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-. Oo'>-s PARIS Isidore LISEUX. Rue Bonaparte 1879 . FATHER SINISTRARI (17*'' OF Ameno century) Now first translated into English the Latin With Text eN T lA.DEMONIALITY OR Incubi and Succubi BY THE UEV.






that are born and die like him. into French by Isidore Liseux Now first translated With into English the Latin Text. Rue Bonaparte. PARIS Isidore LISEUX. and capable of receiving salvation or damnation. Father SINISTRARI '' ~ OF Amend (17th century) Published and translated from the original Latin manuscript discovered in London in the year 1872. redeemed by our Lord Jesus-Christ. 2. endowed like him with a body and a soul. By the Rev. 1879 .DEMONIALITY OR INCUBI AND SUCCUBI A wherein is Treatise there are in existence shown that on earth rational creatures besides man.

13 fiSSC ^\ Xx-^ •»•• * 'I I ".* .

1 87 5. One of my was favourite booksellers Allen. Dolet or Estienne. d moins qu'on ne They caused me to escape to live in past ages. was Mr whose place of business in the gate of Regent's park. and happy exchange the petty passions of the day for the peaceable intimacy of Aldus. quite the (I) What can one do over there. a venerable old gentleman. close to the Not that his shop was dusty old books. to from the present.PREFACE TO THE FIRST EDITION [Pat'lS . unless he hunts up old books? 3J2676 . particularly rich in Euston road. 171-8°) was and in I London in the year 1872. : hunted ( i after old books Car que /aire bouquine ? Id bus.

folios or quartos. price. bright. and as if. was the moderateness of their compared with in a lot. the duodecimo six each according to its size. at so their excellent state of preservation. What. and he was it. and yet the hand- somest. faithfully patronized by clergymen. at first sight. the most venerable from their size. struck one most in those books. the better for since. the Greek and Latin Classics in a majority. arrayed with symmetry on shelves within reach of one's hand. for such as if were he absolutely ignored Shakespeare and Byron. in his mind. On the right. . and yet never filled. were not marked higher than 2 or 3 shillings an octavo was sold I shilling. the upper shelves remained unoccupied. They had evidently not been bought much a cubic yard. a methodical man. the most ancient. on the left. scholars and collectors. : VI — it was small. Theology. : ruled Mr Allen. he renewed his stock at a rate which more assuming speculators might have envied. the literature of his country Allen's specialties it Mr seemed did not go beyond the sermons of Blair or Macculloch. all if ever there was one. Scarcely four or five hundred volumes at a carefully dusted. with some French and Italian books. like the rubbish of an auction.— reverse time. Thus pence . .

books passed before his eyes. Mr Allen came forward six pence!. and which. everywhere times more would have been Here also Mr Allen had his method. and other choicest bibliopolists of the British metropolis. had an unknown Gutenberg or Valdarfer's Boccaccio been at stake. at any other time. through inattention or weariness. competition slackened [habent sua fata libelli). Sotheran. joined together for want of having separately met with a buyer. when once a bid had been made by another. sometimes even. he whis: left him . five or six ? VII — But how did he get those well bound and well preserved volumes. Mr Allen such extravagance . Pickering. or less whimsical . buyers more attentive. served their fate slip but among them might were not unworthy of the honours of the catalogue. two consecutive numbers. he would not add a penny. But if ocsmiled at casionally. Many of those some that slighted ones doubtless de. forwhich. were knocked down to him. The rarest. No one attended more assiduously the auctions which take place every day in London his stand was marked at the charged : foot of the auctioneer's desk.— else. still for the minimum of six pence which was pered. Toovey. sure and regular. and sometimes the article was his maximum. contended for at often fabulous prices by Quaritch.

All three. chose the one in : was bound some hesitation. after is Succubi : the subject not vulgar. to were it but for buy something last civility's sake. after a considerable exhibited in his shop purusual. however. et Incubis. I . The title of one was. what a collection of horrors! yet. bound in Italian parchment. : De Viperis. by different authors. I Demons. and independent of each other. did not at all enter into Mr Allen's calculation : the size was the only rule of his estimate. This. a boon price for a quarto : Mr Allen doubtless deemed such a scrawl be- neath the rate of type. and which might well be two hundred years old. true. I had the volume for six-pence. of another work) cubis. Poisons. The title and first page are in the author's lytJi . In short. has 86 pages of text. and beautifully preserved. of a De Dcemonialitate. third (the present adders. but Incubi. on strong paper of the century. the writing and the binding of which denoted an Italian origin. et Suemoreover. demons. : I believe : De Venenis . in I more numerous than some manuscripts especially the Latin lan- guage. he had day when. Now. the paper.— via — might perhaps have covered with gold. and it still less so the way which seemed to me to have been handled. one chases noticed auction. That manuscript.

Manuscript. et Incubis. notwithstanding numerous I vestigations in special dictionaries. » says he. XVII-XVIJI.— hand. a question leave to biblioin- for. man the remainder is very distinctly written by another. but under his direction. to all appearances unique and inedited. where had taken place (from the 6th to the 16^^ of De- cember 1871) the sale of the books of baron Seymour Kirkup. as is testified by autographic side notes and rectifications distributed all through the work. Cotta of Ameno. et Succubis. >» a. Cotta d!Ameno) vaguely surmises his existence. a Christian The author. Ludovicus Maria [Cotta] de\ Daemonialitate. The manuscript was inscribed as follows on the sale catalogue No : De 145. an English collector. that of an old IX — . P. . Scec. have been unable to ascertain any thing on that score. but confuses him with his namesake. It is therefore the genuine original manuscript. left Who is that writer? is Has he I printed works? That graphers. « whose real names would seem to be LudovicoMariaj has written many serious works.. deceased in Florence. most likely Lazaro Agostino also his fellow-townsman . Ameno ( R. Our dealer in old books had purchased it a few days before at Sotheby's House. Brunet [Manuel du libraire^ art. a barrister and literary man of Novara.

in conjunction with the robust faith of the middle ages. the medical man will find therein. The rational animals. but such is not its ground-matter . The phiat should be much surprised losopher. the literary man. the confessor. will ap- preciate the solidity of reasoning.—X— The mistake lytii is obvious. whom I the invisible world not a chimera. it his book has seemed me most interesting in divers respects. thick . the liveliness of recitals (for there are stories. is an entirely novel demonstration of the existence of Incubi and Succubi. the reader was not tempted to retrace his steps and go on to the end. novel and ingenious views. a professor of Theology to I Be that as it may. and had been in Pavia. All theologians have devoted more or less pages between volumes have been written about witchcraft. after opening it random. and delicately told). as loped the ordinary thesis characteristic. from which it derives a truly original and philosophical stamp. the curioso. and the merits of this work were but slender if it merely deveto the question of material intercourse man and the demon. as appears from his own testi- mony. and confidently submit to that select public for is if. One thing is sure : our author was living in the last years of the century. the clear- ness of style. both corporeal and spiritual .

I mechanically opened and the first (i) Paris Embankment. not to mention the interest of details. The foregoing advertisement was composed and ready for the press. Elfs and Goblins. . continued by our Sylphs. and' lastly redeemed. this book has : a claim to the attention of earI nest readers will not be feel convinced that attention found wanting. I strolling met by chance it. as we are. On this score alone. on the quays (i). May 1875. living in capable of receiving salvation or damnation. Sylvans and Satyrs of paganism. at the printer's. In the Father of Ameno's opinion. and thus is connected anew the link of belief. through the merits of Jesus-Christ. tho- roughly distinct from Angels and Demons. I.our midst. pure spirits. those beings endowed with senses and reason. and like ourselves. L. with a copy of the Index librovum prohibitO' rum. being born and dying like us. when. are none other but the Fauns.

to all appearances inedited. The very title. and strari. Correctus autem juxta editionem permittitur. Was I on the trace of my author V 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. by Father Sini- my manuscript. 4 Martii 1709.~ thing that struck article : XII — my eyes was the following De Ameno Ludovicus Maria. in other words. and read My heart throbbed : Sinistrari (Ludovicus Maria) de Ameno. De Delictis et Poenis Tractatus absolutissimus. Sinistrari^ and was in possession of the title of one at least of those «c which Brunet the biblio- grapher alluded et Poenis. The name of the I Father of serious Ameno was works » to. that manuscript. Vide Sinistrari. All those points required looking into. . was perhaps published in the extensive work revealed to me . Donee corrigatur. at last fast. I must confess. perhaps even was that the its it to that monography of Demoniality Tractatus de Delictis et Poenis owed condemnation by the Congregation of the Index. De Delictis was not unconnected with that of I had reason to presume that Demoniality was one of the offenses inquired into. It Romanam anni real 1753 was indeed he. Deeret. and decided upon.

the very name of Father Sinistrari of Ameno seemed to be unknown. as they say in Germany. . I wrote to the principal booksellers in London. and the first tome of a set of his complete works R. Naples all to no purpose . True. which. was missing at the Library. Milan. Florence.— But it is XllI — consulted the cata- necessary to have attempted inves- tigations of that kind in order to appreciate the difficulties thereof. I should perhaps have begun by enquiring at our National Library I was obliged to resort to it. I searched the back-shops of the dealers in old books. Unfortunately that first tome contained but the Practica Criminalis Minorum illustrata. well as Yet. and I investigations. De incorrigibilium ab Ordinibus Regularibiis. I had a positive indication. Rome. P. I was shown two works by my : . I logues of ancient books that came in my way. De Delictis et Poenis was the as subject matter of the third tome. quarto of 1704. 1753-1754. the second. Ludovici Mavice Sinistrari de Ameno author : a expiilsione : Opera omnia [Romce. my at I pursued might be more fortunate the Library of St Sulpice Seminary. 3 vol. and there at least I obtained an incipient gratification. addressing especially to the two or three firms who in Paris apply themselves to old Theology. in domo Caroli Giannini. in-folio). the antiquaries.

the Capuchin Fathers. Father Sinistrari of Ameno was entirely unknown. . was nearly over. I saw coming to me a it I ihe holy House was man. me through the common troduced me into another much mere cell. and did not Manon Lescaut herself tread the flags of their parlour?! therefore ventured into . is not open to the public but then. parlour. as here. in- narrower. who. and after a few minutes. dinner asked for the librarian. and soon returned. in that sanctuary of Catholic Theology. unexceptionably civil. in their convent of rue : de la Santel I A cruel extremity.•^ XIV it — . who was deaf and near sighted'. to go to his brothers in St Francis. An ingenious provision escape had fully to the Grieux's I shown had no small trouble in explaining the object of visit my good Father. little it will be grant- ed. a full looking into a gallery and glazed of which Des the urgency. short leading old half past twelve. unfindable At last a letter from Milan put an end to my perplexity. But one more expedient could I try namely. but empty handed: there also. being thus exposed to every eye. for had but chance of meeting there. breadth. The book was first found I received at the same time the . the : Sulpician Fathers are hospitable did they not of yore afford a refuge to repentant Des Grieux. He left me to go to the library. the lovely shadow of Manon.

the first condemned. Thus. 1700). upon . let us hasten to say. without any difference in the text between the two editions. Demoniality occupies scarcely five pages. It was sins a complete treatise. it were vain to look for it. from the comparison of the two editions of De Delictis et Pcenis. the second allowed by the Congregation of the Index. apud Hieronymum Albricium. five pages are not even a nuscript (N's work which and 112 to I And those summary of the manow give forth they . in both those voluminous folios. . I had settled all the points : which I had intended to had discovered the identity of the Father of Ameno(i). and capable of receiving salvation and damnation. and the edition of Rome. As for that whe- rein lies the originality of the book.— XV — edition of De Delictis et Pcenis {Venetiis. offenses and but. tractatus absolu- tissimus. Incubi and Succubi. 1754. all imaginable crimes. endowed like ourselves with a body and soul. after so many endeavours. to wit the theory of rational animals. only contain the proposition and conclusion I to 27 11 5). I had gathered that the printed fragments of Demoniality had nothing to do v/ith the condemnation of the elucidate I (i) Vide biographical notice at the end of this vo- lume.

my manuscript was absolutely inedited.book. Isidore Liseux. . A happy event of a bibliographical Odyssey which I shall be excused for relating at length. August 1875. since they had not been submitted to any correction. save a few pages. for the « jollification » of bibliophiles « and none other ». lastly. I had become convinced that.


in Corp. ad 3. et proinde Cajetanus. coitum cum Dcemone ponit in specie Bestialitatis . Auctorem. secuti D. Thomam. q. et alii. . Cara^ miiele in sua Theologia fundamentali.2. 154.. 154. 4. ut ibi loquitur D..de Matrim.2. qui nee ante ilium inveni de hoc crimine tanquam distincto a Bestialitate locutus sit. q . Omnes enim Theologi Morales.. 2. in Commentario illius qucestionis et articuli. et Cajetanum sequitur Silvester. sub specie Bestiali- tatis recensent omnem concubitum cum re non ejusdem specie!. £o«ac2«a. 2.D^MONIALITAS jocABULUM Deemonialitatis jpnmo inventum reperio a Jo. v° Luxuria. dub. Tho^ mas .. q....

so does Sylvester. in his all : commentary on that tercourse with the questiori. following in the ojf S. Indeed. Fundamental Theology. to my lowledge. for instance. include\under the specific title of Bestiality. >emoniality in his train Theological Moralists. Thomas. invented the word is John Caramuel. classes in- Demon uiider the des- cription of Bestiality. Thomas (2. and befo/e him I find no one who distinguished that crime from Bestiality. de .DEMONIALITY first author who. Cajetanus. question i54). 2. « every kind of carnal intercourse with anyihiiig wha tever of a different species » such are the very^vords used by S.

quando ait . puta. dicendum est. quod peccatum contra naturam.*}. hoc est cum bruto. . qui formam corporeitatis humance negant in cadavere). Voluit igitur ibi D. hie coitus non potest in specie specialissima Bestialitatis comprehendi . nullo autem modo comprehendere voluit coitum cum Dcemone. quod etiam esset si cadaveri bestiali copularetur .. alio modo si fiat per concubitum ad rem non ejusdem speciei. concubitum haberet ad rem non ejusdem speciei cum homine [maxime apud Thomistas. Thomas prcecise intelligere concubitum cum re vivente non ejus. dem speciei cum homine. vocatur Bestialitas sub nomine rei non ejus: dem animal vivens.•. quod in citato loco.••. . sed mollities. . DaemOijialitas 2. et tamen talis coitus non esset bestialitas. 5e<i rever<^ D. et ut veritati cohcereat sententia S. non ejusdem speciei cum homine: non enim usurspeciei intellexerit pare potuit ibi nomen rei pro re.• . Thomas in illo loco considerationem nan habiiit ad coitiim cum Dcemone : ut enim infra probabimus. ente communi ad animatum et inanimatum : si enim quis coiret cum cadavere humano. Doctor is.

Thomas intended . In fact. and. -preciseness is therefore here to specify with carnal intercourse with a What . another species than it takes the name oj Thomas. S.Demoniality and others. question 4. de Matrimonio. in order to make that sentence of the holy Doctor tally with truth. « that committed through intercourse with a thing of different species. of deny the form of human corporeity laretur S. talis coitus would not be bestiality. However it is clear that in the above passage S. 5 Luxuria. 2. it must be admitted that when saying of the unnatural sin. by a thing of difmeans a living animal. who : ferent species. Thomas did not at all allude to intercourse with the Demon. that intercourse cannot be included in the very particular species of Bestiality. similarly si cadaveri bestiali copu- and yet. As shall be demonstrated further on. man for he could not here use the word thing in its most general sensCj to mean indiscriminately an animate or inanimate being. Bestiality ». if a man should fornicate cum cadavere humano. Bonacina. : in a corpse). but pollution. he would have to do with a thing of a species quite different from his own (especially according to the Thomists.

fundam. Jabien. q. . i.. tom. 46. v. art. Caramuel. tit. tract. : ut opinatus est peccata enim contra naturam specie inter se distingui contra opinionemnonnullorum Antiquorum. et distinctam turpitudinem repugnantem castitati. M. est opinio communis proposit. Asten.. per tot. Coitus igitur cum Dcemone. mor. eo. q. n. sel. Armill. lib. et humane^ generationi. 2. specie differt a Bestialitate .?05f Fz7. et contraria est damnata in ex damnatis ab Alexandro VII.. tum quia singula continent peculiarem .. 8. v. et institutionem actus venerei ordinati ad finem generationis human cp tum quia quodlibet ipsorum habet diversum motivum.Daemonialitas 3. 5.e. Cresp. liucium.. et Caramuelis. sive Siiccubo [qui proprie est Daemonialitas). MO 142. 3o. 24.y. contro... Theol. Luxur. Summ. tum quia quodlibet ex iis privat bono aliquo secundum naturam.. q.^ Caram...6. etCrespinum a Borgia. sive Incubo. 5. ut optime philosophatur Filliuc. 3.. per se sufficiens ad privandum eodem bono diversimode. nee cum eafacit unam speciem Cajetanus specialissimam.

lastly. because each of those sins carries with itself its peculiar and is. whatever may have said to the contrary some Ancients. with a beast. unnatural sins differ from each other most distinctly. in kind distinct disgrace. Demoniality) ^di^Qvs from Bestiality. and he never in the least thought of intercourse with the Demon. and the contrary opinion has been condemned by Alexander VII: first.Demoniality living 7 thing of a species different from is to say. that 3. and later Caramuel in his Fundamental Theology. secondly. as has been . Such at least is the general doctrine. because they each have to and human a different motive which in itself is sufficient to bring about. intercourse with the De- mon. as Cajetanus wrongly gives it. because the commission thereof entails each time the sacrifice of some good by its nature attached to the institution of the venereal act. for. and does not in connexion with it form one very particular species. whether Incubus or Succabus (which properly speaking. the deprivation of the same good. the normal end of which is human generation. Therefore. repugnant to chastity generation. man. in divers ways.

si fiat cum homine in . Quod si immunditia commissa cum brutali cadavere. homo cum cadavere concumbit accidentaliter moto. Ex his autem infertur. Et confirmatur : quia in peccatis con- tra naturam. castitati ac humance generationi repugnantem. unde si seminatio fiat in terram aut corpus inanime. in qua. nee sensum . quam infra examinabimus ). nee motum vitalem habente. involvit . differt specie a Sodomia et Bestialitate^ ab ista differt pariter specie etiam Daemonialitas. quod etiam Dcemonialitas specie differ t a Best ialit ate : singula enim ipsarum peculiar em et distinctam turpitudinem. : 5. siquidem Bestialitas est copula cum bruto vivente ac sensibus et motii propria prcedito Dcemonialitas autem est commixtio cum cadavere {stando in sententia communi. juxta communem sententiam. et per accidensest^ quod a Dcemone moveatur. subjectalis tum vero seminationis est differentia : constituens species [sub tali genere . seminatio innaturalis {hoc est ea ad quam regulariter non potest sequi generatio) habet rationem generis. est mollities.Daemonialitas 4. vel humano.

Now. Bestiality is connexion with a living beast. or a beast differs in kind from Sodomy and Bestiality. a woman. according to general opinion. on the contrary.Demoniality clearly 9 shown by Fillucius. whether semination takes place on the ground. there is the same difference with regard to Z)emowi^//(>^. which. if fornication with the corpse of a man. is the intercourse of man with a corpse accidentally set in motion. it is pollution. repugnant to chastity and human generation. : Another proof the ture. 4. tion the difference which marks the under the genus. endowed with its own peculiar senses and impulses. but the object of such semina5. if is species . a senseless and motionless corpse which is but accidentally moved through the power of the Demon. is copulation with a corpse (according at least to the general doctrine which shall be considered hereafter). Demoniality. Thus. It follows that Demoniality differs in kind from Bestiality. for each has its peculiar and distinct disgrace. Grespinus and Caramuel. or on an inanimate body. in sins against naunnatural semination (which cannot be regularly followed by generation) is a genus.

[D. 3. Zerola. in 4. Pariter. Valen!{. c. quantumvis confitens cum Dcemone . 2. dub. sect.. 5. i. disp. trita est doctrina MoralistaVasque:^. 91.. q. 5. art. 2. seu cadaver. n. 14.10 Daemonialitas . 5. in Tridentino. 16. n. q. et incorporeum. Henrique^ apud Bonac.. rumfundata Th. quod in confessione manifestandce sint tantum circumstantice quce mutant speciem peccatorum. 6. Medin. specie differunt inter se. Pitig. 5. fessione dicere : Bestialitatis peccatum commisi. quce 'sunt differentice genericce. diffic. de Sac. et brutum. : si fiat cum bruto. vase prcepostero versia inter est Sodomia. Si igitur Dcemonialitas et Bestialitas sunt ejusdem speciei specialissimce sufficit in conq. Reginald. Sajir. Pesant.sess. sed plusquam specie differunt enim per corporeum . Sed Dcemon a bruto non solum differt specie.punct. quod est in- tentum. art. dist. {| . 2. quce sunt subjecta talis seminationis . 2. 3. 3. est bestialitas quce absque contro- se specie differunt . 6. homo . eo quod terra . Sott. Sequitur ergo quod seminationes factce cum aliis differunt inter se specie . et tradita per Theologos .

it Whence on follows that seminationes prac- different objets differ in species . bestiality crimes : which unquestionably all differ from each other in species. . a trite doctrine with Mora- established by the Council of Trent. of the other incor- which makes a generic difference. differ in species from each other. But the difference between the Demon and the beast is not only specific. it is more than is specific : the nature of the one poreal. with a beast. and admitted by Theologians^ that in confession it suffices to state the circumstances which alter the species of Demoniality and Bestiabelonged to the same very particular species. session 14. it would be enough that^ each time he has fornicated with the Demon^ the / penitent should say to his confessor 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 parsins. and that is substan- 6. the man and the beast. the corpse. If therefore lity : : ticular species. just as the ground.Demoniality 1 cum homine in vase prcepostero^ it is Sodomy. passive objects talis seminationis. from each other tiated. tised corporeal. It is also lists.

aut ex societate cum Dcemone [D. 2. Hoc autem falsum est: igitur non sunt ejusdem speciei specialissimce. 2. 7. Thomas. art. lit infra dicemus. quod tamen falsum Bestialitate. : .12 Daemonialitas concubuerit. sufficienter est. Quod si dicatur. aut ex deprecatione aut ex pacto. in corp. 90. et commixtio cum istis nullam habebit rationem ulteriorem. quam cum quolibet bruto. in eadem autem specie specialise sima peccati. . q.). 8. 4. 95. Ulterius in confesso est apud omnes Theologos Morales. et q. 1. aut ex cultu. quam puri et simcubi. quod longe gravior est copula cum Dcemone. dantur Succubi. aut ex reverentia. plicis coitus. aperiendum esse in confessione circumstantiam concubitus cum Dcemone ratione peccati contra Religionem peccatum contra Religionem committitur. art. sed omnia ceque gravia sunt. et Inet quibus nullum prcedictorum exhibetamen copula sequitur : igitur respectu istorum nulla intervenit irreligiositas. qui. si est ejusdem speciei cum exprimetur dicendo: Bestialitatem commisi. tur. sed. non datur unum peccatum gravius alter 0.

or from the homage or prayers offered up to him. in the same very particular species of sins. Besides. which is : not so. one sin is not more grievous than . 8. an oifense which comes either from the worship rendered to the Demon. quest.Demoniality 1 7. There is consequently. it would be adequately stated by saying / have been guilty of the sin of Bestiality. Now. But. and. It may be urged that if the circum- stances of a sensual intercourse with the Demon should be revealed to the Confessor. it is acknowledged by all Theological Moralists xhd^X copula cumDcBmone is much more grievous than the same act committed with any beast soever. it is on account of its offense against Religion. no other character quam puri et simplicis coitus. there arelncubiandSuccubi towhom none of the foregoing applies. and yet copula sequitur. 90). in that special case. if of the same species as Bestiality. or from the compact of fellowship entered into with hirti [S. no element of irreligion. Thomas. as will be seen hereafter.

proinde nonfacit in illo genere. Nee [dicendum gravitatem majorem in Daemonialitate petendam esse ab irreligiositate. Aiunt . ad 3. in fine.. tum quia gravitas major statuitur in Daemonialitate prce Bestialitate. 154. ar. 2. ut gravitas illius percipiatur in ordine ad poenam de qua principaliter nobis tractandum est. non solum hominibus. q. Non desunt qui sibi nimis scioli negant quod gravissimi Auctores scripserci et quod quotidiana constat expe- Dcemonem scilicet tum Incubum^ tum Succubum. seu superstitione ex societate cum Dcemone ut scribit Cajetanus . quod si Daemonialitas est gravior Bestialitate. Statuta igitur differentia specifica Deemonialitatis a Bestialitate. et ex se gravior em. in genere vitii contra naturam : major aut em gravitas in ilia supra istam ratione irreligiositatis exorbitat ex illo ge- nere. est ne- cessarium inquirere quotupliciter Daemonialitas accidat. non sint ambo ejusdem speciei. 9. sed rientia. quia hocfallit in aliquibus Succubis et Incubis. 11.14 Daemonialitas perinde enim est coire cum cane. sequitur ergo. 2. etiam brutis carnaliter conjungi. aut asina^ aut equa. ^ ad ut supra dictum est.

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. so that baggage of knowledge venture to deny what has been written by the gravest authors . with Cajetahus. infatuated with their small difference between Demoniality tiality. having laid down the specific and Besthe gravity thereof may be duly appreciated in view of the penalty to be inflicted (and that is our most essential object). those two acts are not of the same species. We must inquire in how many different ways the sin of Demoniac lity may be committed. all are equally so it comes to the same whether connection is had with a bitch.Demoniality : 1 another. is foreign to that genus itself. 9. : . Now. And let it not be argued. if in the genus of unnatural sin Demoniality is more grievous than Bestiality. the offense to Religion is quite foreign to that aggravation. an ass. There is no lack of people who. . since it . or a mare whence it follows that if Demoniality is more grievous than Bestiality.

24. sub Damaso. et semen vere excernitur. c. choreis. apud Laur. Capitulo. non ta- men concubitus ille realis est . 5. Cone. seu dcemoniaca esse prcestigia: sicuti etiam Sagce. ad ejusmodi loca liter dicitur in prout textua- quodam Conciliis.1 Daemonialitas proinde essehominum imaginationem. Epitom. ludis. seu Striges. et conventibus noctiirnis. ipsis Sagarum ludis corporaliter interdum tamen sola imaginaria visione hoc accidit : sicut etiam in somnis videtur nonnullis cum foemina aliqua concumbere. . Rom. sed tantum phantasticus .. 10. 5. ac duobus Episcop. Ancyr. paratus non raro per illusionem diabolicam . et nullo carnaliter Dcemoni commisceri vero reali modo de/eruntur corpore et actiones. c. videantur nocturnis esse. phantasmatibus a Dcemone perturbatis Icpsam. sola imaginatione perturbata a Dcvmone sibi videntur assistere .. Cone. illusce a DcBmonibus. qutn aliquando mulierculce. Cap. conviviis. 26. 4. q. v° Saga. et in hoc verissimum est quod habent citatum Capitulum et Concilia. Sed non negatur.

The like happens. in their flesh and blood. but merely fantastic. they say. that the Demon. allege that They human revels and vigils. fancy taking part. 10. unites carnally not only with men and women. et semen vereexcernitur. to Witches or Sagas. Of course. who. Thus. one sometimes fancies cum foemina aliqua concumbere. and have carnal interin reality to those deeds. comes from the it all imagination troubled by the craft of the Demon. as Gapitule course with the Demon. it is not contested that so- metimes young women.Demonialitjr 1 and is testified by every day experience : namely. non tamen concubitus ille realis est. and that there is nothing in it but phantasmagoria and diabolical spells. though they are not bodily transferred places nor taking part in those has been defined verbatim by a and two Councils. in the nightly vigils of Witches. under the influence of an illusion brought on by the Demon. fancy that they attend the nightly sports. whether Incubus or Succubus. dances. inadream. but also with beasts. deceived by the Demon. and often brought about by a diabolical illusion and here the above mentioned Capitule and : . without its being any thing but an imaginary vision.

quos ahunde citat Frater Franciscus Maria Guaccius in suo libro intitulato Compendium Maleficarum. qui loquens de concubitu hominum cum Dcemonibus sic ait lib. de quorum dubitandum non . quam verissimam.. Alphon.. 23. et vere carnaliter corpore conjungiintur Dcemoni. et . \S. Remig. et Malefici non minus Dcemoni succubo miscentur.. ibidem allatis et relatis per viros doctos et veridicos de quorum fide ambigendum non est^ quibus probatur MalefiSagas corporaliter ad ludos convecum Dcemonibus succubis et incubis corporaliter turpissime commisceri. Damian. Anan.1 Daemonialitas Sed hoc non semper est . n. Petr. Sylvest. Malef. a Cast. corpore deferuntur Sagce ad ludos nocturnos. sed ut in pluribus. Cajet. et hcec est sententia Theologorum. 69. vel ab eis qui experti fide essent. lib. 1 5. audivisse confir. et jure consultorum Catholicorum. Abul. de Civitate Dei. Et pro omnibus sufficere debet auctoritas Divi Augustini. mant quos vulgo Sylvanos et Faunos Incubos vocant. cos et nire. apud Guacciiim. quce sententia conjirmatur decern et octo exemplis. Spine. Comp. Senon. c. § Altera. c.: « Et quoniam creberrima fama est. multique se expertos. . Crespet. Grilland. improbos saspe extitisse mulieribus et earura appetiisse et pere. est.. p.

by Bro- more often happens that ther Francis Marie Guaccius. expresses himself as follows. chapt. that Sylvans and Fauns. and that likewise Wizards copulate with the Succuba or female Demon. Incubi or Succubi. speaking of carnal intercourse between men and the Demon. who. 23^ of the City of God : « It is widely credited. after all. and which prove that Wizards and Witches are indeed bodily trine present at vigils and most shamefully copulate with Demons. it Witches are bodily present at nightly vigils and have with the Demon a genuine carnal and corporeal connection.Demoniality Councils are perfectly right. and such belief is confirmed by the direct or indirect testimony of thoroughly trustworthy people. to settle the question. And. commonly called Incubi. Such is the opinion of Theologians as well as of jurists. whose names will be found at length in the Compendium Maleficarum. not always the case . This docconfirmed by eighteen is therein instances adduced from the recitals of learned and truthful men whose testimony is beyond suspicion. we have the authority of S. or Chronicle of Witches. Austin. 1 But this is on the contrary. book i5^^. have frequently molested womeny sought and obtained from .

quos Dusios Galli nuncupant. quas collegit Franciscus Maria Guaccius. Prout aiitem apud diversos Aiictores comprobaduplici modo Dcptnon hominibus car- naliter copulatur et : iino modo quo Malejicis Sagis jungitur. 7. Comp.. consistit in undecim ceremoniis : . Prima J ineunt pactum expressum cum Dcemone. 12. banc assidue immunditiam et tentare et efficere. alio modo quo aliis hominibus minime malejicis miscetur. » Hcec Augustinus. plures talesque asseverant. i. ut boc negare impudentia videatur. quce profession ut ex variis Auctoribus referentibus confessiones Sagarum judiciales in tormentisfactas.. qua iniquissimi homines Dcemoni addicuntur . 1 3. aut alio Mago seu Malejico vicem . non copulatur Dcemon Sagis. Quantum ad primum modum. lib. et pluribus experimentis tur. II. Et quosdam Daemones. Malef c. legitur. seu Malejicis nisi pra^missa solemni professione.20 gisse Daemonialitas concubitum. .

Duses or Elfs. is reign to witchcraft. the other with men or women entirely fo11. 12. or some other Wizard or . that the Demon has two ways of copulating carnally with men or women: the one which it uses with Witches or Wizards. that it were impudent to doubt it.Demoniality ihem coition. several authors profess. who in very regularly indulge practices : those unclean so is testified by many and such weighty authorities. According to several authors who have related the judicial admissions of Witches when on the rack. Compend. in virtue of which such wretched human beings yield themselves up to him. In the first case. » Such are the verywords of S.. Male/. book I. that profession consists of eleven ceremonials 1 3. 7. Austin. the Novices have to conclude with the Demon. chapt. Now. and it confirmed by numerous experiments. 11 whom the Gauls call the fact There are even Demons. and whose recitals have been collected by Francis-Marie Guaccius. Firstly. the Demdn does not copulate with Witches or Wizards until after a solemn profession.

Tertio. ac Ecclesice omnibus sacramentis. P. loc. loc. et pedibus ea proculcant. si quod habent.cc. land. projiciunt a se Coronam.cc. Gn7- 16. vovent in manibus Diaboli obedientiam. Quarto. et protectioni Beatissimce Virginis Marice. sed ad sola mandata Dee- . loc. divitias. Medaleas. Crucem. eique prcestant homagium et vassallagium.Francisci. aut Scapulare Carmelitarum. fol. aut Corrigiam S. Guacc. cit.Gua. subducunt se obedientice Dei. et subjectionem. Spondent^ quod nunquam redibunt ad fidem Christi.. nee Dei prcecepta servabunt. cit.22 Daemonialitas Dcemonis gerente. Agnos Dei. tangendo quoddam volumen nigerrimum. Gua. 14. cit. Secundo. V. 1 5. Chordam S. Augustini. renuntiant Christo. et testibus prcesentibus. et quidquid sacri aut benedicti gestabant. abnegant catholicam fidem. foL 34. seu Rosarium B. de servitio diabolico suscipiendo : Dcemon vero vice versa honores. nee ulla bona opera facient. 35. et carnales delectationes illispollicetur. M.

they abjure the catholic withdraw from the obedience to God. Thirdly.Demoniality 23 Magician acting in the Demon's place. 16. faith. to do nb good work. he giving them in exchange his pledge for honours. Secondly. renounce Christ and the protection of the most blessed Virgin Mary. and trample them all under foot. in the hands of the Devil they vow obedience and subjection. the girdle of S. but . laying their fingers on some very black book* They bind themselves never to return to the faith of Christ. Francis. the Cross. the Agnus Dei. in the presence of witnesses. whatever other holy or consecrated object may have been about their person. or the strap of S. Austin or the scapular of the Carmelites. Fourthly. to observe none of thfe divine precepts. Orders. the Medals. they cast away the Crown. riches and carnal pleasures. an express compact by which. 14. or . they pay him homage and vassalage. Rosary of the most blessed Virgin Mary. should they belong to one of those 1 5. they enlist in the Demon's service. and all the Sacraments of the Church.

Guacc. quod plerumque Guacc. tur est. cit. Guacc. bapti:{antur a Diabolo sacriet abnegatis Patrinis et Matrinis baptismi Christi. format Diabolus circulum super terram.24 Dasmonialitas et .38. omni studio ac sedulitate procuraturos adducere alios mares et foeminas ad suam sectam. ad conventus nocturnos diligenter accedent Guacc. cit.fol. cit. et Confirmationis. loc. scurrile 19. 20. 17. nomen novum. loc. quod sibi fuit primo impositum. a Diabolo sibi assignantiir Patrimis et Matrina novi. loc. quce ut dictum est promiserunt. Guacc. cit. lego quodam baptismo. loc. abscindunt partem propriorum indumentorum^ et illam offerunt Diabolo in signum homagii. loc. monis attendent. 36. et Diabolus illam asportat. cit. Qtiinto. etservat. Octavo./ol. Sexto. qui ipsos instruant in arte malejiciorum. et nomine. et cultumDcemonis. et imponi18. Septimo. et in eo stantes Novitii Malefici et Sagce jirmant juramento omnia. et spondent se enixe curaturos. .

and to give their utmost and care for the enlistment of other males and females in the service of the zeal Demon. to attend diligently the nightly conventicles. they have assigned to them a new Godfather and a new Godmother. 17. 20. they drop their former another. and tender it as a token of homage to the Devil. who are to instruct them in the arts of witchcraft . name and exchange it for more frequently a scurrilous nickname. i8. they promise to strive with all their power. who takes it away and keeps it. 3 . 19. Seventhly. they cut off a part of their own garments.Demoniality to 25 obey the Demon alone and. Witches and Wizards. and there they confirm by oath all their aforesaid pro- mises. the Devil administers to them a kind of sacrilegious baptism. Eighthly. the Devil draws on the ground a circle wherein stand the Novices. Sixthly. Fifthly. and after abjuring their Godfathers and Godmothers of the Baptism of Christ and Confirmation.

40. aut figures : aliquando enim est simile lepori. petunt a Diaholo deleri a et libro Christi. cit. necem alicujus infantis. mortem ani- malium. promittunt Diabolo statis temporibus sacrificia. Decimo. Undecimo. singulis quindecim diebus. et describi in libro suo. aut mortale veneficium. vel catello^ aliquo charactere. ut dictum est supra. Guacc. incendia. Porro sigillum. Daemonialitas Nono. et singulis hebdomadis alia mala in damnum humani generis. ut gran- dines. aut humeris. aut alibi. Guacc. aliquando aranece. mulieribus autem plerumque in fnammis. pro- fertur liber nigerrimus. etc.26 21 . et ungue Diaboli in eo exarantur. Quibus peractis ad instru' . maxime ii. aut sede ima. vel singula mense saltern. he. tempestates. aut locis muliebribus. 2 2. 23. et oblationes. de quorum constantid dubitat Character vero non est semper ejusdem formce. sigillantur a Dcemone . vel gliri. aliquando pedi bu/onis. aliquando sub axillis. quern tetigerunt prcestando homagium. loc.fol. quo talia signa imprimuntur. imprimitur autem in locis corporeis magis occultis : viris quidem ali^ quando sub palpebris. cit. aut labiis. est unguis Diaboli.

Ninthly. cattle plagues.Demoniality 21. Then comes forth that very black book on which. especially on those whose constancy he suspects. or an homicidal act of sorcery. such as hailstorms. or somewhere else with women. as has been said before. the murder of som« child. or the lips. the Demon imprints on them some mark. 23. under the eye-lids. the stamp which imprints those marks is none other but the Devil's claw. sometimes a toad's \e^. etc. Tenthly. on the shoulder. sometimes a spider. Now. they request the strike 27 Devil to them out of the book of Christ. it is usually on the breasts or the privy parts. they promise the Devil saat stated times once a fortnight or at least each month. and they are inscribed therein with the Devil's claw. fires. moreover. crifices and offerings : tempests. and other weekly misdeeds to the prejudice of mankind. It is imprinted on the most hidden parts of the body: with men. That mark. 22. or the armpits. a puppy. Eleventhly. and to inscribe them in his own. the fundament. they laid hands when doing homage. a dormouse. . is not always of the same shape or figure sometimes it is the image of a hare. This ha.

corporalem commixtionem habere cum homine respondent communiter. aliquando hirci. si initiatus est vir. V.sifoemina est saga professa. M. et maxime B. nisi ad malejicia . assignatur singulis eorum Diabolus. et aliquandosatyri. qui appellatur Magistellus. cit.' ille quidem in specie foemince. quomodo Dcemon. Qiiod si queer atur ab Auctoribus. et carnaliter commiscentur. vicissim pollicetur^ se illis Et Diabolus semper prcesto futurum . Crucem. integram confessionem sacramentalem sacerdoti nunquam facturos. 24. et post mortem illos esse beaturum. se nunquam Eucharistiam adoraturos .futuros. Sic per acta professione solemni.foL 42 ef 43. cum quo in partes secedunt. conculcaturos ac conspurcaturos Sacras Imagines. se in hoc mundo votis eorum satisfacturum. hi promittunt denuo.28 Daemonialitas ctionem Magistrorum qui Novitios initiarunt. in forma autem viri. loc. injuriosos Sanctis omnibus. aut sacramentalibus. Guacc. ac Sanctorum Reliquias. et suum cum Dcemone commercium semper celaturos. possit : . qui corpus non habet. nunquam usuros Sacramentis.

sometimes of a satyr. with whom he retires in private for carnal satisfaction. these promise lastly never to worship the Eucharist. sacraments or sacramental ceremonials. sometimes of a buck-goat. to insult all Saints and especially the most blessed Virgin Mary. The Demon. called 24. who has no body. or woman. they unanimously answer that . of course. but to keep always hidden from him their intercourse with the Demon. if it is a woman who has been received a witch. each has assigned to himMagistellus or Assistant Master. the Cross and the relics of Saints never to use the . to trample under foot and vilify the holy images. in exchange. in the shape of a woman if the initiated person is a man. never to make a full confession to the priest.Demoniality 29 ving been all performed in accordance with the instructions of the Teachers who have initiated the Novices. yet has carnal intercourse with man 3. The solemn profession being thus performed. self a Devil. engages to give them always prompt assistance. the said Devil being. in the shape of a man. If the authors be asked how it comes to pass that the Demon. to fulfil their desires in this world and to make them happy after their death.

maleficia. ii. Multa .. Ita multis citatis docet Guaccius. oblationes. nee sacrificia. et mediante quo homini uniiur. sed ostendens deperdite amorem. tivo calore et et cum vitali spiritu conservat. prce tendit. ut supra dictum est. a quibus nee honorem. juxta exigentiam. ex quo sequitur conceptio. qui prcedicta multis exemplis desumptis u variis Doctoribus confirmat. aut per illusionem nocturnam in somnis procurat ab homine pollutionem.3o Daemonialitas quod DcBmon aut assumit alterius maris aut fcemince. hominibus. i. et semen prolectum in suo na. 2 5. quod movet. Dcemon se transformat in succubam. Et subdunt quod quando foemince gaudent imprcegnari a Dcemone [quod non fit. recipit. Alio modo jungitur Dcemon turn Incubus. et juncta homini semen ab eo recipit . per totum. nil aliud appetit. incubando foemince infert in ipsius matricem. fceminis aut maribus. nisi in gratiam foeminarum hoc optantium). quam carnaliter commisceri cum iis quos amat. quce a Sagis et Maleficis. aut ex mixtione aliarum materiarum effingit sibi corpus. turn Succubus.e. cadaver. I.

copulates with men or women from whom he receives none of the sacrifices. then but a passionate lover. homage or offerings which he is wont to exact from Wizards or Witches as aforesaid. book i. or else he procures pollution from a man during his sleep. 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). et semen prolectum in suo nativo calore. Such the teaching of Guaccius. from the mixture of other materials. male or female as the case may be. having only one desire the carnal possession of the : . juncta homini semen ab eo recipit. the Demon is transformed into a Succuba et . At other times also the Demon. He is . he shapes for himself a body endowed with motion. is chapt. who supports it on a number of quotations and instances taken from various Doctors. whether Incubus or Succubus. whence follows impregnation.Demoniality the 3 Demon assumes the corpse of another human being. or that. et cum vitali spiritu conservat. 12. 25. et incubando foemince infert in ipsius matricem.

puta Dcemonem succubam. Scotor. postquam cum ea multoties coivit . lib. ut Menippi Lycii. et quamvis aliquoties hoc eveniat . et ad congressum inclinare. Antiq. quce occlusis cubiculi foribus ad se ventitabat. quifuit sol- a quadam foemina ad sibi nubendum. amplexibus per multos menses fuit sollicitatus. ipsisque repugnantibus /acinus admittere^ precibus. quas vidisset. Hist. Similiter. qui convivio nuptiali intereraty et Menippo dixit illam esse Compusam.. 26. lib. statim ejulans evanuit.. quod tamen a casto juvene obtinere non potuit. procurasse animum ipsarum demulcere. Pariter adolescens quidam Scotus a Dcomone succuba omnium gratissima. fietibus.32 Daemonialitas sunt de hoc exempla. 29. non secus ac perditissimus amasius. blanditiis. forma. 8. blanditiis. multas fceminas legimus ab Incubo Dcemone expetitas ad coitum. osculis. ut secum coiret. 5.. c. quce ab Auctoribus referuntur. ut narrat Ccelius Rhodiginus. ut scribit Hector Boethius. et detect a foemina qucenam esset a quodam licitatus Philosopho.

are soon moved by his entreaties. and who.. book 29. We read likewise of numerous women by the Incubus Demon. Hector Boethius [Hist. . was visited in his bed-room by a Succuba Demon of the most bewitching beauty. who. was by her entreated to marry her. with closed doors and windows. though reluctant at first of yielding to him. caresses. kisses.) also relates the case of a young Scot. but a certain philosopher. 26. 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 Coelius Rhodiginus. Of this there are numerous instances to be found in the authors amongst which the case of Menippus Lycius. after frequent coition with a woman. : Antiq. embraces. during many months. tears and endearments. chapt.Demoniality 33 loved ones. who. having guessed what that woman was. who partook of the wedding entertainment. entreaties. she resorted to every blandishment ut secum coiret: but she could not prevail on the chaste young man. 5. Scot. And although this comes sometimes of the craft of some incited to coition . he is a desperate lover and must not be denied.

frendent. tandem necat. 8. nee parere velint Exorcistce prcecipienti. cum quibus commiscetur . c. ut exeant a corporibus quce obsident. nee exor- cismos parent. concutiuntur. bile.• tern ilium adversentur. Mai. et non solum hoc evenit cum mulieribus. Gallice Follets. male tractat. ut scribit Guaccius. macras reddit. sicuti faciunt Dcemones. nee Exorcistis obediunt. quce si libenter coitum admittunt. et pene incapavocantur Incubi. aut Marice. Et quod mirum tales est. strident. eas et percutit. sed etiam cum equabus. impositionem Reliquiarum^ maxime Ligni Sanctce CruciSy approximationem Sacrarum Imaginum. qui obsessos vexant . ut quotidiana constat experientia. nee res sacras reverentur ad earum approximationem timorem astendendo. aut aliquorum versuum Sacrce Scripturce. ac ipsarum jubce varie artificiosis et inextricabilibus nodis texuntur si au. ad os obsessi rugiunt. ut nempe Dcemon missus a maleficis hoc procuret : tamen non raro Dcemon ex se hoc agit.34 Daemonialitas ob maleficium. Hispanice Duendes. qui Italice FoUetti. et timo- . quantumvis enim maligni Spiritus sint obstinati. ab eo curantur optime. 27. tamen ad prolationem Sanctissimi Nominis Jesu. Comp. 3. lib..

at the mere utterance of the most holy name of Jesus or Mary. smites them with the glanders. iDut also with mares. the Spaniards Duendes. yet. do not obey the Exorcists. yet the Demon not infrequently acts on his own account. the French Follets. especially of a piece of the wood of the Holy Cross. and it happens not merely with women. 27. or of some verses of Holy Writ. however obstinate those : evil Spirits may be. no reverence for holy things. as is shown by his desire. he ill-treats and strikes them. A most marvellous and well high incomprehensible fact the Incubi whom the Italians call Folletti. very different in that respect from the Demons who vex those whom they possess. if they readily comply with he pets them. however restive to the injunctions of the Exorcist who bids them leave the body they possess. or . at the approach of which they are not in the least overawed. but if they resist. for. and plaits their and inextricable tresses. mane in elaborate daily experience. and finally puts them to death. have no dread of exorcisms. at the mere imposition of relics.Demoniality Wizard who 35 avails himself of the agency of the Demon.

Reportat panes coctos furnarius. Renuit ilia placentam recipere. dicens se talem nullam fecisse. testimonium. et pastulis Venetis^ ut in ea civitate solent fieri placenta. hujusmodi. cessant. Viginti quinque abhinc annis. et habitabat in parochia Sancti Michaelis. et a divexatione. et bonum habens ab omnibus eam agnoscentibus.36 Daemonialitas ostendunt. plus minusve. rem ac horrorem nihil horum. Hcec qua- dam die domi suce panem pinserat. quce vocabatur Hieronyma . Folletti vero est. Hujus nisi post longum tempus. nee oculatus. maxime Religiosis. et per furnarium miserat ad ilium decoquendum. rei testis sum historiam recito quce reipsa humanam fidem superat : sed testis mihi sit Deus quod puram veritatem multorum testimonio comprobatam describo. conditam butyro. 28. dum essem Lector Sacrce Theologies in Convent u Sane tie Crucis Papice^ reperiebatur in ilia civitate honesta qucedam/cemina maritata optimce conscientia^. ut dictum ostendunt. et cum illis grandem quamdam placentam curiose elaboratam. Replicat furnariuSj se ilia die alium pa- .

and leave off their vexations but after a long space of time. Of this : I was an eye-witness. a I had no other bread » but yours to bake to-day. One day. The oven-man brought her back her loaves when baked. especially by the Friars. as is usual in that city. in Pavia. quiver. and who was most highly spoken of by ail such as knew her. her name was Hieronyma. and shall relate a story which verily passes human belief but I take God to witness that I tell the precise truth. and display fright and awe.Demoniality 3y the sight of the holy images . « But » said the oven-man. and made of butter and Venetian paste. there was living in that city a married woman of unimpeachable morality. But the Folletti show none of those signs. corroborated by the testimony of numerous persons. Michael. when I was a lecturer on Sacred Theology in the convent of the Holy Cross. 28. About twenty five years ago. they roar at the mouth of the possessed person. She declined to take it in. saying she had not made any thing of the kind. shake. they gnash. and she lived in the parish of S. this woman had kneaded bread at home and given it out to bake. therefore this — 4 . and with them a large cake of a peculiar shape.

expergefacta est a quadam temiissima voce. ac mollis. et nil amplius desideejus amplexufrui. Tumfosmialiquem suaviantem ipsius genas. quam na sensit quasi horce dimidice tentata/uit. Sequenti nocte dum cubaret mulier cum viro suo. et se Crucis signo muniebat . licet minime de ilia recordaretur Acquievit foemina^ et placentam cum viro suo. Replicabat vox t ne paveret^ se nolle illi nocere. immo qucecumque illi placer ent par atum exsequi. verbis tamen distinctis : interrogavit autem foeminam. velut acutissimi sibili ad ipsius aures susurrante . num placenta illi placuisset? Pavens fcemina ccepit se miinire signo Crucis. et invocare scepius nomina Jesu et Marice. Sequenti mane fuit mulier ad con/essa- rium virum prudentem ac doctum. etiam placentam a se fuisse factam . jilia quam habehat triennem. a quo . oportere proinde . sed tactus ita levis. . Respuit ilia invitantem. essefilo captum pulchritudinis suce. etfamula comedit. ac si esset gossipium subtilissime carminatum id a quo tactafuit. et postea abscessit tentator. nee ullum responsum illi dedit : sed jugiter nomen Jesu et Marice repetebat. et ambo dormirent. nisi ilium nem coquendum non quern ab ea habuerat . et sic per spatium rare.38 Daemonialitas habuisse.

the tempter kept on thus for nearly half an hour. and crossing herself. . she suddenly woke up at the sound of a very slender voice. when he withdrew. yet with great distinctness. so softly. so lightly. frightened. and the house servant. and desire nothing » more than to enjoy your embraces )).Demonialitjr » 39 have come from your » house your memory is at fault » The good j^ lady allowed herself to be persuaded. She resisted without giving any answer.)) said the voice. that she might have fancied being grazed by the finest down. whilst in bed with her husband. And she felt somebody kissing her cheeks. and both asleep. set about guarding herself with a sign of the cross and repeatedly calling the names of Jesus and Mary. her little girl three years old. . cake also must . The next morning the dame called on her Confessor. whispering in her ears. and partook of the cake with her husband. . merely repeating over and over again the names of Jesus and Mary. something like a shrill hissing. and inquiring whether a the » cake had been to her taste?)) The good lady. : . « Be » not afraid. The next night. a discreet and learned man. « I mean you no » harm I am prepared quite the reverse I am capti» to do any thing to please you » vatedbyyour beauty.

lecto. ut fios lini. ad Confessarii con suit ationem. per Exorcistas peritos fecit se exorci^are ad sciendum num esset obsessa. quce tamen gratia Die adjuta semper viriliter Renovavit Incubus tentationem. exercens. et verbis. et aliorum gravium virorum. resisteret. et par etiam in muliere constantia. Videbatque. barbamque fulvam ac splend'entem velut aurum. sicut fecerat. ac si prce amore langueret. Sed omnia incassum :siquidem tentationem inceptam prosequebatur. Apparebat autem illi quamvis cum ea alii morarentur et questus. ploratus et ejulatus biculo.40 fuit in fide Daemonialitas confirmata et exhortata. ut ad illius amplexiis admitteretur. et jactando basia. solitasque preces repetendo tentabat mulierem. ca^sariem habens rutilam et crispam. benedixerunt domui. ne emittebat ad mulierem demulcendam. et sacris Reliquiis se muniret. ipsi apparens interdiu in forma pusionis^ pulcherrimi. et au- seu parvi homunculi . et runt. prout faciunt amantes. et cum invenissent a nullo malo spiritu possideri. et osculis. cu- prceceptum Incubo feceauderet molestiam amplius mulieri inferre. ut viriliter. glaucosque oculos. Sequentibus noctibus par priori fuit tentatio. Hcec pertcesa talem ac tantam molestiam. incedebatque indutus habitu Hispanico. restitit.

Besides he appeared to her even when in company.Demoniality 41 in her faith. the bed-room. exhorted her to maintain her energetic resistance and to provide herself with some holy relics. in order to ascertain whether perchance she was not possessed. by the grace of God. All to no purpose he kept on worse than ever. kissing his hand to her. they blessed the house. like temptation with the same language and kisses. taking the advice of her Confessor and other grave men. On the ensuing nights. after the fashion of lovers. remained unconquered. the bed. she had herself exorcised by experienced Exorcists. ike constancy also on the part of the woman. sea-green eyes calling to mind the flax-flower. Having found in her no trace of the evil Spirit. whimpe: : who confirmed her ring. and enjoined on the Incubus to discontinue his molestations. a flaxen beard that shone like gold. with golden locks. pretending to be love-sick. who however. weeping and moaning in order to melt the heart of the lady. The Incubus then went another way to work he appeared in the shape of a lad or little man of great beauty. and arrayed in a fancy Spanish dress. Weary however of such painful and persistent molestation. and endeavouring by .

minime autem


diebat ilia sola prcesentem ac loqiientemj
cceteri adstantes.

Perseverabat in ilia constantia mulier, donee contra earn iratus Incubus, post aliquos menses blanditiarum novum persecutionis genus adortus est. Primo abstiilit ab ea crucem argenteam plenam Reliquiis Sanctorum , et ceram benedictam , sive Agnum papalem B. Pontificis Pii V, quce secum semper portabat; mox etiam annulos et alia jocalia aurea et argentea ipsius, intactis seris sub quibus custodiebantur in area suffuratus est. Exinde coepit illam acriter per cuter e, et apparebant post verbera contusiones^ et livores in facie^ brachiis, aliisque

corporis partibus^ quce per

diem unum

vel alterum perdurabant,


ordinem contusionis naturalis, quce sensim paulatimque decrescit. Aliquoties ipsius infantulam lactentem cunis eripiebaty et illam, nunc super tecta in limine prcecipitii loca^ baty nunc occultabat, nihil tamen mali in ilia apparuit. Aliquoties totam domus
supellectilem evertebat ; aliquoties ollas, paropsides, et alia vasa testea minutatim

momento disparebant

frangebat, subinde fracta



Semel dum ipsa cum viro cubaappar ens Incubus in forma solita enixe



every means to obtain her embraces. She for every body alone saw and heard him else, he was not to be seen. The good lady kept persevering in her

admirable constancy





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

the furniture, or smash to pieces saucepans, plates and other earthenware which, in the twinkling of an eye, he res-




deprecabatur ab ea concubitum, et dum ipsa de more constans resisteret, infurorem actus Incubus abscessitj et infra breve temporis spatium reversus est, secum ferens

magnam copiam laminarum saxearum,
quibus Genuenses in civitate sua et iiniversa

Liguria domos iegunt,






circa lectum tantce altitudinis,

ut ejus

conopeum adcequaret, unde necesse

fuit scalis uti, si debuerunt de cubili surgere. Murus autem fuit absque calce, et




angulo seposita,

quce ibi per duos dies remanserunt visa


ad spectaculum convenerant ; post biduum disparuerunt.
multis, qui

Invitaverat maritus ejus in die S. Stephani quosdam amicos viros mi li tares ad prandium, et pro hospitum dignitate dapes paraverat; dum de more lavantur manus


ante accubitum, disparet in momento mensa in triclinio; disparent obsoniacuncta, alia, caldaria, patince, ac omnia vasa in

coquina; disparent amphorce, canthari, caparati ad potum. Attoniti ad hoc stupent commensales, qui erant octo, inter quos Dux peditum Hispanus ad alios conversus ait « Ne paveatis, ista est illusio,




tored tho their former state. One night that she whas 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 ofLiguriain 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 disap-


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 all the table dressed in the dining-room

dishes, saucepans, kettles, plates

and croc-

kery 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



sed pro certo mensa in loco in quo erat^ adhuc est, et modo modo earn tactu perci» piam. » Hisque dictis circuibat coenaculum manibus extentis, tentans mensam deprehendere, sed cum post multos circuitus incassum laborasset, et nil printer aerem tangeret, irrisus fuit a cceteris ; cumque jam grandis esset prandii hora, pallium proprium eorum unusquisque sumpsit pro»

priam dbmum petiturus. Jam erant omnes prope januam domus in procinctu eundi,
associati a marito vexatce mulieriSt



cum grandem quendam


in coenaculo

audiunt Subsistunt pa-

rumper ad cognoscendum causam strepitus, et accurrens famula nuntiat in coquina vasa nova obsoniis plena apparuisse, mensamque in coenaculo jam paratam esse restitutam.
Revertuntur in coenaculum^ et stupent mensam mappis et manutergiis insolitis, salino^
et lancibus insolitis argenteis,


ac obsoniis, quce domi parata non fueranty

dential supra

latere magna erecta erat crequam optimo ordine stabant crystallinis, argentini et aurei, cum
lagenis, cantharis plenis


variis amphoris,

puta Cretensi,


Canariensi^ RhenanOy
riter in olliSy

In coquina paet vasis it idem in ea domo
varia obsonia. Dubitarunt



when they heard a great noise in the dining-room they stood to ascertain the cause thereof. : . On a large sideboard all were arrayed in perfect order crystal. he was laughed at by his friends and it being already high time for having dinner. said to them « Do not be » frightened. out of politeness. salt-cellars. was attending them. . and presently the servant came up to announce that the kitchen was stocked with new vessels filled with food. each guest took up his cloak and set about to return home. They had already reached the street-door with the husband. it is but a trick the table is » certainly still where it stood. and that the table was standing again in its former place. and trays that did not belong to the house. who. he paced round the room with outstretched arms endeavouring to lay hold of the table. with all : : . napkins. who. Having gone back to the dining-room. they were stupefied to see the table was laid. addrescompany. after many circuitous perambulations. silver and gold chalices.Demoniality 47 sing the Spanish Captain of infantry. but when. with cloths. and with food which had not been cooked there. and I shall » soon find it by feeling for it ». Having thus spoken. it was apparent that he laboured in vain and grasped at nought but thin air.

omnia uscum reliquiis ciborum disparuere^ et repertce sunt antiquce les domus supellecti' simul cum dapibus. Quo convincitur cibos appositos reales/uisse^ et non ex prcestigio reprcesentatos. incedendi per annum integrum indutam panno griseo^ et chordulato. quo utuntur Fratres Minor es.- illius tensilia tempores ad ignem sedent. ut per ipsius patrocihium a tanta Incubi vexatione liberaretur. quce prius paratce fuerant . Intered effluxerant tnulti menses. ita ut nullus eorum coenam sumpserit prce prandii lautitia. sed confirmati ab aliis accubuerunt. .48 Daemonialitas prius nonnulli ex iis eas dapes gustare. et exquisitissime omnia condita repererunt ac immediate a prandio^ dum omnes pro usu . Bernardino Feltrensi. de quorum ordiite fuit B. ex quos coeperat hujusmodi persecutio : et mulier votum fecit B. et quod mirum est^ convivce omnes saturati sunt. Jacobi prope murum illius urbis. Bernardinus. Et de facto aL. cujus sacrum corpus veneratur in Ecclesia S.

as they were sitting before a seasonable fire. during a whole twelve-month. She made a vow to him that she would wear. and soon partook of the meal. and in their stead reappeared the cloth of the house and the victual which had been previously cooked but. At first. .Demonialitjr 49 kind of amphoras. Campania. the order 5 . however. some of the guests hesitated whether they should taste of that food. the Rhine. every thing vanished at once. all the guests were satisfied. the Canaries. A clear proof that the substituted viands were real and nowise fictitious. which was found exquisite. This kind of persecution had been going on some months. tied round her waist with a piece of cord. when the lady betook herself to the blessed Bernardine of Feltri. and such as is worn by the Minor Brethren. so that no one thought of supper after such a magnificent dinner. for a wonder. the dishes and the leavings. In the kitchen there was also an abundant variety of meats in saucepans and dishes that had never been seen there before. a grey frock. from the Isle of Crete. decanters and cups filled with foreign wines. Immediately afterwards. walls of the city. whose body is worshipped in the church of St James. a short distance from the . etc. encouraged by others they sat down.

Michaelis Archangeli. Adfuerunt sorte inter alios duo equites viri longcevi. et per multos annos in ea tentatione alia. et cum pervenisset ad medium platece ecclesice. Bernardini. Vestes et jocalia quce rapuerat Incubus^ non restituit nisi post sex menses. quce tcedet exscribere. dum frequens populus ad illam conjluebat . Mane sequenti. qui factum videntes. Michaelis. omnia ipsius indumenta et ornnmenta ceciderunt in terram et rapta vento statim disparuerunt. circa medium mane. ipsa relicta nuda. ibat vexata ad ecclesiam S. et festum B. et Multa eam . quce ut diximus erat parochialis ipsius. ipsa veste votiva induta est. quod est festum S. Michaelis. est contra quidem stUpenda opefatuS Incubus. ut potuerunt. velarunt^ et rhedce impositam ad propriam domum ' duxerunt.5o Dsemonialitas die 28 SeptembriSy qui est pervigilium Dedicationis S. dejectis ab humero propriis palliis mulieris nuditatem.

the woman's nudity. Suffice it to say that. and disappeared in a gust of wind. at last rid of the persecution of the Incubus. which was S. accompanied her home. And accordingly.Demoniality 5 to which had belonged the blessed Bernardine. the afflicted woman proceeded to the church of St Michael. this she vowed. through his intercession. were it not wearisome. her own parish. The clothes and trinkets taken by the Incubus were not restored by . she assumed the votive robe. than her clothes and ornaments fell off to the ground. She had no sooner set foot on the treshold of the church. . as well as they could. seeing what had taken hastened to divest themselves of place their cloaks with which they concealed. in the hope of being. and the festival of the blessed Bernardine. already mentioned . him I before six months had elapsed. leaving her stark naked. might relate many other most surprising tricks which that Incubus played on her. Michael. and having put her into a vehicle. a time when a crowd of people were going to mass. on the 28'^ of September. who. the vigil of the Dedication of the Archangel S. it was about ten o'clock. Michael's festival. There happened fortunately to be among the crowd two cavaliers of mature age. The next morning.

destitit a tarn importuna et insolita vexatione. ut nascantur grandes. cit. summittant in uteros non qualecumque. lib. Maluend.. 12. disp. quod. de Rom. i. 2. cap. Reggio. neque quantumcumque semen.. In hoc casii. 30. loc. Immo observant. super. In confesso autem PhilosophoSj quod est gos et apud Theoloex commixtione hominis cum D(^mone aliquot ies nascuntur homines. Incubus ad nullum actum contra Religionem tentat. Hinc fit quod ipsi consentiens non peccat irreligiositate^ sed in. spiritibus af- T. et tali modo nasciturum esse An^ tichristum opinantur nonnulli Doctores Bellarm. 8. Sac. Pont. 8. sed plurimum. {J Ad illud. calidissimum.52 Dsemonialitas permansit. Suare:(. /. i. 29. ut scripsit Maluenda. 2.. robustissimi ferocissimi. tandemque Incubus videns operam in ea perdere. et hujus rationem re- citat ex Vallesio c.. dicente quod Incubi crassissimum. 54. continentia. sec. c.f de Antichr.. Philosoph. et similibus qui passim audiuntur et leguntur.. bissimi^ac nequissimi. . sed solum contra castitatem.. qui gignuntur ab hujusmodi Incubis. tom. Archia. naturali causa etiam evenit.

Archphysician in Reggio « What Incubi introduce in iiteros. as for the cause. he. This moreover is an easy thing for them. very hardy and bold. Thus writes Maluenda. In consequence. such as Bellarmin. as well as in others that may be heard or read of occasionally. 30. very proud and wicked. . he gives it from Vallesius. it is undoubted by Theologians and philosophers that carnal intercourse between mankind and the Demon someti- mes gives birth to is human beings . is not qualecumque neque quantum^ cumque semen. since they have but to choose : . according some Doctors. but through incontinence. to be born the Antichrist. but abundant. very thick. SuaMaluenda. In the above case. They further observe that. rich in spirits and free from serosity. very warm. Now.Demoniality for a 53 number of years he persevered in his temptation of her. etc. from 29. the children thus begotten by Incubi are tall. consent is not a sin through ungodliness. the Incubus attempts no act against Religion he merely assails chastity. from a natural cause. desisted his vexatious importunities. but that finding at last that he was losing his pains. that is how to rez.



fluens ct seri expers. Id vero est eis facile conquirere, deligendo homines calidos, robustos, et abondantes multo semine, quibus succumbant, deinde et mulieres tales, qui-

bus incumbant, atque utrisque voluptatem
solito majorem afferendo, tanto enim abundantius emittitur semen, quanto cum majori voluptate excernitur. Hcec Vallesius. Conjirmat vero Maluenda supradicta, probando, ex variis et classicis Auctoribus, ex hujusmodi concubitu natos : Romulum ac Remum, Liv. decad. i ; Plutarch.^ in Vit. Romul. et Parallel. ; Servium Tullium^ sextum regem Romanorum, Dionys. Halicar., lib. 4, Plin.^ lib. 36., c. 27; Platonem Philosophum, Laer. /., 9. de Vit. Philos.; D. Hyeron.^ 1. i. Controvers. Jovinian.

Alexandrum Magnum,
Alex. M.; Quint. Curt.,

Plutarch., in Vit.

4, deGest. Alex. M.; Seleucum, regem Syrice, Just., Hist., /. 1 5 ; Appian., in Syriac ; Scipionem Afri-

canum Majorem, Liv.j decad. 3, lib. 6; Ccesarem Augustum Imperatorem^ Sueton., in Octa., c. 94 ; Aristomenem Messenium, strenuissimum ducem Grcecorum Strabo, de Sit Orb., lib.S; Pausan., de Rebus Graecor., lib. 3; et Merlinum, seu Melchinum Anglicum ex Incubo et Filia Caroli Magni

Moniali, Haulier., volum. 2, Generat. 7, quod etiamdeMartino Luthero^perditissimo

ardent, robust




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 abundanthis emittitur semen^ quanta 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 Haltcarnassus 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 Caesar 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 oiCochlceus quoted by MalUenda, that damned Heresiarch ycleped Martin Luther.
: ;



Heresiarcha scribit Cochlceus apud Maluendam, de Antich., lib. 2, c. 6, § Caeterum.

Salva tamen tot^ et tantorum Doctoin ea opinione conveniunt ^ reverentia^ non video quomodo ipsorum sen^




rum^ qui







optime opinatur Pererius,
cap. 6, disp.

torn. 1,


tota vis et


humani seminis

consistit in spiritibus, qui

et evanescunt statim ac sunt extra genitalia vasa, a quibus foventur et conservantur, ut scribunt Medici. Nequit proinde Dcemon semen acceptum conservare, ita ut aptum sit generationi, quia vas, quodcuinque sit illud, in quo semen conservare tentaret, oporteret quod caleret calore assimetro a nativo organorum humance generationis ; similarem enim a nullo alio pra^terquam ab organis ipsis habere potest generatio. Tum quia generatio actus vitalis est, per quern 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 nee did potest, quod homo




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 strengh 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 ail medical men agree on that point.

consequently not possible that the Demon should preserve in a fit state for generation the sperm he has received for it were necessary that \vhatever vessel he endeavoured to keep it in should be equally warm with the human genital orIt

gans, the


of which




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. TheVe 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

appropriate to generation.


the con-

trary, in this particular case, the introduc-

tion of

sperm cannot be a

vital act of the

man who
into the




is not carried agency ; and, for



eujus est semen, generet foetuniy qui

ex eo

Neque Incubus

ipsius pater diet

potest; quia de ipsius substantia

semen non 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
ut communiter statuunt In casu autem nostro homo ministrando solum semen, puram materiam exhiberet absque ulla actione in ordine ad generationem ; proinde non posset dici pater Jilii 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.





scribit Vallesius, et

Prceterea omni probabilitate caret ex eo recitavimus

ifor . whose sperm it was. «•> 3o). but the son of the man whose sperm the Incubus has taken. the man who only provided the sperm would contribute but a mere material.Demoniality the same cause.and 1 wonder that any thing 80 extravagant should have fallen from 32. a child would be born without a father. as Philosophers agree in declaring. there is a concurrence of two casualties the one. since the sperm does not issue from his own substance. Third objection when the father begets : in the course of nature. which is absurd. Consequentially. in this case. Besides. material. for he is the principal agent of generation. it 59 cannot be said that the man. there probability in . But. : he provides the sperm which is the matter of generation the other. Nor can the Incubus be deemed its father. . . has begotten the fetus which proceeds from it. without any action tending to he could therefore not be generation 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. efficient. is not a shadow of what was written by ValleSius and quoted from him by us {Vid^ supra.

m. Instit.. ut diximus. car. indeque uterum fecundum reddit. i. qui. unde carmen. sed est a quarttitate virtutis^ hoc est spirituum in semine : ab ea enim tota generationis ratio dependet^ ut optime testatur Michael Ettmullerus. scribens : Tota generationis dependet a spiritu genitali sub crassioris materiee involucro excreto ista materia seminis crassa nullo modo.. natus taliter scribitur. vel seu materia foetum sed solus spiritus genitalis constituente ratio . 22. quod rarius fit. in tubos uteri se insinuat. Physiolog. 39.6o Daemonialitas supra n" 3o. seu. vel in utero subsistente. : maris unitus cum spiritu genitali mulieris in poros uteri. Magnus Alexander corpore parvus Item quamvis taliter concepti supra cceteros homines ex cellant. mirorque a doctissimi viri calamo talia excidisse. statura pusillus erat . Medic. fol. thes. non tamen hoc semper est in vitiis^ sed aliquando in virtutibus . quod tales geniti ab Incubis magnitudine molis corporece insignes sint : Alexander enim Magnus. Notissimum enim est apud Physicos^ quod magnitudo foetus non est a quantitate molis. Quid ergo facere potest magna quantitas seminis ad foetus magnitudinem? Prceterea nee semper verum est. erat.

although that those corpore parvus erat. not indeed on the quantity of matter. : says he. « Generation)). who is said to have been thus born. Medical men are well aware that the size of the fetus depends. it is not always a fact that men thus begotten by Incubi are remarkable for the huge proportions of their body : Alexander the Great. it is but the genital spirit of the male. and has no share in the formation of the fetus .Demoniality 6 the pen of such a learned man. was very short as the poet said of him : . combined with the genital spirit of the female. who fact it is generally a are thus begotten excel 6 . Medic. there lies the whole secret of generation. Of what moment can therefore the quantity of sperm be for )) the size of the fetus? Besides. Magnus Alexander Besides. for instance. the tubes of the uterus. that permeates the pores. Physiolog. that is to say of spirits held by the sperm. as we have mentioned. but on the quantity of virtue. « entirely depends upon the genital spirit contained within an envelope of thicker matter. which it fecundates by that means. as is well observed by Michael EttmuUer. tly. that spermatic matter does not remain in the uterus. less frequenInstitut. or.

ut eos vocat Baruch. et tyrannide insignes : unde Gigantes per sua scelera fuerunt maxima. habemus quod gigantes nati sunt ex concubitu filiorum Dei cum jiliabus hominum^ et hoc ad litteram sacri textus. et Platone Philosopho^ de qiiibus Livius^ Suetonius et Laertius respective scribunt. v. 4. latrociniis. Pariter ex textu Sacrce Scriptures. Religioni. v. c. tatem. 4.. § Burgensis. et potissima causa Diluvii^ ait Cornelius a Lapid. ut patet in Scipione A/ricano. 3. 6.' ut proinde arguere pos- simus^ quod si alii eodem modo geniti pessimi fuere. robore. quod nomine filiorum Dei veniant filii Seth. Monstruosa statura. 26. virtutibus addicti. Ccesare Augusto. Gigantes autem homines erant statura magna. eo et cceteris quod illi erant pietati.62 Daemonialitas etiam in moralibus. descendentes autem a . Non qua' drat autem quorumdam expositio. c. quod optimi in moribus fuere . V. 6. sed quia tales ex propria arbitrio exstitere. et ifocabulo filiarum hominum filice Cain. in Gen*. et excedente communem hominum proceri^ c. Gen. hoc non fuerit ex hoc^ quod fuerint ab Incubo geniti.

3. of their own free will. Some contend that by Sons of God are meant the sons of Seth. chap. and far superior to other men. and by Daughters . 6. Now. Scipio Africanus. but also by their physical power. those giants were men oi great stature. We also read in the Testament. chap. Through their criminal excesses the Giants were the primary and principal cause of the Flood. tius. but to their having. if other individuals begotten in the same way have been downright villains. for instance. Caesar Augustus and Plato the Philosopher. but sometimes by their virtues and even their morals. Whence may be inferred that. yet such superiority is not always shown by their vices. that giants were born the sons of God came in unto the daughters of men : that is the very letter of the sacred text. their plundering habits and their tyranny. Genesis. as is recorded of each of them respectively by Livy. verse 26.Demoniality 63 other men. Suetonius and Diogenes Laer- had excellent morals. when Not only were they distinguished by their huge size. chosen to be such. it was not owing to their being born of an Incubus. in his Commentarx on Genesis. says ^arwcA. according to Cornelius a Lapide. verse 4.

lib. Victor. I. quod ex conjunctione talium nati sunt homines monstruosce proceritatis corpore<je : ante illam ergo tales gigantes non extiterunt : quod si ex ea orti sunt^ hoc non potuit esse ex eo.. CyrilL. Apolog. talis expositio non cohceret sensui patenti litterce . unde oriri ex his naturaliter non potuerunt nisi Jilii statures ordinarice : si ergo monstruosa statura filii nati sunt ex tali conjunctione.. 1 32.cit. 5. I. quia illi erant staturce ordinarice prout etiam jilice Cain... I.Hugo de S. Mul. Ab. Tertullianus. § Verum dies. c.. et Franciscus Georgius Venetus^ tom. Philo. in Gen. Clemens Alex. 6. Jus^ : tinus Martyr^ Clemens Alexandrinus. i.. apud CorneL. V. quod jilii Seth coivissent cum filiabus Cain. Antiq. TertulL... C. . 74 Joseph. Joseph. f Annot.. reverentia. de Gigant.. loc. ait enim Scriptura. apud Cornel... sed ex dcemonibus qui ratione natures Incubis ipsorum optime possunt vocari filii Dei.et Hilar. et in hac sententia sunt Philosophi Platonici. hoc fuit. nee dissentiunt ab eadem problem. a Lap.^ c. Theodor.. et /. Hebrceus. 2. de Habit. lib. quia non fuerunt prognati ex ordinaria conjunctione viri cum muliere. 6. in Psaim. 3. Justinus M... Rupert. Hebrceus^ Philo Judceus^ S.64 Daemonialitas Cain vice versa : nam salva opinantiuniy Chrysost.

S. from their nature. may very well be styled sons of God. and Tertuliian.Demonialitjr of 65 men the daughters of Cain. that of the conjunction of the above mentioned were born men of huge bodily size consequently. 6. because the former practiced piety. who look upon Incubi as corporeal : . with all due deference to Chrysostom. and if their birth was the^ result of that conjunction. in fact. it cannot be ascribed to the intercourse of the sons of Seth with the daughters of Cain. Justinus the Martyr. could but procreate children of ordinary stature. . religion and every other virtue. but. Cyrillus. Scripture says. Philo the Jew. the reason is that it was not the common connection between man and woman but the performance of Incubi Demons who. if the intercourse in question gave birth to beings of huge stature. Therefore. Such is the opinion of the Platonist Philosophers and of Francis Georges the Venetian. Clement of Alexandria. nor is it discrepant from that of Josephus the Historian. those giants were not previously in existence. it must be conceded that it clashes with the obvious meaning of the text. who being themselves of ordinary stature. Hilarius and others who are of that opinion. whilst the descendants of Cain were quite the reverse.

quod supra dictum est. quia. augeat ultra illius staturam enormiter corpus ab eo geniti . et proinde Dcemon Incubus non humano. non potuerunt ex illo semine nasci nisi homines ejusdem staturce plus minusve^ cum eo a quo semen acceptum est nee enim facit ad altiorem corporis staturam major seminis quantitas. dum Succubus jit homini. : quod ab alio semine. ita utattracta insolite aDcemone. ut supra diximuSy nis hoc residet in spiritu. Gigantes genuerunt. Quid igitur dicendum ? . accepto se^ mine ah homine. 33. hujusmodi gigantes nati sint.66 Daemonialitas qui opinantur illos fuisse Angelas quosnam corporeos qui in luxuriam cum mulieribus delapsi sunt : ut enim infra osten- demus. quam humano. Si ergo Incubi tales. juxta id. utfert communis sententia. sed alio semine utatur ad generationem. et non in mole semiut proinde necesse sit concludere. istce duce sententice in unam et eamdem conveniunt.

upon the vitality of that liquor. as aforesaid. as shall be shown hereafter. 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. If therefore these Incubi.Demoniality Angels fall 6^ who have allowed themselves to into the sin of lewdness with women. not its quantity. the Incubus Demon. We are therefore bound to infer that Giants are born of another sperm than man's. 33. for it would be in vain for the Demon. that of that sperm should have been born any but men of approximately the same size as he from whom it came. in confor- mity with general belief. it is impossible. since all depends. those two opinions are but one and the same. uses a sperm which is not man's. But then. though seemingly distinct. and that. as we have said. when acting the part of a Succubus. for the purpose of generation. Indeed. what is to be said? . consequently. have begotten Giants by means of sperm taken from man.

de legib. Creatures pure spirituals nullo modo de materia corporea participanteSj prout habetur ex Concilio Lateranensi. et dico. Trin. et Fid. Cone. Eph. Quamvis vero nonnulli Doctores. Paradoxa in fide^ et parum sana non ut nonnullis videbitur hcec opinio. : ut judicium prcecipitet de ea ut enim incivile est non- dum ita tota lib. dum mulieribus commiscetur. Epist. 24. et S. Firm. 35. et alibi. ac solutis argumentis. quibus Ad probandam igitur suprainnititur. ff. sub Innocentio TertiOj c.semine hominem generare. damnanda est opinio^ nisi prius quod Prcemittendum primo de fide est. in Hujusmodi autem sunt Angeli beati. Cath. datam conclusionem. lege perspecta judicare. ait. Dsemonialitas Quantum ad hoc^ sub correctione opinative Sanctce Matris Ecclesice. de Sum. neque examinatis. nonnulla sunt necessario prcemittenda.68 34. mere Incubum Dcemonem. ad Reggia. dentur . 36. sed lecto- rem meum deprecor. Bann. et Dcemones damnati ad ignem perpetuum. Cyrill. Celsus. ex propria ipsius. C.

it is true. under the pontificate of Innocent III. . as Celsus says. when having intercourse with women. as was ruled by the Council of Lateran. subsequently even to this Council. it is improper tely to deliver judgment without having thoroughly inquired into the law. that I premise. Such are the blessed Angels. Firstly. and bigets the human fetus from his own sperm. 35. and must necessarily premise with some statements. 36. no less unfair is the rejection of an opinion. as an article of there are purely spiritual creatures. I have therefore to prove the above conclusion.' 69 Subject to correction by our Holyas a mere expression of opinion^ I say that the Incubus Demon. not in any way partaking of corporeal matter. To many that proposition will seem heterodox and hardly sensible. that the spirituality of Angels and Demons Some . but I beg of my reader not to condemn it precipitafor if. Mother Church.Demoniality 34. and the Demons condemned fire. before the arguments upon which it rests have been weighed and confuted. have professed. belief. to ever-lasting Doctors.

Georg. Inaudita forsan erit sententia hcec. Cajet. probet Bonaventura Baro. : Deum lium. J p. i. 57.. q. dist.. 5.. neque erroneam. ^.. I... de Loc. de Anim. /. c.. p. Franc. 5o. i. annot. i5. ad Synod.. Si enim a Theologis tanta inter Angelos diversitas . torn. Angelus.70 par. sent.. videlicet ut mundanam : ideo dico de fide esse quasdam creaturas dari mere spirituales. /. et tales esse Angelos. Bonav. 5. /. v°.. 5. ita ut nonnulli alii. 3. apotamen quia Conlog. § 7. August. act. etiam post Concilium illud docuerint spiritualitatem Ange^ lorum et Dcemonum non esse de Jide.. Hyph. sed quosdam. Molina. q. 2. c. Can. q. Scot.. 37. Scot. 3. de Daemon. /. Concil. in lib. cilium ipsum statuit de fide tenendum. 8. San. q. Mirand. I. non quidem omnes. 9. I. Problem. c.> Carran:^. esse Creatorem omnium visibilium spiritualium et corporaqui utramque de nihilo condidit creaturam spiritualem et corporalem Angelicam. sed non destituta erit probabilitate . Sum. Theol. Sixt. et invisibilium. 5.. 3. ' Daemonialitas ar. Annot. 7. 2. 4. Defens. sen Bibliot. 2. scripserint illos esse corporeoSy et proinde Angelos Dcemonesque corpore et spiritu constare non esse propositionem hcereticam. c. i. in Gen.

whence Bonaventure Baron has drawn the conclusion that it is neither heretical nor erroneous to ascribe to Angels and Demons a twofold substance. It may seem strange. yet it must be admitted not to be unlikely. not all ofth£m. and corporeal. Theologians concur in establishing . corporeal and spiritual. who has raised from nothing every it is creature spiritual or I contend an article of belief that there are certain merely spiritual creatures. and that such are Angels. others even have asserted that they are corporeal. in fact.buta cer- corporeal. If. Angelic or terrestrial^ tain number. the Council having formally declared it to be an article of belief that God is the maker of spiritual all things visible and invisible. Yet.Demonialitjr is 71 not an article of belief. 37.

actione quinta. productus est liber Joannis Thessalonicensis scriptus contra quemdam Philosophum gentilem. p. ipsa Catholica Ecclesia biles. esse quidem non omnino corporis ut vos Gentiles est intelligi- expertes. utpote elementis. 5o. Et infra : Quamquam autem non ex quatuor sint ut nos. scriptum qui facit Angelos suos spiritus. Thomce^ p. 4. sicut praeditos. sed sic sentit. et proinde excellentissimce naturce^ aliiautem corporei^et minus excellentes.72 specifica^ et Daemonialitas proinde essentialis statuitur. et eorum differentia petatur per corporeum et incorporeum. et dictum Concilium Later anense : siquidem in ilia Synodo. Accedit quod hac sententia facile solvitur alias insolubilis contradictio inter duo Concilia . verum tenui corpore sive igneo. quod Angelorum nonnulli sint purissimi spiritus. quibus nostras Animas adjungo. corporei. CEcumenica^ nempe Septimam Synodum generalem. ut ar. nemo tamen vel . : et aereo. et insensibiles. atque eorum Potestatibus. profecto nulla invenitur repu- gnantia. dicitis. qua? est secunda Niccena. constituat. inquo ita habetur : De Angelis et Archangelis. et ministros suos ignem urentem. plures Angeli nequeant esse in eadem specie^ sed quilibet Angelus propriam speciem in via D.

hut not entirely bodyless and senseless. why should not certain Angels be most pure spirits. and therefore essential. as you Gentiles aver. diversity so considerable that. And further on « Although not corporeal in the written : 7 . the second of Nicea. Arpropositions changels and their Powers^ to which I adjoin our own Souls. of a consequently very superior nature. For. a book was introduced written by John of Thessalonica against a pagan Philosopher. and the burning fire His Minister ». differing thus perfect na- from each other in their corporeal or incorporeal substance? This doctrine has the advantage of solving the otherwise insoluble contradiction between two (Ecumenical Councils. during the fifth sitting of that Synod. and others corporeal. wherein occur the following « Respecting Angels. aerial or igneous^ according to what is : He makes the spirits His Angels. namely the Seventh General Synod and the abovementioned Council ofLateran. she on the contrary ascribes to them a subtile body. Thomas. ac- cording to St. there are not two Angels of the same species. the Catholic Church : is really of opinion that they are intelligences.Demoniality 73 amongst Angels a specific. but that each of them is a species by himself. therefore of a less ture.

perspicuum est : unde ad tollendam contradictionem hujus. vel Animas dixerit incorporeas multoties enim in proprio corpore visi sunt ab illis. quod Patres non contradixerunt tali asserto de corporeitate Angelorum. quoniam circumscribi possunt. Hanc autem Conciliarem adpfoba* tionem de materia ad longum pertractata a D. ait. quia non de ilia re agebatur. Et cum omnia lectafuissent coram Patribus synodaliter congregatis. Unus enim. quod Synodus adprobavit conclusionem. vel Dasmones. Synodus autem uno ore respondit : Etiam. p. Domine. et ut homines apparuerunt. q. quibus Dominus oculos aperuit. Patriarcha Constantinopolitanus. Tharasius. Joanne in libro coram Patribus lectot statuere articulum jidei circa corporeitatem Angelorum. poposcit adprobationem Sanctce Synodi his verbis : Ostendit Pater. Alius. quod Angelos pingi oporteat. lo. de Angelis.74 : Dasmonialitas Angelos. cum allata definitione Concilii LateranensiSt multum desudant Theologi. in p. ait. Suare!{. « 38. Bann.. nempe Angelos pingi posse ^ non tamen adpro- .

by the Council of Lateran. and they have been seen in the shape of men ». : 38. submitted with it to the approval of the Council. 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 so Theothere is not a shadow of doubt logians toil and moil in order to remove the contradiction apparent between that decision and the definition. above quoted . And after that book had been read through before all the Fathers in Council assembled.Demoniality y5 same way as ourselves. says that if the Fathers did not disprove such an assertion of the corporeity of Angels. since their form can be defined. Another contends that the Synod did approve the conclusion. yet it is impossible to say that Angels. the Patriarch of Constantinople. One of them. investhose whose own body. « The Father showeth that these words : Angels should be pictured. it is because that was not the question. Demons and Souls are incorporeal for they have been seen ted with their many a time. by eyes the Lord had opened". the Synod answered « Yes. Without a dissentient. my Lord it. made of the four elements. namely : . Suarez. Tharasius.

Proinde ad tollendam contradictionem Conciliorum dicendum est. nee Lateranense Concilium intendisse definere de fide qucestionem. Lateranense autem loculum esse juxta mentem Aristotelis. et Niccenum quidem locutum fuisse juxta opinionem Platonicorum.. tom.. qui. et tunc prcevalebat. ponit intelligentias incorporeas. proinde ea quce habentur in actionibus prc^cedendejinitiones tibus non esse dejinitiones de fide. i. Joverc. 2 actio i § 2 per totum. quce sententia contra Platonicos apud plerosque Doctores invaluit expost. Cone. Defens. 49. . et illam quidem 39. q. 9. a. hanc veropenitus incorpoream. quia corporei sunt. . p. apolog. quce ponit Angelos corporeos.. in p. Lateranense autem de alia specie Angelorum. corpoream.. Nicceum locutum esse de una. siones Sed quam frigidce sint istce respon^ nemo non videt^ ac eas minime satisfacere oppositioni palmar iter demonstrat Bonaventura Baro^ Scot. 5o. Alii. Molin. Alius. et Mirand. ait. 12. quod Conciliares in ilia Synodo factce sunt solum actione septima. .•j^ Daemonialitas havit rationem.. scribunt nee Niccenum. Metaphys. Sum. tex. I.

write that neither the Council of Nicea nor that of Lateran intended defining a question of belief. In consequence. But any one can discern the invaliand Bonaventure Baro [Scot. and 39. the Council of Nicea having spoken according to the opinion of the Platonists. whilst that of Lateran went with Aristoteles. lays down over the Platonists. lastly. Others. which describes Angels as corporeal beings and was then prevailing. but not the motive given. observes that the definitions issued in Council by the Synod were thus issued only at the seventh sitting.. in order to agree the two Councils.tomQ 9) proves to evidence that they do not bear. Defens. dity of those answers. whence he argues that those of the previous sittings are not definitions of belief. book of Metaphythe existence of incorporeal intelligences.Demoniality 77 that Angels might be pictured. the latter lutely : the former. sics. we must say that the Council of Nicea meant one species of Angels. in his 12th. A third. and thus are recon7- . a doctrine which has since carried the day with most Doctors who. cor- on the contrary absoincorporeal. that of Lateran another poreal. their corporeity. Molina..

ex eo quod agit. Daemonialitas irreconciliabilia et sic conciliantur alitcr Prcemittendum iP. Gregorius. non naturce. Patres : Ambros. qui ad aliquod 40. quia Angelus Greece. Ambrosius : Angelus non ex eo quod est spiritus. 7 : Labia Sacerdotis custodient scientiam. 23. vocatur Angelus. 12. 84 in Evang. quod ministerium a Deo illi. S. quia Angelus Domini exercituum est.. Augustinus.. c. nomen Angeli officii. Concionatoribus ac Doctoribus. Joannes Baptista ab eodem Prophet a. Isidorus. de Sum. Latine Nuntius dicitur. sive spiritus sint. i5 de Civit. I epist. Dei c. Bonit. D. Joanne Baptista testatur Christus Do- . ait D. et de facto it a vocantur in Scripturis Sacris : nam de Sacerdotibus . Et hanc prophetiam esse ad litteram de S. Horn. 3 v. I. sive homines. c. Hilaris. dum ait : Ecce ego mitto Angelum meum.. lib. in c. Angeli vocari possunt. ut concorditer scribunt S. 2.78 Concilia. ad Hebr. sequitur igitur ex hoc. et legem requirent ex ore ejus. c.. 5 de Trin. esse nomen mittuntur. i. Malach. et prceparabit viam ante faciem meam. Angelus. v. unde prceclare I. qui tanquam Nuntii Dei explicant hominibus divinam voluntatem . dicitur.

John the Baptist. « law at his mouth. An Angel. but : to the office the Holy Fathers are agreed Ambrose. may be called an Angel. Secondly. 7). very truly says St. Supreme Goodness). St. V. not because he is a spirit. St. for he is the Angel of the Lord of Hosts. when saying aBehold. 2. Austin. Preachers and Doctors. The priest's lips should keep knowledge. as Messengers of God. St. V. Homily 84 on Scripture. explain to men the divine will (Malachi. That this prophecy liteJohn the Baptist is . The same prophet. be he spirit or man. applies to St. that is to say Messenger. chapt. where the following words are applied to Priests. who. 79 two otherwise irreconcilable Coun- 40. not indeed to the kind. I. account of his office : 'AyyeXo? in Greek. is thus styled. Nuntius in Latin. Ambrose. Isidorus. and is thus called in the Holy Scriptures. I premise that the word Angel applies. 3. on the Epistle to the Hebrews.! » : will send my Angel and he shall prepare the » way rally before me. and they should seek the chapt. but on thereupon (St.Demoniality ciled cils. City of God. Gregory. bestows the name of Angel on St. it follows that whoever is entrusted by God with a mission.

satis perspectam esse existentiam. 41. et Angelus testament! quem vos vultis. Immo quia fuit missus a Patre in mundum ad evangeli^andum legem gratice^ vacatur Angelus. i Veniet ad templum sanctum suum Dominator quern vos quaeritis. Prcemittendum 3°.8o minus in et Daemonialitas Evangclio ipse Deiis. quce sunt in mundo. 3 v. Angeli vocabulo efferuntur. et si pervia esset lis semina nunquam Terra Austra- incognita^ cujus indagatio. fructus. ii. . herbas. aut scriptum fuerit. ut proinde aliquid negandum sit ex eo. Sequitur igitur nullum absurdum sequi ex hoc. quod dicimus An: gelas quosdam esse corporeos nam et homines. quas Antiqui nostri ignorarunt. et lustratio . lo. c. Matthaei. aut naturam. Quce prophetia ad litteram est de Christo Domino. juxta versionem Septuaginta : Vocabitur nomen ejus magni consilii Angelus. novaque animalia. plantas. et clarius in Malachicp c. v. Patet enim tractu temporis detectas esse novas terras. 9 v. quod de illo nunquam alias dictum. Ita in prophetia Isaice. 6. nondum rerutn naturalium. alias visa. qui corpore constant.



by our Lord Jesus-Christ, in the Gospel, accordingto St. Matthew, chapt. 1 1, God himself is called an V. 10. Still more

Angel, because he has 'been sent by His Father to herald the law of mercy. To witness, the prophecy of Isaiah, chapt. 9, a He shall V. 6, according to Septuagint be called an Angel of Wonderful Counsel. » And more plainly still in Malachi, chapt. 3, « The Lord whom ye seek shall V. I 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, assuredly have a body, are called Angels.

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, meit 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

rely because

Austral land


at last to be explored,



a multis hucusque incassum tentata est^ adhuc nova nobis alia panderentur. Patet adhuc, quod per inventionem microscopii, et alias machinas, et organa Philosophice experimentalis modern(^, sicut etiam per exactiorem indaginem Anatomistarum, multarum rerum naturalium existentiam, turn vires, naturamque turn innotuisse, dietim innotescere, quce prcecedentes Philosophi ignorarunt, ut patet in auro fulminante, phosphoro, et centum aliis chymicis experimentis^ circulatione sanguinis^ venis lacteis, vasis lymphaticis, et aliis hujusmodi qua' nuper Anatomistce adinvenerunt. Proinde ineptum erit aliquod exsibillare ex hoc quod de eo nullus Antiquo-


scripserit, attento

maxime Logicorum
auctoritate ne-

axiomate, quod locus ah gativa non tenet.







Scriptura, et Ecclesiasticis


quod ad animce salu' quoad credendum, sperandum et amandum; unde inferre non licet ex eo, quod nee ex Scriptura, nee ex traditione aliquod habetur, proinde negannon traditur nisi tern necessarium

as has


been to




day vainly tried by so what unforeseen disclo!

sures 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,

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 lymphducts and other recent anatomical discoveries? To deride a doctrind because it does not happen to be mentioned in any ancient author would therefore be absurd, especially bearing in mind this axiom of



locus ab auctoritate negativa non

42* Fourthly, I premise that Holy Scrip-' ture and ecclesiastical tradition do not teach us any thing beyond what is requi-

the salvation of the soul, namely Charity. Consequently^ from a thing not being stated either by Scripture or tradition it must not be inFaith,

site for

Hope and



sitf quod illud tale existat : aut nos quidem Fides docet, Devm per Verbum siium omnia creasse visibilia, et invisi-


bilia; pariterque

nostri meritis

ex Jesu Christi Domini tum gratiam, turn gloriam

omni, et cuivis rationali creature^ conferri. alius Mundus a nostra, quern 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, alice existant creaturce rationales ultra homines^ quce regulariter et Spiritus Angelicas , hominibus sint invisibiles, et per accidens^

Num autem


earum executiva potentia Jiant



hoc nullo modo speclat ad jidem, et hoc scire, aut ignorare non est ad salutem hominis necessarium, sicut nee scire rerum omnium physicarum numerum aut naturam.

43. Pr^mittendum 5", nultam inveniri repugnantiam, nee in Philosophia, nee in Theologia; quod dari possint creaturce rationales constantes spiritu et corpore, alice

ab homine, quia si esset repugnantia, hoc esset vel ex parte Dei [et hoc non quia ipse omnipotens est), vel ex parte rei creabilis;

ferred that that thing


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 crea-

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


or nature of


physical things.

43. Fifthly, I premise that neither Philosophy nor Theology is repugnant to the

possible existence of rational


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

quam sit homo. potuisse Deum concludi creare creaturam in- rationalem corpoream. quce possunt circa eam formari. Et profecto post Resurrectionem anima Beatorum erit unita corpori glorioso dote subtilitatis donato : ut proinde posset. an tales creatures dicendce essent animalia rationalia? Quod si siCy quomodo homine. cum quo finitionem? communem different ab haberent de- . spi- ritualis ut Angeli. Astruitur aiitem magis talium creatusolutione argumento- rarum possibilitas ex rum . pariterque ex responsione ad interrogationes. corporeitate terrestri. quia sicut creatura mere .86 et Daemonialitas neque hoc. 45. sicut per gratiam corpori glorioso confertur. et partim spirituapartim corporea. et corporeitate minus crassa. ita creabilis est creatura constans spiritu rationali. Prima interrogatio est. cui naturaliter dita sit corporis subtilitas. creata est. crassay ut homo. 44. et mere materialise ut lis. sed subtiliore. quce contra positam conclusionem fieri possunt. et Mundus.

so well be in existence a creature a rational spirit and a corthan man's. the possible existence of such creatures will be still better set forth by solving the arguments which can be adduced against our conclusion. First question : should such creatures be styled rational animals ? And if so. moreover. but that after Resurrection. the souls of the blessed will be united with a glorious and subtile body.Demoniality 87 be made. or merely material. 45. as there are purely spiritual creatures. in whom what do they differ from man. or lastly semispiritual and semi-corporeal. such as the World. of an earthly and gross corporeity. No doubt. for. But. 44. and replying to the questions it may raise. from which may be inferred that God may well have made a rational and corporeal poreity less gross. and that likewise cannot be supported. with they would have that definition in common? . such as Angels. endowed with more subtile creature whose body naturally enjoys the subtilty which will be conferred by the grace on the glorious body. such there may as man.

et alia ignea.7-. alia aquea. est.ista vero formata essent ex subtiliore parte omnium. ut proinde alia essent terrea. et ut eorum definitio cum hominis definitione non conveniret. per quam a dictis animalibus differret. Daemonialitas Respondeo quod essent animalia ra- tionalia sensibus et organis corporis prcedita^ sicut homo : differrent aiitem ab ho- mine non solum ratione corporis tenuioris^ sed etiam materiel. et num cum brutis producta a terra. aut ab aqua. ut fuit homo ? 47. . ut quadrupedia. seu alterius elementorum. et aves respective.88 46. aut unius. an vero a Domino Deoformata. Homo siquidem ex crassiore elementorum omnium parte. Secunda interrogatio nam hujus modi •posito^ Respondeo quod de fide est. quod quod existant de facto^ creata sint a principio Mundi : sic enim definitur a 48. puta ex luto. Gen. 2. v. alia aerea. addendum esset dejinitioni hominis crassa materialitas sui corporis. quandoanimalia fuissent condita. nempe aqua et terra crassafor- matus est^ iit constat ex Scriptura.

at . differ from man not only in the more subtile nature. Second question would those animals have been originated. like man. as is shown by Scripture. but also in the matter of their body. a gross mixtOre of water and earth but those creatures would be made from the most subtile part of all elements. and. or fire. In fact. that they should same terms not be defined in the 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. etc. however. . would they have been made. and wherefrom? From earth.Demoniality 46. in order : . expressly laid down by the Council of La: teran. like the beasts. or from water. At" what period 47. I reply It is an article of belief. or of one or other of them thus. namely clay. by our Lord God? : 48. or air. some would proceed from earth others from water. provided with senses and organs even as man. birds. that whatever is in fact and 8. like quadrupeds. as man. man has been made from the grossest of all elements. I : 89 reply Yes. ? Or. on the contrary. they would. they would be rational animals.

prceterea an vitam socialem ducerent. decuisse ipsorum corpus a Deo ministerio Angelorum formatum fiiisse. passionibus sensus afjici^ nutriri^ crescere et tunc quo alimento vescerentur. an talia animahabuissent originem ab uno solo. sicut a Deo formatum legimus corpus hominis. quia ipsi copulandus erat spi' ritus immortalis . . Concilio Lateranensi [Firm. Trietfide cathoL). et interire. spiritualem et corporalem. an vero plura simul formatd essent sicut fuit de cceteris animantibus a terra et aqua productis. nempe quod Deus sua omnipotenti virtute simid ab initio tempo- ris utramque de nihilo condidit creaturam.esset qucerendum. qua politica regeren^ tur. Quo vero ad rum formationem. in quibus fuerunt mares et foemince quce speciem per generationem conservant? Et si hoc oporteret inter talia ajiimalia esse distinctionem sexus. quandoquidem spiritus incorporeus et proinde nobilissimus corpori pariter originaliter nobiliori cceteris brutis jungendus erat. lia 49. de sum. Tertia interrogatio. Sub ilia etenim Creaturarum generalitate etiam lia ilia animaeo- essent comprehensa.90 Daemonialitas nit. num urbes ad habitandum struxissent. ipsa nasci. ut homines . velut omnes homines ab Adam.

That body being of a nobler nature than that of other animals. 9 origin of the was made in the world. Would those ani49. as was the case for the other living things issued from earth and water. spiritual and corporeal. to which an immortal spirit was to be united. As to their formation. those animals also would be included in the generality of creatures. raised together from nothing both orders of creatures. it was meet that it should be united to an incorporeal and highly noble spirit. made their body as he did man's. on the contrary. through the medium of Angels. Now. God. it might be said that God Himself. Third question mals descend from one individual. or. 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. want of food. power of growth? If : so. would many have been made at the same time. as all men descend from Adam. from the beginning of time. By His all-mighty virtue. to senses.Demoniality present. passions. what their nutrition? lead a social life. as men do ? Would they By what laws .

sensibus agitari velut homines . scientias^ ministeria. et plures foeminc^ fuissent formatce. possessiones. a quibus copiosa hujusmodi effluvia usque ad totalem partium subtiliorum ac volatilium evaporationem scaturiunt. exercitia. a quibus per generationem eorum species essent propagates. sicut hominibus. ut nidor carnium maxime assatarum. vapor vini. sed substanfiam teniiem et emanantem per effluvia spirituosa vapor osam a rebus physicis pollentibus corpusculis maxime volatilibus. quod ex iis multi mares.' potuit pariter esse. 5o. fructuum. est in et bella inter ea essent.92 Daemonialitas artes. Ultro admitte- remus alios. nutalia triri et crescere secimdum molem sui corporis. velut homines ab Adam. sint progenita. ac . mares fosminas inter ea esse . et inter ea distinctos esse gradus dominantium ac servientium pro conditione naturce ipsorum. cibum autem ipsorum non crassum qualem requirit crassities corporis humani. Respondeo : potuit esse quod omnia ab uno. num studia. loca^ mansiones. florum. aromatum. Talia autem animalia civilem vitam ducere posse. alias animalia oriri et mori . passionibus. artesque.

exercising functions. . who preserved their kind by generation. as men descend from : Adam. it may be also that a number of males and females were made initially. hold property. however. To their being able to lead a social life. and wage war between themselves. emanating through spirituous effluvia from whatever in the physical world abounds with highly volatile corpuscles. I reply from one individual. maintaining armies. that they are divided into males and females. . . aromatics. instead of being gross like that required by the human body. and are moved by senses and passions. cultivate the arts and sciences. must be delicate and vapoury. . their food. that they feed and grow according to the size of their body. We will further admit that they are born and die. with distinctions of rank and precedence to their cultivating the arts and sciences. which evolve an abundance of those effluvia until all their subtile and volatile parts have completely evaporated.Demoniality ruled? 93 cities for their Would they build up dwellings. as men are. flowers. such as the flavour of meats especially of roasts the fume of wine the fragrancy of fruit. as men are wont to ? It may be that all descend 5o..

alice minus crassce.94 Daemonialitas alia necessaria ad eorum conservationem. et an partes corporis ipsorum haberent ordinem 5i. nee quoad tactum. ut organa hominum. ac perspicacitate . cum talis figura non exacte nobis sensibilis. ut oleiy aquce. an et qualem haberent. aliique. an humanam. ut membrance. tenues. et num. ut corpora ca^terorum animalium. stantive in quibus sunt alice partes crassissimce. fiimi. essentialem inter se. nubis. etc. prce sui corporis tenuitate. nullam penilus importat repugnantiam. alia^ 52. Quoad congruentiam et probabilitatem dico. ut ossa. cum aliquo distinctivo a cor- pore humanoj nisi forte ad hoc sufficiat sua . ut cartilagines. qualis esset figuratio. an vero accidentalem tantum.. aut possumus. eorum corporis aliam formam. qui substantias immateriales intuitive cognoscere possunt. sub- suarum partium organicarum diversimode constarent. ut corpora Jluidarum substantiarum. qualis proinde vere sit. quod quantum nihil ram corpoream sit certi ad figuaffirmare de- bemus. Quarta interrogatio est. noverent ipsi. Respondeo. nee quoad visum. ilia referre speciem corporis humani.

and others slender. water. Fourth question What would : 1 their or otherwise? Would the ordering of the divers parts of their bodybe essential as with other animals . . etc. so far as pro: bability goes. and to such as have the privilege of intuitive acquaintance with immaterial substances. That we must leave to themselves. doing in short whatever is requisite for their preservation. say that their figure tallies save some distinctive should the very tenuity of I led to that body not be deemed sufficient. as Would branes? 52.Demonialitjr 95 building up cities. human merely accidental. as with fluid substances. such as the bones. smoke. such as the memrious substances. since it escapes our senses. such as oil. wherein are to be found very gross parts. being too delicate for our sight or our touch. But. I reply As regards their figure. others less gross. I am by the consideration that of all . or figure be.? those organic parts consist of vais the case with the organs of the human body. with the their human body. I have in the 5 main no objection. clouds. peculiarity. we neither can nor should be affirmative. such as the cartilages.

spiritum habe- rent immaterialem. eo quia anima eorum mortalis est. et immor- proinde capacem beatitudinis ac damnationis. Ducor. Ex hac positione sequitur. quia anima hominis immortalis ordinataest ad easiest em mansionem. simile sit om- nium animdlium nobilissimo. quia corpus hu- a Deo perfectissimum animalia quceque. rationalem. essentiali dispositions ordinata. ut nonnullce . alice tenues. de quibus loquimur. cui talis spiritus copulatur. ac talem. Nee contra hanc pasitionem faesset. ant ventri manus conjungi deberet : sed congrua membrorum priis perficiendis. nee enim pes capiti. Cum igitur animalia. dico quod necessarium solidiores. corpori humano. Deus. Os homini sublime dedit.. quod corpus. alice ipsarum essent minus solida^.. est. coelumque tueri Jussit. et cum ccetera bruta in terram sint prona. ut ait pacta Ovid. ut essent idonea ministeriis pro- Quo autem ad partes componentes ipsarum organa. et erectos ad sidera tollere vullus.^quod ejus corporis partes ordinem inter se essentialem habere deberent. inter mamim plasmatum Metamorphos. congruum est.96 Daemonialitas ipsorum tenuitas. alice tenuissimce pro necessitate operationis organica.

others more or less slender. that is to say to the human frame. in his Metamorphoses^ Gave man an erect figure. Whence it follows that in the divers parts of that body there must be an essential order . necessary that there should be some more or less strong. the poet. and that whilst all other animals stoop to the ground. Nor can this be fairly with a . as Ovid. for instance. Considering that the animals we are speaking of Would be gifted spirit immaterial. it is. it is proper to admit that the body to which that spirit is united may be like unto the most noble animal frame. because their soul is mortal. nor the hand to the belly. that the foot. capable therefore of beatitude and damnation. in my opinion. God. As to the constitutive parts of those organs. in order to meet the requirements of the organic working. according to the functions it has to perform. bidding him behold [the heavens And raise his face towards the stars. says. cannot be an appendage to the head. man's soul having been made immortal for the heavenly abode. but that each organ is in its right place. rational and immortal.Demoniality 97 the works of God the human frame is the most perfect.

98 Daemonialitas tenuitas ipsorum cile potest asseri corpo- rum: quippe soliditas aut crassities organicarum partium. et pars sulfurea. circa partium essentialem ordinationem inter se : quan- doquidem videmus. oleo. 53. quod in corporibus fluidis ac tenuibus una pars non servat ordinem essentialem ad aliam. et aliquce ipsarum comparative ad alias essent solida^. non esset talis simpliciter. salfixum. Ita esset in casu nostro et teniiia. sal volatile. essent. lacte. et alice tenuiores. sed comparative ad alias partes tenuiores. quod hcec repugnant positioni supra firmatce. Quod si dicatur. quantumvis enim omnes partes in ipsis videantur homogenece ac similar es. ut vino. non tamen ita est : nam in ipsis est pars terrea. non tamen tolleretur. de qua dicimiis. Et hoc patere potest in omnibus corporibus fluidis naturalibus . pars aquea. quce omnia manipulatione spargirica oculis subjici possUnt. quamvis totum corpus ex ipsis compositum tenue did posset. quce . sed accidentalem tantumj ita ut hcec pars vini. etc. ut : posito enim subtilia quod talium animalium corpora corpora naturalia fluida.. velut aqua et aer. quin in ipsorum partibus diversee inter se essent qualitates.

water. milk. however homogeneous and similar to each other their component parts may look. supposing the bodies of those animals to be as subtile and slender as the natural fluids. 53.. some of which would be strong when compared with others more slender. volatile salts. there would nevertheless be discrepancies in the quality of their constitutive parts. etc. That. all of which are made obvious by a chemical analysis. . others : aqueous there are fixed salts. So it . etc. may be observed in all natural fluids.. 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. oil. . yet they are not so for some are clayish. but merely in comparison with the more slender ones. such as wine. air.Demoniality 99 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. al: though the whole body which they compose might be called slender. would be in our case for. moreover. . brimstone. in fluid and subtile bodies. for instance. that a part of wine. one part is not essentially but only accidentally connected with another .

. ut tartarus. sive spiritus ardens . enim in positum. qua stante stat in suo esse com54. ita ticulis tartari. manet tamen essent ialis partium ordinatio. sunt partes eo enim medice inter volatile ac fixum. ut nullo modo avolare valeat. sunt partes volatiles. alteri parti unitur.in sunt partes crassce. sive spi- ritus volatilis. verso modo vase. Partes istce ordinem essentialem inter se mutant. et hoc patet manifeste in vino : expressum enim ab uvis videtur liquor totaliter homogeneus. ut sulphur. non tamen ita est. quce tractu temporis subsident in doliis : sunt etiam partes tenues. ut phlegma. quce evaporant : sunt partes jixce. quod talium animalium corpora figurata stabiliter non essent. nam statim ac expressum est ab uvis. et mustum dicitur sulphur. nee organica. et consequenter. mox inaut moto vino. quamvis non appareat. etcorporibus fluidis.lOO Daemonialitas alteri parti contigua est. et sic omnes partes diversam positionem habent quantumvis semper idem vinum sit. . implicatum manet parquijixus est. et ex hoc sequeretur. Respondeo negando assumptum .

it subsists none the less. I deny the assumption. volatile parts. Wine. if in fluid thoroughly homogeneous liquor. for instance.' Demonidlity just loi contiguous with some other. the bodies of those animals would have no permanent figure. as not to be in any way able to escape. half volatile and half fixed. and would consequently not be organic. and that all the parts together exchange positions at the same time. and causes a compound to preserve its own state. Those divers parts do not respectively maintain an essential order for no sooner has the must been expressed from the grapes. seems a 54. and yet for there are gross parts which. than it continues so closely involved with the particles of tartar. now comes in contact with a third. such as phlegm. when expressed from the grapes. . . Whence it should be inferred that. soon if the vessel be turned upside down or the wine shaken. In bodies the essential ordering of the parts is not apparent. and been styled brimstone or vo latile spirits. is not so in the long run. subside in the casks there are also slender parts which evaporate fixed parts. others such as brimstone and alcohol again. . which is fixed. I reply that fact. . though it be still the same wine. . such as tartar .

alia incipit vinifermentatio. et divulsi ac confusi remanent cum partibus phlegmaticis . qui alligati erant par^ ticulis tartareis. tempore. ita ut spiritus. lentescit vinum et Italice dicitur vino moUe. aut lentescit. Post quadraginta dies. a quibus per actionem ignis faciliter separantur^ et avolant. ut cceteris paribus est. Hinc quod a musto recenter ab uvis expresso nullo modo potest distillari spiritus sulphureus. aut acescit. sicque per distillationem jit aqua vitce. quce aliud non est quam sulphur vini volatile cum tenuiore parte phlegmatis simul cum dicto sulphur e vi ignis elevata. ac tartareis particulis separantur. et evadit acetum. In dicta autem . Si enim abundat in vino sulphur. vinum diilce breviori . et alio atque alio modo terminatur . Quod si vinum maturum sit. pro vini perfectiori aut imperfectiori maturitate.102 55. acescit fermentatione. et propria volatilitate eas suspensas tenebant. qui : communiter voca- sed post quadraginta dies tur aqua vitee fermentation is par ticulce vini ordinem mutant. aut vino guasto. ut quo- tidiana constat experientia. ' Dafertionialitas est. si autem parum sulphuris continet. aut minus longo tempore perficitur. quce longiori. et vicissim ab eis ne possent avolare detinebantur . pro minore aut majore spiritus sulphurei abundantia.

If That cently : : the wine is at once ripe. it sours or ropes in less time. in return. If abounding with brimstone. whilst they were. according as the maturity of the wine is more or less perfect. it ropes. but. io3 is the reason why must reexpressed from the grapes is of no use for the distillation of the sulfurous spirits.Demoniality 55. and the termination of which is dependent on the greater or lesser abundance of sulphurous spirits. commonly called brandy . if. the wine sours and turns to vinegar. and becomes what the Italians call vino molle or vino guasto. as happens in other cases. sever from those particles. on the contrary. and evaporate thus. which extends more or less. . no longer bound with the tartaric particles which they kept in suspension through their own volatility. brandy is made. after forty days fermentation. At the end of forty days another fermentation begins. by means of distillation. and continue confused with the phlegmatic parts from which they become easily released by the operation of fire. kept down by them and prevented from escaping. which is nothing but the brimstone of wine volatilized by heat with the most slender part of phlegm. it holds but little brimstone. the particles of the wine change places the spirits.

quod vocatur corruptum. et vinum lentum. et proinde si distilletur acetum. p. ut proinde duo prima apta materia sint ad consecrationem. vinum. secus alia duo. primo prodit phlegma insipidum. ut diximus. non enim ipsius quantitas. de Chimi. quod manifeste patet ex variis et contrariis effectibus. . et post spiritus aceti.104 Daemonialitas fermentatione ordo essentialis partium vini mutatur. quos causant mustum. nullatenus mu- quce tatam circa quantitatem materice prius ibi extabat. quod. 9. iterum tartaro implicatur.. Mutatio autem essentialis partium supradictarum variat substantiam liqtioris expressi ab uva. tern- plenam aceto. aut mutatur : vide- mus enim lagenam poris evadere vino plenam tractu . c. et acetum. Regis Galliarum aromatarii. aut materia imminuitur. sed tantum mutato partium essentiali ordine : nam sulphur. Hanc porro vini economiam hausimus ab erudito opere Nicolai Lemerii. et cum eo Jixatur. 2. erat phlegmati unitumy ac a tartaro separatum. Curs. qui est sulphur vini illaqueatum particulis tartari minus jixi.

the essential shifting of the aforesaid parts alters the substance of the juice of the grapes. q. without any alteration in its quantity of matter the essential order of its parts has alone been modified the brimstone. which. Course of Chec. wine. for which cause the two first are fit. 2. found to be filled with vinegar. so that. Now. there issues from it first an insipid phlegm. becomes again involved and fixed with the tartar. in said fermentation the essential order of the parts of wine is altered. vinegar. perfumer King of France. but the two last unfit materials for consecration. and ropy or spoiled wine . was united to the phlegm and separated from the tartar. . but not so its quantity nor its matter. which neither a bottle that had changes nor decreases been filled with wine is. which are the brimstone of wine intermixed with particles of tartar that is less fixed.Demoniality io5 as is shown by every day experience. on distilling the vinegar. mistry^ p. as is clearly shown by the varied and contrary effects of must. Now. : We able to the work of Nicholas Lemery. have borrowed the above exposition of the economy of wine from the : . as we have said. and then spirits of vinegar. after a certain time.

non sequerentur inconvenientia ex adverso 7iam sicut [quemad- modum vini. puta. ut ignorantia. essent quidem corruptioni obnoxia. ad virium reparaiionem egerent somno. Datam ergo naturalem doctrinam applicando consequenter dico. quce partium essentialem ordinatioillata : nem exigunt. sensuum impc' dimentis. metu. etc. quamvis tenuia. cibo. quod ex quo corpora ipsorum. quibus homines labor ant. et subinde. Quinta interrogatio est. quod data dictorum animalium corporeitate subtili et tenui. et quo? et consequenter an interirent. aut simpli- . ac aliis imperfectionibus.earumdem es- diversa ipsarum accidentali posiita tione non variatur ordinatio sentialis^ esset in corpore tenui dicto- rum animalium. aut ruina possent occidi? 58. ac potu.? et An laborando lassarentur. et ex consequenti possent pati ab agentibus contrariis. et ita cegrotare. sicut corpora liquidorum.io6 Daemonialitas 56. segnitie. an talia obnoxia essent cegritudinibus. an a cceteris animalibus casu. et dicebamiis) ex confusione partium . 57. essent materiata. et data pariter eorumdem organi^atione etfguratione. Respondeo.

though : subtile. they would of course be liable to decay they might therefore suffer from adverse agencies. subtile and slender like the substance of liquids. 1 reply : what drink ? and might or by the instru? Their bodies. they be killed casually. being given also their organisation an dfigure. sensual paralysis. that is. Fifth question Would those animals be subject to diseases and other infirmities under which mankind lies.Derrioniality 56. etc? Would they be wearied through labour. I now we 57. which demand an essential order of the various parts. their organs might . to our subject. being given the corporeity of the animals in question. just as the jumbHng together of the parts of wine and the diversity of their accidental dispositions do not alter their essential order. for. and consequently be diseased . fear. being material. sleep. food. drink? And what Would they be fated food. and require. even so it would be with the slender frame of our animals. mentality of other animals 58. for recruiting their strength. idleness. an adverse supposition could raise no argument contrary to their existence. If 107 apply that natural doctrine say that. to die. such as igno: rance.

ad quce eorum organa essent ordinata . . quod ut quid fabulosum. a tota specie. Physiol. 5. est. et ejus somnia sine prcevia discussione secuti sunt cceteri : quandoquidem nullus est. quod de phoenice dicitur. Annal. prcestare non posse munera. de quibus more suo fabulatur Plinius. non tam facile pate- consequenter non homines essent ob" noxia. tot cegritudinibus velut ut patet de specie humana. et forte ex tot elementorum mixtione eorum cor- mus Michael thes. sed insolitam diufabulam quisque secutus est sicut etiam illud. corvorum etsimilium. etiam cceteris diutius vivit. L 6. Daemonialitas aut nisi cegre. quod ex eo quod tantam materia^ crassitatem non haberent.- . set et minus compositum et es- quam humanum.io8 . Verum pus non constaret. qui talium animalium natale et interitumfideliteradnotaverit. c. ^perverse. I. circa ejus vitce spatium recensetTacitus.. cujus vita lon- gior cceteris animalibus est. ut pari modo de eo scripserit. in hoc siqiiidem consistit animalium quorumdam ccgritudo ut resolutive docet prcestantissi- qucevis : Ettmullerus. aiit vitiose citer. Nee enim admit to scecularem vitam cornicum^ cervorum. rentur a contrariis. vitam ducerent : quo enim perfect ius est animal. et longiorem^ etiam homine. Inferendum subinde esset quod illorum animalium vita.

It were therefore to be inferred that the animals we are speaking of would live longer still than man for. their body being less gross than the human frame. whose longer its days existence extends beyond that of other animals. and would therefore be less liable to disease than man their life would also exceed his. they would not so easily suffer from adverse influences. of which Pliny tells his customary stories and although his dreams have been reechoed by others without previous in. as . : been content with taking up the strange fable. . ravens and the like. it is no less clear that before writing thus. for. whose longevity is discarded as a story by Tacitus. as has been distinctly explained by the most illustrious Michael EttmuUer. not one has faithfully noted the birth nor the death of those animals they have quiry. or painfully and imperfectly perform the office assigned to them. as a species. Physiology^ c. For I do not believe in the centenary existence of crows. the more perfect an animal. v. AnnalSy b. . comprising less elements mixed together. In sooth. and being therefore less composite. thesis i. for therein consist all diseases whatever with certain animals. 6.Demoniality 109 not perform. the thus mankind. stags. as has been the case with the Phenix.

quale dixi- mus supra. aut mutilari. D seu artificialibus nisi maxima di/ficultate possent occidi. et maxima eorumdem velocitate in declinando contra^ rium impetum. consequenter dicendiim esset. c. et a tota specie essent homine doctiora. et minori acumine essent aliqua magis. et proinde disciplinabilia essent. non ob eorum cor•poream subtilitatem.. nee a brutis.Augustiniis. pro futurorum prcenotione in Bcemonibus. Possent vero in somno . aliqua minus in scientiis excellentia : imiversaliter vero. ex consequenti etiam capacia ignorantia% si eorum ingenia non essent exculta studiis. de Spir. quas causas assignat . in qua plura. c.no Dsemonlalitas : etiam hiimana deberet esse diuturnior ut enim infra dicemus. 3. lib. et disciplina. n" 5o. 3. de Divin. et inter ea pro intellectus eorum majori. nee ab homine armis naturalibus. ac dificultcr occidi ratione velocitatis. Ab agentibus autem naturalibus pati quidem possent. qtiam homines discere possent.quod essent obnoxia caHeris corporeis tis. tom. tum ob diutur-niorem vitce durationem. ob majorem spirituum activitatem. Quia vero rationalia. et Anima. turn forte. et lib. ilia essent homine no- biliora.. init. Deem. 3y. qua possunt se subtrahere a nocentibus . quapropter. et qiiiete^ et pathema- cibo indigerent.

: Demon. number 5o. . more or less clever. to the prescience of the future in Demons. 3. but perhaps because of the greater activity of their mind or the longer space of their life.). so quick would they be They might indeed . they would be more learned than men. and some amongst them would be more or less versed in science. agencies . withoi5t the greatest difficulty. suffer from natural but they could hardly be killed. with natural or artificial weapons. they would be more they noble than he.. they might also continue ignorant. if their minds did not . according as their intelligence had been more or less trained. as mentioned. Now. as rational beings amenable to discipline. consequently also would be subject to the other bodily affections. ch. on account of the speed with which they could escape from danger it is therefore most unlikely that they could. generally speaking. and Spirit and Soul^ ch. not from the subtilty of their body. However. receive the culture of study and instruction. Austin [Divin.Demoniality 1 1 shall be said below. 3. be put to death or mutilated by beast or by man. which would enable them to learn more things than men such are indeed the motives assigned by S. and considering the whole of the species. and require rest and food.

ut supra ponitur. talia eodem spi~ Sed hoc modo nequirent animalia ab agentibus naturalibus aut artificialibus occidi : sed rationabilior esset prima positio . ut a ca^teris etiam usque ad eorum interitum pati possent.112 Daemonialitas aut in non advertentia occidi. fertur. et mu- proinde etiam mors : non enim fieri posset ut diviso corpore idem spiritus utramque partem informaret. cequum cceteHs. et ab ritu revivificari. utprce. ut ense vibrato ab homine. sequi posset tilatio. cum ipse inVerum est quod sicut partes aeris divisce. ex hoc enim. quia eorum corpus licet tenue. fuste^ aut alio corpore solido dividitur quamvis tenuis sit. possent^par iter partes corporis divisce. aut lapide delapso per ruinam. aer. et totus in quavis corporis parte. Hinc jieret quod diviso corpore ipsorum. tamen et quantum^ et divisibile esset velut aer qui ferro. est. et ceu anima hominis totus in toto. ut fit cum . per aliud corpus. hoc sublato iterum uniuntur. et mutilari a corpore solido. quod communicarent cum cceteris in materia. et evadit idem divisibilis esset. per intermedium corpus. Eorum autem spiritus impartibilis esset. reuniri.

as above-mentioned. and even unto death. just as the parts of air. Yet. although subtile. it is natural that they should be liable to suffer through those creatures. just like air which. is yet divided by a sword. or any other solid body. itself indivisible. would be indivisible. or the fall of a heavy stone for. But then. such as a sword brandished by a man. though vaporous. might occasion mutilation and even death for the spirit. even so the parts of the body divided. however. unite again as soon as that body is withdrawn. . True. for. they might be killed or mutilated in their sleep. as aforesaid. a club. if sharing matter with other creatures. Consequently. their body would be divisible. and like the human soul. according to the common rule. the division of their body by another body. it must be inferred that those animals could not be slain by and it were natural or artificial agencies more rational to keep to our first position. or in a moment of inadvertence. could not animate both parts of a divided body. Their spirit. separated by the agency of a body. by means of a solid body. and constitute the same air as before.Demonialitjr at avoiding the 1 1 impending blow. entire in the whole and in each and every part of the body. : . might unite and be revived by the same spirit.

ut probat Scotus in 2. et an multa ipsorum possent in eodem loco materiali consistere. et eorum dimensio non esset reciproce penetrabilis . etc. et ad quantum spatium extenderetur . \ Quamvis autem plures Angeli possint esse in eodem loco materiali. etho'. quantumvis tales pori penetrari non possent ab alio liquore. tum .. quia longe tenuiora essent istis liquoribus illorum corpora. metalla. et qucost. § Ad proposi.114 Daemonialitas est. salis ^mmoniaci. ut parietes. sen restringeretur eorum corpus? Sexta interrogatio 60. de quibus major esset ratio.' tum quia corpora ipsa essent quanta. dist. q. aut similium. aut vini. 8. 6. utique possent per poros insinuari modo ista quibusvis corporibus.. an ipsorum 59. vilriim. per totum. 2. ligna. Respondeo. et etiam restringi ad locum minorem minore non tamen in infinitum. hoc tamen concedendum non esset de corporibus talium animalium. penetrare. quod cum in omnibus corporibus quantumvis compactis dentur pori. corpora possent alia corpora penetrare. ut ad sensum patet in metallis. quod in ipsis non darentur pori : microscopio perfecte elaborato discernuntur pori metallorum. aut spiritu materiali. cum suis diver sis jigur is.

yet it were rash to ascribe the same power to those animals for. However. although such pores were impervious to other liquors or material spirits. . through the pores. there are pores. as is shown by Scott. and to what space would their body extend or be restrained ? 60. I reply : In all bodies. wood. though not infinitely. as however comis apparent in metals where. such as walls. and even confine themselves in a lesser and lesser space. . of wine. their bodies are determined in substance and impervious to each other and if two glorious bodies cannot abide pact. . metals. Sixth question penetrate other bodies. . notwithstanding many Angels may abide together on the same material spot. creep into. etc ? Could many of them abide together on the same material spot. those animals might. ammoniacal salt. because their bodies would be much more subtle than those liquors. Now. it would seem there should be none through a perfect microscope the pores of metals are discerned. more than in other bodies. with their different shapes. glass.Demoniality : 1 1 Could their bodies 59. and thus penetrate any other bodies. or the like.

non naturali virtute non tamen exceextendi : ut patamen circa de- Et terminatum locum suce quantitati debitum. et hcec adminorem locum restringi. quam parva. distinct. congruum esset. Quo autem ad extensionem et restrictio- nem. et condensation^ majus aut minus spatium occupatur ab acre. et non gloriosum. 2. quamvis possent simul esse gloriosum. q. 8..a quo non discordat Scotus in i. multo minus possent simul esse istorum corpora. et ejus major ibi continetur quantitas. quam magna. in fine. essent magna. et nonnulla parva. quce. quodlibet 6. ut magna possent plus extendi. . quam sit suce quantitati naturaliter magnis pilis lusoriis. riter etiam restringi. dens eorum quantitatem.ii6 Daemonialitas quia si duo corpora gloriosa non possuni esse in eodem loco. ut in minori loco contineatur. quce per fistulam seu tubum infiatorium debitus. ut voluit Gotofredus de Fontibus. qui etiam arte potest constringi. quod sicut ex rarefactione. licet subtiliay non tamen cequarent subtilitatem corporis gloriosi. quia ipsorum nonnulla. prout etiam in hominibus est. ut patet in infiantur : in his siquidem aer violenter immittitur. et constringitur. ita pari/ormiter talia corpora ex ipsorum possent ad majus spatium.S. quam naturalis pilce capacitas exigat. dicendum esset. q.

by artificial means. according to some Doctors. but not beyond the determined space due to that same substance. as with men. as is seen with those large balls which. is warranted by the capacity of the bodies of the animals we might. it were proper that the tall should be able to extend more than the short. yet do not attain to the subtility of the glorious body. and the short to contract more than the tall. though a glorious and a non glorious one may do so.Demoniality 117 together on the same spot. As regards their power of extension or compression. they might also contract. we may instance the case of air. for amusement. much less would it be possible for the bodies of those animals. occupies more or less room. some Similarly the are speaking of would be tall and some short. which are indeed subtile. And. . not exceeding however their own substance . and may even. one inflates by means of a blow-pipe or tube air. : is held in larger quantity than ball. which. rarefied and condensed. being forced into them and compressed. considering that of their number. by their natural virtue. be compressed into a narrower space than would be naturally due to its volume. extend to a larger space.

necne. Hcec vero fundantur in observantia perfecta mandatorum Dei. et an beatitudinis et damnationis essent caet . anfecisset. Similis articulus est quod gloria non confertur nisi per merita. an hujusmodi animalia in peccato originali nasce- rentur. et per quce sacramenta sub qua lege viverent.adimpleta per gratiam. Respondeo. quod si ipsarum Prothoparens peccasset. sed quale sit. aut actuali injicerentur. noverit Deus. an a Christo Domino fuissent reipsis conferretur gratia. si hujusmodi creaturce in peccato originali. Et quia Deus nunquam reliquit Creaturam rationalem sine remedio. Septima interrogatio est. quod Christus Dominus pro universa creatura rationali gratiam et gloriam meruit. quod articulus Fidei est. dempta .ii8 Dasmonialitas 6i. Incertum est an tales Creatura^ originaliter peccavissent.- acia ? 62. dum ipsa est in via. ipsius descendentes in peccato originali nascerentar. quod Creatures rationali gloria non confertur nisi prcecedat in ea gratia. quemadmodum nas- cuntur homines. Deus providisset illis de remedio. sicut pec- cavit Adam. Certum tamen est. nove- . Ex his satis jit positis interrogationibus. quce est dispositio ad gloriam. Pariter articulus Fidei est.

Now. It is clear. Whether those creatures did or did not sin originally is uncertain. if those creatures were a infected with original or with actual sin. I reply Christ has merited grace and glory for all rational creatures without exception. 1 1 Seventh question: Would those animals be born in original sin. which is accomplished through grace. God would have provided them with .Demonialitjr 61. those merits are grounded on the perfect observance of the commands of God. And. 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. as men are born. so long as it treads the way. glory is conferred but by merits. his de- would be born in original sin. however. as God never leaves a rational creature without a remedy. that if their first Pa- rent had sinned as scent Adam sinned. The above questions are thus solved. and would they be capable of beatitude and damnation? It is an article of belief that 62. which is the disposition to glory. 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. According to a like article.

63. Sacra Scriptura. et efficaciam a mentis Jesu Christi. qui omnium creaturarum sent. an naturalis tantum aut scripta. et quidem longam meditationem mihi creaturarum possibilitatales creaturce in et est subit contra talium tem : quod si Mundo existerent. hoc nobis incognitum. Qiioquomodo autem fuisset. ipsa habuisinstitutionem. . Traditione Ecclesiastica. satis debile post Unicumporro argumentum. Mosaica. prout Deo placuisset.. ac sunt in Ecclesia humana militanti. aut Evangelica. et rationalium Redemptor et Satis/actor universalis est. nulla resultaret repugnantia possibilitatem talium creaturarum excludens. de ipsis notitia aliqua tradita fuisset a Philosophis. Daemonialitas Hoc certiim est. tales creaturas miesse concludendum est. Convenientissimum pariter immo necessarium esset quod sub aliqua lege a Deo sibi data viverent. aut Sanctis Patribus quod cum non nime possibiles fuerit. aut alia ab his omnibus differens.120 rint ipsce. si inter ipsas essent eadem. aut alia sacramenta.qucenam autem lex fuisset. . ut per ipsius observantiam possent sibi beatitudinem mereri.

or the Holy Fathers : such not being the case. Whatever it might be though. Mosaic or Evangelical. It would likewise be highly proper. there would follow no objection exclusive of the possible existence of such creatures. if they really existed in the World. . for the institution and efficacy thereof they would be indebted to the merits of JesusChrist. that we are ignorant of. The only argument. Surely. and that a rather lanie one. is a secret between God and them. or written. somewhere by Philosophers. the Redeemer and universal Atoner of all rational creatures. 121 remedy but whether it is the case. if they had sacraments identical with or different from those in use in the human Church militant. we should find them mentioned gested to me creatures. 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. 63. Holy Scripture.Demoniality . Ecclesiastical Tradition. nay necessary. which long meditations has sugis against the possibility of such that. or different from all these and specially instituted by God. their utter impossibility should be inferred. and of what kind is the remedy. whether merely natural .

tum Scriptura. et ^2. Apparat. Defens. fol. quod de illis notitiam non tradiderint turn Philosophi. tempore ccterna : creaturasque istas nomine D^emonum intitulavit quod tamen nomen non male sonat ex se : importat enim plenum sapientia. volunt Similiter Sacra betur mentio.jt?. facili negotio solvitiir ex Us qucB prcemissimus supra w° 41. Plato siquidem. quod revera magis pulsat existentiam. 9. Unde . Supposita tot historiarum veritate de coitu hujusmodi Incuborum et Succuborum cum hominibus .. Stabilita hue usque talium creatura- rum possibilitate. et 65. Prceterquam quod falsum est. quam pos'sibili- tatem illarum.^ in Scriptura de dictis creaturis hade hoc infra dicemus. cum Diabolum [Angelum nempe malum) volunt ductores exprimere. Scot. torn. non simpliciter Da'monem sed Cacodaemonem vocant : sicut Eudasmonem. et Patribus.. ut refert Apuleius de Deo Socratis et Plutarchus de Isid. ad earumdem existen- tiam probandam descendamus.122 Daemonialitas 64. 2. mente rationalia. apud Baronem. voluit Dcemones' esse animalia genere animo passiva. tum Patres. Sed hoc argumentum. corpore aerea. quando bonum Angelum intelligi. Argumentum enim ab auctoritate negativa non tenet. i.

so that. rational intelligences. aerial bodies. everlasting. it is not correct to assert thatneither the Philosophers. Taking for granted the truth of the recitals concer- ning the intercourse of Incubi and Succubi . Nrs 41 and 42. when authors 65. Those creatures are also mentioned in Scripture and by the Fathers. let us go a step further. and say likewise Eudemon. calls in passive souls. and he gave them the is name of Demons^ which of itself it nowise offensive. nor the Fathers have handed down any notion of them. But that argument which. and show that they exist. but Cacodemon. (or Evil Angel). allude to the Devil they do not merely call him Demon. Plato. as shall be said hereafter. as is reported by Apuleius [The Demon of Socrates) and Plutarch {his and Osiris)^ declared that Demons were beings of the animal kind. i23 in fact. northe Scriptures. for no argument can stand in virtue of a negative authority. question their existence rather than their possibility. since means replete with wisdom. when speaking of a good Angel.Demoniality 64. is easily disposed of by our premises. Now that we have proved that those creatures are possible. Besides.

sunt actiones. seu operationes sensus. acpropricepassiones. Passio siquidem appetitiva est passio sensus. ac tristitia. ergo in iisdem reperitur sensus sed sensus reperiri nequit nisi adsint organa composita^ nempe ex potentia animce et determinata parte corporis : ergo in iisdem reperiuntur corpus et anima . tales Incubi sunt ani- 66. ita ut deatur. Minor probatur quoad singulas ejus coitus partes. ut ait mus supra w» propria passio sensus. operationes. ita arguo : Ubi reperitur et brutis. cum juxta principia philosophica propria passio JIuat a natura. erunt igitur animalia : sed etiam in ipsis et ab ipsis sunt actiones. ac iracundia et furor ex coitu denegato passiones sensus sunt.1 24 Daemonialitas hoc negare impudentia viD. sive ubi reperiuntur actiones. et operationes animce rationalis : ergo eorum anima erit rationalis : et ita de : primo ad ultimum malia rationalia. ibidem necessario reperitur sensus ipse. cum Atqui operationes et actiones sint a forma. ut patet in quibusvis . moeror. in hujusmodi Incubis aut Succubis. ibidem reperitur sensus ipse. quce sunt a sensibus. Augustinus quern dedi10..

there also is the sense. . for.Demoniality with that i25 men and it beasts. that is to say that. opera: : numerous impudence to deny by St Austin. Incubi and Succubi present acts. easy of demonstration indeed. consequentially. and. of necessity. without a combination of soul and body. occasioned by the denial of coition. But senses cannot exist without concomitant composite organs. they are rational animals. recitals so like would look the fact. sadness. Incubi and Succubi have therefore body and soul. from is also those of a rational therefore rational. the operations and acts being but its external form. And . as is said testimony is given above (Nr lo). the peculiar passion flows from nature. peculiar passions. their soul thus. those. is Our minor its in each of parts. are sensual pas66. which spring from the senses they are therefore endowed with. I argue Where the peculiar passion of the sense is found. buttheiracts and operations are soul. Now. are animals. there also. and first to last. according to the principles of philosophy. whose tions. is the sense itself. the appetitive passion of coition is a sensual passion the grief. where the acts and operations of the sense are found. senses. rage. wrath.

et generat. tristantur. Respondent communiter Doctores. Hcec porro omnia in Incuhis sunt : ut enim prohavimus supra a n^ 25. Rariter clausis ostiis ac fenestris intrant iihivis locorum : igitur ipsorum corpus tenue est. componunt. ac dividunt. et ita sunt vera animalia rationalia. hoc est ex semine. male ab tractantur. . ut quotidiana constat ex. et quandoque virilem appetunt. annuntiant. amor em .126 Daemonialitas animalibus. ut dictum fuit supra n° 24.. et eas perdat. tristitiamque ut a'nimas simulat ex coitu alli- denegato. qua' operationes sunt proprice animal rationalis : ergo anima rationali pollent . quce si . generatio per coitum est ope^ ratio sensiis^ lit notum est. si ipsis denegetur. et si coit. 67. et furunt. et seq. unde inferendum etiam perfecta animalia esse. Concludendum ergo quod polleant sensu^ et proinde corpore. et in corpore alieno. amentes. equabus brutis. ipsi coitum muliebrem. bent ipsis cum equis . ad peccandum ciat. ut amantes. coeunt perfecte et quandoque generant. Sed contra Incubi nonnulli rem haaliisque etiam coitum adversentur. quod mains Dcumon est ille qui tales impudicitias operatur quod passiones nempe . item futura pra^noscimt.

Demoniality sions. sometimes even men. in order to entice souls to sin and to undo them. More than that with closed doors and windows they enter wherever they please their body is therefore slender. that they are perfect animals. . as has been : amentes . they sadden and storm. and. all which operations arc proper to a rational soul they therefore possess a rational soul and tes. and that. Doctors generally retort that it is the Evil Spirit that perpetrates those impure acts. and sometimes beget. grief at the denial of coition. It must therefore be inferred that they have senses. there are Incubi that have to do with horses. simulates passions. if denied. mares and other beasts. like lovers amancubi. consequently also. if he copulates and begets. illthem if rebel to coition yet. : are. they perfectly practice coition. as aforesaid (Nr 24). compose and divide. all animals^. Now. they foreknow and foretell the future. in sooth. in those . rational animals. and consequently a body. generaevidently a sensual that happens with Inall is : shown above they incite women. 67. love. it is with assumed sperm and body. as is 127 seen with tion through coition operation. as treat shown by every day experience. But then.

et constat ex tot historiis. i. si ex denegato coitu irascantur et furant. dictum fuit : nihil horum prcetendunt Incubi.. ad approximationem sacrarum Reliquiarum sive rerum benedictarum et ad exorcismos. et hoc jirmatur quotidiana experientia . concutiturque^ ct stridety ut conspicitur quotidie in energumenis. . adformationem signi Crucis. adjurationes . ergo mali Deemones non sunt. c. fol. ad denegandam Fidem Orthodoxam. quas recitat . 128. ut supra w° 1 1. effectus reales producunt. . 19.128 Daemonialitas istis cessat perientia. Ulterius malus Dcemon. viceversa pessime habentur. cum anima brutorum damnationis ceternce sit incapax. ad prolationem nominis Jesu aut Marice. optime ab Incubis tractantur . aut proecepta sacerdotum . aut fugit aut pavet. sed in ratio adducta. Insuper mali Deemones. Compend. qui rem habent cum Sagis et Maleficis^ ipsas cogunt ad eorum adorationem. Si ut ex Peltano et Thyreo scribit Guaccius. ergo in ipsis sunt verce passiones sensus. ac incorporei. Malef. lib. ad malejicia et scelera enormia perpetranda tanquam pensum in/amis coitus. nempe quod fingat appetitum coitus ut animas perdat. . Prcoterea amoris lier aut et irce passiones in ipso contrarios enim aut mubrutum amatum illis moremgerant.

Demoniality cases. Besides. the incorporeal Demons which have to do with Sorceresses and Witches. to the abjuration of the Orthodox Faith. at the sign of the Cross. constrain them to DemonWorship. to the commission of enchantments and foul crimes. Lastly. since those of beasts are not capable of everlasting damnation. Incubi pretend to nothing of the kind they are therefore no Evil Spirits. adjurations or priestly injunctions. the Evil Demon either shudders and takes to flight. at the mere utterance of the name of Jesus or Mary. at exorcisms. it can 129 no longer be adduced that the simulates the appetite for coition in order to bring about the ruin of souls. love and wrath with them are productive of quite opposite effects. as has been above-stated (Nr 11). or is agitated and howls. the approach of Holy Relics or consecrated objects. the Evil Spirits. as is daily seen with : : : . now. if the loved woman or beast humours them. those Incubi behave very well. For. on the contrary. as preliminary conditions to the infamous intercourse. 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. Demon Besides. as written by Guaccius.

nee bonos Ansollicitant : gelas esse. et quandoque ipsos Exorcisias ccedunt. nomen et Crucem Christi revererentur . . homines ad peccandum non provocarent . et viatores. J. ergo aliud erunt a puris spiritus. C. Crucem et res sacras pavent : boni autem Angeli eisdem rebus gaudent. Sed Incubi ad supradicta nee fugiuntj nee pavent quandoque cachinnis exoreismos excipiunt. sunt. ergo erunt ? Si ces spiritus sunt. . ad ipsius . quod in nocSag arum facto ab aliquo . Daemonialitas ludis ex quibus habetur. non tamen homines ad peccata et Dei offen- sam Incubi vero sacra non timent. et sic erunt corporati. N. utpote a D. et sacras vestes discerpunt. si beati. Quid in termino sunt. et ad peccata provocant. Quod si mali Dcemones. nomen . assistentium signo Crucis. aut pronuntiato Diaboli et secum Sagce nomine Jesu omnes disparuerunt. convincitur ipsos nee malos Dcemones. Si damnati. et simplierunt aut damnati aut beaii : non enim in bona Theologia dantur puri spiritus viatores. domiti. sed patet.i3o Guaccius tiirnis . quod nee homines cum' tamen ratione utantur.

without however inciting men to sin nor to give offense to God. Now. provoke to sin. and rend the sacred vestments. and to be pure spirits. they would revere the name and the Cross of Christ. the Cross and the holy things. What then should they be? Supposing them to have reached the goal. they would be damned or blessed. subdued by our Lord Jesus-Christ. . Devils and Witches all vanish together. where. stand all those ordeals without taking to flight or showing the least fear. at a sign of the Cross or the name of Jesus said by one of the assistants. are stricken with fear by his name. sometimes even they laugh at exorcisms strike the Exorcists themselves. it is clear that they are neither evil Demons nor good Angels but is clear also that they are not men. if blessed.Demoniality energumensand is 1 3 shownby numerous nar- ratives of Guaccius concerning the nightlyrevels of Witches. rits on the way to salvation. they would not incite men to sin. it though endowed with reason. they would therefore be dif- . Incubi. whilst the Incubi. if. on the other hand. if the evil Demons. the good Angels rejoice at those same things. without having any dread of theholy things. If damned. on the contrary. for correct Theology does not admit of pure spi.

lef. nisi in c. fol. c. et centum alia. potest agere in rem pure spiritualem. Apuleius. Maconfirmatur i3. hypericon. petras aut herbas posse sua vi naturali Da^monis vires compescere... Aristoteles. I. Probl. Minor probatur ex iis quce scribunt Dioscorides. quce Dcemones deexperientia. quod agens et patiens debent commu' nicare in subjecto. Dantur autem agentia naturalia^ quce agunt contra hujusmodi Dcemones Incubos sequitur igitur quod isti materiati. Plinius. pellunt^ ut ruta..: Dsemonium sustinenti liceat petras.i32 Daemonialitas 68. c.. nee id quod materiatum est. seu corporei sunt. . final. i.. aliter Canon hoc non permitteret^ sed ut super- . De Virtute Comp. lapidibus ac animalibus. pellis capitis lupi aut asini. i68. jaspis. tritum siquidem est axioma philosophorum. i5. Ex quo habetur. 34. g agates. menstruum muliebre. 4. passum 100. adamas. cap. et I. et 3. centaureum. 7. Herbarum. corallium. 3 16.. 2. lib. q. verbena^ scordium^ palma Christi. vel herbas habere sine incantatione. 1. imde habetur 26. et nempe de pluribus herbis. apud Guaccium /. Prceterea agens materiale non potest agere similiter materiale.C.

and a hundred others: wherefore it is written For : such as are assaulted by the Demon it is lawful to have stones or herbs. ch. b. St-John's wort. have a body and be on the way to salvation. Comp. quoted by Guaccius. stones or herbs can bridle the Demon else the above mentioned Canon would not permit their use. fol. germander. there are natural agents which act on those Incubi Demons these are therefore material or corporeal. jasper. but without recourse to incantations. Pliny. Now. coral. diamonds. palma Ghristi. Our minor is proved by the tes: : timony of Dioscorides. that agent and patient must have a common subject pure matter cannot act on any purely spiritual thing.Demoniality 1 33 ferent from pure spirits. 68. Male/. jet. it is confir- med by our knowledge of numerous herbs. the skin of the head of a wolf or an ass. i3. and thiis. It follows that. a material agent cannot act but on an equally material passive. 3. women's catamenia. Besides. verbena. but would on the contrary forbid it as : . centaury. Aristoteles and Apuleius. stones and animal substances which have the virtue of driving away Demons. It is indeed a trite philosophical axiom. by their own native virtue. such as rue. 3i6.

. piscis. Et ejus virtutem experientia comprobavit : nam incensojecore . quod tali fumo indita fuit a Deo vis supernaturalis fugandi Incubum. et principalis. quce supra adducta est de Da^mone fugato a fumo jecoris piscis incensi a Tobia. 8. ubi Angelus Raphael V. v. comDei aut Angeli. 6. dixit Tobice. 28. et Cornelius ad c. quern a si super Tigri attraxerat) particulam carbones ponas.1 34 Daemonialitas Et de hoc luculentum exemplum habemus in Sacra Scriptura. Ad eamdem autem probationem respondet Lyranus. Tob. qui Saram deperiebat. . 8. quod talia agentia naturalia inchoative tantum pletive autem vis supernaturalis fugant Dcemonem. sicut igni materiali Infer ni data est virtus torquendi Dcvmones et animas Damnatorum. 69. . ita ut virtus supernaturalis sit causa primaria. Respondent ad hcec communiter Theologi.. et mi- nus principalis. Cordis ejus {nempe piscis . Unde ad probationem. c. . Philosoph. c. indirecta. directa. fumus ejus extricat omne genus Daemoniorum. naturalis autem secondaria. stitiosum vetaret. fugatus est Incubus. 6. respondet Vallesius De Sac.

the natural force being but secondary. 8. in the same manner as the material fire of Hell has the virtue of tormenting Demons and the souls of the Damned. 1 3 5 have a striking instance thereof in Holy Scripture. 6. 69. such as Lyranus and Cornelius. for. indirect and subordinate. Others. and that the com- the smoke kinds of Dedemonstrated the tiver. all force of is due to the supernatural or of the Angel so that the supernatural force is the primary. » Experience trutHTof those words'. than the Incubus who was in love with Sarah was put to flight. direct and principal cause. To this Theologians usually retort that such natural agents merely initiate the ejection of the Demon.Demonialitjr superstitious. Thus. . Vallesius asserts that the smoke thereof had been endowed by God with the supernatural power of expelling the Incubus. in order to explain how the liver ot the fish burnt by Tobit drove away the Demon. speaking of the fish which he had drawn from the Tigris « If thou puttest on : We coals a particle of its thereof will drive away mons. no sooner was the liver of the fish set on fire. where the Angel Raphael says to Tobit. ch. pletive effect God . v.

. et in eadem sententia sunt omnes loquentes de arte exorcista. 272. i6..1 36 Daemonialitas i.. 46. 70. Pere- Daniel. hoc faciunt subducendo illis cibum^ et hoc modo macrescere. Abulentis in rius in Reg. c. quorum qualitates expugnantur a qualitatibus contrariis rerum naturalium. . sed ad plus ictibus et percussionibus torquent. loc. cit. malus Dcemon inferens agritudinem habitualem). Ad hcec autem patfanda non eget Incubus alicujus rei naturalis applicatione [qua tamen eget. et tandem interire eas faciunt. sed nullo mode facit ad propositum de Incubis : siquidem isti nee corpora obsident nee ipsis ofjiciunt per crgritudines habituales. fumum cordis piscis expulisse D^monem plete vi angelica et coelesti inchoate vi naturali. ea enim potest ex sua vi organica naturali. Sed hcec responsio.. que tamen validas habet instantias ad plus quadrare potest contra malos Dcemones obsidentes corpora^ aut per malejicia inferentes ipsis cegritudines^ aut alia incommoda. Par iter Dcemon . apud Cornel. q.. quce dicuntur Da^mones fugare . Quod si eqiias coitum adversantes macras reddunt. sed com: naturali autem impediendo actionem Dcemonis per dispositionem contrariam^ quia hie agit per naturales causas et humores. pag.

If they cause the mares to grow lean because of their not yielding to coition. it is merely by taking away their provender. can at most be received as regards the Evil Spirits which possess bodies or. these neither possess bodies nor infect them with diseases. that opinion is shared by all those who 70. treat of the art of exorcisms. infect them with diseases or other infirmities it does not at all meet the case of . insomuch that it opposed a contrary action : to that of the Demon for the Evil Spirit applies native causes and humours. To that purpose the Incubus need not use a natural agent. native qualities of which are combated by the contrary qualities of natural things known to be capable of driving away De- mons. however plauupon which it rests. molest them by blows and ill-treatment. but completed it by angelical and heavenly virtue by native virtue. For. sible the facts But that explanation. the . as the Evil Spirit does when imparting a disease it is enough that it should exert its own native organic : . they.Demoniality profess that the i Sy smoke of the heart of the fish initiated the ejection of the Demon by native virtue. at most. in consequence of which they fall off and finally die. through malefice. Incubi.

viro gravi . quce signa multoties res naturales sunt prceditce vi nativa nocendi.. tanquam auctor universali . ac effectum sortiuntur absque interventu alicujus exorcismi aut sacrce benedictionis ut proinde did non possit quod fuga In. Prceterea res naturales fugantes Incubos suam virtutem exercent.1 38 Daemonialitas malus plerumque obsidet corpora. et infert cegritiidines ad signa cum ipso conventa et posita a Saga aut Malefico. sed est purus effectus ad quern non concurrit Deus. causa universalis. quarum primam habui a Confessario Molinalium. cubi inchoative pletive sit a virtute naturali. comquia ibi autem a vi divina. et nulla concurrente aut Saga. . suas vexationes infert. et prima in ordine effi- 71. nisi concursu et natures. aut Malefico. cientium. quibus naturaliter resistunt alia par iter naturalia contrarian virtutis. nulla particularis intervenit divini nominis invocatio. ac fide dignissimo. quia ex se. Duas circa hoc historias do. Alterius vero sum testis oculatus. rei naturalis. Incubus vero non sic.

the author of nature. Likewise. 189 when the Evil Spirit pos- sesses bodies and infects it them with diseases. 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. and arranged by a witch or a wizard. 71. To illustrate this subject. and completed by divine virtue.Demoniality force. indued with their own noxious virtue. and of course opposed by other is equally natural objects endowed with a contrary virtue. in which God cooperates only as the universal agent. most frequently through signs agreed upon with himself. first I give two stories. and most worthy of credit . Besides. it cannot therefore be said that the ejection of the Incubus is initiated by natural. But not so the Incubus it is of his own accord. which signs are usually natural objects. that he inflicts his molestations. the of which I have from a Confessor of Nuns. . a man of weight. the second I was eye-witness to. and without the cooperation of either witch or wizard. the first of efficient : causes. since there is in this case no particular invocation of the divine name. but the mere efl"ect of a natural object.

benedictiones. inhac ponitur calami . Dcemones in ignei. esse dcemonem aqueum [dantur scribit Guaccius. Requirunt ollam novam quod jigulinam vitreatam. ac sacramentorum frequentia roborata. Comp. exorcismi. ig. Incassum abiere plures devotiones. candelce noctu bant^ ibidem ardentes impedie- quominus juxta consuetum appareret ad tentandum in forma speciosissimi juvenis. Consultus inter alios viros doctos fuit quidam iste Theologus magnce eruditionis : advertens virginem tentatam esse temperamenti phlegmatici a toto conjeciavit . fugi). et I. nee quidquam proficiebatur multitudo reliquiarum^ alia- rumque rerum benedictarum disposita in camera virginis tentatce nee benedictce . ut desisteret a molestia ilia .^ terrei. aerei. Malefic. tamquam amasius prce amore dement atiis . ipsa tamen semper restitit tentanti gratia Dei. c. Incubum enim ut /. jejunia et vota facta a puella vexata. litci- phlegmatici. 129. camera virginis tentatam continue fieret suffmentum vaporosum sequens.fol. qui diu noctuque ipsi apparebaty ipsam ad coitum sollicitando eniximis precibus. subterranei. et consului. et prcvcepta ab exorcistis facta Incubo.140 Daemonialitas In quodam Sanctimonalium monasterio degebat ad educationem Virgo qucedam nobilis tentata ab Incubo.

whose advice had been taken on the subject. despite the exorcisms. all her devofasts and vows notwithstanding. was a very erudite Theologian who.Demoniality 141 In a certain monastery of holy Nuns there lived. incessantly incited her to sin . supported by the grace of God and the frequent tions. earthly. who was tempted by an Incubus that appeared to her by day and by nightj and with the most earnest entreaties. and prescribed an uninterrupted . in spite of the crowd of relics and other holy objects collected in the maiden's room. But. surmised that that Incubus was an aqueous (there are in fact. stoutly resisted the temptation. of the lighted candles kept burning there all night. as is Demon testified by Guac- cius. the injunctions showered by exorcists on the Incubus that he should desist from molesting her. use of the sacraments. as a boarder. observing that the maiden was of a tho- roughly phlegmatic temperament. in the shape of a very handsome young man. but she. phlegmatic. the blessings. ign^^usj aerial. among other learned men. the Incubus none the less persisted in appearing to her as usual. a young maiden of noble birth. the manners of a most passionate lover. suhttrranean demons who avoid the light of day). At last.

iinguentarias exquisitorum odorum. sed ingredi cellam nunquam ausus est sed si tentata extra earn ibat^ et per viridarium ac claustra spatiabatur^ aliis invisibilis sibi visus apparebat Incubus^ et puellce collo : injectis brachiis violenter. ac furenti. et eel la clausa tenetur. ut mosambrcv. semiaqucB vitce librce tres olla supra . ligni aloes. styracis calamitce. ligni ac radicis rodi^. balsami Peruviani. ^^ibetti. Facia suffimento advenit denuo Incubus. tandem disparuit. caryopliyllorum. cardamomi majoris et minoris. gingiberis. non tamen ad illam approximavit. ille virgini er at. deambulanti per viridarium puella^ apparuit Incubus faci minaci. ponitur cineres calidas ut vapor suffimenti ascendat. sed digitum sibi momordit tanquam meditans vindictam. Consultus denuo Theologus ordinavit puella^. piperis longi. macis^ micum rnyristicarum. ben^oini.142 Dasmonialitas aromatici^ cubebarum seminis. cinnamomi. ut deferret pixidulas chi. ac aliorum compositorum . . triasantalorum una uncia. aristolochice utriusque radicum. ac quasi furtive oscula rapiebat : quod molestissimum honest a. canellce caryophyllatce. nee amplius ab ea visus fuit. quod cum fecisset.

and filled with sweet cane. aloes-wood and roots. if the maiden left it for a walk in the garden or the cloister. calamite storax. he appeared to her. chive. caryophylcinnamon. At last. and others. disappeared and was never more seen by her. roots of both aristolochies. cubeb seed. however. nutmegs.A new vessel. and in a rage. stole or rather snatched kisses from her. where the Incubus suddenly appeared to her with a threatening face. great and small cardamon. she went for a walk in the garden. mace. cloves. .^j:^ Demoniality 143 fumigation in the room. long-pepper. ginger. pills that she should carry about her person made of the most exquisite perfumes. but never dared enter the cell only. Thus provided. one ounce of triasandalis. benzoin. amber. and three pounds of half brandy and water the vessel was then set on hot ashes in order to force up the fumigating vapour. though invisible to others and throwing his arms round her neck. was accordingly brought in. . and the cellwas kept closed. Peruvian balsam. the Incubus came. He did not approach her. to her intense disgust. As soon as the fumigation was done. after a new consultation. leae. such as musk. the Theologian prescribed . made of glass-like earth. after biting his finger as if meditating revenge. but.

nomine dictus Augustinus maximas. et semel in forma sui vitce rebat ^ _ Prcelati. 72* Alia historia est. suasi iit et tabaccho et aqua moschata uteretur. nempe Prioris. frustranea fuisse consueta exorcismorum remedia. utque divexatus pixidulas videns Ego odoramentorum supradictas deferret. ex officio habebat. et pene incredibiles sustinens a quodam Dcemone vexationes. suis. modo in forma unius. Angeli^ avis. Daemon illi appadiu noctuque ultra alias species puta scheleti. quod in Magnce Cartusice Ticinensis. quce tolli nullo remedio spirituali {quamvis plura juxta plures exorcistas y qui liberationem. utpote Clerici. fuit fuissent adhibita) potuerunt. sed incassum tentarunt. asini. qui hortatus est . Me consuluit illius Conventus vicarius. ac inauditas. qui curam divexati. modo alterius ex suis Religiosis. el aqua vitce delectabatur. exemplo histories suprarecensitce consului suffimentum simile superiori. et quia tabacchi usum habebat.144 Daemonialitas Conventu quidam Diaconus.

Demoniality 145 72. and was very fond of brandy. all spiritual remedies had proved unavailing. reci- him the psalms Exsurgat Deus habitat^ and Qui and the Gospel according i3 . Here is the other story. exhorting him to keep his conscience clean. . who had the cure of the poor clerk. to trust in God. once even with that of his own Abbot or Prior. Austin by name. under various shapes. and prescribed that the Deacon should carry about his person fragrant pills of the same kind moreover. unheard of and scarcely credible vexations although many exorcists had made repeated endeavours to secure his riddance. In the great Carthusian Friary of Pavia there lived a Deacon. and remembering the above-related in- the inefficacy of stance. an ass. an Angel. I advised tobacco and brandy perfumed with musk. a pig. Seeing all customary exorcisms. as a skeleton. who was subjected by a certain Demon to excessive. The Demon appeared to him by day and by night. a bird. to conhe persuaded him to let fess frequently . with the figure of one or other of the Friars. as he was in the habit of using tobacco. him hear ted with his sacramental confession. I was consulted by the Vicar of the convent. I advised a fumigation like unto the one that has been detailed.

ac odores. et mox Evangelium S. neauderet ilium suum subditum amplius divexare post hcec disparuit. suasit ut sibi sacramentalem confessionem faceret. quo facto cognovit Vicarius se fuisse illusum a Dcemone tali pacto : quod magis confrmavit assertum vexati. dicens sibi talia valde placere. . et ac si rev era fuisset ipsius Prior prcoceptum fecit Dcemoni. quce in cella erat. sicque prodidit quisvexatus ilium suum esset : aliter Prcelatum esse reputaverat. et accepta stola. et jidentiam ad conad frequentiam confessionis . ac lecto vexati. quod etiam fecit .146 Daemonialitas conscientice . et ab eo petiit aquam vitce. Verbum caro factum est genujlexit. se ilia die nullo modo fuisse in cella Vica^ rii. Vicarius utriimque illi dedit : quibus acceptis disparuit in momenta. ut supra dictum est. qui cum juramento affirrnavit. et aspergillo aquce benedictce benedixit cell(^. et expost Psalmos Exsurgat Deus et Qui habitat. et ex tali facto conjeci Dcemonem ilium non fuisse aqueum. Iste mi hi totum retulit. consulueramj non destitit Dcemon juxta solitum apparere . Postquam igiet nam tur suffmentum. imo assumptafigura vexati fuit ad cameram Vicarii. ac tabaccum moschatum. Joannis simiil cum vexato recitavit^ et ad ea verba in vexatum ad puritatem Deum.

he was extremely fond. who affirmed upon his oath that he had not gone that day to the Vicar's cell. thus showing the Vicar that he had been played with by the Demon and this was amply confirmed by the Deacon. far from being aqueous like the Incubus who was in love with the maiden above spoken of. said he. and taking hold of a stole which was in the cell. and asked for some tobacco and brandy perfumed with musk. this Demon was . . All that having been related to me. since he delighted in hot substances such as ." and.Demoniality : 147 and when they came to the to St John words Verbum caro factum est. at the very least. igneous. scribed. of which. young deacon had taken Now. aerial. assuming the features of his victim. I inferred that. he disappeared in the twinkling of an eye. he went to the Vicar's room. notwithstanding the fumigations and perfumes I had prefor otherwise the him for his Prior. he then disappeared. enjoined on the Demon not to venture in future to molest his subordinate . he bent his knee. the Demon did not desist from his wonted apparitions more than that. he blessed the cell and the bed. Having received both. or. thus betraying what he was. as if he had really been the Prior. and of the Holy-water sprinkle.

Ex his les odores. vel ad minus aereum. Mirum dictu! ^comparuit denuo Dcemon. Et conjecturce vim addidit temperamentum divexati. turn cameram. et alias similes^ et ex iis compositum fas. sempervivam^ plantaginem hyoscyamum. qui virginem ut aqua vitce. quod erat colericum quo ad prcedominium cum subdominio. manens tamen extra cameram^ nee ingredi i voluitf et set. ac odoribus. ex quo gaudebat vaporibus. cum divexatus ilium interrogasquare de more intrare non auderet^ multis verbis injur iosis jactatis contra me. ut acciperet ut herbas natura frigidas^ hepaticam. et ut erat Incubus. nullaque interveniente vi su- . qui talia consulueram. qui secum in temperamento symbolii^ant . tum lectum divexati sterneret. Unde suasi Vicario.148 Daemonialitas sollicitabat . disparuit. portulacam nymphceam^ mandragoram. sed igneujn. ciculum fenestras alium ostio cellar suspenderet . ad coitum dictum supra est. Dccmones enim tales non accedunt nisi ad eos. tamen sanguineo. et duabus historiis apparet taherbas respective sua natu- rali virtute. nee amest. . similibusque herbis. tabacco. quce calida sunt. plius reversus 73. ex quo validatur opinio mea de illorum corporeitate.

house-leek. make two little bundles of them and hang them up. the other at the door of his cell. which he would not enter.Demoniality 149 va20urs^_perfumes. Marvellous to say The Demon appeared again. which was choleric and sanguine. those Demons never approach but those whose temperament tallies with their own another confirmation of my sentiment regarding their corporeity. taking care to strow some also on the floor and on the bed. and. one at his window. but remained outside the room. liver-wort. for. such as water-lily. he burst out into invectives against me for giving such advice. on the Deacon inquiring of him his motives for such unwonted reseryt. tobacco and brandy. i3. . Force was added to my surmises by the temperament of the young deacon. : ! stories I have related make by their native virtue alone. disappeared. spurge. henbane. The two it clear that. plantain. I therefore advised the Vicar to let his penitent take herbs that are cold by nature. and never came again. choler predominating however. and others similar. mandrake. perfumes and herbs drove away Demons 73.

quceso. si impugnetur sententia Doctorum supracitatorum.. Et magis conclusio firmatur. dicentium. si » super carbones ponas. Inciibum abactum a Sara fuisse vi Angeli Raphaelis. ita ut ultra » » cedant ad eos. talis expositio manifeste adversatur sensui patenti Textus.. En verba Angeli ad Tobiam : « Cordis ejus particulam. ut proinde concludi communicant in materia cum rebus naturalibus. in quibus fuerit albugo.. non acad unguendos et 9. quod iis 74. 42. in Tob. assertio Angeli absoluta. ut cum Vallesio. Philos. non vero jecoris piscis callionymi. et ex consequenti corpore sint prcediti. c.. 6. 2. c. a quo nulla modo recedendum quantur est dummo^^o non se- absurda. scribit Cor^ neliusa Lap. qualis fuit piscis a Tobia apprehensus ad ripam Tigris. debeat. No^ et tetur. quod est intentum. . sive a muliere. v. a quibus fugantur. Sacr. » (Tob. fumus ejus extri» » cat omne genus Daemoniorum et fel valet . unde convincitur quod Inciibi patiuntiir a qualitatibus materialibus.1 5o Daemonialitas pernaturali Dcemones propulisse. 6. v. 8. et sana- » buntur. sive a viro.) oculos. c. § Quarto ergo salva enim tantorum Doctorum : reverentia.

shown. when they say that Sarah was rid from the Incubus by the virtue of the Angel Raphael. But. . » into : . and healing them.-. whether from man or woman . 74. so long as it does not lead to absurd consequences. and consequently they have a body that is what was to be . and itlnust be inferred that they participate of the matter of the natural objects which have the power of putting them to flight. from which it is never justifiable to deviafe. Indeed. it behoves to impugn the mistake which have fallen the Doctors abovequoted. such a construction manifestly clashes with the clear meaning of the Text. the better to establish our conclusion.Demoniality 1 5 without the intervention of any supernatural force. and not by that of the callionymous fish caught by Tobit on the banks of the Tigris. such as Vallesius and Cornelius a Lapide. that have whiteness. the smoke thereof will expel all kinds' of Demons. Incubi are th erefore subject to_^ material conditions. Here are the words spoken by the Angel to Tobias « If thou puttest on coals a particle of its heart. saving the reverence due to such great doctors. so that they shall never return and its^^all is good for anointing eyes.




universalis de virtute cordis^ seu jecoris, et
fellis illius piscis

particulas cordis ejus

non enim dicit : Si pones super carbones, fu-

omne genus Dasmoniorum, et si felle unges oculos, in quibus fuerit albugo, sanabuntur si enim ita dixisset, congrua esset exposition quod nempe Raphael supernaturali sua virtute illos effectus pagabis


ad quos perjiciendos inepta


et fellis

sed non ita loquitur, sed ait talem esse virtutem fumi,






75. Qiicero

modo, an Angelus veritatem


dixerit de virtute rerum, an men-

potuerit ; pariter an albugo ab oculis

Tobice senioris ablata sit vi naturali fellis virtute supernaturali Angeli piscis^ aut

Raphaelis? Angelum mentiri potuisse blasphemia hcereticalis est; sequitur igitur puram veritatem fuisse ab eo assertam; talis autem non esset, si omne genus Deemoniorum non extricaretur a fumo jecoris
piscis nisi addita vi supernaturali Angeli,


si hcec esset

causa principalis ta-

the Angel's assertion of the heart or liver is absolute, universal « If thou puttest on



(Tobit, c. 6, V. 8 and 9). Pray notice that respecting the virtue


gall of that fish


he does not say

particles of its thou wilt put to flight all kinds of Demons, and if thou anointest with its gall eyes that have a whiteness, they shall be heal-


ed. » If

he had thus spoken I could agree with the construction that Raphael had brought about, by his own supernatural

virtue, the effects

tion of the

which the mere applicagall might not but he does not have sufficed to produce speak thus, and, on the contrary, says

smoke and the

absolutely, that such


the virtue of the

smoke and

the gall.

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




lis effectus, quemadmodum scribunt de hoc casu Doctores. Mentiretur absque dubio mediciis qui diceret : talis herba curat taliter pleuritidem, sive epilepsiam, ut amplius non revertalur : si herba ilia non curaret illas cegritudines nisi inchoate, et

perfecta illarum sanatio esset ab alia herba conjuncta priori ; sic pari modo mentitus fuisset Raphael, asserens fumum jecoris extricare omne genus Dcemoniorum ita ut
ultra non accedant, si talis effectus esset a fumo solum inchoate, principaliter vero, et perfecte a virtute Angeli. Prceterea talis fuga Doemonis, vel secutura erat universaliter, et semper posito jecore piscis super carbones a quoquam, vel debebat sequi in

solummodo casu particulari, jecore incusso ajuniore Tobia. Si primum, ergo

oportet, quod cuicumque talem fumum per accensionem jecoris paranti, assistat Angelus qui supernaturali virtute Dcemonem miraculose abigat regular iter; et hoc est absurdum; ad positionem enim rei naturalis deberet regular iter sequi miraculum, quod est incongruum, et si absque Angeli operatione fuga Dcemonis non se-


mentitus fuisset Raphael asserens earn esse virtutem jecoris. Si autem effectus ille sequi non debeat, nisi in illo casu particulari, mentitus fuisset Angelus

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, audits 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
: ,


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;





enuncians universaliter virtutem piscis, in omni Dt^moniorum genere, quod non est dicendum.

76. Ulterius albugo oculorum detracta est ab oculis Tobice senioris, et ipsius ccecitas

sanata est a virtute naturali fellis piscis illius, ut Doctores affirmant {Liran. Dyonisius ; et Seraci. apud Cornel. inTobi., c. 6. V. 9). Piscis enim Callionymiis, qui vocatur Italice bocca in capo, et quo usus est Tobias, fel habet pro celeberrimo remedio ad detegendas albugines oculorum, ut scribunt concorditer Dioscorides, I. i. c. 96., Galenus,

De Simpl. Medicam., Plinius, I. 32. c. Aclanius, De Ver. Histor,, /. i3. c. 14.,
Sacr. Philos.,

et Vallesius,



ius Gra'cus Tobiae, c.




fel super oculos patris sui, diConfide, Pater ; ut autem erosi » sunt, detrivit oculos suos, et disquamatas » sunt ab angulis oculorum albugines. » Cum igitur eodem contextu Angelus ape-



76. the virtue of expelling the Demon now. on the contrary.Demoniality iSy and. is a highly renowned remedy for removing the whiteness from the eyes. The Greek Text of Tobit. according to the same text. that brought about in that particular case. The whiteness was withdrawn from the eyes of the elder Tobit. Raphael would again have was only to be lied when assigning : to that fish. that the gall of the callionymous fish. there being erosion. Pliny. and his blindness healed. says « He poured the gall on his father 's : eyes^ saying : Have confidence. v. since. » Now. universally and absolutely. etc. i3. effect If. which the Italians call bocca in capo^ and of which Tobias made use. the old man rubbed his eyes. and since. through its native vir- . Galen. c. Aclanius. through the native virtue of the gall of that same fish. the Angel had disclosed to Tobias the virtue of the liver and gall of the fish. as Doctors aver. father. 1 1. In fact. Vallesius. and the scales of the whiteness came out at the corners. to say that the Angel lied is not possible. Raphael would have lied when ascribing that virtue to the liver. all are agreed. but. Dioscorides. if the Demon was not put to flight without the assistance of the Angel.

1 58 Daemonialitas ruerit Tobias virtutemjecoris. 2. 8. . fugit. aut ilium alligare. 3. Quod si in -tali liberatione Sarce ab impetitione Incubi Asmodei. et » hepar. sibi contrarii. ultra fumum jecoris intervenit operatio Raphaelisj hoc fuit in alligatione Dcemonis in deserto superior is yEgjrpti. » Et Textus Hebraicus ita cantat : « Percepit » Asmodeus odorem. ubi Vulgata habet : « Partem je» coris posuit super carbones vivos : ». non autem a virtute Angeli supernaturali. Qiiod inservire potest pro concordia supracitatorum Doctorum [qui voluerunt Saram perfecte liberatam a Dcemone virtute Raphaelis) cum sententia^ quam tuemur : dico enim. sic Accepit cinerem. concludendum est. et imposuit cor piscis. V. quod etiam fumus jecoris sua naturali vi Incubum fugaverit : quod concludenter confirmatur a Textu Gra^co. et fugit. 8.. sive prunam » thimiamatum. Ex quibus textibus apparet^ quod a^monfugit ad perceptionem fumi. quod ipsi senserint quod perfecta curatio Sarce a Dcemone fuerit in habet « y> D . fumumque fecit. Tobiae fumus quippe jecoris nequibat in tanta di~ stantia agere in Dcemonem. et fellis pisCIS. ac nocentis. qui ad Tobise c. et quando odo» ratus est Daemon odores. v. et hoc sua naturali virtute ccrcitatem TobicB senioris curaverit. ut dicitur c.

8. If..Demoniality tue. c 8. 2. who ascribe to Raphael's power Sarah's . « » The Hebrew the smell. in ridding . which. the which smell when the evil spirit had : smelled. and put the heart and the liver of the fish thereupon. for. the operation of the smoke of the liver was followed by the intervention of Raphael. Toassaults of the Incubus bit. as related. the gall cured the elder Tobit 's i Sg blind- 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. c. instead of the reading in the Vulgate « He laid a ness. the smoke of the liver could neither operate on the Demon. says « He took the ashes of the perexplicitly fumes. 3 . Tobit. at such a distance. it . » From all those texts it Demon took to flight on appears that the smelling a smoke which was prejudicial and hurtful to himself. v. : part of the liver on burning coals ». and nowise from the supernatural virtue of the Angel. and made a smoke therewith. And here we have the means of reconciling our opinion with that of the above-mentioned Doctors. text says : Asmodeus smelled and fled. V. it was in order to bind the Demon in the wilderness of High-Egypt. Sarah from the Asmodeus.. nor bind him. he fled.

Ad tale signum nec/ugit. et ille barbarum quid infrendens potius. dextrce protensione manus iter D. Paulum perveniret. qucefuit ab Anquod et nos concedimus . Re/ert is D. et timens Diaboli artes signo Sanctce Crucis se munivit. in sylvam se abdidit cursu concitatissimo. Abbas in quadam valle invenit haud grandem quemdam homunculum. a quo cumfuissetpercontatus mensionem D. Ad ejus aspectum substitit Antonius. sive fugatio ejusdem a cubiculo Sarce fuerit a vi innativajecoris piscis. quod nos tuemur. Pauli. Prosecutus tas itineris iter S. cujus in caprarum pedes desinebat. Antonium iter per desertum arripuisse. aduncis extrema pars corporis manibus. sed extrica- tio. et post nonnullas dice- Centaurum reperiisse. ut ad visendum D.i6o Daemonialitas gelo. fronte cornibus asperata. Pauli primi Eremitas. 77. Probatur tertio principaliter nostra conclusio de existentia talium animalium. Hieronymi. Antonio demonstrasset. alligatione ejus in deserto. seu de Incuborum corporeitate. in vita S. ex auctoritate D. quam proloquens. .

At the sight of him. growling . and fled with the utmost speed into a wood. was .Demoniality : 1 6 complete riddance from the Demon for. respecting the corporeity of Incubi. in a dale. with crooked hands. the direct effect of the virtue of the liver of the fish. shew the way with his out-stretched hand. St Anthony stood still. comforted himself with a sign of the 14. horned brow. he met a Centaur. of whom he inquired the hermit's abode whereupon the Centaur. and. met a little man. the deed of the Angel which I concede but I maintain that the deliverance properly called. some uncouth and scarcely intelligible answer. the ejection from Sarah's bed-room. The Holy Abbot kept on his way. the first Hermit. that the cure of Sarah was completed by the binding of the Demon in the wilderness. set on a journey to visit St Paul. and fearing the arts of the Devil. says he. in other words. . A third principal proof of our con. that is to say. St Anthony. almost a dwarf. elusion regarding the existence of those animals. After travelling several days. in his Life of St Paul. I say with them. is adduced by the testimony of St Hieronymus. and his lower extremities ending with goat's feet. 77.

Hieronymus. Notandce proinde veniunt illius circumstantice. et baculo terram percutiens. palmarumfructus ad viaticum quasi pads obsides illi offerebat. Turn B. ut pro nobis communem . et unus ex ac» colis Eremi. 25. cum earn constanter refer at SS. De hujus historice veritate dubitare temerarium est. ipsius virtutem longo comprobans sermone. et Incubos » vocans colit legatione fungor gregis » mei. quce . ! 78.1 62 Daemonialitas nee metuit homuncio ille. immo ad sanctum senem actu humili appropinquans. precamur. Hieronymus^ de cujus auctoritate nullus Catholicus dubitabit. 21. » » Deum depreceris. Satyros. Antonius quisnam esset interrogans. qui late prosequitur hoc factum. conversus ad Alexandriam. quae pro » diis animalia veneraris » Ha^c D. » Ad quce gaudens D. ait : « Veh tibi. quern pro salute mundi venisse cognovimuSjetuniversam terram » exiit sonus ejus. quos vario errore delusa » Gentilitas Faunos. Civitas meretrix. Ecclesice Doctorum maximus D. hoc ab eo responsum accepit : « Mortalis ego sum. Antonius de gloria Christi. Addit fol.

as a peace offering. and tendered him. cried out » Woe be unto thee^ thou harlot City. Let us therefore investigate the circumstances . 78. turning his face towards Alexandria. St Hieronymus. dates for his journey. or even seeming frightened at it. whom Gentility^ under its varied delusions. the little fellow respectfully approached the old man. St Anthony.Demoniality i63 Cross. » replied he. worships under the names of Fauns^ Satyrs and Incubi . The blessed St Anthony : having then inquired who he was « 1 am a mortal. who worshipest animals as Gods ! » Such is the narrative of St Hieronymus. I am on a mission from my flock : we request thee to pray for us unto the common God. who expatiates at length on the fact. constantly referred to by the greatest of the Doctors of the Holy Church. » Rejoicing at the glory of Christ. whom we know to have come for the salvation of the world. whose authority no Catholic will ever deny. and whose praises are sounded all over the earth. « and one of the inhabitants of the Wilderness. It were indeed rash to doubt the truth of the above recital. far from running away. explaining its import in along : discourse. But. and striking the ground with his staff.

voluntariampaupertatem. pertimescit Saianas piorum vigilias. . eosque animans ad metuendas Dcemonis violentias. in festo » » » » in lectionibus Breviarii /. ac illustria de eodem tro phea reportavit. Romani in Antonii Abb. Dum igitur D. » Dum igitur homunculus ille. Antonius Crucis signo se munivit.. ac damnatus. Fratres. quod si ullus Sanctorum artibus Dcemonis impetitusfuit nocendi calluit .prout habetur festo S. sed aliquodaliud animal. contra quem D. misericordiam. diens suos monachos. Athanasio descripta. Civitas meretrix. Antonius erufuit Diabolus. Primo notandum est.164 sententiatn Daemonialitas nostram evidentissime confir- mant. quae pro Diis animalia si ullus diversas ejus artes si ullus victorias. dicens : Veh tibi. Et conjirmatur^ quia D. is fuit D. veneraris ! convincitur. cujusunico Sanctissim^Cru» CIS signo debilitatus fugit. et humilitatem maxime vero ardentem amorem in Christum » Dominum. Antonius^ ut constat ex ejus vita a D. Antonius homunculum ilium non tanquam Diaholum agnovit. 79. quod ille nullo modo seu purus spiritus de coelo dejectus. aiebat. jejunia. ipsius : i. sed animal intitulavit. ad ejus aspectum . quce recitantur « Mihi credite. orationes.

fasts. and carried off victories and trophies from the contest. neither took fright nor but approached the Saint confidently . » As the little man. my brethren. their prayers. compassion and humility. above all. it is clear that it was no devil or : pure spirit ejected from heaven and damned. who worshipest animals as Gods ! ». saying harlot City. Satan dreads the vigils of pious men. at the mere sign of whose most Holy Cross he flies disabled. said to them. as related in the Roman Breviary [Festival of St Anthony^ Abbot b. since in that little man St Anthony did not recognize a devil but an « Woe be unto thee^ thou animal. I) . Still more St Anthony. but some kind of animal. against whom St Anthony guarded himself with a ^ fled. « Believe me. Firstly. we must observe that if ever a Saint was assailed by the arts of the Demon.Demoniality i65 thereof which most clearly confirm our opinion. as is shown by his life written by St Aihanasius. Now. but. sign of the Cross. 79. voluntary poverty. saw through his infernal devices. that Saint was St Anthony. he dreads their burning love of our Lord Christ. when instructing his friars and : cautioning them against the assaults of the Demon.

quod homunculus : Mortalis et ego sum. illud fuisse animal rationale : siquidem bruta nihil agnoscunt. Quod si ille se mortalem esse dixit. sed per annihilationem tantum potest desinere esse. visse Tertio notandum. quod aliquo revelante habuit notitiam de Deo. huad eiim dactalos illi ilium nullo modo Dia- Secundo notandum. nisi sensibile etpra^sens. : nem lis esse accepit spiritus quod per generatioenim immateria- immortalis est. unde ab ipsis Deus nullo modo co- Ex se gnosci potest. Qiiod si homunculus ille ait. et proinde.1 66 Daemonialitas nee pavit. quod ait se cogno- communem Deum in came humana his verbis convincitur fuisse passum. ille confidenter. qua^ dicitur mors. necfugit. accessit est. 81. sed per creationem . hoc probat. cum aliis suis cognovisse Deum in came humana passum. quia simplex. professus est se esse animal. sicut etiam . et idea non accipit esse per generationem ex prcejacente materia. signum bolum fuisse 80. iinde nee amittit esse per corruptionem. immo mi liter que offerens. quod illeerat animal morti dixit obnoxium. ex quibus verbis docemur.

because simple. and. we must observe « man said : . a sure sign that he was no Devil. little 80. and consequently is not called into being through generation from preexistent matter. he professed himself an animal. it is that the / also am a mortal ». cannot lose it through the corruption called death its existence can only come to an end through annihilation. Secondly. Thirdly. . he had brutes . and can therefore have no knowledge of God. 81. consequently also.Demonialitjr 1 67 and humbly. it shows that. whence it follows that he was an animal subject to death. 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. by means of some revelation. offering him some dates. Therefore. for know nothing but what is sensible and present. when saying he was mortal. If that little man said that he and his fellows were aware of God having suffered in human flesh. an immaterial spirit is immortal. and consequently called into being through generation for. but through creation.

consequens est. ut communem Deum pro illis deprecaretur. et damnationis capax sit hcec enim propria passio est Creaturce rationalis. Antonium. et ipsius Incarex quibus natio. etquod non erat in termino. probatum est. quod et beatitudinis. ut supra : . ut constat ex natura angelica. quod homunculus ille capax erat beatitudinis. per revelationem. et demeriti : si enim fuisset in termino.- omnibus habetur. fuisset vel beatus. quod ipse erat in via. quia orationes D. quod oraverit nomine omnium gregis sui. illud fuisse animal rationale capax divince cognitionis. se prodidit rationalem. et ex consequenti immortali.1 68 Daemonialitas nos habemus de illofidem revelatam . Passio. ut nos. et damnationis. D. 82. sed in via : ex hoc enim. nempe Dei unius. cujus legatione fungi se profitebatur. Item deducitur. et proinde pollens anima rationali. Ex his deducitur. quibus se quod. ut dicebam. pariter que Deum carnem humanam assump^ sissCj et in ea passum : quce duo sunt articuli nostrce Fidei principals. et proinde capax meriti. Quarto noiandum. vel damnatus. et anima immortali consequenter donatum. neutrum autem potuit esse. Antonii. et trini existentia. et humana. et Resurrect io .

as has been shown above.Demonialitjr 169 acquired the notion of God. if he had been at the goal. All that shows. and that he was not in termino but in via . Passion and Resurrection. and consequently. from his being. like ourand endowed with a rational. name of i5 . in via. 82. Fourthly. knowGod through revelation. Now. the existence of God one and threeHis Incarnation. capable of merit and demerit for. that it . he would have been either blessed or damned. was a rational animal. Angel or man. I likewise infer that he was on the way. he besought St Anthony to pray for them to the common God. rational and consequently endowed with an immortal soul. immortal soul. in termino. St Anthe his . he could be neither the one nor the other for. as I said. it flows that he was capable of beatitude and damnation. . for. the proper share of every rational Creature. That God assumed human flesh and suffered in it. we must observe that. as we have ourselves the revealed faith. capable of the ledge of selves. in whole flock whose delegate he professed to be. Wherefrom I infer that that little man was capable of beatitude and damnation. is the essence of the two principal articles of our Faith fold. that is.

scire non potuerunt quisnam ille esset cujusve sanctitatis. eguisset. Antonius in ilia eremo alias non fuisset {distabat enim ilia per multas dietas ab eremo D. necessarium igitur fuit. Aliud est. quod quamvis dicantur habitare in Eremo. ex quibus verbis plura deducuntur. notandum. quod homuncuhis est. turn quiasimul congregati gregem faciebant . si si ipsi nullo t7on modo prodesse . dum dixit legatione fungor gregis mei. commendabat potuissent. non tamen in eo fixa est eorum permanentia : siquidem cum D. est eas Quod sibi ipsi se commendavit signum et prodesse potuisse. turn quia nomine omnium veniebat quod esse non posset si multorum voluntates in ilium non convenissent. Unum est.1 70 Daemonialitas . Antonii). Aliud est. iinde potuisset credi monstrum raro contingens. fuisset finaliter damnatiis illis . et meriti. et beatus fuisset. quod homuncuhis ille non solus erat. proinde ipsum fuisse in statu vice. 83. Qiiinto ille professus : . quod isti projitentur vitam socialem : ex quo nomine multorum unus ex ipsis missus est. se esse legatum aliorum suce speciei. sed quod plures erant ejusdem speciei .

. little man : on a mission from my flock ». had not the will of many centred in him. could have been of no assistance to him. since congregating they made up a flock. to which he commended himself. it is not assigned to them as a permanent abode for St Anthony having never previously been in that desert. words from which many inferences may be deduced. which was far distant from his hermitage. and that he came in the name of all which could not have been. that he was on the way to salvation.Demoniality 171 thony's prayers. if finally damned. consequently. . . and. Another again is that although living in the Wilderness. when saying « 1 am 83. an exceptional and solitary monster. Another is. Since he commended himself to those prayers. . . we must observe that the professed to be delegated by others of his kind. and. if blessed. they could not have known who he was nor what his degree of sanctity it was . since one of them was sent in the name of many. in statu vice et meriti. Fifthly. it shows they could be of avail to him. but that there were many of the same species. One is. that those animals lead a social life. that the little man was not alone of his kind. he stood in no need of them.

prope finem. Satyros et Incubos ille 84. et tunc signum est. quos caeco errore delusa Gentilitas Faunos. Tales homunculos subterraneos negat Petrus Thyrceus Novesianus. 86. De Animal. quce . et ex conse- quenti extra desertum ilium vagaverint. lib. ac rident et cachinnantur. et ex his verbis convincitur no- strum intentum principale. De Terrificatio. aut trunci principalis arboris mineralis. tripudiantque. quod homunculus iis. nixus argumentis sane puerilibus. Incubos nempe esse animalia rationalia beatitatis. parvosque lap ides joco mittunt in metallarios.. subterran. optimi proventus. Talium homuncionum frequens est apparitio in metallorum fodiniSy ut scribit Gregorius Agricola. c. Isti nempe coram induti fossoribus^ minerarum comparent habitu. 2. per totum. ait Auctor prcedictus. et dam- nationis capacia. Noctur.172 quod alibi Daemonialitas eum cognoverint . ac inventionis alicujus rami. 85. Ultimo ait esse ex appellant. lib... notandum. et jo- cantur inter se. qitalem habent fossores ipsi.

laugh and titter. in his book De Terrijication. play and caper together. Satyrs and Incubi : and by these words is shown the truth of our principal proposi- man said he that Incubi are rational animals. The apparition of such little men is of frequent occurrence in metallic mines. and throw little stones at them for the sake of amusement a sign. of excellent success. as is written by Gregorius Agricola in his book De Animal. upon the following truly puerile ar- . little Lastly. that they should have travelled beyond that wilderness. consequently. Peter Thyraeus. we must observe that the was one of those whom the Gentiles. and of the finding of some branch or body of a mineral tree. call Fauns. and.^ denies the existlittle ence of such denial men and . blinded by error. They appear to the miners. : 86. nocturn. subterran. clothed like themselves. capable of beatitude and damnation. supports his i5. tion : 85. of Neuss. 84. says the above-named Author.Demoniality 17^ therefore necessary that they should have become acquainted with him elsewhere.

et damnationis capaces sint. et domicilia eorum erunt in elemento illo cujus natura in eorum corporibus prcevalet : ignei enim nisi violenter. et ubi ubinam habent sua domiciiiay qua ratione genus suum conservant. mentis. quibus permotus negat talem existentiam. aut aer pro ipsorum natura. si per generationem. et quibus mediis propriam salutem consequantur? Hcec sunt argumenta Thyrcei. sive licet ex pluribus constent dealii alii rum ignei. aut quomodo? si oriantur. aut constant ex talium elementorum subtiliori parte. rientia. et seq. quod ut supra dedimus «° 71. alii aquei. Mansiones igitur. et qiicenam. alii aerei. id. istosunt terrei. quodque quotidiana constat expe^ 87. si beatitudinis. et forte nullomodo in aquis aut locis palustri- . quo cibo vitam suam sustentent . Sed viri parum cordati est negare quod graves Auctores. seu Incubi? Ad quod dico. Remanet solum satisfacere qucestioni ubinam locorum habitent hujusmodi homunculi. et intereant.174 sunt hcec ciones. ex Guaccio. prcevalet tamen in iis. ac ea solvimus supra a «°45. aut aqua. : Daemonialitas si darentur hujusmodi homundegiint. quorum nem'pe corpora. jideque digni scribunt. Argumenta Thyrcei nee minimum cogunt.

N" 45 and following. do they die. according to Guaccius. that yet there is one which predominates. where do they live. says he. some are earthly. some aerial. to deny that which has been written by grave and credible Authors.Demoniality : 17 5 guments given such little men. how and where do they dwell ? How do they keep up their kind. that is to made of the most subtle part of one of the elements. and confirmed by every day experience. say. 87. dwell? To that I reply: as has been shown above (N' 71). some aque- ous. with what food do they sustain themselves? Are they capable of beatitude and damnation. if of the combination of many elements. according to their nature. Thyr^eus's arguments are worthless and have been already refuted. Their dweUings will consequently be found in that element which is prevalent in their . through generation or otherwise? Are they born. in a But it really shows little judgment man. that their bodies are some igneous. The only question which remains : to be answered is this where do those little men. or Incubi. and by what means do they procure their salvation ? Such are the arguments upon which Thyrseus relies for denying that existence. either water or air. or.

. super de Daemoni- . qua^ tamen stante determinatione Concilii Lateranensis de incorporeitate Angelorum. 2. non autem de Damnatis. Thorn. i. quibus evidenter convincitur ilium fuisse in sententia. Augustinus Genesim ad litteram igitur. quod etiam videmus accidere hominibiis. probare possemus Dcemonum corporeitatem .. auctoritates damus. 89. Tamen ne nimis longus sim. circa med. ria^ nee aquei cum hcec sint sibi contracetheris ad superiorem par- tem ascendere poterunt ob sibi repugnantem regionis illius subtilitatem... p. ut dictum fuit supra w° By. D. exponi debent de Da^monibus istis Incubis. 17. Pluribus tatibus. sanctorum Patrum auctoriquas congerit Molina in p. 88.176 Daemonialitas bus morabuntur. solius D. Augustini. c. summi Ecclesice Doctoris. quce homines crassiori aeri assuetos nutrire nequit. 5o. q. lib. ar. ac viator ibus adhuc. quam nos docemus. D. qui ad quorumdam Alpium summa juga pervenire nequeunt pr(^ summa aeris subtilitate.

89. and not those that are damned. However. but. that eminent Doctor of the Church. then. to them. which are adverse and aqueous Incubi will not be to them able to rise into the upper part of ether. 17. in water or marshes. for instance. will bodies only stay forcibly. the subtlety of which region is repugnant . in his Commentary on GenesiSy book 2. concerning the incorporeity of Angels. to make matters short. writes as fol- . and it will be clearly seen how thoroughly his doctrine harmonizes with ours. men who. in his Commentary of St Thomas. St Austin. Many testimonies of Holy Fathers. may be will not stay at all. would go to prove the corporeity of Demons. taking into account the above-quoted decision of the Council ofLateranCN"" 37).Demoniality : 177 igneous Incubi. we must understand that the Holy Fathers had in view those Incubi Demons which are still on the way to salvation. gathered by Molina. ch. we merely give the authority of St Austin. We see the like happen to to thicker air. cannot ridges of the Alps where 88. accustomed reach certain lofty the air is too subtle for their lungs.

11. Et in Enarrat corpora beatorum futura post resurrectionem. an Angeli corita pore aereo. partim quia subtilioribus corporibus vigent^ » et lib. I. 85. « etsi Dasmones aerea sunt animalia. Potest etiam sententia nostra auc- . qualia sunt corpora Angelorum. » sentientibus foeminis misceantur. c. partim quia subtiliore scnsus acumine.. maxime c. ait (f 90.. » Et Epistola 11 5. 23. corporati possint etiam hanc pati libidinem. Dei lib. affirmat « Daemonem pessimum habere corpus aereum. 23. non audere definire. 21.5. 10. Dcemonum. 3.^ docet Dcemones subtilia habere corpora. passim per totum. » Et lib. sicut doctis hominibus visum est. 17. » Et lib. ut quomodo « possint.1 78 Daemonialitas bus. sic habet : « Queedam vera nosse. in Psal. 10. « et in Enarrat. in Psal. : acre crasso ait « se et humido. ait « corpus Angelicum inferius esse anima. ad Hebridium affirmat cos esse « animantia aerea. » Et lib. c. quoniam corporum aereorum natura vigent. scripsit « Sunt sua quasdam etiam Da^monibus corpora. » Et de Civit. c. De Divinit. seu astherea acerrimi sensus. 4. c. ex isto .

Book 21. 23 « He dares not define whether Angels. -o In the City of God. ch. : : y> : after resurrection. ch. » In his commentary on Psalm 85. he says that « the worst Demon has an aerial body ». 23. because they partake of the nature of aerial bodies. ch. partly through the more subtle acumen of their senses. 1 3. ch. i « Demons are aerial animals. he affirms that they are « aerial or ethereal animals. Our doctrine can also be confirmed . book 3.ch. endowed with very sharp senses. » In his Epistle ii5 to Hebridius. Dce^ monum. and especially . Book i5. Demons have subtle bodies 90. are even made of the thick and damp air which we breathe. » And. teaches that « ».Demoniality : 1 79 lows concerning Demons « They have the knowledge of some truths. partly through the greater subtilty of their bodies y>. with an aerial body. he every-where. be like unto the bodies of Angels. he writes mons. he says that « the bodies of the blessed will. in his book De Divinit. could feel the lust which would incite them to communicate with women. « The bodies of certain De10. he observes that body of Angels is inferior to the soul. as has been believed by some learned men.' « the » Psalm 14. book II.. and.

Sed hcec expositio aptissima est qui^ dem. et 25. quce licet ah Expositoribus aliter declarentur. aientes in Manna figuratarn esse Sac ram Eucharistiam. panem coeli dedit eis. quo sensu Manna did possit panis Angelorum. etquam amplectitur Ecclesia in officio Sanctissimi Corporis Christi. 91.. quce vocatur panis Angelorum. qua cibatus fuit Populus Israel toto tempore quo peregrinus fuit in deserto. 24. Prima est Psalmi 77. qui per concomitantiam in Eucharistia reperitur. sed lo- quitur historice de prceteritis. sed in sensu spirituali est. Hie loquitur David de Manna.i 80 Daemonialitas ioritatibus Sacrce Scripturce comprobari. seu compendium omnium . Qucerendum ergo venit. Scio quidem plerosque Doctores exponere hunc passum in sensu mystico. not! incongrue tamen ad nostrum intentum possunt aptari. iibi habetur : panem Angelorum manducavit homo.. facit in aliis lociSy lit proinde facile non sit sensum litteralem habere . quia Angeli fruuntur visions Dei. Ille enim benefi- Psalmus. Ego autem qucero sensum litteralem : neque enim in illo Psal- mo David sictit loquitur prophetice de futuris. V. ut patet legenti. est pura anacephalestis.

historian.Demoniality i8i by the testimony of the Holy Scriptures. as he does in other places where a literal sense is not easily to be gathered he speaks here as a . is a pure 16 . It will be asked in what sense : it can be said of Manna that it is the Bread of Angels. which fed the People of Israel during the whole time that they wandered in the wilderness. which is styled the bread of Angels^ because Angels enjoy the sight of God who. for. however diversely construed by commentators. of things as is gone by. That Psalm. evident to whoever reads it. A most proper construction assurand which is adopted by the Church in the office of the Most Holy Body of 91. » David here alludes to Manna. edly. in that Psalm. it is said « The Lord had f^iven them of the bread of heaven . I am aware that most Doctors construe this passage in a mystical sense. are yet capable of adaptation to our proposition. is the literal sense. man did eat angels' food. David does not speak. what but it is in a spiritual sense. want. which. as a prophet. of things to be. Psalm 77. saying that Manna figures the Holy Eucharist. Jesus-Christ Now. by concomitance. 24 and 2 5. First. v. is found in the Eucharist. I .

pro parte : Angeli enim non incurrunt ^infirmitatem. seu AnV. Lyran. Genebrard. quce contulit Deus Populo Hebrceo ab egressu ipsius de ^gypto. nee lassarentur . 77. tantorum Doctorum Facessit tamen dif- Angelorum . nee cegritudine. Panem Angelorum Panem ab Angelis paratum. Bellarm. Titelman. 92. Scio alios. expositiones recipere cequum est utpote ficultatem aucthoritate suffultas. usque ad tempus Davidis. nee senescerent. quod Judcei in Deserto vescentes manna.. in Psal.1 82 Daemonialitas cionim. qui nee senio.. : quod in quam laborant.. 24. et in eo versa loquitur de Manna Deserti. et quo sensu Manna vocetur Panis Angelorum. proinde ilia esset tanquam panis. Istas quidern .. nee cegrotarent. Euthim. 93.. interpretari gelorum ministerio a Coelo quia ille demissum Hugonem autem Cardinalem Panem Ancibus hoc effiAngelis efficit cibus illorum. ut proinde quceratur quomodo.. ut etiam asseverat Josephus. Voluerunt enim expositores Hebrcei. nee lassitudine un- gelorum exponere ciebat in Judceis . quo vescuntur Angeli. et lb. quod ministerio .

nor tired so that Manna was like unto the bread that Angels feed upon. is the question. nor fatigue. nor sickened. nor sickness. by the . Angels. and Jo. I am aware that others look upon the Bread of Angels as bread prepared by Angels. are not liable to any infirmity on the other hand Hebrew commentators. the Jews' neither grew old. and the Manna of the Wildhow and in is spoken of in it what sense is it styled the Bread of Angels? erness that . or sent down from Heaven by the ministry of Angels. There is however one difficulty in this : that. But Cardinal Hugo explains that qualification by saying that that food partly produced the same effect upon the Jews. in fact. which the food of Angels produces upon the latter. assert that whilst in the Wilderness. or summing up of all the benefits conferred by God on the Hebrew People from the exodus from Egypt to the days of David.Demoniality i83 anacephalaeosis. 92. who know neither old age. sephus himself. living upon Manna. These interpretations should indeed be received with the respect due to the authority of such eminent Doctors. 93. .

II. Tob. non ejus qui illurn parat. c. c. c. et ignis. 4.et aqua de peti'a. 12. et v.184 Daemonialitas Hebrceis non minus paratafuere columna niibis. V. V. cibus quo vescuntur Angeli non loco citato . Cur ergo potius voeari deberet manna. V. Commode igitur in Psalmi accipi potest Panis Angelorum. quam Potus Angelorum aqua eorumdem per in ministerio saxo educta? Insusacra Scriptura panis dum dicitur panis alicujus. aut fabricate et de hoc injinita habemus exempla in sacra Scriptura : ut Exod. v. non vero. c. tran- seuntes aquas. Luc. c. Reg. Panis An- gelorum. . Benedicam panibus tuis. sepulturam c. c. aut potus Angelorum. coturnices. quibus locis patenter habetur. De pane illius comedens. affert. V. 25. Non est bonum sumere panem filiorum. 3. quam manna. . 19. Ex aut parat. Maith. nis comede. qui ipsum conjicit. it. 17. et aquis lib. Panem tuum super constitue. Panem Mittamus lignum 1 nostrum quotidianum. 2. 26. panem tuum Jerem. 58. Panem tuum cum ege18. in panem ejus. 3. quia parata ministerio Angelorum. 5. v. Mitte panem tuum super Isai. v. Justi Ecclesiast. I. v. quod panis dicitur ejus qui eo vescitur. dicitur panis ejus qui illo vescitur. c. 23. 1 1 Frange . esurienti 7. nee tamen ista dicta fuere columna^ aqua.

1 « Let us put wood into his bread. i.Demoniality 1 85 ministry of Angels. 26 « It is not meet to take the children's bread. 11. v. when it is said of bread that is the bread of somebody. » 17 « Pour out thy bread on the and V. : always the bread not of him who prothis there are Of num23. the water or the beverage of Angels. no less than the Manna and yet they were not styled the pillar. ch. when the qualification Beverage of Angels is not given to the water drawn from the rock likewise and . Holy Scripit is ture. » Jeremiah^ ch. of him who feeds on vides or makes V. the quails. the : : : : : 1 : : : . v. » Luke. 12. « That I may bless thy bread and 25 thy water . 58. « Scatter thy bread over the flowing V. » Isaiah. » All those passages clearly show that. 19 Matthew.5. in it it. the pillars of the cloud fire. ch. v. » V. Exodus. ch. 3 « Our daily bread. it. ch. I « Deal waters. 11. by their ministry ? Besides. 3 « Eating of his bread. ch. V. » Ecclesiasticus. book 2. 7 thy bread to the hungry. ch. in Scripture. » Tobit^ ch. and the water from the rock were provided for the Hebrews. v. 4. 18 burial of the Just . because provided by their ministry. Why therefore should Manna be called Bread of Angels. » Kings. « Give of thy bread to the hungry. berless instances : thus.

ac deperduntur. ac rejluunt. Me- . et quce ratione naturce. attra^ tum per aeris inspirationem. et ideo egent cibo. quoi reparatio etas a vivente. ista nempe rationalia animalia.1 86 Daemonialitas qtiidem incorporei {isti enim materiali cibo non egent). ac iteriim refit per substantias spirituosas. Ducor. ut restauretur substantia corporea. materiales par antur . Instit. teriales accedunt. 2. suorum corporum. degentia tenuitatis in aere. ut 94.. per quam substantia illius spirituali^atur^ ut ratio- natur doctissimus Ettmullerus. sed corporei. Physiolog. de quibus hucusque disse- ruimus. dic. vita enim sencorruptibilia tientis generabilia non consistit nisi in motu partium corporearum qua^ JIuimt. acquiruntur. tum par ferment ationem cibi. ac rationalis quam maxime ad Angelas immaproinde nuncupentur. quia cum animalia et sint. . qua^ per effluvia deperditur. tamen. c.

yet material. not incorporeal indeed. consequently reproducible through generation and liable to corruption. as shown by the most learned Ettmuller [Instit. since these require no material food. ihey require food for the restoration of their corporeal subfor the life of stance wasted by effluvia every sensible being consists in nothing else but the motion of the corporeal elements which flow and ebb.Demoniality 1 87 bread of somebody is the bread of him who upon it. but corporeal. approximate so closely to immaterial Angels as to fall under the same denomination. that is to say of those rational animals we have discoursed of. not of him who makes.. assimilated by the living thing. brings or provides it. who live in the air. 2). P/iysiolog. or by the fermentation of food : which spiritualizes its substance. and. In the passage of the Psalm we have quoted. are acquired. . either through the inhalation of air. Bread of Angels may therefore easily be taken to mean the food of Angels. Medic. ch. from the subtlety of their bodies and their rationality. lost and recruited by means of substances spirituous. I deduce that. feeds 94. being animals.

qua. est aliud. ut constat vaporosis. Pprro « manna non quam halitus aqucT. tenui pariter. c. quce in medicinis adhibetur lucid.^ nocturno tempore permixta matutino tempore superventu et caloris solis' coagulatur. c. nam 154. v. de Manna. qua' a sole solvebatur.et j2. ut scribit differt nostrate. /o/. m. ac volatilibus sua' naturce contrariis ex ita historiis recitatis supra. 22. solis calore quam demissam de toto caelo coelo comederunt a Hebran. est Hinc quod sicut odoribus aliisque substantiis Iceduntur ac fugantur. densatusque. cxacte attenuatus et coctus.. profecto tenuissisubstantias. a noctis in unum coactus.. manna .1 88 95. earum trans- sudatio. ut patet ex Scriptura. Manna ergo Hebra'orum utpote constans ex halitibus tenuibus terra' et aqua'. sed vice versa liquejiebat. vel rumdam arborum cum rore. erat . terra^que. optime ergo ma. et subtili egct alimento. Exod. » ut scribit Cornelius. et disparebat . 16. n^ yi. fc Ettmullerus Schroder.. nihil aliud est. Qiiia Daemonialitas autcm eorum corpus ieniieest. utpote. inspissatur. Dii. et aluntur. quco hcec. diversis » Manna autem Hebrceorum principiii orta calore solis non coagulabatur. manna frigore secutce dicu. quam succus quatenuis. paribus rebus sibi convenientibus de- lectantur. Physiolog.

. in fact. Now. as testified by what we related above (N''^ 71 and 72). liquefied in from coagulating. on the contrary. gets mixed up with dew. their 1 89 subtile just body being subtile. coagulates in the and thickens heat of the sun.Demoniality 95. v. during the night. of the Manna sent down I am speaking from Heaven for the nourishment of the is earth. is the heat of the sun. » of course. offend and put nothing but an emanation of water and and baked by the heat of the sun. according to Ettmuller [Dilucid. And. derived from far other principles. shown by consisting as it did of emanations of earth . as Exodus. Physiol. But. and then coagulated and condensed by the cold of the following night . as perfumes and other vaporous and when adverse to their them to flight. nature. as is written by Cornelius. i ). The manna of the Hebrews was therefore undoubtedly of a most subtile substance. ch. the next morning. and. when agreedable. 16. « Manna volatile substances. ch. and which differs all in ail from the latter. equallyand delicate must be its food. « is merely the juice or : nostrate or medicinal manna transudation of certain trees yvhich . 22. » The manna of the Hebrews. refined Hebrews. Scripture. they delight in and feed upon them. in the like manner.

qui erant oves alterius ovilis. Johannes.190 Daemonialitas potuit esse talium animalium cibus. ah ovili Hebrceorum : opinantur enim Synagogam esse Christi ovile. adquam perducendi erant per prcedicationem Evangelii Gentiles. et qualenam sit ovile de quo loquitur Christus Dominus^ respondent communiter ovile. et a populo Hebrceo expectatus. ita dicitur : Alias oves habeo. c. 9 : Nos populus ejus et oves pascuee ejus. cultu. 16. Psal. in sacrificiis. mors et et re- ceremo- Hebrceorum legis erant pra'jigurata. et Expositores unum ovile Christiesse Ecclesiam.. quce non sunt ex hoc ovili. v. quia dicebat David. et vocem meam audient. et illas oportet me ad- ducere. et fiet unum unus Pastor. 94. ita ut diceretur a David Panis Angelorum. Alia auctoritas habetur in lio Evange- Joannis. passio. et a Prophetis qui Hebrcei erant vaticinatus. surrectio niis conversatio. v. et quia Messias promissus fuerat Abraham et David oriturus ex eorum semine. 96. in quo. . quee non sunt ex hoc ovili. 10. et ejus adventus. Si quceramus qucenam sint oves.

Demoniality 1 9 r and watefj and being dissolved by the sun and made to disappear consequently. because David had said. 96. 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. which are not of this fold : them also I must bring. and what the fold of which the Lord Christ speaketh. v. » If we inquire what are those sheep which are not of that fold. where it is said « And other sheep 1 have. 7 « We are the people of his pasture. We have another authority in the Gospel according to St John. and they shall hear my voice. : and also sheep of his hand » because Abraham and David had been promised that the Messiah should be born of their race. in fact. and there shall be onefold and one shepherd. because he was expected by the Hebrew people foretold by the Pro* phets who were Hebrews. ch. . V. 16. and that his and the . 10. They are. . sheep of another fold than : that of the Hebrews. of opinion that the fold of Christ was the Synagogue. and thus have been truly called by David Bread of An- may gels. Psalm 95. it : very well have been the food of the animals we are speaking of.

ac a Gentilibus segregarerit. dinalis Toletus in Job.. v. cujus contemplatioue creata sunt imiversa. 10. Habemus cnim quod de fide est a principio mundi Ecclesiam Fidelium extitisse unam. triim. Fides enim unius Dei Trini (quamvis non ita explicite). qui inter Gentiles Idolatras sanctus fuit. multi tamen veram Jidem a patribus sibi traditam retinuerunt et legem naturae servantes in vera Ecclesia Fidelium permanserunt. ut observat Car. et ab iis descenden^ tes. non . Hinc est quod quamvis plerique homines ad idolatriam dejlexerint. peculiaremque legem. Sed salva semper Sanctorum Pa- ac aliorum Doctoriim reverentia.92 Dcemonialiias 97. ac veram Jidem deseruerint. ac ceremonias illi prcu- scripserit. non videtur talis expositio ad plenum satis/acere. 16. et Verbi Incarnatio revelata fuit primo homini. c. usque ad Jinem sa'culi duraturam. Qiiamvis autem Deus populo Hebra^o speciales favores contulerit. et ab ipso edocti ejus filii. et omnia per ipsum facta. Cujus Ecclesice caput est mediator Dei et hominum Christus Jesus. et ap- paret in Job.

The head of that Church is God and men. taught them their descendants. saving always the reverence due Holy Fathers and other Doctors. in their turn. who was a saint among idolatrous Gentiles. the faith in the divine Trinity. Indeed. 193 acts. that explanation does not seem quite satisfactory. and observing the law of nature. and \\\\\ thus endure to the end of time. his fices . his passion. who. many kept the faith they had received from their fathers. And thus. But. though less explicitly. and ceremonials of the Hebrew 97. And. by whose contemplation all things were made and created.en the to the only one in existence from the beginning of the world.Demoniality advent. as is noticed by Cardinal Tolet in reference to Job. prescribed 17 . and the Incarnation of the Word were revealed to the first man. death and resurrection were prefigured in the sacri- worship law. although God had conferred especial favours upon the Hebrew people. and by him taught his children. stayed in the true Church of the Faithful. the mediator between deserted the true faith. although most men had strayed into idolatry and Jesus-Christ. For it is an article of belief that the Church of the Faithful has be.

ut scribit Cardinalis Baronius in Apparatu Annal. V. » Pariter Christus ita se . 98. et dux de femore ejcis. donee venial qui mittendus est. 6. quern locum explicans Cornelius a Lap. et luculentum testimonium de hoc est prophetia Patriarchce Jacob de Messia . necjideles Hebrcei aliam Ecclesiam constituebant ab Ecclesia Gentilium.. et veniet desideratus cunctis gentibus.l94 tamen ad Daemonialitas earn legem Gentes tenebantur. Movebo omnes Gentes. 10 : Non auferetur sceptrum de Juda. 2. ait : « Gentes ante Christum credentes in Deum lege naturae. § Denique gentes. de quibus loquitur Lactantius. quce sic ait. lib.qui Christi adventum. 49. c. c. V. ac Sibyllis. qui jidem unius Dei et Messice venturi profile bantur. Et quod Messias erat a Gentilibus expectatus habet Isaias in pluribus locis. i. in Aggae. et alia Christianas jidei dogmata prophetarunt. Item Prophetia Aggcei. . c. ut patet de Balaam. Mercuric Trismegisto. Hinc est. oeque ac Judaei expectabant ac desiderabant Christum. «° 18. Hydaspe. Gen. 2. c. 8. et ipse erit expectatio Gentium. quod etiam ex Gentilibus fuere. 8 . V.

Genesis. That the Messiah was expected by the Gentiles is shown by many passages of Isaiah. Annal. 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. — . and plainly testified by the prophecy of Jacob. book i. « The sceptre shall not depart 49. ch. . Mercurius Trismegistus Hy~ daspes. until Shiloh {he who is to be sent) come. thus worded. » « / will phecy of Haggai ch. and separated them from the Gentiles. nor a law-giver from between 98. Apparat. 2 v. which passage is thus commented by Cornelius a Lapide : « The Gentiles before the advent of Christ. And among .Demoniality for iqS them peculiar laws and ceremonials. : his feet. to wit Balaam. . 6. as written by Baronius. 8 shake all Nations and the desire of all Nations shall come ». V. and unto him shall the gathering of Likewise in the prothe people be. and the Sibyls mentioned by Lactantius. thus it came to pass that even the Gentiles there were some who prophesied the advent of Christ and the other dogmas of the Christian faith. : . ch.. the Patriarch. «» 18. 10 from Judah.

apparuere tres soles. Fulgentius. per stellam miraculosam ad sui adoratio- nem les vocavit Magos. Roma. M. fugiendo Herodis persecutioncm. /. 4. ubi oraculum Delphicum obmutuit et interrogatus Apollo ab ( ) . : .M. 6.'. c.Joseph portavit Puerum Jesum'iniEgyptum. ut ait S. . in Grcecia. ubi corruerunt idola. stent Juda'is : si enim in ipsiiis nativitate per Angelum ejus notitia data fiiit Pastoribus.ig6 Daemonialitas prodidit. n. i.Virgo cum S. ac oracula conticuere. sicut Pastores fuerunt primitia' Judceorum. et adorando.V. » Ulterius in Christi nativitate multa fuere prodigia non solum in Judaea. It idem manifestatio adventus Christi per prccdicationem non quidem Apostolorum prius facta est Gentilibus quam Judceis . ubi fons olei scaturiit. mansit ibi per septennium quo tempore ipsa Beatissima Virgo pra^dicavit iEgyptiis veri Dei fidem. dc Epiph.p. in Vita J. qui cum essent Genti- fuerunt primitia? Gentium in Christo agnoscendo. et manifestavit Gentibus .. sed in ^Egypto. C. et B. 664 :« Quando B.. et Filii Dei in carne humana adventum. Sermon. siqitidem ut scribit Ven. Mater S or or Maria de Agreda. 26. ac contra naturam circulus variegatus ad modum iridis so lis discum circumscripsit. visus globus aurei coloris de ccelo in terram descendere .

Demoniality who believed in 197 the law of nature. 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. who. from the persecution God and observed of Herod. In like manner. to acknowledge and worship Christ ( Vide St Fulgentius. fleeing with St Joseph. 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. » Besides. she tarried there seven years. in her Life of Jesus-Christ and the Blessed Virgin Mary : « When the Blessed Virgin Mary. were the first among the Nations. Sister Maria of Agreda. being Gentiles. Sermon 6. but also in Egypt. and. at the same time as the Angel apprized the shepherds of his nativity. As is written by the Venerable Mother. the nativity of Christ was attended by numerous prodigies. for. carried the Infant Jesus into Egypt. during that time. where the idols tumbled and the . by means of the miraculous star he called the Magi to worship him. as the shepherds among the Jews. expected and desired Christ equally with the Jews. » Christ himself disclosed and manifested himself to the Gentiles as well as to the Jews. not only in Judnsa. upon Epiphany ).

respondit. Et multa alia acciderunt prodigia. 8. I. Cedere sede jubet. v.ij. propria pala- ubi eidem aram extruxerat. ut referunt Nicephorus. de causa silentii sui. Apparat. ad quad spectabant Jiidan. 1. Ex .. quibus prcenunciabatur Gentilibus Filii Dei adventus. qu2e non sunt ex hoc ovili. Me puer Hebrccus. c. I G. et seq. Hislor. puta ad Ecclesiam earndem jidelem . Suidas. verba Augustus. et Cedrenus.. pertinebant ad ovile Christi idem. Aris ergo dehinc tacitis abscedito nostris.198 Daemonialitas ipsi sacrificante in Augusto tio. istis patet. quce ex variis Aucthoribus recital Baranius. Compend. accipienda sint de Gentilibus qui communem cum He. Divos Deus ipse gubernans. quod etiam Gentiles 99. tristemque redire sub orcum. Annal. et Cornelius in Agg^e. igitur non potest recte diet. Eccles. n® 24. quod ilia verba Christi : Alias oves habeo.

where the oracle of Delphi was struck dumb. variegated like a rainbow. by Baronius. Commentary upon Haggai. fold of Christ. like the Jews. : 99. encircled the disc of the sun in Greece. three suns appeared and an .. and Cornelius. answered his silence : M A Hebrew child. by Augustus. and are to be found in his Apparatl Annul. to the is. that to the same Church : of the Faithful. tiles From all this it is clear that the Gen- also belonged. Bids me quit my seat and return to the infernal regions Depart therefore from our altars^ henceforward mute. who was offering up a sacrifice in his own palace where he had raised an altar to him. who . extraordinary ring. in Rome. asked the reason of . a gold-coloured globe was seen to descend from the skies on earth. where a spring of oil gushed out. who sivays the Gods. » There were many more prodigies warning the Gentiles of the advent of the Son of God they have been collected from various Authors. and Apollo. Eccles.Demoniality oracles 1 99 were hushed. it cannot therefore be correctly said that the words of Christ « Other sheep I have. and himself a » » God. which are not of this fold ». are applicable to the Gentiles.

ut diximus. qua' . expectationem. tum per Apostolos Christus erat mani/estaturus. et ex iis ac hominibus in ccelo beatificatis fieri unum ovile. capaces sint beatitudinis. et de evangelica doctrina. sive nationis. et quas adducere Christum oportebat. . quantum per se. sine qua nequit beati^ tudo obtineri). et unus Pastor. Ista^ igitur erant oves. et damrce istcv rationales. debuit omnis rationalis creatura de eo venturo spem habere. 100. prophetiayn. hanc obtinent intuitu meritorum Christi per ab eo sibi collatam gratiam. et de pra'Ceptis legis gratia' manibeatitudinem consequuntur festationem. de Messia spem. Dico igitiir quod nomine aliarum ovium commode possunt intelligi Creatu- animalia. et hominum^ immo totius creatura' {creatura^ enim rationales. quce non erant ex hoc ovili humano. et de ipsius in came nativitate. sicut de uno Deo jidem. Cum enim. de qtiibus hucusque disseruimus. et prcedicationem.200 Daemonialitas bracts habuerunt de Deo jidem. et qua' ejus vocem nempe notitiam de ipsius adventu. et Christus Jesus sit mediator rationalis Dei. et signa. audire debebant.

every must have cherished. prophecy. 100. . partaking with men of heavenly beatitude.Demoniality had. at the same time as the faith in one God. the faith in God. the hope of the advent of Clyist. Those were therefore the sheep which were not of that human fold. in 20 common with the Hebrews. and have had the revelation of his nativity in the flesh and of the principles of the law of grace. either directly through Himself. and Jesus-Christ being the mediator between God and man. I therefore say that by the words other sheep may very well be understood those rational Creatures or animals of whom we have being. . They said. as been treating hitherto. were to realize one fold and one shepherd. without which beatitude impossible of attainment). as also every rational Creature (for rational crea- tures attain to beatitude in consideration of the merits of Christ. the announcement of His advent and of the evangelical docis rational creature . or through the Apostles the sheep which. prodigies and preaching of the Messiah. that is. trine. we have capable of beatitude and damnation. expectation. the hope. through the grace he confers upon them. and which Christ had to bring the sheep which were to hear His voice.

qua^ tempore mortis Christi evenere. /. quern tamquam Deum optabant sibi propitium. Innuitur enim ex et suis depre- quod illi \ notitiam habuerunt de adventu et morte Christi. Appar. et Plutarcho I. Huic expositioni qiiam id non puto. circa Insulas Echinades. sub quo passus est Christus. Recital igitur ex citatis Aucthoribus quod Tiberii Imperatoris. Antonii expostularent. noctu navigium appulit prope terram. Facit ad idem id. replicavit vox : « Quando perveneris prope quandam paludem.. navigantibus nonnullis a Grcecia in Italiam. de Defectu Oracul. 102. c. Evang. Antonium. et recenset inter prodigia. annunciabis Magnum Pana mor.202 I Daemonialitas incongruam quod supra n° 77. Annal. Erat is Nauclerus navigii quo resondente Adsum. quern in . ut proinde ad hoc interces^ionem D. tempore. refert Cardinalis Baronius.. Audita fuit ab omnibus vox magna quce vocavit Tramnum. w« 129. Hieronymo retulimus de homunculo illo qui rogavit D. vim addit nem Deum. 5. TuuM ESSE » : quod cum Tramnus fecisset. . 9. ut commuor. cessatis ventis. quod ex Eusebio de PrcEparat. ex D. came humana his.. esse passum cognoverat pro se caretur.

and during a calm. He relates that in the reign of the Emperor Tiberius. n^ 129). the inter- cession of St Anthony. To this interpretation. whilst mariners bound from Greece to Italy. hold added by what we related. as being one of the prodigies which took place at the time of the death of Christ. 102. for him and his fellows. w^hom^ as God. whom he knew it to have suffered in human flesh. after Eusebius and Plutarch. announce that the great Pan is dead. Thereto tends also the fact mentioned by Cardinal Baronius [Appar. implies that they were aware of the advent and of the death of Christ. they were anxious to propitiate.Demoniality 1 20 3 which is I 01. were by night. there arose suddenly. nymus. as from a numberless : . their ship was brought close to land. to that effect. of that little man who requested St Anthony to pray. since they sought. » Which Tramnus having done. For. unto the common God. the master of the ship. the voice replied such a marsh. All the crew heard a loud voice calling Tramnus. He having answered to his « When near name. Annal. in the vicinity of the Echinade Isles. according to St Hieroto be in no force way improper. when Christ suffered.

204 Daemonialitas auditi sunt repente multorum. et ululatus. Ex huc- efferebatur. carnaliter commiscentur peccant^ et eo peccato. qui nomine magni Pan sunt.). 23. sicut ergo peccanti consuetudinaliter cum bruto. ut brutiim homini . post Iongam habitant communicationem cos interficiunt. via. et damnationis . in lacrymas iisque igitur deductis patet. cum sint in subtilioris. proinde non raro hi Da^mones consuetudinem habentes cum homine. succubi et incubi constantes sensu et ipsius passionibus obnoxii. Profecto isti fuernnt Dcvmones. utpole aquea. quo peccat homo jimgendo se cum bruto. corrumpuntur . . 48. lit probatum est. et ratione corporis homine sunt. quod dantur hujusmodi Dcemones . qui generantur. v. nobiliores . Causa porro hujus est. qucc audita morte Christi. imo Inultitudinis prope infinitcB gemitus. dari etiam debet poenitentia . maribus autfoeminis. c. sen animalia rationalia prope paludem degentia. et capaces sunt beatitudinis. sen Angeli corporei. prout etiani et lamenta effusa Hebra'i nonnulli visa Christi morte pcrcutientes pectora sua revertebantur (Luc. Confessarius injungit. aut equabus. quod si inter tales datur peccalum. et qui si cum hominibus. ad tollendam occasionem recidivandi. quod est homine ignobilius .

From all that has been deduced above. 23. ch. and who. in the same manner as a man. hearing of the death of Christ. when having intercourse with man. like some of the Jews who. Doubtless. is enjoined by his con. succubi and incubi. Also. after witnessing the death of Christ. they were Demons. described by the name of Great Pan. it not unfrequently occurs that those Demons slay the men. . who habitually sins with a beast. v. being liable to sin whilst on the way to salvation. it is therefore clear that there are such Demons. endowed with senses and subject to the passions thereof. or rational animals living near the marsh on account of their aqueous nature. or corporeal Angels. as has been shown who are born through generation and die through corruption.Demoniality 20 5 multitude. and who. male or female. women or mares with whom they have had protracted intercourse and the reason is that. in via^ they must likewise be open to repentance and. fall into the same sin as man when copulating with a beast. which is inferior to him. more noble than man. went home smiting their breasts {Luke. . 48). groans and shrieks. burst into tears and bewailing. by reason of the greater subtilty of their bodies. are capable of beatitude and damnation.

et dicere quinam sint Dcemones isti Incubi. et tandem poenitenti accidit. vulgo Foletti qui exorcismos. Solvitiir ergo ex his. ac pha^nomena salvare. quod Epicurei et Stoici Philosophi nonnulli dixerunt de Divo Paulo. et Christi Crucem non pavent. nee enim tali Dcemoni mors data homini peccatum erit. ita tali Dcomoni consiie- tudinario in peccato. et forte plerosque. qucp hucusque deducta sunt. sive brutum fuerit. qucp nos ex data doctrina ostendimus. Scio mult OS qui hcec legerent. quod est homini brutum. Actor. io3. occidat . et isti datam doctrinam exsibil- tenebuntur solvere argumenta supra posita. 17. c.2o6 tollat Daemonialitas de medio. . res sacras. quojstio. quam proposui- . labunt. Novo rum Daemoniorum videtur V. ac alios effectus istorum. . . ut animal cum quo peccavit sive homo. 18. idem erit homo Dcemoni. sicut mors data bruto non imputatur tamquam peccatum homini : ratione enim essentialis differentia' inter Da^monem hujusmodi et hominem. : annunciator. Sed 104. dicturos de me. .

commonly called Goblins^ who dread neither exorcisms. 17. perhaps my readers. to show what are those Incubi Demons. nor will death thus occasioned to a man be reckoned a sin to the Demon. it likewise happen that the penitent deshould slay the animal with which it sinned. 18). But they will none the less have to answer the foregoing arguments. with a view to suppressing the occasion of relapsing. I most of am aware that many. may mon . considering the essential diff'erence between a Demon of that kind and man. What we have hitherto deduced accordingly solves the question laid down . nor the Cross of Christ. io3. and to explain the various effects and phenomena related when propounding that doctrine. will say of me what the Epicureans 'and some Stoic Philosophers said of St Paul {Acts 0/ the Apostles^ ch. V. and will deride my doctrine. 104. whether man or beast. any more than death inflicted on a beast is imputed as a sin to man for. the man will be the same thing to the Demon as the beast is to man.Demoniality 207 fessor to destroy that beast. nor the holy things. « He seemeth to be a setter forth of strange gods » .

quod ipsa ijnpra. et generet. viribus proinde pollerent. hinnis et burdoet medii quodammodo sunt inter eas species animalium. a quibus promiscue generantur. ut jfert communis opinio. nati siquidem sunt ex tali concubitu Gigantes. cum enim animal sit. et super ant quidem imperfe- ctiorem. sequitur ergo. proprio pallet semine : et hoc modo optime salvatur generatio Gigantum secuta ex commixtione Filiorum Dei cum Filiabus hominum. no7i tamen Dannonum vires bantj ut sequitur in nibus.'gnatur a semine Incubi. qui potentiam a^quamulis. quam confutavimus n^ 3i et 32 . Non enim hoc prcestare potest ex semine sumpto ab homine. Conjirmat autem hanc sententiam consideratio. quomodo mulier potest ingravidari a da'mone Incubo.2o8 Daemonialitas mus supra n^ 3o et «" 34 . qui licet homini essent similes. resolutive innuimus. sed non cequat perfectionem equce. quod animalia genita ex com- mixtione diversarum specierum non gene- . non attingunt autem perfectiorem speciem generantium : mulus enim siiperat asinum. io5. corpore tamen erant majores et quamvis a Danno: nibus geniti. a quibus generatur.

Arid 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. N''^ 3 1 and 32. and consequently of great : strength.Demoniality : 209 N'* 3o and 34. but never equal the most perfect thus. the mule excels the ass. agreeably to the common opinion which we confuted. . that she is directly impregnated by the sperm of the Incubus. and. ence. to wit how a woman can be got with child by an Incubus Demon? In fact. which. yet equalled them neither in might nor in power. although like unto men. which are intermediate. above infersprung from the mixing of ditferent kinds do not io5. In confirmation of the we observe that animals 18. it follows. as it were. were of higher stature. though begotten by Demons. therefore. between the kinds of animals from whose proraiscuousness they are sprung. It is the same with mules. which have : begotten it. it cannot be brought about bysperm assumed from a man. has sperm of its own. but does not attain the perfection of the mare. and w^hich excel indeed the most imperfect. being an animal and capable of breeding.

non potuerunt. cum humano 1 06. ac fieri generatio. potest commisceri cum spiritu materiali seminis humani. unde nee generatio sequipossit. ut dictum fuit supra w» 32 . tamquam media' speciei inter Dcemonemet hominem. sequitur ex hoc. sed natos a Filiis Dei. quod si vere fuisset Gigantum ge- neratio ex semine Incuborum et Mulierum. quia tamen materiale optima . non sui posse. natura opportet esse tenuissimum fieri mixturam cum semine humano. senerare. Dicelur fortasse contra hoc. quod pro . 108. Respondeo quod. Gigantes autem non leguntur Gigantes generasse. ut patet in mulis. 107.210 Daemonialitas rant. quod semen Dcemonis quantumvis tenuissimum. . sed sunt sterilia. quod erassum est. et Filiabus hominum : cum enim concepti fuerint ex semine Dcemoniaco mixto . qui simul cum materia spumosa et viscida deciditur a generante. virtus generandi consistit in spiritu. puta Incubis. ex semine Dcemonum. Replicabitur adhuc contra conclusionem.

but of their having been born of the Sons of <jod. the generative power lies in the spirit that comes from the generator at the same time as the ma. and that. which is thick. an intermediate species between the Demon and man. being nevertheless material. It may be objected that the sperm of Demons. can very well mix with the material spirit of the human sperm. as has been said above. no generation would ensue. 32. Now we do not read of Giants having been begotten by other Giants. that is Incubi. It will be retorted that. and being. 108. it spumy and viscous although most liquid. as is seen with mules. consequently. and the Daughters of men being thus begotten of the Demoniac sperm mixed with the human sperm. by nature. could not mix with the human sperm. ration of Giants . if the gene- had really come from the combined sperms of Incubi and Women. follows that. 2 1 but are barren. 107. they had no generative power.ed.Demoniality bre.tter. the sperm of the Demon. : 106. and bring about generation. be most fluid. as it were. which must. N"^ I reply that.

corum alii aquei. quce passim ab auctoribus recitantur. quod Divmones a'therei ac animalia eo majora elementum in . Et cum aer excedat aquam. aerei . . Videmus autem terrei esse quo majus est quo degunt. sequitur. . et ignis acre major sit. 109. ideo pisces a tota specie superant in magniludine molis animalia terrestria. ut hucusque probatum est eo erunt majores in magnitudine quo elementum majus pro sui natura inhabitabunt. . Respondeo. . Dannones hujusmodi animalia sint. et aliarum historiarum. . ut etiam sunt plura animalia terrestria minutissima et tamen quia elementum aqua' majus est elemento terra' [utpote continens majus semper est contento ).212 Daemonialitas nunc qiioque Gigantes nascerentur : non de~ sunt enim mulieres coeuntes cum Incubis. . ut patet in balenis. ut patet in piscibus. sen viviparis qui quodvis animal terrestre longe superant. quod prout ex Guaccio dictum fuit supra n° 81 : alii sunt hujus- modi Da^mones alii. inter quos licet multi sint minuti. Bcrnardi et Petri lit patet de Alcantara. ex gestis SS. Porro cu77y. orcynis pistis sen pistricibus ihynnis ac aliis piscibus cetaceis. et alii ignei. qui respective in propriis dementis habitant.

it is true. some some igneous. many of which are diminutive. some aqueous. it follows that ethereal and well . these Demons being animals. fishes as a species. as has been show^n. some of those Deare mons in aerial. . from Guaccius. tunnies. and fire than air. Consequently. their size will be proportionate to the extent of the element they dwell in. Now. and they all dwell their respective element. 109. surpass in size the animals that dwell on land. as shown by whales. according to their nature. according to the element they live in thus with fishes. as has been said above. and other stories related byvarious authors. N"^ I reply that. air being more extensive than water. as is shown by the Acts of St Bernard and Peter of Alcantara. cachalots. but. And. it is known that animals are of larger size. and other cetaceous and viviparous fish which surpass by far all animals that live on land. 81. the element water being larger than the element earth.Demoniality 2 1 Giants would still be born in our time. as happens with animals that live on land. since there is no lack of women who have intercourse with Incubi. earthly. since the container is always larger than the contents.

ut faciebant ante diluvium. et si descendunt aliquando hoc fit violenter. quod est principium corruptionis . revera tamen pertinent ad elementum terrce. tie fit. quam fuerit ante diluvium. quia aves. fiat . aiitem. Nee contra hoc facit instantia de avibus. licet per aerem volatu spatientur. tamen corpore minores sunt a tota specie piscijbus et quadrupedibus. quod ex tali humido . Advertendum iste luvium qer forte est. ac ignei. . qui licet incolant aerem qui major est aqua. turn in virtute. Ex ista autem aeris crassiquod Dannones aHherei. hoc aere crasso. in qua quiescunt .214 Daemonialitas ignei longe superabunt terrestres et aqiieos. aliter enim pisces nonnulli qui volant. et alii. corpulentiores in nequeunt diutius . ut hirundo marina. et hinc no. et eo modo quo urinatores ad ima maris descendunt. cceteris manere . did deberent animalia aerea. quod post diterraqueo globo citissimus magis incrassatus est ex humiditate aquarum. turn in mole corporis. quod falsum est. quod homines non a^tatem ita producant.

which surrounds our earthy and aqueous globe. the air must be observed that. do so only by force. thicker than it had been before. from the damp of the waters. It would be to no purpose to instance. both in stature and might. otherwise. although inhabitants of the air. birds which. more corpulent than the others.|damp being the principle of corruption. . and. where they rest. and quadrupeds. a more extensive element than water. than fishes for. some fishes that fly. Now. such as the sea swallow. if birds not. can no longer dwell in that thick atmosphere. it after the flood. that may be the reason why men do not live as long as they did before the floocQ It is also on account of that thickness of the air that ethereal and igneous Demons. much as divers descend into the depths of the sea. they no less belong to the element earth. do indeed travel through the air by means of their wings.Demoniality 21 Igneous Demons will by far surpass their earthly and aqueous fellows. became. are smaller. which is as a species. and if they do descend into it occasionally. would have to be classed among aerial animals. as an objection. no.

sibi indumentum visibile assinnunt. Nunc illos non vidcnt. et quia aquei etiam salacissimi sunt. sed staturcv ordinariw filii nascuntur.. qucu osculabatur ab incubo tactus vix ab ea sentiebatur. nisi tanquam umbram insensibilem. pame inccrtam. . de qua diximus supra cujus n^ 2^.21 Dasmonialitas 111. non gigantes. qua. veniebant Dcemones. qui magnitudinem corpoream Dcvmonnm generantium labantur. sunt aquei quorum corporis moles magna non est : et proinde infonma homuncionum apparent. Sciendum porro quod si miscentur corporaliter cum mulieribus Da^mones in sua ipsorum corpulentia naturali nulla facta immutatione aut artificio mulieres vero ita . cum adhuc aer non ita crassus erat. ac quasi . et cum mulieribus miscebantur. et corpus crassum reddunt. et gigantes procreabant . Ante diluvium autem. atque ipsis delectationem in congressu carnali afferre. Qua vero hoc . quod Mythologi cxplicant de libidine. Cum ergo Da'mones. ut patet in muliere ilia. a'mit- non est : Dcemones enim Incnbi. qui fosminas incessunt. luxuria enim in humido est : ut proinde Venerem e inari natam Poetcu finxcrint. qui corpore parvi sunt his temporibus mulieres impra'gnent .' oritur ab humiditate. Qiiando vero volunt se visibiles amasiis reddere .

the women do not see them. that lust takes its source in damp.rLust and damp go togetherf Poets have depicted Venus as born of the sea. therefore. they assume a visible disguise and a palpable 19 . Demons came upon earth and had intercourse with women.Demonialitjr 2 1 III. when embraced by an Incubus. thus procreating Giants whose stature was nearly equal to that of the Demons. N' 28. It should. as explained by Mythologists. their fathers. be known : that when Demons have carnal intercourse with women in their own natural body. in order to show. But. When. atque ipsis delectationem in congressu carnali afferre. moreover. see but an almost doubtful. when the air was not yet so thick. when they want to be seen by their mistresses. the children that are born are not giants. But now it is not so the Incubi Demons who approach women are aqueous and of small stature. they are rnost lecherous. Before the flood. who. and. scarcely felt his touch. being aqueous. without having recourse to any disguise or artifice. Demons of short stature impregnate women nowadays. barely sensible shadow. that is why they appear in the shape of little men. or if they do. as was the case with the female we spoke of. but men of ordinary size.

cum tamen contrarium eveniat. quce prcesupponitur coitu Dcemonialitas maximum est criminum carnalium. et it a in coitu mulieres non deleclaret. quod corpus illud ad tactum esset veluti glacies. et est. In coitu sagarum fit nisi bus. ipsi norunt.. et proinde per frigus. perpendenda est gravitas hujus criminis in utroque casu. 1 1 3. Unum scire possumus. qui . unde oporteret. ad 24. 112. et Diaboli cultu. Visa spiritualium. sed torqueret. profecto . Sed spectato delicto carnis ut sic. nem . et In^ cuborum qui cum fceminis minime sagis rem habent. est maximum quorumque peccatocum Dia- quce ab hominibus fieri possunt : et ratione tantce enormitatis contra Religio- rum. et ut abstracto a peccatis bolo. et tot aliis impietatibus quas recensuimus supra a m° 12. quod tale indumentum seu corpus ex solo aere concreto constare nequiret. igitur differentia Dcemonum cum sagis coeunt.2i8 Daemonialitas arte fiat. Nobis curta nostra Philosophia hoc non pandit. hoc enim esse de beret per condensationem. eo quia non cum Dcemoni' cum apostasia a Fide.

from its accompanying circum- stances. and so many other ungodly things related above. The only thing we know is that such disguise or body could not consist merely in concrete air. Being admitted the distinction Demons. .Demonialitjr 2 1 body. 112. considering the enormity against Religion which is presupposed by coition with the Devil. is the greatest of all sins which can be committed by man and. 1 1 3. which our Philosophy is unable to discover. who between spiritual witches. . worshipping of the Devil. have to do with women that are nowise we have to weigh the grievousness of the crime in both cases. since this must take place through condensation. a body thus formed would feel like ice. But. N" 12 to 24. is short-sighted their secret. By what means this is effected. which have intercourse with witches. and therefore by the influence of cold. . and Incubi. apostasy from the Faith. taking the sin of . et ita in coitu mulieres non delectaret but would give them pain and it is the reverse that takes place. The intercourse of witches with Demons. Demoniality is assuredly the most heinous of all carnal crimes.

Dcemonialitas redi- genda est adsimplicem pollutionem. quod. idem delictum committit . in quo . Ratio. et est in termino ac damnatus . et vas : si enim assumeret corpus virginis consanguinece. aut .2 20 Daemonialitas contra Religionem . Porro corpus illud quamvis monon tamen vivens est . qui rem habet cum sagis purus spiritus est. hoc facit in corpore assumpto. ut observavit etiam Cajetanus talis coitus effective potest habere deformitates aliorum criminum juxta corpus a Diabolo assumptum. ut sentiunt communiter Theologi. et si in figura bruti coiret. ut alias demonstravimus. Verum est. proinde si cum sagis coit. 14. sive mas sive foemina fuerit. quod esset simplex mollities. sequitur veatur ergo quod coiens cum tali corpore. evaderet Bestialitas aut Sodomia. aut in vase prcepostero. aut a se formato . ac si cum corpore inanimato aut cadavere coiret. lit dictum supra fuit. Sacrce. et quidem convincentissima. effective esset tale crimen incestus aut sacrilegium. In coitu autem cum Incubo. est quia Diabolus .

if he should assume the body of a kinswoman or of a nun. : . as we have shown elsewhere. As for intercourse with an Incubus. Sodomy. as has been said above. therefore. it copulates with is in a body- assumed or made by himself. 1 14. according to the* common set in . exclusive of the sins against Religion. male or female.Demoniality 221 the flesh as such. that body is not a and it follows that the human being. and the part used thus. if. . moreover. is guilty of the same offence as if copulating with an inanimate body which would be simple or a corpse pollution. has reached the goal and is damned. it would be Bestiality or living one . coiens cum tali corpore. The reason is. or in. 19. that such intercourse can very well carry with it the disgraceful characteristics of other crimes. vase prcepostero. that the Devil has to do with witches is a pure spirit. such a crime would be incest or sacrilege if coition took place in the shape of a beast. he witches. Though opinion of Theologians. Demoniality should be reduced to simple pollution. motion. been truly observed by Cajetanus. who and a most convincing one. It has. according to the body assumed by the Devil.

fury et Tamen gravior communiter ratio. ac immortalis. et dignior homine. difficile est rationem invenire. est perfectior .222 Daemonialitas nulla habetur qualitas. Sodomia gravior Siquidem gravitas Bestialitatis prce Sodomia. potest censeesse : quia peccatum contra Religionem est. Dcemonialitas nequit esse gravior Bestialitate. seu ab eo petendo auxilium. consistit in hoc. et ita. tate et per quam tale delictum Bestialiesset. . nempe subtilioris . relationem prceteritorum. ficat suam naturam. prout supra diximus. cequalis est homini. meo videri. puta habendo cum eo consuetudinem aut familiaritatem. sive ex pacto sive non . consilium favorem aut ab ipso qucerendo revelationem futurorum. absen. In coitu autem cum Incubo diversa est ratio : nam Incubus raHone spiritus rationalis. . lib. criminis contra Religionem. quod homo vilificat dignitatem suce speciei jungendose cum bruto quod est speciei longe in/erioris sua. juxta hanc considerationem. ratione vero corporis nobilioris. vel minima. qucevis communicatio cum Diabolo. et hoc modo homo jungens se Incubo non vilificat immo digni.

it is hard to discover a reason why it should be more grievous than Bestiality and Sodomy. the knowledge of : . by asking his assistance. For. for instance by being habitually or familiarly connected with him. It is. But. by reason of his rational and immortal spirit. however. it is quite the reverse for the Incubus. he is more perfect and more dignified than man. not even the least. commonly held to be more grievous. when copulating with an Incubus. of a kind much inferior to his own. man does not degrade. more noble because more subtile. and the reason I take to be this that it is a sin against Religion to hold any communication with the Devil. by reason of his body. either with or without compact. Consequently. and. but it is his : rather dignifies his nature. counsel or favor. of an offence against Religion. 1 1 5.Denioniality 223 wherein is to be found no element. is equal to man. or by seeking from him the revelation of things to be. if Bestiality is more grievous than Sodomy. because man degrades the dignity of kind by mixing with a beast. when having intercourse with an Incubus. as we have said above. Demoniality cannot be more grievous than Bestiality. taking that into consideration. and.

contra conscientiam erroneam delinquunt . FINIS . et hoc modo ex conscientia erronea ita peccant cum Incubis se : irent iinde et jungendo. quos nesciunt animalia esse. sed putant esse diabolos. aut alias occultorum. Hujusmodi autem homines. ac si cum diabolis cogravitatem ejusdem crimi- nis incurrunt.224 Dasmonialitas tium. concumbendo cum Incubis. sen mulieres.

whom they do not know to be animals but believe to be devils. the grievousness of their crime is exactly the same. sin through intention. ex conscientia erronea. in consequence. by mixing with Incubi. and their sin is intentionally the same. FINIS . men and women. absent.Demoniality things 22 5 gone by. when having intercourse with Incubi. or otherwise hidden. as if such intercourse took place with devils. Thus.


a place assigned to them in the great et Pcenis. In a purely philosophical and theoretical acception. on the contrary. and Father Sinistrari Ameno all could not to treat them there with the care and conscientiousness he has so amply shown in the foregoing pages. the grievousness of the crime. as a matter of course. nor with the penalty to be inflicted. which fail is a veritable work De DelictiS Code for the of Inquisitor.APPENDIX The manuscript of Demoniality breaks oft with the conclusion just given. the work is complete for it was enough that the author should define.) . Both those questions.without concerning himself with the proceedings which were : to make out the proof. in general terms. The reader will be happy to find here that practical conclusion to Demoniality. {Note by the Editol*. had..

Requiritur confessio ipsius malefici ad plenam probationem. Si Incubo. sive de ea. Histofia de Moniali habente consuetudi- nem cum 5. 3. qucv a Sagis sen Maleficisjit cum Diabolis . criminis Dsemonialitatis. potest ad torturam deveniri. 4. adsint indicia visa in recitata historia. Indicia probantia coitum Sagae cum Dia- bolo. minis attinet.PROBATIO Dt^lMONIALITATIS SUMMARIUM 1. distinguendum 2. vel ejus. quce' ah aliisft cum Incubis. distinguendum est de Dcemonialitate. puta. De probatione est. Quantum ad probationem hujus cri1. .

Distinctions to be made in the proof of the crime of Demoniality. Tale of a with an Incubus. The requisite confession of the Sorcerer himself is for a full eviction. or that which other persons perpetrate with Incubi. Nun who had an intimacy recitals If the indictment is supported by the of eye-witnesses . I. torture may be resorted to. a must be made of the kind of : Demoniality. distinction As regards the proof of that crime. 4. . to wit whether it is that which is practiced by Witches or Wizards with the Devil. Signs proving the intercourse of a Witch with the Devil. 3. 2.PROOF OF DEMONIALITY SUMMARY 1. 5.

cap. fol. nam rum scopus tum Sagarum. Quoad primam. Dcemonemfuisse concumbentem cum foemina inferre potest. et hoc maxime. probata crimine pacti facti cum Diabolo. est hujiismodi in/amis congressus : aliter. si post aliqualem moram in illo actu. est. dispositionem actus venerei. Tali casu emer. si mulier visa fuisset concumbere cum homine. ad umbilicum tenus denudatce.23o Dasmonialltas 2. v. . dunes agitare. talis enim fumus. prout ibidem scribit Guaccius. visus fuisset a muliere elevari quasi fumus niger. et nemoribus. probata remanet Daemonialitas ex consequentia necessaria. geret suspicio vehemens talis criminis. prout scribit Guacc. Verum est. 12. agris. ultra convivia. supince jacentes. lib. i. ut non semel accidisse idem auctor ibidem narrat. qui post actum de repente evanuit. et juxta testis. et choreas. Sicut etiam. quod aliquoties visce sunt mulieres in sylvis. illius criminis nullus potest esse quia Diabolus^ qui Sagce visibilis aliorum oculos effugit. tum Maleficoin ludis nocturnis. dummodo esset aliunde adminiculata et crederem talem actum per testes sufficienter probatum. et tunc mulierem surgere. Scien- dum est saspius. aut umbra. sufficere Judici ad indagandam tormentis veritatem. divaricatis et adductis cruribus. 65.

book I. Sciendum est scepius. chap.Demoniality 23 2. shortly after that action. visible to the Witch. et juxta dispositionem actus venerei. since the Devil. order to ascertain the truth especially if. In the first case. dunes agitare. 65. as is written by Guaccius. and in the fields. the compact entered into with the Devil being proved. vels dancing. as is also written by Guaccius for it might be inferred that that smoke or shadow had been the Devil himself. In such a case there would be a very strong suspicion of such a crime. their legs divaricatis et adduct is.^] otherwise there can be no that take is witness of that crime. I woods. concumbens cum . fol. in the am inclined to believe that such action. in the nightly re. it is true. lying on their backs.rthe purpose. both of Witches and Wizards. . women have been seen in the groves. would Judge in resorting to torture in . ad umbilicum tenus nudata^. 12. a sort of black smoke had been seen to issue from the woman. and she had been noticed to rise. if supported by other signs . place after feasting and none other but that infamous intercourse. sufficiently justify the proved by witnesses. escapes the sight of others. v. the evid- ence of Demoniality follows as a necessary consequence for. Sometimes.

nisi forte sint alii Malefici. aut serpentium. seu Maleficam. aut bufonum. inveniant signa. prout diximiis supra nMm. aut pedes. sed quia socii criminis eorum dictum non concludit nee sunt etiam ad torturam sufficit. puta. vasculos plenos incognito pulvere^ aut oleo. aut unguentis minime notis. nisi alia existent indicia. crines nodos plumarum artifciose contextos . ut ordinarie contingit reperiri a Judi' cibus. etc. ignotas seminum species. ac facta perquisitione instrumenta artis diabolicce. alas. ter y . fguras cereas. requiritur propria confessio . et domus visitationem deveniunt . sigilliim Diaboli impressum in eorum corpore. ut scribit Del3.. . ut ossa mortuorum . qui.i'h. intricatos . accepta accusatione de hujusmodi SagiSy ad capturam. prcesertim calvariam . aut ossicula vespertilionum. . qui in judicio deponunt de complicibiis.\ et in eorum domibus. nullus enim haberi potest de hoc testis.32 Daemonialitas Cceterum ad probandum concludenaliquem esse Maleficum.

N'" 23. etc. unfamiliar seeds. Moreover. should not other indications be forthcoming. oil or ointments. such as the seal of the Devil stamped on their body. vessels filled with unknown powder. in the crime. . 233 Likewise if. as aforesaid. bones of . bones and. as are usually detected by Judges who. wings. feet or bats. a skull. in order to prove conclusively that a person is a Wizard or a Witch. in- tricate knots of feathers.. after a search. or the finding in their dwelling. of signs and instruments of the for instance.Demoniality fcemina. their statement is not con- clusive and does not justify the recourse to torture. who. esdiabolic art : pecially. 3. as has more than once happened. hair artfully plaited. proceed to their apprehension and the search of their houses. the own confession of such person is re- no witnesses to unless perhaps oi.her Sorcerers giving evidence at the trial against their accomplices. upon a charge being brought against Sorcerers. the action over. from their being confederates quisite : for there can be the fact. wax figures. suddenly disappeared. according to the same author a woman had been seen concumbere cum homine. toads or serpents.

do quascumque actiones Monialis versce^ sibi ad- per plures dies c^stivis. non minus enim Incubus. diebus iis quod ista in statim a prandio non spa- tiabatur per viridarium cum aliis. S. Quantum vero ad prohationem con' gressus cum Incubo.. quce cellam habebat suce contiguam. 206. . simultatem ex levibus causis. Inquis.2 34 Daemonialitas bene. Observatrix igitur cemula curiositate investigans ilia quid tali tempore facere posset. etiam ipsa in propriam cellam se recipiebat. Tamen non raro accidit. se retrahebat in cellam. In quodam Monasterio [nomen ejus et urbis taceOj ne veterem ignominiam me- morise refricem) qucedam fuit Monialis. 7. ut assolet inter mulieres. Hiec sagax vidit. maxime Rein observan- ligiosaSy habebat. 4. lit videri se faciunt a sola amasia. quam sera obserabat. de Off. dub. ccepit autem audire . scilicet lateris unius. 2. submissam quasi duorum insimul colloquentium vocem {quod facile erat. visum aliorum. quod etiam visi sint Incubi modo sub una^ modo sub alia specie in actu carnali cum mulieribus. sed ab sequestra. num. par est difficultas. nam cella parvo simplicis. quce cum alia Moniali. par. quando volunt. ac alii Diaboli effugiunt.

no less than other Demons.Demonialitjr 2 35 4. where she locked herself in. there was a Nun. which she could easily do. Anxious to know what she could be doing there all that time. at but his mistress. Yet. ^s is usual with women an4 especially with nuns. Soon she heard a sound. the Incubus is. the inquisitive Nun betook herself also to her cell. had quarrelled with one of her mates who occupied a cell adjoining to hers. The proof of intimacy with an Incubus offers the same difficulty. that instead of walking with her companions in the garden after [dinner she retired to her cell. who. has not seldom happened that Incubi have allowed themselves to be surprised in the act of carnal intercourse with women. several days in succession. now in one shape. In a Monastery ( I mention neither its name nor that of the town where it lies. invisible to all it . how in another. as of two voices conversing in subdued tones. since the two cells were divided but by a will. Quick at observing all the doings of her enemy. about trifles. this neighbour noticed. for. so as not to recall to memory a past scandal).

ut sciret. quce consilio habito voluit audire sonitus. Facta igitur inquisitione. little used. et cum discretis. retinere. ditum aliquem virum. quas accusatrix detulerat. et audierunt strepitus. Poppy smatum. concussionis gannitus. an ulla Monialium potuisset I. nullam aliam Monialem egressam e cella ilia. pysmatum '. P. Paris. 1826) the definition given of : PoppYSMA. — That word being but it may be useful to record here it by the Glossarium eroticum linguae latince (auctore P. unde et rem detulit ad Abbatissam. mox sonitum poplecti. et voces. essent. quum frictu madescunt. observare indicia relata ab accusatrice^ ne prcecipitanter et inconsiderate ageret. — Father Sinistrari. quasi duorum concubentium unde aucta in cemula curiositate stetit in quinam in ilia cella Postquam autem per tres vices vidit. dominam cellce. well versed in classical . propter cemulam. ac anhelitus. suspicata est Monialem in camera absconobservatione.. Oris pressi sonus. clanculum introductum. Obscene vero de susurro cunni labioriim. Abbatissa igitur discretis cum se receperunt in cellam obser- vatricis. similis illi quo permulcentur equi et canes.236 Daemonialitas disterminio dividebatur).

quasi duorum concumbentium . therf a peculiar friction. after holding counsel with discreet persons. and she redoubled her attention in order to ascertain who was in the cell. cunnus non tacet.Demoniality 287 slight partition). three times running. et risum res movet ista simul. the cracking of a bed. She went and reported the thing to the Abbess. who. cui non mentula mensque cadit Die aliquid saltern. 18) :• IN GALLAM Quum Cur tibi sit fades. et ipse taceret Offender cunni garrulitate tui. But having. resolved upon hearing the sounds and observing literature. Quis ridere potest fatui poppysmata cunni? Quum sonat hie. Accessi quoties ad opus. rarus cupiat. Di facerent. disce vel inde loqui. tibi. quum te tarn corpus nulla litura notet. de qua necfoemina possit Dicere. Galla. Miraris? Vitium est non leve. had turned to account the following epigram of Martial (book VII. ut Pedere tu loquereris. she suspected that a man had been secretly introduced and was kept hidden there. clamosoque obstrepe cunno : Et si adeo muta es. seen no other nun come out but her rival. mixtisque movemur Ing-tiinibus. groans and sighs. te mallem : namque hoc nee inutile dicit Symmachus. ( Editorial Note. repetatque fututor. her curiositywas raised to the highest pitch. . ipsa taces.

et repcrto quod non. . omnia negavit. . se velle ostium prosterni facere. et facta perquisitione.. Delata mox accusations ad Episcopum ipsaque Moniali omnia negante. Abbatissa cum discretis fuit ad frustra nee respondere. ac curiosior reddita Monialis cemula perforavit tabulas lacunaris.238 Daemonialitas secum in ilia cella clausa esse. et vecte aggredi opus fecit a quadam conversa. et vidit elegantem quemdam juvenem cumMoniali concumbentem. Tunc aperuit ostium Monialis. etc. et pulsato pluries ostio . Abbatissa minata est. Interrogata Monialis cum quonam loqueretur. tandem metu tormentbrum com. nee aperire vellet. cum Monialis lecti. quern etiam eodem modo ab aliis Monialibus videndum curavit. Cum vero res perseveraret accuratior. ut posset cellam introspicere . et de causa concussionis ostium cellce clausce. nullus inventus est in camera. anhelituum.

Being asked with whom she had been talking.. and even ordered a convert to force it with a crow-bar. etc. In consequence. nor opened. so as to be through the parti* able to see what was . : : she denied every thing. contrived to bore a hole tion. and knocked repeatedly. The Abbess threatened to have the door broken in. become more atten* tive and more inquisitive than ever. and heard the voices and other noises that had been described. in with the other one and the result being in the negative. so as to avoid any precipitate or inconsiderate act. but to no purpose the Nun neither answered. But. matters going on just the same as before. The Nun then opened her door a search was made and no one found. the Abbess and her attendants went to the door of the closed cell. of the sighs. and the why and wherefore of the bed cracking.Demoniality 289 the indications that had been denounced her. and the sight of whom she took care to let the others enjoy by the same . the Abbess and her confidents repaired to the cell of the spy. going on inside the cell and what should she see but an elegant youth lying with the Nun. the rival Nun. An inquiry was set on foot to make sure whether any of the Nuns could be shut .

ut infamiam alicui innocenti constitui. Unde in his casibus debet Judex Ecclesiasticus esse perfecte oculatus. quod Diabolus. confessa est se Incubo consuetudinem habuisse. quantumvis a testibus visas fuisset congressus . cum 5. sine pararet. Quando in igitur adessent talia indicia. prcestigiose talem concubitum reprcesentaverit.240 Daemonialitas minatorutn adacta. non censendum est delictum plene probatum. siquidem aliquando accidit. ' . in sicut recitata posset utique historia intervenerunt rigoroso examine rea tamen ejus con/essione.

the Ecclesiastical Judge must consequently trust but his own eyes. before the t 5. but. therefore. a charge might be brought after a searching inquiry. confessed having had an intimacy with an Incubus. in order to undo an innocent female. 241 The charge was soon brought : bishop the guilty Nun endeavoured still to deny all. indications are forth- coming. even if the intercourse were testified by eye-witnesses.Demonialitjr means. threatened with the torture. the Devil feigns such intercourse by means of some delusion. the offence should not be regarded as fully proved. for it sometimes happens that. she. such as those recited above. without the confession of the accused. In those cases. When. yet. .

extra Italiam. ac apostasiamafide. quam legerim. Tamen. ' .242 Daemon ialitas PCEN. quia crimen hoc supponit pactum. quce a Malejicis in/eruntur. ultra veneficia. aut canonica. quce men hujusmodi. ac societatem cum Dcemone. regulariter. suspendio et incendio punitur. poenam sanciat contra cri- lex reperitur.E Quantum adpoenas Dxmonialitatis. atque alia infinita propemodum damna. In Italia autem. rarissime traduntur hujusmodi Malejici ab Inquisitoribus Curice sceculari. nulla civilis.

in Italy. as a rule it is punished. . however. by the gallows and the stake. either civil or canonical. and apostasy of the faith. out of Italy. wich inflicts for a a punishment crime of that kind. there is no law that I know of. it is but very seldom that offenders of that kind are delivered up by the Inquisitors to the secular power. such a crime implies a compact and fellowship with the Demon. not to speak of the malefices and other almost numberless outrages perpetrated by Sorcerers. But.Demoniality 243 PENALTIES As regards the penalties applicable to Demoniality. Since.


.BIOGRAPHICAL NOTICE Father Ludovico Maria Sinistrari. where. on the 26th of February 1622. Romce. I of the com- i'/53. Francis. This Notice is plete works of Father an extract from tome Sinistrari. a small town of the St. His sermons preached in the principal cities of Italy. amidst a numerous concourse of students attracted from all parts of Europe by his high repute. in the diocese district of of Novara. Devoting himself henceforward to tuition. in the year 1647. taught Theology in the same town. at the same time as they caused his eloquence to be admir. I. was born in Ameno. he was first a professor of Philosophy he then. He received a liberal education and went through a course of humanities in Pavia. Julius. during fifteen successive years. of the Order of Reformed Minors of the strict Observance of St. he entered the Order of Franciscans.

through which he was eyes. In Rome he filled the appointment of Consulter to the supreme Tribunal of the Holy-Inquisition. high stature. the assaults of an arthritical he was. Quadrato corpore. was some time Vi- was subject over. with unconquerable to. open countenance. moremeekness. he had been favoured by nature with the most brilliant gifts square frame. he had learnt foreign languages without any master. addicted himself more particularly to the study of Civil and Canon laws. fronte spatiosa. held in Rome. broad forehead. .246 ed. however. in the general Meetings of his Order. Omnium scientiarum vir. and often. oculis rutilantibus. jucundae conversationis. in public. sparkling results for piety. Equally : high-coloured complexion. Biographical Notice were productive of the most happy endeared to the World and to Religion. colore vivido. resignation. he supported. enabled to disease he sustain. theses de omni scibili. A man of all sciences*. ac lepidorum salium. facie liberal!. candour and absolute submission to the rules of his Order. statura procera. pleasant conversation replete with sallies of wit ' more valuable still. remarkable for his 1. He. he was in possession of the gifts of grace. 2.

In the year 1688. the age of seventy-nine \ I. De Delictis et sione ab Ordinibus Regularibus. he performed this task in his treatise entitled Practica Minorum illustrata. and then Theologian attached to the Archbishop of Milan. — — . in-folio ) include the following Practica criminalis Minorum illustrata. on the 6th of March.Biographical Notice 247 car general of the Archbishop of Avignon. books of P. Gian1753-1754. published for the first time in the year 1875. The complete works : nini. -- De incorrigibilium expulFormularium criminate. Slnistrari (Rome. lo which should be added the present work : De Dcemonialitate. Poenis. He criminalis died in the year of at our Lord 1701.3 vol. charged by the general Meeting of Franciscans with the compilation of the statutes of the Order.


testimony of St Austin. 21 3i by the Devil for the N' 24. 71 . . Humorous story of signora Hieronyma : 35 3j Sy N"* 28. — . ceremonials of their profession Artifices resorted to N" 11 to 23. N' 27. all 57 Angels are not to that effect pure spirits decision of the second Council of : Nicea N'" 37. Goblins have no dread of exorcisms. N-"* i to 8 of St Thomas Material intercourse with Incubi and Succubi is not a thing of imagination . assumption of a body Incubi do not assail but women. N'"^ 9 and 10. to be born of an Incubus they beget. — i5 Wizards and Witches. : . Plato Alexander the Great.INDEX Pages Preface Demoniality : v of the word. Merlin the EnchanThe Antechrist ter. Caesar-Augustus. Martin Luther. the enchanted repast Men begotten by Incubi Romulus and Remus. 53 : — Remark to concerning Giants. N''26. their relations with the Devil. Incubi are not pure spirits and therefore have a body of their own. . N'^ 3i 33. that crime differs from those origin — i Wherein Opinion of Bestiality and Sodomy. N' 3o.

and are they capable of beatitude and damnation? N'^ 61 and 62.2 5o Index Pages Existence of rational creatures or animals other than man. Instance drawn from the history of Tobit ejection of the Incubus which vexed Sarah. laws. What are the shape and organisation of them 87 their body? A comparison drawn from 95 the composition of wine. 139 145 Story of a young deacon N"" 72. like him. N"" 77 84. and endowed. 85 Wherein do those animals differ from man? What their origin? Do they all descend from one individual. with a body and a soul. Incubi are affected by material substances they therefore participate of the matter of those substances. N^" 73. : . Are those animals subject to diseases. social cusNi's toms ? 44 to 5o. Proofs of their existence. cure of old Tobias. Story of an Incubus and of a young 107 119 i23 Nun Nr 71. as men descend from Adam? Is there between a distinction of the sexes? What are their manners.. to physical and moral infirmities. Are they born in the original sin? Have they been redeemed by Jesus-Christ. 161 . N^^^ 65 to 70. with a Faun in the i5i wilderness their conversation. N""^ 38 to 43. N^'^Si to 56. to death? N^** 57 and 58. : 149 St Anthony to falls in : N''^ 74 to 76.

N""* 90 to g5. 25 Pages . 2o3 Solving — 207 211 : 219 228 227 245 — . Appreciation of the crime of Demoniality i" committed with the Devil.Index Other proofs of the corporeity of Incubi. . . why no more Giants are born. Luxuria in humido N''^ 106 to iii. Appendix Biographical Notice . N" 112 to 114 Is Demonialily more grievous than Bestiality? Conclusion. Sylvans and Satyrs : their bewailing. especially the Manna of the Hebrews or Bread of Angels. igi N"" 102. 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'^ 96 to loi « The Great Pan is dead ». or the death of Christ announced to Fauns. 179 : ^y : . . 2° committed with an Incubus. . of the problem : How caVi a woman be impregnated by an Incubus? Comparison of Giants with mules N" 104 and io5 Wherein lies the generating virtue. N^" ii5.

. P.... / have gone through the work you sent me yesterday. indeed. and have.. 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. Paris. p. Fr. 338..LETTER OF THE REV. been satisfied tvith the edition. the work is a good one.. but you would have been given a most welcome reception. I believe that Des Grieux can hardly have resided in the present St-Sulpice.. I believe.. De Deiictis et Pcenis is to be found. m. Friday (8 October iSyb). rue Saint-Honore. Father Sinistrari of Ameno than his book: Practica criminal is Minorum . Pax MoNS. Jouaust. Isidore Liseux. altogether. FATHER PROVINCIAL OF CAPUCHINS FOR THE PROVINCE OF P. there are some other mistakes. in another of our convents . Paris. and you may accept of the congratulations of Your very little servant. which dates but from the So far as a superficial glance has year 1816 enabled me to ascertain. rue . imprimerie D. but. . Convent of Capuchins.. A.

P.Isidore LISEUX. Th^ologie HISTOIRE ECCLESIASTIQUE. pula blic scrit pour premiere fois. d'apres le manu. Rue Bonaparte. cl petit nombre siir papier de Hollande.). premier de Condu pouvoir temporel des La Donation . De la Demonia- des animaux Incubes et Succubes. avec 5 fr. Paris CATALOGUE COMPLEX AU I^"" AVRIL 1879 PETITE COLLECTION ELZEVIRIENNE tires Ouvrages curieux. Libraire-Editeur n° 2. titre VALLA jfantin. rares ou inedits. PROTESTANTISME SINISTRARI lite et (Le R. et traduit le texte du Latin par Isidore Liseux en regard (Laurent). original decouvert a Londres en 1872.

avec le texte Latin lofr. Epitre de maitre la premiere THEODORE DE BEZE. LES ECCLIESIASTIQUES leur de France. faict en forme de Dialogue (i556) 3 fr. par Isidore Liseux.Papes. 5o Edmond Thion. que I'Acte attribue a Constantin est Toeuvre d'un faussaire. ce dont subsistent et a quoy 2 ils servent (xvii® siecle) fr. Beze. 5o . Traduit en Franjais pour la premiere fois ct pre'cede d'une e'tude historique par Alcide Bonneau. LUTHER. fois Benoit Passavant . traduction nouvelle par 3 fr. dialogue II Saint Pierre et Pape Jules a la porte du Paradis. ou il est prouve que cette Donation et n'a jamais existe. texte Latin en regard. traduit pour du Latin macaronique de Theodore de 3 fr. et des reli- nombre. le Julius. avec le texte en regard 5o PASSE VEN7 PARISIEN respondant d Pasquin Romain : De la vie de ceux qui sont alle^ demourer a Geneve. La /eDi(af^/e au sujet dela Conference entre Luther et Messe 4fr. celuy des religieux ils gieuses. HUTTEN entre (Ulrich de).

5o en regard. scene de moeurs de I'age d'or. traduction entie- rement nouvelle. Dubois-Guchan. . 4 fr. HISTOIRE LA MOTHE LE VAYER. texte Latin en regard.-M. sanctus traduit en Franfais pour la premiere fois. texte Latin 3 fr. Foire de Francpermanente au xvi° siecle) traduit pour la premiere fois par Isidore Liseux. par Alcide 4fr. . La Germanic.— — 3 Philosophic MCEURS ET USAGES. tiques Soliloques scep2 fr. La GE^NER (J. traduit par Alcide Bonneau POGGE. (Socrates Socrate et V Amour Grec liaiht^txa--^^) . . par 3 fr.-P. universelle et HENRI ESTIENNE. 5o POGGE. traduit la en fr. Les Fran9ais pour Bains de Bade au xv^ premiere fois siecle. .). Un vieillard doit-il se marier? 3 fr. TACITE. par Alcide Bonneau. La Bonneau Civilite puerile. traduction nouvelle. •. texte Latin en regard. fort (Exposition . par Antony 2 Meray ERASME. 5o E. texte Latin en regard.

Villanelles. eau-forte de Lalauze Gontes et Nouvelles Les ^pistres amoureuses tournees de Grec en Francois par Gyre Foucault. P. 5o BONNEFONS (Jean). 5o DU BELLAY (Joachim). Ed2 fr. ARISTENET. 4fr. POGGE. (public a 20 fr. 6 vol 3o fr.—4— ULRICH DE HUTTEN. BOULMIER (Joseph). Poesie DU BELLAY tiques (Joachim). sieur de la Coudriere d'Aristenet. mond Thion. Pancharis. 3 fr. induire a vivre en paix a I'advenir I fr.-Malassis. Divers jeux rus3 fr. Les Regrets. traduit pour la premiere fois par texte Latin en regard. avec 5 fr. Decameron. . . (1597). A UX FRANCOIS. 2 vol. pour (1576) les Arminius. dia- logue. 5 fr.) Epiiise. . traduit par Antoine Le Ma9on. Faceties. BOCCAGE. avec notice par A. REMONSTRANCE. .

P. Histoire litt6raire GABRIEL NAUDE. Parisien. Vie de M*" de Moli^re. . LA MOTHE LE VAYER. . a 4 ir. La LES INTRIGUES DE MOLIERE celles et de sa femme. pris. Histoire de Jean-Vontxviii*^ conte et Languedocien du precede siecle. Hexameron rustique (public a 3 fr. Philolo^ie.-Malassis (contre Moliere). La Papesse. P. Advis dresser une Biblioth^que pour 4 fr.-L.-L. par Ch.-Malassis (public a 5 fr.-Malassis (public Epuise. Troubat VIVANT DENON. Livet.) Epuise. GRIMAREST. ELOMIRE HYPOCONDRE. une note sur mis de Moliere. avec contemporains 4 les . notice par A.) CASTI. conte dedie a la Reine. 5o) Epuise. avec fleurons dessines parMarillier. Point de Lendemain. lo fr.^ 5 L'ABBE FAVRE. Lifr. notice par A. comedie Enneto fr. . avec notes par Ch.) vet (public a 6 Epuise. P. traduit d'une notice par Jules 3 fr. fr. MOLIERE JUGE par ses notice par A.

2 vol 2 5 fr. SINISTRARI lite (Le R. sur 10 fr. Facdties. FORMAT GRAND SAINT-PIERRE Virginie. plete. papier de Chine ou de Hollande. IN-80 (Henri). et des animaux LOISELEUR. premiere edition (publiee a 10 fr. avec Latin. IN-18 de).COLLECTION ESTIENNE dote. Epuise. POGGE.. fr.12 fr. Apologiepour Hiro- avec Introduction et Notes par P. P. 2 vol. Livet et et Notes par Ch.). . deuxieme edition le texte comi5 fr. — Les huit eaux-fortes tire'es a part. LES INTRIGUES DE MOLIERE de sa femme. avec Preface L.).. . Les Points obscurs de la vie de Molidre (public a 12 fr.) Epuise. Ristelhuber. . (Bernardin Paul 25 et avec huit eaux-iortes de Lalauze. De la Demonia- Incubes et Succubes.

tispice -Am/. avec deux cartes topographiques. Motteroz. L'ancienne Jonction de VAngleterre a la France. verte typographiqiie SINISTRARI. Demoniality^ or Incubi and now first translated into English. TROUBAT (Jules). . etu3 fr. miere edition (avec eau-forte de Lalauze). or Jocose Tales.—7— PIEDAGNEL. ENVOI FRANCO RECOMMAND^ Contre le prix en Mandat de Poste. BOUTMY Langue Succubi. Paris. now first translated into English. Plume et Pinceau. with the Latin POGGIO. Villanelles. text. grave a Teau-forte par • Lalauze. des de litterature et d'art DESMARETS. rue du Dragon. Dictionnaire de la 3 fr. 5 fr. 3i. avec un fronde Giacomelli. — Imp. BOULMIER (Joseph). ou le Detroit de Calais. pre5 fr. poesies. 3 fr. with the Latin text. (Eugene). The ((F^ce/Zi^)).





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