V. I ; « The Lord whom ye seek shall

suddenly come to his temple., even the An- gel of the covenant whom ye delight in », a prophecy which literally applies to our Lord Jesus-Christ. There is consequent- ly nothing absurd in the contention that some Angels are corporeal, since men, who 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, me- rely because it has never been previously spoken of or written about. In the course of time have not new lands been discovered which the Ancients knew not of? New ani- mals, herbs, plants, fruits and seeds, never seen elsewhere? And if that mysterious Austral land came at last to be explored.
82
Dasmonialitas
a multis hiicusque incassum tentata est, adhuc nova nobis alia panderentur. Patet adhuc, quod per inventionem microscopii, et alias machinas, et organa Philosophice experimentalis modernce, sicut etiam per exactiorem indaginem Anatomistarum, multarum rerum naturalium existentiam, vires, naturamque turn innotuisse, turn dietim innotescere, quce prcecedentes Phi- losophi ignorarunt, ut patet in auro ful- minante, phosphor 0, et centum aliis chy- micis experimentis, circulatione sanguinis, venis lacteis, vasis lymphaticis, et aliis hujusmodi qua’ nuper Anatomista; adinve- nerunt. Proinde ineptum erit aliquod exsi- billare ex hoc quod de eo nullus Antiquo- rum scripserit, attento maxime Logicorum axiomate, quod locus ab auctoritate ne- gativa non tenet.
42. Prcemittendum 4°, quod in Sacra Scriptura, et Ecclesiasticis traditionibus non traditur nisi id, quod ad animat salit- tem necessarium est, quoad credendum, sperandum et amandum; unde inferre non licet ex eo, quod nec ex Scriptura, nec ex traditione aliquod habetur, prdinde negan-
Demoniality 83
as has been to this day vainly tried by so many travellers, 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, qualities and characteristics of a number of natural things unknown to ancient Philosophers, such as fulminating gold, phosphorus, and a hundred other che- mical compounds, the circulation of the blood, the lacteal vessels, the lymph- ducts and other recent anatomical dis- coveries? To deride a doctrine because it does not happen to be mentioned in any ancient author would therefore be absurd, especially bearing in mind this axiom of Logic : locus ab auctoritate negativa non tenet.
42» Fourthly, I premise that Holy Scrip-^ ture and ecclesiastical tradition do • not teach us any thing beyond what is requi- site for the salvation of the soul, namely Faith, Hope and Charity. Consequently^ from a thing not being stated either by Scripture or tradition it must not be in-
Dasmonialitas
84
dum sit, quod illud tale existat : aut nos qtiidem Fides docet, Deum per Verbum sutim omnia creasse visibilia, et invisi- bilia; pariterque ex Jesu Christi Domini nostri meritis turn gratiam, turn gloriam Omni, et cuivis rationali creaturce conferri. Num autem alius Mundus a nostro, quern incolimus, sit, et in eo alii homines non ab Adam prognat i, sed alio modo a Deo creati existant {sicut ponunt illi qui lunarem globum habitatum opinantur); pariterque num in hoc Mundo, quern incolimus, alice existant creaturce rationales ultra homines, et Spiritus Angelicos, qua> regulariter hominibus sint invisibiles, et per accidens, et earum executiva potentia fiant visibiles : hoc nullo modo speclat ad Jidem, et hoc scire, aut ignorare non est ad salutem ho- ininis necessarium, sicut nec scire rerum omnium physicarum nitmerum aut natu- ram.
43. Prxmittendum 5®, nullam inveniri repugnantiam, nec in Philosophia, nec in Theologia; quod dari possint creaturce ra- tionales constantes spiritu et corpore, alice ab homine, quia si esset repugnantia, hoc esset vel ex parte Dei [et hoc non quia ipse omnipolens est), vel ex parte rei creabilis;
" Demoniality . 85
ferred that that thing is not in existence. For instance, Faith teaches us that God, by His "Word, made things visible, and invisible, and also that, through the me- rits of our Lord Jesus-Christ, grace and glory are conferred on every rational crea- ture. 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 invisi- ble to us and whose being is disclosed but accidentally, through the instrumentality of their own power ; all that has nothing to do with Faith, and the knowledge or ignorance thereof is no more necessary to the salvation of man than knowing the number or nature of all physical things.
43. Fifthly, I premise that neither Phi- losophy nor Theology is repugnant to the possible existence of rational creatures having spirit and body and distinct from man. Such repugnance could be supported only on God, and that is inadmissible, since he is all-mighty, or on the thing to
S
86
Dcemonialitas
et neque hoc, quia sicut creaiura mere spi- ritualis , ut Angeli. creata est, et mere materialis, ut Mundus, et partim spiritua- lis,partim corporea, corporeitate terrestri, et crassa, ut homo, ita creabilis est creatura constans spiritu rationali, et corporeitate minus crassa, sed subtiliore. quamsit homo. Et profecto post Resurrectionem anima Beatorum crit unita corpori glorioso dote subtilitatis donato ; ut proinde concludi posset, potuisse Deum creare creaturam rationalem corpoream, cui naturaliter in- dita sit corporis subtilitas, sicut per gra- tiam corpori glorioso confertur.
44. Astruitur autem magis taliumcreatu- rarum possibilitas ex solutione argumento- rum , quce contra positam conclusionem fieri possunt, pariterque ex responsione ad interrogationes, quce possunt circa earn formari.
45, Prima interrogatio est, an tales creaturce dicendce essent animalia rationa- lia? Quod si sic, quomodo different ab homine, cum quo communem haberent de- finitionem ?
Demoniality 87
be made, and that likewise cannot be sup- ported; for, as there are purely spiritual creatures, such as Angels, or merely ma- terial, such as the World, or lastly semi- spiritual and semi-corporeal, of an earthly and gross corporeity, such as man, so there may well be in existence a creature endowed with a rational spirit and a cor- poreity less gross, more subtile than man’s. No doubt, moreover, but that after Resur- rection, the souls of the blessed will be united with a glorious and subtile body; from which may be inferred that God may well have made a rational and corporeal creature whose body naturally enjoys the subtilty which will be conferred by the ^ grace on the glorious body.
44. But, the possible existence of such creatures will be still better set forth by solving the arguments which can be ad- duced against our conclusion, and replying to the questions it may raise.
45. First question : should such creatu- res be styled rational animals? And if so, in what do they differ from man, with whom they would have that definition in common?
88
Djemonialitas
46. Respondeo quod essent animalia ra- iionalta sensibus et organis corporis prcs- dita, sicut homo : differrent aiitem ab ho- mine non solum ratione corporis tenuioris, sed etiam materice. Homo siquidem ex crassiore elementorum omnium parte, puta ex luto, nempe aqua et terra crassafor- matus est, ut constat ex Scriptura, Gen. 2. v.'].;ista vero formata essent ex subti- liore parte omnium, aut unius, seu alterius elementorum ; ut proinde alia essent terrea, alia aquea, alia aerea, et alia ignea; et ut eorum dejinitio cum hominis definitione non conveniret, addendum esset definitioni hominis crassa materialitas sui corporis, perquam a dictis animalibus differret.
47. Secunda interrogatio est, quando- nam hujus modi animalia fuissent con- dita, et num cum brutis product a a terra, aut ab aqua, ut quadrupedia, et aves re- spective; an vero a Domino Deo formata, ut fuit homo ?
48. Respondeo quod de fide est, quod posito, quod existant de facto, creata sint a principio Mundi sic enim definitur a
Demoniality 89
46. I reply ; Yes, they would be rational animals, provided with senses and organs even as man; they would, however, differ from man not only in the more subtile na- ture, but also in the njatter of their body. In fact, as is shown by Scripture, man has been made from the grossest of all ele- ments, namely clay, a gross mixture of water and earth : but those creatures would be made from the most subtile part of all elements, or of one or other of them ; thus, some would proceed from earth, others from water, or air,- or fire; and, in order that they should not be defined in the same terms as man, to the definition of the latter should be added the mention of the gross materiality of his body, wherein he would differ from said animals.
47. Second question : At what period would those animals have been originated, and wherefrom? From earth, like the beasts, or from water, like quadrupeds, birds, etc.? Or, on the contrary, would they have been made, like man, by our Lord God?
48. I reply : It is an article of belief, ex- pressly laid down by the Council of La- teran, that whatever is in fact and at
8.
go
Daemonialitas
Concilio Lateranensi (Firm, de sum. Tri- nit. et fide cathol.); nempe quod Deus sua omnipotenti virtute simul ab initio tempo- ris utramque de nihilo condidit creaturam, spiritualem et corporalem. Sub ilia etenim Creaturarum generalitate etiam ilia anima- lia essent comprehensa. Qiio vero ad eo- rum formationem. decuissc ipsorum cor- pus a Deo ministerio Angelorum formatum fuisse, sicut a Deo formation legimus cor- pus hominis, quia ipsi copulandiis erat spi- ritus immortalis , quandoquidem spiritiis incorporeus et proinde nobilissimus cor- pori pariter originaliter nobiliori ca’teris brutis jungendus erat.
49. Tertia interrogatio, an talia anima- lia habuissent originem ab uno solo, velut omnes homines ab Adam, an vero plura si- mul formata essent sicut fuit de ca’teris animantibus a terra et aqua productis, in quibus fuerunt mares et foemina; qua; spe- ciem per generationem conservant? Et si hoc oporteret inter talia animalia esse dis- tinctionem sexus; ipsa nasci, et interire; passionibus sensus affici, nutriri, crescere ; et tunc quo alimento vescerentur,esset qua’- rendum ; pra;terea an vitam socialem du- cerent, ut homines ; qua politica regcrcn- tur; num urbes ad habitandum struxissent ;
Demoniality g i
present, was made in the origin of the world. By His all-mighty virtue, God, from the beginning of time, raised together from nothing both orders of creatures, spiritual and corporeal. Now, those ani- mals also would be included in the gene- rality of creatures. As to their formation, it might be said that God Himself, through the medium of Angels, made their body as he did man’s, to which an immortal spirit was to be united. That body being of a nobler nature than that of other ani- mals, it was meet that it should be united to an incorporeal and highly noble spirit.
49. Third question : Would those ani- mals descend from one individual, as all men descend from Adam, or, on the con- trary, would many have been made at the same time, as was the case for the other living things issued from earth and water, wherein were males and females for the preservation of the kind by generation ? Would there be amongst them a distinc- tion between the sexes? Would they be subject to birth and death, to senses, pas- sions, want of food, power of growth? If so, what their nutrition? Would they lead a social life, as men do ? By what laws
92
Dasmonialitas
num arfes, studia, possessiones, et Bella inter ea essent, sicut est in hominibus.
5o. Respondeo : potuit esse quod omnia ab uno, velut homines ab Adam, sint pro- genita ; potuit pariter esse, quod ex iis multi mares, et plures foemince fuissent format(x, a quibtis per generationem eorum species essent propagatce. Ultro admitte- remus talia animalia oriri et mori; mares alios, alias fceminas inter ea esse; passio- nibus^ sensibus agitari velut homines ; nu- triri et crescere secundum molem sui cor- poris; cibum autem ipsorum non crassum qualem requirit crassities corporis humani, sed substantiam tenuem et vaporosam emanantem per effluvia spirituosa a rebus physicis pollentibus corpusculis maxime volatilibus, ut nidor carnium maxime as- satarum, vapor vini, fructuum, florum, aromatum, a quibus copiosa hujusmodi ef- fluviausque ad totalem partium subtiliornm ac volatilium evaporationem scaturiunt. Talia autem animalia civilem vitam du- cere posse, et inter ea distinctos esse gra- dus dominantium ac servientium pro con- ditione naturce ipsorum, artesque, scientias,
ministeria, exercitia, loca, mansiones, ac \
Demoniality g3
ruled? Would they build up cities for their dwellings, cultivate the arts and sciences, hold property , , and wage war between themselves, as men are wont to ?
5o. I reply : It may be that all descend from one individual, as men descend from Adam; it may be also that a number of males and females were made initially, who preserved their kind by generation. We will further admit that they are born and die; that they are divided into males and females, and are moved by senses and passions, as men are; that they feed and grow according to the size of their body; their food, however, instead of being gross like that required by the human body, must be delicate and vapoury, emanating through spirituous effluvia from whatever in the physical world abounds with highly volatile corpuscles, such as the flavour of meats , especially of roasts , the fume of wine , the fragrancy of fruit, flowers, aro- matics, which evolve an abundance of those effluvia until all their subtile and volatile parts have completely evaporated. To their being able to lead a social life, with distinctions of rank and precedence ; to their cultivating the arts and sciences, exercising functions, maintaining armies.
94
Daemonialitas
alia necessaria ad eorum conscrvationem, nullam penilus importat repugnanliam.
51. Quarta interrogatio est, qualis esset eorum corporis figuratio, an humanam, an aliam formam, et qualem haberent, et an partes corporis ipsorum haberent ordincm essentialem inter se, ut corpora cceterorum animalium, an vero accidentalem tantum, ut corpora fluidarum substantiarum, ut olei, aquce, niibis, fumi, etc.; et num sub- stantice suarum partium organicariim di- versimode constarent, ut organa hominum, in quibus sunt alice partes crassissima’, ut ossa, alice minus crassce, ut cartilagines, alia^’tenues, tit membranes.
5 2. Respondeo, quod quantum ad fign- ram corpoream nihil certi affirmare de- bemus, aut possumus, cum tails figura non sit exacte nobis sensibilis, nec quoad vi- sum. nec quoad tactum, pree sui corpo- ris tenuitate, ac perspicacitate ; qualis proinde vere sit, noverent ipsi, aliique. qui substantias immateriales intuitive cogno- scere possunt. Quoad congruentiam et pro- babilitatem dico, ilia referre speciem cor- poris humani, cum aliquo distinctivo a cor- pore humano, nisi forte ad hoc sufficiat sua
Demoniality g5
building up cities, doing in short whatever is requisite for their preservation, I have in the main no objection.
5 1. Fourth question: What would their figure be, human or otherwise? Would the ordering of the divers parts of their body be essential, -as with other animals, or merely accidental, as with fluid substances, such as oil, water, clouds, smoke, etc.? Would those organic parts consist of va- rious substances, as is the case with the organs of the human body, wherein are to be found very gross parts, such as the bo- nes, others less gross, such as the cartila- ges, and others slender, such as the mem- branes?
52. I reply : As regards their figure, we neither can nor should be affirmative, since it escapes our senses, being too delicate for our sight or our touch. That we must leave to themselves, and to such as have' the privilege of intuitive acquaintance with immaterial substances. But, so far as pro- bability goes, I say that their figure tallies with the human body, save some distinctive peculiarity, should the very tenuity of their body not be deemed sufficient. I am led to that by the consideration that of all
Daemonialitas
96
ipsoriim tenuitas. Diicor, quia corpus hu- manu7ti plastnatum a Deo perfectissirnum est, inter animalia quceque, et cum ccetera bruta in terram sint prona, eo quia anima eorum mortalis est, Deus, ut ait poeta Ovid., Metamorphos. :
Os homini sublime dedit, coelumque tueri
Jussit, et erectos ad sidera tollere vullus ;
quia anima hominis immortalis ordinataest ad ccelestem mansionem. Cum igitur ani- malia, de quibus loquiynur, spiritum habe- rent immaterialem, rationalem, ac immor- talem, et proinde capacem beatitudinis ac damnationis, congruum est, quod corpus, cui talis spiritus copulatur, simile sit om- nium animalium nobilissimo, corpori hu- mano. Ex hac positione sequitur, quod ejus corporis partes ordinem inter se essentia- lem habere deberent; nec enim pes capiti, ant ventri manus conjungi deberet : sed congrua membrorum essentiali dispositione ordinata, ut essent idonea tninisteriis pro- priis perficiendis. Quo autem ad partes com- ponentes ipsarum organa, dico quod neces- sarium esset, ut nonnullce ipsarum essent solidiores, alice jninus solida% alice tenues, alice tenuissimce pro necessitate operationis • organicce. Nec contra hanc positionem fa-
Demoniality ■ 97
the works of God the human frame is the most perfect, and that whilst all other ani- mals stoop to the ground, because their soul is mortal, God, as Ovid, the poet, says, in his Metamorphoses^
Gave man an erect figure, bidding him behold
{the heavens
And raise his face towards the stars,
man’s soul having been made immortal for the heavenly abode. Considering that the animals we are speaking of would be gifted with a spirit immaterial, rational and im- mortal, capable therefore of beatitude and damnation, it is proper to admit that the body to which that spirit is united may be like unto the most noble animal frame, that is to say to the human frame. Whence it follows that in the divers parts of that body there must be an essential order ; that the foot, for instance, cannot be an appendage to the head, nor the hand to the belly, but that each organ is in its right place, according to the functions it has to perform. As to the constitutive parts of those organs, it is, in my opinion, ne- cessary that there should be some more or less strong, others more or less slender, in order to meet the requirements of the organic working. Nor can this be fairly
9
Daemonialitas
98
die potest asseri temiitas ipsorum corpo- rum; quippe soliditas aut crassities organi- carum partium, de qua dicimus, non esset tails simpliciter, sed comparative ad alias partes tenuiores. Et hoc patere potest in omnibus corporibus fluidis naturalibus , ut vino, oleo, lacte, etc.; quantumvis enim om- nes partes in ipsis videantur homogenea; ac similareSt non tamen ita est : nam in ipsis est pars terrea, pars aquca, salfixum, sal volatile, et pars sul/urea, qua; omnia manipulatione spargirica oculis subjici pos- sunt. Ita esset in casu nostro : posito' enim quod talium animalium corpora subtilia et tenuia, ut corpora naturalia Jluida, ve- lut aqua et aer, essent, non tamen tollere- tur, quin in ipsorum partibus diversce inter se essent qualitates, et aliqua’ ipsarum comparative ad alias essent solida’, et alia; tenuiores, quamvis totum corpus ex ipsis compositum tenue did posset.
53. Quod si dicatur, quod hcec repugnant positioni supra firmatce, circa partium es- sentialem ordinationem inter se : quan- doquidem videmus, quod in corporibus Jlui- dis ac tenuibus una pars non servat ordi- nem essentialem ad aliam, sed accidenta- lem tantum, ita ut hcec pars vini, qua;
Demoniality gg
objected to on the ground of the slenderness of the bodies themselves ; for the strength or thickness of the organic parts alluded to would not be absolute, but merely in comparison with the more slender ones. That, moreover, may be observed in all natural fluids, such as wine, oil, milk, etc.; however homogeneous and similar to each other their component parts may look, yet they are not so ; for some are clayish, others aqueous ; there are flxed salts, volatile salts, brimstone, all of which are made obvious by a chemical analysis. So it would be in our case : for, supposing the bodies of those animals to be as subtile and slender as the natural fluids, air, water, etc., there would nevertheless be discrepan- cies in the quality of their constitutive parts, some of which would be strong when compared with others more slender, al- though the whole body which they com- pose might be called slender.
53. It may be objected that this is repu- gnant to what was said above concerning the essential ordering of the parts among themselves ; that it is seen that, in fluid and subtile bodies, one part is not essen- tially but only accidentally connected with another; that a part of wine, for instance.
100
Dsemonialitas
modo alteri parti contigua est, mox in- verso vase, aut moto vino, alteri parti unitur, et sic omnes partes diversam posi- tionem habent quantumvis semper idem vi- num sit, et ex hoc sequeretur, quod talium animalium corpora figurata stabiliter non essent, et consequenter, nec organica.
54. Respondeo negando assumptum ; et- enim in corporibus Jluidis, quamvis non ap- pareat, manet tamen essentialis partium ordinatio, qua stante stat in suo esse com- positum, et hoc patet manifesto in vino : expressum enim ab uvis videtur liquor to- taliter homogenous, non tamen ita est; in eo enim sunt partes crassce, quce tractu temporis subsident in doliis : sunt etiam partes tenues, quce evaporant : sunt partes jixce, ut tartarus, sunt partes volatiles, ut sulphur, sive spiritus ardens ; sunt partes medico inter volatile ac fixum, ut phlegma. Partes istce ordinem essentialem inter se mutant; nam statim ac expressum est ab uvis, et mustum dicitur sulphur, sive spi- ritus volatilis, ita implicatum manet par- ticulis tartari, qui jixus est, ut nullo modo avolare valeat.
Demoniality loi
just now contiguous with some other, soon comes in contact with a third, if the vessel be turned upside down or the wine shaken, and that all the parts together exchange positions at the same time, though it be still the same wine. Whence it should be inferred that the bodies of those animals would have no permanent figure, and would consequently not be organic.
54. 1 reply that I deny the assumption. In fact, if in fluid bodies the essential order- ing of the parts is not apparent, it subsists none the less, and causes a compound to preserve its own state. Wine, for instance, when expressed from the grapes, seems a thoroughly homogeneous liquor, and yet is not so ; for there are gross parts which, in the long run, subside in the casks ; there are also slender parts which evaporate ; fixed parts, such as tartar ; volatile parts, such as brimstone and alcohol ; others again, half volatile and half fixed, such as phlegm. Those divers parts do not respec- tively maintain an essential order ; for no sooner has the must been expressed from the grapes, and been styled brimstone or vo latile spirits, than it continues so closely in- volved with the particles of tartar, which is fixed, as not to be in any way able to escape.
9-
102
Daemonialitas
55. Hinc est, quod a musto recenter ab uvis expresso nullo modo potest distillari spiritus sulphurous, qui communiter voca- tur aqua vita: : sed post quadraginta dies fermentationis particulce vini ordinem mu- tant, ita ut spiritus, qui alligati erant par- ticulis tartareis, ct propria volatilitate eas suspensas tenebant, et vicissim ab eis ne possent avolare detinebantur , ac tartareis particulis separantur, ct divulsi ac confusi remanent cum 'partibus phlegmaticis , a quibus per actionem ignis faciliter sepa- rantur, et avolant ; sicque per distillatio- nem jit aqua vita?, quce aliud non est quam sulphur vini volatile cum tenuiore parte phlegmatis swiul cum dicto sulphure vi ignis elevata. Post quadraginta dies, alia incipit vini fermentatio, qua? longiori, aut minus longo tempore perjicitur, pro vini perfectiori aut imperfectiori maturitate, et alio atque alio modo terminatur , pro minore aut majore spiritus sulphurei abun- dantia. Si enim abundat in vino sulphur, acescit fermentatione, et evadit acetum; si autem parum sulphuris continet, lentescit vinum , et Italice dicitur vino molle, aut vino guasto. Quod si vinum maturum sit, at cceteris paribus est, vinum dulce breviori tempore, aut acescit, aut lentescit', ut quo- tidiana constat experientia. In dicta autem
. Demoniality io3
55. That is the reason why must re- cently expressed from the grapes is of no use for the distillation of the sulfu- rous spirits , commonly called brandy ; but, after forty days fermentation, the par- ticles of the wine change places : the spirits, no longer bound with the tartaric particles which they kept in suspension through their own volatility, whilst they were, in return, kept down by them and prevented from escaping, sever from those particles, and continue confused with the phlegmatic parts from which they become easily re- leased by the operation of fire, and evapo- rate : thus, by means of distillation, brandy is made, which is nothing but the brimstone of wine volatilized by heat with the most slender part of phlegm. At the end of forty days another fermentation begins, which extends more or less, according as the ma- turity of the wine is more or less perfect, and the termination of which is dependent on the greater or lesser abundance of sul- phurous spirits. If abounding with brim- stone, the wine sours and turns to vinegar; if, on the contrary, it holds but little brimstone, it ropes, and becomes what the Italians call vino molle or vino guasto. If the wine is at once ripe, as happens in other cases, it sours or ropes in less time.
104 Dasmonialitas
fermentatione ordo essentiqlis partium vini mutatur; non enim ipsius quantitas, aut materia imminuitur, aut mutatur : vide- miis enim lagenam vino plenam tractu tem- poris evadere plenam aceto, nullatenus mu- tatam circa quantitatem materice , quce prius ibi extabat, sed tantum mutato par- tium essentiali ordine : nam sulphur, quod, lit diximus, erat phlegmati unitum, ac a tartaro separatum, iterum tartaro im- plicatur, et cum eo fixatur, et proinde si distilletiir acetum, primo prodit phlegma insipidum, et post spiritus aceti, qui est sulphur vini illaqueatum particiilis tartari minus jixi. Mutatio autem essentialis par- tium supradictarum variat substantiam li- quoris expressi ab uva, quod manifeste pa- tet ex variis et contrariis effectibus, quos causant mustum, vinum, et acetum, et vi- num lentum, quod vocatur corruptum, ut proinde duo prima apta materia sint ad consecrationem, seats alia duo. Hanc porro vini economiam hausimus ab erudito opere Nicolai Lemerii, Regis Galliarum aroma- , tarii, Curs, de Chimi.,/. 2. c. 9.
Demoniality io5
as is shown by every day experience. Now, in said fermentation the essential order of the parts of wine is altered, but not so its quantity nor its matter, which neither changes nor decreases I a bottle that had been filled with wine is, after a certain time, found to be filled with vinegar, with- out any alteration in its quantity of matter; the essential order of its parts has alone been modified : the brimstone, which, as we have said, was united to the phlegm and separated from the tartar, becomes again involved and fixed with the tartar; so that, on distilling the vinegar, there issues from it first an insipid phlegm, and then spi- rits of vinegar, which are the brimstone of wine intermixed with particles of tartar that is less fixed. Now, the essential shifting of the aforesaid parts alters the substance of the juice of the grapes, as is clearly shown by the varied and contrary effects of must, wine, vinegar, and ropy or spoiled wine ; for which cause the two first are fit, but the two last unfit materials for consecra- tion. We have borrowed the above expo- sition of the economy of wine from the able work of Nicholas Lemery, perfumer to the King of France, Course of Che- mistry^ p. 2. c. q.
io6
Dasmonialitas
56. Datam ergo naturalem doctrinam applicando consequenter dico, quod data dictorum animalium corporeitate subtili et tenui, sicut corpora liquidorum, et data pariter eorumdem organiqatione etfigura- tione, qucE partium essentialem ordinatio- nem exigunt, non sequerentur inconvenien- tia ex adverse illata : nam sicut (quemad- modum dicebamus) ex confusione partium vini, et diversa ipsarum accidentali posi- tione non variatur ordinatio earumdem es- sentialis, ita esset in corpore tenui dicto- rum animalium.
57. (^inta interrogatio est, an talia ob- noxia essent cegritudinibus, ac aliis im- perfectionibus, quibus homines laborant, ut ignorantia, metu, segnitie, sensuum impe- diments, etc.? An laborando lassarentur, et ad virium reparationem egerent somno, cibo, ac potu, et quo? et consequenter an interirent, et subinde, an a ca^teris anima- libus casu, aut ruina possent occidi?
58. Respondeo, quod cx quo corpora ip- sorum, quamvis tenuia, essent materiata, essent quidem corruptioni obnoxia; et ex consequenti possent pati ab agentibus con- trariis, et ita cegrotare, puta, aut simpli-
Demoniality 107
56. If now we apply that natural doctrine to our subject, I say that, being given the corporeity of the animals in question, sub- tile and slender like the substance of liquids; being given also their organisation andfigure, which demand an essential order of the various parts, an adverse supposition could raise no argument contrary to their existence; for, just as the jumbling together of the parts of wine and the diversity of their accidental dispositions do not alter their essential order, even so it would be with the slender frame of our animals.
57. Fifth question : Would those animals be subject to diseases and other infirmities under which mankind lies, such as igno- rance, fear, idleness, sensual paralysis, etc? Would they be wearied through labour, and require, for recruiting their strength, sleep, food, drink? And what food, what drink ? Would they be fated to die, and might they be killed casually, or by the instru- mentality of other animals ?
58. 1 reply : Their bodies, though subtile, being material, they would of course be liable to decay ; they might therefore suffer from adverse agencies, and consequently be diseased ; that is, their organs might
io8
Daemonialitas
citer, aut nisi cegre, perverse, aut vitiose prcEstare non posse miinera, ad quce eoriim organa essent ordinata ; in hoc siquidem consistit animalium quorumdam a’griiudo qticevis : ut resolutive docet prcestantissi- mus Michael Ettmullerus, Physiol, c. 5., thes. I. Verum est, quod ex eo quod tantam materice crassitatem non haberent, et forte ex tot elementorum mixtione eortim cor- pus non constaret, et minus compositum es- set quam humanum, non tarn facile pate- rentur a contrariis^ et consequenter non tot cegritudinibus velut homines essent ob- noxia, et longiorem, etiam homine, vitam ducerent : quo enim perfect ius est animal, a tota specie, etiam ca’teris diutius vivit, lit patet de specie humana, cujus vita lon- gior cceteris animalibus est. Nec enimad- mitto scecularem vitam cornicum, cervo- rum, corvorum et similium. de quibus more suo fabulatur Plinius, et ejus somnia sine prarvia discussione secuti sunt cceteri : quan- doquidem nullus est, qui talium animalium natale et interitum fideliter adnotaverit, ut pari modo de eo scripserit; sed insolitam diu fabulam quisque secutus est ; sicut etiam illud, quod de phoenice dicitur, quod ut quid fabulosum, circa ejus vita; spatium recensetTacitus, 1. 6. Annal. Inferendum subinde esset quod illorum animalium vita
Demoniality i og
not perform, or painfully and imperfectly perform the office assigned to them, for therein consist all disea’ses whatever with certain animals, as has been distinctly ex- plained by the most illustrious Michael Ettmuller, Physiology, c. v. thesis i. In sooth, their body being less gross than the human frame, comprising less elements mixed together, and being therefore less composite, they would not so easily suifer from adverse influences, and would there- fore be less liable to disease than man ; their life would also exceecf his ; for, the more perfect an animal, as a species, the longer its days ; thus mankind, whose existence extends beyond that of other ani- mals. For I do not believe in the centenary existence of crows, stags, ravens and the like, of which Pliny tells his customary stories ; and although his dreams have been reechoed by others without previous in- quiry, it is no less clear that before writing thus, not one has faithfully noted the birth nor the death of those animals ; they have been content with taking up the strange fable, as has been the case with the Phenix, whose longevity is discarded as a story by Tacitus, Annals, b. 6. It were therefore to be inferred that the animals we are speaking of would live longer still than man ; for, as
I 10
DDemonialitas
etiam Inimana deberet esse diuturnior : ut enim infra dicemus, ilia essent homine no- biliora; consequenter dicendum esset,quod essent obnoxia ca'teris corporeis pathema- tis, et qiiiete^ et cibo indigerent, quale dixi- mus supra, n" 5o. Quia vero rationalia, et proinde disciplinabilia essent, ex conse- quenti etiam capacia ignorantice, si eorum ingenia non essent exculla studiis, et disci- plina, et inter ea pro intellectus eorum majori, et minori acumine essent aliqua magis, aliqua minus in scientiis excellen- tia : universaliter vero, et a tot a specie es- sent homine doctiora, non ob eorum cor- poream subtilitatem, turn forte, ob majo- rem spirituum activitatem, turn ob diutur-, niorem vitce durationem, in qua plura, quam homines discere possent, quas causas assignat D .Augustinus, lib. de Divin. Deem. c. 3. init. tom. 3.,et lib. de Spir. et Anima, c. 37., pro futurorum preenotione in Dce- monibus. Ab agentibus autem naturalibus pati quidem possent, ac difficulter occidi ra- tione velocitatis , qua possunt se siibtra- here a nocentibus ; quapropter, nec a bru- tis, nec ab homine armis naturalibus, seu artificialibus nisi maxima difficultate possent occidi, aut mutilari, et maxima eorumdem velocitate in declinando contra- rium impetum. Possent vero in somno
Demoniality 1 1 1
shall be said below, they would be more noble than he; consequently also, they would be subject to the other bodily aflfec- tions, and require rest and food, as mentio- ned, number 5o. Now, as rational beings amenable to discipline, they might also continue ignorant, if their minds did not receive the culture of study and instruction, and some amongst them \vould be more or less versed in science, more or less clever, according as their intelligence had been more or less trained. However, generally speaking, and considering the whole of the species, they would be more learned than men, not from the subtilty of their body, but perhaps because of the greater activity of their mind or the longer space of their life , which would enable them to learn more things than men : such are indeed the motives assigned by S. Austin [Divin. Demon, ch. “i. Bind Spirit and Soul, ch.. 3j), to the prescience of the future in Demons. They might indeed suffer from natural agencies ; but they could hardly be killed, on account of the speed with which they could escape from danger; it is therefore most unlikely that they could, without the greatest difficulty, be put to death or mu- tilated by beast or by man, with natural or artificial weapons, so quick would they be
X 12
Dasmonialitas
aut in non advertentia occidi, et muiilart a corpore solido, ut ense vibrato ab homine, aut lapide delapso per ruinam, quia eorum corpus licet tenue, tamen et quantum^ et divisibile esset , velut aer qui f err o. Juste , aut alio corpore solido dividitur quamvis tenuis sit. Eorum autem spiritus imparti- bilis esset. et ceu anima hominis totus in toto, et totus in quavis corporis parte. Hinc jieret quod diviso corpore ipsorum, utprce- fertur, per aliud corpus, sequi posset mu- iilatio, et proinde etiam mors : non enim fieri posset ut diviso corpore idem spiritus utramque partem informaret, cum ipse in- divisibilis esset. Verum est quod sicut par- tes aeris divisa’, per intermedium corpus, hoc sublato iterum uniuntur, et evadit idem aer, possent pariter partes corporis divisce, ut supra ponitur, reuniri, et ab eodem spi- ritu revivificari. Sed hoc modo nequirent talia animalia ab agentibus naturalibus aut artificialibus occidi : sed rationabilior esset prima positio ; ex hoc enim, quod communicarent cum cateris in materia, cequum est, ut a ca’teris etiam usque ad eorum interitum pati possent, ut fit cum exteris.
Demoniality ii3
at avoiding the impending blow. Yet, they might be killed or mutilated in their sleep, or in a moment of inadvertence, by means of a solid body, such as a sword brandished by a man, or the fall of a heavy stone ; for, although subtile, their body would be divisible, just like air which, though vapo- rous, is yet divided by a sword, a club, or any other solid body.Their spirit, however, would be indivisible, and like the human soul, entire in the whole and in each and every part of the body. Consequently, the division of their body by another body, as aforesaid, might occasion mutilation and even death , for the spirit, itself indivisible, could not animate both parts of a divided body. True, just as the parts of air, sepa- rated by the agency of a body, unite again as soon as that body is withdrawn, and constitute the same air as before, even so the parts of the body divided, as above-men- tioned, might unite and be revived by the same spirit. But then, it must be inferred that those animals could not be slain by natural or artificial agencies ; and it were more rational to keep to our first position; for, if sharing matter with other creatures, it is natural that they should be liable to suffer through those creatures, according to the common rule, and even u-nto death.
1 14 D®monialitas
59. Sexta interrogatio est, an ipsorum corpora possent alia corpora penetrare, iit parietes, ligna, metalla, vilrum, etc., et an miilta ipsorum possent in eodem loco ma- teriali consistere, et ad quantum spatium extenderetur , seu restringeretur eorum corpus?
60. Respondeo, quod cum in omnibus corporibus quantumvis compactis dentur pori, ut ad sensum patet in metallis, de qui- bus major esset ratio, quod in ipsis non darentur pori : microscopio perfecte elabo- rato discernuntur pori metallorum, cum suis diver sis jigur is, uiique possent per po- ros insinuari quibusvis corporibus, et hoc modo ista penetrare, quantumvis tales pori penetrari non possent ab alio liquore, aut spiritu materiali, aut vini, salis ammo- niaci. aut similium, quia longe tenuiora essent istis liquoribus illorum corpora. Qiiamvis autem plures Angeli possint esse in eodem loco materiali, et etiam restringi ad locum minorem minore non tamen in infinitum, ut probat Scotus in 2. dist. 2. q. 6. § Ad proposi. et queest. 8., per totiim, hoc tamen concedendum non esset de cor- poribus talium animalium; turn quia cor- pora ipsa essent quanta, et eorum dimen- sio non esset reciproce penetrabilis ; turn
Demoniality 1 1 5
5g. Sixth question : Could their bodies penetrate other bodies, such as walls, wood, metals, glass, etc ? Could many of them abide together on the same material spot, and to what space would their body extend or be restrained ?
6o. I reply : In all bodies, however com- pact, there are pores, as is apparent in metals where, more than in other bodies, it would seem there should be none ; through a perfect microscope the pores of metals are discerned, with their different shapes. Now, those animals might, through the pores, creep into, and thus penetrate any other bodies, although such pores were impervious to other liquors or ma- terial spirits, of wine, ammoniacal salt, or the like, because their bodies would be much more subtle than those liquors. However, notwithstanding many Angels may abide together on the same material spot, and even confine themselves in a lesser and lesser space, though not infini- tely, as is shown by Scott, yet it were rash to ascribe the same power to those ani- mals; for, their bodies are determined in substance and impervious to each other ; and if two glorious bodies cannot abide
Daemonialitas
1 16
quia si duo corpora gloriosa non possuni esse in eodem loco, qiiamvis possent simiil esse gloriosum, et non gloriosiim, iit voluit Goto- fredus de Fontibus, quodlibet 6. q.5., a quo non discordat Scotus in 2. distinct. 2. q. 8. in fine; multo minus possent simul esse isto- rum corpora, quce, licet subtilia, non tamen cequarent subtilitatem corporis gloriosi. Quo autem ad extensionem et restrictio- nem, dicendum esset, quod sicut ex rarefac- tione, et condensatione, majus aut minus spatium occupatur ab aere, qui etiam arte potest constringi, ut in minori loco conti- neatur, quam sit sua’ quantitati naturaliter debitus, ut patet in magnis pilis lusoriis, quce per fistulam seu tubum infiatorium infiantur : in his siquidem aer violenter immittitur, et constringitur, et ejus major ibi continetur quantitas, quam naturalis pilce capacitas exigat ; ita pariformiter ta- lia corpora ex ipsorum naturali virtute possent ad majus spatium, non tamen exce- dens eorum quantitatem, extendi : ut pa- riter etiam restringi, non tamen circa de~ terminatum locum suce quantitati debitum. Et quia ipsorum nonnulla, prout etiam in hominibus est, essent magna, et nonnulla parva, congruum esset, ut magna possent plus extendi, quam parva, et ha^c ad mino- rem locum restringi, quam magna.
Demoniality 1 1 7
together on the same spot, though a glo- rious and a non glorious one may do so, according to some Doctors, much less would it be possible for the bodies of those animals, which are indeed subtile, yet do not attain to the subtility of the glorious body. As regards their power of extension or compression, we may instance the case of air, which, rarefied and condensed, oc- cupies more or less room, and may even, by artificial means, be compressed into a narrower space than would be naturally due to its volume; as is seen with those large balls whfch, for amusement, one inflates by means of a blow-pipe or tube : air, being forced into them and compressed, is held in larger quantity than is warranted by the capacity of the ball. Similarly the bodies of the animals we are speaking of might, by their natural virtue, extend to a larger space, not exceeding however their own substance ; they might also contract, but not beyond the determined space due , to that same substance. And, considering that of their number, as with men, some would be tall and some short, it were pro- per that the tall should be able to extend more than the short, and the short to con- tract more than the tall.
ii8 Dasmonialitas
61. Septima interrogatio est, an hujiis- modi anunalia in peccato originali nasce- rentur, et a Christo Domino fuissent re- dempta ; an ipsis conferretur gratia, et per quce sacramenta ; sub qua lege viverent, et an beatitudinis et damnationis essent ca-
acia ?
62. Respondeo, quod articulus Fidei est, quod Christus Dominus pro universa crea- tura rationali gratiam et gloriam meruit. Pariter articulus Fidei est, quod Creaturce rationali gloria non confertur nisi prcece- dat in ea gratia, quce est dispositio ad gloriam. Similis articulus est quod gloria non confertur nisi per merita. Hcec vero fundantur in observantia perfecta manda- torum Dei adimpleta per gratiam. Ex his satis fit positis interrogationibus. Incertum est an tales Creaturce originaliler pecca- vissent, necne. Certum tamen est, quod si ipsarum Prothoparens peccasset, sicut pec- cavit Adam, ipsius descendentes in peccato originali nascerentur, quemadmodum nas- . cuntur homines. Et quia Deits nunquam re- liquit Creaturam rationalem sine remedio, dum ipsa est in via; si hujusmodi creaturce in peccato originali, aut actuali inficeren- tur, Deus providisset illis de remedio, sed quale sit, an fecisset, noverit Deus, nove-
Demoniality 119
61. Seventh question: Would those ani- mals be born in original sin, and have been redeemed by the Lord Christ? Would the grace have been conferred upon them and through what sacraments ? Underwhat law would they live, and would they be capable of beatitude and damnation?
62. I reply : It is an article of belief that Christ has merited grace and glory for all rational creatures without exception. It is also an article of belief that glory is not conferred on a rational creature until such creature has been previously endowed with grace, which is the disposition to glory. According to a like article, glory is con- ferred but by merits. Now, those merits are grounded on the perfect observance of the commands of God, which is accom- plished through grace. The above questions are thus solved. Whether those creatures did or did not sin originally is uncertain. It is clear, however, that if their first Pa- rent had sinned as Adam sinned, his de- scent would be born in original sin, as men are born. And, as God never leaves a ratio- nal creature without a remedy, so long as it treads the way, if those creatures were infected with original or with actual sin, God would have provided them with a
120
Daemonialitas
rint ipsce. Hoc cerium est, si inter ipsas essent eadem, aut alia sacramenta, ac sunt in Ecclesia Humana militanti, ipsa habuis- sent, et institutionem, et efficaciam a me- ntis Jesii Christi, qui omnium creaturarum rationalium Redemptor et Satis/actor uni- versalis est. Convenientissimum pariter , immo necessarium esset quod sub aliqua lege a Deo sibi data viverent, ut per ip- sius observantiam possent sibi beatitudi- nem merer i; qucenam autem lex fuisset, an naturalis tantum , aut scripta, Mosaica, aut Evangelica, aut alia ab his omnibus differens, prout Deo placuisset, hoc nobis incognitum. Qiioquomodo autem fuisset. nulla resultaret repugnantia possibilitatem talium creaturarum excludens.
63. Unicum porro argumentum, et quidem satis debile post longam meditationem mihi subit contra talium creaturarum possibilita- tem : et est quod si tales creaturce in Mundo existerent, de ipsis notitia aliqua tradita fuisset a Philosophis, Sacra Scriptura, Tra- ditione Ecclesiastica. aut Sanctis Patribus quod cum non fuerit, tales creaturas mi- nime possibiles esse concludendum est.
Demoniality 121
remedy ; but whether it is the case, and of what kind is the remedy, is a secret between God and them. Surely, if they had sacra- ments identical with or different from those in use in the human Church militant, for the institution and efficacy thereof they would be indebted to the merits of Jesus- Christ, the Redeemer and universal Atoner of all rational creatures. It would likewise be highly proper, nay necessary, that they should live under some law given them by God, and through the observance of which they might merit beatitude ; but what would be that law, whether merely natural or written, Mosaic or Evangelical, or diffe- rent from all these and specially instituted by God, that we are ignorant of. Whatever it tnight be though, there would follow no objection exclusive of the possible existence of such creatures.
63. The only argument, and that a rather lame one, which long meditations has sug- gested to me against the possibility of such creatures, is that, if they really existed in the World, we should find them mentioned somewhere by Philosophers, Holy Scrip- ture, Ecclesiastical Tradition, or the Holy Fathers ; such not being the case, their utter impossibility should be inferred.
122
DcTemonialitas
64. Sed hoc argumentum, quod revera magis pulsat existentiam, quam possibili- tatem illariim, facili negotio solvitur ex Us quce prcemissinius supra n° 41. et 42. Argumentum enim ab auctoritate negativa non tenet. Prxterquam quod falsum est, quod de illis notitiam non tradiderint turn Philosophi, turn Scriptura, turn Patres. Plato siquidem, ut refert Apuleius de Deo Socratis et Plutarchus de Isid. apud Baro- nem, Scot. Defens., tom. 9. Apparat. i. fol. 2., voluit Dcemones esse anirnalia ge- nere, animo passiva, mente rationalia, corpore aerea, tempore ceterna : creaturas- que istas nomine Dtemonum intitulavit ; quod tamen nomen non male sonat ex se : importat enim plenum sapientia; unde cum Diabolum [Angelum nempe malum) volunt auctores exprimere, non simpliciter Da’monem sed Cacodaemonem vacant ; si- cut EudtBmonem, quando bonum Angelum volunt intelligi. Similiter in Scriptura Sacra et Patribus, de dictis creaturis ha- betur mentio, et de hoc infra dicemus.
65. Stabilita hue usque talium creatura- rum possibilitate, ad earumdem existen- tiam probandam descendamus. Supposita tot historiarum veritate de coitu hujusmodi Incuborum et Succuborum cum hominibus
Demoniality i23
64. But that argument which, in fact, calls in question their existence rather than their possibility, is easily dispbsed of by our premises, Nrs 41 and 42; for no argument can stand in virtue of a negative authority. Besides, it is not correct to assert that neither the Philosophers, nor the Scrip- tures, nor the Fathers have handed down any notion of them. Plato, as is reported by Apuleius (The Demon of Socrates) and Plutarch (Isis and Osiris)^ declared that Demons were beings of the animal kind, passive souls, rational intelligences, aerial bodies, everlasting; and he gave them the name of Demons, which of itself is nowise offensive, since it means replete with wisdom; so that, when authors allude to the Devil (or Evil Angel), they do not merely call him Demon, but Cacodemon, and say like- wise Eudemon, when speaking of a good Angel. Those creatures are also mentioned in Scripture and by the Fathers, as shall be said hereafter.
65. Now that we have proved that those creatures are possible, let us go a step further, and show that they exist. Taking for granted the truth of the recitals concer- ning the intercourse of Incubi and Succubi
124
Daemonialitas
et briitis, ita iit hoc negare impudentia vi- deatiir, ut ait D. Augustinus quern dedi- mus supra n° lo., ita arguo : Ubi reperitur propria passio sensus, ibidem necessario reperitur sensus ipse, cum juxta principia philosophica propria passio fluat a nalura, sive ubi reperiuntur actiones, sen opera- tiones sensus, ibidem reperitur sensus ipse, cum operationes et actiones sint a forma. Atqui in hujusmodi Incubis aut Succubis, sunt actiones, operationes, ac proprice passio- nes, quce sunt a sensibus; ergo in iisdcm re- peritur sensus : sed sensus reperiri nequit nisi adsint organa composita, nempe ex potentia animce et determinata parte cor- poris : ergo in iisdem reperiuntur corpus et anima ; erunt igitur animalia : sed etiam in ipsis et ab ipsis sunt actiones, et operationes animce rationalis : ergo eorum anima erit rationalis : et ita de primo ad ultimum tales Inciibi sunt ani- malia rationalia.
66. Minor probatur quoad singulas ejus partes. Passio siquidem appetitiva coitus est passio sensus; moeror, ac tristitia, ac iracundia et furor ex coitu denegato pas- siones sensus sunt, ut patet in quibusvis
Demonialitjr ' 125
with men and beasts, recitals so numerous that it would look like impudence to deny the fact, as is said by St Austin, whose testimony is given above (Nr lo), I argue : Where the peculiar passion of the sense is found, there also, of necessity, is the sense itself; for, according to the principles of philosophy, the peculiar passion flows from ' nature, that is to say : that, where the acts and operations of the sense are found, there also is the sense, the operations and acts being but its external form. Now, those Incubi and Succubi present acts, opera- tions, peculiar passions, which spring from the senses ; they are therefore endowed with senses. But senses cannot exist without concomitant composite organs, without a combination of soul and body. Incubi and Succubi have therefore body and soul, and, consequentially, are animals; buttheiracts and operations are also those of a rational soul; their soul is therefore rational; and thus, from first to last, they are rational animals.
66. Our minor is easy of demonstration in each of its parts. And indeed, the appe-- titive passion of coition is a sensual passion ; the grief, sadness, wrath, rage, occasioned by the denial of coition, are sensual pas-
I
126 Damonialitas
animalibus ; generatio per coitum est ope- ratio sensus, iit notum est. Hcec porro om- nia in Incubis sunt : ut enim probavimus supra a n° 2 5. et seq., ipsi coitum mulie- brem, et quandoque virilem appetunt, tris- tantur, et furunt, ut amantes, amentes, si ipsis denegetur; coeunt perfecte et quando- que generant. Conchidendum ergo quod polleant sensu, et proinde corpore; unde inferendum etiam per/ecta animalia esse. Pariter clausis ostiis ac fenestris intrant ubivis locorum : igitur ipsorum corpus te- nue est; item futura pramoscunt, annun- tiant, componunt, ac dividunt; qua’ opera- tiones sunt proprice anima rationalis : ergo anima rationali pollent; et ita sunt vera animalia rationalia.
Respondent communiter Doctores, quod malus Damon est ille qui tales impudici- tias operatur , quod passiones , nempe amorem , tristitiamque simulat ex coitu denegato, ut animas ad peccandum alli- ciat, et eas perdat; et si coit, et generat, hoc est ex semine, et in corpore alieno, ut dictum fuit supra ;i® 2j\.
67. Sed contra Incubi nonnulli rem ha- bent cum equis, equabus , aliisque etia/n brutis, qua si coitum adversentur , male ab ipsis tractantur, ut quotidiana constat ex-
Demoniality 127
sions, as is seen with all animals ; genera- tion through coition is evidently a sensual operation. Now, all that happens with In- cubi, as has been shown above ; they incite women, sometimes even men; if denied, they sadden and storm, like lovers :aman- tes, amentes ; they perfectly practice coi- tion, and sometimes beget. It must therefore be inferred that they have senses, and con- sequently a body ; consequently also, that they are perfect animals. More than that ; with closed doors and windows they enter wherever they please : their body is there- fore slender; they foreknow and foretell the future, compose and divide, all which operations are proper to a rational soul ; they therefore possess a rational soul and are, in sooth, rational animals.
Doctors generally retort that it is the Evil Spirit that perpetrates those impure acts, simulates passions, love, grief at the denial of coition, in order to entice souls to sin and to undo them; and that, if he copulates and begets, it is with assumed sperm and body, as aforesaid (Nr 24).
67. But then, there are Incubi that have to do with horses, mares and other beasts, and, as shown by every day experience, ill- treat them if rebel to coition ; yet, in those
Daemonialitas
1 28
perientia; sed in istis cessat ratio adducta, nempe quod fingat appetitum coitus , ut animas perdat, cum anima brutorum dam- nationis a^ternce sit incapax. Pra’terca amoris et ircv passiones in ipso contrarios effectus reales producunt. Si enwi aui mti- lieraut brutum amatum illis morem gerant, optime ab Incubis tractantur ; viceversa pessime habentur, si ex denegato coitu irascantur et /urant; et hoc firmatur quo- tidiana experientia ; ergo in ipsis sunt verce passiones sensus. Insuper mali Dce- mones, ac incorporei, qui rem habent cum Sagis et Malejicis, ipsas cogunt ad eorum adorationem, ad denegandam Fidem Or- thodoxam, ad malejicia et scelera enormia perpetranda tanquam penstim infamis co- itus, ut supra 1 1, dictum fuit : nihil ho- rum prcetendunt Incubi, ergo mali Da>- mones non sunt. Ulterius mains Dcemon, ut ex Peltano et Thyreo scribit Guaccius, Compend. Malef. lib. i. c. ig. fol. 128., ad prolationcm nominis Jesu aut Maria;, ad formationem signi Crucis, ad approxi- mationem sacrarum Reliquiariim , sive rerum benedictarum , et ad exorcismos, adjurationes , aut prcvcepta sacerdotum, aut fugit aut pavet, concutiturque, et stri- det, ut conspicitur quotidie in energumenis, et constat ex tot historiis, quas recitat
Demoniality 129
cases, it can no longer be adduced that the Demon simulates the appetite for coition in order to bring about the ruin of souls, since those of beasts are not capable of everlasting damnation. Besides, love and wrath with them are productive of quite opposite effects. For, if the loved woman or beast humours them, those Incubi be- have very well; on the contrary, they use them most savagely when irritated and enraged by a denial of coition : this is am- ply proved by daily experience : those In- cubi therefore have truly sexual passions. Besides, the Evil Spirits, the incorporeal Demons which have to do with Sorceresses and Witches, constrain them to Demon- Worship, to the abjuration of the Ortho- dox Faith, to the commission of enchant- ments and foul crimes, as preliminary conditions to the infamous intercourse, as has been above-stated (Nr ji); now, Incubi pretend to nothing of the kind ; they are therefore no Evil Spirits. Lastly, as written by Guaccius, at the mere utterance of the name of Jesus or Mary, at the sign of the Cross, the approach of Holy Relics or con- secrated objects, at exorcisms, adjurations or priestly injunctions, the Evil Demon either shudders and takes to flight, or is agitated and howls, as is daily seen with
i3o
Daemonialitas
Giiaccius , ex quibus habetur, quod in noc- turnis ludis Sagarum facto ab aliquo assistentium stgno Cruets, aut pronuntiato nomine Jesu, Diaboli et secum Sagee omnes disparuerunt. Sed Incubi ad supra- dicta nec fugiunt. nec parent , quandoque cachinnis exorcismos excipiunt, et quando- que ipsos Exorcistas ccedunt, et sacras ves- tes discerpunt. Qtiod si' mali Dxmones, utpote a D. N. J. C. domiti, ad ipsius nomen , Crucem , et res sacras parent : boni autem Angeli eisdem rebus gaudent, non tamen homines ad peccata et Dei offen- sam sollicitant : Incubi rero sacra non ti- ment, et ad peccata prorocant, conrincitur ipsos nec matos Deemones, nec bonos An- gelos esse; sed patet , quod nec homines sunt, cum tamen ratione utantur. Qjfid ergo erunt P Si in termino sunt, et simpli- ces spiritus sunt, erunt aut damnati aut beati : non enim in bona Theologia dantur puri spiritus riatores. Si damnati, nomen et Crucem Christi rerererentur ; si beati, homines ad peccandum non prorocarent; ergo aliud erunt a puris spiritus; et sic erunt corporati, et riatores.
Demoniality i3i
energu mens and is shown by numerous nar- ratives of Guaccius concerning the nightly revels of Witches, where, at a sign of the Cross or the name of Jesus said by one of the assistants. Devils and Witches all vanish together. Incubi, on the contrary, stand all those ordeals without taking to flight or showing the least fear; sometimes even they laugh at exorcisms , strike the Exorcists themselves, and rend the sacred vestments. Now, if the evil Demons, sub- dued by our Lord J esus-Christ, are stricken with fear by his name, the Cross and the holy things ; if, on the other hand, the good Angels rejoice at those same things, without however inciting men to sin nor to give offense to God, whilst the Incubi, without having any dread oftheholythings, provoke to sin, it is clear that they are neither evil Demons nor good Angels ; but it is clear also that they are not men, though endowed with reason, What then should they be? Supposing them to have reached the goal, and to be pure spirits, they would be damned or blessed, for cor- rect Theology does not admit of pure spi- * rits on the way to salvation. If damned, they would revere the name and the Cross of Christ; if blessed, they would not incite men to sin; they would therefore be dif-
Deemonialitas
I
68. Prceterea agens materiale non potest agere nisi in passum similiter materiale ; tritiim siquidem est axioma philosopho- rum, quod agens et patiens debent commu- nicare in subjecto; nec id quod materiatum est, potest agere in rem pure spiritualem. Dantur autem agentia naturalia , quce agunt contra hujusmodi Dcemones Incubos, sequitur igitur quod isti materiati, sen corporei sunt. Minor probatur ex iis quce scribunt Dioscorides, 1. 2. c. 168. et 1. i. c. 100., Plinius, lib. i’5. c. 4., Aristoteles, Probl. 34., et Apuleius, 1. De Virtute Herbarutn, apud Guaccium , Comp. Ma- lef., /. 3. c. i3. fol. 3i6., et conjirmatur experientia , nempe de pluribus herbis, la- pidibus ac animalibus, qua; Da;mones de- pcllunt, ut ruta, hypericon, verbena, scor- dium, palma Christi, centaureum, adamas, corallium , gagates, jaspis, pellis capitis liipi aut asini, menstruum mulicbre, et cen- tum alia; unde habetur 26, q. 7. cap. final.: * Dajmonium sustinenti liceat petras, vel herbas habere sine incantatione. Ex quo habetur, petras aut herbas posse sua vi na- turali Da’monis vires compescere, aliter Canon hoc non permitteret, sed ut super-
Demoniality 1 3 3
ferent from pure spirits, and thus, have a body and be on the way to salvation.
68. Besides, a material agent cannot act but on an equally material passive. It is indeed a trite philosophical axiom, that agent and patient must have a common subject : pure matter cannot act on any purely spiritual thing. Now, there are natu- ral agents which act on those Incubi De- mons : these are therefore material or corporeal. Our minor is proved by the tes- timony of Dioscorides, Pliny, Aristoteles and Apuleius, quoted by Guaccius, Comp. Male/, b. 3, ch. i3, fol. 3i6; it is confir- med by our knowledge of numerous herbs, stones.and animal substances which have the virtue of driving away Demons, such as rue, St-John’s wort, verbena, germander, palma Christi, centaury, diamonds, coral, jet, jasper, the skin of the head of a wolf or an ass, women’s catamenia, and a hun- dred others : wherefore it is written : For such as are assaulted by the Demon it .is lawful to have stones or herbs, but without recourse to incantations. It follows that, by their own native virtue, stones or herbs can bridle the Demon : else the above mentioned Canon would not permit their use, but would on the contrary forbid it as
12
Daemonialitas
1 34
stitiosum vetaret. Et de hoc luculentum exempliim habemtis in Sacra Scriptura, ubi Angelas Raphael dixit Tobice, c. 6,