III. Before the flood, when the air was

not yet so thick, Demons came upon earth and had intercourse with women, thus procreating Giants whose stature was nearly equal to that of the Demons, their fathers. But now it is not so : the Incubi Demons who approach women are aqueous and of small stature; that is why they appear in the shape of little men, and, being aqueous, they are most lecherous. Lust and damp go together : Poets have depicted Venus as born of the sea, in order to show, as explained by Mythologists, that lust takes its source in damp. When, therefore. Demons of short stature impreg- nate women nowadays, the children that are born are not giants, but men of ordi- nary size. It should, moreover, be known that when Demons have carnal intercourse with women in their own natural body, without having recourse to any disguise or artifice, the women do not see them, or if they do, see but an almost doubtful, barely sensible shadow, as was the case with the female we spoke of, N*’ 28, who, when embraced by an Incubus, scarcely felt his touch. But, when they want to be seen by their mistresses, atque ipsis delec- tationem in congressu carnali afferre, they assume a visible disguise and a palpable
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arte fiat, ipsi norunt. Nobis ciirta nostra Philosophia hoc non pandit. Unum scire possumus , et est, quod tale indumentum seu corpus ex solo acre concreto constare nequiret, hoc enim esse deberet per con- densationem, et proinde per frigus; unde oporteret, quod corpus illud ad tactum essct veluti glades, et ita in coitu mulieres non delect aret, sed torqueret, cum tamen contrarium eveniat.
1 12. Visa igitiir differentia Dannonum spiritualium, qui cum sagis coeunt, et In- cuborum , qui cum foeminis minime sagis rem habent , perpendenda est gravitas hujtis criminis in utroque casu.
II 3. In coitu sagarum cum Dcemoni- bus, eo quia non fit nisi cum apostasia a Fide, et Diaboli cultu, et tot aliis impie- tatibus quas recensuimus supra a w“ 12, ad 2^., est maximum quorumque peccqto- rum, qu ratione tantce enormitatis contra Religio- nem, qua; pra’Siipponitur coitu cum Dia- balo, profecto Da;monialitas maximum est criminum carnalium. Sed spectato delicto carnis ut sic, et ut abstracto a peccatis
Demoniality 219
body. By what means this is effected, is their secret, which our short-sighted Philosophy is unable to discover. The only thing we know is that such disguise or body could not consist merely in con- crete air, since this must take place through condensation , and therefore by the influence of cold; a body thus formed would feel like ice, et ita in coitii mulieres non delectaret, but would give them pain ; and it is the reverse that takes place.
1 12. Being admitted the distinction between spiritual Demons, which have intercourse with witches, and Incubi, who have to do with women that are nowise witches, we have to weigh the grievousness of the crime in both cases.
1 1 3. The intercourse of witches with Demons , from its accompanying circum- stances, apostasy from the Faith, worship- ping of the Devil, and so many other ungodly things related above, N" 12 to 24, is the greatest of all sins which can be committed by man ; and, considering the enormity against Religion which is presup- posed by coition with the Devil, Demo- niality is assuredly the most heinous of all carnal crimes. But, taking the sin of
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contra Religionem , Dcemonialitas redi- genda est adsimplicem pollutionem. Ratio, et quidem convincentissima, est quia Dia- bolus , qui rem habet cum sagis , purus spiritus est, et est in termino ac damnatus lit dictum supra fuit; proinde si cum sa- gis coit, hoc facit in corpore assumpto, aut a se formato , ut sentiunt communiter Theologi. Porro corpus illud quamvis mo- veatur , non tamen vivens est; sequitur ergo quod coiens cum tali corpore, sive mas sive fcemina fiierit, idem delictum committit , ac si cum corpore inanimato aut cadavere coiret , quod esset simplex mollities, ut alias demonstravimus. Verum est, quod, ut observavit etiam Cajetanus , talis coitus effective potest habere defor- mitates aliorum criminum juxta corpus a Diabolo assumptum, et vas : si enim assu- meret corpus virginis consan guinea; , aut Sacrce, effective esset tale crimen incestus aut sacrilegium, et si in jigura bruti co- iret, aut in vase prcepostero, evaderet Bes- tialitas aut Sodomia.
114. In coitu autem cum Incubo, in quo
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the flesh as such, exclusive of the sins against Religion, Demoniality should be reduced to simple pollution. The reason is, and a most convincing one, that the Devil who has to do with witches is a pure spirit, has reached the goal and is damned, as has been said above; if, therefore, he copulates with witches, it is in a body assumed or made by himself, according to the common opinion of Theologians. Though set in motion, that body is not a living one; and it follows that the human being, male or female, coiens cum tali corpore , is guilty of the same offence as if copulating with an inanimate body or a corpse , which would be simple pollution, as we have shown elsewhere. It has, moreover, been truly observed by Cajetanus, that such intercourse can very well carry with it the disgraceful charac- teristics of other crimes, according to the body assumed by the Devil, and the part used : thus, if he should assume the body of a kinswoman or of a nun, such a crime would be incest or sacrilege ; if coition took place in the shape of a beast, or in vase prcepostero, it would be Bestiality or Sodomy.
1 14. As for intercourse with an Incubus,
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nulla habetur qualitas, vel minima, crimi- nis contra Religionem, difficile est rationem invenire, per quam tale delictum Bestiali- tate et Sodomia gravior esset. Siquidem gravitas Bestialitatis prce Sodomia, prout supra diximus, consistit in hoc, quod homo vilijicat dignitatem suce speciei jun- gendose cum bruto quod est speciei longe in/erioris sua. In coitii autem cum Incubo diversa est ratio : nam Incubus ratione spiritus rationalis, ac immortalis, cequalis est homini; ratione vero corporis nobilio- ris. nempe subtilioris , est perfectior , ct dignior homine; et hoc modo homo jun- gens se Incubo non vilificat , immo digni- Jicat suam naturam, et ita, juxta hanc considerationem, Dannonialitas nequit esse gravior Bestialitate.
1 1 5. Tamen gravior communiter cense- tur , et ratio, meo videri, potest esse : quia peccatum contra Religionem est, quce- vis communicatio cum Diabolo, sivc ex pacto , sive non ; puta habendo cum eo consuetudinem aut familiaritatem, sen ab eo petendo auxilium, consilium, favor em, aut ab ipso quarendo revelationem futu- rorum, relationem prceteritorum, absen-
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wherein is to be found no element, not even the least, of an offence against Reli- gion, it is hard to discover a reason why it should be more grievous than Bestiality and Sodomy. For, as we have said above, if Bestiality is more grievous than Sodomy, it is l^ecause man degrades the dignity of his kind by mixing with a beast, of a kind much inferior to his own. But, when copu- lating with an Incubus, it is quite the reverse : for the Incubus, by reason of his rational and immortal spirit, is equal to man; and, by reason of his body, more noble because more subtile, he is more perfect and more dignified than man. Con- sequently, when having intercourse with an Incubus, man does not degrade, but rather dignifies his nature; and, taking that into consideration, Demoniality cannot be more grievous than Bestiality.
II 5. It is, however, commonly held to be more grievous, and the reason I take to be this : that it is a sin against Religion to hold any communication with the Devil, either with or without compact, for instance by being habitually or familiarly connected with him, by asking his assistance, counsel or favor, or by seeking from him the re- velation of things to be, the knowledge of
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tium, aut alias occultorum. Hujusmodi autem homines, seu mulieres, concumbendo cum Incubis, quos nesciunt animalia esse, sed putant esse diabolos, contra conscien- tiam erroneam delinquunt ; et hoc modo ex conscientia erronea ita peccant cum Incu- bis se jtingendo, ac si cum diabolis co- irent : unde et gravitatem ejusdem crimi- nis incurrunt.
FINIS
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things gone by, absent, or otherwise hidden. Thus, men and women, by mixing with Incubi, whom they do not know to be animals but believe to be devils, sin through intention, ex conscientia erronea, and their sin is intentionally the same, when having intercourse with Incubi, as if such intercourse took place with devils; in consequence, the grievousness of their crime is exactly the same.
APPENDIX
The manuscript of Demoniality breaks oft with the conclusion just given. In a purely philosophical and theoretical acception, the work is complete : for it was enough that the author should define, in general terms, the grievousness of the crime, without concern- ing himself with the proceedings which were to make out the proof, nor with the penalty to be inflicted. Both those questions, on the contrary, had, as a matter of course, a place assigned to them in the great work De Delictis et Poenis, which is a veritable Code for the Inquisitor ; and Father Sinistrari of Ameno could not fail to treat them there with all the care and conscientiousness he has so amply shown in the foregoing pages.
The reader will be happy to find here that practical conclusion to Demoniality.
{Note by the Editoi'.)
PROBATIO D^MONIALITATIS
SUMMARIUM
1. De probatione criminis Daemonialitatis, distinguendum est.
2. Indicia probantia coitunn Sagx cum Dia- bolo.
3. Requiritur confessio ipsius malefici ad plenam probationem.
4. Historia de Moniali hnbente consuetudi- ncm cum Incubo.
5. Si adsint indicia visa in recitata historia, potest ad torturam deveniri.
1. Quantim ad probationem hiijus crt^ minis attinet, distinguendum est de Dcemo- nialitate, puta, vel ejus, qua; a Sagis seu Maleficis fit cum Diabolis ; sive de ea, qua; ab aliis fit cum Incubis.
PROOF OF DEMONIALITY
SUMMARY
1. Distinctions to be made in the proof of the crime of Demoniality.
2. Signs proving the intercourse of a Witch with the Devil.
3. The confession of the Sorcerer himself is requisite for a full eviction.
4. Tale of a Nun who had an intimacy with an Incubus.
5. If the indictment is supported by the recitals of eye-witnesses , torture may be resorted to.
I . As regards the proof of that crime, a distinction must be made of the kind of Demoniality, to wit : whether it is that which is practiced by Witches or Wizards with the Devil, or that which other per- sons perpetrate with Incubi.
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2. Quoad primam, probato crimine pacti facti cum Diabolo, probata remanet Dte- monialitas ex consequentia necessaria ; nam scopus turn Sagarum, turn Malefico- rum in ludis nocturnis, ultra convivia, et choreas, est hujusmodi inf amis congrcssus : aliter, illius criminis nullus potest esse testis, quia Diabolus, qui Sagce visibilis est, aliorum oculos cffugit. Vcrum est, quod aliquoties visa; sunt mulicres in syl- vis, agris, et nemoribus, supina’ jacentes, ad umbilicum tenus dcnudatcc, et juxta dispositionem actus venerci, divaricatis et adductis cruribus, dunes agitare, prout scribit Guacc., lib. \,cap. 12, v. Scien- dum est stepius, fol. 65. Tali casu cmer- geret suspicio vehemcns talis criminis, dummodo esset aliunde adminiculata , et crederem talem actum per testes sufficien- ter probation, sufficere Judici ad indagan- dam tormentis veritatem; et hoc maxime, si post aliqualem moram in illo actu, visus fuisset a muliere elevari quasi fumus ni- ger, et tunc mulierem surgere, prout ibi- dem scribit Guaccius; talis enim fumus, aut umbra, Dcemonem fuisse concumbentem cum foemina inferre potest. Sicut etiam, si mulier visa fuisset concumbere cum homine, qui post actum de repente evanuit, ut non semel accidisse idem auctor ibidem narrat.
Demoniality 23 1
2. In the first case, the compact entered into with the Devil being proved, the evid- ence of Demoniality follows as a neces- sary consequence ; for, the purpose, both of Witches and Wizards, in the nightly re- vels that take place after feasting and dancing, is none other but that infamous intercourse; otherwise there can be no witness of that crime, since the Devil, vis- ible to the Witch, escapes the sight of others. Sometimes, it is true, women have been seen in the woods, in the fields, in the groves, lying on their backs, ad iimbi- licum tenus nudatce, etjuxta dispositionem actus venerei, their legs divaricatis et ad- ductis, dunes agitare, as is written by Guaccius, book I, chap. 12, v. Sciendum est scepius, fol. 65. In such a case there would be a very strong suspicion of such a crime, if supported by other signs ; and I am inclined to believe that such action, sufficiently proved by witnesses, would justify the Judge in resorting to torture in order to ascertain the truth; especially if, shortly after that action, a sort of black smoke had been seen to issue from the woman, and she had been noticed to rise, as is also written by Guaccius ; for it might be inferred that that smoke or shadow had been the Devil himself, concumbens cum
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3. Cceterum ad probandum concluden- ter aliquem esse Maleficum, sen Malefi- cam, requiritur propria confessio; nullus enim haberi potest de hoc testis, nisi forte sint alii Malefici, qui in judicio deponunt de complicibiis ; sed quia socii criminis sunt, eorum dictum non concludit , nec etiam ad torturam sufficit, nisi alia exis- tent indicia, puta, sigillum Diaboli im- pressum in eorum corpore, prout dixi- mus supra num. 23.; et in eorum domibus, facta perquisitione , inveniant signa, ac instrumenta artis diabolicce, ut ossa mor- tuorum , prcesertim calvariam ; crines artificiose contextos ; nodos plumarum intricatos ; alas, aut pedes, aut ossicula vesper tilionum, aut bufonum, aut serpen- tium; ignotas seminum species; figuras cereas; vasculos plenos incognito pulvere, aut oleo, aut unguentis minime notis, etc., ut ordinarie contingit reperiri a Judi- cibus, qui, accepta accusatione de hu- jusmodi Sagis, ad capturam, et domus visitationem deveniunt , ut scribit Del-
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foemina. Likewise if, as has more than once happened, according to the same au- thor , a woman had been seen concumbere cum homine, who, the action over, sud- denly disappeared.
3. Moreover, in order to prove conclusi- vely that a person is a Wizard or a Witch, the owh confession of such person is re- quisite : for there can be no witnesses to the fact, unless perhaps other Sorcerers giving evidence at the trial against their accomplices; from their being confederates in the crime, their statement is not con- clusive and does not justify the recourse to torture, should not other indications be forthcoming, such as the seal of the Devil stamped on their body, as aforesaid, N’’ 23, or the finding in their dwelling, after a search, of signs and instruments of the diabolic art ; for instance, bones and, es- pecially, a skull, hair artfully plaited, in- tricate knots of feathers, wings, feet or bones of bats, toads or serpents, unfami- liar seeds, wax figures, vessels filled with unknown powder, oil or ointments, etc., as are usually detected by Judges who, upon a charge being brought against Sorcerers, proceed to their apprehension and the search of their houses.
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bene, de Off. S. Inquis., par, 2. dub. 206, num. 7.
4. Qiiantum vero ad probationem con- gressus cum Incubo, par est difficultas; non minus cnim Incubus, ac alii Diaboli effugiunt, quando volunt, visum aliorum, lit videri se faciunt a sola amasia. Tamen non raro accidil, quod etiam visi sint In- cubi modo sub una, modo sub alia specie in actu carnali cum mulieribus.
In quodam Monasterio (nomen ejus et urbis taceo, ne veterem ignominiam me- morise refricem) quondam fuit Monialis, quce cum alia Moniali, quce cellam habebat Slice contiguam, simullatem ex levibus cau- sis, ut assolet inter mulieres, maxime Re- ligiosas, habebat. Hcec sagax in observan- do quascumque actiones Monialis sibi ad- versa.’, per plures dies vidit, quod ista in diebus cestivis, statim a prandio non spa- tiabatur per viridarium cum aliis, sed ab iis sequestra, se retrahebat in cellam, quam sera obserabat. Observatrix igitur a’lnula curiositate investigans , quid tali tempore ilia facer e posset, etiam ipsa in propriam cellam se recipiebat; ccepit autem audire submissam quasi duorum insimul collo- quentium vocem ( quod facile erat, nam cella parvo simplicis, scilicet lateris unius,
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4. The proof of intimacy with an Incu- bus offers the same difficulty; for, no less than other Demons, the Incubus is, at will, invisible to all but his mistress. Yet, it has not seldom happened that Incubi have allowed themselves to be surprised in the act of carnal intercourse with wo- men, now in one shape, now in another.
In a Monastery ( I mention neither its name nor that of the town where it lies, so as not to recall to memory a past scan- dal), there was a Nun, who, about trities, as is usual with women and especially with nuns, had quarrelled with one of her mates who occupied a cell adjoining to hers. Quick at observing all the doings of her enemy, this neighbour noticed, sever- al days in succession, that instead of walking with her companions in the gar- den after [dinner she retired to her cell, where she locked herself in. Anxious to know what she could be doing there all that time, the inquisitive Nun betook her- self also to her cell. Soon she heard a sound, as of two voices conversing in sub- dued tones, which she could easily do, since the two cells were divided but by a
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disterminio dividebatur), mox sonitum pop- pysmatum conciissionis lecti, gannitus, ac anhelitus, quasi duorum concubentiiim ; unde aucta in cemula curiositate stetit in observatione, ut sciret, quinam in ilia cella essent. Postquam autem per tres vices vi- dit, nullam aliani Monialem egressam e cella ilia, prceter cemulam, dominant cellce, suspicata est Monialem in camera abscon- ditum aliquem virum, chnculum introduc- tum, retinere; unde et rem detulit ad Abba- tissam, quce consilio habito cum discretis, voluit audire sonitus, et observare indicia relata ab accusatrice, ne prcecipitanter et inconsiderate ageret. Abbatissa igitur cum discretis se receperunt in cellam obser- vatricis, et audierunt strepitus, et voces, quas accusatrix detulerat. Facta igitur inquisitione, an ulla Monialium potuissct