Part 12

111. Before the flood, when the air was not yet so thick, Demons came upon earth and had intercourse with women, thus procreating Giants whose stature was nearly equal to that of the Demons, their fathers. But now it is not so; the Incubi Demons who approach women are aqueous and of small stature; that is why they appear in the shape of little men, and, being aqueous, they are most lecherous. Lust and damp go together: Poets have depicted Venus as born of the sea, in order to show, as explained by Mythologists, that lust takes its source in damp. When, therefore, Demons of short stature impregnate women nowadays, the children that are born are not giants, but men of ordinary size. It should, moreover, be known that when Demons have carnal intercourse with women in their own natural body, without having recourse to any disguise or artifice, the women do not see them, or if they do, see but an almost doubtful, barely sensible shadow, as was the case with the female we spoke of, N^r 28, who, when embraced by an Incubus, scarcely felt his touch. But, when they want to be seen by their mistresses, _atque ipsis delectationem in congressu carnali afferre_, they assume a visible disguise and a palpable body. By what means this is effected, is their secret, which our short-sighted Philosophy is unable to discover. The only thing we know is that such disguise or body could not consist merely in concrete air, since this must take place through condensation, and therefore by the influence of cold; a body thus formed would feel like ice, _et ita in coitu mulieres non delectaret_, but would give them pain; and it is the reverse that takes place.

112. Visa igitur differentia Dæmonum spiritualium, qui cum sagis coeunt, et Incuborum, qui cum fœminis minime sagis rem habent, perpendenda est gravitas hujus criminis in utroque casu.

112. Being admitted the distinction between spiritual Demons, which have intercourse with witches, and Incubi, who have to do with women that are nowise witches, we have to weigh the grievousness of the crime in both cases.

113. In coitu sagarum cum Dæmonibus, eo quia non fit nisi cum apostasia a Fide, et Diaboli cultu, et tot aliis impietatibus quas recensuimus supra a nº 12. ad 24., est maximum quorumque peccatorum, quæ ab hominibus fieri possunt: et ratione tantæ enormitatis contra Religionem, quæ præsupponitur coitu cum Diabolo, profecto Dæmonialitas maximum est criminum carnalium. Sed spectato delicto carnis ut sic, et ut abstracto a peccatis contra Religionem, Dæmonialitas redigenda est ad simplicem pollutionem. Ratio, et quidem convincentissima, est quia Diabolus, qui rem habet cum sagis, purus spiritus est, et est in termino ac damnatus ut dictum supra fuit; proinde si cum sagis coit, hoc facit in corpore assumpto, aut a se formato, ut sentiunt communiter Theologi. Porro corpus illud quamvis moveatur, non tamen vivens est; sequitur ergo quod coiens cum tali corpore, sive mas sive fœmina fuerit, idem delictum committit, ac si cum corpore inanimato aut cadavere coiret, quod esset simplex mollities, ut alias demonstravimus. Verum est, quod, ut observavit etiam Cajetanus, talis coitus effective potest habere deformitates aliorum criminum juxta corpus a Diabolo assumptum, et vas: si enim assumeret corpus virginis consanguineæ, aut sacræ, effective esset tale crimen incestus aut sacrilegium, et si in figura bruti coiret, aut in vase præpostero, evaderet Bestialitas aut Sodomia.

113. The intercourse of witches with Demons, from its accompanying circumstances, apostasy from the Faith, worshipping of the Devil, and so many other ungodly things related above, N^{rs} 12 to 24, is the greatest of all sins which can be committed by man; and, considering the enormity against Religion which is presupposed by coition with the Devil, Demoniality is assuredly the most heinous of all carnal crimes. But, taking the sin of the flesh as such, exclusive of the sins against Religion, Demoniality should be reduced to simple pollution. The reason is, and a most convincing one, that the Devil who has to do with witches is a pure spirit, has reached the goal and is damned, as has been said above; if, therefore, he copulates with witches, it is in a body assumed or made by himself, according to the common opinion of Theologians. Though set in motion, that body is not a living one; and it follows that the human being, male or female, _coiens cum tali corpore_, is guilty of the same offence as if copulating with an inanimate body or a corpse, which would be simple pollution, as we have shown elsewhere. It has, moreover, been truly observed by Cajetanus, that such intercourse can very well carry with it the disgraceful characteristics of other crimes, according to the body assumed by the Devil, and the part used: thus, if he should assume the body of a kinswoman or of a nun, such a crime would be incest or sacrilege; if coition took place in the shape of a beast, or _in vase præpostero_, it would be Bestiality or Sodomy.

114. In coitu autem cum Incubo, in quo nulla habetur qualitas, vel minima, criminis contra Religionem, difficile est rationem invenire, per quam tale delictum Bestialitate et Sodomia gravior esset. Siquidem gravitas Bestialitatis præ Sodomia, prout supra diximus, consistit in hoc, quod homo vilificat dignitatem suæ speciei jungendo se cum bruto quod est speciei longe inferioris sua. In coitu autem cum Incubo diversa est ratio: nam Incubus ratione spiritus rationalis, ac immortalis, æqualis est homini; ratione vero corporis nobilioris, nempe subtilioris, est perfectior, et dignior homine; et hoc modo homo jungens se Incubo non vilificat, immo dignificat suam naturam, et ita, juxta hanc considerationem, Dæmonialitas nequit esse gravior Bestialitate.

114. As for intercourse with an Incubus, wherein is to be found no element, not even the least, of an offence against Religion, it is hard to discover a reason why it should be more grievous than Bestiality and Sodomy. For, as we have said above, if Bestiality is more grievous than Sodomy, it is because man degrades the dignity of his kind by mixing with a beast, of a kind much inferior to his own. But, when copulating with an Incubus, it is quite the reverse: for the Incubus, by reason of his rational and immortal spirit, is equal to man; and, by reason of his body, more noble because more subtile, he is more perfect and more dignified than man. Consequently, when having intercourse with an Incubus, man does not degrade, but rather dignifies his nature; and, taking that into consideration, Demoniality cannot be more grievous than Bestiality.

115. Tamen gravior communiter censetur, et ratio, meo videri, potest esse: quia peccatum contra Religionem est, quævis communicatio cum Diabolo, sive ex pacto, sive non; puta habendo cum eo consuetudinem aut familiaritatem, seu ab eo petendo auxilium, consilium, favorem, aut ab ipso quærendo revelationem futurorum, relationem præteritorum, absentium aut alias occultorum. Hujusmodi autem homines, seu mulieres, concumbendo cum Incubis, quos nesciunt animalia esse, sed putant esse diabolos, contra conscientiam erroneam delinquunt; et hoc modo ex conscientia erronea ita peccant cum Incubis se jungendo, ac si cum diabolis coirent: unde et gravitatem ejusdem criminis incurrunt.

115. It is, however, commonly held to be more grievous, and the reason I take to be this: that it is a sin against Religion to hold any communication with the Devil, either with or without compact, for instance by being habitually or familiarly connected with him, by asking his assistance, counsel or favor, or by seeking from him the revelation of things to be, the knowledge of things gone by, absent, or otherwise hidden. Thus, men and women, by mixing with Incubi, whom they do not know to be animals but believe to be devils, sin through intention, _ex conscientia erronea_, and their sin is intentionally the same, when having intercourse with Incubi, as if such intercourse took place with devils; in consequence, the grievousness of their crime is exactly the same.

FINIS

APPENDIX

The manuscript of _Demoniality_ breaks off with the conclusion just given. In a purely philosophical and theoretical acception, the work is complete: for it was enough that the author should define, in general terms, the grievousness of the crime, without concerning himself with the proceedings which were to make out the _proof_, nor with the _penalty_ to be inflicted. Both those questions, on the contrary, had, as a matter of course, a place assigned to them in the great work _De Delictis et Pœnis_, which is a veritable _Code for the Inquisitor_; and Father Sinistrari of Ameno could not fail to treat them there with all the care and conscientiousness he has so amply shown in the foregoing pages.

The reader will be happy to find here that practical conclusion to _Demoniality_.

(_Note by the Editor._)

PROBATIO DÆMONIALITATIS

=SUMMARIUM

1. De probatione criminis Dæmonialitatis, distinguendum est.

2. Indicia probantia coitum Sagæ cum Diabolo.

3. Requiritur confessio ipsius malefici ad plenam probationem.

4. Historia de Moniali habente consuetudinem cum Incubo.

5. Si adsint indicia visa in recitata historia, potest ad torturam deveniri.=

PROOF OF DEMONIALITY

SUMMARY

1. _Distinctions to be made in the proof of the crime of Demoniality._

2. _Signs proving the intercourse of a Witch with the Devil._

3. _The confession of the Sorcerer himself is requisite for a full eviction._

4. _Tale of a Nun who had an intimacy with an Incubus._

5. _If the indictment is supported by the recitals of eye-witnesses, torture may be resorted to._

_1. Quantum ad probationem hujus criminis attinet, distinguendum est de Dæmonialitate, puta, vel ejus, quæ a Sagis seu Maleficis fit cum Diabolis; sive de ea, quæ ab aliis fit cum Incubis._

1. As regards the proof of that crime, a distinction must be made of the kind of Demoniality, to wit: whether it is that which is practiced by Witches or Wizards with the Devil, or that which other persons perpetrate with Incubi.

2. Quoad primam, probato crimine pacti facti cum Diabolo, probata remanet =Dæmonialitas= ex consequentia necessaria; nam scopus tum Sagarum, tum Maleficorum in ludis nocturnis, ultra convivia, et choreas, est hujusmodi infamis congressus: aliter, illius criminis nullus potest esse testis, quia Diabolus, qui Sagæ visibilis est, aliorum oculos effugit. Verum est, quod aliquoties visæ sunt mulieres in sylvis, agris, et nemoribus, supinæ jacentes, ad umbilicum tenus denudatæ, et juxta dispositionem actus venerei, divaricatis et adductis cruribus, clunes agitare, prout scribit Guacc., lib. 1, cap. 12, v. =Sciendum est sæpius, fol. 65.= Tali casu emergeret suspicio vehemens talis criminis, dummodo esset aliunde adminiculata, et crederem talem actum per testes sufficienter probatum, sufficere Judici ad indagandam tormentis veritatem; et hoc maxime, si post aliqualem moram in illo actu, visus fuisset a muliere elevari quasi fumus niger, et tunc mulierem surgere, prout ibidem scribit Guaccius; talis enim fumus, aut umbra, Dæmonem fuisse concumbentem cum fœmina inferre potest. Sicut etiam, si mulier visa fuisset concumbere cum homine, qui post actum de repente evanuit, ut non semel accidisse idem auctor ibidem narrat.

2. In the first case, the compact entered into with the Devil being proved, the evidence of _Demoniality_ follows as a necessary consequence; for, the purpose, both of Witches and Wizards, in the nightly revels that take place after feasting and dancing, is none other but that infamous intercourse; otherwise there can be no witness of that crime, since the Devil, visible to the Witch, escapes the sight of others. Sometimes, it is true, women have been seen in the woods, in the fields, in the groves, lying on their backs, _ad umbilicum tenus nudatæ, et juxta dispositionem actus venerei_, their legs _divaricatis et adductis, clunes agitare_, as is written by Guaccius, book I, chap. 12, v. _Sciendum est sæpius_, fol. 65. In such a case there would be a very strong suspicion of such a crime, if supported by other signs; and I am inclined to believe that such action, sufficiently proved by witnesses, would justify the Judge in resorting to torture in order to ascertain the truth; especially if, shortly after that action, a sort of black smoke had been seen to issue from the woman, and she had been noticed to rise, as is also written by Guaccius; for it might be inferred that that smoke or shadow had been the Devil himself, _concumbens cum fœmina_. Likewise if, as has more than once happened, according to the same author, a woman had been seen _concumbere cum homine_, who, the action over, suddenly disappeared.

3. Cæterum ad probandum concludenter aliquem esse Maleficum, seu Maleficam, requiritur propria confessio; nullus enim haberi potest de hoc testis, nisi forte sint alii Malefici, qui in judicio deponunt de complicibus; sed quia socii criminis sunt, eorum dictum non concludit, nec etiam ad torturam sufficit, nisi alia existent indicia, puta, sigillum Diaboli impressum in eorum corpore, prout diximus supra =num. 23.=; et in eorum domibus, facta perquisitione, inveniant signa, ac instrumenta artis diabolicæ, ut ossa mortuorum, præsertim calvariam; crines artificiose contextos; nodos plumarum intricatos; alas, aut pedes, aut ossicula vespertilionum, aut bufonum, aut serpentium; ignotas seminum species; figuras cereas; vasculos plenos incognito pulvere, aut oleo, aut unguentis minime notis, etc., ut ordinarie contingit reperiri a Judicibus, qui, accepta accusatione de hujusmodi Sagis, ad capturam, et domus visitationem deveniunt, ut scribit Delbene, =de Off. S. Inquis., par. 2. dub. 206, num. 7.=

3. Moreover, in order to prove conclusively that a person is a Wizard or a Witch, the own confession of such person is requisite: for there can be no witnesses to the fact, unless perhaps other Sorcerers giving evidence at the trial against their accomplices; from their being confederates in the crime, their statement is not conclusive and does not justify the recourse to torture, should not other indications be forthcoming, such as the seal of the Devil stamped on their body, as aforesaid, N^r 23, or the finding in their dwelling, after a search, of signs and instruments of the diabolic art: for instance, bones and, especially, a skull, hair artfully plaited, intricate knots of feathers, wings, feet or bones of bats, toads or serpents, unfamiliar seeds, wax figures, vessels filled with unknown powder, oil or ointments, etc., as are usually detected by Judges who, upon a charge being brought against Sorcerers, proceed to their apprehension and the search of their houses.

4. Quantum vero ad probationem congressus cum Incubo, par est difficultas; non minus enim Incubus, ac alii Diaboli effugiunt, quando volunt, visum aliorum, ut videri se faciunt a sola amasia. Tamen non raro accidit, quod etiam visi sint Incubi modo sub una, modo sub alia specie in actu carnali cum mulieribus.

In quodam Monasterio (nomen ejus et urbis taceo, ne veterem ignominiam memoriæ refricem) quædam fuit Monialis, quæ cum alia Moniali, quæ cellam habebat suæ contiguam, simultatem ex levibus causis, ut assolet inter mulieres, maxime Religiosas, habebat. Hæc sagax in observando quascumque actiones Monialis sibi adversæ, per plures dies vidit, quod ista in diebus æstivis, statim a prandio non spatiabatur per viridarium cum aliis, sed ab iis sequestra, se retrahebat in cellam, quam sera obserabat. Observatrix igitur æmula curiositate investigans, quid tali tempore illa facere posset, etiam ipsa in propriam cellam se recipiebat; cœpit autem audire submissam quasi duorum insimul colloquentium vocem (quod facile erat, nam cella parvo simplicis, scilicet lateris unius, disterminio dividebatur), mox sonitum poppysmatum[4], concussionis lecti, gannitus, ac anhelitus, quasi duorum concubentium; unde aucta in æmula curiositate stetit in observatione, ut sciret, quinam in illa cella essent. Postquam autem per tres vices vidit, nullam aliam Monialem egressam e cella illa, præter æmulam, dominam cellæ, suspicata est Monialem in camera absconditum aliquem virum, clanculum introductum, retinere; unde et rem detulit ad Abbatissam, quæ consilio habito cum discretis, voluit audire sonitus, et observare indicia relata ab accusatrice, ne præcipitanter et inconsiderate ageret. Abbatissa igitur cum discretis se receperunt in cellam observatricis, et audierunt strepitus, et voces, quas accusatrix detulerat. Facta igitur inquisitione, an ulla Monialium potuisset secum in illa cella clausa esse, et reperto quod non, Abbatissa cum discretis fuit ad ostium cellæ clausæ; et pulsato frustra pluries ostio, cum Monialis nec respondere, nec aperire vellet, Abbatissa minata est, se velle ostium prosterni facere, et vecte aggredi opus fecit a quadam conversa. Tunc aperuit ostium Monialis, et facta perquisitione, nullus inventus est in camera. Interrogata Monialis cum quonam loqueretur, et de causa concussionis lecti, anhelituum, etc., omnia negavit.

Cum vero res perseveraret, accuratior, ac curiosior reddita Monialis æmula perforavit tabulas lacunaris, ut posset cellam introspicere; et vidit elegantem quemdam juvenem cum Moniali concumbentem, quem etiam eodem modo ab aliis Monialibus videndum curavit. Delata mox accusatione ad Episcopum, ipsaque Moniali omnia negante, tandem metu tormentorum comminatorum adacta, confessa est se cum Incubo consuetudinem habuisse.

4. The proof of intimacy with an Incubus offers the same difficulty; for, no less than other Demons, the Incubus is, at will, invisible to all but his mistress. Yet, it has not seldom happened that Incubi have allowed themselves to be surprised in the act of carnal intercourse with women, now in one shape, now in another.

In a Monastery (I mention neither its name nor that of the town where it lies, so as not to recall to memory a past scandal), there was a Nun, who, about trifles, as is usual with women and especially with nuns, had quarrelled with one of her mates who occupied a cell adjoining to hers. Quick at observing all the doings of her enemy, this neighbour noticed, several days in succession, that instead of walking with her companions in the garden after dinner she retired to her cell, where she locked herself in. Anxious to know what she could be doing there all that time, the inquisitive Nun betook herself also to her cell. Soon she heard a sound, as of two voices conversing in subdued tones, which she could easily do, since the two cells were divided but by a slight partition), then a peculiar friction[4], the cracking of a bed, groans and sighs, _quasi duorum concumbentium_; her curiosity was raised to the highest pitch, and she redoubled her attention in order to ascertain who was in the cell. But having, three times running, seen no other nun come out but her rival, she suspected that a man had been secretly introduced and was kept hidden there. She went and reported the thing to the Abbess, who, after holding counsel with discreet persons, resolved upon hearing the sounds and observing the indications that had been denounced her, so as to avoid any precipitate or inconsiderate act. In consequence, the Abbess and her confidents repaired to the cell of the spy, and heard the voices and other noises that had been described. An inquiry was set on foot to make sure whether any of the Nuns could be shut in with the other one; and the result being in the negative, the Abbess and her attendants went to the door of the closed cell, and knocked repeatedly, but to no purpose: the Nun neither answered, nor opened. The Abbess threatened to have the door broken in, and even ordered a convert to force it with a crow-bar. The Nun then opened her door: a search was made and no one found. Being asked with whom she had been talking, and the why and wherefore of the bed cracking, of the sighs, etc., she denied every thing.

But, matters going on just the same as before, the rival Nun, become more attentive and more inquisitive than ever, contrived to bore a hole through the partition, so as to be able to see what was going on inside the cell; and what should she see but an elegant youth lying with the Nun, and the sight of whom she took care to let the others enjoy by the same means. The charge was soon brought before the bishop: the guilty Nun endeavoured still to deny all; but, threatened with the torture, she confessed having had an intimacy with an Incubus.

[4] _Poppysmatum._--That word being but little used, it may be useful to record here the definition given of it by the _Glossarium eroticum linguæ latinæ_ (auctore P. P., Paris, 1826):

POPPYSMA.--Oris pressi sonus, similis illi quo permulcentur equi et canes. Obscene vero de susurro cunni labiorum, quum frictu madescunt.

Father Sinistrari, well versed in classical literature, had turned to account the following epigram of Martial (book VII, 18):

IN GALLAM

Quum tibi sit facies, de qua nec fœmina possit Dicere, quum corpus nulla litura notet; Cur te tam rarus cupiat, repetatque fututor, Miraris? Vitium est non leve, Galla, tibi. Accessi quoties ad opus, mixtisque movemur Inguinibus, cunnus non tacet, ipsa taces. Di facerent, ut tu loquereris, et ipse taceret! Offendor cunni garrulitate tui. Pedere te mallem: namque hoc nec inutile dicit Symmachus, et risum res movet ista simul. Quis ridere potest fatui =poppysmata= cunni? Quum sonat hic, cui non mentula mensque cadit Dic aliquid saltem, clamosoque obstrepe cunno: Et si adeo muta es, disce vel inde loqui.

(_Editorial Note._)

5. Quando igitur adessent talia indicia, sicut in recitata historia intervenerunt, posset utique in rigoroso examine rea constitui; sine tamen ejus confessione, non censendum est delictum plene probatum, quantumvis a testibus visus fuisset congressus; siquidem aliquando accidit, quod Diabolus, ut infamiam alicui innocenti pararet, præstigiose talem concubitum repræsentaverit. Unde in his casibus debet Judex Ecclesiasticus esse perfecte oculatus.

5. When, therefore, indications are forthcoming, such as those recited above, a charge might be brought after a searching inquiry; yet, without the confession of the accused, the offence should not be regarded as fully proved, even if the intercourse were testified by eye-witnesses; for it sometimes happens that, in order to undo an innocent female, the Devil feigns such intercourse by means of some delusion. In those cases, the Ecclesiastical Judge must consequently trust but his own eyes.

PŒNÆ

Quantum ad pœnas =Dæmonialitatis=, nulla lex civilis, aut canonica, quam legerim, reperitur, quæ pœœnam sanciat contra crimen hujusmodi. Tamen, quia crimen hoc supponit pactum, ac societatem cum Dæmone, ac apostasiam a fide, ultra veneficia, atque alia infinita propemodum damna, quæ a Maleficis inferuntur, regulariter, extra Italiam, suspendio et incendio punitur. In Italia autem, rarissime traduntur hujusmodi Malefici ab Inquisitoribus Curiæ sæculari.

PENALTIES

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

BIOGRAPHICAL NOTICE[5]

[5] This Notice is an extract from tome 1 of the complete works of Father Sinistrari, _Romæ_, 1753.