not only in Judæa, but also in Egypt, where the -idols tumbled and the oracles were hushed; in Rome, where a spring -of oil gushed out, a gold-coloured globe was seen to descend from -the skies on earth, three suns appeared, and an extraordinary ring, -variegated like a rainbow, encircled the disc of the sun; in Greece, -where the oracle of Delphi was struck dumb, and Apollo, asked the -reason of his silence by Augustus, who was offering up a sacrifice in -his own palace where he had raised an altar to him, answered: - - “_A Hebrew child, who sways the Gods, and himself a God, - Bids me quit my seat and return to the infernal regions; - Depart therefore from our altars, henceforward mute._” - -There were many more prodigies warning the Gentiles of the advent of -the Son of God: they have been collected from various Authors, by -Baronius, and are to be found in his _Apparat. Annal. Eccles._, and -Cornelius, _Commentary upon Haggai_. - - -99. Ex istis patet, quod etiam Gentiles pertinebant ad ovile Christi -idem, ad quod spectabant Judæi, puta ad Ecclesiam eamdem fidelem; -igitur non potest recte dici, quod illa verba Christi: =Alias oves -habeo, quæ non sunt ex hoc ovili=, accipienda sint de Gentilibus, -qui communem cum Hebræis habuerunt de Deo fidem, de Messia spem, -prophetiam, expectationem, et signa, et prædicationem. - - -99. From all this it is clear that the Gentiles also belonged, like -the Jews, to the fold of Christ, that is, to the same Church of -the Faithful; it cannot therefore be correctly said that the words -of Christ: “_Other sheep I have, which are not of this fold_”, are -applicable to the Gentiles, who had, in common with the Hebrews, the -faith in God, the hope, prophecy, expectation, prodigies and preaching -of the Messiah. - - -100. Dico igitur quod nomine =aliarum ovium= commode possunt -intelligi Creaturæ istæ rationales, sive animalia, de quibus hucusque -disseruimus. Cum enim, ut diximus, capaces sint beatitudinis, et -damnationis, et Christus Jesus sit mediator Dei, et hominum, immo -totius rationalis creaturæ (creaturæ enim rationales, quæ beatitudinem -consequuntur, hanc obtinent intuitu meritorum Christi per ab eo sibi -collatam gratiam, sine qua nequit beatitudo obtineri), debuit omnis -rationalis creatura de eo venturo spem habere, sicut de uno Deo -fidem, et de ipsius in carne nativitate, et de præceptis legis gratiæ -manifestationem. Istæ igitur erant oves, quæ non erant =ex hoc ovili -humano=, et quas adducere Christum oportebat, et quæ ejus vocem nempe -notitiam de ipsius adventu, et de evangelica doctrina, quantum per se, -tum per Apostolos Christus erat manifestaturus, audire debebant, et -ex iis ac hominibus in cœlo beatificatis fieri =unum ovile, et unus -Pastor=. - - -100. I therefore say that by the words _other sheep_ may very well be -understood those rational Creatures or animals of whom we have been -treating hitherto. They being, as we have said, capable of beatitude -and damnation, and Jesus-Christ being the mediator between God and -man, as also every rational Creature (for rational creatures attain -to beatitude in consideration of the merits of Christ, through the -grace he confers upon them, without which beatitude is impossible -of attainment), every rational creature must have cherished, at the -same time as the faith in one God, the hope of the advent of Christ, -and have had the revelation of his nativity in the flesh and of the -principles of the law of grace. Those were therefore the sheep which -were not _of that human fold_, and which Christ had to bring; the sheep -which were to hear His voice, that is, the announcement of His advent -and of the evangelical doctrine, either directly through Himself, or -through the Apostles; the sheep which, partaking with men of heavenly -beatitude, were to realize _one fold and one shepherd_. - - -101. Huic expositioni quam incongruam non puto, vim addit id quod -supra nº 77. ex D. Hieronymo retulimus de homunculo illo qui rogavit -D. Antonium, ut communem Deum, quem in carne humana esse passum -cognoverat, pro se et suis =deprecaretur=. Innuitur enim ex his, quod -illi notitiam habuerunt de adventu et morte Christi, quem tamquam Deum -optabant sibi propitium, ut proinde ad hoc intercessionem D. Antonii -expostularent. - - -101. To this interpretation, which I hold to be in no way improper, -force is added by what we related, according to St Hieronymus, of that -little man who requested St Anthony to _pray_, for him and his fellows, -unto the common God, whom he knew to have suffered in human flesh. -For, it implies that they were aware of the advent and of the death -of Christ, whom, as God, they were anxious to propitiate, since they -sought, to that effect, the intercession of St Anthony. - - -102. Facit ad idem id, quod ex Eusebio de =Præparat. Evang.= l. 5. c. -9., et Plutarcho l. de =Defectu Oracul.=, refert Cardinalis Baronius, -=Appar. Annal.= nº 129., et recenset inter prodigia, quæ tempore -mortis Christi evenere. Recitat igitur ex citatis Aucthoribus quod -Tiberii Imperatoris, sub quo passus est Christus, tempore, navigantibus -nonnullis a Græcia in Italiam, circa Insulas Echinades, cessatis -ventis, noctu navigium appulit prope terram. Audita fuit ab omnibus vox -magna quæ vocavit Tramnum. Erat is Nauclerus navigii, quo respondente -=Adsum=, replicavit vox: “=Quando perveneris prope quandam paludem, -annunciabis MAGNUM PANA MORTUUM ESSE=”: quod cum Tramnus fecisset, -auditi sunt repente multorum, imo multitudinis prope infinitæ gemitus, -et ululatus. Profecto isti fuerunt Dæmones, seu Angeli corporei, seu -animalia rationalia prope paludem degentia, utpote aquea, quæ audita -morte Christi, qui nomine magni Pan efferebatur, in lacrymas et -lamenta effusa sunt; prout etiam Hebræi nonnulli visa Christi morte -percutientes pectora sua revertebantur (=Luc.= c. 23. v. 48.). Ex -hucusque igitur deductis patet, quod dantur hujusmodi Dæmones, succubi -et incubi, constantes sensu, et ipsius passionibus obnoxii, ut probatum -est; qui generantur, corrumpuntur, et capaces sunt beatitudinis, et -damnationis, et ratione corporis subtilioris, nobiliores homine sunt, -et qui si cum hominibus, maribus aut fœminis, carnaliter commiscentur, -peccant, et eo peccato, quo peccat homo jungendo se cum bruto, quod -est homine ignobilius; proinde non raro hi Dæmones consuetudinem -habentes cum homine, aut equabus, post longam habitam communicationem -eos interficiunt. Causa porro hujus est, quod si inter tales datur -peccatum, cum sint in via, dari etiam debet pœnitentia; sicut ergo -homini peccanti consuetudinaliter cum bruto, ad tollendam occasionem -recidivandi, Confessarius injungit, ut brutum tollat de medio, ita -tali Dæmoni consuetudinario in peccato, et tandem pœnitenti accidit, -ut animal cum quo peccavit, sive homo, sive brutum fuerit, occidat; -nec enim tali Dæmoni mors data homini peccatum erit, sicut mors data -bruto non imputatur tamquam peccatum homini: ratione enim essentialis -differentiæ inter Dæmonem hujusmodi, et hominem, idem erit homo Dæmoni, -quod est homini brutum. - - -102. Thereto tends also the fact mentioned by Cardinal Baronius -(_Appar. Annal._ nº 129), after Eusebius and Plutarch, as being one -of the prodigies which took place at the time of the death of Christ. -He relates that in the reign of the Emperor Tiberius, when Christ -suffered, whilst mariners bound from Greece to Italy, were by night, -and during a calm, in the vicinity of the Echinade Isles, their ship -was brought close to land. All the crew heard a loud voice calling -Tramnus, the master of the ship. He having answered to his name, the -voice replied: “When near such a marsh, announce that _the great Pan -is dead_.” Which Tramnus having done, there arose suddenly, as from -a numberless multitude, groans and shrieks. Doubtless, they were -Demons, or corporeal Angels, or rational animals living near the marsh -on account of their aqueous nature, and who, hearing of the death -of Christ, described by the name of Great Pan, burst into tears and -bewailing, like some of the Jews who, after witnessing the death of -Christ, went home smiting their breasts (_Luke_, ch. 23, v. 48). From -all that has been deduced above, it is therefore clear that there are -such Demons, succubi and incubi, endowed with senses and subject to the -passions thereof, as has been shown; who are born through generation -and die through corruption, are capable of beatitude and damnation, -more noble than man, by reason of the greater subtilty of their bodies, -and who, when having intercourse with man, male or female, fall into -the same sin as man when copulating with a beast, which is inferior to -him. Also, it not unfrequently occurs that those Demons slay the men, -women or mares with whom they have had protracted intercourse; and the -reason is that, being liable to sin whilst on the way to salvation, -_in via_, they must likewise be open to repentance; and, in the same -manner as a man, who habitually sins with a beast, is enjoined by -his confessor to destroy that beast, with a view to suppressing the -occasion of relapsing, it may likewise happen that the penitent demon -should slay the animal with which it sinned, whether man or beast; nor -will death thus occasioned to a man be reckoned a sin to the Demon, any -more than death inflicted on a beast is imputed as a sin to man; for, -considering the essential difference between a Demon of that kind and -man, the man will be the same thing to the Demon as the beast is to man. - - -103. Scio multos, et forte plerosque, qui hæc legerent, dicturos de me, -quod Epicurei et Stoici Philosophi nonnulli dixerunt de Divo Paulo, -=Actor.= c. 17. v. 18.: =Novorum Dæmoniorum videtur annunciator=, et -datam doctrinam exsibillabunt. Sed isti tenebuntur solvere argumenta -supra posita, et dicere quinam sint Dæmones isti Incubi, vulgo -=Folletti=, qui exorcismos, res sacras, et Christi Crucem non pavent, ac -alios effectus istorum, ac phænomena salvare, quæ nos ex data doctrina -ostendimus. - - -103. I am aware that many, perhaps most of my readers, will say of me -what the Epicureans and some Stoic Philosophers said of St Paul (_Acts -of the Apostles_, ch. 17, v. 18). “_He seemeth to be a setter forth of -strange gods_”, and will deride my doctrine. But they will none the -less have to answer the foregoing arguments, to show what are those -Incubi Demons, commonly called _Goblins_, who dread neither exorcisms, -nor the holy things, nor the Cross of Christ, and to explain the -various effects and phenomena related when propounding that doctrine. - - -104. Solvitur ergo ex his, quæ hucusque deducta sunt, quæstio, quam -proposuimus supra nº 30 et nº 34: resolutive innuimus, quomodo -mulier potest ingravidari a dæmone Incubo. Non enim hoc præstare potest -ex semine sumpto ab homine, ut fert communis opinio, quam confutavimus -nº 31 et 32: sequitur ergo, quod ipsa imprægnatur a semine Incubi, cum -enim animal sit, et generet, proprio pollet semine: et hoc modo optime -salvatur generatio Gigantum secuta ex commixtione Filiorum Dei cum -Filiabus hominum; nati siquidem sunt ex tali concubitu Gigantes, qui -licet homini essent similes, corpore tamen erant majores: et quamvis a -Dæmonibus geniti, viribus proinde pollerent, non tamen Dæmonum vires -et potentiam æquabant, ut sequitur in mulis, hinnis et burdonibus, qui -medii quodammodo sunt inter eas species animalium, a quibus promiscue -generantur, et superant quidem imperfectiorem, non attingunt autem -perfectiorem speciem generantium: mulus enim superat asinum, sed non -æquat perfectionem equæ, a quibus generatur. - - -104. What we have hitherto deduced accordingly solves the question -laid down N^{rs} 30 and 34, to wit: how a woman can be got with -child by an Incubus Demon? In fact, it cannot be brought about by -sperm assumed from a man, agreeably to the common opinion which we -confuted, N^{rs} 31 and 32; it follows, therefore, that she is directly -impregnated by the sperm of the Incubus, which, being an animal and -capable of breeding, has sperm of its own. And thus is fully explained -the begetting of Giants from the intercourse of the Sons of God with -the Daughters of men: for that intercourse gave birth to Giants who, -although like unto men, were of higher stature, and, though begotten -by Demons, and consequently of great strength, yet equalled them -neither in might nor in power. It is the same with mules, which are -intermediate, as it were, between the kinds of animals from whose -promiscuousness they are sprung, and which excel indeed the most -imperfect, but never equal the most perfect: thus, the mule excels -the ass, but does not attain the perfection of the mare, which have -begotten it. - - -105. Confirmat autem hanc sententiam consideratio, quod animalia -genita ex commixtione diversarum specierum non generant; sed sunt -sterilia, ut patet in mulis. Gigantes autem non leguntur Gigantes -generasse, sed natos a Filiis Dei, puta Incubis, et Filiabus hominum: -cum enim concepti fuerint ex semine Dæmoniaco mixto cum humano, non -potuerunt, tamquam mediæ speciei inter Dæmonem et hominem, generare. - - -105. In confirmation of the above inference, we observe that animals -sprung from the mixing of different kinds do not breed, but are -barren, as is seen with mules. Now we do not read of Giants having been -begotten by other Giants, but of their having been born of the Sons -of God, that is Incubi, and the Daughters of men: being thus begotten -of the Demoniac sperm mixed with the human sperm, and being, as it -were, an intermediate species between the Demon and man, they had no -generative power. - - -106. Dicetur fortasse contra hoc, non posse, ex semine Dæmonum, quod -pro sui natura opportet esse tenuissimum, fieri mixturam cum semine -humano, quod crassum est; unde nec generatio sequi possit. - - -106. It may be objected that the sperm of Demons, which must, by -nature, be most fluid, could not mix with the human sperm, which is -thick, and that, consequently, no generation would ensue. - - -107. Respondeo quod, ut dictum fuit supra nº 32: virtus generandi -consistit in spiritu, qui simul cum materia spumosa et viscida -deciditur a generante; sequitur ex hoc, quod semen Dæmonis quantumvis -tenuissimum, quia tamen materiale, optime potest commisceri cum spiritu -materiali seminis humani, ac fieri generatio. - - -107. I reply that, as has been said above, N^r 32, the generative power -lies in the spirit that comes from the generator at the same time as -the spumy and viscous matter; it follows that, although most liquid, -the sperm of the Demon, being nevertheless material, can very well mix -with the material spirit of the human sperm, and bring about generation. - - -108. Replicabitur adhuc contra conclusionem, quod si vere fuisset -Gigantum generatio ex semine Incuborum et Mulierum, nunc quoque -Gigantes nascerentur: non desunt enim mulieres coeuntes cum Incubis, -ut patet ex gestis SS. Bernardi et Petri de Alcantara, et aliarum -historiarum, quæ passim ab auctoribus recitantur. - - -108. It will be retorted that, if the generation of Giants had really -come from the combined sperms of Incubi and Women, Giants would -still be born in our time, since there is no lack of women who have -intercourse with Incubi, as is shown by the Acts of St Bernard and -Peter of Alcantara, and other stories related by various authors. - - -109. Respondeo, quod prout ex Guaccio dictum fuit supra nº 81: alii -sunt hujusmodi Dæmones terrei, alii aquei, aerei alii, et alii ignei, -qui respective in propriis eorum elementis habitant. Videmus autem -animalia eo majora esse quo majus est elementum in quo degunt, ut patet -in piscibus, inter quos licet multi sint minuti, ut etiam sunt plura -animalia terrestria minutissima, et tamen quia elementum aquæ majus -est elemento terræ (utpote continens majus semper est contento), ideo -pisces a tota specie superant in magnitudine molis animalia terrestria, -ut patet in balenis, orcynis, pistis seu pistricibus, thynnis, ac -aliis piscibus cetaceis, seu viviparis, qui quodvis animal terrestre -longe superant. Porro cum Dæmones hujusmodi animalia sint, ut hucusque -probatum est, eo erunt majores in magnitudine quo elementum majus -pro sui natura inhabitabunt. Et cum aer excedat aquam, et ignis aere -major sit, sequitur, quod Dæmones ætherei ac ignei longe superabunt -terrestres et aqueos, tum in mole corporis, tum in virtute. Nec -contra hoc facit instantia de avibus, qui licet incolant aerem, qui -major est aqua, tamen corpore minores sunt a tota specie piscibus et -quadrupedibus, quia aves, licet per aerem volatu spatientur, revera -tamen pertinent ad elementum terræ, in qua quiescunt; aliter enim -pisces nonnulli qui volant, ut hirundo marina, et alii, dici deberent -animalia aerea, quod falsum est. - - -109. I reply that, as has been said above, N^r 81, from Guaccius, some -of those Demons are earthly, some aqueous, some aerial, some igneous, -and they all dwell in their respective element. Now, it is well known -that animals are of larger size, according to the element they live in; -thus with fishes, many of which are diminutive, it is true, as happens -with animals that live on land; but, the element water being larger -than the element earth, since the container is always larger than the -contents, fishes as a species, surpass in size the animals that dwell -on land, as shown by whales, tunnies, cachalots, and other cetaceous -and viviparous fish which surpass by far all animals that live on land. -Consequently, these Demons being animals, as has been shown, their -size will be proportionate to the extent of the element they dwell in, -according to their nature. And, air being more extensive than water, -and fire than air, it follows that ethereal and igneous Demons will -by far surpass their earthly and aqueous fellows, both in stature and -might. It would be to no purpose to instance, as an objection, birds -which, although inhabitants of the air, a more extensive element than -water, are smaller, as a species, than fishes and quadrupeds; for, if -birds do indeed travel through the air by means of their wings, they -no less belong to the element earth, where they rest; otherwise, some -fishes that fly, such as the sea swallow, would have to be classed -among aerial animals, which is not. - - -110. Advertendum autem, quod post diluvium aer iste terraqueo globo -citissimus magis incrassatus est ex humiditate aquarum, quam fuerit -ante diluvium, et hinc forte est, quod ex tali humido, quod est -principium corruptionis, fiat, quod homines non ætatem ita producant, -ut faciebant ante diluvium. Ex ista autem aeris crassitie fit, quod -Dæmones ætherei, ac ignei, cæteris corpulentiores, nequeunt diutius -manere in hoc aere crasso, et si descendunt aliquando hoc fit -violenter, et eo modo quo urinatores ad ima maris descendunt. - - -110. Now, it must be observed that, after the flood, the air which -surrounds our earthy and aqueous globe, became, from the damp of the -waters, thicker than it had been before; and, damp being the principle -of corruption, that may be the reason why men do not live as long as -they did before the flood. It is also on account of that thickness -of the air that ethereal and igneous Demons, more corpulent than the -others, can no longer dwell in that thick atmosphere, and if they do -descend into it occasionally, do so only by force, much as divers -descend into the depths of the sea. - - -111. Ante diluvium autem, cum adhuc aer non ita crassus erat, veniebant -Dæmones, et cum mulieribus miscebantur, et gigantes procreabant, qui -magnitudinem corpoream Dæmonum generantium æmulabantur. Nunc vero -ita non est: Dæmones enim Incubi, qui fœminas incessunt, sunt aquei -quorum corporis moles magna non est: et proinde in forma homuncionum -apparent, et quia aquei etiam salacissimi sunt; luxuria enim in humido -est: ut proinde Venerem e mari natam Poetæ finxerint, quod Mythologi -explicant de libidine, quæ oritur ab humiditate. Cum ergo Dæmones, qui -corpore parvi sunt his temporibus mulieres imprægnent, non gigantes, -sed staturæ ordinariæ filii nascuntur. Sciendum porro quod si miscentur -corporaliter cum mulieribus Dæmones in sua ipsorum corpulentia -naturali, nulla facta immutatione aut artificio, mulieres illos non -vident, nisi tanquam umbram pæne incertam, ac quasi insensibilem, ut -patet in muliere illa, de qua diximus supra nº 28., quæ osculabatur -ab incubo, cujus tactus vix ab ea sentiebatur. Quando vero volunt se -visibiles amasiis reddere, atque ipsis delectationem in congressu -carnali afferre, sibi indumentum visibile assumunt, et corpus crassum -reddunt. Qua vero hoc arte fiat, ipsi norunt. Nobis curta nostra -Philosophia hoc non pandit. Unum scire possumus, et est, quod tale -indumentum seu corpus ex solo aere concreto constare nequiret, hoc enim -esse deberet per condensationem, et proinde per frigus; unde oporteret, -quod corpus illud ad tactum esset veluti glacies, et ita in coitu -mulieres non delectaret, sed torqueret, cum tamen contrarium eveniat. - - -111. Before the flood, when the air was not yet so thick, Demons came -upon earth and had intercourse with women, thus procreating Giants -whose stature was nearly equal to that of the Demons, their fathers. -But now it is not so; the Incubi Demons who approach women are aqueous -and of small stature; that is why they appear in the shape of little -men, and, being aqueous, they are most lecherous. Lust and damp go -together: Poets have depicted Venus as born of the sea, in order to -show, as explained by Mythologists, that lust takes its source in damp. -When, therefore, Demons of short stature impregnate women nowadays, -the children that are born are not giants, but men of ordinary size. -It should, moreover, be known that when Demons have carnal intercourse -with women in their own natural body, without having recourse to any -disguise or artifice, the women do not see them, or if they do, see but -an almost doubtful, barely sensible shadow, as was the case with the -female we spoke of, N^r 28, who, when embraced by an Incubus, scarcely -felt his touch. But, when they want to be seen by their mistresses, -_atque ipsis delectationem in congressu carnali afferre_, they assume a -visible disguise and a palpable body. By what means this is effected, -is their secret, which our short-sighted Philosophy is unable to -discover. The only thing we know is that such disguise or body could -not consist merely in concrete air, since this must take place through -condensation, and therefore by the influence of cold; a body thus -formed would feel like ice, _et ita in coitu mulieres non delectaret_, -but would give them pain; and it is the reverse that takes place. - - -112. Visa igitur differentia Dæmonum spiritualium, qui cum sagis -coeunt, et Incuborum, qui cum fœminis minime sagis rem habent, -perpendenda est gravitas hujus criminis in utroque casu. - - -112. Being admitted the distinction between spiritual Demons, which -have intercourse with witches, and Incubi, who have to do with women -that are nowise witches, we have to weigh the grievousness of the crime -in both cases. - - -113. In coitu sagarum cum Dæmonibus, eo quia non fit nisi cum -apostasia a Fide, et Diaboli cultu, et tot aliis impietatibus quas -recensuimus supra a nº 12. ad 24., est maximum quorumque peccatorum, -quæ ab hominibus fieri possunt: et ratione tantæ enormitatis contra -Religionem, quæ præsupponitur coitu cum Diabolo, profecto Dæmonialitas -maximum est criminum carnalium. Sed spectato delicto carnis ut sic, -et ut abstracto a peccatis contra Religionem, Dæmonialitas redigenda -est ad simplicem pollutionem. Ratio, et quidem convincentissima, est -quia Diabolus, qui rem habet cum sagis, purus spiritus est, et est -in termino ac damnatus ut dictum supra fuit; proinde si cum sagis -coit, hoc facit in corpore assumpto, aut a se formato, ut sentiunt -communiter Theologi. Porro corpus illud quamvis moveatur, non tamen -vivens est; sequitur ergo quod coiens cum tali corpore, sive mas sive -fœmina fuerit, idem delictum committit, ac si cum corpore inanimato aut -cadavere coiret, quod esset simplex mollities, ut alias demonstravimus. -Verum est, quod, ut observavit etiam Cajetanus, talis coitus effective -potest habere deformitates aliorum criminum juxta corpus a Diabolo -assumptum, et vas: si enim assumeret corpus virginis consanguineæ, aut -sacræ, effective esset tale crimen incestus aut sacrilegium, et si in -figura bruti coiret, aut in vase præpostero, evaderet Bestialitas aut -Sodomia. - - -113. The intercourse of witches with Demons, from its accompanying -circumstances, apostasy from the Faith, worshipping of the Devil, and -so many other ungodly things related above, N^{rs} 12 to 24, is the -greatest of all sins which can be committed by man; and, considering -the enormity against Religion which is presupposed by coition with the -Devil, Demoniality is assuredly the most heinous of all carnal crimes. -But, taking the sin of the flesh as such, exclusive of the sins -against Religion, Demoniality should be reduced to simple pollution. -The reason is, and a most convincing one, that the Devil who has to do -with witches is a pure spirit, has reached the goal and is damned, as -has been said above; if, therefore, he copulates with witches, it is -in a body assumed or made by himself, according to the common opinion -of Theologians. Though set in motion, that body is not a living one; -and it follows that the human being, male or female, _coiens cum tali -corpore_, is guilty of the same offence as if copulating with an -inanimate body or a corpse, which would be simple pollution, as we have -shown elsewhere. It has, moreover, been truly observed by Cajetanus, -that such intercourse can very well carry with it the disgraceful -characteristics of other crimes, according to the body assumed by the -Devil, and the part used: thus, if he should assume the body of a -kinswoman or of a nun, such a crime would be incest or sacrilege; if -coition took place in the shape of a beast, or _in vase præpostero_, it -would be Bestiality or Sodomy. - - -114. In coitu autem cum Incubo, in quo nulla habetur qualitas, vel -minima, criminis contra Religionem, difficile est rationem invenire, -per quam tale delictum Bestialitate et Sodomia gravior esset. Siquidem -gravitas Bestialitatis præ Sodomia, prout supra diximus, consistit -in hoc, quod homo vilificat dignitatem suæ speciei jungendo se cum -bruto quod est speciei longe inferioris sua. In coitu autem cum -Incubo diversa est ratio: nam Incubus ratione spiritus rationalis, -ac immortalis, æqualis est homini; ratione vero corporis nobilioris, -nempe subtilioris, est perfectior, et dignior homine; et hoc modo -homo jungens se Incubo non vilificat, immo dignificat suam naturam, -et ita, juxta hanc considerationem, Dæmonialitas nequit esse gravior -Bestialitate. - - -114. As for intercourse with an Incubus, wherein is to be found no -element, not even the least, of an offence against Religion, it is hard -to discover a reason why it should be more grievous than Bestiality and -Sodomy. For, as we have said above, if Bestiality is more grievous than -Sodomy, it is because man degrades the dignity of his kind by mixing -with a beast, of a kind much inferior to his own. But, when copulating -with an Incubus, it is quite the reverse: for the Incubus, by reason -of his rational and immortal spirit, is equal to man; and, by reason -of his body, more noble because more subtile, he is more perfect and -more dignified than man. Consequently, when having intercourse with an -Incubus, man does not degrade, but rather dignifies his nature; and, -taking that into consideration, Demoniality cannot be more grievous -than Bestiality. - - -115. Tamen gravior communiter censetur, et ratio, meo videri, potest -esse: quia peccatum contra Religionem est, quævis communicatio cum -Diabolo, sive ex pacto, sive non; puta habendo cum eo consuetudinem -aut familiaritatem, seu ab eo petendo auxilium, consilium, favorem, -aut ab ipso quærendo revelationem futurorum, relationem præteritorum, -absentium aut alias occultorum. Hujusmodi autem homines, seu mulieres, -concumbendo cum Incubis, quos nesciunt animalia esse, sed putant esse -diabolos, contra conscientiam erroneam delinquunt; et hoc modo ex -conscientia erronea ita peccant cum Incubis se jungendo, ac si cum -diabolis coirent: unde et gravitatem ejusdem criminis incurrunt. - - -115. It is, however, commonly held to be more grievous, and the -reason I take to be this: that it is a sin against Religion to hold -any communication with the Devil, either with or without compact, for -instance by being habitually or familiarly connected with him, by -asking his assistance, counsel or favor, or by seeking from him the -revelation of things to be, the knowledge of things gone by, absent, -or otherwise hidden. Thus, men and women, by mixing with Incubi, whom -they do not know to be animals but believe to be devils, sin through -intention, _ex conscientia erronea_, and their sin is intentionally the -same, when having intercourse with Incubi, as if such intercourse took -place with devils; in consequence, the grievousness of their crime is -exactly the same. - - - - - FINIS - -[Illustration: Decoration] - - - - -APPENDIX - - -The manuscript of _Demoniality_ breaks off with the conclusion just -given. In a purely philosophical and theoretical acception, the work is -complete: for it was enough that the author should define, in general -terms, the grievousness of the crime, without concerning himself with -the proceedings which were to make out the _proof_, nor with the -_penalty_ to be inflicted. Both those questions, on the contrary, had, -as a matter of course, a place assigned to them in the great work _De -Delictis et Pœnis_, which is a veritable _Code for the Inquisitor_; and -Father Sinistrari of Ameno could not fail to treat them there with all -the care and conscientiousness he has so amply shown in the foregoing -pages. - -The reader will be happy to find here that practical conclusion to -_Demoniality_. - - (_Note by the Editor._) - - - - -[Illustration: Decoration] - - -PROBATIO DÆMONIALITATIS - - -=SUMMARIUM - -1. De probatione criminis Dæmonialitatis, distinguendum est. - -2. Indicia probantia coitum Sagæ cum Diabolo. - -3. Requiritur confessio ipsius malefici ad plenam probationem. - -4. Historia de Moniali habente consuetudinem cum Incubo. - -5. Si adsint indicia visa in recitata historia, potest ad torturam -deveniri.= - - -PROOF OF DEMONIALITY - - -SUMMARY - -1. _Distinctions to be made in the proof of the crime of Demoniality._ - -2. _Signs proving the intercourse of a Witch with the Devil._ - -3. _The confession of the Sorcerer himself is requisite for a full -eviction._ - -4. _Tale of a Nun who had an intimacy with an Incubus._ - -5. _If the indictment is supported by the recitals of eye-witnesses, -torture may be resorted to._ - - -_1. Quantum ad probationem hujus criminis attinet, distinguendum est -de Dæmonialitate, puta, vel ejus, quæ a Sagis seu Maleficis fit cum -Diabolis; sive de ea, quæ ab aliis fit cum Incubis._ - - -1. As regards the proof of that crime, a distinction must be made of -the kind of Demoniality, to wit: whether it is that which is practiced -by Witches or Wizards with the Devil, or that which other persons -perpetrate with Incubi. - - -2. Quoad primam, probato crimine pacti facti cum Diabolo, probata -remanet =Dæmonialitas= ex consequentia necessaria; nam scopus -tum Sagarum, tum Maleficorum in ludis nocturnis, ultra convivia, et -choreas, est hujusmodi infamis congressus: aliter, illius criminis -nullus potest esse testis, quia Diabolus, qui Sagæ visibilis est, -aliorum oculos effugit. Verum est, quod aliquoties visæ sunt mulieres -in sylvis, agris, et nemoribus, supinæ jacentes, ad umbilicum tenus -denudatæ, et juxta dispositionem actus venerei, divaricatis et adductis -cruribus, clunes agitare, prout scribit Guacc., lib. 1, cap. 12, v. -=Sciendum est sæpius, fol. 65.= Tali casu emergeret suspicio -vehemens talis criminis, dummodo esset aliunde adminiculata, et -crederem talem actum per testes sufficienter probatum, sufficere Judici -ad indagandam tormentis veritatem; et hoc maxime, si post aliqualem -moram in illo actu, visus fuisset a muliere elevari quasi fumus niger, -et tunc mulierem surgere, prout ibidem scribit Guaccius; talis enim -fumus, aut umbra, Dæmonem fuisse concumbentem cum fœmina inferre -potest. Sicut etiam, si mulier visa fuisset concumbere cum homine, -qui post actum de repente evanuit, ut non semel accidisse idem auctor -ibidem narrat. - - -2. In the first case, the compact entered into with the Devil -being proved, the evidence of _Demoniality_ follows as a necessary -consequence; for, the purpose, both of Witches and Wizards, in the -nightly revels that take place after feasting and dancing, is none -other but that infamous intercourse; otherwise there can be no witness -of that crime, since the Devil, visible to the Witch, escapes the sight -of others. Sometimes, it is true, women have been seen in the woods, in -the fields, in the groves, lying on their backs, _ad umbilicum tenus -nudatæ, et juxta dispositionem actus venerei_, their legs _divaricatis -et adductis, clunes agitare_, as is written by Guaccius, book I, chap. -12, v. _Sciendum est sæpius_, fol. 65. In such a case there would be -a very strong suspicion of such a crime, if supported by other signs; -and I am inclined to believe that such action, sufficiently proved by -witnesses, would justify the Judge in resorting to torture in order -to ascertain the truth; especially if, shortly after that action, a -sort of black smoke had been seen to issue from the woman, and she had -been noticed to rise, as is also written by Guaccius; for it might -be inferred that that smoke or shadow had been the Devil himself, -_concumbens cum fœmina_. Likewise if, as has more than once happened, -according to the same author, a woman had been seen _concumbere cum -homine_, who, the action over, suddenly disappeared. - - -3. Cæterum ad probandum concludenter aliquem esse Maleficum, seu -Maleficam, requiritur propria confessio; nullus enim haberi potest de -hoc testis, nisi forte sint alii Malefici, qui in judicio deponunt de -complicibus; sed quia socii criminis sunt, eorum dictum non concludit, -nec etiam ad torturam sufficit, nisi alia existent indicia, puta, -sigillum Diaboli impressum in eorum corpore, prout diximus supra -=num. 23.=; et in eorum domibus, facta perquisitione, inveniant -signa, ac instrumenta artis diabolicæ, ut ossa mortuorum, præsertim -calvariam; crines artificiose contextos; nodos plumarum intricatos; -alas, aut pedes, aut ossicula vespertilionum, aut bufonum, aut -serpentium; ignotas seminum species; figuras cereas; vasculos plenos -incognito pulvere, aut oleo, aut unguentis minime notis, etc., ut -ordinarie contingit reperiri a Judicibus, qui, accepta accusatione -de hujusmodi Sagis, ad capturam, et domus visitationem deveniunt, ut -scribit Delbene, =de Off. S. Inquis., par. 2. dub. 206, num. 7.= - - -3. Moreover, in order to prove conclusively that a person is a Wizard -or a Witch, the own confession of such person is requisite: for there -can be no witnesses to the fact, unless perhaps other Sorcerers giving -evidence at the trial against their accomplices; from their being -confederates in the crime, their statement is not conclusive and does -not justify the recourse to torture, should not other indications be -forthcoming, such as the seal of the Devil stamped on their body, as -aforesaid, N^r 23, or the finding in their dwelling, after a search, -of signs and instruments of the diabolic art: for instance, bones -and, especially, a skull, hair artfully plaited, intricate knots of -feathers, wings, feet or bones of bats, toads or serpents, unfamiliar -seeds, wax figures, vessels filled with unknown powder, oil or -ointments, etc., as are usually detected by Judges who, upon a charge -being brought against Sorcerers, proceed to their apprehension and the -search of their houses. - - -4. Quantum vero ad probationem congressus cum Incubo, par est -difficultas; non minus enim Incubus, ac alii Diaboli effugiunt, quando -volunt, visum aliorum, ut videri se faciunt a sola amasia. Tamen non -raro accidit, quod etiam visi sint Incubi modo sub una, modo sub alia -specie in actu carnali cum mulieribus. - -In quodam Monasterio (nomen ejus et urbis taceo, ne veterem ignominiam -memoriæ refricem) quædam fuit Monialis, quæ cum alia Moniali, quæ -cellam habebat suæ contiguam, simultatem ex levibus causis, ut -assolet inter mulieres, maxime Religiosas, habebat. Hæc sagax in -observando quascumque actiones Monialis sibi adversæ, per plures dies -vidit, quod ista in diebus æstivis, statim a prandio non spatiabatur -per viridarium cum aliis, sed ab iis sequestra, se retrahebat in -cellam, quam sera obserabat. Observatrix igitur æmula curiositate -investigans, quid tali tempore illa facere posset, etiam ipsa in -propriam cellam se recipiebat; cœpit autem audire submissam quasi -duorum insimul colloquentium vocem (quod facile erat, nam cella parvo -simplicis, scilicet lateris unius, disterminio dividebatur), mox -sonitum poppysmatum[4], concussionis lecti, gannitus, ac anhelitus, -quasi duorum concubentium; unde aucta in æmula curiositate stetit -in observatione, ut sciret, quinam in illa cella essent. Postquam -autem per tres vices vidit, nullam aliam Monialem egressam e cella -illa, præter æmulam, dominam cellæ, suspicata est Monialem in camera -absconditum aliquem virum, clanculum introductum, retinere; unde -et rem detulit ad Abbatissam, quæ consilio habito cum discretis, -voluit audire sonitus, et observare indicia relata ab accusatrice, ne -præcipitanter et inconsiderate ageret. Abbatissa igitur cum discretis -se receperunt in cellam observatricis, et audierunt strepitus, et -voces, quas accusatrix detulerat. Facta igitur inquisitione, an ulla -Monialium potuisset secum in illa cella clausa esse, et reperto quod -non, Abbatissa cum discretis fuit ad ostium cellæ clausæ; et pulsato -frustra pluries ostio, cum Monialis nec respondere, nec aperire vellet, -Abbatissa minata est, se velle ostium prosterni facere, et vecte -aggredi opus fecit a quadam conversa. Tunc aperuit ostium Monialis, -et facta perquisitione, nullus inventus est in camera. Interrogata -Monialis cum quonam loqueretur, et de causa concussionis lecti, -anhelituum, etc., omnia negavit. - -Cum vero res perseveraret, accuratior, ac curiosior reddita Monialis -æmula perforavit tabulas lacunaris, ut posset cellam introspicere; et -vidit elegantem quemdam juvenem cum Moniali concumbentem, quem etiam -eodem modo ab aliis Monialibus videndum curavit. Delata mox accusatione -ad Episcopum, ipsaque Moniali omnia negante, tandem metu tormentorum -comminatorum adacta, confessa est se cum Incubo consuetudinem habuisse. - - -4. The proof of intimacy with an Incubus offers the same difficulty; -for, no less than other Demons, the Incubus is, at will, invisible to -all but his mistress. Yet, it has not seldom happened that Incubi have -allowed themselves to be surprised in the act of carnal intercourse -with women, now in one shape, now in another. - -In a Monastery (I mention neither its name nor that of the town where -it lies, so as not to recall to memory a past scandal), there was -a Nun, who, about trifles, as is usual with women and especially -with nuns, had quarrelled with one of her mates who occupied a cell -adjoining to hers. Quick at observing all the doings of her enemy, this -neighbour noticed, several days in succession, that instead of walking -with her companions in the garden after dinner she retired to her cell, -where she locked herself in. Anxious to know what she could be doing -there all that time, the inquisitive Nun betook herself also to her -cell. Soon she heard a sound, as of two voices conversing in subdued -tones, which she could easily do, since the two cells were divided but -by a slight partition), then a peculiar friction[4], the cracking of -a bed, groans and sighs, _quasi duorum concumbentium_; her curiosity -was raised to the highest pitch, and she redoubled her attention -in order to ascertain who was in the cell. But having, three times -running, seen no other nun come out but her rival, she suspected that -a man had been secretly introduced and was kept hidden there. She went -and reported the thing to the Abbess, who, after holding counsel with -discreet persons, resolved upon hearing the sounds and observing the -indications that had been denounced her, so as to avoid any precipitate -or inconsiderate act. In consequence, the Abbess and her confidents -repaired to the cell of the spy, and heard the voices and other noises -that had been described. An inquiry was set on foot to make sure -whether any of the Nuns could be shut in with the other one; and the -result being in the negative, the Abbess and her attendants went to the -door of the closed cell, and knocked repeatedly, but to no purpose: the -Nun neither answered, nor opened. The Abbess threatened to have the -door broken in, and even ordered a convert to force it with a crow-bar. -The Nun then opened her door: a search was made and no one found. Being -asked with whom she had been talking, and the why and wherefore of the -bed cracking, of the sighs, etc., she denied every thing. - -But, matters going on just the same as before, the rival Nun, become -more attentive and more inquisitive than ever, contrived to bore a hole -through the partition, so as to be able to see what was going on inside -the cell; and what should she see but an elegant youth lying with the -Nun, and the sight of whom she took care to let the others enjoy by the -same means. The charge was soon brought before the bishop: the guilty -Nun endeavoured still to deny all; but, threatened with the torture, -she confessed having had an intimacy with an Incubus. - - [4] _Poppysmatum._--That word being but little used, it may be useful - to record here the definition given of it by the _Glossarium eroticum - linguæ latinæ_ (auctore P. P., Paris, 1826): - - POPPYSMA.--Oris pressi sonus, similis illi quo permulcentur equi et - canes. Obscene vero de susurro cunni labiorum, quum frictu madescunt. - - Father Sinistrari, well versed in classical literature, had turned to - account the following epigram of Martial (book VII, 18): - - IN GALLAM - - Quum tibi sit facies, de qua nec fœmina possit - Dicere, quum corpus nulla litura notet; - Cur te tam rarus cupiat, repetatque fututor, - Miraris? Vitium est non leve, Galla, tibi. - Accessi quoties ad opus, mixtisque movemur - Inguinibus, cunnus non tacet, ipsa taces. - Di facerent, ut tu loquereris, et ipse taceret! - Offendor cunni garrulitate tui. - Pedere te mallem: namque hoc nec inutile dicit - Symmachus, et risum res movet ista simul. - Quis ridere potest fatui =poppysmata= cunni? - Quum sonat hic, cui non mentula mensque cadit - Dic aliquid saltem, clamosoque obstrepe cunno: - Et si adeo muta es, disce vel inde loqui. - - (_Editorial Note._) - - -5. Quando igitur adessent talia indicia, sicut in recitata historia -intervenerunt, posset utique in rigoroso examine rea constitui; sine -tamen ejus confessione, non censendum est delictum plene probatum, -quantumvis a testibus visus fuisset congressus; siquidem aliquando -accidit, quod Diabolus, ut infamiam alicui innocenti pararet, -præstigiose talem concubitum repræsentaverit. Unde in his casibus debet -Judex Ecclesiasticus esse perfecte oculatus. - - -5. When, therefore, indications are forthcoming, such as those -recited above, a charge might be brought after a searching inquiry; -yet, without the confession of the accused, the offence should not -be regarded as fully proved, even if the intercourse were testified -by eye-witnesses; for it sometimes happens that, in order to undo an -innocent female, the Devil feigns such intercourse by means of some -delusion. In those cases, the Ecclesiastical Judge must consequently -trust but his own eyes. - -[Illustration: Decoration] - - - - -PŒNÆ - - -Quantum ad pœnas =Dæmonialitatis=, nulla lex civilis, aut -canonica, quam legerim, reperitur, quæ pœnam sanciat contra crimen -hujusmodi. Tamen, quia crimen hoc supponit pactum, ac societatem cum -Dæmone, ac apostasiam a fide, ultra veneficia, atque alia infinita -propemodum damna, quæ a Maleficis inferuntur, regulariter, extra -Italiam, suspendio et incendio punitur. In Italia autem, rarissime -traduntur hujusmodi Malefici ab Inquisitoribus Curiæ sæculari. - - -PENALTIES - - -As regards the penalties applicable to _Demoniality_, there is no law -that I know of, either civil or canonical, which inflicts a punishment -for a crime of that kind. Since, however, such a crime implies a -compact and fellowship with the Demon, and apostasy of the faith, -not to speak of the malefices and other almost numberless outrages -perpetrated by Sorcerers, as a rule it is punished, out of Italy, by -the gallows and the stake. But, in Italy, it is but very seldom that -offenders of that kind are delivered up by the Inquisitors to the -secular power. - -[Illustration: Decoration] - - - - -[Illustration: Decoration] - - -BIOGRAPHICAL NOTICE[5] - - - [5] This Notice is an extract from tome 1 of the complete works of - Father Sinistrari, _Romæ_, 1753. - -Father Ludovico Maria Sinistrari, of the Order of Reformed Minors of -the strict Observance of St. Francis, was born in Ameno, a small town -of the district of St. Julius, in the diocese of Novara, on the 26^{th} -of February 1622. He received a liberal education and went through a -course of humanities in Pavia, where, in the year 1647, he entered the -Order of Franciscans. Devoting himself henceforward to tuition, he was -first a professor of Philosophy; he then, during fifteen successive -years, taught Theology in the same town, amidst a numerous concourse -of students attracted from all parts of Europe by his high repute. His -sermons preached in the principal cities of Italy, at the same time as -they caused his eloquence to be admired, were productive of the most -happy results for piety. Equally endeared to the World and to Religion, -he had been favoured by nature with the most brilliant gifts: square -frame, high stature, open countenance, broad forehead, sparkling eyes, -high-coloured complexion, pleasant conversation replete with sallies -of wit[6]; more valuable still, he was in possession of the gifts of -grace, through which he was enabled to sustain, with unconquerable -resignation, the assaults of an arthritical disease he was subject to; -he was, moreover, remarkable for his meekness, candour and absolute -submission to the rules of his Order. A man of all sciences[7], he had -learnt foreign languages without any master, and often, in the general -Meetings of his Order, held in Rome, he supported, in public, theses -_de omni scibili_. He, however, addicted himself more particularly to -the study of Civil and Canon laws. In Rome he filled the appointment -of Consulter to the supreme Tribunal of the Holy-Inquisition; was some -time Vicar general of the Archbishop of Avignon, and then Theologian -attached to the Archbishop of Milan. In the year 1688, charged by the -general Meeting of Franciscans with the compilation of the statutes of -the Order, he performed this task in his treatise entitled _Practica -criminalis Minorum illustrata_. He died in the year of our Lord 1701, -on the 6th of March, at the age of seventy-nine[8]. - - [6] Quadrato corpore, statura procera, facie liberali, fronte - spatiosa, oculis rutilantibus, colore vivido, jucundæ conversationis, - ac lepidorum salium. - - [7] Omnium scientiarum vir. - - [8] The complete works of P. Sinistrari (_Rome, Giannini_, 1753-1754, - 3 vol. in-folio) include the following books: _Practica criminalis - Minorum illustrata_,--_Formularium criminale_,--_De incorrigibilium - expulsione ab Ordinibus Regularibus_,--_De Delictis et Pœnis_, to - which should be added the present work: _De Dæmonialitate_, published - for the first time in the year 1875. - -[Illustration: Decoration] - -[Illustration: Decoration] - - - - -INDEX - - - Pages - Preface. v - - Demoniality: origin of the word.--Wherein - that crime differs from those - of Bestiality and Sodomy.--Opinion - of St Thomas. N^{rs} 1 to 8. 1 - - Material intercourse with Incubi and - Succubi is not a thing of imagination; - testimony of St Austin. N^{rs} 9 and 10. 15 - - Wizards and Witches; their relations - with the Devil; ceremonials of their - profession. N^{rs} 11 to 23. 21 - - Artifices resorted to by the Devil for the - assumption of a body. N^r 24. 31 - - Incubi do not assail but women. N^r 26. 35 - - _Goblins_ have no dread of exorcisms. N^r 27. 37 - - Humorous story of signora Hieronyma: - the enchanted repast. N^r 28. 37 - - Men begotten by Incubi: Romulus and - Remus, Plato, Alexander the Great, - Cæsar-Augustus; Merlin the Enchanter, - Martin Luther.--The Antechrist - to be born of an Incubus. N^r 30. 53 - - Incubi are not pure spirits: they beget, - and therefore have a body of their own.--Remark - concerning Giants. N^{rs} 31 - to 33. 57 - - Angels are not all pure spirits: decision - to that effect of the second Council of - Nicea N^r 37. 71 - - Existence of rational creatures or animals - other than man, and endowed, - like him, with a body and a soul. N^{rs} 38 - to 43. 85 - - Wherein do those animals differ from - man? What their origin? Do they all - descend from one individual, as men - descend from Adam? Is there between - them a distinction of the sexes? What - are their manners, laws, social customs? - N^{rs} 44 to 50. 87 - - What are the shape and organisation of - their body? A comparison drawn from - the composition of wine. N^{rs} 51 to 56. 95 - - Are those animals subject to diseases, - to physical and moral infirmities, to - death? N^{rs} 57 and 58. 107 - - Are they born in the original sin? Have - they been redeemed by Jesus-Christ, - and are they capable of beatitude and - damnation? N^{rs} 61 and 62. 119 - - Proofs of their existence. N^{rs} 65 to 70. 123 - - Story of an Incubus and of a young - Nun. N^r 71. 139 - - Story of a young deacon. N^r 72. 145 - - Incubi are affected by material substances: - they therefore participate of the - matter of those substances. N^r 73. 149 - - Instance drawn from the history of Tobit; - ejection of the Incubus which - vexed Sarah; cure of old Tobias. - N^{rs} 74 to 76. 151 - - St Anthony falls in with a Faun in the - wilderness: their conversation. N^r 77 - to 84. 161 - - Other proofs of the corporeity of Incubi, - especially the Manna of the Hebrews - or Bread of Angels. N^{rs} 90 to 95. 179 - - In what sense are to be understood the - words of Christ: “_Other sheep I have - which are not of this fold?_” Apollo’s - address to the Emperor Augustus: - the end of the Gods. N^{rs} 96 to 101. 191 - - “THE GREAT PAN IS DEAD”, or the death - of Christ announced to Fauns, Sylvans - and Satyrs: their bewailing. N^r 102. 203 - - Solving of the problem: How can a - woman be impregnated by an Incubus?--Comparison - of Giants with - mules. N^{rs} 104 and 105. 207 - - Wherein lies the generating virtue; - why no more Giants are born. _Luxuria - in humido._ N^{rs} 106 to 111. 211 - - Appreciation of the crime of Demoniality: - 1º committed with the Devil; - 2º committed with an Incubus. N^{rs} 112 - to 114. 219 - - Is Demoniality more grievous than Bestiality?--Conclusion. - N^r 115. 223 - - APPENDIX 227 - - BIOGRAPHICAL NOTICE 245 - -[Illustration: Decoration] - - - - - LETTER - - OF THE - - _REV. FATHER PROVINCIAL OF CAPUCHINS_ - - FOR THE PROVINCE OF P.... - - - _P..., Friday (8 October 1875)._ - - † - Pax - - MONS. ISIDORE LISEUX, - Paris. - -_I have gone through the work you sent me yesterday, and have, indeed, -been satisfied with the edition; the time has not yet arrived for me to -give my opinion on the value of the work itself. Here you would have -met with no other works of the Rev. Father Sinistrari of Ameno than his -book:_ Practica criminalis Minorum; De Delictis et Pœnis _is to be -found, I believe, in another of our convents; but you would have been -given a most welcome reception._ - -_I believe that Des Grieux can hardly have resided in the present -St-Sulpice, which dates but from the year 1816.... So far as a -superficial glance has enabled me to ascertain, there are some other -mistakes; but, altogether, the work is a good one, and you may accept -of the congratulations of_ - - _Your very little servant,_ - _Fr. A..._ - o.m.c. - m.p. - - _Convent of Capuchins, rue ...._ - - -Paris, imprimerie D. JOUAUST, rue Saint-Honoré, 338. - - - - - ISIDORE LISEUX, LIBRAIRE-ÉDITEUR - - Rue Bonaparte, nº 2, PARIS - - - CATALOGUE COMPLET - - AU 1^{er} AVRIL 1879 - - PETITE - - COLLECTION ELZEVIRIENNE - -_Ouvrages curieux, rares ou inédits, tirés à petit nombre sur papier de -Hollande._ - - -Théologie - -HISTOIRE ECCLÉSIASTIQUE, PROTESTANTISME - -SINISTRARI (Le R. 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Father Sinistrari of Ameno - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: Demoniality - or Incubi and Succubi - -Author: The Rev. Father Sinistrari of Ameno - -Translator: Isidore Liseux - -Release Date: February 26, 2017 [EBook #54243] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK DEMONIALITY *** - - - - -Produced by deaurider, Les Galloway and the Online -Distributed Proofreading Team at http://www.pgdp.net - - - - - - -</pre> - -<p><span class="pagenum" id="Page_a001">a001</span></p> - - -<h1> -DEMONIALITY<br /> -<span class="xs">OR</span><br /> -<small>INCUBI AND SUCCUBI</small></h1> -<div class="small"> -<p class="center"><span class="smcap">A Treatise</span><br /> -</p> - - - -<p class="hang-title"><i>wherein is shown that there are in existence on -earth rational creatures besides man, endowed like -him with a body and a soul, that are born and die</i></p> - -<p class="center"> -<span class="smcap">By the Rev. Father<br /> -SINISTRARI of Ameno</span><br /> -<br /> -(17<sup>th</sup> century)<br /> -<br /> -<i>Published from the original Latin manuscript<br /> -discovered in London in the year 1872,<br /> -and translated into French by</i> <span class="smcap">Isidore Liseux</span><br /> -Now first translated into English<br /> -With the Latin Text.</p></div> - -<div class="figcenter"> -<img src="images/colophon.jpg" alt="Colophon" /> -</div> - -<p class="center"> -PARIS<br /> -<i>Isidore LISEUX, 2, Rue Bonaparte.</i><br /> -1879 -</p> - - -<hr class="chap" /> - - - - - -<div class="chapter"></div> -<div class="figcenter" > -<img src="images/i_a005h.jpg" alt="Decoration" /> -</div> - - - -<hr class="chap" /> -<h2><a name="PREFACE" id="PREFACE"></a>PREFACE<br /> - -<small>TO THE FIRST EDITION (<i>Paris, 1875, in-8<sup>o</sup></i>)</small></h2> - - -<div> - <img class="drop-cap" src="images/i_a005l.jpg" alt="" /> -</div> - -<p class="drop-cap">I was in London in the year 1872, -and I hunted after old books:</p> - -<blockquote> - -<p><i>Car que faire là bas, à moins qu’on ne -bouquine?</i><a id="FNanchor_1_1" href="#Footnote_1_1" class="fnanchor">1</a></p></blockquote> - -<p>They caused me to live in past ages, happy -to escape from the present, and to exchange -the petty passions of the day for the peaceable -intimacy of Aldus, Dolet or Estienne.</p> - -<p>One of my favourite booksellers was Mr -Allen, a venerable old gentleman, whose place -of business was in the Euston road, close to the -gate of Regent’s park. Not that his shop was -particularly rich in dusty old books; quite the -reverse: it was small, and yet never filled. -Scarcely four or five hundred volumes at a -time, carefully dusted, bright, arrayed with -symmetry on shelves within reach of one’s -hand; the upper shelves remained unoccupied. -On the right, Theology; on the left, the Greek -and Latin Classics in a majority, with some -French and Italian books; for such were -Mr Allen’s specialties; it seemed as if he absolutely -ignored Shakespeare and Byron, and -as if, in his mind, the literature of his country -did not go beyond the sermons of Blair or -Macculloch.</p> - -<p>What, at first sight, struck one most in -those books, was the moderateness of their -price, compared with their excellent state of -preservation. They had evidently not been -bought in a lot, at so much a cubic yard, like -the rubbish of an auction, and yet the handsomest, -the most ancient, the most venerable -from their size, folios or quartos, were not -marked higher than 2 or 3 shillings; an octavo -was sold 1 shilling, the duodecimo six -pence: each according to its size. Thus -ruled Mr Allen, a methodical man, if ever -there was one; and he was all the better for -it, since, faithfully patronized by clergymen, -scholars and collectors, he renewed his stock -at a rate which more assuming speculators -might have envied.</p> - - -<p>But how did he get those well bound and -well preserved volumes, for which, everywhere -else, five or six times more would have been -charged? Here also Mr Allen had his method, -sure and regular. No one attended more assiduously -the auctions which take place every -day in London: his stand was marked at the -foot of the auctioneer’s desk. The rarest, -choicest books passed before his eyes, contended -for at often fabulous prices by Quaritch, -Sotheran, Pickering, Toovey, and other -bibliopolists of the British metropolis; Mr Allen -smiled at such extravagance; when once a bid -had been made by another, he would not -add a penny, had an unknown <i>Gutenberg</i> or -<i>Valdarfer’s Boccaccio</i> been at stake. But if occasionally, -through inattention or weariness, -competition slackened (<i>habent sua fata libelli</i>), -Mr Allen came forward: <i>six pence!</i>, he whispered, -and sometimes the article was left him; -sometimes even, two consecutive numbers, -joined together for want of having separately -met with a buyer, were knocked down to him, -still for the minimum of six pence which was -his maximum.</p> - -<p>Many of those slighted ones doubtless deserved -their fate; but among them might -slip some that were not unworthy of the honours -of the catalogue, and which, at any other -time, buyers more attentive, or less whimsical -might perhaps have covered with gold. This, -however, did not at all enter into Mr Allen’s -calculation: the size was the only rule of his -estimate.</p> - -<p>Now, one day when, after a considerable -auction, he had exhibited in his shop purchases -more numerous than usual, I especially -noticed some manuscripts in the Latin language, -the paper, the writing and the binding -of which denoted an Italian origin, and which -might well be two hundred years old. The -title of one was, I believe: <i>De Venenis</i>; of -another: <i>De Viperis</i>; of a third (the present -work): <i>De Dæmonialitate, et Incubis, et Succubis</i>. -All three, moreover, by different authors, -and independent of each other. Poisons, -adders, demons, what a collection of horrors! -yet, were it but for civility’s sake, I was bound -to buy something; after some hesitation, I -chose the last one: Demons, true, but Incubi, -Succubi: the subject is not vulgar, and still -less so the way in which it seemed to me to -have been handled. In short, I had the volume -for six-pence, a boon price for a quarto: -Mr Allen doubtless deemed such a scrawl beneath -the rate of type.</p> - -<p>That manuscript, on strong paper of the -17<sup>th</sup> century, bound in Italian parchment, -and beautifully preserved, has 86 pages of text. -The title and first page are in the author’s -hand, that of an old man; the remainder is -very distinctly written by another, but under -his direction, as is testified by autographic -side notes and rectifications distributed all -through the work. It is therefore the genuine -original manuscript, to all appearances unique -and inedited.</p> - -<p>Our dealer in old books had purchased it a -few days before at Sotheby’s House, where had -taken place (from the 6<sup>th</sup> to the 16<sup>th</sup> of December -1871) the sale of the books of baron -Seymour Kirkup, an English collector, deceased -in Florence. The manuscript was inscribed -as follows on the sale catalogue:</p> - -<blockquote> - -<p>N<sup>o</sup> 145. <span class="smcap">Ameno</span> (<i>R. P. Ludovicus Maria</i> [Cotta] de). -De Dæmonialitate, et Incubis, et Succubis, <i>Manuscript.</i></p> - -<p class="psig"> -<i>Sæc. XVII-XVIII.</i> -</p></blockquote> - -<p>Who is that writer? Has he left printed -works? That is a question I leave to bibliographers; -for, notwithstanding numerous investigations -in special dictionaries, I have been -unable to ascertain any thing on that score. -Brunet (<i>Manuel du libraire</i>, art. <span class="smcap">Cotta</span> d’Ameno) -vaguely surmises his existence, but -confuses him with his namesake, most likely -also his fellow-townsman, Lazaro Agostino -Cotta of Ameno, a barrister and literary man of -Novara. “The author,” says he, “whose real -Christian names would seem to be <i>Ludovico-Maria</i>, -has written many serious works....” -The mistake is obvious. One thing is sure: -our author was living in the last years of the -17<sup>th</sup> century, as appears from his own testimony, -and had been a professor of Theology -in Pavia.</p> - -<p>Be that as it may, his book has seemed to -me most interesting in divers respects, and I -confidently submit it to that select public for -whom the invisible world is not a chimera. -I should be much surprised if, after opening it -at random, the reader was not tempted to retrace -his steps and go on to the end. The philosopher, -the confessor, the medical man will -find therein, in conjunction with the robust -faith of the middle ages, novel and ingenious -views; the literary man, the curioso, will appreciate -the solidity of reasoning, the clearness -of style, the liveliness of recitals (for -there are stories, and delicately told). All -theologians have devoted more or less pages -to the question of material intercourse between -man and the demon; thick volumes have been -written about witchcraft, and the merits of -this work were but slender if it merely developed -the ordinary thesis; but such is not its -characteristic. The ground-matter, from -which it derives a truly original and philosophical -stamp, is an entirely novel demonstration -of the existence of Incubi and Succubi, as -rational animals, both corporeal and spiritual -like ourselves, living in our midst, being born -and dying like us, and lastly redeemed, as we -are, through the merits of Jesus-Christ, and -capable of receiving salvation or damnation. -In the Father of Ameno’s opinion, those -beings endowed with senses and reason, thoroughly -distinct from Angels and Demons, -pure spirits, are none other but the Fauns, -Sylvans and Satyrs of paganism, continued by -our Sylphs, Elfs and Goblins; and thus is connected -anew the link of belief. On this score -alone, not to mention the interest of details, -this book has a claim to the attention of earnest -readers: I feel convinced that attention -will not be found wanting.</p> - -<p class="psig"> -I. L. -</p> - -<p class="pdate"><i>May 1875.</i></p> - -<hr class="tb" /> - -<p>The foregoing advertisement was <i>composed</i> -at the printer’s, and ready for the press, when, -strolling on the quays<a id="FNanchor_2_2" href="#Footnote_2_2" class="fnanchor">2</a>, I met by chance -with a copy of the <i>Index librorum prohibitorum</i>. -I mechanically opened it, and the first -thing that struck my eyes was the following -article:</p> - -<p class="center"> -De Ameno Ludovicus Maria. <i>Vide</i> Sinistrari. -</p> - -<p>My heart throbbed fast, I must confess. Was I -at last on the trace of my author? Was it <i>Demoniality</i> -that I was about to see nailed to the -pillory of the <i>Index</i>? I flew to the last pages -of the formidable volume, and read:</p> - - -<p class="hang"><small><span class="smcap">Sinistrari</span> (Ludovicus Maria) de Ameno, De Delictis et -Pœnis Tractatus absolutissimus. <i>Donec corrigatur. -Decret. 4 Martii 1709.</i></small></p> - -<p class="hang"><small><i>Correctus autem juxta editionem Romanam anni 1753 -permittitur.</i></small></p> - -<p>It was indeed he. The real name of the -Father of Ameno was <i>Sinistrari</i>, and I was -in possession of the title of one at least of those -“serious works” which Brunet the bibliographer -alluded to. The very title, <i>De Delictis -et Pœnis</i>, was not unconnected with that of -my manuscript, and I had reason to presume -that <i>Demoniality</i> was one of the offenses inquired -into, and decided upon, by Father Sinistrari; -in other words, that manuscript, to all -appearances inedited, was perhaps published -in the extensive work revealed to me; perhaps -even was it to that monography of <i>Demoniality</i> -that the <i>Tractatus de Delictis et Pœnis</i> owed -its condemnation by the Congregation of the -<i>Index</i>. All those points required looking into.</p> - - - -<p>But it is necessary to have attempted investigations -of that kind in order to appreciate -the difficulties thereof. I consulted the catalogues -of ancient books that came in my way; -I searched the back-shops of the dealers in old -books, the <i>antiquaries</i>, as they say in Germany, -addressing especially to the two or three -firms who in Paris apply themselves to old -Theology; I wrote to the principal booksellers -in London, Milan, Florence, Rome, Naples: -all to no purpose; the very name of Father -Sinistrari of Ameno seemed to be unknown. I -should perhaps have begun by enquiring at -our National Library; I was obliged to resort -to it, and there at least I obtained an incipient -gratification. I was shown two works by my -author: a quarto of 1704, <i>De incorrigibilium -expulsione ab Ordinibus Regularibus</i>, and the -first tome of a set of his complete works: -<i>R. P. Ludovici Mariæ Sinistrari de Ameno -Opera omnia</i> (<i>Romæ, in domo Caroli Giannini, -1753-1754</i>, 3 vol. in-folio). Unfortunately that -first tome contained but the <i>Practica Criminalis -Minorum illustrata</i>; <i>De Delictis et Pœnis</i> -was the subject matter of the third tome, which, -as well as the second, was missing at the -Library.</p> - -<p>Yet, I had a positive indication, and I pursued -my investigations. I might be more fortunate -at the Library of St Sulpice Seminary. True, -it is not open to the public; but then, the -Sulpician Fathers are hospitable: did they not -of yore afford a refuge to repentant Des Grieux, -and did not Manon Lescaut herself tread the -flags of their parlour? I therefore ventured into -the holy House; it was half past twelve, dinner -was nearly over; I asked for the librarian, and -after a few minutes, I saw coming to me a -short old man, unexceptionably civil, who, -leading me through the common parlour, introduced -me into another much narrower, a -mere cell, looking into a gallery and glazed full -breadth, being thus exposed to every eye. An -ingenious provision of which Des Grieux’s -escape had fully shown the urgency. I had no -small trouble in explaining the object of my -visit to the good Father, who was deaf and -near sighted. He left me to go to the library, -and soon returned, but empty handed: there -also, in that sanctuary of Catholic Theology, -Father Sinistrari of Ameno was entirely -unknown. But one more expedient could I try: -namely, to go to his brothers in St Francis, -the Capuchin Fathers, in their convent of rue -de la Santé! A cruel extremity, it will be granted, -for I had but little chance of meeting there, -as here, the lovely shadow of Manon.</p> - -<p>At last a letter from Milan put an end to -my perplexity. The unfindable book was -found; I received at the same time the first -edition of <i>De Delictis et Pœnis</i> (<i>Venetiis, apud -Hieronymum Albricium, 1700</i>), and the edition -of <i>Rome, 1754</i>.</p> - -<p>It was a complete treatise, <i>tractatus absolutissimus</i>, -upon all imaginable crimes, offenses -and sins; but, let us hasten to say, in both -those voluminous folios, <i>Demoniality</i> occupies -scarcely five pages, without any difference in -the text between the two editions. And those -five pages are not even a summary of the manuscript -work which I now give forth; they -only contain the proposition and conclusion -(N<sup>rs</sup> 1 to 27 and 112 to 115). As for that wherein -lies the originality of the book, to wit the -theory of rational animals, Incubi and Succubi, -endowed like ourselves with a body and soul, -and capable of receiving salvation and damnation, -it were vain to look for it.</p> - -<p>Thus, after so many endeavours, I had settled -all the points which I had intended to -elucidate: I had discovered the identity of the -Father of Ameno<a id="FNanchor_3_3" href="#Footnote_3_3" class="fnanchor">3</a>; from the comparison of -the two editions of <i>De Delictis et Pœnis</i>, the -first condemned, the second allowed by the -Congregation of the <i>Index</i>, I had gathered that -the printed fragments of <i>Demoniality</i> had -nothing to do with the condemnation of the -book, since they had not been submitted to -any correction; lastly, I had become convinced -that, save a few pages, my manuscript was -absolutely inedited. A happy event of a bibliographical -Odyssey which I shall be excused for -relating at length, for the “jollification” of -bibliophiles “and none other”.</p> - -<p class="psig"> -<span class="smcap">Isidore Liseux.</span></p> -<p class="pdate"> -<i>August 1875.</i> -</p> - -<hr class="chap" /> - -<p class="half-title"> -DEMONIALITY<br /> - -<small>OR<br /> - -INCUBI AND SUCCUBI</small> -</p> - -<hr class="chap" /> - -<div class="chapter"></div> -<div class="center"> -<table border="0" cellpadding="8" cellspacing="0" summary=""> -<col width="49%" /><col width="49%" /> - -<tr> - <td colspan="2"> -<div class="figcenter" > -<img src="images/i_b002t.jpg" alt="Decoration" /> -</div></td></tr> -<tr><td class="tdc"> -<h2 class="nobreak" id="DAEMONIALITAS">DÆMONIALITAS</h2></td> -<td class="tdc"> -<h2 class="nobreak" id="DEMONIALITY">DEMONIALITY</h2> -</td></tr> - -<tr><td class="tdj"> -<div> - <img class="drop-cap" src="images/i_b002l.jpg" alt="" /> -</div> - -<p class="drop-cap">Vocabulum Dæmonialitatis <i>primo -inventum reperio a Jo. Caramuele -in sua</i> Theologia fundamentali, -<i>nec ante illum inveni -Auctorem, qui de hoc crimine tanquam -distincto a</i> Bestialitate <i>locutus sit. Omnes -enim Theologi Morales, secuti D. Thomam, -2.2., q. 154.</i> in corp., <i>sub specie</i> Bestialitatis -<i>recensent</i> omnem concubitum cum re -non ejusdem speciei, <i>ut ibi loquitur D. Thomas; -et proinde Cajetanus, in Commentario -illius quæstionis et articuli, 2.2., q. 154., -ad 3. dub., coitum cum Dæmone ponit in -specie Bestialitatis; et Cajetanum sequitur -Silvester, v<sup>o</sup></i> Luxuria, <i>Bonacina</i>, de Matrim., -<i>q. 4., et alii.</i></p></td> - - - -<td class="tdj"> -<div> - <img class="drop-cap" src="images/i_c003l.jpg" alt="" /> -</div> - -<p class="drop-cap">The first author who, to my -knowledge, invented the word -<i>Demoniality</i> is John Caramuel, -in his <i>Fundamental Theology</i>, -and before him I find no one who distinguished -that crime from <i>Bestiality</i>. Indeed, -all Theological Moralists, following in the -train of S. Thomas (2, 2, question 154), -include, under the specific title of <i>Bestiality</i>, -“<i>every kind of carnal intercourse -with any thing whatever of a different -species</i>”: such are the very words used by -S. Thomas. Cajetanus, for instance, in his -commentary on that question, classes intercourse -with the Demon under the description -of Bestiality; so does Sylvester, <i>de -Luxuria</i>, Bonacina, <i>de Matrimonio</i>, question -4, and others.</p></td> -</tr> - - -<tr> - <td class="tdj"><a name="P_2"></a>2. <i>Sed revera D. Thomas in illo loco considerationem -non habuit ad coitum cum Dæmone: -ut enim infra probabimus, hic coitus -non potest in specie specialissima</i> Bestialitatis<i> -comprehendi; et ut veritati cohæreat -sententia S. Doctoris, dicendum est, quod -in citato loco, quando ait, quod peccatum -contra naturam,</i> alio modo si fiat per concubitum -ad rem non ejusdem speciei, vocatur -Bestialitas: <i>sub nomine</i> rei non ejusdem -speciei <i>intellexerit animal vivens, non -ejusdem speciei cum homine: non enim usurpare -potuit ibi nomen</i> rei <i>pro</i> re, <i>puta, ente -communi ad animatum et inanimatum: si -enim quis coiret cum cadavere humano, -concubitum haberet ad rem non ejusdem -speciei cum homine (maxime apud Thomistas, -qui formam corporeitatis humanæ negant -in cadavere), quod etiam esset si cadaveri -bestiali copularetur; et tamen talis -coitus non esset bestialitas, sed mollities. -Voluit igitur ibi D. Thomas præcise intelligere -concubitum cum re vivente non ejusdem -speciei cum homine, hoc est cum bruto, -nullo autem modo comprehendere voluit coitum -cum Dæmone.</i></td> - - -<td class="tdj">2. However it is clear that in the above -passage S. Thomas did not at all allude to -intercourse with the Demon. As shall be -demonstrated further on, that intercourse -cannot be included in the very particular -species of <i>Bestiality</i>; and, in order to -make that sentence of the holy Doctor -tally with truth, it must be admitted that -when saying of the unnatural sin, “<i>that -committed through intercourse with a thing -of different species, it takes the name of -Bestiality</i>”, S. Thomas, by <i>a thing of different -species</i>, means a living animal, of -another species than man: for he could -not here use the word <i>thing</i> in its most -general sense, to mean indiscriminately -an animate or inanimate being. In fact, if -a man should fornicate <i>cum cadavere humano</i>, -he would have to do with a thing -of a species quite different from his own -(especially according to the Thomists, who -deny the form of human corporeity in a -corpse); similarly <i>si cadaveri bestiali copularetur</i>: -and yet, <i>talis coitus</i> would not be -bestiality, but pollution. What therefore -S. Thomas intended here to specify with -preciseness, is carnal intercourse with a -living thing of a species different from -man, that is to say, with a beast, and he -never in the least thought of intercourse -with the Demon.</td> -</tr> - - - -<tr> - <td class="tdj"><a name="P_3"></a>3. <i>Coitus igitur cum Dæmone, sive Incubo, -sive Succubo (qui proprie est</i> Dæmonialitas, -<i>specie differt a Bestialitate, nec -cum ea facit unam speciem specialissimam, -ut opinatus est Cajetanus: peccata enim -contra naturam specie inter se distingui -contra opinionem nonnullorum Antiquorum, -et Caramuelis,</i> Summ., <i>Armill., v.</i> Luxur., -<i>n. 5., Jabien., eo. v. n. 6., Asten. lib. 2. tit. -46. art. 7., Caram.</i> Theol. fundam. <i>post Filliucium, -et Crespinum a Borgia, est opinio -communis; et contraria est damnata in -proposit. 24. ex damnatis ab Alexandro VII.; -tum quia singula continent peculiarem, et -distinctam turpitudinem repugnantem castitati, -et humanæ generationi; tum quia -quodlibet ex iis privat bono aliquo secundum -naturam, et institutionem actus venerei, -ordinati ad finem generationis humanæ; -tum quia quodlibet ipsorum habet diversum -motivum, per se sufficiens ad privandum -eodem bono diversimode, ut optime philosophatur -Filliuc., tom. 2. c. 8. tract. 30. q. 3. -n<sup>o</sup> 142; Cresp., q. mor. sel. contro.; Caramuel., -q. 5.</i> per tot.</td> - - -<td class="tdj">3. Therefore, intercourse with the Demon, -whether Incubus or Succubus (which -is, properly speaking, <i>Demoniality</i>), differs -in kind from Bestiality, and does not in -connexion with it form one very particular -species, as Cajetanus wrongly gives it; for, -whatever may have said to the contrary -some Ancients, and later Caramuel in his -<i>Fundamental Theology</i>, unnatural sins -differ from each other most distinctly. Such -at least is the general doctrine, and the -contrary opinion has been condemned by -Alexander VII: first, because each of those -sins carries with itself its peculiar and -distinct disgrace, repugnant to chastity -and to human generation; secondly, because -the commission thereof entails each -time the sacrifice of some good by its nature -attached to the institution of the venereal -act, the normal end of which is human -generation; lastly, because they each have -a different motive which in itself is sufficient -to bring about, in divers ways, the -deprivation of the same good, as has been -clearly shown by Fillucius, Crespinus and -Caramuel.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_4"></a>4. <i>Ex his autem infertur, quod etiam -Dæmonialitas specie differt a Bestialitate: -singula enim ipsarum peculiarem et distinctam -turpitudinem, castitati ac humanæ -generationi repugnantem, involvit; siquidem -Bestialitas est copula cum bruto vivente, -ac sensibus et motu proprio prædito: Dæmonialitas -autem est commixtio cum cadavere -(stando in sententia communi, quam -infra examinabimus), nec sensum, nec -motum vitalem habente; et per accidens est, -quod a Dæmone moveatur. Quod si immunditia -commissa cum brutali cadavere, vel -humano, differt specie a Sodomia et Bestialitate, -ab ista differt pariter specie etiam</i> -Dæmonialitas, <i>in qua, juxta communem -sententiam, homo cum cadavere concumbit -accidentaliter moto.</i></td> - -<td class="tdj">4. It follows that Demoniality differs in -kind from Bestiality, for each has its peculiar -and distinct disgrace, repugnant to -chastity and human generation. Bestiality -is connexion with a living beast, endowed -with its own peculiar senses and impulses; -Demoniality, on the contrary, is copulation -with a corpse (according at least to the general -doctrine which shall be considered -hereafter), a senseless and motionless corpse -which is but accidentally moved through -the power of the Demon. Now, if fornication -with the corpse of a man, a woman, -or a beast differs in kind from Sodomy and -Bestiality, there is the same difference with -regard to <i>Demoniality</i>, which, according to -general opinion, is the intercourse of man -with a corpse accidentally set in motion.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_5"></a>5. <i>Et confirmatur: quia in peccatis contra -naturam, seminatio innaturalis (hoc est, -ea ad quam regulariter non potest sequi generatio) -habet rationem generis; subjectum -vero talis seminationis est differentia -constituens species sub tali genere: unde si -seminatio fiat in terram, aut corpus inanime, -est mollities; si fiat cum homine in -vase præpostero, est Sodomia; si fiat cum -bruto, est bestialitas: quæ absque controversia -inter se specie differunt, eo quod -terra, seu cadaver, homo, et brutum, quæ -sunt subjecta talis seminationis, specie differunt -inter se. Sed Dæmon a bruto non -solum differt specie, sed plusquam specie: -differunt enim per corporeum, et incorporeum, -quæ sunt differentiæ genericæ. Sequitur -ergo quod seminationes factæ cum -aliis differunt inter se specie, quod est intentum.</i></td> - -<td class="tdj">5. Another proof: in sins against nature, -the unnatural semination (which -cannot be regularly followed by generation) -is a genus; but the object of such semination -is the difference which marks the -species under the genus. Thus, whether -semination takes place on the ground, or -on an inanimate body, it is pollution; if -<i>cum homine in vase præpostero</i>, it is Sodomy; -with a beast, bestiality: crimes -which unquestionably all differ from each -other in species, just as the ground, the -corpse, the man and the beast, passive -objects <i>talis seminationis</i>, differ in species -from each other. But the difference between -the Demon and the beast is not only specific, -it is more than specific: the nature -of the one is corporeal, of the other incorporeal, -which makes a generic difference. -Whence it follows that <i>seminationes</i> practised -on different objects differ in species -from each other: and that is substantiated.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_6"></a>6. <i>Pariter, trita est doctrina Moralistarum -fundata in Tridentino, sess. 14, c. 5. D. -Th. in 4. dist. 16. q. 3. art. 2., Vasquez, -q. 91. art. 1. dub. 2. n. 6., Reginald. Valenz. -Medin. Zerola. Pesant. Sajir. Sott. -Pitig. Henriquez apud Bonac.</i> de Sac. <i>disp. -5. q. 5. sect, 2. punct. 2. § 3. diffic. 3. n. 5., -et tradita per Theologos, quod in confessione -manifestandæ sint tantum circumstantiæ -quæ mutant speciem peccatorum. Si -igitur Dæmonialitas et Bestialitas sunt ejusdem -speciei specialissimæ, sufficit in confessione -dicere:</i> Bestialitatis peccatum commisi -<i>quantumvis confitens cum Dæmone -concubuerit. Hoc autem falsum est: igitur -non sunt ejusdem speciei specialissimæ.</i></td> - -<td class="tdj">6. It is also a trite doctrine with Moralists, -established by the Council of Trent, -session 14, and admitted by Theologians, -that in confession it suffices to state the -circumstances which alter the species of -sins. If therefore Demoniality and Bestiality -belonged to the same very particular -species, it would be enough that, each time -he has fornicated with the Demon, the -penitent should say to his confessor: <i>I -have been guilty of the sin of Bestiality</i>. -But that is not so: therefore those two sins -do not both belong to the same very particular -species.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_7"></a>7. <i>Quod si dicatur, aperiendum esse in -confessione circumstantiam concubitus cum -Dæmone ratione peccati contra Religionem: -peccatum contra Religionem committitur, -aut ex cultu, aut ex reverentia, -aut ex deprecatione, aut ex pacto, aut ex -societate cum Dæmone (D. Thomas, 2. 2. -q. 90. art. 2. et q. 95. art. 4. in corp.); sed, -ut infra dicemus, dantur Succubi, et Incubi, -quibus nullum prædictorum exhibetur, -et tamen copula sequitur: igitur respectu -istorum nulla intervenit irreligiositas, -et commixtio cum istis nullam habebit -rationem ulteriorem, quam puri et simplicis -coitus, qui, si est ejusdem speciei cum</i> -Bestialitate, <i>sufficienter exprimetur dicendo:</i> -Bestialitatem commisi; <i>quod tamen falsum -est.</i></td> - -<td class="tdj">7. It may be urged that if the circumstances -of a sensual intercourse with the -Demon should be revealed to the Confessor, -it is on account of its offense against -Religion, an offense which comes either -from the worship rendered to the Demon, -or from the homage or prayers offered up -to him, or from the compact of fellowship -entered into with him (<i>S. Thomas</i>, quest. -90). But, as will be seen hereafter, there -are Incubi and Succubi to whom none of the -foregoing applies, and yet <i>copula sequitur</i>. -There is consequently, in that special case, -no element of irreligion, no other character -<i>quam puri et simplicis coitus</i>; and, if of -the same species as <i>Bestiality</i>, it would be -adequately stated by saying: <i>I have been -guilty of the sin of Bestiality</i>; which is -not so.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_8"></a>8. <i>Ulterius in confesso est apud omnes -Theologos Morales, quod longe gravior -est copula cum Dæmone, quam cum quolibet -bruto; in eadem autem specie specialissima -peccati, non datur unum peccatum -gravius altero, sed omnia æque gravia sunt; -perinde enim est coire cum cane, aut asina, -aut equa; sequitur ergo, quod si</i> Dæmonialitas -<i>est gravior Bestialitate, non sint ambo -ejusdem speciei. Nec dicendum gravitatem -majorem in</i> Dæmonialitate <i>petendam esse -ab irreligiositate, seu superstitione ex societate -cum Dæmone, ut scribit Cajetanus -ad 2. 2. q. 154., ar. 11. § ad 3. in fine, quia -hoc fallit in aliquibus Succubis et Incubis, -ut supra dictum est; tum quia gravitas -major statuitur in</i> Dæmonialitate <i>præ Bestialitate, -in genere vitii contra naturam: -major autem gravitas in illa supra istam -ratione irreligiositatis exorbitat ex illo genere, -proinde non facit in illo genere, et ex -se graviorem.</i></td> - -<td class="tdj">8. Besides, it is acknowledged by all -Theological Moralists that <i>copula cum Dæmone</i> -is much more grievous than the same -act committed with any beast soever. -Now, in the same very particular species -of sins, one sin is not more grievous than -another; all are equally so: it comes to -the same whether connection is had with -a bitch, an ass, or a mare; whence it follows -that if <i>Demoniality</i> is more grievous -than Bestiality, those two acts are not of -the same species. And let it not be argued, -with Cajetanus, that <i>Demoniality</i> is more -grievous on account of the offense to religion -from the worship rendered to the -Demon or the compact of fellowship entered -into with him: as has been shown -above, that is not always met with in the -connection of man with Incubi and Succubi; -moreover, if in the genus of unnatural -sin <i>Demoniality</i> is more grievous -than Bestiality, the offense to Religion is -quite foreign to that aggravation, since it -is foreign to that genus itself.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_9"></a>9. <i>Statuta igitur differentia specifica</i> Dæmonialitatis -<i>a Bestialitate, ut gravitas illius -percipiatur in ordine ad pœnam de qua -principaliter nobis tractandum est, est necessarium -inquirere quotupliciter</i> Dæmonialitas -<i>accidat. Non desunt qui sibi nimis -scioli negant quod gravissimi Auctores -scripsere, et quod quotidiana constat experientia, -Dæmonem scilicet tum Incubum, -tum Succubum, non solum hominibus, sed -etiam brutis carnaliter conjungi. Aiunt -proinde esse hominum imaginationem, phantasmatibus -a Dæmone perturbatis læsam, -seu dæmoniaca esse præstigia: sicuti etiam -Sagæ, seu Striges, sola imaginatione perturbata -a Dæmone, sibi videntur assistere -ludis, choreis, conviviis, et conventibus nocturnis, -et carnaliter Dæmoni commisceri; -nullo vero reali modo deferuntur corpore -ad ejusmodi loca et actiones, prout textualiter -dicitur in quodam Capitulo, ac duobus -Conciliis.</i> Cap. Episcop. 26. <i>q. 5.,</i> Conch. -Ancyr. <i>c. 24.,</i> Conc. Rom. 4. sub Damaso, -<i>c. 5.</i> apud Laur. Epitom. <i>v<sup>o</sup></i> Saga.</td> - -<td class="tdj">9. Now, having laid down the specific -difference between <i>Demoniality</i> and Bestiality, -so that the gravity thereof may be -duly appreciated in view of the penalty -to be inflicted (and that is our most essential -object), we must inquire in how -many different ways the sin of <i>Demoniality</i> -may be committed. There is no lack -of people who, infatuated with their small -baggage of knowledge, venture to deny -what has been written by the gravest authors -and is testified by every day experience: -namely, that the Demon, whether Incubus -or Succubus, unites carnally not only with -men and women, but also with beasts. -They allege that it all comes from the -human imagination troubled by the craft -of the Demon, and that there is nothing in -it but phantasmagoria and diabolical spells. -The like happens, they say, to Witches or -Sagas, who, under the influence of an -illusion brought on by the Demon, fancy -that they attend the nightly sports, dances, -revels and vigils, and have carnal intercourse -with the Demon, though in reality -they are not bodily transferred to those -places nor taking part in those deeds, as -has been defined verbatim by a Capitule -and two Councils.</td> -</tr> - - -<tr> -<td class="tdj"><a name="P_10"></a>10. <i>Sed non negatur, quin aliquando -mulierculæ, illusæ a Dæmonibus, videantur -nocturnis Sagarum ludis corporaliter interesse, -dum tamen sola imaginaria visione -ipsis hoc accidit: sicut etiam in somnis -videtur nonnullis cum fœmina aliqua concumbere, -et semen vere excernitur, non tamen -concubitus ille realis est, sed tantum -phantasticus, paratus non raro per illusionem -diabolicam; et in hoc verissimum est -quod habent citatum Capitulum et Concilia. -Sed hoc non semper est; sed ut in pluribus, -corpore deferuntur Sagæ ad ludos nocturnos, -et vere carnaliter corpore conjunguntur -Dæmoni, et Malefici non minus Dæmoni -succubo miscentur, et hæc est sententia -Theologorum, et jure consultorum Catholicorum, -quos abunde citat Frater Franciscus -Maria Guaccius in suo libro intitulato</i> -Compendium Maleficarum; <i>Grilland. -Remig. Petr. Damian. Sylvest. Alphon. a -Cast. Abul. Cajet. Senon. Crespet. Spine. -Anan. apud Guaccium,</i> Comp. Malef., <i>c. 15.</i> -§ Altera, quam verissimam ... n.<i> 69. lib. p.; -quæ sententia confirmatur decem et octo -exemplis, ibidem allatis et relatis per viros -doctos et veridicos de quorum fide ambigendum -non est, quibus probatur Maleficos -et Sagas corporaliter ad ludos convenire, -et cum Dæmonibus succubis et incubis -corporaliter turpissime commisceri. Et pro -omnibus sufficere debet auctoritas Divi Augustini, -qui loquens de concubitu hominum -cum Dæmonibus, sic ait lib. 15. de</i> -Civitate Dei, c. 23.: “Et quoniam creberrima -fama est, multique se expertos, -vel ab eis qui experti essent, de quorum -fide dubitandum non est, audivisse confirmant, -Sylvanos et Faunos, quos vulgo -Incubos vocant, improbos sæpe extitisse -mulieribus, et earum appetiisse et peregisse -concubitum. Et quosdam Dæmones, -quos Dusios Galli nuncupant, hanc assidue -immunditiam et tentare et efficere, plures -talesque asseverant, ut hoc negare impudentia -videatur.” <i>Hæc Augustinus.</i></td> - -<td class="tdj">10. Of course, it is not contested that sometimes -young women, deceived by the -Demon, fancy taking part, in their flesh -and blood, in the nightly vigils of Witches, -without its being any thing but an imaginary -vision. Thus, in a dream, one sometimes -fancies <i>cum fœmina aliqua concumbere, et -semen vere excernitur, non tamen concubitus -ille realis est</i>, but merely fantastic, and often -brought about by a diabolical illusion: and -here the above mentioned Capitule and -Councils are perfectly right. But this is -not always the case; on the contrary, it -more often happens that Witches are bodily -present at nightly vigils and have -with the Demon a genuine carnal and corporeal -connection, and that likewise Wizards -copulate with the Succuba or female -Demon. Such is the opinion of Theologians -as well as of jurists, whose names will be -found at length in the <i>Compendium Maleficarum</i>, -or <i>Chronicle of Witches</i>, by Brother -Francis Marie Guaccius. This doctrine -is therein confirmed by eighteen -instances adduced from the recitals of learned -and truthful men whose testimony is -beyond suspicion, and which prove that -Wizards and Witches are indeed bodily -present at vigils and most shamefully -copulate with Demons, Incubi or Succubi. -And, after all, to settle the question, we -have the authority of S. Augustine, who, -speaking of carnal intercourse between -men and the Demon, expresses himself as -follows, book 15<sup>th</sup>, chapt. 23<sup>d</sup> of the -<i>City of God</i>: “<i>It is widely credited, and -such belief is confirmed by the direct or indirect -testimony of thoroughly trustworthy -people, that Sylvans and Fauns, commonly -called Incubi, have frequently molested -women, sought and obtained from -them coition. There are even Demons, -whom the Gauls call Duses or Elfs, who -very regularly indulge in those unclean -practices: the fact is testified by so many -and such weighty authorities, that it were -impudent to doubt it.</i>” Such are the very -words of S. Augustine.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_11"></a>11. <i>Prout autem apud diversos Auctores -legitur, et pluribus experimentis comprobatur, -duplici modo Dæmon hominibus carnaliter -copulatur: uno modo quo Maleficis -et Sagis jungitur, alio modo quo aliis hominibus -minime maleficis miscetur.</i></td> - -<td class="tdj">11. Now, several authors profess, and it -is confirmed by numerous experiments, -that the Demon has two ways of copulating -carnally with men or women: the one -which it uses with Witches or Wizards, -the other with men or women entirely foreign -to witchcraft.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_12"></a>12. <i>Quantum ad primum modum, non copulatur -Dæmon Sagis, seu Maleficis, nisi -præmissa solemni professione, qua iniquissimi -homines Dæmoni addicuntur; quæ professio, -ut ex variis Auctoribus referentibus -confessiones Sagarum judiciales in tormentis -factas, quas collegit Franciscus Maria -Guaccius,</i> Comp. Malef., <i>c. 7., lib. 1., consistit -in undecim ceremoniis.</i></td> - -<td class="tdj">12. In the first case, the Demon does not -copulate with Witches or Wizards until -after a solemn profession, in virtue of -which such wretched human beings yield -themselves up to him. According to several -authors who have related the judicial admissions -of Witches when on the rack, and -whose recitals have been collected by -Francis-Marie Guaccius, <i>Compend. Malef.</i>, -book 1, chapt. 7, that profession consists -of eleven ceremonials:</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_13"></a>13. <i>Primo, ineunt pactum expressum cum -Dæmone, aut alio Mago seu Malefico vicem -Dæmonis gerente, et testibus præsentibus, -de servitio diabolico suscipiendo: Dæmon -vero vice versa honores, divitias, et carnales -delectationes illis pollicetur.</i> Guacc. <i>loc. cit. -fol. 34.</i></td> - -<td class="tdj">13. Firstly, the Novices have to conclude -with the Demon, or some other Wizard or -Magician acting in the Demon’s place, an -express compact by which, in the presence -of witnesses, they enlist in the Demon’s -service, he giving them in exchange his -pledge for honours, riches and carnal -pleasures.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_14"></a>14. <i>Secundo, abnegant catholicam fidem, -subducunt se obedientiæ Dei, renuntiant -Christo, et protectioni Beatissimæ Virginis -Mariæ, ac Ecclesiæ omnibus sacramentis.</i> -Guacc., <i>loc. cit.</i></td> - -<td class="tdj">14. Secondly, they abjure the catholic -faith, withdraw from the obedience to God, -renounce Christ and the protection of the -most blessed Virgin Mary, and all the Sacraments -of the Church.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_15"></a>15. <i>Tertio, projiciunt a se Coronam, seu -Rosarium B. V. M., Chordam S. P. Francisci, -aut Corrigiam S. Augustini, aut -Scapulare Carmelitarum, si quod habent, -Crucem, Medaleas, Agnos Dei, et quidquid -sacri aut benedicti gestabant, et pedibus ea -proculcant.</i> Guacc. <i>loc. cit. fol. 35. Grilland.</i></td> - -<td class="tdj">15. Thirdly, they cast away the Crown, -or Rosary of the most blessed Virgin -Mary, the girdle of S. Francis, or the strap -of S. Austin, or the scapular of the Carmelites, -should they belong to one of those -Orders, the Cross, the Medals, the <i>Agnus -Dei</i>, whatever other holy or consecrated -object may have been about their person, -and trample them all under foot.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_16"></a>16. <i>Quarto, vovent in manibus Diaboli -obedientiam, et subjectionem, eique præstant -homagium et vassallagium, tangendo -quoddam volumen nigerrimum. Spondent, -quod nunquam redibunt ad fidem Christi, -nec Dei præcepta servabunt, nec ulla bona -opera facient, sed ad sola mandata Dæmonis -attendent, et ad conventus nocturnos -diligenter accedent.</i> Guacc. <i>loc. cit. fol. 36.</i></td> - -<td class="tdj">16. Fourthly, in the hands of the Devil -they vow obedience and subjection; they -pay him homage and vassalage, laying -their fingers on some very black book. -They bind themselves never to return to -the faith of Christ, to observe none of the -divine precepts, to do no good work, but -to obey the Demon alone and, to attend -diligently the nightly conventicles.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_17"></a>17. <i>Quinto, spondent se enixe curaturos, -et omni studio ac sedulitate procuraturos -adducere alios mares et fœminas ad suam -sectam, et cultum Dæmonis.</i> Guacc. <i>loc. cit.</i></td> - -<td class="tdj">17. Fifthly, they promise to strive with -all their power, and to give their utmost -zeal and care for the enlistment of other -males and females in the service of the -Demon.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_18"></a>18. <i>Sexto, baptizantur a Diabolo sacrilego -quodam baptismo, et abnegatis Patrinis -et Matrinis baptismi Christi, et -Confirmationis, et nomine, quod sibi fuit -primo impositum, a Diabolo sibi assignantur -Patrinus et Matrina novi, qui ipsos -instruant in arte maleficiorum, et imponitur -nomen novum, quod plerumque scurrile -est.</i> Guacc. <i>loc. cit.</i></td> - -<td class="tdj">18. Sixthly, the Devil administers to them -a kind of sacrilegious baptism, and after -abjuring their Godfathers and Godmothers -of the Baptism of Christ and Confirmation, -they have assigned to them a new Godfather -and a new Godmother, who are to instruct -them in the arts of witchcraft; they drop -their former name and exchange it for -another, more frequently a scurrilous -nickname.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_19"></a>19. <i>Septimo, abscindunt partem propriorum -indumentorum, et illam offerunt -Diabolo in signum homagii, et Diabolus illam -asportat, et servat.</i> Guacc. <i>loc. cit. fol. 38.</i></td> - -<td class="tdj">19. Seventhly, they cut off a part of their -own garments, and tender it as a token of -homage to the Devil, who takes it away and -keeps it.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_20"></a>20. <i>Octavo, format Diabolus circulum -super terram, et in eo stantes Novitii Malefici -et Sagæ firmant juramento omnia, -quæ ut dictum est promiserunt.</i> Guacc. <i>loc. -cit.</i></td> - -<td class="tdj">20. Eighthly, the Devil draws on the -ground a circle wherein stand the Novices, -Witches and Wizards, and there they -confirm by oath all their aforesaid promises.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_21"></a>21. <i>Nono, petunt a Diabolo deleri a libro -Christi, et describi in libro suo, et profertur -liber nigerrimus, quem tetigerunt -præstando homagium, ut dictum est supra, -et ungue Diaboli in eo exarantur.</i> Guacc. -<i>loc. cit.</i></td> - -<td class="tdj">21. Ninthly, they request the Devil to -strike them out of the book of Christ, and -to inscribe them in his own. Then comes -forth that very black book on which, as -has been said before, they laid hands when -doing homage, and they are inscribed -therein with the Devil’s claw.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_22"></a>22. <i>Decimo, promittunt Diabolo statis -temporibus sacrificia, et oblationes; singulis -quindecim diebus, vel singulo mense -saltem, necem alicujus infantis, aut mortale -veneficium, et singulis hebdomadis alia -mala in damnum humani generis, ut grandines, -tempestates, incendia, mortem animalium, -etc.</i> Guacc. <i>loc. cit. fol. 40.</i></td> - -<td class="tdj">22. Tenthly, they promise the Devil sacrifices -and offerings at stated times: once a -fortnight or at least each month, the murder -of some child, or an homicidal act of -sorcery, and other weekly misdeeds to the -prejudice of mankind, such as hailstorms, -tempests, fires, cattle plagues, etc.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_23"></a>23. <i>Undecimo, sigillantur a Dæmone -aliquo charactere, maxime ii, de quorum -constantia dubitat. Character vero non est -semper ejusdem formæ, aut figuræ: aliquando -enim est simile lepori, aliquando -pedi bufonis, aliquando araneæ, vel catello, -vel gliri; imprimitur autem in locis corporeis -magis occultis: viris quidem aliquando -sub palpebris, aliquando sub axillis, -aut labiis, aut humeris, aut sede ima, aut -alibi; mulieribus autem plerumque in -mammis, aut locis muliebribus. Porro sigillum, -quo talia signa imprimuntur, est -unguis Diaboli. Quibus peractis ad instructionem -Magistrorum qui Novitios initiarunt, -hi promittunt denuo, se nunquam -Eucharistiam adoraturos; injuriosos Sanctis -omnibus, et maxime B. V. M. futuros; -conculcaturos ac conspurcaturos Sacras -Imagines, Crucem, ac Sanctorum Reliquias; -nunquam usuros Sacramentis, aut -sacramentalibus, nisi ad maleficia; integram -confessionem sacramentalem sacerdoti -nunquam facturos, et suum cum -Dæmone commercium semper celaturos. -Et Diabolus vicissim pollicetur, se illis -semper præsto futurum; se in hoc mundo -votis eorum satisfacturum, et post mortem -illos esse beaturum. Sic peracta professione -solemni, assignatur singulis eorum -Diabolus, qui appellatur</i> Magistellus, <i>cum -quo in partes secedunt, et carnaliter commiscentur: -ille quidem in specie fœminæ, -si initiatus est vir; in forma autem viri, et -aliquando satyri, aliquando hirci, si fœmina -est saga professa.</i> Guacc. <i>loc. cit. fol. 42 -et 43.</i></td> - -<td class="tdj">23. Eleventhly, the Demon imprints on -them some mark, especially on those whose -constancy he suspects. That mark, moreover, -is not always of the same shape or figure: -sometimes it is the image of a hare, sometimes -a toad’s leg, sometimes a spider, a -puppy, a dormouse. It is imprinted on the -most hidden parts of the body: with men, -under the eye-lids, or the armpits, or the -lips, on the shoulder, the fundament, or -somewhere else; with women, it is usually -on the breasts or the privy parts. Now, -the stamp which imprints those marks is -none other but the Devil’s claw. This having -been all performed in accordance -with the instructions of the Teachers who -have initiated the Novices, these promise -lastly never to worship the Eucharist; to -insult all Saints and especially the most -blessed Virgin Mary; to trample under -foot and vilify the holy images, the Cross -and the relics of Saints; never to use the -sacraments or sacramental ceremonials; -never to make a full confession to the priest, -but to keep always hidden from him their -intercourse with the Demon. The Demon, -in exchange, engages to give them always -prompt assistance; to fulfil their desires in -this world and to make them happy after -their death. The solemn profession being -thus performed, each has assigned to himself -a Devil, called <i>Magistellus</i> or Assistant -Master, with whom he retires in private -for carnal satisfaction; the said Devil -being, of course, in the shape of a woman -if the initiated person is a man, in the -shape of a man, sometimes of a satyr, sometimes -of a buck-goat, if it is a woman -who has been received a witch.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_24"></a>24. <i>Quod si quæratur ab Auctoribus, -quomodo possit Dæmon, qui corpus non -habet, corporalem commixtionem habere -cum homine: respondent communiter, -quod Dæmon aut assumit alterius maris -aut fœminæ, juxta exigentiam, cadaver, -aut ex mixtione aliarum materiarum effingit -sibi corpus, quod movet, et mediante -quo homini unitur. Et subdunt, quod -quando fœminæ gaudent imprægnari a -Dæmone (quod non fit, nisi in gratiam -fœminarum hoc optantium), Dæmon se -transformat in succubam, et juncta homini -semen ab eo recipit; aut per illusionem -nocturnam in somnis procurat ab homine -pollutionem, et semen prolectum in suo nativo -calore et cum vitali spiritu conservat, -et incubando fœminæ infert in ipsius matricem, -ex quo sequitur conceptio. Ita -multis citatis docet Guaccius, l. i. c. 12., -per totum, qui prædicta multis exemplis -desumptis a variis Doctoribus confirmat.</i></td> - -<td class="tdj">24. If the authors be asked how it comes -to pass that the Demon, who has no body, -yet has carnal intercourse with man or -woman, they unanimously answer that -the Demon assumes the corpse of another -human being, male or female as the case -may be, or that, from the mixture of other -materials, he shapes for himself a body -endowed with motion, and by means of -which he is united with the human being; -and they add that when women are desirous -of becoming pregnant by the Demon -(which only occurs by the consent and -express wish of the said women), the Demon -is transformed into a Succuba, <i>et -juncta homini semen ab eo recipit</i>; or else -he procures pollution from a man during -his sleep, <i>et semen prolectum in suo nativo -calore, et cum vitali spiritu conservat, et -incubando fœminæ infert in ipsius matricem</i>, -whence follows impregnation. Such -is the teaching of Guaccius, book 1, -chapt. 12, who supports it on a number -of quotations and instances taken from various -Doctors.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_25"></a>25. <i>Alio modo jungitur Dæmon tum -Incubus, tum Succubus, hominibus, fœminis -aut maribus, a quibus nec honorem, nec -sacrificia, oblationes, maleficia, quæ a Sagis -et Maleficis, ut supra dictum est, -prætendit, recipit; sed ostendens deperdite -amorem, nil aliud appetit, quam carnaliter -commisceri cum iis quos amat. Multa -sunt de hoc exempla, quæ ab Auctoribus -referuntur, ut Menippi Lycii, qui fuit sollicitatus -a quadam fœmina ad sibi nubendum, -postquam cum ea multoties coivit; et -detecta fœmina quænam esset a quodam -Philosopho, qui convivio nuptiali intererat, -et Menippo dixit illam esse</i> Compusam, -<i>puta Dæmonem succubam, statim ejulans -evanuit, ut narrat Cœlius Rhodiginus,</i> -Antiq., <i>lib. 29. c. 5. Pariter adolescens -quidam Scotus a Dæmone succuba omnium -gratissima, quas vidisset, forma, quæ occlusis -cubiculi foribus ad se ventitabat, -blanditiis, osculis, amplexibus per multos -menses fuit sollicitatus, ut secum coiret, -ut scribit Hector Boethius,</i> Hist. Scotor. -<i>lib. 8., quod tamen a casto juvene obtinere -non potuit.</i></td> - -<td class="tdj">25. At other times also the Demon, -whether Incubus or Succubus, copulates -with men or women from whom he receives -none of the sacrifices, homage or offerings -which he is wont to exact from -Wizards or Witches, as aforesaid. He is -then but a passionate lover, having only -one desire: the carnal possession of the -loved ones. Of this there are numerous -instances to be found in the authors, -amongst which the case of Menippus -Lycius, who, after frequent coition with a -woman, was by her entreated to marry -her; but a certain philosopher, who partook -of the wedding entertainment, having -guessed what that woman was, told Menippus -that he had to deal with a <i>Compusa</i>, -that is a Succuba Demon; whereupon the -bride vanished bewailing: such is the -narrative given by Cœlius Rhodiginus, -<i>Antiq.</i>, book 29, chapt. 5. Hector Boethius -(<i>Hist. Scot.</i>) also relates the case of -a young Scot, who, during many months, -with closed doors and windows, was visited -in his bed-room by a Succuba Demon -of the most bewitching beauty; caresses, -kisses, embraces, entreaties, she resorted -to every blandishment <i>ut secum coiret</i>: but -she could not prevail on the chaste young -man.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_26"></a>26. <i>Similiter, multas fœminas legimus -ab Incubo Dæmone expetitas ad coitum, -ipsisque repugnantibus facinus admittere, -precibus, fletibus, blanditiis, non secus ac -perditissimus amasius, procurasse animum -ipsarum demulcere, et ad congressum inclinare; -et quamvis aliquoties hoc eveniat -ob maleficium, ut nempe Dæmon missus a -maleficis hoc procuret: tamen non raro -Dæmon ex se hoc agit, ut scribit Guaccius,</i> -Comp. Mal. <i>lib. 3. c. 8., et non solum hoc -evenit cum mulieribus, sed etiam cum -equabus, cum quibus commiscetur; quæ si -libenter coitum admittunt, ab eo curantur -optime, ac ipsarum jubæ varie artificiosis -et inextricabilibus nodis texuntur; si autem -illum adversentur, eas male tractat, -percutit, macras reddit, et tandem necat, -ut quotidiana constat experientia.</i></td> - -<td class="tdj">26. We read likewise of numerous women -incited to coition by the Incubus Demon, -and who, though reluctant at first of yielding -to him, are soon moved by his entreaties, -tears and endearments; he is a desperate -lover and must not be denied. And although -this comes sometimes of the craft of some -Wizard who avails himself of the agency -of the Demon, yet the Demon not infrequently -acts on his own account; and it -happens not merely with women, but also -with mares; if they readily comply with -his desire, he pets them, and plaits their -mane in elaborate and inextricable tresses; -but if they resist, he ill-treats and strikes -them, smites them with the glanders, and -finally puts them to death, as is shown by -daily experience.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_27"></a>27. <i>Et quod mirum est, et pene incapabile, -tales Incubi, qui Italice vocantur</i> -Folletti, <i>Hispanice</i> Duendes, <i>Gallice</i> Follets, -<i>nec Exorcistis obediunt, nec exorcismos -pavent, nec res sacras reverentur -ad earum approximationem timorem ostendendo, -sicuti faciunt Dæmones, qui -obsessos vexant; quantumvis enim maligni -Spiritus sint obstinati, nec parere velint -Exorcistæ præcipienti, ut exeant a corporibus -quæ obsident, tamen ad prolationem -Sanctissimi Nominis Jesu, aut Mariæ, aut -aliquorum versuum Sacræ Scripturæ, impositionem -Reliquiarum, maxime Ligṅi -Sanctæ Crucis, approximationem Sacrarum -Imaginum, ad os obsessi rugiunt, -strident, frendent, concutiuntur, et timorem -ac horrorem ostendunt. Folletti vero -nihil horum, ut dictum est, ostendunt, nec -a divexatione, nisi post longum tempus, -cessant. Hujus rei testis sum oculatus, et -historiam recito quæ reipsa humanam -fidem superat: sed testis mihi sit Deus -quod puram veritatem multorum testimonio -comprobatam describo.</i></td> - -<td class="tdj">27. A most marvellous and well nigh incomprehensible -fact: the Incubi whom -the Italians call <i>Folletti</i>, the Spaniards -<i>Duendes</i>, the French <i>Follets</i>, do not obey -the Exorcists, have no dread of exorcisms, -no reverence for holy things, at the approach -of which they are not in the least -overawed; very different in that respect -from the Demons who vex those whom -they possess; for, however obstinate those -evil Spirits may be, however restive to the -injunctions of the Exorcist who bids them -leave the body they possess, yet, at the mere -utterance of the most holy name of Jesus or -Mary, or of some verses of Holy Writ, at -the mere imposition of relics, especially -of a piece of the wood of the Holy Cross, or -the sight of the holy images, they roar -at the mouth of the possessed person, -they gnash, shake, quiver, and display -fright and awe. But the Folletti show none -of those signs, and leave off their vexations -but after a long space of time. Of this -I was an eye-witness, and shall relate a story -which verily passes human belief: but I -take God to witness that I tell the precise -truth, corroborated by the testimony of -numerous persons.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_28"></a>28. <i>Viginti quinque abhinc annis, plus -minusve, dum essem Lector Sacræ Theologiæ -in Conventu Sanctæ Crucis Papiæ, -reperiebatur in illa civitate honesta quædam -fœmina maritata optimæ conscientiæ, -et bonum habens ab omnibus eam agnoscentibus, -maxime Religiosis, testimonium, -quæ vocabatur Hieronyma; et habitabat -in parochia Sancti Michaelis. Hæc quadam -die domi suæ panem pinserat, et per -furnarium miserat ad illum decoquendum. -Reportat panes coctos furnarius, et cum -illis grandem quamdam placentam curiose -elaboratam, conditam butyro, et pastulis -Venetis, ut in ea civitate solent fieri placentæ -hujusmodi. Renuit illa placentam -recipere, dicens se talem nullam fecisse. -Replicat furnarius, se illa die alium panem -coquendum non habuisse, nisi illum -quem ab ea habuerat; oportere proinde, -etiam placentam a se fuisse factam, licet -minime de illa recordaretur. Acquievit -fœmina, et placentam cum viro suo, filia -quam habebat triennem, et famula comedit. -Sequenti nocte dum cubaret mulier cum -viro suo, et ambo dormirent, expergefacta -est a quadam tenuissima voce, velut acutissimi -sibili ad ipsius aures susurrante, -verbis tamen distinctis: interrogavit autem -fœminam,</i> num placenta illi placuisset? -<i>Pavens fœmina cœpit se munire signo -Crucis, et invocare sæpius nomina Jesu et -Mariæ. Replicabat vox, ne paveret, se -nolle illi nocere, immo quæcumque illi -placerent paratum exsequi, esse filo captum -pulchritudinis suæ, et nil amplius desiderare, -quam ejus amplexu frui. Tum fœmina -sensit aliquem suaviantem ipsius genas, -sed tactus ita levis, ac mollis, ac si esset -gossipium subtilissime carminatum id a -quo tacta fuit. Respuit illa invitantem, nec -ullum responsum illi dedit: sed jugiter -nomen Jesu et Mariæ repetebat, et se -Crucis signo muniebat; et sic per spatium -quasi horæ dimidiæ tentata fuit, et postea -abscessit tentator.</i></td> - -<td class="tdj">28. About twenty five years ago, when I -was a lecturer on Sacred Theology in the -convent of the Holy Cross, in Pavia, there -was living in that city a married woman of -unimpeachable morality, and who was most -highly spoken of by all such as knew her, -especially by the Friars; her name was -Hieronyma, and she lived in the parish -of S. Michael. One day, this woman had -kneaded bread at home and given it out to -bake. The oven-man brought her back her -loaves when baked, and with them a large -cake of a peculiar shape, and made of butter -and Venetian paste, as is usual in that city. -She declined to take it in, saying she had -not made any thing of the kind.—“But”, -said the oven-man, “I had no other bread -but yours to bake to-day, therefore this -cake also must have come from your -house; your memory is at fault”. The good -lady allowed herself to be persuaded, and -partook of the cake with her husband, her -little girl three years old, and the house -servant. The next night, whilst in bed with -her husband, and both asleep, she suddenly -woke up at the sound of a very -slender voice, something like a shrill hissing, -whispering in her ears, yet with great -distinctness, and inquiring whether “the -cake had been to her taste?” The good -lady, frightened, set about guarding herself -with a sign of the cross and repeatedly -calling the names of Jesus and Mary. “Be -not afraid,” said the voice, “I mean you no -harm; quite, the reverse: I am prepared -to do any thing to please you; I am captivated -by your beauty, and desire nothing -more than to enjoy your embraces”. And -she felt somebody kissing her cheeks, so -lightly, so softly, that she might have fancied -being grazed by the finest down. She -resisted without giving any answer, merely -repeating over and over again the names -of Jesus and Mary, and crossing herself; -the tempter kept on thus for nearly half an -hour, when he withdrew.</td> -</tr> - -<tr> - <td class="tdj"><i>Sequenti mane fuit mulier ad confessarium -virum prudentem ac doctum, a quo -fuit in fide confirmata et exhortata, ut -viriliter, sicut fecerat, resisteret, et sacris -Reliquiis se muniret. Sequentibus noctibus -par priori fuit tentatio, et verbis, et osculis, -et par etiam in muliere constantia. -Hæc pertæsa talem ac tantam molestiam, -ad Confessarii consultationem, et aliorum -gravium virorum, per Exorcistas peritos -fecit se exorcizare ad sciendum num esset -obsessa; et cum invenissent a nullo malo -spiritu possideri, benedixerunt domui, cubiculo, -lecto, et præceptum Incubo fecerunt, -ne auderet molestiam amplius mulieri -inferre. Sed omnia incassum: siquidem -tentationem inceptam prosequebatur, ac si -præ amore langueret, ploratus et ejulatus -emittebat ad mulierem demulcendam, quæ -tamen gratia Die adjuta semper viriliter -restitit. Renovavit Incubus tentationem, -ipsi apparens interdiu in forma pusionis, -seu parvi homunculi pulcherrimi, cæsariem -habens rutilam et crispam, barbamque -fulvam ac splendentem velut aurum, glaucosque -oculos, ut flos lini, incedebatque -indutus habitu Hispanico. Apparebat autem -illi quamvis cum ea alii morarentur; -et questus, prout faciunt amantes, exercens, -et jactando basia, solitasque preces -repetendo tentabat mulierem, ut ad illius -amplexus admitteretur. Videbatque, et audiebat -illa sola præsentem ac loquentem, -minime autem cæteri adstantes.</i></td> - -<td class="tdj">The next morning the dame called on -her Confessor, a discreet and learned man, -who confirmed her in her faith, exhorted -her to maintain her energetic resistance -and to provide herself with some holy -relics. On the ensuing nights, like temptation -with the same language and kisses, -like constancy also on the part of the woman. -Weary however of such painful and -persistent molestation, taking the advice -of her Confessor and other grave men, she -had herself exorcised by experienced Exorcists, -in order to ascertain whether perchance -she was not possessed. Having -found in her no trace of the evil Spirit, -they blessed the house, the bed-room, the -bed, and enjoined on the Incubus to discontinue -his molestations. All to no purpose: -he kept on worse than ever, pretending -to be love-sick, weeping and moaning in -order to melt the heart of the lady, who -however, by the grace of God, remained -unconquered. The Incubus then went -another way to work: he appeared in the -shape of a lad or little man of great beauty, -with golden locks, a flaxen beard that -shone like gold, sea-green eyes calling -to mind the flax-flower, and arrayed in a -fancy Spanish dress. Besides he appeared -to her even when in company, whimpering, -after the fashion of lovers, kissing -his hand to her, and endeavouring by -every means to obtain her embraces. She -alone saw and heard him: for every body -else, he was not to be seen.</td> -</tr> - -<tr> - <td class="tdj"><i>Perseverabat in illa constantia mulier, -donec contra eam iratus Incubus, post aliquos -menses blanditiarum novum persecutionis -genus adortus est. Primo abstulit -ab ea crucem argenteam plenam Reliquiis -Sanctorum, et ceram benedictam, sive -Agnum papalem B. Pontificis Pii V, quæ -secum semper portabat; mox etiam annulos -et alia jocalia aurea et argentea ipsius, -intactis seris sub quibus custodiebantur, -in arca suffuratus est. Exinde cœpit illam -acriter percutere, et apparebant post verbera -contusiones, et livores in facie, brachiis, -aliisque corporis partibus, quæ per -diem unum vel alterum perdurabant, mox -in momento disparebant contra ordinem -contusionis naturalis, quæ sensim paulatimque -decrescit. Aliquoties ipsius infantulam -lactentem cunis eripiebat, et illam, -nunc super tecta in limine præcipitii locabat, -nunc occultabat, nihil tamen mali in -illa apparuit. Aliquoties totam domus -supellectilem evertebat; aliquoties ollas, -paropsides, et alia vasa testea minutatim -frangebat, subinde fracta restituebat integra. -Semel dum ipsa cum viro cubaret, -apparens Incubus in forma solita enixe -deprecabatur ab ea concubitum, et dum -ipsa de more constans resisteret, in furorem -actus Incubus abscessit, et infra breve temporis -spatium reversus est, secum ferens -magnam copiam laminarum saxearum, -quibus Genuenses in civitate sua et universa -Liguria domos tegunt, et ex ipsis fabricavit -murum circa lectum tantæ altitudinis, -ut ejus conopeum adæquaret, unde necesse -fuit scalis uti, si debuerunt de cubili surgere. -Murus autem fuit absque calce, et -ipso destructo, saxa in angulo seposita, -quæ ibi per duos dies remanserunt visa a -multis, qui ad spectaculum convenerant; et -post biduum disparuerunt.</i></td> - -<td class="tdj">The good lady kept persevering in her -admirable constancy till, at last, after -some months of courting, the Incubus, -incensed at her disdain, had recourse to a -new kind of persecution. First, he took -away from her a silver cross filled with -holy relics, and a holy wax or papal lamb -of the blessed Pontiff Pius V, which she -always carried on her person; then, leaving -the locks untouched, he purloined her -rings and other gold and silver jewelry -from the casket wherein they were put -away. Next, he began to strike her cruelly, -and after each beating bruises and marks -were to be seen on her face, her arms or -other parts of her body, which lasted a -day or two, then suddenly disappeared, the -reverse of natural bruises which decrease -slowly and by degrees. Sometimes, while -she was nursing her little girl, he would -snatch the child away from on her breast -and lay it upon the roof, on the edge -of the gutter, or hide it, but without ever -harming it. Sometimes he would upset -all the furniture, or smash to pieces -saucepans, plates and other earthenware -which, in the twinkling of an eye, he restored -to their former state. One night that -she was lying with her husband, the Incubus, -appearing in his customary shape, -vehemently urged his demand which she -resisted as usual. The Incubus withdrew -in a rage, and shortly came back with a -large load of those flag stones which the -Genoese, and the inhabitants of Liguria in -general, use for roofing their houses. With -those stones he built around the bed a wall -so high that it reached the tester, and that -the couple could not leave their bed without -using a ladder. This wall however was -built up without lime; when pulled down, -the flags were laid by in a corner where, -during two days, they were seen by many -who came to look at them; they then disappeared.</td> -</tr> - -<tr> - <td class="tdj"><i>Invitaverat maritus ejus in die S. Stephani -quosdam amicos viros militares ad -prandium, et pro hospitum dignitate dapes -paraverat; dum de more lavantur manus -ante accubitum, disparet in momento mensa -parata in triclinio; disparent obsonia cuncta, -olla, caldaria, patinæ, ac omnia vasa in -coquina; disparent amphoræ, canthari, calices -parati ad potum. Attoniti ad hoc stupent -commensales, qui erant octo, inter -quos Dux peditum Hispanus ad alios conversus -ait: “Ne paveatis, ista est illusio, -sed pro certo mensa in loco in quo erat, -adhuc est, et modo modo eam tactu percipiam.” -Hisque dictis circuibat cœnaculum -manibus extentis, tentans mensam deprehendere, -sed cum post multos circuitus -incassum laborasset, et nil præter aerem -tangeret, irrisus fuit a cæteris; cumque -jam grandis esset prandii hora, pallium -proprium eorum unusquisque sumpsit propriam -domum petiturus. Jam erant omnes -prope januam domus in procinctu eundi, -associati a marito vexatæ mulieris, urbanitatis -causa, cum grandem quendam strepitum -in cœnaculo audiunt. Subsistunt parumper -ad cognoscendum causam strepitus, -et accurrens famula nuntiat in coquina vasa -nova obsoniis plena apparuisse, mensamque -in cœnaculo jam paratam esse restitutam. -Revertuntur in cœnaculum, et stupent mensam -mappis et manutergiis insolitis, salino, -et lancibus insolitis argenteis, salsamentis, -ac obsoniis, quæ domi parata non fuerant, -instructam. A latere magna erecta erat credentia, -supra quam optimo ordine stabant -calices crystallinis, argentini et aurei, cum -variis amphoris, lagenis, cantharis plenis -vinis exteris, puta Cretensi, Campano, -Canariensi, Rhenano, etc. In coquina pariter -in ollis, et vasis itidem in ea domo -nunquam visis, varia obsonia. Dubitarunt -prius nonnulli ex iis eas dapes gustare, -sed confirmati ab aliis accubuerunt, et exquisitissime -omnia condita repererunt; ac -immediate a prandio, dum omnes pro usu -illius tempores ad ignem sedent, omnia ustensilia -cum reliquiis ciborum disparuere, -et repertæ sunt antiquæ domus supellectiles -simul cum dapibus, quæ prius paratæ -fuerant; et quod mirum est, convivæ omnes -saturati sunt, ita ut nullus eorum cœnam -sumpserit præ prandii lautitia. Quo convincitur -cibos appositos reales fuisse, et non -ex præstigio repræsentatos.</i></td> - -<td class="tdj">On S. Stephen’s day, the husband had -asked some military friends to dinner, and, -to do honour to his guests, had provided a -substantial repast. Whilst they were, as -customary, washing their hands before -taking their seats, suddenly vanished the -table dressed in the dining-room; all the -dishes, saucepans, kettles, plates and crockery -in the kitchen vanished likewise, as -well as the jugs, bottles and glasses. You may -imagine the surprise, the stupor of the guests, -eight in number; amongst them was a -Spanish Captain of infantry, who, addressing -the company, said to them: “Do not be -frightened, it is but a trick: the table is -certainly still where it stood, and I shall -soon find it by feeling for it”. Having -thus spoken, he paced round the room -with outstretched arms, endeavouring to -lay hold of the table; but when, after many -circuitous perambulations, it was apparent -that he laboured in vain and grasped at -nought but thin air, he was laughed at by -his friends; and it being already high time -for having dinner, each guest took up his -cloak and set about to return home. They -had already reached the street-door with the -husband, who, out of politeness, was attending -them, when they heard a great noise -in the dining-room: they stood to ascertain -the cause thereof, and presently the servant -came up to announce that the kitchen -was stocked with new vessels filled with -food, and that the table was standing -again in its former place. Having gone -back to the dining-room, they were stupefied -to see the table was laid, with cloths, -napkins, salt-cellars, and trays that did not -belong to the house, and with food which -had not been cooked there. On a large -sideboard all were arrayed in perfect order -crystal, silver and gold chalices, with all -kind of amphoras, decanters and cups filled -with foreign wines, from the Isle of Crete, -Campania, the Canaries, the Rhine, etc. -In the kitchen there was also an abundant -variety of meats in saucepans and dishes -that had never been seen there before. At -first, some of the guests hesitated whether -they should taste of that food; however, -encouraged by others, they sat down, and -soon partook of the meal, which was found -exquisite. Immediately afterwards, as they -were sitting before a seasonable fire, every -thing vanished at once, the dishes and the -leavings, and in their stead reappeared the -cloth of the house and the victual which had -been previously cooked; but, for a wonder, -all the guests were satisfied, so that no -one thought of supper after such a magnificent -dinner. A clear proof that the substituted -viands were real and nowise fictitious.</td> -</tr> - -<tr> - <td class="tdj"><i>Interea effluxerant multi menses, ex quos -cœperat hujusmodi persecutio: et mulier -votum fecit B. Bernardino Feltrensi, cujus -sacrum corpus veneratur in Ecclesia -S. Jacobi prope murum illius urbis, incedendi -per annum integrum indutam panno -griseo, et chordulato, quo utuntur Fratres -Minores, de quorum ordine fuit B. Bernardinus, -ut per ipsius patrocinium a tanta -Incubi vexatione liberaretur. Et de facto -die 28 Septembris, qui est pervigilium -Dedicationis S. Michaelis Archangeli, et -festum B. Bernardini, ipsa veste votiva induta -est. Mane sequenti, quod est festum -S. Michaelis, ibat vexata ad ecclesiam S. -Michaelis, quæ ut diximus erat parochialis -ipsius, circa medium mane, dum frequens -populus ad illam confluebat; et cum pervenisset -ad medium plateæ ecclesiæ, omnia -ipsius indumenta et ornamenta ceciderunt -in terram et rapta vento statim disparuerunt, -ipsa relicta nuda. Adfuerunt sorte inter -alios duo equites viri longævi, qui factum -videntes, dejectis ab humero propriis palliis -mulieris nuditatem, ut potuerunt, velarunt, -et rhedæ impositam ad propriam domum -duxerunt. Vestes et jocalia quæ rapuerat -Incubus, non restituit nisi post sex menses.</i></td> - -<td class="tdj">This kind of persecution had been going -on some months, when the lady betook -herself to the blessed Bernardine of Feltri, -whose body is worshipped in the church -of St James, a short distance from the -walls of the city. She made a vow to him -that she would wear, during a whole -twelve-month, a grey frock, tied round -her waist with a piece of cord, and such as -is worn by the Minor Brethren, the order -to which had belonged the blessed Bernardine; -this she vowed, in the hope of -being, through his intercession, at last rid -of the persecution of the Incubus. And accordingly, -on the 28<sup>th</sup> of September, the -vigil of the Dedication of the Archangel S. -Michael, and the festival of the blessed -Bernardine, she assumed the votive robe. -The next morning, which was S. Michael’s -festival, the afflicted woman proceeded to -the church of St Michael, her own parish, -already mentioned; it was about -ten o’clock, a time when a crowd of people -were going to mass. She had no sooner set -foot on the threshold of the church, than her -clothes and ornaments fell off to the ground, -and disappeared in a gust of wind, leaving -her stark naked. There happened fortunately -to be among the crowd two cavaliers -of mature age, who, seeing what had taken -place, hastened to divest themselves of -their cloaks with which they concealed, as -well as they could, the woman’s nudity, -and having put her into a vehicle, accompanied -her home. The clothes and trinkets -taken by the Incubus were not restored by -him before six months had elapsed.</td> -</tr> - -<tr> - <td class="tdj"><i>Multa alia, et quidem stupenda operatus -est contra eam Incubus, quæ tædet exscribere, -et per multos annos in ea tentatione -permansit; tandemque Incubus videns operam -in ea perdere, destitit a tam importuna -et insolita vexatione.</i></td> - -<td class="tdj">I might relate many other most surprising -tricks which that Incubus played on her, -were it not wearisome. Suffice it to say that, -for a number of years he persevered in his -temptation of her, but that finding at last -that he was losing his pains, he desisted -from his vexatious importunities.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_29"></a>29. <i>In hoc casu, et similibus qui passim -audiuntur et leguntur, Incubus ad nullum -actum contra Religionem tentat, sed solum -contra castitatem. Hinc fit quod ipsi consentiens -non peccat irreligiositate, sed incontinentia.</i></td> - -<td class="tdj">29. In the above case, as well as in others -that may be heard or read of occasionally, -the Incubus attempts no act against Religion; -he merely assails chastity. In consequence, -consent is not a sin through ungodliness, -but through incontinence.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_30"></a>30. <i>In confesso autem est apud Theologos -et Philosophos, quod ex commixtione -hominis cum Dæmone aliquoties nascuntur -homines, et tali modo nasciturum esse Antichristum -opinantur nonnulli Doctores: -Bellarm. lib. 1, de Rom. Pont., cap. 12; -Suarez, tom. 2, disp. 54, sec. 1.; Maluend., -de</i> Antichr., <i>l. 2., c. 8. Immo observant, -quod, qui gignuntur ab hujusmodi Incubis, -naturali causa etiam evenit, ut nascantur -grandes, robustissimi, ferocissimi, superbissimi, -ac nequissimi, ut scripsit Maluenda,</i> -loc. cit., § Ad illud; <i>e rationem recitat -ex Vallesio Archia. Reggio.</i> Sac. -Philosoph., <i>c. 8., dicente quod Incubi</i> summittant -in uteros non qualecumque, neque -quantumcumque semen, sed plurimum, -crassissimum, calidissimum, spiritibus -affluens et seri expers. Id vero est eis facile -conquirere, deligendo homines calidos, robustos, -et abondantes multo semine, quibus -succumbant, deinde et mulieres tales, quibus -incumbant, atque utrisque voluptatem -solito majorem afferendo, tanto enim abundantius -emittitur semen, quanto cum majori -voluptate excernitur. <i>Hæc Vallesius. -Confirmat vero Maluenda supradicta, probando, -ex variis et classicis Auctoribus, ex -hujusmodi concubitu natos: Romulum ac -Remum, Liv. decad. 1; Plutarch.,</i> in Vit. -Romul. et Parallel.; <i>Servium Tullium, -sextum regem Romanorum, Dionys. Halicar., -lib. 4, Plin., lib. 36., c. 27; Platonem -Philosophum, Laer. l., 9.</i> de Vit. Philos.; -<i>D. Hyeron.,</i> l. 1. Controvers. Jovinian.; -<i>Alexandrum Magnum, Plutarch.,</i> in Vit. -Alex. M.; <i>Quint. Curt., l. 4,</i> de Gest. Alex. -M.; <i>Seleucum, regem Syriæ, Just.,</i> Hist., -<i>l. 15; Appian.,</i> in Syriac.; <i>Scipionem Africanum -Majorem, Liv., decad. 3, lib. 6; Cæsarem -Augustum Imperatorem, Sueton.,</i> in -Octa., <i>c. 94; Aristomenem Messenium, -strenuissimum ducem Græcorum, Strabo,</i> -de Sit Orb., <i>lib. 8; Pausan.,</i> de Rebus Græcor., -<i>lib. 3; et Merlinum, seu Melchinum -Anglicum ex Incubo et Filia Caroli Magni -Moniali, Hauller, volum. 2, Generat. 7, -quod etiam de Martino Luthero, perditissimo -Heresiarcha scribit Cochlæus apud Maluendam,</i> -de Antich., <i>lib. 2, c. 6,</i> § Cæterum.</td> - -<td class="tdj">30. Now, it is undoubted by Theologians -and philosophers that carnal intercourse -between mankind and the Demon sometimes -gives birth to human beings; that is -how is to be born the Antichrist, according -to some Doctors, such as Bellarmin, Suarez, -Maluenda, etc. They further observe -that, from a natural cause, the children -thus begotten by Incubi are tall, very -hardy and bold, very proud and wicked. -Thus writes Maluenda; as for the cause, -he gives it from Vallesius, Archphysician -in Reggio: “What Incubi introduce <i>in uteros</i>, -is not <i>qualecumque neque quantumcumque -semen</i>, but abundant, very thick, -very warm, rich in spirits and free from -serosity. This moreover is an easy thing -for them, since they have but to choose -ardent, robust men, <i>et abundantes multo -semine, quibus succumbant</i>, and then women -of a like constitution, <i>quibus incumbant</i>, -taking care that both shall enjoy -<i>voluptatem solito majorem, tanto enim -abundantius emittitur semen, quanto cum -majori voluptate excernitur</i>.” Those are -the words of Vallesius, confirmed by Maluenda -who shows, from the testimony of -various Authors, mostly classical, that -such associations gave birth to: Romulus -and Remus, according to <i>Livy</i> and -<i>Plutarch</i>; Servius-Tullius, the sixth king -of Rome, according to <i>Dyonisius of Halicarnassus</i> -and <i>Pliny the Elder</i>; Plato the -Philosopher, according to <i>Diogenes Laertius</i> -and <i>Saint Hieronymus</i>; Alexander -the Great, according to <i>Plutarch</i> and -<i>Quintus-Curtius</i>; Seleucus, king of Syria, -according to <i>Justinus</i> and <i>Appianus</i>; -Scipio Africanus the Elder, according to -<i>Livy</i>; the emperor Cæsar Augustus, -according to <i>Suetonius</i>; Aristomenes the -Messenian, an illustrious Greek commander, -according to <i>Strabo</i> and <i>Pausanias</i>; -as also Merlin or Melchin the Englishman, -born from an Incubus and a nun, the -daughter of Charlemagne; and, lastly, as -shown by the writings of <i>Cochlæus</i> quoted -by <i>Maluenda</i>, that damned Heresiarch -ycleped Martin Luther.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_31"></a>31. <i>Salva tamen tot, et tantorum Doctorum, -qui in ea opinione conveniunt, reverentia, -non video, quomodo ipsorum sententia -possit subsistere; tum quia, ut -optime opinatur Pererius, tom. 2, in</i> Genes., -<i>cap. 6, disp. 5, tota vis et efficacia -humani seminis consistit in spiritibus, qui -difflantur, et evanescunt statim ac sunt -extra genitalia vasa, a quibus foventur et -conservantur, ut scribunt Medici. Nequit -proinde Dæmon semen acceptum conservare, -ita ut aptum sit generationi, quia -vas, quodcumque sit illud, in quo semen -conservare tentaret, oporteret quod caleret -calore assimetro a nativo organorum -humanæ generationis; similarem enim a -nullo alio præterquam ab organis ipsis -habere potest generatio. Tum quia generatio -actus vitalis est, per quem homo -generans de propria substantia semen defert -per organa naturalia ad locum generationi -congruentem. In casu autem delatio seminis -non potest esse actus vitalis hominis generantis, -quia ab eo non infertur in matricem; -proinde nec dici potest, quod homo -eujus est semen, generet fœtum, qui ex eo -nascitur. Neque Incubus ipsius pater dici -potest; quia de ipsius substantia semen non -est. Hinc fiet, quod nascetur homo, cujus -nemo pater sit, quod est incongruum. Tum -quia in patre naturaliter generante duplex -causalitas concurrit, nempe materialis, quia -semen, quod materia generationis, ministrat, -et efficiens, quia agens principale est -in generatione, ut communiter statuunt -Philosophi. In casu autem nostro homo -ministrando solum semen, puram materiam -exhiberet absque ulla actione in ordine ad -generationem; proinde non posset dici -pater filii qui nasceretur: et hoc est contra -id, quod homo genitus ab Incubo non -est illius filius, sed est filius ejus viri, a -quo Incubus semen sumpsit.</i></td> - -<td class="tdj">31. However, with due deference to so -many and such learned Doctors, I hardly -see how their opinion can bear examination. -For, as Pererius truly observes in his -<i>Commentary on the Genesis</i>, chapt. 6, the -whole strength and efficiency of the human -sperm reside in the spirits which evaporate -and vanish as soon as issued from the -genital vessels wherein they were warmly -stored: all medical men agree on that point. -It is consequently not possible that the -Demon should preserve in a fit state for -generation the sperm he has received; -for it were necessary that whatever vessel -he endeavoured to keep it in should be -equally warm with the human genital organs, -the warmth of which is nowhere to -be met with but in those organs themselves. -Now, in a vessel where that warmth is not -intrinsical but extraneous, the spirits get -altered, and no generation can take place. -There is this other objection, that generation -is a vital act by which man, begetting -from his own substance, carries the sperm -through natural organs to the spot which -is appropriate to generation. On the contrary, -in this particular case, the introduction -of sperm cannot be a vital act of the -man who begets, since it is not carried -into the womb by his agency; and, for -the same cause, it cannot be said that the -man, whose sperm it was, has begotten -the fetus which proceeds from it. Nor can -the Incubus be deemed its father, since -the sperm does not issue from his own -substance. Consequentially, a child would -be born without a father, which is absurd. -Third objection: when the father begets -in the course of nature, there is a concurrence -of two causalities: the one, material, -for he provides the sperm which is the -matter of generation; the other, efficient, -for he is the principal agent of generation, -as Philosophers agree in declaring. But, -in this case, the man who only provided -the sperm would contribute but a mere -material, without any action tending to -generation; he could therefore not be -regarded as the father of the child begotten -under those circumstances; and this -is opposed to the notion that the child -begotten by an Incubus is not his son, but -the son of the man whose sperm the -Incubus has taken.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_32"></a>32. <i>Præterea omni probabilitate caret -quod scribit Vallesius, et ex eo recitavimus -supra n<sup>o</sup> 30; mirorque a doctissimi viri -calamo talia excidisse. Notissimum enim -est apud Physicos, quod magnitudo fœtus -non est a quantitate molis, sed est a quantitate -virtutis, hoc est spirituum in semine: -ab ea enim tota generationis ratio dependet, -ut optime testatur Michael Ettmullerus,</i> -Instit. Medic. Physiolog., <i>car. 22, thes. 1, -fol. m., 39, scribens:</i> Tota generationis -ratio dependet a spiritu genitali sub crassioris -materiæ involucro excreto; ista materia -seminis crassa nullo modo, vel in -utero subsistente, vel seu materia fœtum -constituente: sed solus spiritus genitalis -maris unitus cum spiritu genitali mulieris -in poros uteri, seu, quod rarius fit, in tubos -uteri se insinuat, indeque uterum fecundum -reddit. <i>Quid ergo facere potest magna -quantitas seminis ad fœtus magnitudinem? -Præterea nec semper verum est, quod tales -geniti ab Incubis magnitudine molis corporeæ -insignes sint: Alexander enim Magnus, -qui, ut diximus, natus taliter scribitur, -statura pusillus erat; unde carmen,</i></td> - - -<td class="tdj">32. Besides, there is not a shadow of -probability in what written by Vallesius -and quoted from him by us (<i>Vide -supra n<sup>o</sup> 30</i>); and I wonder that any thing -so extravagant should have fallen from -the pen of such a learned man. Medical -men are well aware that the size of the -fetus depends, not indeed on the quantity -of matter, but on the quantity of virtue, -that is to say of spirits held by the sperm; -there lies the whole secret of generation, -as is well observed by Michael Ettmuller, -<i>Institut. Medic. Physiolog.</i>: “Generation”, -says he, “entirely depends upon the genital -spirit contained within an envelope of -thicker matter; that spermatic matter -does not remain in the uterus, and has no -share in the formation of the fetus; it is -but the genital spirit of the male, combined -with the genital spirit of the female, -that permeates the pores, or, less frequently, -the tubes of the uterus, which it fecundates -by that means.” Of what moment -can therefore the quantity of sperm be for -the size of the fetus? Besides, it is not -always a fact that men thus begotten by -Incubi are remarkable for the huge proportions -of their body: Alexander the -Great, for instance, who is said to have -been thus born, as we have mentioned, -was very short; as the poet said of him:</td> -</tr> - -<tr> - <td class="tdc"><i>Magnus Alexander corpore parvus erat.</i><br /> -</td> - -<td class="tdc">Magnus Alexander corpore parvus erat.</td> -</tr> - -<tr> - <td class="tdj"><i>Item quamvis taliter concepti supra cæteros -homines excellant, non tamen hoc semper -est in vitiis, sed aliquando in virtutibus -etiam in moralibus, ut patet in Scipione -Africano, Cæsare Augusto, et Platone -Philosopho, de quibus Livius, Suetonius et -Laertius respective scribunt, quod optimi -in moribus fuere; ut proinde arguere possimus, -quod si alii eodem modo geniti -pessimi fuere, hoc non fuerit ex hoc, quod -fuerint ab Incubo geniti, sed quia tales ex -proprio arbitrio exstitere.</i></td> - -<td class="tdj">Besides, although it is generally a fact -that those who are thus begotten excel -other men, yet such superiority is not -always shown by their vices, but sometimes -by their virtues and even their -morals; Scipio Africanus, for instance, -Cæsar Augustus and Plato the Philosopher, -as is recorded of each of them respectively -by Livy, Suetonius and Diogenes Laertius, -had excellent morals. Whence may -be inferred that, if other individuals -begotten in the same way have been -downright villains, it was not owing to -their being born of an Incubus, but to -their having, of their own free will, chosen -to be such.</td> -</tr> - -<tr> - <td class="tdj"><i>Pariter ex textu Sacræ Scripturæ,</i> Gen., -<i>c. 6, v. 4, habemus quod gigantes nati sunt -ex concubitu filiorum Dei cum filiabus -hominum, et hoc ad litteram sacri textus. -Gigantes autem homines erant</i> statura -magna, <i>ut eos vocat Baruch, c. 3, v. 26, et -excedente communem hominum proceritatem. -Monstruosa statura, robore, latrociniis, -et tyrannide insignes: unde Gigantes -per sua scelera fuerunt maxima, et potissima -causa Diluvii, ait Cornelius a Lapid.</i> -in Gen., <i>c. 6, v. 4,</i> § Burgensis. <i>Non quadrat -autem quorumdam expositio, quod -nomine filiorum Dei veniant filii Seth, et -vocabulo filiarum hominum filiæ Cain, eo -quod illi erant pietati, Religioni, et cæteris -virtutibus addicti, descendentes autem a -Cain vice versa: nam salva opinantium, -Chrysost., Cyrill., Theodor. Rupert. Ab. et -Hilar. in Psalm. 132, apud Cornel., a Lap., -c. 6; G., v. 2,</i> § Verum dies, <i>reverentia, -talis expositio non cohæret sensui patenti -litteræ; ait enim Scriptura, quod ex conjunctione -talium nati sunt homines monstruosæ -proceritatis corporeæ: ante illam -ergo tales gigantes non extiterunt: quod -si ex ea orti sunt, hoc non potuit esse ex -eo, quod filii Seth coivissent cum filiabus -Cain, quia illi erant staturæ ordinariæ, -prout etiam filiæ Cain, unde oriri ex his -naturaliter non potuerunt nisi filii staturæ -ordinariæ: si ergo monstruosa statura filii -nati sunt ex tali conjunctione, hoc fuit, -quia non fuerunt prognati ex ordinaria -conjunctione viri cum muliere, sed ex -Incubis dæmonibus qui ratione naturæ -ipsorum optime possunt vocari filii Dei, et -in hac sententia sunt Philosophi Platonici, -et Franciscus Georgius Venetus, tom. 1, -problem. 74: nec dissentiunt ab eadem -Joseph. Hebræus, Philo Judæus, S. Justinus -Martyr, Clemens Alexandrinus, et -Tertullianus, Joseph. Hebræus,</i> Antiq., <i>l. -1.; Philo, l.</i> de Gigant.; <i>S. Justinus M., -Apolog. 1.; Clemens Alex., lib. 3; Tertull., -lib.</i> de Habit. Mul., <i>apud Cornel., loc. cit.; -Hugo de S. Victor.,</i> Annot. in Gen., <i>c. 6, -qui opinantur illos fuisse Angelos quosnam -corporeos qui in luxuriam cum mulieribus -delapsi sunt: ut enim infra ostendemus, -istæ duæ sententiæ in unam et eamdem -conveniunt.</i></td> - -<td class="tdj">We also read in the Testament, <i>Genesis</i>, -chap. 6, verse 4, that giants were born -when the sons of God came in unto the -daughters of men: that is the very letter -of the sacred text. Now, those giants were -men of <i>great stature</i>, says <i>Baruch</i>, chap. 3, -verse 26, and far superior to other men. -Not only were they distinguished by their -huge size, but also by their physical -power, their plundering habits and their -tyranny. Through their criminal excesses -the Giants were the primary and principal -cause of the Flood, according to Cornelius -a Lapide, in his <i>Commentary on Genesis</i>. -Some contend that by Sons of God are -meant the sons of Seth, and by Daughters -of men the daughters of Cain, because the -former practiced piety, religion and every -other virtue, whilst the descendants of -Cain were quite the reverse; but, with all -due deference to Chrysostom, Cyrillus, -Hilarius and others who are of that opinion, -it must be conceded that it clashes -with the obvious meaning of the text. Scripture -says, in fact, that of the conjunction of -the above mentioned were born men of -huge bodily size: consequently, those giants -were not previously in existence, and if their -birth was the result of that conjunction, -it cannot be ascribed to the intercourse of -the sons of Seth with the daughters of -Cain, who being themselves of ordinary -stature, could but procreate children of -ordinary stature. Therefore, if the intercourse -in question gave birth to beings of -huge stature, the reason is that it was not -the common connection between man and -woman, but the performance of Incubi -Demons who, from their nature, may very -well be styled sons of God. Such is the opinion -of the Platonist Philosophers and of -Francis Georges the Venetian; nor is it -discrepant from that of Josephus the Historian, -Philo the Jew, S. Justinus the -Martyr, Clement of Alexandria, and Tertullian, -who look upon Incubi as corporeal -Angels who have allowed themselves to -fall into the sin of lewdness with women. -Indeed, as shall be shown hereafter, though -seemingly distinct, those two opinions are -but one and the same.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_33"></a>33. <i>Si ergo Incubi tales, ut fert communis -sententia, Gigantes genuerunt, accepto semine -ab homine, juxta id, quod supra -dictum est, non potuerunt ex illo semine -nasci nisi homines ejusdem staturæ plus -minusve, cum eo a quo semen acceptum est: -nec enim facit ad altiorem corporis staturam -major seminis quantitas, ita ut attracta -insolite a Dæmone, dum Succubus fit homini, -augeat ultra illius staturam enormiter corpus -ab eo geniti; quia, ut supra diximus, -hoc residet in spiritu, et non in mole seminis: -ut proinde necesse sit concludere, -quod ab alio semine, quam humano, hujusmodi -gigantes nati sint, et proinde Dæmon -Incubus non humano, sed alio semine utatur -ad generationem. Quid igitur dicendum?</i></td> - -<td class="tdj">33. If therefore these Incubi, in conformity -with general belief, have begotten -Giants by means of sperm taken from -man, it is impossible, as aforesaid, that of -that sperm should have been born any but -men of approximately the same size as he -from whom it came; for it would be in vain -for the Demon, when acting the part of a -Succubus, to draw from man an unwonted -quantity of prolific liquor in order to procreate -therefrom children of higher stature; -quantity has nothing to do here, since all -depends, as we have said, upon the vitality -of that liquor, not its quantity. We are -therefore bound to infer that Giants are -born of another sperm than man’s, and -that, consequently, the Incubus Demon, -for the purpose of generation, uses a sperm -which is not man’s. But then, what is to -be said?</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_34"></a>34. <i>Quantum ad hoc, sub correctione -Sanctæ Matris Ecclesiæ, et mere opinative -dico, Incubum Dæmonem, dum mulieribus -commiscetur, ex proprio ipsius semine -hominem generare.</i></td> - -<td class="tdj">34. Subject to correction by our Holy -Mother Church, and as a mere expression -of opinion, I say that the Incubus Demon, -when having intercourse with women, -begets the human fetus from his own -sperm.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_35"></a>35. <i>Paradoxa in fide, et parum sana -nonnullis videbitur hæc opinio; sed lectorem -meum deprecor, ut judicium non -præcipitet de ea: ut enim incivile est nondum -tota lege perspecta judicare, ut -Celsus, lib. 24. ff. de legib. et S. C., ait, -ita neque damnanda est opinio, nisi prius -examinatis, ac solutis argumentis, quibus -innititur. Ad probandam igitur supradatam -conclusionem, nonnulla sunt necessario -præmittenda.</i></td> - -<td class="tdj">35. To many that proposition will seem -heterodox and hardly sensible; but I beg -of my reader not to condemn it precipitately; -for if, as Celsus says, it is improper -to deliver judgment without having thoroughly -inquired into the law, no less -unfair is the rejection of an opinion, before -the arguments upon which it rests have -been weighed and confuted. I have therefore -to prove the above conclusion, and -must necessarily premise with some statements.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_36"></a>36. <i>Præmittendum primo de fide est, -quod dentur Creaturæ pure spirituales -nullo modo de materia corporea participantes, -prout habetur ex Concilio Lateranensi, -sub Innocentio Tertio, c. Firm. -de Sum. Trin. et Fid. Cath. Conc. Eph. -in Epist. Cyrill. ad Reggia, et alibi. -Hujusmodi autem sunt Angeli beati, et -Dæmones damnati ad ignem perpetuum. -Quamvis vero nonnulli Doctores, Bann. -par. 1. q. 5. ar. 1. Can.</i> de Loc. Theol. <i>l. -5. c. 5. Sixt. seu</i> Bibliot. San. <i>l. 5. annot. -8., Mirand.</i> Sum. Concil. <i>v<sup>o</sup>.</i> Angelus, -<i>Molina, p. 1. q. 50., a. 1., Carranz.,</i> -Annot. ad Synod. <i>7., etiam post Concilium -illud docuerint spiritualitatem Angelorum -et Dæmonum non esse de fide, ita -ut nonnulli alii, Bonav. in lib. 2. sent. dist. -3. q. 1., Scot.</i> de Anim. <i>q. 15., Cajet.</i> in -Gen. <i>c. 4., Franc. Georg.</i> Problem. <i>l. 2. -c. 57., August. Hyph.,</i> de Dæmon., <i>l. 3. -c. 3., scripserint illos esse corporeos, et -proinde Angelos Dæmonesque corpore et -spiritu constare non esse propositionem -hæreticam, neque erroneam, probet Bonaventura -Baro,</i> Scot. Defens. <i>tom. 9. apolog. -2., act. 1., p. § 7.: tamen quia Concilium -ipsum statuit de fide tenendum,</i> -Deum esse Creatorem omnium visibilium -et invisibilium, spiritualium et corporalium, -qui utramque de nihilo condidit -creaturam spiritualem et corporalem Angelicam, -videlicet ut mundanam: <i>ideo -dico de fide esse quasdam creaturas dari -mere spirituales, et tales esse Angelos, non -quidem omnes, sed quosdam.</i></td> - -<td class="tdj">36. Firstly, I premise, as an article of -belief, that there are purely spiritual creatures, -not in any way partaking of corporeal -matter, as was ruled by the Council -of Lateran, under the pontificate of Innocent -III. Such are the blessed Angels, -and the Demons condemned to ever-lasting -fire. Some Doctors, it is true, have professed, -subsequently even to this Council, -that the spirituality of Angels and Demons -is not an article of belief; others even -have asserted that they are corporeal, -whence Bonaventure Baron has drawn the -conclusion that it is neither heretical nor -erroneous to ascribe to Angels and Demons -a twofold substance, corporeal and spiritual. -Yet, the Council having formally declared -it to be an article of belief that <i>God is the -maker of all things visible and invisible, -spiritual and corporeal, who has raised -from nothing every creature spiritual or -corporeal, Angelic or terrestrial</i>, I contend -it is an article of belief that there are certain -merely spiritual creatures, and that -such are Angels; not all of them, but a certain -number.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_37"></a>37. <i>Inaudita forsan erit sententia hæc, sed -non destituta erit probabilitate. Si enim a -Theologis tanta inter Angelos diversitas -specifica, et proinde essentialis statuitur, ut -in via D. Thomæ, p. p. 50, ar. 4, -plures Angeli nequeant esse in eadem specie, -sed quilibet Angelus propriam speciem -constituat, profecto nulla invenitur repugnantia, -quod Angelorum nonnulli sint -purissimi spiritus, et proinde excellentissimæ -naturæ, alii autem corporei, et minus -excellentes, et eorum differentia petatur -per corporeum et incorporeum. Accedit -quod hac sententia facile solvitur alias insolubilis -contradictio inter duo Concilia -Œcumenica, nempe Septimam Synodum -generalem, et dictum Concilium Lateranense: -siquidem in illa Synodo, quæ est -secunda Nicæna, actione quinta, productus -est liber Joannis Thessalonicensis scriptus -contra quemdam Philosophum gentilem, in -quo ita habetur:</i> De Angelis et Archangelis, -atque eorum Potestatibus, quibus -nostras Animas adjungo, ipsa Catholica -Ecclesia sic sentit, esse quidem intelligibiles, -sed non omnino corporis expertes, -et insensibiles, ut vos Gentiles dicitis, -verum tenui corpore præditos, et aereo, -sive igneo, sicut scriptum est: qui facit -Angelos suos spiritus, et ministros suos -ignem urentem. <i>Et infra:</i> Quamquam -autem non sint ut nos, corporei, utpote -ex quatuor elementis, nemo tamen vel -Angelos, vel Dæmones, vel Animas dixerit -incorporeas: multoties enim in proprio -corpore visi sunt ab illis, quibus Dominus -oculos aperuit. <i>Et cum omnia lecta fuissent -coram Patribus synodaliter congregatis, -Tharasius, Patriarcha Constantinopolitanus, -poposcit adprobationem Sanctæ -Synodi his verbis:</i> Ostendit Pater, quod -Angelos pingi oporteat, quoniam circumscribi -possunt, et ut homines apparuerunt. -Synodus autem uno ore respondit: Etiam, -Domine.</td> - -<td class="tdj">37. It may seem strange, yet it must -be admitted not to be unlikely. If, in -fact, Theologians concur in establishing -amongst Angels a specific, and therefore essential, -diversity so considerable that, according -to St. Thomas, there are not two -Angels of the same species, but that each of -them is a species by himself, why should not -certain Angels be most pure spirits, of a consequently -very superior nature, and others -corporeal, therefore of a less perfect nature, -differing thus from each other in their -corporeal or incorporeal substance? This -doctrine has the advantage of solving the -otherwise insoluble contradiction between -two Œcumenical Councils, namely the -Seventh General Synod and the above-mentioned -Council of Lateran. For, during -the fifth sitting of that Synod, the second -of Nicea, a book was introduced written -by John of Thessalonica against a pagan -Philosopher, wherein occur the following -propositions: “<i>Respecting Angels, Archangels -and their Powers, to which I -adjoin our own Souls, the Catholic Church -is really of opinion that they are intelligences, -but not entirely bodyless and senseless, -as you Gentiles aver; she on the -contrary ascribes to them a subtile body, -aerial or igneous, according to what is -written: He makes the spirits His Angels, -and the burning fire His Minister</i>”. And -further on: “<i>Although not corporeal in the -same way as ourselves, made of the four -elements, yet it is impossible to say that -Angels, Demons and Souls are incorporeal; -for they have been seen many a time, invested -with their own body, by those whose -eyes the Lord had opened</i>”. And after that -book had been read through before all the -Fathers in Council assembled, Tharasius, -the Patriarch of Constantinople, submitted -it to the approval of the Council, with -these words: “<i>The Father showeth that -Angels should be pictured, since their form -can be defined, and they have been seen in -the shape of men</i>”. Without a dissentient, -the Synod answered: “<i>Yes, my Lord</i>”.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_38"></a>38. <i>Hanc autem Conciliarem adprobationem -de materia ad longum pertractata -a D. Joanne in libro coram Patribus lecto, -statuere articulum fidei circa corporeitatem -Angelorum, perspicuum est: unde -ad tollendam contradictionem hujus, cum -allata definitione Concilii Lateranensis, -multum desudant Theologi. Unus enim, -Suarez,</i> de Angelis, <i>ait, quod Patres non -contradixerunt tali asserto de corporeitate -Angelorum, quia non de illa re agebatur. -Alius, Bann., in p. p. q. 10, ait, quod -Synodus adprobavit conclusionem, nempe -Angelos pingi posse, non tamen adprobavit -rationem,</i> quia corporei sunt. <i>Alius, -Molin., in p. p., q. 50. a. 1, ait, quod -definitiones Conciliares in illa Synodo -factæ sunt solum</i> actione septima, <i>proinde -ea quæ habentur in actionibus præcedentibus -non esse definitiones de fide. Alii, -Joverc. et Mirand.,</i> Sum. Conc., <i>scribunt -nec Nicænum, nec Lateranense Concilium -intendisse definere de fide quæstionem; et -Nicænum quidem locutum fuisse juxta -opinionem Platonicorum, quæ ponit Angelos -corporeos, et tunc prævalebat; Lateranense -autem locutum esse juxta mentem -Aristotelis, qui, l. 12.</i> Metaphys., <i>tex. -49, ponit intelligentias incorporeas, quæ -sententia contra Platonicos apud plerosque -Doctores invaluit expost.</i></td> - -<td class="tdj">38. That this approbation by a Council -of the doctrine set forth at length in the -book of John establishes an article of belief -with regard to the corporeity of Angels, -there is not a shadow of doubt: so Theologians -toil and moil in order to remove -the contradiction apparent between that -decision and the definition, above quoted, -by the Council of Lateran. One of them, -Suarez, says that if the Fathers did not -disprove such an assertion of the corporeity -of Angels, it is because that was not -the question. Another contends that the -Synod did approve the conclusion, namely -that Angels might be pictured, but not the -motive given, <i>their corporeity</i>. A third, -Molina, observes that the definitions issued -in Council by the Synod were thus -issued only at the <i>seventh sitting</i>, whence -he argues that those of the previous sittings -are not definitions of belief. Others, lastly, -write that neither the Council of Nicea -nor that of Lateran intended defining a -question of belief, the Council of Nicea -having spoken according to the opinion of -the Platonists, which describes Angels as -corporeal beings and was then prevailing, -whilst that of Lateran went with Aristoteles, -who, in his 12th. book of <i>Metaphysics</i>, -lays down the existence of incorporeal -intelligences, a doctrine which has -since carried the day with most Doctors -over the Platonists.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_39"></a>39. <i>Sed quam frigidæ sint istæ responsiones -nemo non videt, ac eas minime satisfacere -oppositioni palmariter demonstrat -Bonaventura Baro,</i> Scot. Defens., <i>tom. 9, -apolog. 2, actio 1, § 2 per totum. -Proinde ad tollendam contradictionem -Conciliorum dicendum est, Nicænum locutum -esse de una, Lateranense autem de -alia specie Angelorum, et illam quidem -corpoream, hanc vero penitus incorpoream; -et sic conciliantur aliter irreconciliabilia -Concilia.</i></td> - -<td class="tdj">39. But any one can discern the invalidity -of those answers, and Bonaventure -Baro (<i>Scot. Defens.</i>, tome 9) proves to evidence -that they do not bear. In consequence, -in order to agree the two -Councils, we must say that the Council of -Nicea meant one species of Angels, and -that of Lateran another: the former, corporeal, -the latter on the contrary absolutely -incorporeal; and thus are reconciled -two otherwise irreconcilable Councils.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_40"></a>40. <i>Præmittendum 2º, nomen Angeli -esse nomen officii, non naturæ, ut concorditer -scribunt S. S. Patres: Ambros. in c. -1</i> epist. ad Hebr., <i>Hilaris, l. 5 de Trin., -Augustinus, lib. 15</i> de Civit. Dei <i>c. 23, -Gregorius,</i> Hom. 34 in Evang., <i>Isidorus, -l.</i> de Sum. Bonit., <i>c. 12; unde præclare -ait D. Ambrosius: Angelus non ex eo -quod est spiritus, ex eo quod agit, Angelus, -quia</i> Angelus <i>Græce, Latine</i> Nuntius -<i>dicitur, sequitur igitur ex hoc, quod -illi, qui ad aliquod ministerium a Deo -mittuntur, sive spiritus sint, sive homines, -Angeli vocari possunt; et de facto ita -vocantur in Scripturis Sacris: nam de -Sacerdotibus, Concionatoribus ac Doctoribus, -qui tanquam Nuntii Dei explicant -hominibus divinam voluntatem, dicitur,</i> -Malach. <i>c. 2. v. 7:</i> Labia Sacerdotis -custodient scientiam, et legem requirent -ex ore ejus, quia Angelus Domini exercituum -est. <i>D. Joannes Baptista ab eodem -Propheta, c. 3 v. 1, vocatur Angelus, -dum ait:</i> Ecce ego mitto Angelum meum, -et præparabit viam ante faciem meam. <i>Et -hanc prophetiam esse ad litteram de -S. Joanne Baptista testatur Christus Dominus -in</i> Evangelio Matthæi, <i><span class="smcap">11, v. 10.</span> -Immo et ipse Deus, quia fuit missus a -Patre in mundum ad evangelizandum -legem gratiæ, vocatur Angelus. Ita in -prophetia Isaiæ, c. 9 v. 6, juxta versionem -Septuaginta:</i> Vocabitur nomen -ejus magni consilii Angelus, <i>et clarius in -Malachiæ c. 3 v. 1:</i> Veniet ad templum -sanctum suum Dominator quem vos quæritis, -et Angelus testamenti quem vos -vultis. <i>Quæ prophetia ad litteram est de -Christo Domino. Sequitur igitur nullum -absurdum sequi ex hoc, quod dicimus Angelos -quosdam esse corporeos, nam et -homines, qui corpore constant, Angeli vocabulo -efferuntur.</i></td> - -<td class="tdj">40. Secondly, I premise that the word -Angel applies, not indeed to the kind, but -to the office: the Holy Fathers are agreed -thereupon (St. Ambrose, on the <i>Epistle to -the Hebrews</i>; St. Austin, <i>City of God</i>; St. -Gregory, <i>Homily 34 on Scripture</i>; St. Isidorus, -<i>Supreme Goodness</i>). An Angel, -very truly says St. Ambrose, is thus -styled, not because he is a spirit, but on -account of his office; Ἁγγελος in Greek, -<i>Nuntius</i> in Latin, that is to say <i>Messenger</i>; -it follows that whoever is entrusted by God -with a mission, be he spirit or man, may -be called an Angel, and is thus called in -the Holy Scriptures, where the following -words are applied to Priests, Preachers and -Doctors, who, as Messengers of God, explain -to men the divine will (Malachi, -chapt. 2, v. 7). “<i>The priest’s lips should -keep knowledge, and they should seek the -law at his mouth, for he is the Angel of the -Lord of Hosts.</i>” The same prophet, chapt. -3, v. 1, bestows the name of Angel on St. -John the Baptist, when saying: “<i>Behold, I -will send my Angel and he shall prepare the -way before me.</i>” That this prophecy literally -applies to St. John the Baptist is -testified by our Lord Jesus-Christ, in the -Gospel, according to St. Matthew, chapt. 11, -v. 10. Still more: God himself is called an -Angel, because he has been sent by His -Father to herald the law of mercy. To -witness, the prophecy of Isaiah, chapt. 9, -v. 6, according to Septuagint: “<i>He shall -be called an Angel of Wonderful Counsel.</i>” -And more plainly still in Malachi, chapt. 3, -v. 1; “<i>The Lord whom ye seek shall -suddenly come to his temple, even the Angel -of the covenant whom ye delight in</i>”, -a prophecy which literally applies to our -Lord Jesus-Christ. There is consequently -nothing absurd in the contention that -some Angels are corporeal, since men, -who assuredly have a body, are called -Angels.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_41"></a>41. <i>Præmittendum 3º, nondum rerum -naturalium, quæ sunt in mundo, satis perspectam -esse existentiam, aut naturam, ut -proinde aliquid negandum sit ex eo, quod -de illo nunquam alias dictum, aut scriptum -fuerit. Patet enim tractu temporis detectas -esse novas terras, quas Antiqui -nostri ignorarunt, novaque animalia, herbas, -plantas, fructus, semina nunquam -alias visa; et si pervia esset Terra Australis -incognita, cujus indagatio, et lustratio -a multis hucusque incassum tentata est, -adhuc nova nobis alia panderentur. Patet -adhuc, quod per inventionem microscopii, -et alias machinas, et organa Philosophiæ -experimentalis modernæ, sicut etiam per -exactiorem indaginem Anatomistarum, -multarum rerum naturalium existentiam, -vires, naturamque tum innotuisse, tum -dietim innotescere, quæ præcedentes Philosophi -ignorarunt, ut patet in auro fulminante, -phosphoro, et centum aliis chymicis -experimentis, circulatione sanguinis, -venis lacteis, vasis lymphaticis, et aliis -hujusmodi quæ nuper Anatomistæ adinvenerunt. -Proinde ineptum erit aliquod exsibillare -ex hoc quod de eo nullus Antiquorum -scripserit, attento maxime Logicorum -axiomate, quod locus ab auctoritate negativa -non tenet.</i></td> - -<td class="tdj">41. Thirdly, I premise that neither the -existence nor the nature of the natural -things in this world has been sufficiently -investigated to allow of denying a fact, merely -because it has never been previously -spoken of or written about. In the course of -time have not new lands been discovered -which the Ancients knew not of? New animals, -herbs, plants, fruits and seeds, never -seen elsewhere? And if that mysterious -Austral land came at last to be explored, -as has been to this day vainly tried by so -many travellers, what unforeseen disclosures -would be the result! Through the -invention of the microscope and other -instruments used by modern experimental -Philosophy, combined with the more exact -methods of investigation of Anatomists, -have there not been, and are there not, -every day, brought to light the existence, -qualities and characteristics of a number -of natural things unknown to ancient -Philosophers, such as fulminating gold, -phosphorus, and a hundred other chemical -compounds, the circulation of the -blood, the lacteal vessels, the lymph-ducts -and other recent anatomical discoveries? -To deride a doctrine because it -does not happen to be mentioned in any -ancient author would therefore be absurd, -especially bearing in mind this axiom of -Logic: <i>locus ab auctoritate negativa non -tenet</i>.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_42"></a>42. <i>Præmittendum 4º, quod in Sacra -Scriptura, et Ecclesiasticis traditionibus -non traditur nisi id, quod ad animæ salutem -necessarium est, quoad credendum, -sperandum et amandum; unde inferre non -licet ex eo, quod nec ex Scriptura, nec ex -traditione aliquod habetur, proinde negandum -sit, quod illud tale existat: aut nos -quidem Fides docet, Deum per Verbum -suum omnia creasse visibilia, et invisibilia; -pariterque ex Jesu Christi Domini -nostri meritis tum gratiam, tum gloriam -omni, et cuivis rationali creaturæ conferri. -Num autem alius Mundus a nostro, quem -incolimus, sit, et in eo alii homines non ab -Adam prognati, sed alio modo a Deo creati -existant (sicut ponunt illi qui lunarem -globum habitatum opinantur); pariterque -num in hoc Mundo, quem incolimus, aliæ -existant creaturæ rationales ultra homines, -et Spiritus Angelicos, quæ regulariter -hominibus sint invisibiles, et per accidens, -et earum executiva potentia fiant visibiles: -hoc nullo modo spectat ad fidem, et hoc -scire, aut ignorare non est ad salutem hominis -necessarium, sicut nec scire rerum -omnium physicarum numerum aut naturam.</i></td> - -<td class="tdj">42. Fourthly, I premise that Holy Scripture -and ecclesiastical tradition do not -teach us any thing beyond what is requisite -for the salvation of the soul, namely -Faith, Hope and Charity. Consequently, -from a thing not being stated either by -Scripture or tradition it must not be inferred -that that thing is not in existence. -For instance, Faith teaches us that God, -by His Word, made things visible, and -invisible, and also that, through the merits -of our Lord Jesus-Christ, grace and -glory are conferred on every rational creature. -Now, that there be another World -than the one we live in, and that it be -peopled by men not born of Adam but -made by God, in some other way, as is -implied by those who believe the lunar -globe to be inhabited; or further, that in -the very World we dwell in, there be other -rational creatures besides man and the -Angelic Spirits, creatures generally invisible -to us and whose being is disclosed but -accidentally, through the instrumentality -of their own power; all that has nothing -to do with Faith, and the knowledge or -ignorance thereof is no more necessary to -the salvation of man than knowing the -number or nature of all physical things.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_43"></a>43. <i>Præmittendum 5º, nullam inveniri -repugnantiam, nec in Philosophia, nec in -Theologia; quod dari possint creaturæ rationales -constantes spiritu et corpore, aliæ -ab homine, quia si esset repugnantia, hoc -esset vel ex parte Dei (et hoc non quia ipse -omnipotens est), vel ex parte rei creabilis; -et neque hoc, quia sicut creatura mere spiritualis, -ut Angeli, creata est, et mere -materialis, ut Mundus, et partim spiritualis, -partim corporea, corporeitate terrestri, -et crassa, ut homo, ita creabilis est creatura -constans spiritu rationali, et corporeitate -minus crassa, sed subtiliore, quam sit homo. -Et profecto post Resurrectionem anima -Beatorum erit unita corpori glorioso dote -subtilitatis donato: ut proinde concludi -posset, potuisse Deum creare creaturam -rationalem corpoream, cui naturaliter indita -sit corporis subtilitas, sicut per gratiam -corpori glorioso confertur.</i></td> - -<td class="tdj">43. Fifthly, I premise that neither Philosophy -nor Theology is repugnant to the -possible existence of rational creatures -having spirit and body and distinct from -man. Such repugnance could be supported -only on God, and that is inadmissible, -since he is all-mighty, or on the thing to -be made, and that likewise cannot be supported; -for, as there are purely spiritual -creatures, such as Angels, or merely material, -such as the World, or lastly semi-spiritual -and semi-corporeal, of an earthly -and gross corporeity, such as man, so -there may well be in existence a creature -endowed with a rational spirit and a corporeity -less gross, more subtile than man’s. -No doubt, moreover, but that after Resurrection, -the souls of the blessed will be -united with a glorious and subtile body; -from which may be inferred that God may -well have made a rational and corporeal -creature whose body naturally enjoys the -subtilty which will be conferred by the -grace on the glorious body.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_44"></a>44. <i>Astruitur autem magis talium creaturarum -possibilitas ex solutione argumentorum, -quæ contra positam conclusionem -fieri possunt, pariterque ex responsione ad -interrogationes, quæ possunt circa eam -formari.</i></td> - -<td class="tdj">44. But, the possible existence of such -creatures will be still better set forth by -solving the arguments which can be adduced -against our conclusion, and replying -to the questions it may raise.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_45"></a>45. <i>Prima interrogatio est, an tales -creaturæ dicendæ essent animalia rationalia? -Quod si sic, quomodo different ab -homine, cum quo communem haberent definitionem?</i></td> - -<td class="tdj">45. First question: should such creatures -be styled rational animals? And if so, -in what do they differ from man, with -whom they would have that definition in -common?</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_46"></a>46. <i>Respondeo quod essent animalia rationalia -sensibus et organis corporis prædita, -sicut homo: differrent autem ab homine -non solum ratione corporis tenuioris, -sed etiam materiæ. Homo siquidem ex -crassiore elementorum omnium parte, puta -ex luto, nempe aqua et terra crassa formatus -est, ut constat ex Scriptura,</i> Gen. <i>2. -v. 7.; ista vero formata essent ex subtiliore -parte omnium, aut unius, seu alterius -elementorum; ut proinde alia essent terrea, -alia aquea, alia aerea, et alia ignea; et ut -eorum definitio cum hominis definitione -non conveniret, addendum esset definitioni -hominis crassa materialitas sui corporis, -per quam a dictis animalibus differret.</i></td> - -<td class="tdj">46. I reply: Yes, they would be rational -animals, provided with senses and organs -even as man; they would, however, differ -from man not only in the more subtile nature, -but also in the matter of their body. -In fact, as is shown by Scripture, man has -been made from the grossest of all elements, -namely clay, a gross mixture of -water and earth: but those creatures would -be made from the most subtile part of all -elements, or of one or other of them; thus, -some would proceed from earth, others -from water, or air, or fire; and, in order -that they should not be defined in the -same terms as man, to the definition of -the latter should be added the mention of -the gross materiality of his body, wherein -he would differ from said animals.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_47"></a>47. <i>Secunda interrogatio est, quandonam -hujus modi animalia fuissent condita, -et num cum brutis producta a terra, -aut ab aqua, ut quadrupedia, et aves respective; -an vero a Domino Deo formata, -ut fuit homo?</i></td> - -<td class="tdj">47. Second question: At what period -would those animals have been originated, -and wherefrom? From earth, like the -beasts, or from water, like quadrupeds, -birds, etc.? Or, on the contrary, would they -have been made, like man, by our Lord -God?</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_48"></a>48. <i>Respondeo quod de fide est, quod -posito, quod existant de facto, creata sint -a principio Mundi: sic enim definitur a -Concilio Lateranensi (Firm. de sum. Trinit. -et fide cathol.); nempe quod Deus sua -omnipotenti virtute simul ab initio temporis -utramque de nihilo condidit creaturam, -spiritualem et corporalem. Sub illa etenim -Creaturarum generalitate etiam illa animalia -essent comprehensa. Quo vero ad eorum -formationem, decuisse ipsorum corpus -a Deo ministerio Angelorum formatum -fuisse, sicut a Deo formatum legimus corpus -hominis, quia ipsi copulandus erat spiritus -immortalis, quandoquidem spiritus -incorporeus et proinde nobilissimus corpori -pariter originaliter nobiliori cæteris -brutis jungendus erat.</i></td> - -<td class="tdj">48. I reply: It is an article of belief, expressly -laid down by the Council of Lateran, -that whatever is in fact and at -present, was made in the origin of the -world. By His all-mighty virtue, God, -from the beginning of time, raised together -from nothing both orders of creatures, -spiritual and corporeal. Now, those animals -also would be included in the generality -of creatures. As to their formation, -it might be said that God Himself, through -the medium of Angels, made their body -as he did man’s, to which an immortal -spirit was to be united. That body being -of a nobler nature than that of other animals, -it was meet that it should be united -to an incorporeal and highly noble spirit.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_49"></a>49. <i>Tertia interrogatio, an talia animalia -habuissent originem ab uno solo, velut -omnes homines ab Adam, an vero plura simul -formata essent sicut fuit de cæteris -animantibus a terra et aqua productis, in -quibus fuerunt mares et fœminæ quæ speciem -per generationem conservant? Et si -hoc oporteret inter talia animalia esse distinctionem -sexus; ipsa nasci, et interire; -passionibus sensus affici, nutriri, crescere; -et tunc quo alimento vescerentur, esset quærendum; -præterea an vitam socialem ducerent, -ut homines; qua politica regerentur; -num urbes ad habitandum struxissent; -num artes, studia, possessiones, et bella -inter ea essent, sicut est in hominibus.</i></td> - -<td class="tdj">49. Third question: Would those animals -descend from one individual, as all -men descend from Adam, or, on the contrary, -would many have been made at the -same time, as was the case for the other -living things issued from earth and water, -wherein were males and females for the -preservation of the kind by generation? -Would there be amongst them a distinction -between the sexes? Would they be -subject to birth and death, to senses, passions, -want of food, power of growth? If -so, what their nutrition? Would they -lead a social life, as men do? By what laws -ruled? Would they build up cities for their -dwellings, cultivate the arts and sciences, -hold property, and wage war between -themselves, as men are wont to?</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_50"></a>50. <i>Respondeo: potuit esse quod omnia -ab uno, velut homines ab Adam, sint progenita; -potuit pariter esse, quod ex iis -multi mares, et plures fœminæ fuissent -formatæ, a quibus per generationem eorum -species essent propagatæ. Ultro admitteremus -talia animalia oriri et mori; mares -alios, alias fœminas inter ea esse; passionibus, -sensibus agitari velut homines; nutriri -et crescere secundum molem sui corporis; -cibum autem ipsorum non crassum -qualem requirit crassities corporis humani, -sed substantiam tenuem et vaporosam -emanantem per effluvia spirituosa a rebus -physicis pollentibus corpusculis maxime -volatilibus, ut nidor carnium maxime assatarum, -vapor vini, fructuum, florum, -aromatum, a quibus copiosa hujusmodi effluvia -usque ad totalem partium subtiliorum -ac volatilium evaporationem scaturiunt. -Talia autem animalia civilem vitam ducere -posse, et inter ea distinctos esse gradus -dominantium ac servientium pro conditione -naturæ ipsorum, artesque, scientias, -ministeria, exercitia, loca, mansiones, ac -alia necessaria ad eorum conservationem, -nullam penitus importat repugnantiam.</i></td> - -<td class="tdj">50. I reply: It may be that all descend -from one individual, as men descend from -Adam; it may be also that a number of -males and females were made initially, -who preserved their kind by generation. -We will further admit that they are born -and die; that they are divided into males -and females, and are moved by senses and -passions, as men are; that they feed and -grow according to the size of their body; -their food, however, instead of being gross -like that required by the human body, -must be delicate and vapoury, emanating -through spirituous effluvia from whatever -in the physical world abounds with highly -volatile corpuscles, such as the flavour of -meats, especially of roasts, the fume of -wine, the fragrancy of fruit, flowers, aromatics, -which evolve an abundance of -those effluvia until all their subtile and -volatile parts have completely evaporated. -To their being able to lead a social life, -with distinctions of rank and precedence; -to their cultivating the arts and sciences, -exercising functions, maintaining armies, -building up cities, doing in short whatever -is requisite for their preservation, I have -in the main no objection.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_51"></a>51. <i>Quarta interrogatio est, qualis esset -eorum corporis figuratio, an humanam, an -aliam formam, et qualem haberent, et an -partes corporis ipsorum haberent ordinem -essentialem inter se, ut corpora cæterorum -animalium, an vero accidentalem tantum, -ut corpora fluidarum substantiarum, ut -olei, aquæ, nubis, fumi, etc.; et num substantiæ -suarum partium organicarum diversimode -constarent, ut organa hominum, -in quibus sunt aliæ partes crassissimæ, ut -ossa, aliæ minus crassæ, ut cartilagines, -aliæ tenues, ut membranæ.</i></td> - -<td class="tdj">51. Fourth question: What would their -figure be, human or otherwise? Would the -ordering of the divers parts of their body -be essential, as with other animals, or -merely accidental, as with fluid substances, -such as oil, water, clouds, smoke, etc.? -Would those organic parts consist of various -substances, as is the case with the -organs of the human body, wherein are to -be found very gross parts, such as the bones, -others less gross, such as the cartilages, -and others slender, such as the membranes?</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_52"></a>52. <i>Respondeo, quod quantum ad figuram -corpoream nihil certi affirmare debemus, -aut possumus, cum talis figura non -sit exacte nobis sensibilis, nec quoad visum, -nec quoad tactum, præ sui corporis -tenuitate, ac perspicacitate; qualis -proinde vere sit, noverent ipsi, aliique, qui -substantias immateriales intuitive cognoscere -possunt. Quoad congruentiam et probabilitatem -dico, illa referre speciem corporis -humani, cum aliquo distinctivo a corpore -humano, nisi forte ad hoc sufficiat sua -ipsorum tenuitas. Ducor, quia corpus humanum -plasmatum a Deo perfectissimum -est, inter animalia quæque, et cum cætera -bruta in terram sint prona, eo quia anima -eorum mortalis est, Deus, ut ait poeta Ovid.,</i> -Metamorphos.:</td> - -<td class="tdj">52. I reply: As regards their figure, we -neither can nor should be affirmative, since -it escapes our senses, being too delicate -for our sight or our touch. That we must -leave to themselves, and to such as have -the privilege of intuitive acquaintance with -immaterial substances. But, so far as probability -goes, I say that their figure tallies -with the human body, save some distinctive -peculiarity, should the very tenuity of -their body not be deemed sufficient. I am -led to that by the consideration that of all -the works of God the human frame is the -most perfect, and that whilst all other animals -stoop to the ground, because their -soul is mortal, God, as Ovid, the poet, -says, in his <i>Metamorphoses</i>,</td> -</tr> - -<tr> - <td class="tdc"> -<div class="poetry-container"><div class="poetry"><div class="stanza"> -<div class="verse">Os homini sublime dedit, cœlumque tueri</div> -<div class="verse">Jussit, et erectos ad sidera tollere vultus;</div> -</div></div></div></td> - -<td class="tdc"> -<div class="poetry-container"><div class="poetry"><div class="stanza"> -<div class="verse"><i>Gave man an erect figure, bidding him behold the heavens</i></div> -<div class="verse"><i>And raise his face towards the stars</i>,</div> -</div></div></div></td> -</tr> - -<tr> - <td class="tdj"><i>quia anima hominis immortalis ordinata est -ad cœlestem mansionem. Cum igitur animalia, -de quibus loquimur, spiritum haberent -immaterialem, rationalem, ac immortalem, -et proinde capacem beatitudinis ac -damnationis, congruum est, quod corpus, -cui talis spiritus copulatur, simile sit omnium -animalium nobilissimo, corpori humano. -Ex hac positione sequitur, quod ejus -corporis partes ordinem inter se essentialem -habere deberent; nec enim pes capiti, -aut ventri manus conjungi deberet: sed -congrua membrorum essentiali dispositione -ordinata, ut essent idonea ministeriis propriis -perficiendis. Quo autem ad partes componentes -ipsarum organa, dico quod necessarium -esset, ut nonnullæ ipsarum essent -solidiores, aliæ minus solidæ, aliæ tenues, -aliæ tenuissimæ pro necessitate operationis -organicæ. Nec contra hanc positionem facile -potest asseri tenuitas ipsorum corporum: -quippe soliditas aut crassities organicarum -partium, de qua dicimus, non esset -talis simpliciter, sed comparative ad alias -partes tenuiores. Et hoc patere potest in -omnibus corporibus fluidis naturalibus, ut -vino, oleo, lacte, etc.; quantumvis enim omnes -partes in ipsis videantur homogeneæ -ac similares, non tamen ita est: nam in -ipsis est pars terrea, pars aquea, sal fixum, -sal volatile, et pars sulfurea, quæ omnia -manipulatione spargirica oculis subjici possunt. -Ita esset in casu nostro: posito enim -quod talium animalium corpora subtilia -et tenuia, ut corpora naturalia fluida, velut -aqua et aer, essent, non tamen tolleretur, -quin in ipsorum partibus diversæ inter -se essent qualitates, et aliquæ ipsarum -comparative ad alias essent solidæ, et aliæ -tenuiores, quamvis totum corpus ex ipsis -compositum tenue dici posset.</i></td> - -<td class="tdj">man’s soul having been made immortal for -the heavenly abode. Considering that the -animals we are speaking of would be gifted -with a spirit immaterial, rational and immortal, -capable therefore of beatitude and -damnation, it is proper to admit that the -body to which that spirit is united may be -like unto the most noble animal frame, -that is to say to the human frame. Whence -it follows that in the divers parts of that -body there must be an essential order; -that the foot, for instance, cannot be an -appendage to the head, nor the hand to -the belly, but that each organ is in its -right place, according to the functions it -has to perform. As to the constitutive parts -of those organs, it is, in my opinion, necessary -that there should be some more or -less strong, others more or less slender, -in order to meet the requirements of the -organic working. Nor can this be fairly -objected to on the ground of the slenderness -of the bodies themselves; for the strength -or thickness of the organic parts alluded -to would not be absolute, but merely in -comparison with the more slender ones. -That, moreover, may be observed in all -natural fluids, such as wine, oil, milk, etc.; -however homogeneous and similar to each -other their component parts may look, yet -they are not so: for some are clayish, others -aqueous; there are fixed salts, volatile -salts, brimstone, all of which are made -obvious by a chemical analysis. So it -would be in our case: for, supposing the -bodies of those animals to be as subtile -and slender as the natural fluids, air, water, -etc., there would nevertheless be discrepancies -in the quality of their constitutive -parts, some of which would be strong when -compared with others more slender, although -the whole body which they compose -might be called slender.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_53"></a>53. <i>Quod si dicatur, quod hæc repugnant -positioni supra firmatæ, circa partium essentialem -ordinationem inter se: quandoquidem -videmus, quod in corporibus fluidis -ac tenuibus una pars non servat ordinem -essentialem ad aliam, sed accidentalem -tantum, ita ut hæc pars vini, quæ -modo alteri parti contigua est, mox inverso -vase, aut moto vino, alteri parti -unitur, et sic omnes partes diversam positionem -habent quantumvis semper idem vinum -sit, et ex hoc sequeretur, quod talium -animalium corpora figurata stabiliter non -essent, et consequenter, nec organica.</i></td> -<td class="tdj">53. It may be objected that this is repugnant -to what was said above concerning -the essential ordering of the parts among -themselves; that it is seen that, in fluid -and subtile bodies, one part is not essentially -but only accidentally connected with -another; that a part of wine, for instance, -just now contiguous with some other, soon -comes in contact with a third, if the vessel -be turned upside down or the wine shaken, -and that all the parts together exchange -positions at the same time, though it be -still the same wine. Whence it should be -inferred that, the bodies of those animals -would have no permanent figure, and -would consequently not be organic.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_54"></a>54. <i>Respondeo negando assumptum; etenim -in corporibus fluidis, quamvis non appareat, -manet tamen essentialis partium -ordinatio, qua stante stat in suo esse compositum, -et hoc patet manifeste in vino: -expressum enim ab uvis videtur liquor totaliter -homogeneus, non tamen ita est; in -eo enim sunt partes crassæ, quæ tractu -temporis subsident in doliis: sunt etiam -partes tenues, quæ evaporant: sunt partes -fixæ, ut tartarus, sunt partes volatiles, ut -sulphur, sive spiritus ardens; sunt partes -mediæ inter volatile ac fixum, ut phlegma. -Partes istæ ordinem essentialem inter se -mutant; nam statim ac expressum est ab -uvis, et mustum dicitur sulphur, sive spiritus -volatilis, ita implicatum manet particulis -tartari, qui fixus est, ut nullo modo -avolare valeat.</i></td> - -<td class="tdj">54. I reply that I deny the assumption. In -fact, if in fluid bodies the essential ordering -of the parts is not apparent, it subsists -none the less, and causes a compound to -preserve its own state. Wine, for instance, -when expressed from the grapes, seems a -thoroughly homogeneous liquor, and yet -is not so; for there are gross parts which, -in the long run, subside in the casks; there -are also slender parts which evaporate; -fixed parts, such as tartar; volatile parts, -such as brimstone and alcohol; others -again, half volatile and half fixed, such as -phlegm. Those divers parts do not respectively -maintain an essential order; for no -sooner has the must been expressed from -the grapes, and been styled brimstone or volatile -spirits, than it continues so closely involved -with the particles of tartar, which is -fixed, as not to be in any way able to escape.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_55"></a>55. <i>Hinc est, quod a musto recenter ab -uvis expresso nullo modo potest distillari -spiritus sulphureus, qui communiter vocatur</i> -aqua vitæ: <i>sed post quadraginta dies -fermentationis particulæ vini ordinem mutant, -ita ut spiritus, qui alligati erant particulis -tartareis, et propria volatilitate eas -suspensas tenebant, et vicissim ab eis ne -possent avolare detinebantur, ac tartareis -particulis separantur, et divulsi ac confusi -remanent cum partibus phlegmaticis, a -quibus per actionem ignis faciliter separantur, -et avolant; sicque per distillationem -fit aqua vitæ, quæ aliud non est quam -sulphur vini volatile cum tenuiore parte -phlegmatis simul cum dicto sulphure vi -ignis elevata. Post quadraginta dies, alia -incipit vini fermentatio, quæ longiori, aut -minus longo tempore perficitur, pro vini -perfectiori aut imperfectiori maturitate, -et alio atque alio modo terminatur, pro -minore aut majore spiritus sulphurei abundantia. -Si enim abundat in vino sulphur, -acescit fermentatione, et evadit acetum; si -autem parum sulphuris continet, lentescit -vinum, et Italice dicitur</i> vino molle, <i>aut</i> -vino guasto. <i>Quod si viurum sit, -ut cæteris paribus est, vinum dulce breviori -tempore, aut acescit, aut lentescit, ut quotidiana -constat experientia. In dicta autem -fermentatione ordo essentialis partium vini -mutatur; non enim ipsius quantitas, aut -materia imminuitur, aut mutatur: videmus -enim lagenam vino plenam tractu temporis -evadere plenam aceto, nullatenus mutatam -circa quantitatem materiæ, quæ -prius ibi extabat, sed tantum mutato partium -essentiali ordine: nam sulphur, -quod, ut diximus, erat phlegmati unitum, -ac a tartaro separatum, iterum tartaro implicatur, -et cum eo fixatur, et proinde si -distilletur acetum, primo prodit phlegma -insipidum, et post spiritus aceti, qui est -sulphur vini illaqueatum particulis tartari -minus fixi. Mutatio autem essentialis partium -supradictarum variat substantiam liquoris -expressi ab uva, quod manifeste patet -ex variis et contrariis effectibus, quos -causant mustum, vinum, et acetum, et vinum -lentum, quod vocatur corruptum, ut -proinde duo prima apta materia sint ad -consecrationem, secus alia duo. Hanc porro -vini economiam hausimus ab erudito opere -Nicolai Lemerii, Regis Galliarum aromatarii,</i> -Curs. de Chimi., <i>p. 2. c. 9.</i></td> - -<td class="tdj">55. That is the reason why must recently -expressed from the grapes is of -no use for the distillation of the sulfurous -spirits, commonly called <i>brandy</i>; -but, after forty days fermentation, the particles -of the wine change places: the spirits, -no longer bound with the tartaric particles -which they kept in suspension through -their own volatility, whilst they were, in -return, kept down by them and prevented -from escaping, sever from those particles, -and continue confused with the phlegmatic -parts from which they become easily released -by the operation of fire, and evaporate: -thus, by means of distillation, brandy -is made, which is nothing but the brimstone -of wine volatilized by heat with the most -slender part of phlegm. At the end of forty -days another fermentation begins, which -extends more or less, according as the maturity -of the wine is more or less perfect, -and the termination of which is dependent -on the greater or lesser abundance of sulphurous -spirits. If abounding with brimstone, -the wine sours and turns to vinegar; -if, on the contrary, it holds but little -brimstone, it ropes, and becomes what the -Italians call <i>vino molle</i> or <i>vino guasto</i>. If -the wine is at once ripe, as happens in -other cases, it sours or ropes in less time, -as is shown by every day experience. Now, -in said fermentation the essential order of -the parts of wine is altered, but not so its -quantity nor its matter, which neither -changes nor decreases: a bottle that had -been filled with wine is, after a certain -time, found to be filled with vinegar, without -any alteration in its quantity of -matter; the essential order of its parts has -alone been modified: the brimstone, which, -as we have said, was united to the phlegm -and separated from the tartar, becomes -again involved and fixed with the tartar; so -that, on distilling the vinegar, there issues -from it first an insipid phlegm, and then spirits -of vinegar, which are the brimstone of -wine intermixed with particles of tartar that -is less fixed. Now, the essential shifting of -the aforesaid parts alters the substance of -the juice of the grapes, as is clearly shown -by the varied and contrary effects of must, -wine, vinegar, and ropy or spoiled wine; -for which cause the two first are fit, but -the two last unfit materials for consecration. -We have borrowed the above exposition -of the economy of wine from the -able work of Nicholas Lemery, perfumer -to the King of France, <i>Course of Chemistry</i>, -p. 2. c. q.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_56"></a>56. <i>Datam ergo naturalem doctrinam -applicando consequenter dico, quod data -dictorum animalium corporeitate subtili -et tenui, sicut corpora liquidorum, et data -pariter eorumdem organizatione et figuratione, -quæ partium essentialem ordinationem -exigunt, non sequerentur inconvenientia -ex adverso illata: nam sicut (quemadmodum -dicebamus) ex confusione partium -vini, et diversa ipsarum accidentali positione -non variatur ordinatio earumdem essentialis, -ita esset in corpore tenui dictorum -animalium.</i></td> - -<td class="tdj">56. If now we apply that natural doctrine -to our subject, I say that, being given the -corporeity of the animals in question, subtile -and slender like the substance of -liquids; being given also their organisation -and figure, which demand an essential order -of the various parts, an adverse supposition -could raise no argument contrary to their -existence; for, just as the jumbling together -of the parts of wine and the diversity of -their accidental dispositions do not alter -their essential order, even so it would be -with the slender frame of our animals.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_57"></a>57. <i>Quinta interrogatio est, an talia obnoxia -essent ægritudinibus, ac aliis imperfectionibus, -quibus homines laborant, ut -ignorantia, metu, segnitie, sensuum impedimentis, -etc.? An laborando lassarentur, -et ad virium reparationem egerent somno, -cibo, ac potu, et quo? et consequenter an -interirent, et subinde, an a cæteris animalibus -casu, aut ruina possent occidi?</i></td> - -<td class="tdj">57. Fifth question: Would those animals -be subject to diseases and other infirmities -under which mankind lies, such as ignorance, -fear, idleness, sensual paralysis, etc? -Would they be wearied through labour, and -require, for recruiting their strength, sleep, -food, drink? And what food, what drink? -Would they be fated to die, and might -they be killed casually, or by the instrumentality -of other animals?</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_58"></a>58. <i>Respondeo, quod ex quo corpora ipsorum, -quamvis tenuia, essent materiata, -essent quidem corruptioni obnoxia; et ex -consequenti possent pati ab agentibus contrariis, -et ita ægrotare, puta, aut simpliciter, -aut nisi ægre, perverse, aut vitiose -præstare non posse munera, ad quæ eorum -organa essent ordinata; in hoc siquidem -consistit animalium quorumdam ægritudo -quævis: ut resolutive docet præstantissimus -Michael Ettmullerus,</i> Physiol. <i>c. 5., -thes. 1. Verum est, quod ex eo quod tantam -materiæ crassitatem non haberent, et forte -ex tot elementorum mixtione eorum corpus -non constaret, et minus compositum esset -quam humanum, non tam facile paterentur -a contrariis, et consequenter non -tot ægritudinibus velut homines essent obnoxia, -et longiorem, etiam homine, vitam -ducerent: quo enim perfectius est animal, -a tota specie, etiam cæteris diutius vivit, -ut patet de specie humana, cujus vita longior -cæteris animalibus est. Nec enim admitto -sæcularem vitam cornicum, cervorum, -corvorum et similium, de quibus more -suo fabulatur Plinius, et ejus somnia sine -prævia discussione secuti sunt cæteri: quandoquidem -nullus est, qui talium animalium -natale et interitum fideliter adnotaverit, ut -pari modo de eo scripserit; sed insolitam -diu fabulam quisque secutus est; sicut etiam -illud, quod de phœnice dicitur, quod ut -quid fabulosum, circa ejus vitæ spatium -recenset Tacitus, l. 6.</i> Annal. <i>Inferendum -subinde esset quod illorum animalium vita -etiam humana deberet esse diuturnior: ut -enim infra dicemus, illa essent homine nobiliora; -consequenter dicendum esset, quod -essent obnoxia cæteris corporeis pathematis, -et quiete, et cibo indigerent, quale diximus -supra, n<sup>o</sup> 50. Quia vero rationalia, et -proinde disciplinabilia essent, ex consequenti -etiam capacia ignorantiæ, si eorum -ingenia non essent exculta studiis, et disciplina, -et inter ea pro intellectus eorum -majori, et minori acumine essent aliqua -magis, aliqua minus in scientiis excellentia: -universaliter vero, et a tota specie essent -homine doctiora, non ob eorum corpoream -subtilitatem, tum forte, ob majorem -spirituum activitatem, tum ob diuturniorem -vitæ durationem, in qua plura, -quam homines discere possent, quas causas -assignat D. Augustinus, lib. de</i> Divin. Dæm. -<i>c. 3. init. tom. 3., et lib. de</i> Spir. et Anima, -<i>c. 37., pro futurorum prænotione in Dæmonibus. -Ab agentibus autem naturalibus -pati quidem possent, ac difficulter occidi ratione -velocitatis, qua possunt se subtrahere -a nocentibus; quapropter, nec a brutis, -nec ab homine armis naturalibus, -seu artificialibus nisi maxima difficultate -possent occidi, aut mutilari, et maxima -eorumdem velocitate in declinando contrarium -impetum. Possent vero in somno -aut in non advertentia occidi, et mutilari a -corpore solido, ut ense vibrato ab homine, -aut lapide delapso per ruinam, quia eorum -corpus licet tenue, tamen et quantum, et -divisibile esset, velut aer qui ferro, fuste, -aut alio corpore solido dividitur quamvis -tenuis sit. Eorum autem spiritus impartibilis -esset, et ceu anima hominis totus in -toto, et totus in quavis corporis parte. Hinc -fieret quod diviso corpore ipsorum, ut præfertur, -per aliud corpus, sequi posset mutilatio, -et proinde etiam mors: non enim -fieri posset ut diviso corpore idem spiritus -utramque partem informaret, cum ipse indivisibilis -esset. Verum est quod sicut partes -aeris divisæ, per intermedium corpus, -hoc sublato iterum uniuntur, et evadit idem -aer, possent pariter partes corporis divisæ, -ut supra ponitur, reuniri, et ab eodem spiritu -revivificari. Sed hoc modo nequirent -talia animalia ab agentibus naturalibus -aut artificialibus occidi: sed rationabilior -esset prima positio; ex hoc enim, quod -communicarent cum cæteris in materia, -æquum est, ut a cæteris etiam usque ad -eorum interitum pati possent, ut fit cum -cæteris.</i></td> - -<td class="tdj">58. I reply: Their bodies, though subtile, -being material, they would of course be -liable to decay: they might therefore suffer -from adverse agencies, and consequently -be diseased; that is, their organs might -not perform, or painfully and imperfectly -perform the office assigned to them, for -therein consist all diseases whatever with -certain animals, as has been distinctly explained -by the most illustrious Michael -Ettmuller, <i>Physiology</i>, c. v. thesis 1. In -sooth, their body being less gross than the -human frame, comprising less elements -mixed together, and being therefore less -composite, they would not so easily suffer -from adverse influences, and would therefore -be less liable to disease than man; -their life would also exceed his; for, the -more perfect an animal, as a species, the -longer its days; thus mankind, whose -existence extends beyond that of other animals. -For I do not believe in the centenary -existence of crows, stags, ravens and the -like, of which Pliny tells his customary -stories; and although his dreams have been -reechoed by others without previous inquiry, -it is no less clear that before writing -thus, not one has faithfully noted the birth -nor the death of those animals: they have -been content with taking up the strange -fable, as has been the case with the Phenix, -whose longevity is discarded as a story by -Tacitus, <i>Annals</i>, b. 6. It were therefore to -be inferred that the animals we are speaking -of would live longer still than man; for, as -shall be said below, they would be more -noble than he; consequently also, they -would be subject to the other bodily affections, -and require rest and food, as mentioned, -number 50. Now, as rational beings -amenable to discipline, they might also -continue ignorant, if their minds did not -receive the culture of study and instruction, -and some amongst them would be more -or less versed in science, more or less clever, -according as their intelligence had been -more or less trained. However, generally -speaking, and considering the whole of the -species, they would be more learned than -men, not from the subtilty of their body, -but perhaps because of the greater activity -of their mind or the longer space of their -life, which would enable them to learn -more things than men: such are indeed -the motives assigned by S. Augustine (<i>Divin. -Demon.</i> ch. 3. and <i>Spirit and Soul</i>, ch. 37), -to the prescience of the future in Demons. -They might indeed suffer from natural -agencies; but they could hardly be killed, -on account of the speed with which they -could escape from danger; it is therefore -most unlikely that they could, without the -greatest difficulty, be put to death or mutilated -by beast or by man, with natural or -artificial weapons, so quick would they be -at avoiding the impending blow. Yet, they -might be killed or mutilated in their sleep, -or in a moment of inadvertence, by means -of a solid body, such as a sword brandished -by a man, or the fall of a heavy stone; -for, although subtile, their body would be -divisible, just like air which, though vaporous, -is yet divided by a sword, a club, or -any other solid body. Their spirit, however, -would be indivisible, and like the human -soul, entire in the whole and in each and -every part of the body. Consequently, the -division of their body by another body, as -aforesaid, might occasion mutilation and -even death, for the spirit, itself indivisible, -could not animate both parts of a divided -body. True, just as the parts of air, separated -by the agency of a body, unite again -as soon as that body is withdrawn, and -constitute the same air as before, even so -the parts of the body divided, as above-mentioned, -might unite and be revived by the -same spirit. But then, it must be inferred -that those animals could not be slain by -natural or artificial agencies: and it were -more rational to keep to our first position; -for, if sharing matter with other creatures, -it is natural that they should be liable to -suffer through those creatures, according to -the common rule, and even unto death.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_59"></a>59. <i>Sexta interrogatio est, an ipsorum -corpora possent alia corpora penetrare, ut -parietes, ligna, metalla, vitrum, etc., et an -multa ipsorum possent in eodem loco materiali -consistere, et ad quantum spatium -extenderetur, seu restringeretur eorum -corpus?</i></td> - -<td class="tdj">59. Sixth question: Could their bodies -penetrate other bodies, such as walls, wood, -metals, glass, etc? Could many of them -abide together on the same material spot, -and to what space would their body extend -or be restrained?</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_60"></a>60. <i>Respondeo, quod cum in omnibus -corporibus quantumvis compactis dentur -pori, ut ad sensum patet in metallis, de quibus -major esset ratio, quod in ipsis non -darentur pori: microscopio perfecte elaborato -discernuntur pori metallorum, cum -suis diversis figuris, utique possent per poros -insinuari quibusvis corporibus, et hoc -modo ista penetrare, quantumvis tales pori -penetrari non possent ab alio liquore, aut -spiritu materiali, aut vini, salis ammoniaci, -aut similium, quia longe tenuiora -essent istis liquoribus illorum corpora. -Quamvis autem plures Angeli possint esse -in eodem loco materiali, et etiam restringi -ad locum minorem minore non tamen in -infinitum, ut probat Scotus in 2. dist. 2. q. -6.</i> § Ad proposi. <i>et quæst. 8., per totum, -hoc tamen concedendum non esset de corporibus -talium animalium; tum quia corpora -ipsa essent quanta, et eorum dimensio -non esset reciproce penetrabilis; tum -quia si duo corpora gloriosa non possunt esse -in eodem loco, quamvis possent simul esse -gloriosum, et non gloriosum, ut voluit Gotofredus -de Fontibus, quodlibet 6. q. 5., a quo -non discordat Scotus in 2. distinct. 2. q. 8. -in fine; multo minus possent simul esse istorum -corpora, quæ, licet subtilia, non tamen -æquarent subtilitatem, corporis gloriosi. -Quo autem ad extensionem et restrictionem, -dicendum esset, quod sicut ex rarefactione, -et condensatione, majus aut minus -spatium occupatur ab aere, qui etiam arte -potest constringi, ut in minori loco contineatur, -quam sit suæ quantitati naturaliter -debitus, ut patet in magnis pilis lusoriis, -quæ per fistulam seu tubum inflatorium -inflantur: in his siquidem aer violenter -immittitur, et constringitur, et ejus major -ibi continetur quantitas, quam naturalis -pilæ capacitas exigat; ita pariformiter talia -corpora ex ipsorum naturali virtute -possent ad majus spatium, non tamen excedens -eorum quantitatem, extendi: ut pariter -etiam restringi, non tamen circa determinatum -locum suæ quantitati debitum. -Et quia ipsorum nonnulla, prout etiam in -hominibus est, essent magna, et nonnulla -parva, congruum esset, ut magna possent -plus extendi, quam parva, et hæc ad minorem -locum restringi, quam magna.</i></td> - -<td class="tdj">60. I reply: In all bodies, however compact, -there are pores, as is apparent in -metals where, more than in other bodies, -it would seem there should be none; -through a perfect microscope the pores of -metals are discerned, with their different -shapes. Now, those animals might, through -the pores, creep into, and thus penetrate -any other bodies, although such pores -were impervious to other liquors or material -spirits, of wine, ammoniacal salt, -or the like, because their bodies would -be much more subtle than those liquors. -However, notwithstanding many Angels -may abide together on the same material -spot, and even confine themselves in a -lesser and lesser space, though not infinitely, -as is shown by Scott, yet it were rash -to ascribe the same power to those animals; -for, their bodies are determined in -substance and impervious to each other; -and if two glorious bodies cannot abide -together on the same spot, though a glorious -and a non glorious one may do so, -according to some Doctors, much less -would it be possible for the bodies of those -animals, which are indeed subtile, yet do -not attain to the subtility of the glorious -body. As regards their power of extension -or compression, we may instance the case -of air, which, rarefied and condensed, occupies -more or less room, and may even, -by artificial means, be compressed into a -narrower space than would be naturally -due to its volume; as is seen with those -large balls which, for amusement, one -inflates by means of a blow-pipe or tube: -air, being forced into them and compressed, -is held in larger quantity than is warranted -by the capacity of the ball. Similarly the -bodies of the animals we are speaking of -might, by their natural virtue, extend to a -larger space, not exceeding however their -own substance; they might also contract, -but not beyond the determined space due -to that same substance. And, considering -that of their number, as with men, some -would be tall and some short, it were proper -that the tall should be able to extend -more than the short, and the short to contract -more than the tall.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_61"></a>61. <i>Septima interrogatio est, an hujusmodi -animalia in peccato originali nascerentur, -et a Christo Domino fuissent redempta; -an ipsis conferretur gratia, et per -quæ sacramenta; sub qua lege viverent, et -an beatitudinis et damnationis essent capacia?</i></td> - -<td class="tdj">61. Seventh question: Would those animals -be born in original sin, and have -been redeemed by the Lord Christ? Would -the grace have been conferred upon them -and through what sacraments? Under what -law would they live, and would they be -capable of beatitude and damnation?</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_62"></a>62. <i>Respondeo, quod articulus Fidei est, -quod Christus Dominus pro universa creatura -rationali gratiam et gloriam meruit. -Pariter articulus Fidei est, quod Creaturæ -rationali gloria non confertur nisi præcedat -in ea gratia, quæ est dispositio ad -gloriam. Similis articulus est quod gloria -non confertur nisi per merita. Hæc vero -fundantur in observantia perfecta mandatorum -Dei adimpleta per gratiam. Ex his -satis fit positis interrogationibus. Incertum -est an tales Creaturæ originaliter peccavissent, -necne. Certum tamen est, quod si -ipsarum Prothoparens peccasset, sicut peccavit -Adam, ipsius descendentes in peccato -originali nascerentur, quemadmodum nascuntur -homines. Et quia Deus nunquam reliquit -Creaturam rationalem sine remedio, -dum ipsa est in via; si hujusmodi creaturæ -in peccato originali, aut actuali inficerentur, -Deus providisset illis de remedio, sed -quale sit, an fecisset, noverit Deus, noverint -ipsæ. Hoc certum est, si inter ipsas -essent eadem, aut alia sacramenta, ac sunt -in Ecclesia humana militanti, ipsa habuissent, -et institutionem, et efficaciam a meritis -Jesu Christi, qui omnium creaturarum -rationalium Redemptor et Satisfactor universalis -est. Convenientissimum pariter, -immo necessarium esset quod sub aliqua -lege a Deo sibi data viverent, ut per ipsius -observantiam possent sibi beatitudinem -mereri; quænam autem lex fuisset, an -naturalis tantum, aut scripta, Mosaica, -aut Evangelica, aut alia ab his omnibus -differens, prout Deo placuisset, hoc nobis -incognitum. Quoquomodo autem fuisset, -nulla resultaret repugnantia possibilitatem -talium creaturarum excludens.</i></td> - -<td class="tdj">62. I reply: It is an article of belief that -Christ has merited grace and glory for all -rational creatures without exception. It is -also an article of belief that glory is not -conferred on a rational creature until such -creature has been previously endowed -with grace, which is the disposition to glory. -According to a like article, glory is conferred -but by merits. Now, those merits -are grounded on the perfect observance of -the commands of God, which is accomplished -through grace. The above questions -are thus solved. Whether those creatures -did or did not sin originally is uncertain. -It is clear, however, that if their first Parent -had sinned as Adam sinned, his descent -would be born in original sin, as men -are born. And, as God never leaves a rational -creature without a remedy, so long as -it treads the way, if those creatures were -infected with original or with actual sin, -God would have provided them with a -remedy; but whether it is the case, and of -what kind is the remedy, is a secret between -God and them. Surely, if they had sacraments -identical with or different from those -in use in the human Church militant, for -the institution and efficacy thereof they -would be indebted to the merits of Jesus-Christ, -the Redeemer and universal Atoner -of all rational creatures. It would likewise -be highly proper, nay necessary, that they -should live under some law given them by -God, and through the observance of which -they might merit beatitude; but what -would be that law, whether merely natural -or written, Mosaic or Evangelical, or different -from all these and specially instituted -by God, that we are ignorant of. Whatever -it might be though, there would follow no -objection exclusive of the possible existence -of such creatures.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_63"></a>63. <i>Unicum porro argumentum, et quidem -satis debile post longam meditationem mihi -subit contra talium creaturarum possibilitatem: -et est quod si tales creaturæ in Mundo -existerent, de ipsis notitia aliqua tradita -fuisset a Philosophis, Sacra Scriptura, Traditione -Ecclesiastica, aut Sanctis Patribus; -quod cum non fuerit, tales creaturas minime -possibiles esse concludendum est.</i></td> - -<td class="tdj">63. The only argument, and that a rather -lame one, which long meditations has suggested -to me against the possibility of such -creatures, is that, if they really existed in -the World, we should find them mentioned -somewhere by Philosophers, Holy Scripture, -Ecclesiastical Tradition, or the Holy -Fathers; such not being the case, their -utter impossibility should be inferred.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_64"></a>64. <i>Sed hoc argumentum, quod revera -magis pulsat existentiam, quam possibilitatem -illarum, facili negotio solvitur ex -iis quæ præmissimus supra n<sup>o</sup> 41. et 42. -Argumentum enim ab auctoritate negativa -non tenet. Præterquam quod falsum est, -quod de illis notitiam non tradiderint tum -Philosophi, tum Scriptura, tum Patres. -Plato siquidem, ut refert Apuleius</i> de Deo -Socratis <i>et Plutarchus</i> de Isid. <i>apud Baronem,</i> -Scot. Defens., <i>tom. 9.</i> Apparat. <i>p. 1. -fol. 2., voluit Dæmones esse animalia genere, -animo passiva, mente rationalia, -corpore aerea, tempore æterna: creaturasque -istas nomine</i> Dæmonum <i>intitulavit; -quod tamen nomen non male sonat ex se: -importat enim</i> plenum sapientia; <i>unde -cum Diabolum (Angelum nempe malum) -volunt auctores exprimere, non simpliciter -Dæmonem sed</i> Cacodæmonem <i>vocant: sicut</i> -Eudæmonem, <i>quando bonum Angelum -volunt intelligi. Similiter in Scriptura -Sacra et Patribus, de dictis creaturis habetur -mentio, et de hoc infra dicemus.</i></td> - -<td class="tdj">64. But that argument which, in fact, -calls in question their existence rather than -their possibility, is easily disposed of by -our premises, Nrs 41 and 42; for no -argument can stand in virtue of a negative -authority. Besides, it is not correct to assert -that neither the Philosophers, nor the Scriptures, -nor the Fathers have handed down -any notion of them. Plato, as is reported -by Apuleius (<i>The Demon of Socrates</i>) and -Plutarch (<i>Isis and Osiris</i>), declared that -Demons were beings of the animal kind, -passive souls, rational intelligences, aerial -bodies, everlasting; and he gave them the -name of <i>Demons</i>, which of itself is nowise -offensive, since it means <i>replete with wisdom</i>; -so that, when authors allude to the Devil -(or Evil Angel), they do not merely call -him Demon, but <i>Cacodemon</i>, and say likewise -<i>Eudemon</i>, when speaking of a good -Angel. Those creatures are also mentioned -in Scripture and by the Fathers, as shall -be said hereafter.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_65"></a>65. <i>Stabilita huc usque talium creaturarum -possibilitate, ad earumdem existentiam -probandam descendamus. Supposita -tot historiarum veritate de coitu hujusmodi -Incuborum et Succuborum cum hominibus -et brutis, ita ut hoc negare impudentia videatur, -ut ait D. Augustinus quem dedimus -supra n<sup>o</sup> 10., ita arguo: Ubi reperitur -propria passio sensus, ibidem necessario -reperitur sensus ipse, cum juxta principia -philosophica propria passio fluat a natura, -sive ubi reperiuntur actiones, seu operationes -sensus, ibidem reperitur sensus ipse, -cum operationes et actiones sint a forma. -Atqui in hujusmodi Incubis aut Succubis, -sunt actiones, operationes, ac propriæ passiones, -quæ sunt a sensibus; ergo in iisdem reperitur -sensus: sed sensus reperiri nequit -nisi adsint organa composita, nempe ex -potentia animæ et determinata parte corporis: -ergo in iisdem reperiuntur corpus -et anima; erunt igitur animalia: sed -etiam in ipsis et ab ipsis sunt actiones, -et operationes animæ rationalis: ergo -eorum anima erit rationalis: et ita de -primo ad ultimum tales Incubi sunt animalia -rationalia.</i></td> - -<td class="tdj">65. Now that we have proved that those -creatures are possible, let us go a step -further, and show that they exist. Taking -for granted the truth of the recitals concerning -the intercourse of Incubi and Succubi -with men and beasts, recitals so numerous -that it would look like impudence to deny -the fact, as is said by St Austin, whose -testimony is given above (Nr 10), I argue: -Where the peculiar passion of the sense is -found, there also, of necessity, is the sense -itself; for, according to the principles of -philosophy, the peculiar passion flows from -nature, that is to say; that, where the acts -and operations of the sense are found, there -also is the sense, the operations and acts -being but its external form. Now, those -Incubi and Succubi present acts, operations, -peculiar passions, which spring from -the senses; they are therefore endowed with -senses. But senses cannot exist without -concomitant composite organs, without a -combination of soul and body. Incubi and -Succubi have therefore body and soul, and, -consequentially, are animals; but their acts -and operations are also those of a rational -soul; their soul is therefore rational; and -thus, from first to last, they are rational -animals.</td> -</tr> - -<tr> - <td class="tdj"><a name="P_66"></a>66. <i>Minor probatur quoad singulas ejus -partes. Passio siquidem appetitiva coitus -est passio sensus; mœror, ac tristitia, ac -iracundia et furor ex coitu denegato passiones -sensus sunt, ut patet in quibusvis -animalibus; generatio per coitum est operatio -sensus, ut notum est. Hæc porro omnia -in Incubis sunt: ut enim probavimus -supra a n<sup>o</sup> 25. et seq., ipsi coitum muliebrem, -et quandoque virilem appetunt, tristantur, -et furunt, ut amantes, amentes, si -ipsis denegetur; coeunt perfecte et quandoque -generant. Concludendum ergo quod -polleant sensu, et proinde corpore; unde -inferendum etiam perfecta animalia esse. -Pariter clausis ostiis ac fenestris intrant -ubivis locorum: igitur ipsorum corpus tenue -est; item futura prænoscunt, annuntiant, -componunt, ac dividunt; quæ operationes -sunt propriæ animæ rationalis: ergo -anima rationali pollent; et ita sunt vera -animalia rationalia.</i></td> - -<td class="tdj">66. Our minor is easy of demonstration -in each of its parts. And indeed, the appetitive -passion of coition is a sensual passion; -the grief, sadness, wrath, rage, occasioned -by the denial of coition, are sensual passions, -as is seen with all animals; generation -through coition is evidently a sensual -operation. Now, all that happens with Incubi, -as has been shown above: they incite -women, sometimes even men; if denied, -they sadden and storm, like lovers: <i>amantes, -amentes</i>; they perfectly practice coition, -and sometimes beget. It must therefore -be inferred that they have senses, and consequently -a body; consequently also, that -they are perfect animals. More than that: -with closed doors and windows they enter -wherever they please: their body is therefore -slender; they foreknow and foretell -the future, compose and divide, all which -operations are proper to a rational soul; -they therefore possess a rational soul and -are, in sooth, rational animals.</td> -</tr> - -<tr> - <td class="tdj"><i>Respondent communiter Doctores, quod -malus Dæmon est ille qui tales impudicitias -operatur, quod passiones, nempe -amorem, tristitiamque simulat ex coitu -denegato, ut animas ad peccandum alliciat, -et eas perdat; et si coit, et generat, -hoc est ex semine, et in corpore alieno, ut -dictum fuit supra n<sup>o</sup> 24.</i></td> - -<td class="tdj">Doctors generally retort that it is the -Evil Spirit that perpetrates those impure -acts, simulates passions, love, grief at the -denial of coition, in order to entice souls -to sin and to undo them; and that, if he -copulates and begets, it is with assumed -sperm and body, as aforesaid (Nr 24).</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_67"></a>67. <i>Sed contra Incubi nonnulli rem habent -cum equis, equabus, aliisque etiam -brutis, quæ si coitum adversentur, male ab -ipsis tractantur, ut quotidiana constat experientia; -sed in istis cessat ratio adducta, -nempe quod fingat appetitum coitus, ut -animas perdat, cum anima brutorum damnationis -æternæ sit incapax. Præterea -amoris et iræ passiones in ipso contrarios -effectus reales producunt. Si enim aut mulier -aut brutum amatum illis morem gerant, -optime ab Incubis tractantur; viceversa -pessime habentur, si ex denegato coitu -irascantur et furant; et hoc firmatur quotidiana -experientia; ergo in ipsis sunt -veræ passiones sensus. Insuper mali Dæmones, -ac incorporei, qui rem habent cum -Sagis et Maleficis, ipsas cogunt ad eorum -adorationem, ad denegandam Fidem Orthodoxam, -ad maleficia et scelera enormia -perpetranda tanquam pensum infamis coitus, -ut supra n<sup>o</sup> 11. dictum fuit: nihil horum -prætendunt Incubi, ergo mali Dæmones -non sunt. Ulterius malus Dæmon, -ut ex Peltano et Thyreo scribit Guaccius,</i> -Compend. Malef. <i>lib. 1. c. 19. fol. 128., -ad prolationem nominis Jesu aut Mariæ, -ad formationem signi Crucis, ad approximationem -sacrarum Reliquiarum, sive -rerum benedictarum, et ad exorcismos, -adjurationes, aut præcepta sacerdotum, -aut fugit aut pavet, concutiturque, et stridet, -ut conspicitur quotidie in energumenis, -et constat ex tot historiis, quas recitat -Guaccius, ex quibus habetur, quod in nocturnis -ludis Sagarum facto ab aliquo -assistentium signo Crucis, aut pronuntiato -nomine Jesu, Diaboli et secum Sagæ -omnes disparuerunt. Sed Incubi ad supradicta -nec fugiunt, nec pavent, quandoque -cachinnis exorcismos excipiunt, et quandoque -ipsos Exorcistas cædunt, et sacras vestes -discerpunt. Quod si mali Dæmones, -utpote a D. N. J. C. domiti, ad ipsius -nomen, Crucem, et res sacras pavent: -boni autem Angeli eisdem rebus gaudent, -non tamen homines ad peccata et Dei offensam -sollicitant: Incubi vero sacra non timent, -et ad peccata provocant, convincitur -ipsos nec malos Dæmones, nec bonos Angelos -esse; sed patet, quod nec homines -sunt, cum tamen ratione utantur. Quid -ergo erunt? Si in termino sunt, et simplices -spiritus sunt, erunt aut damnati aut -beati: non enim in bona Theologia dantur -puri spiritus viatores. Si damnati, nomen -et Crucem Christi revererentur; si beati, -homines ad peccandum non provocarent; -ergo aliud erunt a puris spiritus; et sic -erunt corporati, et viatores.</i></td> - -<td class="tdj">67. But then, there are Incubi that have -to do with horses, mares and other beasts, -and, as shown by every day experience, ill-treat -them if rebel to coition; yet, in those -cases, it can no longer be adduced that the -Demon simulates the appetite for coition -in order to bring about the ruin of souls, -since those of beasts are not capable of -everlasting damnation. Besides, love and -wrath with them are productive of quite -opposite effects. For, if the loved woman -or beast humours them, those Incubi behave -very well; on the contrary, they use -them most savagely when irritated and -enraged by a denial of coition: this is amply -proved by daily experience: those Incubi -therefore have truly sexual passions. -Besides, the Evil Spirits, the incorporeal -Demons which have to do with Sorceresses -and Witches, constrain them to Demon-Worship, -to the abjuration of the Orthodox -Faith, to the commission of enchantments -and foul crimes, as preliminary -conditions to the infamous intercourse, as -has been above-stated (Nr 11); now, Incubi -pretend to nothing of the kind: they are -therefore no Evil Spirits. Lastly, as written -by Guaccius, at the mere utterance of the -name of Jesus or Mary, at the sign of the -Cross, the approach of Holy Relics or consecrated -objects, at exorcisms, adjurations -or priestly injunctions, the Evil Demon -either shudders and takes to flight, or is -agitated and howls, as is daily seen with -energumens and is shown by numerous narratives -of Guaccius concerning the nightly -revels of Witches, where, at a sign of the -Cross or the name of Jesus said by one -of the assistants, Devils and Witches all -vanish together. Incubi, on the contrary, -stand all those ordeals without taking to -flight or showing the least fear; sometimes -even they laugh at exorcisms, strike the -Exorcists themselves, and rend the sacred -vestments. Now, if the evil Demons, subdued -by our Lord Jesus-Christ, are stricken -with fear by his name, the Cross and the -holy things; if, on the other hand, the -good Angels rejoice at those same things, -without however inciting men to sin nor -to give offense to God, whilst the Incubi, -without having any dread of the holy things, -provoke to sin, it is clear that they are -neither evil Demons nor good Angels; but -it is clear also that they are not men, -though endowed with reason. What then -should they be? Supposing them to have -reached the goal, and to be pure spirits, -they would be damned or blessed, for correct -Theology does not admit of pure spirits -on the way to salvation. If damned, -they would revere the name and the Cross -of Christ; if blessed, they would not incite -men to sin; they would therefore be different -from pure spirits, and thus, have a -body and be on the way to salvation.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_68"></a>68. <i>Præterea agens materiale non potest -agere nisi in passum similiter materiale; -tritum siquidem est axioma philosophorum, -quod agens et patiens debent communicare -in subjecto; nec id quod materiatum -est, potest agere in rem pure spiritualem. -Dantur autem agentia naturalia, quæ -agunt contra hujusmodi Dæmones Incubos, -sequitur igitur quod isti materiati, seu -corporei sunt. Minor probatur ex iis quæ -scribunt Dioscorides, l. 2. c. 168. et l. 1. -c. 100., Plinius, lib. 15. c. 4., Aristoteles,</i> -Probl. 34., <i>et Apuleius,</i> 1. De Virtute -Herbarum, <i>apud Guaccium,</i> Comp. Malef., -<i>l. 3. c. 13. fol. 316., et confirmatur -experientia, nempe de pluribus herbis, lapidibus -ac animalibus, quæ Dæmones depellunt, -ut ruta, hypericon, verbena, scordium, -palma Christi, centaureum, adamas, -corallium, gagates, jaspis, pellis capitis -lupi aut asini, menstruum muliebre, et centum -alia; unde habetur 26, q. 7. cap. final.:</i> -Dæmonium sustinenti liceat petras, vel -herbas habere sine incantatione. <i>Ex quo -habetur, petras aut herbas posse sua vi naturali -Dæmonis vires compescere, aliter -Canon hoc non permitteret, sed ut superstitiosum -vetaret. Et de hoc luculentum -exemplum habemus in Sacra Scriptura, -ubi Angelus Raphael dixit Tobiæ, c. 6, -v. 8.:</i> Cordis ejus <i>(nempe piscis, quem a -Tigri attraxerat)</i> particulam, si super -carbones ponas, fumus ejus extricat omne -genus Dæmoniorum. <i>Et ejus virtutem experientia -comprobavit: nam incenso jecore -piscis, fugatus est Incubus, qui Saram -deperiebat.</i></td> - -<td class="tdj">68. Besides, a material agent cannot act -but on an equally material passive. It is -indeed a trite philosophical axiom, that -agent and patient must have a common -subject: pure matter cannot act on any -purely spiritual thing. Now, there are natural -agents which act on those Incubi Demons: -these are therefore material or -corporeal. Our minor is proved by the testimony -of Dioscorides, Pliny, Aristoteles -and Apuleius, quoted by Guaccius, <i>Comp. -Malef.</i> b. 3, ch. 13, fol. 316; it is confirmed -by our knowledge of numerous herbs, -stones and animal substances which have -the virtue of driving away Demons, such as -rue, St-John’s wort, verbena, germander, -palma Christi, centaury, diamonds, coral, -jet, jasper, the skin of the head of a wolf -or an ass, women’s catamenia, and a hundred -others: wherefore it is written: <i>For -such as are assaulted by the Demon it is -lawful to have stones or herbs, but without -recourse to incantations</i>. It follows that, by -their own native virtue, stones or herbs -can bridle the Demon: else the above -mentioned Canon would not permit their -use, but would on the contrary forbid it as -superstitious. We have a striking instance -thereof in Holy Scripture, where the Angel -Raphael says to Tobit, ch. 6, v. 8, speaking -of the fish which he had drawn -from the Tigris: “<i>If thou puttest on -coals a particle of its liver, the smoke -thereof will drive away all kinds of Demons.</i>” -Experience demonstrated the -truth of those words; for, no sooner was -the liver of the fish set on fire, than the -Incubus who was in love with Sarah was -put to flight.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_69"></a>69. <i>Respondent ad hæc communiter -Theologi, quod talia agentia naturalia inchoative -tantum fugant Dæmonem, completive -autem vis supernaturalis Dei aut -Angeli, ita ut virtus supernaturalis sit -causa primaria, directa, et principalis, naturalis -autem secondaria, indirecta, et minus -principalis. Unde ad probationem, quæ -supra adducta est de Dæmone fugato a -fumo jecoris piscis incensi a Tobia, respondet -Vallesius,</i> De Sac. Philosoph., -<i>c. 28., quod tali fumo indita fuit a Deo -vis supernaturalis fugandi Incubum, sicut -igni materiali Inferni data est virtus torquendi -Dæmones et animas Damnatorum. -Ad eamdem autem probationem respondet -Lyranus, et Cornelius ad c. 6. Tob. v. 8., -Abulentis in 1. Reg. c. 16. q. 46., Pererius -in</i> Daniel., <i>pag. 272., apud Cornel.</i> -loc. cit., <i>fumum cordis piscis expulisse -Dæmonem inchoate vi naturali, sed complete -vi angelica et cœlesti: naturali autem -impediendo actionem Dæmonis per dispositionem -contrariam, quia hic agit per naturales -causas et humores, quorum qualitates -expugnantur a qualitatibus contrariis rerum -naturalium, quæ dicuntur Dæmones -fugare; et in eadem sententia sunt omnes -loquentes de arte exorcista.</i></td> - -<td class="tdj">69. To this Theologians usually retort -that such natural agents merely initiate the -ejection of the Demon, and that the completive -effect is due to the supernatural -force of God or of the Angel; so that the -supernatural force is the primary, direct -and principal cause, the natural force being -but secondary, indirect and subordinate. -Thus, in order to explain how the liver of -the fish burnt by Tobit drove away the -Demon, Vallesius asserts that the smoke -thereof had been endowed by God with the -supernatural power of expelling the Incubus, -in the same manner as the material -fire of Hell has the virtue of tormenting -Demons and the souls of the Damned. -Others, such as Lyranus and Cornelius, -profess that the smoke of the heart of the -fish initiated the ejection of the Demon by -native virtue, but completed it by angelical -and heavenly virtue: by native virtue, insomuch -that it opposed a contrary action -to that of the Demon; for the Evil Spirit -applies native causes and humours, the -native qualities of which are combated by -the contrary qualities of natural things -known to be capable of driving away Demons; -that opinion is shared by all those -who treat of the art of exorcisms.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_70"></a>70. <i>Sed hæc responsio, que tamen validas -habet instantias, ad plus quadrare potest -contra malos Dæmones obsidentes corpora, -aut per maleficia inferentes ipsis ægritudines, -aut alia incommoda, sed nullo modo -facit ad propositum de Incubis: siquidem -isti nec corpora obsident, nec ipsis officiunt -per ægritudines habituales, sed ad plus ictibus -et percussionibus torquent. Quod si -equas coitum adversantes macras reddunt, -hoc faciunt subducendo illis cibum, et hoc -modo macrescere, et tandem interire eas -faciunt. Ad hæc autem patranda non eget -Incubus alicujus rei naturalis applicatione -(qua tamen eget malus Dæmon inferens -agritudinem habitualem), ea enim potest ex -sua vi organica naturali. Pariter Dæmon -malus plerumque obsidet corpora, et infert -ægritudines ad signa cum ipso conventa -et posita a Saga aut Malefico, quæ signa -multoties res naturales sunt præditæ vi -nativa nocendi, quibus naturaliter resistunt -alia pariter naturalia contrariæ virtutis. -Incubus vero non sic; quia ex se, et nulla -concurrente aut Saga, aut Malefico, suas -vexationes infert. Præterea res naturales -fugantes Incubos suam virtutem exercent, -ac effectum sortiuntur absque interventu -alicujus exorcismi aut sacræ benedictionis; -ut proinde dici non possit, quod fuga Incubi -inchoative sit a virtute naturali, completive -autem a vi divina, quia ibi nulla -particularis intervenit divini nominis invocatio, -sed est purus effectus rei naturalis, -ad quem non concurrit Deus, nisi concursu -universali, tanquam auctor naturæ, et -causa universalis, et prima in ordine efficientium.</i></td> - -<td class="tdj">70. But that explanation, however plausible -the facts upon which it rests, can at -most be received as regards the Evil Spirits -which possess bodies or, through malefice, -infect them with diseases or other infirmities; -it does not at all meet the case of -Incubi. For, these neither possess bodies -nor infect them with diseases; they, at most, -molest them by blows and ill-treatment. If -they cause the mares to grow lean because -of their not yielding to coition, it is merely -by taking away their provender, in consequence -of which they fall off and finally -die. To that purpose the Incubus need not -use a natural agent, as the Evil Spirit does -when imparting a disease: it is enough -that it should exert its own native organic -force. Likewise, when the Evil Spirit possesses -bodies and infects them with diseases, -it is most frequently through signs agreed -upon with himself, and arranged by a witch -or a wizard, which signs are usually natural -objects, indued with their own noxious -virtue, and of course opposed by other -equally natural objects endowed with a -contrary virtue. But not so the Incubus: -it is of his own accord, and without the -cooperation of either witch or wizard, that -he inflicts his molestations. Besides, the -natural things which put the Incubi to -flight exert their virtue and bring about a -result without the intervention of any exorcism -or blessing; it cannot therefore be -said that the ejection of the Incubus is initiated -by natural, and completed by divine -virtue, since there is in this case no particular -invocation of the divine name, but -the mere effect of a natural object, in which -God cooperates only as the universal agent, -the author of nature, the first of efficient -causes.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_71"></a>71. <i>Duas circa hoc historias do, quarum -primam habui a Confessario Molinalium, -viro gravi, ac fide dignissimo. Alterius -vero sum testis oculatus.</i></td> - -<td class="tdj">71. To illustrate this subject, I give two -stories, the first of which I have from a -Confessor of Nuns, a man of weight, and -most worthy of credit; the second I was -eye-witness to.</td> -</tr> - -<tr> - <td class="tdj"><i>In quodam Sanctimonalium monasterio -degebat ad educationem Virgo quædam -nobilis tentata ab Incubo, qui diu noctuque -ipsi apparebat, ipsam ad coitum sollicitando -eniximis precibus, tamquam amasius -præ amore dementatus; ipsa tamen semper -restitit tentanti gratia Dei, ac sacramentorum -frequentia roborata. Incassum abiere -plures devotiones, jejunia et vota facta a -puella vexata, exorcismi, benedictiones, et -præecepta ab exorcistis facta Incubo, ut -desisteret a molestia illa; nec quidquam -proficiebatur multitudo reliquiarum, aliarumque -rerum benedictarum disposita in -camera virginis tentatæ, nec benedictæ -candelæ noctu ibidem ardentes impediebant, -quominus juxta consuetum appareret -ad tentandum in forma speciosissimi juvenis. -Consultus inter alios viros doctos fuit -quidam Theologus magnæ eruditionis: -iste advertens virginem tentatam esse temperamenti -phlegmatici a toto, conjectavit -Incubum esse dæmonem aqueum (dantur -enim ut scribit Guaccius,</i> Comp. Malefic. -<i>l. 1. c. 19. fol. 129., Dæmones ignei, aerei, -phlegmatici, terrei, subterranei, et lucifugi), -et consului, quod in camera virginis -tentatæ continue fieret suffimentum vaporosum -sequens. Requirunt ollam novam -figulinam vitreatam; in hac ponitur calami -aromatici, cubebarum seminis, aristolochiæ -utriusque radicum, cardamomi majoris et -minoris, gingiberis, piperis longi, caryophyllorum, -cinnamomi, canellæ caryophyllatæ, -macis, nucum myristicarum, -styracis calamitæ, benzoini, ligni ac radicis -rodiæ, ligni aloes, triasantalorum una -uncia, semiaquæ vitæ libræ tres; ponitur -olla supra cineres calidas ut vapor suffimenti -ascendat, et cella clausa tenetur. -Facto suffimento advenit denuo Incubus, -sed ingredi cellam nunquam ausus est: sed -si tentata extra eam ibat, et per viridarium -ac claustra spatiabatur, aliis invisibilis sibi -visus apparebat Incubus, et puellæ collo -injectis brachiis violenter, ac quasi furtive -oscula rapiebat: quod molestissimum honestæ -virgini erat. Consultus denuo Theologus -ille ordinavit puellæ, ut deferret pixidulas -unguentarias exquisitorum odorum, ut moschi, -ambræ, zibetti, balsami Peruviani, ac -aliorum compositorum; quod cum fecisset, -deambulanti per viridarium puellæ apparuit -Incubus faci minaci, ac furenti; non tamen -ad illam approximavit, sed digitum sibi momordit -tanquam meditans vindictam; tandem -disparuit, nec amplius ab ea visus fuit.</i></td> - -<td class="tdj">In a certain monastery of holy Nuns -there lived, as a boarder, a young maiden -of noble birth, who was tempted by an -Incubus that appeared to her by day and -by night, and with the most earnest entreaties, -the manners of a most passionate -lover, incessantly incited her to sin; but -she, supported by the grace of God and the -frequent use of the sacraments, stoutly -resisted the temptation. But, all her devotions, -fasts and vows notwithstanding, -despite the exorcisms, the blessings, the -injunctions showered by exorcists on the -Incubus that he should desist from molesting -her; in spite of the crowd of relics and -other holy objects collected in the maiden’s -room, of the lighted candles kept -burning there all night, the Incubus none -the less persisted in appearing to her as -usual, in the shape of a very handsome -young man. At last, among other learned -men, whose advice had been taken on the -subject, was a very erudite Theologian who, -observing that the maiden was of a thoroughly -phlegmatic temperament, surmised -that that Incubus was an aqueous Demon -(there are in fact, as is testified by Guaccius, -igneous, aerial, phlegmatic, earthly, -subterranean demons who avoid the light -of day), and prescribed an uninterrupted -fumigation in the room. A new vessel, made -of glass-like earth, was accordingly brought -in, and filled with sweet cane, cubeb seed, -roots of both aristolochies, great and small -cardamon, ginger, long-pepper, caryophylleæ, -cinnamon, cloves, mace, nutmegs, -calamite storax, benzoin, aloes-wood and -roots, one ounce of triasandalis, and three -pounds of half brandy and water; the vessel -was then set on hot ashes in order to force -up the fumigating vapour, and the cell was -kept closed. As soon as the fumigation was -done, the Incubus came, but never dared -enter the cell; only, if the maiden left it -for a walk in the garden or the cloister, he -appeared to her, though invisible to others -and throwing his arms round her neck, -stole or rather snatched kisses from her, -to her intense disgust. At last, after a new -consultation, the Theologian prescribed -that she should carry about her person -pills made of the most exquisite perfumes, -such as musk, amber, chive, Peruvian -balsam, and others. Thus provided, she -went for a walk in the garden, where the -Incubus suddenly appeared to her with a -threatening face, and in a rage. He did not -approach her, however, but, after biting -his finger as if meditating revenge, disappeared -and was never more seen by her.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_72"></a>72. <i>Alia historia est, quod in Conventu -Magnæ Cartusiæ Ticinensis, fuit quidam -Diaconus, nomine dictus Augustinus, -maximas, ac inauditas, et pene incredibiles -sustinens a quodam Dæmone vexationes; -quæ tolli nullo remedio spirituali -(quamvis plura juxta plures exorcistas, -qui liberationem, sed incassum tentarunt, -fuissent adhibita) potuerunt. Me consuluit -illius Conventus vicarius, qui curam divexati, -utpote Clerici, ex officio habebat. -Ego videns frustranea fuisse consueta -exorcismorum remedia, exemplo historiæ -suprarecensitæ consului suffimentum simile -superiori, utque divexatus pixidulas -odoramentorum supradictas deferret; et -quia tabacchi usum habebat, et aqua vitæ -delectabatur, suasi ut et tabaccho et aqua -vitæ moschata uteretur. Dæmon illi apparebat -diu noctuque ultra alias species, -puta scheleti, suis, asini, Angeli, avis, -modo in forma unius, modo alterius ex -suis Religiosis, et semel in forma sui -Prælati, nempe Prioris, qui hortatus est -vexatum ad puritatem conscientiæ, ad confidentiam -in Deum, et ad frequentiam -confessionis; suasit ut sibi sacramentalem -confessionem faceret, quod etiam fecit; et -expost Psalmos</i> Exsurgat Deus <i>et</i> Qui habitat, -<i>et mox Evangelium S. Joannis simul -cum vexato recitavit, et ad ea verba</i> -Verbum caro factum est <i>genuflexit, et -accepta stola, quæ in cella erat, et aspergillo -aquæ benedictæ benedixit cellæ, ac -lecto vexati, et ac si revera fuisset ipsius -Prior præceptum fecit Dæmoni, ne auderet -illum suum subditum amplius divexare, -et post hæc disparuit, sicque prodidit quisnam -esset: aliter vexatus illum suum -Prælatum esse reputaverat. Postquam igitur -suffimentum, ac odores, ut supra dictum -est, consulueram, non destitit Dæmon -juxta solitum apparere; imo assumpta figura -vexati fuit ad cameram Vicarii, et -ab eo petiit aquam vitæ, ac tabaccum -moschatum, dicens sibi talia valde placere. -Vicarius utrumque illi dedit: quibus acceptis -disparuit in momento, quo facto cognovit -Vicarius se fuisse illusum a Dæmone -tali pacto: quod magis confirmavit assertum -vexati, qui cum juramento affirmavit, -se illa die nullo modo fuisse in cella Vicarii. -Iste mihi totum retulit, et ex tali facto -conjeci Dæmonem illum non fuisse aqueum, -ut erat Incubus, qui virginem ad coitum -sollicitabat, ut dictum supra est, sed -igneum, vel ad minus aereum, ex quo gaudebat -vaporibus, ac odoribus, tabacco, et -aqua vitæ, quæ calida sunt. Et conjecturæ -vim addidit temperamentum divexati, quod -erat colericum quo ad prædominium cum -subdominio, tamen sanguineo. Dæmones -enim tales non accedunt nisi ad eos, qui -secum in temperamento symbolizant; ex -quo validatur opinio mea de illorum corporeitate. -Unde suasi Vicario, ut acciperet -herbas natura frigidas, ut nymphæam, -hepaticam, portulacam, mandragoram, -sempervivam, plantaginem, hyoscyamum, -et alias similes, et ex iis compositum fasciculum -fenestræ, alium ostio cellæ suspenderet; -similibusque herbis, tum cameram, -tum lectum divexati sterneret. Mirum -dictu! comparuit denuo Dæmon, manens -tamen extra cameram, nec ingredi -voluit, et cum divexatus illum interrogasset, -quare de more intrare non auderet, -multis verbis injuriosis jactatis contra me, -qui talia consulueram, disparuit, nec amplius -reversus est.</i></td> - -<td class="tdj">72. Here is the other story. In the great -Carthusian Friary of Pavia there lived a -Deacon, Austin by name, who was subjected -by a certain Demon to excessive, unheard -of and scarcely credible vexations; -although many exorcists had made repeated -endeavours to secure his riddance, all -spiritual remedies had proved unavailing. -I was consulted by the Vicar of the convent, -who had the cure of the poor clerk. Seeing -the inefficacy of all customary exorcisms, -and remembering the above-related instance, -I advised a fumigation like unto the -one that has been detailed, and prescribed -that the Deacon should carry about his -person fragrant pills of the same kind; -moreover, as he was in the habit of using -tobacco, and was very fond of brandy, I -advised tobacco and brandy perfumed with -musk. The Demon appeared to him by day -and by night, under various shapes, as a -skeleton, a pig, an ass, an Angel, a bird; -with the figure of one or other of the -Friars, once even with that of his own -Abbot or Prior, exhorting him to keep his -conscience clean, to trust in God, to confess -frequently; he persuaded him to let -him hear his sacramental confession, recited -with him the psalms <i>Exsurgat Deus</i> -and <i>Qui habitat</i>, and the Gospel according -to St John: and when they came to the -words <i>Verbum caro factum est</i>, he bent his -knee, and taking hold of a stole which -was in the cell, and of the Holy-water -sprinkle, he blessed the cell and the bed, -and, as if he had really been the Prior, enjoined -on the Demon not to venture in -future to molest his subordinate; he then -disappeared, thus betraying what he was, -for otherwise the young deacon had taken -him for his Prior. Now, notwithstanding -the fumigations and perfumes I had prescribed, -the Demon did not desist from his -wonted apparitions; more than that, assuming -the features of his victim, he went -to the Vicar’s room, and asked for some tobacco -and brandy perfumed with musk, of -which, said he, he was extremely fond. -Having received both, he disappeared in -the twinkling of an eye, thus showing the -Vicar that he had been played with by the -Demon; and this was amply confirmed by -the Deacon, who affirmed upon his oath -that he had not gone that day to the Vicar’s -cell. All that having been related to me, I -inferred that, far from being aqueous like -the Incubus who was in love with the maiden -above spoken of, this Demon was -igneous, or, at the very least, aerial, since -he delighted in hot substances such as -vapours, perfumes, tobacco and brandy. -Force was added to my surmises by the -temperament of the young deacon, which -was choleric and sanguine, choler predominating -however; for, those Demons -never approach but those whose temperament -tallies with their own: another confirmation -of my sentiment regarding their -corporeity. I therefore advised the Vicar -to let his penitent take herbs that are cold -by nature, such as water-lily, liver-wort, -spurge, mandrake, house-leek, plantain, -henbane, and others similar, make two -little bundles of them and hang them up, -one at his window, the other at the door -of his cell, taking care to strow some also -on the floor and on the bed. Marvellous -to say! The Demon appeared again, but -remained outside the room, which he -would not enter; and, on the Deacon inquiring -of him his motives for such unwonted -reserve, he burst out into invectives -against me for giving such advice, disappeared, -and never came again.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_73"></a>73. <i>Ex his duabus historiis apparet tales -odores, et herbas respective sua naturali -virtute, nullaque interveniente vi supernaturali -Dæmones propulisse; unde -convincitur quod Incubi patiuntur a qualitatibus -materialibus, ut proinde concludi -debeat, quod communicant in materia cum -iis rebus naturalibus, a quibus fugantur, -et ex consequenti corpore sint præditi, -quod est intentum.</i></td> - -<td class="tdj">73. The two stories I have related make -it clear that, by their native virtue alone, -perfumes and herbs drove away Demons -without the intervention of any supernatural -force; Incubi are therefore subject to -material conditions, and it must be inferred -that they participate of the matter of the -natural objects which have the power of -putting them to flight, and consequently -they have a body; that is what was to be -shown.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_74"></a>74. <i>Et magis conclusio firmatur, si -impugnetur sententia Doctorum supracitatorum, -dicentium, Incubum abactum a -Sara fuisse vi Angeli Raphaelis, non vero -jecoris piscis callionymi, qualis fuit piscis a -Tobia apprehensus ad ripam Tigris, ut cum -Vallesio,</i> Sacr. Philos., <i>c. 42., scribit Cornelius -a Lap.</i> in Tob. <i>c. 6. v. 2.,</i> § Quarto -ergo: <i>salva enim tantorum Doctorum -reverentia, talis expositio manifeste adversatur -sensui patenti Textus, a quo nullo -modo recedendum est dummodo non sequantur -absurda. En verba Angeli ad -Tobiam:</i> “Cordis ejus particulam, si -super carbones ponas, fumus ejus extricat -omne genus Dæmoniorum, sive a -viro, sive a muliere, ita ut ultra non accedant -ad eos, et fel valet ad unguendos -oculos, in quibus fuerit albugo, et sanabuntur.” -(Tob., <i>c. 6. v. 8. et 9.) Notetur, -quæso, assertio Angeli absoluta, et -universalis de virtute cordis, seu jecoris, et -fellis illius piscis: non enim dicit:</i> Si pones -particulas cordis ejus super carbones, fugabis -omne genus Dæmoniorum, et si felle -unges oculos, in quibus fuerit albugo, -sanabuntur: <i>si enim ita dixisset, congrua -esset expositio, quod nempe Raphael supernaturali -sua virtute illos effectus patrasset, -ad quos perficiendos inepta esset -applicatio fumi, et fellis: sed non ita -loquitur, sed ait talem esse virtutem fumi, -et fellis absolute.</i></td> - -<td class="tdj">74. But, the better to establish our conclusion, -it behoves to impugn the mistake -into which have fallen the Doctors above-quoted, -such as Vallesius and Cornelius a -Lapide, when they say that Sarah was rid -from the Incubus by the virtue of the Angel -Raphael, and not by that of the callionymous -fish caught by Tobit on the banks of -the Tigris. Indeed, saving the reverence -due to such great doctors, such a construction -manifestly clashes with the clear meaning -of the Text, from which it is never -justifiable to deviate, so long as it does -not lead to absurd consequences. Here are -the words spoken by the Angel to Tobias: -“<i>If thou puttest on coals a particle of -its heart, the smoke thereof will expel -all kinds of Demons, whether from man or -woman, so that they shall never return, -and its gall is good for anointing eyes -that have whiteness, and healing them.</i>” -(Tobit, c. 6, v. 8 and 9). Pray notice that -the Angel’s assertion respecting the virtue -of the heart or liver and gall of that fish -is absolute, universal; for, he does not say: -“<i>If thou puttest on coals particles of its -heart, thou wilt put to flight all kinds of -Demons, and if thou anointest with its gall -eyes that have a whiteness, they shall be healed.</i>” -If he had thus spoken, I could agree -with the construction that Raphael had -brought about, by his own supernatural -virtue, the effects which the mere application -of the smoke and the gall might not -have sufficed to produce: but he does not -speak thus, and, on the contrary, says -absolutely, that such is the virtue of the -smoke and the gall.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_75"></a>75. <i>Quæro modo, an Angelus veritatem -puram dixerit de virtute rerum, an mentiri -potuerit; pariter an albugo ab oculis -Tobiæ senioris ablata sit vi naturali fellis -piscis, aut virtute supernaturali Angeli -Raphaelis? Angelum mentiri potuisse blasphemia -hæreticalis est; sequitur igitur -puram veritatem fuisse ab eo assertam; -talis autem non esset, si omne genus Dæmoniorum -non extricaretur a fumo jecoris -piscis nisi addita vi supernaturali Angeli, -maxime, si hæc esset causa principalis talis -effectus, quemadmodum scribunt de hoc -casu Doctores. Mentiretur absque dubio -medicus qui diceret: talis herba curat taliter -pleuritidem, sive epilepsiam, ut amplius -non revertatur: si herba illa non -curaret illas ægritudines nisi inchoate, et -perfecta illarum sanatio esset ab alia herba -conjuncta priori; sic pari modo mentitus -fuisset Raphael, asserens fumum jecoris -extricare omne genus Dæmoniorum ita ut -ultra non accedant, si talis effectus esset -a fumo solum inchoate, principaliter vero, -et perfecte a virtute Angeli. Præterea talis -fuga Dæmonis, vel secutura erat universaliter, -et semper posito jecore piscis super -carbones a quoquam, vel debebat sequi in -illo solummodo casu particulari, jecore -incusso a juniore Tobia. Si primum, ergo -oportet, quod cuicumque talem fumum per -accensionem jecoris paranti, assistat Angelus -qui supernaturali virtute Dæmonem -miraculose abigat regulariter; et hoc -est absurdum; ad positionem enim rei naturalis -deberet regulariter sequi miraculum, -quod est incongruum, et si absque -Angeli operatione fuga Dæmonis non sequeretur, -mentitus fuisset Raphael asserens -eam esse virtutem jecoris. Si autem -effectus ille sequi non debeat, nisi in illo -casu particulari, mentitus fuisset Angelus -enuncians universaliter virtutem piscis, in -fugando omni Dæmoniorum genere, quod -non est dicendum.</i></td> - -<td class="tdj">75. It may be asked whether the Angel -spoke the precise truth regarding the virtue -of those things, or whether he might have -lied; and likewise, whether the whiteness -was withdrawn from the eyes of the elder -Tobit by the native force of the gall of the -fish, or by the supernatural virtue of the -Angel Raphael? To say that the Angel -could have lied would be an heretical blasphemy; -he therefore spoke the precise -truth; but it would no longer be so if all -kinds of Demons were not expelled by the -smoke of the liver of the fish, unless aided -by the supernatural force of the Angel, -and especially, if such aid was the principal -cause of the effect produced, as the Doctors -assert in the present case. It would -doubtless be a lie if a physician should -say: such an herb radically cures pleurisy -or epilepsy, and if it should only begin the -cure, the completion of which required the -addition of another herb to the one first -used; in the same manner, Raphael would -have lied when averring that the smoke of -the liver expelled all kinds of demons, so -that they should not return, if that result -had been only begun by the smoke, and its -completion had been principally due to the -virtue of the Angel. Besides, that flight of -the demon was either to take place universally -and by any one whomsoever putting -the liver of the fish on the coals, or else it -was only to occur in that particular case, -the younger Tobit putting the liver on. In -the first hypothesis, any person making -that smoke by burning the liver should be -assisted by an Angel, who, through his -supernatural virtue should expel the Demons -miraculously and regularly at the -same time; which is absurd; for, either -words have no meaning, or a natural fact -cannot be regularly followed by a miracle; -and, if the Demon was not put to flight -without the assistance of the Angel, Raphael -would have lied when ascribing that -virtue to the liver. If, on the contrary, that -effect was only to be brought about in that -particular case, Raphael would again have -lied when assigning to that fish, universally -and absolutely, the virtue of expelling the -Demon: now, to say that the Angel lied is -not possible.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_76"></a>76. <i>Ulterius albugo oculorum detracta est -ab oculis Tobiæ senioris, et ipsius cæcitas -sanata est a virtute naturali fellis piscis -illius, ut Doctores affirmant (Liran. Dyonisius; -et Seraci.</i> apud Cornel. in Tobi., <i>c. 6. -v. 9). Piscis enim Callionymus, qui vocatur -Italice</i> bocca in capo, <i>et quo usus est Tobias, -fel habet pro celeberrimo remedio ad -detegendas albugines oculorum, ut scribunt -concorditer Dioscorides, l. 1. c. 96., Galenus,</i> -De Simpl. Medicam., <i>Plinius, l. 32. c. -7., Aclanius,</i> De Ver. Histor., <i>l. 13. c. 14., -et Vallesius,</i> De Sacr. Philos., <i>c. 47. Textus -Græcus</i> Tobiæ, <i>c. 11. v. 13., habet:</i> -“Inspersit fel super oculos patris sui, dicens: -Confide, Pater; ut autem erosi -sunt, detrivit oculos suos, et disquamatæ -sunt ab angulis oculorum albugines.” -<i>Cum igitur eodem contextu Angelus aperuerit -Tobiæ virtutem jecoris, et fellis piscis, -et hoc sua naturali virtute cæcitatem -Tobiæ senioris curaverit, concludendum est, -quod etiam fumus jecoris sua naturali vi -Incubum fugaverit: quod concludenter confirmatur -a Textu Græco, qui ad</i> Tobiæ <i>c. -8. v. 2., ubi Vulgata habet:</i> “Partem jecoris -posuit super carbones vivos”, <i>sic -habet:</i> “Accepit cinerem, sive prunam -thimiamatum, et imposuit cor piscis, et -hepar, fumumque fecit, et quando odoratus -est Dæmon odores, fugit.” <i>Et -Textus Hebraicus ita cantat:</i> “Percepit -Asmodeus odorem, et fugit.” <i>Ex quibus -textibus apparet, quod Dæmon fugit ad perceptionem -fumi, sibi contrarii, ac nocentis, -non autem a virtute Angeli supernaturali. -Quod si in tali liberatione Saræ ab impetitione -Incubi Asmodei, ultra fumum jecoris -intervenit operatio Raphaelis, hoc fuit in -alligatione Dæmonis in deserto superioris -Ægypti, ut dicitur c. 8. v. 3.</i> Tobiæ; <i>fumus -quippe jecoris nequibat in tanta distantia -agere in Dæmonem, aut illum alligare. -Quod inservire potest pro concordia -supracitatorum Doctorum (qui voluerunt -Saram perfecte liberatam a Dæmone virtute -Raphaelis) cum sententia, quam tuemur: -dico enim, quod ipsi senserint quod -perfecta curatio Saræ a Dæmone fuerit in -alligatione ejus in deserto, quæ fuit ab Angelo, -quod et nos concedimus; sed extricatio, -sive fugatio ejusdem a cubiculo Saræ -fuerit a vi innativa jecoris piscis, quod nos -tuemur.</i></td> - -<td class="tdj">76. The whiteness was withdrawn from -the eyes of the elder Tobit, and his blindness -healed, through the native virtue of -the gall of that same fish, as Doctors aver. -In fact, that the gall of the callionymous -fish, which the Italians call <i>bocca in capo</i>, -and of which Tobias made use, is a highly -renowned remedy for removing the whiteness -from the eyes, all are agreed, Dioscorides, -Galen, Pliny, Aclanius, Vallesius, -etc. The Greek Text of <i>Tobit</i>, c. 11, v. 13, -says: “<i>He poured the gall on his father’s -eyes, saying: Have confidence, father; -but, there being erosion, the old man rubbed -his eyes, and the scales of the whiteness came -out at the corners.</i>” Now, since, according -to the same text, the Angel had disclosed -to Tobias the virtue of the liver and gall -of the fish, and since, through its native virtue, -the gall cured the elder Tobit’s blindness, -it must be inferred that it was likewise -through its native force that the smoke of -the liver put the Incubus to flight; which -inference is conclusively confirmed by the -Greek text, which, <i>Tobit</i>, c. 8, v. 2, instead -of the reading in the Vulgate: “<i>He laid a -part of the liver on burning coals</i>”, says -explicitly: <i>“He took the ashes of the perfumes, -and put the heart and the liver of the -fish thereupon, and made a smoke therewith; -the which smell when the evil spirit had -smelled, he fled.</i>” The Hebrew text says: -“<i>Asmodeus smelled the smell, and fled.</i>” -From all those texts it appears that the -Demon took to flight on smelling a smoke -which was prejudicial and hurtful to himself, -and nowise from the supernatural -virtue of the Angel. If, in ridding Sarah -from the assaults of the Incubus Asmodeus, -the operation of the smoke of the liver was -followed by the intervention of Raphael, it -was in order to bind the Demon in the -wilderness of High-Egypt, as related, <i>Tobit</i>, -c. 8, v. 3; for, at such a distance, the -smoke of the liver could neither operate on -the Demon, nor bind him. And here we -have the means of reconciling our opinion -with that of the above-mentioned Doctors, -who ascribe to Raphael’s power Sarah’s -complete riddance from the Demon: for, -I say with them, that the cure of Sarah was -completed by the binding of the Demon in -the wilderness, the deed of the Angel; -which I concede; but I maintain that the -deliverance properly called, that is to say, -the ejection from Sarah’s bed-room, was -the direct effect of the virtue of the liver -of the fish.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_77"></a>77. <i>Probatur tertio principaliter nostra -conclusio de existentia talium animalium, -seu de Incuborum corporeitate, ex auctoritate -D. Hieronymi,</i> in vita S. Pauli primi -Eremitæ. <i>Refert is D. Antonium iter per -desertum arripuisse, ut ad visendum D. -Paulum perveniret, et post nonnullas diætas -itineris Centaurum reperiisse, a quo -cum fuisset percontatus mensionem D. Pauli, -et ille barbarum quid infrendens potius, -quam proloquens, dextræ protensione manus -iter D. Antonio demonstrasset, in sylvam -se abdidit cursu concitatissimo. Prosecutus -iter S. Abbas in quadam valle invenit haud -grandem quemdam homunculum, aduncis -manibus, fronte cornibus asperata, cujus -extrema pars corporis in caprarum pedes -desinebat. Ad ejus aspectum substitit Antonius, -et timens Diaboli artes signo Sanctæ -Crucis se munivit. Ad tale signum nec fugit, -nec metuit homuncio ille, immo ad sanctum -senem actu humili appropinquans, palmarum -fructus ad viaticum quasi pacis obsides -illi offerebat. Tum B. Antonius quisnam -esset interrogans, hoc ab eo responsum accepit:</i> -Mortalis ego sum, et unus ex accolis -Eremi, quos vario errore delusa -Gentilitas Faunos, Satyros, et Incubos -vocans colit; legatione fungor gregis -mei; precamur, ut pro nobis communem -Deum depreceris, quem pro salute mundi -venisse cognovimus, et universam terram -exiit sonus ejus.” <i>Ad quæ gaudens D. -Antonius de gloria Christi, conversus ad -Alexandriam, et baculo terram percutiens, -ait:</i> “Veh tibi, Civitas meretrix, quæ pro -diis animalia veneraris!” <i>Hæc D. Hieronymus, -qui late prosequitur hoc factum, -ipsius virtutem longo comprobans sermone.</i></td> - -<td class="tdj">77. A third principal proof of our conclusion -regarding the existence of those -animals, in other words, respecting the -corporeity of Incubi, is adduced by the -testimony of St Hieronymus, in his <i>Life -of St Paul, the first Hermit</i>. St Anthony, -says he, set on a journey to visit St Paul. -After travelling several days, he met a -Centaur, of whom he inquired the hermit’s -abode; whereupon the Centaur, growling -some uncouth and scarcely intelligible -answer, shew the way with his out-stretched -hand, and fled with the utmost speed into -a wood. The Holy Abbot kept on his way, -and, in a dale, met a little man, almost a -dwarf, with crooked hands, horned brow, -and his lower extremities ending with -goat’s feet. At the sight of him, St Anthony -stood still, and fearing the arts of the Devil, -comforted himself with a sign of the -Cross. But, far from running away, or even -seeming frightened at it, the little fellow -respectfully approached the old man, and -tendered him, as a peace offering, dates -for his journey. The blessed St Anthony -having then inquired who he was: “<i>I am -a mortal</i>,” replied he, “<i>and one of the inhabitants -of the Wilderness, whom Gentility, -under its varied delusions, worships under -the names of Fauns, Satyrs and Incubi; I -am on a mission from my flock: we request -thee to pray for us unto the common God, -whom we know to have come for the salvation -of the world, and whose praises are -sounded all over the earth</i>.” Rejoicing at -the glory of Christ, St Anthony, turning his -face towards Alexandria, and striking the -ground with his staff, cried out: “<i>Woe be -unto thee, thou harlot City, who worshipest -animals as Gods!</i>” Such is the narrative -of St Hieronymus, who expatiates at length -on the fact, explaining its import in a long -discourse.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_78"></a>78. <i>De hujus historiæ veritate dubitare -temerarium est, cum eam constanter referat -SS. Ecclesiæ Doctorum maximus D. Hieronymus, -de cujus auctoritate nullus Catholicus -dubitabit. Addit</i> fol. 21. 25. <i>Notandæ -proinde veniunt illius circumstantiæ, quæ -sententiam nostram evidentissime confirmant.</i></td> - -<td class="tdj">78. It were indeed rash to doubt the -truth of the above recital, constantly referred -to by the greatest of the Doctors of -the Holy Church, St Hieronymus, whose -authority no Catholic will ever deny. Let -us therefore investigate the circumstances -thereof which most clearly confirm our -opinion.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_79"></a>79. <i>Primo notandum est, quod si ullus -Sanctorum artibus Dæmonis impetitus fuit; -si ullus diversas ejus artes nocendi calluit; -si ullus victorias, ac illustria de eodem trophea -reportavit, is fuit D. Antonius, ut -constat ex ejus vita a D. Athanasio descripta. -Dum igitur D. Antonius homunculum -illum non tanquam Diabolum agnovit, -sed animal intitulavit, dicens:</i> Veh tibi, -Civitas meretrix, quæ pro Diis animalia -veneraris! <i>convincitur, quod ille nullo modo -fuit Diabolus, seu purus spiritus de cœlo -dejectus, ac damnatus, sed aliquod aliud animal. -Et confirmatur, quia D. Antonius erudiens -suos monachos, eosque animans ad -metuendas Dæmonis violentias, aiebat, prout -habetur in lectionibus Breviarii Romani in -festo</i> S. Antonii Abb. <i>l. 1., quæ recitantur -in festo ipsius:</i> “>Mihi credite, Fratres, -pertimescit Satanas piorum vigilias, orationes, -jejunia, voluntariam paupertatem, -misericordiam, et humilitatem; maxime -vero ardentem amorem in Christum -Dominum, cujus unico Sanctissimæ Crucis -signo debilitatus fugit.” <i>Dum igitur -homunculus ille, contra quem D. Antonius -Crucis signo se munivit, ad ejus aspectum -nec pavit, nec fugit, immo confidenter, humiliter -que accessit ad eum dactalos illi -offerens, signum est, illum nullo modo Diabolum -fuisse.</i></td> - -<td class="tdj">79. Firstly, we must observe that if ever -a Saint was assailed by the arts of the Demon, -saw through his infernal devices, and -carried off victories and trophies from the -contest, that Saint was St Anthony, as is -shown by his life written by St Athanasius. -Now, since in that little man St Anthony -did not recognize a devil but an -animal, saying: “<i>Woe be unto thee, thou -harlot City, who worshipest animals as -Gods!</i>”, it is clear that it was no devil or -pure spirit ejected from heaven and damned, -but some kind of animal. Still more: St -Anthony, when instructing his friars and -cautioning them against the assaults of the -Demon, said to them, as related in the -Roman Breviary (<i>Festival of St Anthony, -Abbot</i>, b. I): “<i>Believe me, my brethren, -Satan dreads the vigils of pious men, their -prayers, fasts, voluntary poverty, compassion -and humility; but, above all, he dreads -their burning love of our Lord Christ, at -the mere sign of whose most Holy Cross he -flies disabled.</i>” As the little man, against -whom St Anthony guarded himself with a -sign of the Cross, neither took fright nor -fled, but approached the Saint confidently -and humbly, offering him some dates, it is -a sure sign that he was no Devil.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_80"></a>80. <i>Secundo notandum, quod homunculus -ille dixit:</i> Mortalis et ego sum; <i>ex quibus -verbis docemur, quod ille erat animal morti -obnoxium, et proinde, quod per generationem -esse accepit: spiritus enim immaterialis -immortalis est, quia simplex, et ideo -non accipit esse per generationem ex præjacente -materia, sed per creationem; unde -nec amittit esse per corruptionem, quæ dicitur -mors, sed per annihilationem tantum -potest desinere esse. Quod si ille se mortalem -esse dixit, professus est se esse animal.</i></td> - -<td class="tdj">80. Secondly, we must observe that the -little man said: “<i>I also am a mortal</i>”, -whence it follows that he was an animal -subject to death, and consequently called -into being through generation; for, an -immaterial spirit is immortal, because simple, -and consequently is not called into -being through generation from preexistent -matter, but through creation, and, consequently -also, cannot lose it through the -corruption called death; its existence can -only come to an end through annihilation. -Therefore, when saying he was mortal, he -professed himself an animal.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_81"></a>81. <i>Tertio notandum, quod ait se cognovisse -communem Deum in carne humana -fuisse passum. Ex his verbis convincitur -illud fuisse animal rationale: siquidem -bruta nihil agnoscunt, nisi sensibile et præsens, -unde ab ipsis Deus nullo modo cognosci -potest. Quod si homunculus ille ait, -se cum aliis suis cognovisse Deum in carne -humana passum, hoc probat, quod aliquo -revelante habuit notitiam de Deo, sicut etiam -nos habemus de illo fidem revelatam; pariter -que Deum carnem humanam assumpsisse, -et in ea passum: quæ duo sunt articuli -nostræ Fidei principales, nempe Dei -unius, et trini existentia, et ipsius Incarnatio, -Passio, et Resurrectio; ex quibus -omnibus habetur, ut dicebam, illud fuisse -animal rationale capax divinæ cognitionis, -per revelationem, ut nos, et proinde pollens -anima rationali, et ex consequenti immortali.</i></td> - -<td class="tdj">81. Thirdly, we must observe that he -said he knew that the common God had -suffered in human flesh. Those words show -him to have been a rational animal, for -brutes know nothing but what is sensible -and present, and can therefore have no -knowledge of God. If that little man said -that he and his fellows were aware of God -having suffered in human flesh, it shows -that, by means of some revelation, he had -acquired the notion of God, as we have -ourselves the revealed faith. That God assumed -human flesh and suffered in it, is the -essence of the two principal articles of our -Faith: the existence of God one and threefold, -His Incarnation, Passion and Resurrection. -All that shows, as I said, that it -was a rational animal, capable of the knowledge -of God through revelation, like ourselves, -and endowed with a rational, and -consequently, immortal soul.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_82"></a>82. <i>Quarto notandum, quod oraverit nomine -omnium gregis sui, cujus legatione -fungi se profitebatur, D. Antonium, ut communem -Deum pro illis deprecaretur. Ex -his deducitur, quod homunculus ille capax -erat beatitudinis, et damnationis, et quod non -erat in termino, sed in via: ex hoc enim, -quod, ut supra probatum est, se prodidit -rationalem, et anima immortali consequenter -donatum, consequens est, quod et beatitudinis, -et damnationis capax sit: hæc -enim propria passio est Creaturæ rationalis, -ut constat ex natura angelica, et humana. -Item deducitur, quod ipse erat in -via, et proinde capax meriti, et demeriti: -si enim fuisset in termino, fuisset vel beatus, -vel damnatus; neutrum autem potuit -esse, quia orationes D. Antonii, quibus se -commendabat, ipsi nullo modo prodesse -potuissent, si fuisset finaliter damnatus; et -si beatus fuisset, illis non eguisset. Quod -ipsi se commendavit, signum est eas sibi -prodesse potuisse, et proinde ipsum fuisse -in statu viæ, et meriti.</i></td> - -<td class="tdj">82. Fourthly, we must observe that, in -the name of his whole flock whose delegate -he professed to be, he besought St Anthony -to pray for them to the common -God. Wherefrom I infer that that little man -was capable of beatitude and damnation, -and that he was not <i>in termino</i> but <i>in via</i>; -for, from his being, as has been shown -above, rational and consequently endowed -with an immortal soul, it flows that he was -capable of beatitude and damnation, the -proper share of every rational Creature, -Angel or man. I likewise infer that he was -on the way, <i>in via</i>, that is, capable of -merit and demerit; for, if he had been at -the goal, <i>in termino</i>, he would have been -either blessed or damned. Now, he could be -neither the one nor the other; for, St Anthony’s -prayers, to which he commended -himself, could have been of no assistance -to him, if finally damned, and, if blessed, -he stood in no need of them. Since he -commended himself to those prayers, it -shows they could be of avail to him, and, -consequently, that he was on the way to -salvation, <i>in statu viæ et meriti</i>.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_83"></a>83. <i>Quinto notandum, quod homunculus -ille professus est, se esse legatum aliorum -suæ speciei, dum dixit</i> legatione fungor -gregis mei, <i>ex quibus verbis plura deducuntur. -Unum est, quod homunculus ille -non solus erat, unde potuisset credi monstrum -raro contingens, sed quod plures -erant ejusdem speciei; tum quia simul congregati -gregem faciebant; tum quia nomine -omnium veniebat: quod esse non posset -si multorum voluntates in illum non -convenissent. Aliud est, quod isti profitentur -vitam socialem: ex quo nomine multorum -unus ex ipsis missus est. Aliud est, -quod quamvis dicantur habitare in Eremo, -non tamen in eo fixa est eorum permanentia: -siquidem cum D. Antonius in illa -eremo alias non fuisset (distabat enim illa -per multas dietas ab eremo D. Antonii), -scire non potuerunt quisnam ille esset cujusve -sanctitatis; necessarium igitur fuit, -quod alibi eum cognoverint, et ex consequenti -extra desertum illum vagaverint.</i></td> - -<td class="tdj">83. Fifthly, we must observe that the -little man professed to be delegated by -others of his kind, when saying: “<i>I am -on a mission from my flock</i>”, words from -which many inferences may be deduced. -One is, that the little man was not alone -of his kind, an exceptional and solitary -monster, but that there were many of the -same species, since congregating they made -up a flock, and that he came in the name of -all; which could not have been, had not the -will of many centred in him. Another is, -that those animals lead a social life, since -one of them was sent in the name of many. -Another again is, that, although living -in the Wilderness, it is not assigned to -them as a permanent abode; for St Anthony -having never previously been in that -desert, which was far distant from his hermitage, -they could not have known who he -was nor what his degree of sanctity; it was -therefore necessary that they should have -become acquainted with him elsewhere, -and, consequently, that they should have -travelled beyond that wilderness.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_84"></a>84. <i>Ultimo notandum, quod homunculus -ille ait esse ex iis,</i> quos cæco errore delusa -Gentilitas Faunos, Satyros et Incubos -<i>appellant; et ex his verbis convincitur nostrum -intentum principale, Incubos nempe -esse animalia rationalia beatitatis, et damnationis -capacia.</i></td> - -<td class="tdj">84. Lastly, we must observe that the -little man said he was one of those whom -<i>the Gentiles, blinded by error, call Fauns, -Satyrs and Incubi</i>: and by these words is -shown the truth of our principal proposition: -that Incubi are rational animals, -capable of beatitude and damnation.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_85"></a>85. <i>Talium homuncionum frequens est -apparitio in metallorum fodinis, ut scribit -Gregorius Agricola, lib.</i> De Animal. subterran., -<i>prope finem. Isti nempe coram -fossoribus minerarum comparent induti -habitu, qualem habent fossores ipsi, et jocantur -inter se, tripudiantque, ac rident et -cachinnantur, parvosque lapides joco mittunt -in metallarios, et tunc signum est, ait -Auctor prædictus, optimi proventus, ac inventionis -alicujus rami, aut trunci principalis -arboris mineralis.</i></td> - -<td class="tdj">85. The apparition of such little men is -of frequent occurrence in metallic mines, -as is written by Gregorius Agricola in his -book <i>De Animal. subterran.</i> They appear -to the miners, clothed like themselves, play -and caper together, laugh and titter, and -throw little stones at them for the sake -of amusement: a sign, says the above-named -Author, of excellent success, and of -the finding of some branch or body of a -mineral tree.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_86"></a>86. <i>Tales homunculos subterraneos negat -Petrus Thyræus Novesianus, lib.</i> De -Terrificatio. Noctur., <i>c. 2.,</i> per totum, -<i>nixus argumentis sane puerilibus, quæ -sunt hæc: si darentur hujusmodi homunciones, -ubinam degunt, et quænam, et ubi -habent sua domicilia, qua ratione genus -suum conservant, si per generationem, aut -quomodo? si oriantur, et intereant, quo -cibo vitam suam sustentent; si beatitudinis, -et damnationis capaces sint, et quibus -mediis propriam salutem consequantur? -Hæc sunt argumenta Thyræi, quibus permotus -negat talem existentiam.</i></td> - -<td class="tdj">86. Peter Thyræus, of Neuss, in his book -<i>De Terrification. nocturn.</i>, denies the existence -of such little men, and supports his -denial upon the following truly puerile arguments: -given such little men, says he, -where do they live, how and where do they -dwell? How do they keep up their kind, -through generation or otherwise? Are they -born, do they die, with what food do they -sustain themselves? Are they capable of -beatitude and damnation, and by what -means do they procure their salvation? -Such are the arguments upon which Thyræus -relies for denying that existence.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_87"></a>87. <i>Sed viri parum cordati est negare -id, quod graves Auctores, fideque digni -scribunt, quodque quotidiana constat experientia. -Argumenta Thyræi nec minimum -cogunt, ac ea solvimus supra a n<sup>o</sup> 45. et -seq. Remanet solum satisfacere quæstioni -ubinam locorum habitent hujusmodi homunculi, -seu Incubi? Ad quod dico, quod -ut supra dedimus n<sup>o</sup> 71. ex Guaccio, istorum -alii sunt terrei, alii aquei, alii aerei, -alii ignei, quorum nempe corpora, aut -constant ex talium elementorum subtiliori -parte, sive licet ex pluribus constent elementis, -prævalet tamen in iis, aut aqua, -aut aer pro ipsorum natura. Mansiones -igitur, et domicilia eorum erunt in elemento -illo cujus natura in eorum corporibus -prævalet: ignei enim nisi violenter, et -forte nullomodo in aquis aut locis palustribus -morabuntur, cum hæc sint sibi contraria, -nec aquei ad superiorem ætheris partem -ascendere poterunt ob sibi repugnantem -regionis illius subtilitatem, quod etiam -videmus accidere hominibus, qui ad quorumdam -Alpium summa juga pervenire -nequeunt præ summa aeris subtilitate, quæ -homines crassiori aeri assuetos nutrire -nequit.</i></td> - -<td class="tdj">87. But it really shows little judgment -in a man, to deny that which has been -written by grave and credible Authors, and -confirmed by every day experience. Thyræus’s -arguments are worthless and have -been already refuted, N<sup>rs</sup> 45 and following. -The only question which remains to be -answered is this: where do those little -men, or Incubi, dwell? To that I reply: as -has been shown above (N<sup>r</sup> 71), according -to Guaccius, some are earthly, some aqueous, -some aerial, some igneous, that is to -say, that their bodies are made of the most -subtle part of one of the elements, or, if of -the combination of many elements, that -yet there is one which predominates, either -water or air, according to their nature. -Their dwellings will consequently be found -in that element which is prevalent in their -bodies: igneous Incubi, for instance, will -only stay forcibly, may be will not stay at -all, in water or marshes, which are adverse -to them; and aqueous Incubi will not be -able to rise into the upper part of ether, -the subtlety of which region is repugnant -to them. We see the like happen to men -who, accustomed to thicker air, cannot -reach certain lofty ridges of the Alps where -the air is too subtle for their lungs.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_88"></a>88. <i>Pluribus sanctorum Patrum auctoritatibus, -quas congerit Molina in p. p. D. -Thom., q. 50., ar. 1. circa med., probare -possemus Dæmonum corporeitatem; quæ -tamen stante determinatione Concilii Lateranensis -de incorporeitate Angelorum, ut -dictum fuit supra n<sup>o</sup> 37., exponi debent -de Dæmonibus istis Incubis, ac viatoribus -adhuc, non autem de Damnatis. Tamen ne -nimis longus sim, solius D. Augustini, -summi Ecclesiæ Doctoris, auctoritates -damus, quibus evidenter convincitur illum -fuisse in sententia, quam nos docemus.</i></td> - -<td class="tdj">88. Many testimonies of Holy Fathers, -gathered by Molina, in his <i>Commentary of -St Thomas</i>, would go to prove the corporeity -of Demons; but, taking into account -the above-quoted decision of the Council -of Lateran (N<sup>r</sup> 37), concerning the incorporeity -of Angels, we must understand that -the Holy Fathers had in view those Incubi -Demons which are still on the way to salvation, -and not those that are damned. -However, to make matters short, we merely -give the authority of St Austin, that eminent -Doctor of the Church, and it will be -clearly seen how thoroughly his doctrine -harmonizes with ours.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_89"></a>89. <i>D. Augustinus igitur, lib. 2.</i> super -Genesim <i>ad litteram c. 17.</i> de Dæmonibus, -<i>sic habet:</i> “Quædam vera nosse, partim -quia subtiliore sensus acumine, partim -quia subtilioribus corporibus vigent,” <i>et -lib. 3. c. 1.,</i> “etsi Dæmones aerea sunt -animalia, quoniam corporum aereorum -natura vigent.” <i>Et Epistola 115. ad Hebridium -affirmat, eos esse</i> “animantia -aerea, seu ætherea acerrimi sensus.” <i>Et</i> -de Civit. Dei <i>lib. 11. c. 23., affirmat</i> -“Dæmonem pessimum habere corpus -aereum.” <i>Et lib. 21. c. 10. scripsit:</i> “Sunt -sua quædam etiam Dæmonibus corpora, -sicut doctis hominibus visum est, ex isto -aere crasso et humido.” <i>Et lib. 17. c. 23. -ait</i> “se non audere definire, an Angeli corpore -aereo, ita corporati possint etiam -hanc pati libidinem, ut quomodo possint, -sentientibus fœminis misceantur.” <i>Et in -Enarrat. in Psal. 85. ait</i> “corpora beatorum -futura post resurrectionem, qualia -sunt corpora Angelorum;” <i>et in Enarrat. -in Psal. 45. ait</i> “corpus Angelicum inferius -esse anima.” <i>Et lib.</i> De Divinit. Dæmonum, -<i>passim per totum, maxime c. 23., -docet</i> “Dæmones subtilia habere corpora.”</td> - -<td class="tdj">89. St Austin, then, in his <i>Commentary -on Genesis</i>, book 2, ch. 17, writes as follows -concerning Demons: “<i>They have the -knowledge of some truths, partly through -the more subtle acumen of their senses, -partly through the greater subtilty of their -bodies</i>”, and, book 3, ch. 1: “<i>Demons -are aerial animals, because they partake of -the nature of aerial bodies.</i>” In his Epistle -115 to Hebridius, he affirms that they are -“<i>aerial or ethereal animals, endowed with -very sharp senses</i>.” In the <i>City of God</i>, -book 11, ch. 13, he says that “<i>the worst -Demon has an aerial body</i>”. Book 21, ch. -10, he writes: “<i>The bodies of certain Demons, -as has been believed by some learned -men, are even made of the thick and damp -air which we breathe.</i>” Book 15, ch. 23: -<i>“He dares not define whether Angels, with -an aerial body, could feel the lust which -would incite them to communicate with -women.</i>” In his commentary on Psalm 85, -he says that “<i>the bodies of the blessed will, -after resurrection, be like unto the bodies -of Angels</i>;” Psalm 14, he observes that -“<i>the body of Angels is inferior to the -soul</i>.” And, in his book <i>De Divinit. Dæmonum</i>, -he every-where, and especially -ch. 23, teaches that “<i>Demons have subtle -bodies</i>”.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_90"></a>90. <i>Potest etiam sententia nostra auctoritatibus -Sacræ Scripturæ comprobari, -quæ licet ab Expositoribus aliter declarentur, -non incongrue tamen ad nostrum intentum -possunt aptari. Prima est Psalmi -77., v. 24. et 25., ubi habetur:</i> panem -Angelorum manducavit homo, panem cœli -dedit eis. <i>Hic loquitur David de Manna, -qua cibatus fuit Populus Israel toto tempore -quo peregrinus fuit in deserto. Quærendum -ergo venit, quo sensu Manna dici -possit</i> panis Angelorum. <i>Scio quidem plerosque -Doctor es exponere hunc passum in -sensu mystico, aientes in Manna figuratam -esse</i> Sacram Eucharistiam, <i>quæ vocatur</i> -panis Angelorum,<i> quia Angeli fruuntur -visione Dei, qui per concomitantiam -in Eucharistia reperitur.</i></td> - -<td class="tdj">90. Our doctrine can also be confirmed -by the testimony of the Holy Scriptures, -which, however diversely construed by -commentators, are yet capable of adaptation -to our proposition. First, Psalm 77, v. -24 and 25, it is said: “<i>The Lord had given -them of the bread of heaven; man did eat -angels’ food.</i>” David here alludes to Manna, -which fed the People of Israel during -the whole time that they wandered in the -wilderness. It will be asked in what sense -it can be said of Manna that it is the <i>Bread -of Angels</i>. I am aware that most Doctors -construe this passage in a mystical sense, -saying that Manna figures the Holy Eucharist, -which is styled the <i>bread of Angels</i>, -because Angels enjoy the sight of God who, -by concomitance, is found in the Eucharist.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_91"></a>91. <i>Sed hæc expositio aptissima est quidem, -et quam amplectitur Ecclesia in officio</i> -Sanctissimi Corporis Christi, <i>sed in -sensu spirituali est. Ego autem quæro sensum -litteralem: neque enim in illo Psalmo -David loquitur prophetice de futuris, -sicut facit in aliis locis, ut proinde facile -non sit sensum litteralem habere; sed loquitur -historice de præteritis. Ille enim -Psalmus, ut patet legenti, est pura anacephalestis, -seu compendium omnium beneficiorum, -quæ contulit Deus Populo Hebræo -ab egressu ipsius de Ægypto, usque ad -tempus Davidis, et in eo versu loquitur de -Manna Deserti, ut proinde quæratur quomodo, -et quo sensu Manna vocetur Panis -Angelorum.</i></td> - -<td class="tdj">91. A most proper construction assuredly, -and which is adopted by the Church -in the office of the <i>Most Holy Body of -Jesus-Christ</i>; but it is in a spiritual sense. -Now, what I want, is the literal sense; for, -in that Psalm, David does not speak, as a -prophet, of things to be, as he does in -other places where a literal sense is not -easily to be gathered; he speaks here as a -historian, of things gone by. That Psalm, -as is evident to whoever reads it, is a pure -anacephalæosis, or summing up of all the -benefits conferred by God on the Hebrew -People from the exodus from Egypt to the -days of David, and the Manna of the Wilderness -is spoken of in it; how, and in -what sense is it styled the Bread of Angels? -that is the question.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_92"></a>92. <i>Scio alios, Lyran., Euthim., Bellarm., -Titelman., Genebrard., in Psal. 77. -v. 24. et 25., interpretari Panem Angelorum -Panem ab Angelis paratum, seu Angelorum -ministerio a Cœlo demissum; -Hugonem autem Cardinalem Panem Angelorum -exponere: quia ille cibus hoc efficiebat -in Judæis, quod in Angelis efficit -cibus illorum, pro parte: Angeli enim non -incurrunt infirmitatem. Voluerunt enim -expositores Hebræi, ut etiam asseverat -Josephus, quod Judæi in Deserto vescentes -manna, nec senescerent, nec ægrotarent, -nec lassarentur; proinde illa esset tanquam -panis, quo vescuntur Angeli, qui nec -senio, nec ægritudine, nec lassitudine unquam -laborant.</i></td> - -<td class="tdj">92. I am aware that others look upon -the Bread of Angels as bread prepared by -Angels, or sent down from Heaven by the -ministry of Angels. But Cardinal Hugo -explains that qualification by saying that -that food partly produced the same effect -upon the Jews, which the food of Angels -produces upon the latter. Angels, in fact, -are not liable to any infirmity; on the -other hand Hebrew commentators, and Josephus -himself, assert that whilst in the -Wilderness, living upon Manna, the Jews -neither grew old, nor sickened, nor tired; -so that Manna was like unto the bread that -Angels feed upon, who know neither old -age, nor sickness, nor fatigue.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_93"></a>93. <i>Istas quidem expositiones recipere -æquum est, utpote tantorum Doctorum -aucthoritate suffultas. Facessit tamen difficultatem, -quod ministerio Angelorum -Hebræis non minus parata fuere columna -nubis, et ignis, coturnices, et aqua de petra, -quam manna; nec tamen ista dicta fuere -columna, aqua, aut potus Angelorum. Cur -ergo potius vocari deberet manna, quia -parata ministerio Angelorum,</i> Panis Angelorum, -<i>quam</i> Potus Angelorum <i>aqua -eorumdem ministerio saxo educta? Insuper -in sacra Scriptura panis dum dicitur</i> -panis alicujus, <i>dicitur</i> panis ejus <i>qui illo -vescitur, non ejus qui illum parat, aut fabricat, -et de hoc infinita habemus exempla -in sacra Scriptura: ut</i> Exod. <i>c. 23. v. 25.</i> -Benedicam panibus tuis, et aquis; <i>lib. 2.</i> -Reg. <i>c. 12. v. 3.</i> De pane illius comedens; -Tob. <i>c. 4, v. 17.</i> Panem tuum cum egenis -comede; <i>et v. 18.</i> Panem tuum super -sepulturam Justi constitue; Ecclesiast. -<i>c. 11. v. 1.</i> Mitte panem tuum super transeuntes -aquas; Isai. <i>c. 58. v. 7.</i> Frange -esurienti panem tuum; Jerem. <i>c. 11. v. 19.</i> -Mittamus lignum in panem ejus; Matth. -<i>c. 15. v. 26.</i> Non est bonum sumere panem -filiorum; Luc. <i>c. 11. v. 3.</i> Panem -nostrum quotidianum. <i>Ex quibus locis -patenter habetur, quod panis dicitur ejus -qui eo vescitur, non vero, qui ipsum conficit, -affert, aut parat. Commode igitur in -loco citato Psalmi accipi potest</i> Panis Angelorum, -<i>cibus quo vescuntur Angeli non -quidem incorporei (isti enim materiali cibo -non egent), sed corporei, ista nempe rationalia -animalia, de quibus hucusque disseruimus, -degentia in aere, et quæ ratione -tenuitatis suorum corporum, ac rationalis -naturæ, quam maxime ad Angelos immateriales -accedunt, ut proinde nuncupentur.</i></td> - -<td class="tdj">93. These interpretations should indeed -be received with the respect due to the authority -of such eminent Doctors. There is -however one difficulty in this: that, by the -ministry of Angels, the pillars of the cloud -and fire, the quails, and the water from the -rock were provided for the Hebrews, no -less than the Manna; and yet they were -not styled the pillar, the water or the beverage -of Angels. Why therefore should -Manna be called <i>Bread of Angels</i>, because -provided by their ministry, when the qualification -<i>Beverage of Angels</i> is not given -to the water drawn from the rock likewise -by their ministry? Besides, in Holy Scripture, -when it is said of bread that it is the -<i>bread of somebody</i>, it is always the <i>bread -of him</i> who feeds on it, not of him who provides -or makes it. Of this there are numberless -instances: thus, <i>Exodus</i>, ch. 23, -v. 25: “<i>That I may bless thy bread and -thy water</i>;” <i>Kings</i>, book 2, ch. 12, v. 3: -“<i>Eating of his bread</i>;” <i>Tobit</i>, ch. 4, v. -17: “<i>Give of thy bread to the hungry</i>,” -and v. 18: “<i>Pour out thy bread on the -burial of the Just</i>;” <i>Ecclesiasticus</i>, ch. 11, -v. 1: “<i>Scatter thy bread over the flowing -waters</i>;” <i>Isaiah</i>, ch. 58, v. 7: “<i>Deal -thy bread to the hungry</i>;” <i>Jeremiah</i>, ch. 11, -v. 19: “<i>Let us put wood into his bread</i>;” -<i>Matthew</i>, ch. 15, v. 26: “<i>It is not meet to -take the children’s bread</i>;” <i>Luke</i>, ch. 11, -v. 3: “<i>Our daily bread</i>.” All those passages -clearly show that, in Scripture, the -bread of somebody is the bread of him who -feeds upon it, not of him who makes, -brings or provides it. In the passage of the -Psalm we have quoted, <i>Bread of Angels</i> -may therefore easily be taken to mean the -food of Angels, not incorporeal indeed, -since these require no material food, but -corporeal, that is to say of those rational -animals we have discoursed of, who live -in the air, and, from the subtlety of their -bodies and their rationality, approximate -so closely to immaterial Angels as to fall -under the same denomination.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_94"></a>94. <i>Ducor, quia cum animalia sint, et -ideo generabilia et corruptibilia, egent -cibo, ut restauretur substantia corporea, -quæ per effluvia deperditur; vita enim sentientis -non consistit nisi in motu partium -corporearum quæ fluunt, ac refluunt, acquiruntur, -ac deperduntur, ac iterum reparantur; -quæ reparatio fit per substantias -spirituosas, materiales tamen, attractas -a vivente, tum per aeris inspirationem, -tum par fermentationem cibi, per quam -substantia illius spiritualizatur, ut rationatur -doctissimus Ettmullerus,</i> Instit. Medic. -Physiolog., <i>c. 2.</i></td> - -<td class="tdj">94. I deduce that, being animals, consequently -reproducible through generation -and liable to corruption, they require food -for the restoration of their corporeal substance -wasted by effluvia: for the life of -every sensible being consists in nothing -else but the motion of the corporeal elements -which flow and ebb, are acquired, -lost and recruited by means of substances -spirituous, yet material, assimilated by the -living thing, either through the inhalation -of air, or by the fermentation of food -which spiritualizes its substance, as shown -by the most learned Ettmuller (<i>Instit. -Medic. Physiolog.</i>, ch. 2).</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_95"></a>95. <i>Quia autem eorum corpus tenue est, -tenui pariter, et subtili eget alimento. Hinc -est quod sicut odoribus aliisque substantiis -vaporosis, ac volatilibus suæ naturæ contrariis -læduntur ac fugantur, ut constat -ex historiis recitatis supra, n<sup>o</sup> 71. et 72., -ita paribus rebus sibi convenientibus delectantur, -et aluntur. Porro</i> “manna non -est aliud, quam halitus aquæ, terræque, -solis calore exacte attenuatus et coctus, a -frigore secutæ noctis in unum coactus, -densatusque,” <i>ut scribit Cornelius; manna -dico, quam demissam de cœlo comederunt -Hebræi, quæ toto cœlo differt a manna -nostrate, quæ in medicinis adhibetur; nam -hæc, ut scribit Ettmullerus Schroder.</i> Dilucid. -Physiolog., <i>c. 1.</i> de Manna, <i>fol. m. -154.,</i> “nihil aliud est, quam succus quarumdam -arborum tenuis, vel earum transsudatio, -quæ nocturno tempore permixta -cum rore, matutino tempore superventu -caloris solis coagulatur, et inspissatur.” -<i>Manna autem Hebræorum diversis orta -principii calore solis non coagulabatur, -sed vice versa liquefiebat, ut patet ex Scriptura,</i> -Exod. <i>c. 16. v. 22. Manna ergo -Hebræorum utpote constans ex halitibus -tenuibus terræ et aquæ, profecto tenuissimæ -erat substantiæ, utpote, quæ a sole -solvebatur, et disparebat; optime ergo -potuit esse talium animalium cibus, ita ut -diceretur a David</i> Panis Angelorum.</td> - -<td class="tdj">95. But, their body being subtile, equally -subtile and delicate must be its food. And, -just as perfumes and other vaporous and -volatile substances, when adverse to their -nature, offend and put them to flight, as -testified by what we related above (N<sup>rs</sup> 71 -and 72), in the like manner, when agreeable, -they delight in and feed upon them. -Now, as is written by Cornelius, “<i>Manna -is nothing but an emanation of water and -earth, refined and baked by the heat of the -sun, and then coagulated and condensed by -the cold of the following night</i>;” of course, -I am speaking of the Manna sent down -from Heaven for the nourishment of the -Hebrews, and which differs all in all from -nostrate or medicinal manna; the latter, -in fact, according to Ettmuller (<i>Dilucid. -Physiol.</i>, ch. 1), “<i>is merely the juice or -transudation of certain trees which, during -the night, gets mixed up with dew, and, -the next morning, coagulates and thickens -in the heat of the sun</i>.” The manna of the -Hebrews, on the contrary, derived from -other principles, far from coagulating, -liquefied in the heat of the sun, as is -shown by Scripture, <i>Exodus</i>, ch. 16, v. 22. -The manna of the Hebrews was therefore -undoubtedly of a most subtile substance, -consisting as it did of emanations of earth -and water, and being dissolved by the sun -and made to disappear: consequently, it -may very well have been the food of the -animals we are speaking of, and thus have -been truly called by David <i>Bread of Angels</i>.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_96"></a>96. <i>Alia auctoritas habetur in Evangelio -Joannis, in quo,</i> Johannes, <i>c. 10. v. 16., -ita dicitur:</i> Alias oves habeo, quæ non -sunt ex hoc ovili, et illas oportet me adducere, -et vocem meam audient, et fiet -unum ovile, et unus Pastor. <i>Si quæramus -quænam sint oves, quæ non sunt ex hoc -ovili, et qualenam sit ovile de quo loquitur -Christus Dominus, respondent communiter -Expositores unum ovile Christi esse Ecclesiam, -ad quam perducendi erant per prædicationem -Evangelii Gentiles, qui erant -oves alterius ovilis, ab ovili Hebræorum: -opinantur enim Synagogam esse Christi -ovile, quia dicebat David,</i> Psal. 94. <i>v. 9:</i> -Nos populus ejus et oves pascuæ ejus; <i>et -quia Messias promissus fuerat Abraham -et David oriturus ex eorum semine, et a -populo Hebræo expectatus, et a Prophetis -qui Hebræi erant vaticinatus, et ejus adventus, -conversatio, passio, mors et resurrectio -in sacrificiis, cultu, et ceremoniis -Hebræorum legis erant præfigurata.</i></td> - -<td class="tdj">96. We have another authority in the -Gospel according to St John, ch. 10, v. 16, -where it is said; “<i>And other sheep I have, -which are not of this fold: them also I must -bring, and they shall hear my voice, and -there shall be one fold and one shepherd.</i>” -If we inquire what are those sheep which -are not of that fold, and what the fold of -which the Lord Christ speaketh, we are -answered by all Commentators that the -only fold of Christ is the Church to which -the preaching of the Gospel was to bring -the Gentiles, sheep of another fold than -that of the Hebrews. They are, in fact, of -opinion that the fold of Christ was the -Synagogue, because David had said, Psalm -95, v. 7: “<i>We are the people of his pasture, -and the sheep of his hand</i>”, and also -because Abraham and David had been -promised that the Messiah should be born -of their race, because he was expected by -the Hebrew people, foretold by the Prophets -who were Hebrews, and that his -advent, his acts, his passion, death and -resurrection were prefigured in the sacrifices, -worship and ceremonials of the -Hebrew law.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_97"></a>97. <i>Sed salva semper Sanctorum Patrum, -ac aliorum Doctorum reverentia, -non videtur talis expositio ad plenum satisfacere. -Habemus enim quod de fide est -a principio mundi Ecclesiam Fidelium extitisse -unam, usque ad finem sæculi duraturam. -Cujus Ecclesiæ caput est mediator -Dei et hominum Christus Jesus, cujus contemplatione -creata sunt universa, et omnia -per ipsum facta. Fides enim unius Dei -Trini (quamvis non ita explicite), et Verbi -Incarnatio revelata fuit primo homini, et -ab ipso edocti ejus filii, et ab iis descendentes. -Hinc est quod quamvis plerique homines -ad idolatriam deflexerint, ac veram fidem -deseruerint, multi tamen veram fidem a -patribus sibi traditam retinuerunt, et legem -naturæ servantes in vera Ecclesia -Fidelium permanserunt, ut observat Cardinalis -Toletus in</i> Job, <i>c. 10. v. 16., et apparet -in Job, qui inter Gentiles Idolatras -sanctus fuit. Quamvis autem Deus populo -Hebræo speciales favores contulerit, peculiaremque -legem, ac ceremonias illi præscripserit, -ac a Gentilibus segregaverit, non -tamen ad eam legem Gentes tenebantur, -nec fideles Hebræi aliam Ecclesiam constituebant -ab Ecclesia Gentilium, qui fidem -unius Dei et Messiæ venturi profitebantur.</i></td> - -<td class="tdj">97. But, saving always the reverence due -to the Holy Fathers and other Doctors, -that explanation does not seem quite satisfactory. -For it is an article of belief that -the Church of the Faithful has been the -only one in existence from the beginning -of the world, and will thus endure to the -end of time. The head of that Church is -Jesus-Christ, the mediator between God and -men, by whose contemplation all things -were made and created. Indeed, the faith in -the divine Trinity, though less explicitly, -and the Incarnation of the Word were revealed -to the first man, and by him taught -his children, who, in their turn, taught -them their descendants. And thus, although -most men had strayed into idolatry and -deserted the true faith, many kept the faith -they had received from their fathers, and -observing the law of nature, stayed in the -true Church of the Faithful, as is noticed -by Cardinal Tolet in reference to Job, who -was a saint among idolatrous Gentiles. And, -although God had conferred especial favours -upon the Hebrew people, prescribed -for them peculiar laws and ceremonials, -and separated them from the Gentiles, yet -those laws were not obligatory on the -Gentiles, and the faithful Hebrews did not -constitute a Church different from that of -the Gentiles who professed their faith in -one God and the coming of the Messiah.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_98"></a>98. <i>Hinc est, quod etiam ex Gentilibus -fuere, qui Christi adventum, et alia Christianæ -fidei dogmata prophetarunt, ut patet -de</i> Balaam, Mercurio Trismegisto, Hydaspe, -<i>ac</i> Sibyllis, <i>de quibus loquitur Lactantius, -lib. 1. c. 6., ut scribit Cardinalis -Baronius in</i> Apparatu Annal. <i>n<sup>o</sup> 18. Et -quod Messias erat a Gentilibus expectatus -habet Isaias in pluribus locis, et luculentum -testimonium de hoc est prophetia Patriarchæ -Jacob de Messia, quæ sic ait,</i> -Gen. <i>c. 49. v. 10:</i> Non auferetur sceptrum -de Juda, et dux de femore ejus, donec veniat -qui mittendus est, et ipse erit expectatio -Gentium. <i>Item Prophetia Aggæi, -c. 2. v. 8:</i> Movebo omnes Gentes, et veniet -desideratus cunctis gentibus, <i>quem locum -explicans Cornelius a Lap. in Aggæ. c. 2. -v. 8. §</i> Denique gentes, <i>ait:</i> “Gentes ante -Christum credentes in Deum lege naturæ, -æque ac Judæi expectabant ac desiderabant -Christum.” <i>Pariter Christus ita se -prodidit, et manifestavit Gentibus, sicut -Judæis: si enim in ipsius nativitate per -Angelum ejus notitia data fuit Pastoribus, -per stellam miraculosam ad sui adorationem -vocavit Magos, qui cum essent Gentiles -fuerunt primitiæ Gentium in Christo -agnoscendo, et adorando, ut ait S. Fulgentius,</i> -Sermon. 6. de Epiph., <i>sicut Pastores -fuerunt primitiæ Judæorum. Itidem -manifestatio adventus Christi per prædicationem -(non quidem Apostolorum) prius -facta est Gentilibus, quam Judæis; siquidem -ut scribit Ven. Mater Soror Maria de -Agreda, in</i> Vita J. C. et B. M. V., <i>p. 1. l. 4. c. -26. n. 664:</i> “Quando B. M. Virgo cum S. Joseph -portavit Puerum Jesum in Ægyptum, -fugiendo Herodis persecutionem, mansit -ibi per septennium: quo tempore ipsa -Beatissima Virgo prædicavit Ægyptiis veri -Dei fidem, et Filii Dei in carne humana -adventum.” <i>Ulterius in Christi nativitate -multa fuere prodigia non solum in Judæa, -sed in Ægypto, ubi corruerunt idola, ac -oracula conticuere; Romæ, ubi fons olei -scaturiit; visus globus aurei coloris de -cœlo in terram descendere; apparuere tres -soles; ac contra naturam circulus variegatus -ad modum iridis solis discum circumscripsit; -in Græcia, ubi oraculum Delphicum -obmutuit, et interrogatus Apollo ab -Augusto ipsi sacrificante in proprio palatio, -ubi eidem aram extruxerat, de causa -silentii sui, respondit, ut referunt Nicephorus, -l. 1 c. 17., Suidas, verbo</i> Augustus, -<i>et Cedrenus,</i> Compend. Histor.:</td> - -<td class="tdj">98. And thus it came to pass that even -among the Gentiles there were some who -prophesied the advent of Christ and the -other dogmas of the Christian faith, to wit -<i>Balaam</i>, <i>Mercurius Trismegistus</i>, <i>Hydaspes</i>, -and the <i>Sibyls</i> mentioned by Lactantius, -book 1, ch. 6, as written by -Baronius, <i>Apparat. Annal., n<sup>o</sup> 18</i>. That -the Messiah was expected by the Gentiles -is shown by many passages of Isaiah, and -plainly testified by the prophecy of Jacob, -the Patriarch, thus worded, Genesis, ch. -49, v. 10: “<i>The sceptre shall not depart -from Judah, nor a law-giver from between -his feet, until Shiloh (he who is to be sent) -come, and unto him shall the gathering of -the people be.</i>”—Likewise in the prophecy -of Haggai, ch. 2, v. 8: “<i>I will -shake all Nations, and the desire of all -Nations shall come</i>”; which passage is -thus commented by Cornelius a Lapide: -“<i>The Gentiles before the advent of Christ, -who believed in God and observed the law -of nature, expected and desired Christ -equally with the Jews.</i>” Christ himself -disclosed and manifested himself to the -Gentiles as well as to the Jews; for, at the -same time as the Angel apprized the shepherds -of his nativity, by means of the -miraculous star he called the Magi to -worship him, who, being Gentiles, were -the first among the Nations, as the shepherds -among the Jews, to acknowledge -and worship Christ (<i>Vide</i> St Fulgentius, -<i>Sermon 6, upon Epiphany</i>). In like manner, -the advent of Christ was made known by -preaching (I am not speaking of the -Apostles) to the Gentiles before it was to -the Jews. As is written by the Venerable -Mother, Sister Maria of Agreda, in her -<i>Life of Jesus-Christ and the Blessed Virgin -Mary</i>: “<i>When the Blessed Virgin Mary, -fleeing with St Joseph, from the persecution -of Herod, carried the Infant Jesus into -Egypt, she tarried there seven years; -and, during that time, the Blessed Virgin -herself preached to the Egyptians the faith -of the true God and the advent of the Son -of God in human flesh.</i>” Besides, the nativity -of Christ was attended by numerous -prodigies, not only in Judæa, but also in -Egypt, where the idols tumbled and the -oracles were hushed; in Rome, where a -spring of oil gushed out, a gold-coloured -globe was seen to descend from the skies -on earth, three suns appeared, and an -extraordinary ring, variegated like a rainbow, -encircled the disc of the sun; in Greece, -where the oracle of Delphi was struck -dumb, and Apollo, asked the reason of -his silence by Augustus, who was offering -up a sacrifice in his own palace where he -had raised an altar to him, answered:</td> -</tr> - -<tr> - <td class="tdc"> -<div class="poetry-container"><div class="poetry"><div class="stanza"> -<div class="verse">Me puer Hebræus, Divos Deus ipse gubernans,</div> -<div class="verse">Cedere sede jubet, tristemque redire sub orcum; </div> -<div class="verse">Aris ergo dehinc tacitis abscedito nostris. </div> -</div></div></div></td> -<td class="tdc"> -<div class="poetry-container"><div class="poetry"><div class="stanza"> -<div class="verse">“<i>A Hebrew child, who sways the Gods, and himself a God,</i></div> -<div class="verse"><i>Bids me quit my seat and return to the infernal regions;</i></div> -<div class="verse"><i>Depart therefore from our altars, henceforward mute.</i>”</div> -</div></div></div></td> -</tr> - -<tr> - <td class="tdj"><i>Et multa alia acciderunt prodigia, quibus -prænunciabatur Gentilibus Filii Dei adventus, -quæ ex variis Aucthoribus recitat -Baronius,</i> Apparat. Annal. Eccles. <i>n<sup>o</sup> 24. -et seq., et Cornelius in</i> Aggæ. <i>c. 2. v. 8.</i></td> - -<td class="tdj">There were many more prodigies warning -the Gentiles of the advent of the Son of -God: they have been collected from various -Authors, by Baronius, and are to be found -in his <i>Apparat. Annal. Eccles.</i>, and Cornelius, -<i>Commentary upon Haggai</i>.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_99"></a>99. <i>Ex istis patet, quod etiam Gentiles -pertinebant ad ovile Christi idem, ad quod -spectabant Judæi, puta ad Ecclesiam eamdem -fidelem; igitur non potest recte dici, -quod illa verba Christi:</i> Alias oves habeo, -quæ non sunt ex hoc ovili, <i>accipienda sint -de Gentilibus, qui communem cum Hebræis -habuerunt de Deo fidem, de Messia -spem, prophetiam, expectationem, et signa, -et prædicationem.</i></td> - -<td class="tdj">99. From all this it is clear that the Gentiles -also belonged, like the Jews, to the -fold of Christ, that is, to the same Church -of the Faithful; it cannot therefore be -correctly said that the words of Christ: -“<i>Other sheep I have, which are not of this -fold</i>”, are applicable to the Gentiles, who -had, in common with the Hebrews, the faith -in God, the hope, prophecy, expectation, -prodigies and preaching of the Messiah.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_100"></a>100. <i>Dico igitur quod nomine</i> aliarum -ovium <i>commode possunt intelligi Creaturæ -istæ rationales, sive animalia, de quibus -hucusque disseruimus. Cum enim, ut -diximus, capaces sint beatitudinis, et damnationis, -et Christus Jesus sit mediator -Dei, et hominum, immo totius rationalis -creaturæ (creaturæ enim rationales, quæ -beatitudinem consequuntur, hanc obtinent -intuitu meritorum Christi per ab eo sibi -collatam gratiam, sine qua nequit beatitudo -obtineri), debuit omnis rationalis creatura -de eo venturo spem habere, sicut de -uno Deo fidem, et de ipsius in carne nativitate, -et de præceptis legis gratiæ manifestationem. -Istæ igitur erant oves, quæ -non erant</i> ex hoc ovili humano, <i>et quas -adducere Christum oportebat, et quæ ejus -vocem nempe notitiam de ipsius adventu, -et de evangelica doctrina, quantum per se, -tum per Apostolos Christus erat manifestaturus, -audire debebant, et ex iis ac hominibus -in cœlo beatificatis fieri</i> unum -ovile, et unus Pastor.</td> - -<td class="tdj">100. I therefore say that by the words -<i>other sheep</i> may very well be understood -those rational Creatures or animals of -whom we have been treating hitherto. They -being, as we have said, capable of beatitude -and damnation, and Jesus-Christ being the -mediator between God and man, as also -every rational Creature (for rational creatures -attain to beatitude in consideration -of the merits of Christ, through the grace -he confers upon them, without which beatitude -is impossible of attainment), every -rational creature must have cherished, at -the same time as the faith in one God, the -hope of the advent of Christ, and have had -the revelation of his nativity in the flesh -and of the principles of the law of grace. -Those were therefore the sheep which -were not <i>of that human fold</i>, and which -Christ had to bring; the sheep which were -to hear His voice, that is, the announcement -of His advent and of the evangelical doctrine, -either directly through Himself, or -through the Apostles; the sheep which, -partaking with men of heavenly beatitude, -were to realize <i>one fold and one shepherd</i>.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_101"></a>101. <i>Huic expositioni quam incongruam -non puto, vim addit id quod supra n<sup>o</sup> 77. -ex D. Hieronymo retulimus de homunculo -illo qui rogavit D. Antonium, ut communem -Deum, quem in carne humana esse -passum cognoverat, pro se et suis</i> deprecaretur. -<i>Innuitur enim ex his, quod illi -notitiam habuerunt de adventu et morte -Christi, quem tamquam Deum optabant -sibi propitium, ut proinde ad hoc intercessionem -D. Antonii expostularent.</i></td> - -<td class="tdj">101. To this interpretation, which I hold -to be in no way improper, force is added -by what we related, according to St Hieronymus, -of that little man who requested -St Anthony to <i>pray</i>, for him and his fellows, -unto the common God, whom he -knew to have suffered in human flesh. For, -it implies that they were aware of the -advent and of the death of Christ, whom, -as God, they were anxious to propitiate, -since they sought, to that effect, the intercession -of St Anthony.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_102"></a>102. <i>Facit ad idem id, quod ex Eusebio -de</i> Præparat. Evang. <i>l. 5. c. 9., et Plutarcho -l. de</i> Defectu Oracul., <i>refert Cardinalis -Baronius,</i> Appar. Annal. <i>n<sup>o</sup> 129., et -recenset inter prodigia, quæ tempore mortis -Christi evenere. Recitat igitur ex citatis -Aucthoribus quod Tiberii Imperatoris, -sub quo passus est Christus, tempore, navigantibus -nonnullis a Græcia in Italiam, -circa Insulas Echinades, cessatis ventis, -noctu navigium appulit prope terram. Audita -fuit ab omnibus vox magna quæ vocavit -Tramnum. Erat is Nauclerus navigii, -quo resondente</i> Adsum, <i>replicavit -vox:</i> “Quando perveneris prope quandam -paludem, annunciabis <span class="smcap">Magnum Pana mortuum -esse</span>”: <i>quod cum Tramnus fecisset, -auditi sunt repente multorum, imo multitudinis -prope infinitæ gemitus, et ululatus. -Profecto isti fuerunt Dæmones, seu Angeli -corporei, seu animalia rationalia prope -paludem degentia, utpote aquea, quæ audita -morte Christi, qui nomine magni Pan -efferebatur, in lacrymas et lamenta effusa -sunt; prout etiam Hebræi nonnulli visa -Christi morte percutientes pectora sua revertebantur</i> -(Luc. <i>c. 23. v. 48.</i>). <i>Ex hucusque -igitur deductis patet, quod dantur -hujusmodi Dæmones, succubi et incubi, -constantes sensu, et ipsius passionibus obnoxii, -ut probatum est; qui generantur, -corrumpuntur, et capaces sunt beatitudinis, -et damnationis, et ratione corporis -subtilioris, nobiliores homine sunt, et qui si -cum hominibus, maribus aut fœminis, carnaliter -commiscentur, peccant, et eo peccato, -quo peccat homo jungendo se cum bruto, -quod est homine ignobilius; proinde non -raro hi Dæmones consuetudinem habentes -cum homine, aut equabus, post longam -habitam communicationem eos interficiunt. -Causa porro hujus est, quod si -inter tales datur peccatum, cum sint in -via, dari etiam debet pœnitentia; sicut ergo -homini peccanti consuetudinaliter cum -bruto, ad tollendam occasionem recidivandi, -Confessarius injungit, ut brutum -tollat de medio, ita tali Dæmoni consuetudinario -in peccato, et tandem pœœnitenti -accidit, ut animal cum quo peccavit, sive -homo, sive brutum fuerit, occidat; nec -enim tali Dæmoni mors data homini peccatum -erit, sicut mors data bruto non imputatur -tamquam peccatum homini: ratione -enim essentialis differentiæ inter -Dæmonem hujusmodi, et hominem, idem -erit homo Dæmoni, quod est homini brutum.</i></td> - -<td class="tdj">102. Thereto tends also the fact mentioned -by Cardinal Baronius (<i>Appar. Annal.</i> -n<sup>o</sup> 129), after Eusebius and Plutarch, -as being one of the prodigies which took -place at the time of the death of Christ. -He relates that in the reign of the Emperor -Tiberius, when Christ suffered, whilst -mariners bound from Greece to Italy, were -by night, and during a calm, in the vicinity -of the Echinade Isles, their ship was -brought close to land. All the crew heard -a loud voice calling Tramnus, the master -of the ship. He having answered to his -name, the voice replied: “When near -such a marsh, announce that <i>the great Pan -is dead</i>.” Which Tramnus having done, -there arose suddenly, as from a numberless -multitude, groans and shrieks. Doubtless, -they were Demons, or corporeal Angels, -or rational animals living near the marsh -on account of their aqueous nature, and -who, hearing of the death of Christ, described -by the name of Great Pan, burst -into tears and bewailing, like some of the -Jews who, after witnessing the death of -Christ, went home smiting their breasts -(<i>Luke</i>, ch. 23, v. 48). From all that has -been deduced above, it is therefore clear -that there are such Demons, succubi and -incubi, endowed with senses and subject -to the passions thereof, as has been shown; -who are born through generation and die -through corruption, are capable of beatitude -and damnation, more noble than man, -by reason of the greater subtilty of their -bodies, and who, when having intercourse -with man, male or female, fall into the -same sin as man when copulating with a -beast, which is inferior to him. Also, it -not unfrequently occurs that those Demons -slay the men, women or mares with whom -they have had protracted intercourse; and -the reason is that, being liable to sin whilst -on the way to salvation, <i>in via</i>, they must -likewise be open to repentance; and, in -the same manner as a man, who habitually -sins with a beast, is enjoined by his confessor -to destroy that beast, with a view to -suppressing the occasion of relapsing, it -may likewise happen that the penitent demon -should slay the animal with which it -sinned, whether man or beast; nor will -death thus occasioned to a man be reckoned -a sin to the Demon, any more than -death inflicted on a beast is imputed as a -sin to man; for, considering the essential -difference between a Demon of that kind -and man, the man will be the same thing -to the Demon as the beast is to man.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_103"></a>103. <i>Scio multos, et forte plerosque, -qui hæc legerent, dicturos de me, quod -Epicurei et Stoici Philosophi nonnulli -dixerunt de Divo Paulo,</i> Actor. <i>c. 17. -v. 18.:</i> Novorum Dæmoniorum videtur -annunciator, <i>et datam doctrinam exsibillabunt. -Sed isti tenebuntur solvere argumenta -supra posita, et dicere quinam sint -Dæmones isti Incubi, vulgo</i> Foletti, <i>qui -exorcismos, res sacras, et Christi Crucem -non pavent, ac alios effectus istorum, ac -phænomena salvare, quæ nos ex data doctrina -ostendimus.</i></td> - -<td class="tdj">103. I am aware that many, perhaps -most of my readers, will say of me what -the Epicureans and some Stoic Philosophers -said of St Paul (<i>Acts of the Apostles</i>, -ch. 17, v. 18). “<i>He seemeth to be a setter -forth of strange gods</i>”, and will deride -my doctrine. But they will none the less -have to answer the foregoing arguments, -to show what are those Incubi Demons, -commonly called <i>Goblins</i>, who dread neither -exorcisms, nor the holy things, nor the -Cross of Christ, and to explain the various -effects and phenomena related when propounding -that doctrine.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_104"></a>104. <i>Solvitur ergo ex his, quæ hucusque -deducta sunt, quæstio, quam proposuimus -supra n<sup>o</sup> 30 et n<sup>o</sup> 34: resolutive -innuimus, quomodo mulier potest ingravidari -a dæmone Incubo. Non enim hoc -præstare potest ex semine sumpto ab homine, -ut fert communis opinio, quam confutavimus -n<sup>o</sup> 31 et 32: sequitur ergo, quod -ipsa imprægnatur a semine Incubi, cum -enim animal sit, et generet, proprio pollet -semine: et hoc modo optime salvatur generatio -Gigantum secuta ex commixtione -Filiorum Dei cum Filiabus hominum; nati -siquidem sunt ex tali concubitu Gigantes, -qui licet homini essent similes, corpore tamen -erant majores: et quamvis a Dæmonibus -geniti, viribus proinde pollerent, non -tamen Dæmonum vires et potentiam æquabant, -ut sequitur in mulis, hinnis et burdonibus, -qui medii quodammodo sunt inter -eas species animalium, a quibus promiscue -generantur, et superant quidem imperfectiorem, -non attingunt autem perfectiorem -speciem generantium: mulus enim superat -asinum, sed non æquat perfectionem -equæ, a quibus generatur.</i></td> - -<td class="tdj">104. What we have hitherto deduced accordingly -solves the question laid down -N<sup>rs</sup> 30 and 34, to wit: how a woman can -be got with child by an Incubus Demon? -In fact, it cannot be brought about by -sperm assumed from a man, agreeably to -the common opinion which we confuted, -N<sup>rs</sup> 31 and 32; it follows, therefore, that -she is directly impregnated by the sperm -of the Incubus, which, being an animal -and capable of breeding, has sperm of -its own. And thus is fully explained the -begetting of Giants from the intercourse -of the Sons of God with the Daughters of -men: for that intercourse gave birth to -Giants who, although like unto men, were -of higher stature, and, though begotten -by Demons, and consequently of great -strength, yet equalled them neither in -might nor in power. It is the same with -mules, which are intermediate, as it were, -between the kinds of animals from whose -promiscuousness they are sprung, and -which excel indeed the most imperfect, but -never equal the most perfect: thus, the -mule excels the ass, but does not attain -the perfection of the mare, which have -begotten it.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_105"></a>105. <i>Confirmat autem hanc sententiam -consideratio, quod animalia genita ex commixtione -diversarum specierum non generant; -sed sunt sterilia, ut patet in mulis. -Gigantes autem non leguntur Gigantes -generasse, sed natos a Filiis Dei, puta Incubis, -et Filiabus hominum: cum enim concepti -fuerint ex semine Dæmoniaco mixto -cum humano, non potuerunt, tamquam -mediæ speciei inter Dæmonem et hominem, -generare.</i></td> - -<td class="tdj">105. In confirmation of the above inference, -we observe that animals sprung -from the mixing of different kinds do not -breed, but are barren, as is seen with -mules. Now we do not read of Giants -having been begotten by other Giants, but -of their having been born of the Sons of -God, that is Incubi, and the Daughters of -men: being thus begotten of the Demoniac -sperm mixed with the human sperm, and -being, as it were, an intermediate species -between the Demon and man, they had no -generative power.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_106"></a>106. <i>Dicetur fortasse contra hoc, non -posse, ex semine Dæmonum, quod pro sui -natura opportet esse tenuissimum, fieri -mixturam cum semine humano, quod crassum -est; unde nec generatio sequi possit.</i></td> - -<td class="tdj">106. It may be objected that the sperm -of Demons, which must, by nature, be -most fluid, could not mix with the human -sperm, which is thick, and that, consequently, -no generation would ensue.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_107"></a>107. <i>Respondeo quod, ut dictum fuit supra -n<sup>o</sup> 32: virtus generandi consistit in -spiritu, qui simul cum materia spumosa et -viscida deciditur a generante; sequitur ex -hoc, quod semen Dæmonis quantumvis tenuissimum, -quia tamen materiale, optime -potest commisceri cum spiritu materiali -seminis humani, ac fieri generatio.</i></td> - -<td class="tdj">107. I reply that, as has been said above, -N<sup>r</sup> 32, the generative power lies in the -spirit that comes from the generator at -the same time as the spumy and viscous -matter; it follows that, although most -liquid, the sperm of the Demon, being -nevertheless material, can very well mix -with the material spirit of the human -sperm, and bring about generation.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_108"></a>108. <i>Replicabitur adhuc contra conclusionem, -quod si vere fuisset Gigantum generatio -ex semine Incuborum et Mulierum, -nunc quoque Gigantes nascerentur: non desunt -enim mulieres coeuntes cum Incubis, -ut patet ex gestis SS. Bernardi et Petri -de Alcantara, et aliarum historiarum, quæ -passim ab auctoribus recitantur.</i></td> - -<td class="tdj">108. It will be retorted that, if the generation -of Giants had really come from the -combined sperms of Incubi and Women, -Giants would still be born in our time, -since there is no lack of women who have -intercourse with Incubi, as is shown by -the Acts of St Bernard and Peter of Alcantara, -and other stories related by -various authors.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_109"></a>109. <i>Respondeo, quod prout ex Guaccio -dictum fuit supra n<sup>o</sup> 81: alii sunt hujusmodi -Dæmones terrei, alii aquei, aerei -alii, et alii ignei, qui respective in propriis -eorum elementis habitant. Videmus autem -animalia eo majora esse quo majus est -elementum in quo degunt, ut patet in piscibus, -inter quos licet multi sint minuti, ut -etiam sunt plura animalia terrestria minutissima, -et tamen quia elementum aquæ -majus est elemento terræ (utpote continens -majus semper est contento), ideo pisces a -tota specie superant in magnitudine molis -animalia terrestria, ut patet in balenis, orcynis, -pistis seu pistricibus, thynnis, ac -aliis piscibus cetaceis, seu viviparis, qui -quodvis animal terrestre longe superant. -Porro cum Dæmones hujusmodi animalia -sint, ut hucusque probatum est, eo erunt -majores in magnitudine quo elementum -majus pro sui natura inhabitabunt. Et cum -aer excedat aquam, et ignis aere major -sit, sequitur, quod Dæmones ætherei ac -ignei longe superabunt terrestres et aqueos, -tum in mole corporis, tum in virtute. Nec -contra hoc facit instantia de avibus, qui -licet incolant aerem, qui major est aqua, -tamen corpore minores sunt a tota specie -piscibus et quadrupedibus, quia aves, licet -per aerem volatu spatientur, revera tamen -pertinent ad elementum terræ, in qua -quiescunt; aliter enim pisces nonnulli qui -volant, ut hirundo marina, et alii, dici -deberent animalia aerea, quod falsum est.</i></td> - -<td class="tdj">109. I reply that, as has been said above, -N<sup>r</sup> 81, from Guaccius, some of those Demons -are earthly, some aqueous, some -aerial, some igneous, and they all dwell -in their respective element. Now, it is -well known that animals are of larger size, -according to the element they live in; thus -with fishes, many of which are diminutive, -it is true, as happens with animals that -live on land; but, the element water being -larger than the element earth, since the -container is always larger than the contents, -fishes as a species, surpass in size -the animals that dwell on land, as shown -by whales, tunnies, cachalots, and other -cetaceous and viviparous fish which surpass -by far all animals that live on land. Consequently, -these Demons being animals, as -has been shown, their size will be proportionate -to the extent of the element they -dwell in, according to their nature. And, -air being more extensive than water, and -fire than air, it follows that ethereal and -igneous Demons will by far surpass their -earthly and aqueous fellows, both in stature -and might. It would be to no purpose -to instance, as an objection, birds which, -although inhabitants of the air, a more -extensive element than water, are smaller, -as a species, than fishes and quadrupeds; -for, if birds do indeed travel through the -air by means of their wings, they no less -belong to the element earth, where they -rest; otherwise, some fishes that fly, such -as the sea swallow, would have to be -classed among aerial animals, which is -not.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_110"></a>110. <i>Advertendum autem, quod post diluvium -aer iste terraqueo globo citissimus -magis incrassatus est ex humiditate aquarum, -quam fuerit ante diluvium, et hinc -forte est, quod ex tali humido, quod est -principium corruptionis, fiat, quod homines -non ætatem ita producant, ut faciebant -ante diluvium. Ex ista autem aeris crassitie -fit, quod Dæmones ætherei, ac ignei, -cæteris corpulentiores, nequeunt diutius -manere in hoc aere crasso, et si descendunt -aliquando hoc fit violenter, et eo modo quo -urinatores ad ima maris descendunt.</i></td> - -<td class="tdj">110. Now, it must be observed that, -after the flood, the air which surrounds -our earthy and aqueous globe, became, -from the damp of the waters, thicker than -it had been before; and, damp being the -principle of corruption, that may be the -reason why men do not live as long as -they did before the flood. It is also on -account of that thickness of the air that -ethereal and igneous Demons, more corpulent -than the others, can no longer -dwell in that thick atmosphere, and if -they do descend into it occasionally, do so -only by force, much as divers descend into -the depths of the sea.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_111"></a>111. <i>Ante diluvium autem, cum adhuc -aer non ita crassus erat, veniebant Dæmones, -et cum mulieribus miscebantur, et gigantes -procreabant, qui magnitudinem -corpoream Dæmonum generantium æmulabantur. -Nunc vero ita non est: Dæmones -enim Incubi, qui fœminas incessunt, -sunt aquei quorum corporis moles magna -non est: et proinde in forma homuncionum -apparent, et quia aquei etiam salacissimi -sunt; luxuria enim in humido est: ut -proinde Venerem e mari natam Poetæ finxerint, -quod Mythologi explicant de libidine, -quæ oritur ab humiditate. Cum -ergo Dæmones, qui corpore parvi sunt his -temporibus mulieres imprægnent, non gigantes, -sed staturæ ordinariæ filii nascuntur. -Sciendum porro quod si miscentur -corporaliter cum mulieribus Dæmones in -sua ipsorum corpulentia naturali, nulla -facta immutatione aut artificio, mulieres -illos non vident, nisi tanquam umbram -pæne incertam, ac quasi insensibilem, ut -patet in muliere illa, de qua diximus supra -n<sup>o</sup> 28., quæ osculabatur ab incubo, cujus -tactus vix ab ea sentiebatur. Quando vero -volunt se visibiles amasiis reddere, atque -ipsis delectationem in congressu carnali -afferre, sibi indumentum visibile assumunt, -et corpus crassum reddunt. Qua vero hoc -arte fiat, ipsi norunt. Nobis curta nostra -Philosophia hoc non pandit. Unum scire -possumus, et est, quod tale indumentum -seu corpus ex solo aere concreto constare -nequiret, hoc enim esse deberet per condensationem, -et proinde per frigus; unde -oporteret, quod corpus illud ad tactum -esset veluti glacies, et ita in coitu mulieres -non delectaret, sed torqueret, cum tamen -contrarium eveniat.</i></td> - -<td class="tdj">111. Before the flood, when the air was -not yet so thick, Demons came upon earth -and had intercourse with women, thus -procreating Giants whose stature was nearly -equal to that of the Demons, their fathers. -But now it is not so; the Incubi Demons -who approach women are aqueous and of -small stature; that is why they appear in -the shape of little men, and, being -aqueous, they are most lecherous. Lust -and damp go together: Poets have depicted -Venus as born of the sea, in order to -show, as explained by Mythologists, that -lust takes its source in damp. When, -therefore, Demons of short stature impregnate -women nowadays, the children that -are born are not giants, but men of ordinary -size. It should, moreover, be known -that when Demons have carnal intercourse -with women in their own natural body, -without having recourse to any disguise or -artifice, the women do not see them, or -if they do, see but an almost doubtful, -barely sensible shadow, as was the case -with the female we spoke of, N<sup>r</sup> 28, who, -when embraced by an Incubus, scarcely -felt his touch. But, when they want to be -seen by their mistresses, <i>atque ipsis delectationem -in congressu carnali afferre</i>, they -assume a visible disguise and a palpable -body. By what means this is effected, is -their secret, which our short-sighted -Philosophy is unable to discover. The -only thing we know is that such disguise -or body could not consist merely in concrete -air, since this must take place -through condensation, and therefore by -the influence of cold; a body thus formed -would feel like ice, <i>et ita in coitu mulieres -non delectaret</i>, but would give them pain; -and it is the reverse that takes place.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_112"></a>112. <i>Visa igitur differentia Dæmonum -spiritualium, qui cum sagis coeunt, et Incuborum, -qui cum fœminis minime sagis -rem habent, perpendenda est gravitas -hujus criminis in utroque casu.</i></td> - -<td class="tdj">112. Being admitted the distinction -between spiritual Demons, which have -intercourse with witches, and Incubi, who -have to do with women that are nowise -witches, we have to weigh the grievousness -of the crime in both cases.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_113"></a>113. <i>In coitu sagarum cum Dæmonibus, -eo quia non fit nisi cum apostasia a -Fide, et Diaboli cultu, et tot aliis impietatibus -quas recensuimus supra a n<sup>o</sup> 12. -ad 24., est maximum quorumque peccatorum, -quæ ab hominibus fieri possunt: et -ratione tantæ enormitatis contra Religionem, -quæ præsupponitur coitu cum Diabolo, -profecto Dæmonialitas maximum est -criminum carnalium. Sed spectato delicto -carnis ut sic, et ut abstracto a peccatis -contra Religionem, Dæmonialitas redigenda -est ad simplicem pollutionem. Ratio, -et quidem convincentissima, est quia Diabolus, -qui rem habet cum sagis, purus -spiritus est, et est in termino ac damnatus -ut dictum supra fuit; proinde si cum sagis -coit, hoc facit in corpore assumpto, aut -a se formato, ut sentiunt communiter -Theologi. Porro corpus illud quamvis moveatur, -non tamen vivens est; sequitur -ergo quod coiens cum tali corpore, sive -mas sive fœmina fuerit, idem delictum -committit, ac si cum corpore inanimato -aut cadavere coiret, quod esset simplex -mollities, ut alias demonstravimus. Verum -est, quod, ut observavit etiam Cajetanus, -talis coitus effective potest habere deformitates -aliorum criminum juxta corpus a -Diabolo assumptum, et vas: si enim assumeret -corpus virginis consanguineæ, aut -sacræ, effective esset tale crimen incestus -aut sacrilegium, et si in figura bruti coiret, -aut in vase præpostero, evaderet Bestialitas -aut Sodomia.</i></td> - -<td class="tdj">113. The intercourse of witches with -Demons, from its accompanying circumstances, -apostasy from the Faith, worshipping -of the Devil, and so many other -ungodly things related above, N<sup>rs</sup> 12 to -24, is the greatest of all sins which can be -committed by man; and, considering the -enormity against Religion which is presupposed -by coition with the Devil, Demoniality -is assuredly the most heinous of -all carnal crimes. But, taking the sin of -the flesh as such, exclusive of the sins -against Religion, Demoniality should be -reduced to simple pollution. The reason is, -and a most convincing one, that the Devil -who has to do with witches is a pure -spirit, has reached the goal and is damned, -as has been said above; if, therefore, he -copulates with witches, it is in a body -assumed or made by himself, according to -the common opinion of Theologians. -Though set in motion, that body is not a -living one; and it follows that the human -being, male or female, <i>coiens cum tali -corpore</i>, is guilty of the same offence -as if copulating with an inanimate body -or a corpse, which would be simple -pollution, as we have shown elsewhere. It -has, moreover, been truly observed by -Cajetanus, that such intercourse can very -well carry with it the disgraceful characteristics -of other crimes, according to the -body assumed by the Devil, and the part -used: thus, if he should assume the body -of a kinswoman or of a nun, such a crime -would be incest or sacrilege; if coition -took place in the shape of a beast, or <i>in -vase præpostero</i>, it would be Bestiality or -Sodomy.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_114"></a>114. <i>In coitu autem cum Incubo, in quo -nulla habetur qualitas, vel minima, criminis -contra Religionem, difficile est rationem -invenire, per quam tale delictum Bestialitate -et Sodomia gravior esset. Siquidem -gravitas Bestialitatis præ Sodomia, prout -supra diximus, consistit in hoc, quod -homo vilificat dignitatem suæ speciei jungendo se -cum bruto quod est speciei longe -inferioris sua. In coitu autem cum Incubo -diversa est ratio: nam Incubus ratione -spiritus rationalis, ac immortalis, æqualis -est homini; ratione vero corporis nobilioris, -nempe subtilioris, est perfectior, et -dignior homine; et hoc modo homo jungens -se Incubo non vilificat, immo dignificat -suam naturam, et ita, juxta hanc -considerationem, Dæmonialitas nequit esse -gravior Bestialitate.</i></td> - -<td class="tdj">114. As for intercourse with an Incubus, -wherein is to be found no element, not -even the least, of an offence against Religion, -it is hard to discover a reason why it -should be more grievous than Bestiality -and Sodomy. For, as we have said above, if -Bestiality is more grievous than Sodomy, -it is because man degrades the dignity of -his kind by mixing with a beast, of a kind -much inferior to his own. But, when copulating -with an Incubus, it is quite the -reverse: for the Incubus, by reason of his -rational and immortal spirit, is equal to -man; and, by reason of his body, more -noble because more subtile, he is more -perfect and more dignified than man. Consequently, -when having intercourse with -an Incubus, man does not degrade, but -rather dignifies his nature; and, taking -that into consideration, Demoniality cannot -be more grievous than Bestiality.</td> -</tr> - - -<tr> - <td class="tdj"><a name="P_115"></a>115. <i>Tamen gravior communiter censetur, -et ratio, meo videri, potest esse: -quia peccatum contra Religionem est, quævis -communicatio cum Diabolo, sive ex -pacto, sive non; puta habendo cum eo -consuetudinem aut familiaritatem, seu ab -eo petendo auxilium, consilium, favorem, -aut ab ipso quærendo revelationem futurorum, -relationem præteritorum, absentium -aut alias occultorum. Hujusmodi -autem homines, seu mulieres, concumbendo -cum Incubis, quos nesciunt animalia esse, -sed putant esse diabolos, contra conscientiam -erroneam delinquunt; et hoc modo ex -conscientia erronea ita peccant cum Incubis -se jungendo, ac si cum diabolis coirent: -unde et gravitatem ejusdem criminis -incurrunt.</i></td> - - -<td class="tdj">115. It is, however, commonly held to -be more grievous, and the reason I take to -be this: that it is a sin against Religion to -hold any communication with the Devil, -either with or without compact, for instance -by being habitually or familiarly connected -with him, by asking his assistance, counsel -or favor, or by seeking from him the revelation -of things to be, the knowledge of -things gone by, absent, or otherwise -hidden. Thus, men and women, by mixing -with Incubi, whom they do not know to -be animals but believe to be devils, sin -through intention, <i>ex conscientia erronea</i>, -and their sin is intentionally the same, -when having intercourse with Incubi, as if -such intercourse took place with devils; -in consequence, the grievousness of their -crime is exactly the same.</td> -</tr> -</table></div> - -<p class="center"><i>FINIS</i></p> -<hr class="chap" /> - -<div class="figcenter"> -<img src="images/i_b226b.jpg" alt="Decoration" /> -</div> - -<hr class="chap" /> -<div class="chapter"></div> -<h2 class="nobreak" id="APPENDIX">APPENDIX</h2> - - -<p>The manuscript of <i>Demoniality</i> breaks off -with the conclusion just given. In a purely -philosophical and theoretical acception, the -work is complete: for it was enough that the -author should define, in general terms, the -grievousness of the crime, without concerning -himself with the proceedings which were -to make out the <i>proof</i>, nor with the <i>penalty</i> -to be inflicted. Both those questions, on the -contrary, had, as a matter of course, a place -assigned to them in the great work <i>De Delictis -et Pœnis</i>, which is a veritable <i>Code for the -Inquisitor</i>; and Father Sinistrari of Ameno -could not fail to treat them there with all the -care and conscientiousness he has so amply -shown in the foregoing pages.</p> - -<p>The reader will be happy to find here that -practical conclusion to <i>Demoniality</i>.</p> - -<p class="psig"> -(<i>Note by the Editor.</i>)<br /> -</p> - -<hr class="chap" /> -<div class="chapter"></div> - -<table border="0" cellpadding="10" cellspacing="0" summary=""> -<col width="49%" /><col width="49%" /> - -<tr> - <td colspan="2"> -<div class="figcenter" > -<img src="images/i_b228.jpg" alt="Decoration" /> -</div></td> -</tr> - -<tr> - <td class="tdc"> -<h2 class="nobreak" id="PROBATIO_DAEMONIALITATIS">PROBATIO DÆMONIALITATIS</h2></td> - -<td class="tdc"> -<h2 class="nobreak" id="PROOF_OF_DEMONIALITY">PROOF OF DEMONIALITY</h2> -</td> -</tr> - - -<tr> - <td class="tdc">SUMMARIUM</td> - -<td class="tdc">SUMMARY</td> -</tr> - -<tr> - <td class="tdj">1. De probatione criminis Dæmonialitatis, -distinguendum est.</td> - -<td class="tdj">1. <i>Distinctions to be made in the proof of -the crime of Demoniality.</i></td> -</tr> - -<tr> - <td class="tdj">2. Indicia probantia coitum Sagæ cum Diabolo.</td> - -<td class="tdj">2. <i>Signs proving the intercourse of a Witch -with the Devil.</i></td> -</tr> - -<tr> - <td class="tdj">3. Requiritur confessio ipsius malefici ad -plenam probationem.</td> - -<td class="tdj">3. <i>The confession of the Sorcerer himself is -requisite for a full eviction.</i></td> -</tr> - -<tr> - <td class="tdj">4. Historia de Moniali habente consuetudinem -cum Incubo.</td> - -<td class="tdj">4. <i>Tale of a Nun who had an intimacy -with an Incubus.</i></td> -</tr> - -<tr> - <td class="tdj">5. Si adsint indicia visa in recitata historia, -potest ad torturam deveniri.</td> - -<td class="tdj">5. <i>If the indictment is supported by the -recitals of eye-witnesses, torture may be -resorted to.</i></td> -</tr> - - -<tr> - <td class="tdj">1. <i>Quantum ad probationem hujus criminis -attinet, distinguendum est de Dæmonialitate, -puta, vel ejus, quæ a Sagis seu -Maleficis fit cum Diabolis; sive de ea, quæ -ab aliis fit cum Incubis.</i></td> - -<td class="tdj">1. As regards the proof of that crime, a -distinction must be made of the kind of -Demoniality, to wit: whether it is that -which is practiced by Witches or Wizards -with the Devil, or that which other persons -perpetrate with Incubi.</td> -</tr> - - -<tr> - <td class="tdj">2. <i>Quoad primam, probato crimine pacti -facti cum Diabolo, probata remanet</i> Dæmonialitas -<i>ex consequentia necessaria; -nam scopus tum Sagarum, tum Maleficorum -in ludis nocturnis, ultra convivia, et -choreas, est hujusmodi infamis congressus: -aliter, illius criminis nullus potest esse -testis, quia Diabolus, qui Sagæ visibilis -est, aliorum oculos effugit. Verum est, -quod aliquoties visæ sunt mulieres in sylvis, -agris, et nemoribus, supinæ jacentes, -ad umbilicum tenus denudatæ, et juxta -dispositionem actus venerei, divaricatis et -adductis cruribus, clunes agitare, prout -scribit Guacc., lib. 1, cap. 12, v.</i> Sciendum -est sæpius, fol. 65. <i>Tali casu emergeret -suspicio vehemens talis criminis, -dummodo esset aliunde adminiculata, et -crederem talem actum per testes sufficienter -probatum, sufficere Judici ad indagandam -tormentis veritatem; et hoc maxime, -si post aliqualem moram in illo actu, visus -fuisset a muliere elevari quasi fumus niger, -et tunc mulierem surgere, prout ibidem -scribit Guaccius; talis enim fumus, -aut umbra, Dæmonem fuisse concumbentem -cum fœmina inferre potest. Sicut etiam, si -mulier visa fuisset concumbere cum homine, -qui post actum de repente evanuit, ut non -semel accidisse idem auctor ibidem narrat.</i></td> -<td class="tdj">2. In the first case, the compact entered -into with the Devil being proved, the evidence -of <i>Demoniality</i> follows as a necessary -consequence; for, the purpose, both -of Witches and Wizards, in the nightly revels -that take place after feasting and -dancing, is none other but that infamous -intercourse; otherwise there can be no -witness of that crime, since the Devil, visible -to the Witch, escapes the sight of -others. Sometimes, it is true, women have -been seen in the woods, in the fields, in -the groves, lying on their backs, <i>ad umbilicum -tenus nudatæ, et juxta dispositionem -actus venerei</i>, their legs <i>divaricatis et adductis, -clunes agitare</i>, as is written by -Guaccius, book I, chap. 12, v. <i>Sciendum -est sæpius</i>, fol. 65. In such a case there -would be a very strong suspicion of such -a crime, if supported by other signs; and -I am inclined to believe that such action, -sufficiently proved by witnesses, would -justify the Judge in resorting to torture in -order to ascertain the truth; especially if, -shortly after that action, a sort of black -smoke had been seen to issue from the -woman, and she had been noticed to rise, -as is also written by Guaccius; for it might -be inferred that that smoke or shadow had -been the Devil himself, <i>concumbens cum -fœmina</i>. Likewise if, as has more than -once happened, according to the same author, -a woman had been seen <i>concumbere -cum homine</i>, who, the action over, suddenly -disappeared.</td> -</tr> - - -<tr> - <td class="tdj">3. <i>Cæterum ad probandum concludenter -aliquem esse Maleficum, seu Maleficam, -requiritur propria confessio; nullus -enim haberi potest de hoc testis, nisi forte -sint alii Malefici, qui in judicio deponunt -de complicibus; sed quia socii criminis -sunt, eorum dictum non concludit, nec -etiam ad torturam sufficit, nisi alia existent -indicia, puta, sigillum Diaboli impressum -in eorum corpore, prout diximus -supra</i> num. 23.; <i>et in eorum domibus, -facta perquisitione, inveniant signa, ac -instrumenta artis diabolicæ, ut ossa mortuorum, -præsertim calvariam; crines -artificiose contextos; nodos plumarum -intricatos; alas, aut pedes, aut ossicula -vespertilionum, aut bufonum, aut serpentium; -ignotas seminum species; figuras -cereas; vasculos plenos incognito pulvere, -aut oleo, aut unguentis minime notis, etc., -ut ordinarie contingit reperiri a Judicibus, -qui, accepta accusatione de hujusmodi -Sagis, ad capturam, et domus -visitationem deveniunt, ut scribit Delbene,</i> -de Off. S. Inquis., par. 2. dub. 206, -num. 7.</td> - -<td class="tdj">3. Moreover, in order to prove conclusively -that a person is a Wizard or a Witch, -the own confession of such person is requisite: -for there can be no witnesses to -the fact, unless perhaps other Sorcerers -giving evidence at the trial against their -accomplices; from their being confederates -in the crime, their statement is not conclusive -and does not justify the recourse -to torture, should not other indications be -forthcoming, such as the seal of the Devil -stamped on their body, as aforesaid, N<sup>r</sup> 23, -or the finding in their dwelling, after a -search, of signs and instruments of the -diabolic art: for instance, bones and, especially, -a skull, hair artfully plaited, intricate -knots of feathers, wings, feet or -bones of bats, toads or serpents, unfamiliar -seeds, wax figures, vessels filled with -unknown powder, oil or ointments, etc., as -are usually detected by Judges who, upon -a charge being brought against Sorcerers, -proceed to their apprehension and the -search of their houses.</td> -</tr> - - -<tr> - <td class="tdj">4. <i>Quantum vero ad probationem congressus -cum Incubo, par est difficultas; -non minus enim Incubus, ac alii Diaboli -effugiunt, quando volunt, visum aliorum, -ut videri se faciunt a sola amasia. Tamen -non raro accidit, quod etiam visi sint Incubi -modo sub una, modo sub alia specie -in actu carnali cum mulieribus.</i></td> - -<td class="tdj">4. The proof of intimacy with an Incubus -offers the same difficulty; for, no less -than other Demons, the Incubus is, at -will, invisible to all but his mistress. Yet, -it has not seldom happened that Incubi -have allowed themselves to be surprised -in the act of carnal intercourse with women, -now in one shape, now in another.</td> -</tr> - -<tr> - <td class="tdj"><i>In quodam Monasterio (nomen ejus et -urbis taceo, ne veterem ignominiam memoriæ -refricem) quædam fuit Monialis, -quæ cum alia Moniali, quæ cellam habebat -suæ contiguam, simultatem ex levibus causis, -ut assolet inter mulieres, maxime Religiosas, -habebat. Hæc sagax in observando -quascumque actiones Monialis sibi adversæ, -per plures dies vidit, quod ista in -diebus æstivis, statim a prandio non spatiabatur -per viridarium cum aliis, sed ab -iis sequestra, se retrahebat in cellam, quam -sera obserabat. Observatrix igitur æmula -curiositate investigans, quid tali tempore -illa facere posset, etiam ipsa in propriam -cellam se recipiebat; cæpit autem audire -submissam quasi duorum insimul colloquentium -vocem (quod facile erat, nam -cella parvo simplicis, scilicet lateris unius, -disterminio dividebatur), mox sonitum poppysmatum<a id="FNanchor_4_4" href="#Footnote_4_4" class="fnanchor">4</a>, -concussionis lecti, gannitus, -ac anhelitus, quasi duorum concubentium; -unde aucta in æmula curiositate stetit in -observatione, ut sciret, quinam in illa cella -essent. Postquam autem per tres vices vidit, -nullam aliam Monialem egressam e -cella illa, præter æmulam, dominam cellæ, -suspicata est Monialem in camera absconditum -aliquem virum, clanculum introductum, -retinere; unde et rem detulit ad Abbatissam, -quæ consilio habito cum discretis, -voluit audire sonitus, et observare indicia -relata ab accusatrice, ne præcipitanter et -inconsiderate ageret. Abbatissa igitur cum -discretis se receperunt in cellam observatricis, -et audierunt strepitus, et voces, -quas accusatrix detulerat. Facta igitur -inquisitione, an ulla Monialium potuisset -secum in illa cella clausa esse, et reperto -quod non, Abbatissa cum discretis fuit ad -ostium cellæ clausæ; et pulsato frustra -pluries ostio, cum Monialis nec respondere, -nec aperire vellet, Abbatissa minata -est, se velle ostium prosterni facere, et -vecte aggredi opus fecit a quadam conversa. -Tunc aperuit ostium Monialis, et -facta perquisitione, nullus inventus est in -camera. Interrogata Monialis cum quonam -loqueretur, et de causa concussionis -lecti, anhelituum, etc., omnia negavit.</i></td> - -<td class="tdj">In a Monastery (I mention neither its -name nor that of the town where it lies, -so as not to recall to memory a past scandal), -there was a Nun, who, about trifles, -as is usual with women and especially -with nuns, had quarrelled with one of her -mates who occupied a cell adjoining to -hers. Quick at observing all the doings of -her enemy, this neighbour noticed, several -days in succession, that instead of -walking with her companions in the garden -after dinner she retired to her cell, -where she locked herself in. Anxious to -know what she could be doing there all -that time, the inquisitive Nun betook herself -also to her cell. Soon she heard a -sound, as of two voices conversing in subdued -tones, which she could easily do, -since the two cells were divided but by a -slight partition), then a peculiar friction<a id="FNanchor_4e_4e" href="#Footnote_4e_4e" class="fnanchor">4</a>, -the cracking of a bed, groans and sighs, -<i>quasi duorum concumbentium</i>; her curiosity -was raised to the highest pitch, and she redoubled -her attention in order to ascertain -who was in the cell. But having, three times -running, seen no other nun come out -but her rival, she suspected that a man -had been secretly introduced and was -kept hidden there. She went and reported -the thing to the Abbess, who, after holding -counsel with discreet persons, resolved -upon hearing the sounds and observing -the indications that had been denounced -her, so as to avoid any precipitate or inconsiderate -act. In consequence, the Abbess and -her confidents repaired to the cell of the -spy, and heard the voices and other noises -that had been described. An inquiry was -set on foot to make sure whether any of -the Nuns could be shut in with the other -one; and the result being in the negative, -the Abbess and her attendants went to the -door of the closed cell, and knocked repeatedly, -but to no purpose: the Nun -neither answered, nor opened. The Abbess -threatened to have the door broken in, -and even ordered a convert to force it -with a crow-bar. The Nun then opened -her door: a search was made and no one -found. Being asked with whom she had -been talking, and the why and wherefore -of the bed cracking, of the sighs, etc., -she denied every thing.</td> -</tr> - -<tr> - <td class="tdj"><i>Cum vero res perseveraret, accuratior, -ac curiosior reddita Monialis æmula perforavit -tabulas lacunaris, ut posset cellam -introspicere; et vidit elegantem quemdam -juvenem cum Moniali concumbentem, quem -etiam eodem modo ab aliis Monialibus videndum -curavit. Delata mox accusatione -ad Episcopum, ipsaque Moniali omnia -negante, tandem metu tormentorum comminatorum -adacta, confessa est se cum -Incubo consuetudinem habuisse.</i></td> - -<td class="tdj">But, matters going on just the same as -before, the rival Nun, become more attentive -and more inquisitive than ever, contrived -to bore a hole through the partition, -so as to be able to see what was -going on inside the cell; and what should -she see but an elegant youth lying with -the Nun, and the sight of whom she took -care to let the others enjoy by the same -means. The charge was soon brought -before the bishop: the guilty Nun endeavoured -still to deny all; but, threatened -with the torture, she confessed having -had an intimacy with an Incubus.</td> -</tr> - - -<tr> - <td class="tdj">5. <i>Quando igitur adessent talia indicia, -sicut in recitata historia intervenerunt, -posset utique in rigoroso examine rea -constitui; sine tamen ejus confessione, non -censendum est delictum plene probatum, -quantumvis a testibus visus fuisset congressus; -siquidem aliquando accidit, quod -Diabolus, ut infamiam alicui innocenti -pararet, præstigiose talem concubitum repræsentaverit. -Unde in his casibus debet -Judex Ecclesiasticus esse perfecte oculatus.</i></td> - -<td class="tdj">5. When, therefore, indications are forthcoming, -such as those recited above, a -charge might be brought after a searching -inquiry; yet, without the confession of the -accused, the offence should not be regarded -as fully proved, even if the intercourse -were testified by eye-witnesses; for it sometimes -happens that, in order to undo an -innocent female, the Devil feigns such intercourse -by means of some delusion. In -those cases, the Ecclesiastical Judge must -consequently trust but his own eyes.</td> -</tr> - -<tr> - <td colspan="2"> -<div class="figcenter" > -<img src="images/i_c241.jpg" alt="Decoration" /> -</div> -</td> -</tr></table> - - -<hr class="chap" /> -<div class="chapter"></div> - -<div class="center"> -<table border="0" cellpadding="10" cellspacing="0" summary=""> -<col width="49%" /><col width="49%" /> - -<tr> - <td class="tdc"> -<h2 class="nobreak" id="POENAE">PŒNÆ</h2></td> -<td class="tdc"> -<h2 class="nobreak" id="PENALTIES">PENALTIES</h2></td> -</tr> - - -<tr> - <td class="tdj"><i>Quantum ad pœnas</i> Dæmonialitatis, <i>nulla -lex civilis, aut canonica, quam legerim, -reperitur, quæ pœnam sanciat contra crimen -hujusmodi. Tamen, quia crimen hoc -supponit pactum, ac societatem cum Dæmone, -ac apostasiam a fide, ultra veneficia, -atque alia infinita propemodum damna, -quæ a Maleficis inferuntur, regulariter, extra -Italiam, suspendio et incendio punitur. -In Italia autem, rarissime traduntur hujusmodi -Malefici ab Inquisitoribus Curiæ -sæculari.</i></td> - -<td class="tdj">As regards the penalties applicable to -<i>Demoniality</i>, there is no law that I know -of, either civil or canonical, which inflicts -a punishment for a crime of that kind. -Since, however, such a crime implies a compact -and fellowship with the Demon, and -apostasy of the faith, not to speak of the -malefices and other almost numberless -outrages perpetrated by Sorcerers, as a -rule it is punished, out of Italy, by the gallows -and the stake. But, in Italy, it is -but very seldom that offenders of that -kind are delivered up by the Inquisitors -to the secular power.</td> -</tr> - -<tr> - <td class="tdc" colspan="2"> -<div class="figcenter"> -<img src="images/i_c243.jpg" alt="Decoration" /> -</div></td> -</tr> -</table></div> - - -<hr class="chap" /> - -<div class="figcenter" > -<img src="images/i_d244.jpg" alt="Decoration" /> -</div> - -<hr class="chap" /> - -<div class="chapter"></div> -<div class="figcenter" > -<img src="images/i_d245.jpg" alt="Decoration" /> -</div> - - - -<h2 class="nobreak" id="BIOGRAPHICAL_NOTICE">BIOGRAPHICAL NOTICE<a id="FNanchor_5_5" href="#Footnote_5_5" class="fnanchor">5</a></h2> - - -<p>Father Ludovico Maria Sinistrari, of the -Order of Reformed Minors of the strict -Observance of St. Francis, was born in -Ameno, a small town of the district of -St. Julius, in the diocese of Novara, on the -26<sup>th</sup> of February 1622. He received a liberal -education and went through a course -of humanities in Pavia, where, in the -year 1647, he entered the Order of Franciscans. -Devoting himself henceforward to -tuition, he was first a professor of Philosophy; -he then, during fifteen successive -years, taught Theology in the same town, -amidst a numerous concourse of students -attracted from all parts of Europe by his -high repute. His sermons preached in the -principal cities of Italy, at the same time -as they caused his eloquence to be admired, -were productive of the most happy -results for piety. Equally endeared to the -World and to Religion, he had been favoured -by nature with the most brilliant -gifts: square frame, high stature, open -countenance, broad forehead, sparkling -eyes, high-coloured complexion, pleasant -conversation replete with sallies of wit<a id="FNanchor_6_6" href="#Footnote_6_6" class="fnanchor">6</a>; -more valuable still, he was in possession -of the gifts of grace, through which he was -enabled to sustain, with unconquerable -resignation, the assaults of an arthritical -disease he was subject to; he was, moreover, -remarkable for his meekness, candour -and absolute submission to the rules -of his Order. A man of all sciences<a id="FNanchor_7_7" href="#Footnote_7_7" class="fnanchor">7</a>, he -had learnt foreign languages without any -master, and often, in the general Meetings -of his Order, held in Rome, he supported, -in public, theses <i>de omni scibili</i>. -He, however, addicted himself more particularly -to the study of Civil and Canon -laws. In Rome he filled the appointment -of Consulter to the supreme Tribunal of -the Holy-Inquisition; was some time Vicar -general of the Archbishop of Avignon, -and then Theologian attached to the -Archbishop of Milan. In the year 1688, -charged by the general Meeting of Franciscans -with the compilation of the statutes -of the Order, he performed this task in -his treatise entitled <i>Practica criminalis -Minorum illustrata</i>. He died in the year of -our Lord 1701, on the 6th of March, at -the age of seventy-nine<a id="FNanchor_8_8" href="#Footnote_8_8" class="fnanchor">8</a>.</p> - -<div class="figcenter" > -<img src="images/i_d247.jpg" alt="Decoration" /> -</div> - - -<hr class="chap" /> -<div class="chapter"></div> -<div class="figcenter" > -<img src="images/i_d248.jpg" alt="Decoration" /> -</div> - - -<hr class="chap" /> - - -<h2 id="INDEX">INDEX</h2> - - -<div class="center"> -<table border="0" cellpadding="4" cellspacing="0" summary=""> -<tr> - <td align="right"> </td> - <td align="right"><small>Pages</small></td> -</tr> -<tr> - <td align="left">Preface.</td> - <td align="right"><a href="#PREFACE">v</a></td> -</tr> - - -<tr> - <td class="tdh">Demoniality: origin of the word.—Wherein -that crime differs from those -of Bestiality and Sodomy.—Opinion -of St Thomas. N<sup>rs</sup> 1 to 8. </td> - <td class="tdrt"><a href='#DAEMONIALITAS'>1</a></td> -</tr> - -<tr> - <td class="tdh">Material intercourse with Incubi and -Succubi is not a thing of imagination; -testimony of St Austin. N<sup>rs</sup> 9 and 10.</td> - <td class="tdrt"><a href='#P_9'>15</a></td> -</tr> - -<tr> - <td class="tdh">Wizards and Witches; their relations -with the Devil; ceremonials of their -profession. N<sup>rs</sup> 11 to 23.</td> - <td class="tdrt"><a href='#P_11'>21</a></td> -</tr> - -<tr> - <td class="tdh">Artifices resorted to by the Devil for the -assumption of a body. N<sup>r</sup> 24.</td> - <td class="tdrt"><a href='#P_24'>31</a></td> -</tr> - -<tr> - <td class="tdh">Incubi do not assail but women. N<sup>r</sup> 26.</td> - <td class="tdrt"><a href='#P_26'>35</a></td> -</tr> - -<tr> - <td class="tdh"><i>Goblins</i> have no dread of exorcisms. N<sup>r</sup> 27.</td> - <td class="tdrt"><a href='#P_27'>37</a></td> -</tr> - -<tr> - <td class="tdh">Humorous story of signora Hieronyma: -the enchanted repast. N<sup>r</sup> 28.</td> - <td class="tdrt"><a href='#P_28'>37</a></td> -</tr> - -<tr> - <td class="tdh">Men begotten by Incubi: Romulus and -Remus, Plato, Alexander the Great, -Cæsar-Augustus; Merlin the Enchanter, -Martin Luther.—The Antechrist -to be born of an Incubus. N<sup>r</sup> 30.</td> - <td class="tdrt"><a href='#P_30'>53</a></td> -</tr> - -<tr> - <td class="tdh">Incubi are not pure spirits: they beget, -and therefore have a body of their own.—Remark -concerning Giants. N<sup>rs</sup> 31 -to 33.</td> - <td class="tdrt"><a href='#P_31'>57</a></td> -</tr> - -<tr> - <td class="tdh">Angels are not all pure spirits: decision -to that effect of the second Council of -Nicea N<sup>r</sup> 37.</td> - <td class="tdrt"><a href='#P_37'>71</a></td> -</tr> - -<tr> - <td class="tdh">Existence of rational creatures or animals -other than man, and endowed, -like him, with a body and a soul. N<sup>rs</sup> 38 -to 43.</td> - <td class="tdrt"><a href='#P_38'>85</a></td> -</tr> - -<tr> - <td class="tdh">Wherein do those animals differ from -man? What their origin? Do they all -descend from one individual, as men -descend from Adam? Is there between -them a distinction of the sexes? What -are their manners, laws, social customs? -N<sup>rs</sup> 44 to 50.</td> - <td class="tdrt"><a href='#P_44'>87</a></td> -</tr> - -<tr> - <td class="tdh">What are the shape and organisation of -their body? A comparison drawn from -the composition of wine. N<sup>rs</sup> 51 to 56.</td> - <td class="tdrt"><a href='#P_51'>95</a></td> -</tr> - -<tr> - <td class="tdh">Are those animals subject to diseases, -to physical and moral infirmities, to -death? N<sup>rs</sup> 57 and 58.</td> - <td class="tdrt"><a href='#P_57'>107</a></td> -</tr> - -<tr> - <td class="tdh">Are they born in the original sin? Have -they been redeemed by Jesus-Christ, -and are they capable of beatitude and -damnation? N<sup>rs</sup> 61 and 62.</td> - <td class="tdrt"><a href='#P_61'>119</a></td> -</tr> - -<tr> - <td class="tdh">Proofs of their existence. N<sup>rs</sup> 65 to 70.</td> - <td class="tdrt"><a href='#P_65'>123</a></td> -</tr> - -<tr> - <td class="tdh">Story of an Incubus and of a young -Nun. N<sup>r</sup> 71.</td> - <td class="tdrt"><a href='#P_71'>139</a></td> -</tr> - -<tr> - <td class="tdh">Story of a young deacon. N<sup>r</sup> 72.</td> - <td class="tdrt"><a href='#P_72'>145</a></td> -</tr> - -<tr> - <td class="tdh">Incubi are affected by material substances: -they therefore participate of the -matter of those substances. N<sup>r</sup> 73.</td> - <td class="tdrt"><a href='#P_73'>149</a></td> -</tr> - -<tr> - <td class="tdh">Instance drawn from the history of Tobit; -ejection of the Incubus which -vexed Sarah; cure of old Tobias. -N<sup>rs</sup> 74 to 76.</td> - <td class="tdrt"><a href='#P_74'>151</a></td> -</tr> - -<tr> - <td class="tdh">St Anthony falls in with a Faun in the -wilderness: their conversation. N<sup>r</sup> 77 -to 84.</td> - <td class="tdrt"><a href='#P_77'>161</a></td> -</tr> - -<tr> - <td class="tdh">Other proofs of the corporeity of Incubi, -especially the Manna of the Hebrews -or Bread of Angels. N<sup>rs</sup> 90 to 95.</td> - <td class="tdrt"><a href='#P_90'>179</a></td> -</tr> - -<tr> - <td class="tdh">In what sense are to be understood the -words of Christ: “<i>Other sheep I have -which are not of this fold?</i>” Apollo’s -address to the Emperor Augustus: -the end of the Gods. N<sup>rs</sup> 96 to 101.</td> - <td class="tdrt"><a href='#P_96'>191</a></td> -</tr> - -<tr> - <td class="tdh">“<span class="smcap">The Great Pan is dead</span>”, or the death -of Christ announced to Fauns, Sylvans -and Satyrs: their bewailing. N<sup>r</sup> 102.</td> - <td class="tdrt"><a href='#P_102'>203</a></td> -</tr> - -<tr> - <td class="tdh">Solving of the problem: How can a -woman be impregnated by an Incubus?—Comparison -of Giants with -mules. N<sup>rs</sup> 104 and 105.</td> - <td class="tdrt"><a href='#P_104'>207</a></td> -</tr> - -<tr> - <td class="tdh">Wherein lies the generating virtue; -why no more Giants are born. <i>Luxuria -in humido.</i> N<sup>rs</sup> 106 to 111.</td> - <td class="tdrt"><a href='#P_106'>211</a></td> -</tr> - -<tr> - <td class="tdh">Appreciation of the crime of Demoniality: -1<sup>o</sup> committed with the Devil; -2<sup>o</sup> committed with an Incubus. N<sup>rs</sup> 112 -to 114.</td> - <td class="tdrt"><a href='#P_112'>219</a></td> -</tr> - -<tr> - <td class="tdh">Is Demoniality more grievous than Bestiality?—Conclusion. -N<sup>r</sup> 115.</td> - <td class="tdrt"><a href='#P_115'>223</a></td> -</tr> - -<tr> - <td class="tdh"><span class="smcap">Appendix</span></td> - <td class="tdrt"><a href='#APPENDIX'>227</a></td> -</tr> - -<tr> - <td class="tdh"><span class="smcap">Biographical Notice</span></td> - <td class="tdrt"><a href='#BIOGRAPHICAL_NOTICE'>245</a></td> -</tr> -</table></div> - -<div class="figcenter" > -<img src="images/i_d251.jpg" alt="Decoration" /> -</div> - - -<hr class="chap" /> -<div class="chapter"></div> -<h2 id="LETTER">LETTER</h2> - -<p class="center">OF THE<br /> - -<i>REV. FATHER PROVINCIAL OF CAPUCHINS</i><br /> - -FOR THE PROVINCE OF P....</p> - - -<p class="psig"> -<i>P...., Friday (8 October 1875).</i></p> - -<p> †<br /> -Pax</p> - -<p class="pdate"><span class="smcap">Mons. Isidore Liseux</span>,<br /> -<span class="gap10">Paris.</span> -</p> - -<p><i>I have gone through the work you sent me yesterday, -and have, indeed, been satisfied with the edition; -the time has not yet arrived for me to give my opinion -on the value of the work itself. Here you would -have met with no other works of the Rev. Father -Sinistrari of Ameno than his book:</i> Practica criminalis -Minorum; De Delictis et Pœnis <i>is to be found, -I believe, in another of our convents; but you would -have been given a most welcome reception.</i></p> - -<p><i>I believe that Des Grieux can hardly have resided -in the present St-Sulpice, which dates but from the -year 1816.... So far as a superficial glance has -enabled me to ascertain, there are some other mistakes; -but, altogether, the work is a good one, and -you may accept of the congratulations of</i></p> - -<p class="right"> -<i>Your very little servant,</i><span class="gap3"> </span><br /> -<i>Fr. A....</i><span class="gap5"> </span><br /> -o. m. c.<span class="gap5"> </span><br /> -m. p.<span class="gap5"> </span></p> -<p> -<i>Convent of Capuchins, rue ...</i> -</p> - -<hr class="small" /> -<p class="center">Paris, imprimerie <span class="smcap">D. Jouaust</span>, rue Saint-Honoré, 338.</p> - -<hr class="chap" /> -<div class="chapter"></div> -<p class="center"><span class="smcap">Isidore LISEUX, Libraire-Éditeur</span><br /> - -<small>Rue Bonaparte, n<sup>o</sup> 2, <span class="smcap">Paris</span></small></p> -<hr class="full" /> -<h2 id="CATALOGUE_COMPLET">CATALOGUE COMPLET</h2> - -<p class="center">AU 1<sup>er</sup> AVRIL 1879</p> - -<p class="center">PETITE<br /> - -COLLECTION ELZEVIRIENNE</p> - -<p class="center"><i>Ouvrages curieux, rares ou inédits,<br /> -tirés à petit nombre sur papier de Hollande.</i></p> - - -<p class="center">Théologie</p> - -<p class="center">HISTOIRE ECCLÉSIASTIQUE, PROTESTANTISME</p> - -<p>SINISTRARI (Le R. P.). <i>De la Démonialité</i> -et des animaux <i>Incubes et Succubes</i>, publié -pour la première fois, d’après le manuscrit -original découvert à Londres en 1872, -et traduit du Latin par Isidore Liseux; avec -le texte en regard.</p> - -<p class="catright">5 fr.</p> - -<p>VALLA (Laurent). <i>La Donation de Constantin</i>, -premier titre du pouvoir temporel des -Papes, où il est prouvé que cette Donation -n’a jamais existé, et que l’Acte attribué à -Constantin est l’œuvre d’un faussaire. Traduit -en Français pour la première fois et précédé -d’une étude historique par Alcide Bonneau, -avec le texte Latin.</p> - -<p class="catright">10 fr.</p> - -<p><i>LES ECCLÉSIASTIQUES</i> de France, -leur nombre, celuy des religieux et des religieuses, -ce dont ils subsistent et à quoy ils -servent (<span class="smcap">XVII</span><sup>e</sup> siècle).</p> - -<p class="catright">2 fr.</p> - -<p>HUTTEN (Ulrich de). <i>Julius</i>, dialogue -entre Saint Pierre et le Pape Jules II à la -porte du Paradis; traduction nouvelle par -Edmond Thion, texte Latin en regard.</p> - -<p class="catright">3 fr. 50</p> - -<p>LUTHER. <i>La Conférence entre Luther et -le Diable</i> au sujet de la Messe.</p> - -<p class="catright">4 fr.</p> - -<p>THÉODORE DE BÈZE. <i>Epître de maître -Benoît Passavant</i>; traduit pour la première -fois du Latin macaronique de Théodore de -Bèze, par Isidore Liseux, avec le texte en -regard.</p> - -<p class="catright"> -3 fr. 50</p> - -<p><i>PASSEVENT PARISIEN respondant à -Pasquin Romain: De la vie de ceux qui sont -allez demourer à Genève</i>; fait en forme de -Dialogue (1556).</p> - -<p class="catright">3 fr. 50</p> - - - - -<p class="center">Philosophie<br /> - -MŒURS ET USAGES, HISTOIRE</p> - -<p>LA MOTHE LE VAYER. <i>Soliloques sceptiques.</i></p> - -<p class="catright"> -2 fr. 50</p> - -<p>POGGE. <i>Un vieillard doit-il se marier?</i> -traduit par Alcide Bonneau.</p> - -<p class="catright">3 fr.</p> - -<p>POGGE. <i>Les Bains de Bade</i> au <span class="smcap">XV</span><sup>e</sup> siècle, -scène de mœurs de l’âge d’or; traduit en -Français pour la première fois par Antony -Méray.</p> - -<p class="catright">2 fr.</p> - -<p>ÉRASME. <i>La Civilité puérile</i>, traduction -nouvelle, texte Latin en regard, par Alcide -Bonneau.</p> - -<p class="catright">4 fr.</p> - -<p>HENRI ESTIENNE. <i>La Foire de Francfort</i> -(Exposition universelle et permanente -au <span class="smcap">XVI</span><sup>e</sup> siècle); traduit pour la première fois -par Isidore Liseux, texte Latin en regard.</p> - -<p class="catright">4 fr.</p> - -<p>GESNER (J.-M.). <i>Socrate et l’Amour Grec</i> -(<i>Socrates sanctus</i> Παιδεραστής); traduit en -Français pour la première fois, texte Latin -en regard, par Alcide Bonneau.</p> - -<p class="catright"> -3 fr. 50</p> - -<p>TACITE. <i>La Germanie</i>, traduction entièrement -nouvelle, texte Latin en regard, par -E.-P. Dubois-Guchan.</p> - -<p class="catright"> -3 fr. 50</p> - -<p>ULRICH DE HUTTEN. <i>Arminius</i>, dialogue, -traduit pour la première fois par Edmond -Thion, texte Latin en regard.</p> - -<p class="catright">2 fr.</p> - -<p><i>REMONSTRANCE AUX FRANÇOIS</i>, -pour les induire à vivre en paix à l’advenir -(1576).</p> - -<p class="catright">1 fr.</p> - - -<p class="center">Poésie</p> - -<p>DU BELLAY (Joachim). <i>Divers jeux rustiques.</i></p> - -<p class="catright"> -3 fr. 50</p> - -<p>DU BELLAY (Joachim). <i>Les Regrets.</i></p> - -<p class="catright"> -3 fr. 50</p> - -<p>BONNEFONS (Jean). <i>Pancharis.</i></p> - -<p class="catright"> -4fr.</p> - -<p>BOULMIER (Joseph). <i>Villanelles</i>, avec -eau-forte de Lalauze.</p> - -<p class="catright">5 fr.</p> - - -<p class="center">Contes et Nouvelles</p> - -<p>ARISTENET. <i>Les Épistres amoureuses -d’Aristenet</i>, tournées de Grec en François -par Cyre Foucault, sieur de la Coudrière -(1597); avec notice par A.-P. Malassis.</p> - -<p class="catright">5 fr.</p> - -<p>BOCCACE. <i>Décaméron</i>, traduit par Antoine -Le Maçon, 6 vol.</p> - -<p class="catright">30 fr.</p> - -<p>POGGE. <i>Facéties</i>, 2 vol. (publié à 20 fr.)</p> - -<p class="catright"> -<i>Épuisé.</i></p> - -<p>L’ABBÉ FAVRE. <i>Histoire de Jean-l’ont-pris</i>, -conte Languedocien du <span class="smcap">XVIII</span><sup>e</sup> siècle, -traduit et précédé d’une notice par Jules -Troubat.</p> - -<p class="catright">3 fr.</p> - -<p>VIVANT DENON. <i>Point de Lendemain</i>, -conte dédié à la Reine, avec fleurons dessinés -par Marillier; notice par A. P.-Malassis (publié -à 4 fr.).</p> - -<p class="catright"> -<i>Épuisé.</i></p> - -<p>CASTI. <i>La Papesse.</i></p> - -<p class="catright">10 fr.</p> - - -<p class="center">Philologie, Histoire littéraire</p> - -<p>GABRIEL NAUDÉ, Parisien. <i>Advis pour -dresser une Bibliothèque.</i></p> - -<p class="catright">4 fr.</p> - -<p>LA MOTHE LE VAYER. <i>Hexaméron -rustique</i> (publié à 3 fr. 50).</p> - -<p class="catright"> -<i>Épuisé.</i> -</p> - -<p>GRIMAREST. <i>La Vie de M<sup>r</sup> Molière</i>; -notice par A. P.-Malassis (publié à 5 fr.).</p> - -<p class="catright"> -<i>Épuisé.</i> -</p> - -<p><i>LES INTRIGUES DE MOLIÈRE</i> et -celles de sa femme, avec notes par Ch.-L. Livet -(publié à 6 fr.).</p> - -<p class="catright"> -<i>Épuisé.</i> -</p> - -<p><i>MOLIÈRE JUGÉ</i> par ses contemporains; -notice par A. P.-Malassis.</p> - -<p class="catright">4 fr.</p> - -<p><i>ELOMIRE HYPOCONDRE</i>, comédie -(contre Molière), avec une note sur les Ennemis -de Molière, par Ch.-L. Livet.</p> - -<p class="catright">10 fr.</p> - - - - -<p class="center">COLLECTION IN-8º</p> - -<p>ESTIENNE (Henri). <i>Apologie pour Hérodote</i>, -avec Introduction et Notes par P. Ristelhuber, -2 vol.</p> - -<p class="catright">25 fr.</p> - -<p>SINISTRARI (Le R. P.). <i>De la Démonialité</i> -et des animaux Incubes et Succubes, -première édition (publiée à 10 fr.).</p> - -<p class="catright"> -<i>Épuisé.</i> -</p> - -<p>LOISELEUR. <i>Les Points obscurs de la vie -de Molière</i> (publié à 12 fr.).</p> - -<p class="catright"> -<i>Épuisé.</i> -</p> - -<p><i>LES INTRIGUES DE MOLIÈRE</i> et -de sa femme, avec Préface et Notes par Ch.-L. -Livet.</p> - -<p class="catright">12 fr.</p> - - -<p class="center">FORMAT GRAND IN-18</p> - -<p>SAINT-PIERRE (Bernardin de). <i>Paul et -Virginie</i>, avec huit eaux-fortes de Lalauze.</p> - -<p class="catright">25 fr.</p> - -<p>— Les huit eaux-fortes tirées à part, sur -papier de Chine ou de Hollande.</p> - -<p class="catright">10 fr.</p> - -<p>POGGE. <i>Facéties</i>, deuxième édition complète, -avec le texte Latin, 2 vol.</p> - -<p class="catright">15 fr.</p> - -<p>PIEDAGNEL. <i>Avril</i>, poésies, avec un frontispice -de Giacomelli, gravé à l’eau-forte par -Lalauze.</p> - -<p class="catright">5 fr.</p> - -<p>BOULMIER (Joseph). <i>Villanelles</i>, première -édition (avec eau-forte de Lalauze).</p> - -<p class="catright">5 fr.</p> - -<p>BOUTMY (Eugène). <i>Dictionnaire de la -Langue verte typographique.</i></p> - -<p class="catright">3 fr.</p> - -<p>SINISTRARI. <i>Demoniality</i>, or Incubi and -Succubi, now first translated into English, -with the Latin text.</p> - -<p>POGGIO. The “<i>Facetiæ</i>”, or Jocose Tales, -now first translated into English, with the -Latin text.</p> - -<p>TROUBAT (Jules). <i>Plume et Pinceau</i>, études -de littérature et d’art.</p> - -<p class="catright">3 fr.</p> - -<p>DESMARETS. <i>L’ancienne Jonction de -l’Angleterre à la France</i>, ou le Détroit de -Calais, avec deux cartes topographiques.</p> - -<p class="catright">3 fr.</p> - -<hr class="small" /> - -<p class="center"><i>ENVOI FRANCO RECOMMANDÉ</i><br /> - -Contre le prix en Mandat de Poste.</p> - - -<p class="center"><small>Paris.—Imp. Motteroz, rue du Dragon, 31.</small></p> - - -<div class="footnotes"> -<h3>FOOTNOTES:</h3> - -<div class="footnote"> - -<p><a id="Footnote_1_1" href="#FNanchor_1_1" class="label">1</a> -What can one do over there, unless he hunts up -old books?</p></div> - -<div class="footnote"> - -<p><a id="Footnote_2_2" href="#FNanchor_2_2" class="label">2</a> -Paris Embankment.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_3_3" href="#FNanchor_3_3" class="label">3</a> -<i>Vide</i> biographical notice at the end of this volume.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_4_4" href="#FNanchor_4_4" class="label">4</a> -<a id="Footnote_4e_4e" href="#FNanchor_4e_4e"></a> -<i>Poppysmatum.</i>—That word being but -little used, it may be useful to record here -the definition given of it by the <i>Glossarium -eroticum linguæ latinæ</i> (auctore P. P., Paris, -1826): -</p> - -<blockquote> - -<p><span class="smcap">Poppysma.</span>—<i>Oris pressi sonus, similis illi quo -permulcentur equi et canes. Obscene vero de -susurro cunni labiorum, quum frictu madescunt.</i></p></blockquote> - -<p> -Father Sinistrari, well versed in classical literature, had turned to -account the following epigram of Martial (book VII, 18): -</p> - -<p class="center"> -<i>IN GALLAM</i> -</p> -<div class="poetry-container"><div class="poetry"><div class="stanza"> -<div class="verse"><i>Quum tibi sit facies, de qua nec fœmina possit</i></div> -<div class="verse indent2"><i>Dicere, quum corpus nulla litura notet;</i></div> -<div class="verse"><i>Cur te tam rarus cupiat, repetatque fututor,</i></div> -<div class="verse indent2"><i>Miraris? Vitium est non leve, Galla, tibi.</i></div> -<div class="verse"><i>Accessi quoties ad opus, mixtisque movemur</i></div> -<div class="verse indent2"><i>Inguinibus, cunnus non tacet, ipsa taces.</i></div> -<div class="verse"><i>Di facerent, ut tu loquereris, et ipse taceret!</i></div> -<div class="verse indent2"><i>Offendor cunni garrulitate tui.</i></div> -<div class="verse"><i>Pedere te mallem: namque hoc nec inutile dicit</i></div> -<div class="verse indent2"><i>Symmachus, et risum res movet ista simul.</i></div> -<div class="verse"><i>Quis ridere potest fatui</i> poppysmata <i>cunni?</i></div> -<div class="verse indent2">Q<i>uum sonat hic, cui non mentula mensque cadit</i></div> -<div class="verse"><i>Dic aliquid saltem, clamosoque obstrepe cunno:</i></div> -<div class="verse indent2"><i>Et si adeo muta es, disce vel inde loqui.</i></div> -</div></div></div> - -<p class="psig"> -(<i>Editorial Note.</i>) -</p> -</div> - - -<div class="footnote"> - -<p><a id="Footnote_5_5" href="#FNanchor_5_5" class="label">5</a> -This Notice is an extract from tome 1 of the complete -works of Father Sinistrari, <i>Romæ</i>, 1753.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_6_6" href="#FNanchor_6_6" class="label">6</a> -Quadrato corpore, statura procera, facie liberali, -fronte spatiosa, oculis rutilantibus, colore vivido, jucundæ -conversationis, ac lepidorum salium.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_7_7" href="#FNanchor_7_7" class="label">7</a> -Omnium scientiarum vir.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_8_8" href="#FNanchor_8_8" class="label">8</a> -The complete works of P. Sinistrari (<i>Rome, Giannini</i>, -1753-1754, 3 vol. in-folio) include the following -books: <i>Practica criminalis Minorum illustrata</i>,—<i>Formularium -criminale</i>,—<i>De incorrigibilium expulsione -ab Ordinibus Regularibus</i>,—<i>De Delictis et -Pœnis</i>, to which should be added the present work: -<i>De Dæmonialitate</i>, published for the first time in the -year 1875.</p></div> -</div> - - - - -<div class="transnote"> -<h3> Transcriber's Notes</h3> - -<p>Obvious typographical errors have been silently corrected. All other -spelling, punctuation and hyphenation remains unchanged.</p> - -<p> -S. Austin is mentioned several times in the English text. As this -corresponds with S. Augustinus in the Latin, this may well be S. -Augustine.</p> - -</div> - - - - - - - - -<pre> - - - - - -End of Project Gutenberg's Demoniality, by The Rev. 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