Part 2

5. Another proof: in sins against nature, the unnatural semination (which cannot be regularly followed by generation) is a genus; but the object of such semination is the difference which marks the species under the genus. Thus, whether semination takes place on the ground, or on an inanimate body, it is pollution; if _cum homine in vase præpostero_, it is Sodomy; with a beast, bestiality: crimes which unquestionably all differ from each other in species, just as the ground, the corpse, the man and the beast, passive objects _talis seminationis_, differ in species from each other. But the difference between the Demon and the beast is not only specific, it is more than specific: the nature of the one is corporeal, of the other incorporeal, which makes a generic difference. Whence it follows that _seminationes_ practised on different objects differ in species from each other: and that is substantiated.

6. Pariter, trita est doctrina Moralistarum fundata in Tridentino, sess. 14, c. 5. D. Th. in 4. dist. 16. q. 3. art. 2., Vasquez, q. 91. art. 1. dub. 2. n. 6., Reginald. Valenz. Medin. Zerola. Pesant. Sajir. Sott. Pitig. Henriquez apud Bonac. =de Sac.= disp. 5. q. 5. sect, 2. punct. 2. § 3. diffic. 3. n. 5., et tradita per Theologos, quod in confessione manifestandæ sint tantum circumstantiæ quæ mutant speciem peccatorum. Si igitur Dæmonialitas et Bestialitas sunt ejusdem speciei specialissimæ, sufficit in confessione dicere: =Bestialitatis peccatum commisi=, quantumvis confitens cum Dæmone concubuerit. Hoc autem falsum est: igitur non sunt ejusdem speciei specialissimæ.

6. It is also a trite doctrine with Moralists, established by the Council of Trent, session 14, and admitted by Theologians, that in confession it suffices to state the circumstances which alter the species of sins. If therefore Demoniality and Bestiality belonged to the same very particular species, it would be enough that, each time he has fornicated with the Demon, the penitent should say to his confessor: _I have been guilty of the sin of Bestiality_. But that is not so: therefore those two sins do not both belong to the same very particular species.

7. Quod si dicatur, aperiendum esse in confessione circumstantiam concubitus cum Dæmone ratione peccati contra Religionem: peccatum contra Religionem committitur, aut ex cultu, aut ex reverentia, aut ex deprecatione, aut ex pacto, aut ex societate cum Dæmone (D. Thomas, 2. 2. q. 90. art. 2. et q. 95. art. 4. in corp.); sed, ut infra dicemus, dantur Succubi, et Incubi, quibus nullum prædictorum exhibetur, et tamen copula sequitur: igitur respectu istorum nulla intervenit irreligiositas, et commixtio cum istis nullam habebit rationem ulteriorem, quam puri et simplicis coitus, qui, si est ejusdem speciei cum =Bestialitate=, sufficienter exprimetur dicendo: =Bestialitatem commisi=; quod tamen falsum est.

7. It may be urged that if the circumstances of a sensual intercourse with the Demon should be revealed to the Confessor, it is on account of its offense against Religion, an offense which comes either from the worship rendered to the Demon, or from the homage or prayers offered up to him, or from the compact of fellowship entered into with him (_S. Thomas_, quest. 90). But, as will be seen hereafter, there are Incubi and Succubi to whom none of the foregoing applies, and yet _copula sequitur_. There is consequently, in that special case, no element of irreligion, no other character _quam puri et simplicis coitus_; and, if of the same species as _Bestiality_, it would be adequately stated by saying: _I have been guilty of the sin of Bestiality_; which is not so.

8. Ulterius in confesso est apud omnes Theologos Morales, quod longe gravior est copula cum Dæmone, quam cum quolibet bruto; in eadem autem specie specialissima peccati, non datur unum peccatum gravius altero, sed omnia æque gravia sunt; perinde enim est coire cum cane, aut asina, aut equa; sequitur ergo, quod si =Dæmonialitas= est gravior Bestialitate, non sint ambo ejusdem speciei. Nec dicendum gravitatem majorem in =Dæmonialitate= petendam esse ab irreligiositate, seu superstitione ex societate cum Dæmone, ut scribit Cajetanus ad 2. 2. q. 154., ar. 11. § ad 3. in fine, quia hoc fallit in aliquibus Succubis et Incubis, ut supra dictum est; tum quia gravitas major statuitur in =Dæmonialitate= præ Bestialitate, in genere vitii contra naturam: major autem gravitas in illa supra istam ratione irreligiositatis exorbitat ex illo genere, proinde non facit in illo genere, et ex se graviorem.

8. Besides, it is acknowledged by all Theological Moralists that _copula cum Dæmone_ is much more grievous than the same act committed with any beast soever. Now, in the same very particular species of sins, one sin is not more grievous than another; all are equally so: it comes to the same whether connection is had with a bitch, an ass, or a mare; whence it follows that if _Demoniality_ is more grievous than Bestiality, those two acts are not of the same species. And let it not be argued, with Cajetanus, that _Demoniality_ is more grievous on account of the offense to religion from the worship rendered to the Demon or the compact of fellowship entered into with him: as has been shown above, that is not always met with in the connection of man with Incubi and Succubi; moreover, if in the genus of unnatural sin _Demoniality_ is more grievous than Bestiality, the offense to Religion is quite foreign to that aggravation, since it is foreign to that genus itself.

9. Statuta igitur differentia specifica =Dæmonialitatis= a Bestialitate, ut gravitas illius percipiatur in ordine ad pœnam de qua principaliter nobis tractandum est, est necessarium inquirere quotupliciter =Dæmonialitas= accidat. Non desunt qui sibi nimis scioli negant quod gravissimi Auctores scripsere, et quod quotidiana constat experientia, Dæmonem scilicet tum Incubum, tum Succubum, non solum hominibus, sed etiam brutis carnaliter conjungi. Aiunt proinde esse hominum imaginationem, phantasmatibus a Dæmone perturbatis læsam, seu dæmoniaca esse præstigia: sicuti etiam Sagæ, seu Striges, sola imaginatione perturbata a Dæmone, sibi videntur assistere ludis, choreis, conviviis, et conventibus nocturnis, et carnaliter Dæmoni commisceri; nullo vero reali modo deferuntur corpore ad ejusmodi loca et actiones, prout textualiter dicitur in quodam Capitulo, ac duobus Conciliis. =Cap. Episcop. 26.= q. 5., =Conch. Ancyr.= c. 24., =Conc. Rom. 4. sub Damaso=, c. 5. =apud Laur. Epitom.= vº =Saga=.

9. Now, having laid down the specific difference between _Demoniality_ and Bestiality, so that the gravity thereof may be duly appreciated in view of the penalty to be inflicted (and that is our most essential object), we must inquire in how many different ways the sin of _Demoniality_ may be committed. There is no lack of people who, infatuated with their small baggage of knowledge, venture to deny what has been written by the gravest authors and is testified by every day experience: namely, that the Demon, whether Incubus or Succubus, unites carnally not only with men and women, but also with beasts. They allege that it all comes from the human imagination troubled by the craft of the Demon, and that there is nothing in it but phantasmagoria and diabolical spells. The like happens, they say, to Witches or Sagas, who, under the influence of an illusion brought on by the Demon, fancy that they attend the nightly sports, dances, revels and vigils, and have carnal intercourse with the Demon, though in reality they are not bodily transferred to those places nor taking part in those deeds, as has been defined verbatim by a Capitule and two Councils.

10. Sed non negatur, quin aliquando mulierculæ, illusæ a Dæmonibus, videantur nocturnis Sagarum ludis corporaliter interesse, dum tamen sola imaginaria visione ipsis hoc accidit: sicut etiam in somnis videtur nonnullis cum fœmina aliqua concumbere, et semen vere excernitur, non tamen concubitus ille realis est, sed tantum phantasticus, paratus non raro per illusionem diabolicam; et in hoc verissimum est quod habent citatum Capitulum et Concilia. Sed hoc non semper est; sed ut in pluribus, corpore deferuntur Sagæ ad ludos nocturnos, et vere carnaliter corpore conjunguntur Dæmoni, et Malefici non minus Dæmoni succubo miscentur, et hæc est sententia Theologorum, et jure consultorum Catholicorum, quos abunde citat Frater Franciscus Maria Guaccius in suo libro intitulato =Compendium Maleficarum=; Grilland. Remig. Petr. Damian. Sylvest. Alphon. a Cast. Abul. Cajet. Senon. Crespet. Spine. Anan. apud Guaccium, =Comp. Malef.=, c. =15. § Altera, quam verissimam ...= n. 69. lib. p.; quæ sententia confirmatur decem et octo exemplis, ibidem allatis et relatis per viros doctos et veridicos de quorum fide ambigendum non est, quibus probatur Maleficos et Sagas corporaliter ad ludos convenire, et cum Dæmonibus succubis et incubis corporaliter turpissime commisceri. Et pro omnibus sufficere debet auctoritas Divi Augustini, qui loquens de concubitu hominum cum Dæmonibus, sic ait lib. 15. de =Civitate Dei=, c. =23.: “Et quoniam creberrima fama est, multique se expertos, vel ab eis qui experti essent, de quorum fide dubitandum non est, audivisse confirmant, Sylvanos et Faunos, quos vulgo Incubos vocant, improbos sæpe extitisse mulieribus, et earum appetiisse et peregisse concubitum. Et quosdam Dæmones, quos Dusios Galli nuncupant, hanc assidue immunditiam et tentare et efficere, plures talesque asseverant, ut hoc negare impudentia videatur.”= Hæc Augustinus.

10. Of course, it is not contested that sometimes young women, deceived by the Demon, fancy taking part, in their flesh and blood, in the nightly vigils of Witches, without its being any thing but an imaginary vision. Thus, in a dream, one sometimes fancies _cum fœmina aliqua concumbere, et semen vere excernitur, non tamen concubitus ille realis est_, but merely fantastic, and often brought about by a diabolical illusion: and here the above mentioned Capitule and Councils are perfectly right. But this is not always the case; on the contrary, it more often happens that Witches are bodily present at nightly vigils and have with the Demon a genuine carnal and corporeal connection, and that likewise Wizards copulate with the Succuba or female Demon. Such is the opinion of Theologians as well as of jurists, whose names will be found at length in the _Compendium Maleficarum_, or _Chronicle of Witches_, by Brother Francis Marie Guaccius. This doctrine is therein confirmed by eighteen instances adduced from the recitals of learned and truthful men whose testimony is beyond suspicion, and which prove that Wizards and Witches are indeed bodily present at vigils and most shamefully copulate with Demons, Incubi or Succubi. And, after all, to settle the question, we have the authority of S. Augustine, who, speaking of carnal intercourse between men and the Demon, expresses himself as follows, book 15^{th}, chapt. 23^d of the _City of God_: “_It is widely credited, and such belief is confirmed by the direct or indirect testimony of thoroughly trustworthy people, that Sylvans and Fauns, commonly called Incubi, have frequently molested women, sought and obtained from them coition. There are even Demons, whom the Gauls call Duses or Elfs, who very regularly indulge in those unclean practices: the fact is testified by so many and such weighty authorities, that it were impudent to doubt it._” Such are the very words of S. Augustine.

11. Prout autem apud diversos Auctores legitur, et pluribus experimentis comprobatur, duplici modo Dæmon hominibus carnaliter copulatur: uno modo quo Maleficis et Sagis jungitur, alio modo quo aliis hominibus minime maleficis miscetur.

11. Now, several authors profess, and it is confirmed by numerous experiments, that the Demon has two ways of copulating carnally with men or women: the one which it uses with Witches or Wizards, the other with men or women entirely foreign to witchcraft.

12. Quantum ad primum modum, non copulatur Dæmon Sagis, seu Maleficis, nisi præmissa solemni professione, qua iniquissimi homines Dæmoni addicuntur; quæ professio, ut ex variis Auctoribus referentibus confessiones Sagarum judiciales in tormentis factas, quas collegit Franciscus Maria Guaccius, =Comp. Malef.=, c. 7., lib. 1., consistit in undecim ceremoniis.

12. In the first case, the Demon does not copulate with Witches or Wizards until after a solemn profession, in virtue of which such wretched human beings yield themselves up to him. According to several authors who have related the judicial admissions of Witches when on the rack, and whose recitals have been collected by Francis-Marie Guaccius, _Compend. Malef.,_ book 1, chapt. 7, that profession consists of eleven ceremonials:

13. Primo, ineunt pactum expressum cum Dæmone, aut alio Mago seu Malefico vicem Dæmonis gerente, et testibus præsentibus, de servitio diabolico suscipiendo: Dæmon vero vice versa honores, divitias, et carnales delectationes illis pollicetur. =Guacc.= loc. cit. fol. 34.

13. Firstly, the Novices have to conclude with the Demon, or some other Wizard or Magician acting in the Demon’s place, an express compact by which, in the presence of witnesses, they enlist in the Demon’s service, he giving them in exchange his pledge for honours, riches and carnal pleasures.

14. Secundo, abnegant catholicam fidem, subducunt se obedientiæ Dei, renuntiant Christo, et protectioni Beatissimæ Virginis Mariæ, ac Ecclesiæ omnibus sacramentis. =Guacc.=, loc. cit.

14. Secondly, they abjure the catholic faith, withdraw from the obedience to God, renounce Christ and the protection of the most blessed Virgin Mary, and all the Sacraments of the Church.

15. Tertio, projiciunt a se Coronam, seu Rosarium B. V. M., Chordam S. P. Francisci, aut Corrigiam S. Augustini, aut Scapulare Carmelitarum, si quod habent, Crucem, Medaleas, Agnos Dei, et quidquid sacri aut benedicti gestabant, et pedibus ea proculcant. =Guacc.= loc. cit. fol. 35. Grilland.

15. Thirdly, they cast away the Crown, or Rosary of the most blessed Virgin Mary, the girdle of S. Francis, or the strap of S. Austin, or the scapular of the Carmelites, should they belong to one of those Orders, the Cross, the Medals, the _Agnus Dei_, whatever other holy or consecrated object may have been about their person, and trample them all under foot.

16. Quarto, vovent in manibus Diaboli obedientiam, et subjectionem, eique præstant homagium et vassallagium, tangendo quoddam volumen nigerrimum. Spondent, quod nunquam redibunt ad fidem Christi, nec Dei præcepta servabunt, nec ulla bona opera facient, sed ad sola mandata Dæmonis attendent, et ad conventus nocturnos diligenter accedent. =Guacc.= loc. cit. fol. 36.

16. Fourthly, in the hands of the Devil they vow obedience and subjection; they pay him homage and vassalage, laying their fingers on some very black book. They bind themselves never to return to the faith of Christ, to observe none of the divine precepts, to do no good work, but to obey the Demon alone and, to attend diligently the nightly conventicles.

17. Quinto, spondent se enixe curaturos, et omni studio ac sedulitate procuraturos adducere alios mares et fœminas ad suam sectam, et cultum Dæmonis. =Guacc.= loc. cit.

17. Fifthly, they promise to strive with all their power, and to give their utmost zeal and care for the enlistment of other males and females in the service of the Demon.

18. Sexto, baptizantur a Diabolo sacrilego quodam baptismo, et abnegatis Patrinis et Matrinis baptismi Christi, et Confirmationis, et nomine, quod sibi fuit primo impositum, a Diabolo sibi assignantur Patrinus et Matrina novi, qui ipsos instruant in arte maleficiorum, et imponitur nomen novum, quod plerumque scurrile est. =Guacc.= loc. cit.

18. Sixthly, the Devil administers to them a kind of sacrilegious baptism, and after abjuring their Godfathers and Godmothers of the Baptism of Christ and Confirmation, they have assigned to them a new Godfather and a new Godmother, who are to instruct them in the arts of witchcraft; they drop their former name and exchange it for another, more frequently a scurrilous nickname.

19. Septimo, abscindunt partem propriorum indumentorum, et illam offerunt Diabolo in signum homagii, et Diabolus illam asportat, et servat. =Guacc.= loc. cit. fol. 38.

19. Seventhly, they cut off a part of their own garments, and tender it as a token of homage to the Devil, who takes it away and keeps it.

20. Octavo, format Diabolus circulum super terram, et in eo stantes Novitii Malefici et Sagæ firmant juramento omnia, quæ ut dictum est promiserunt. =Guacc.= loc. cit.

20. Eighthly, the Devil draws on the ground a circle wherein stand the Novices, Witches and Wizards, and there they confirm by oath all their aforesaid promises.

21. Nono, petunt a Diabolo deleri a libro Christi, et describi in libro suo, et profertur liber nigerrimus, quem tetigerunt præstando homagium, ut dictum est supra, et ungue Diaboli in eo exarantur. =Guacc.= loc. cit.

21. Ninthly, they request the Devil to strike them out of the book of Christ, and to inscribe them in his own. Then comes forth that very black book on which, as has been said before, they laid hands when doing homage, and they are inscribed therein with the Devil’s claw.

22. Decimo, promittunt Diabolo statis temporibus sacrificia, et oblationes; singulis quindecim diebus, vel singulo mense saltem, necem alicujus infantis, aut mortale veneficium, et singulis hebdomadis alia mala in damnum humani generis, ut grandines, tempestates, incendia, mortem animalium, etc. =Guacc.= loc. cit. fol. 40.

22. Tenthly, they promise the Devil sacrifices and offerings at stated times: once a fortnight or at least each month, the murder of some child, or an homicidal act of sorcery, and other weekly misdeeds to the prejudice of mankind, such as hailstorms, tempests, fires, cattle plagues, etc.

23. Undecimo, sigillantur a Dæmone aliquo charactere, maxime ii, de quorum constantia dubitat. Character vero non est semper ejusdem formæ, aut figuræ: aliquando enim est simile lepori, aliquando pedi bufonis, aliquando araneæ, vel catello, vel gliri; imprimitur autem in locis corporeis magis occultis: viris quidem aliquando sub palpebris, aliquando sub axillis, aut labiis, aut humeris, aut sede ima, aut alibi; mulieribus autem plerumque in mammis, aut locis muliebribus. Porro sigillum, quo talia signa imprimuntur, est unguis Diaboli. Quibus peractis ad instructionem Magistrorum qui Novitios initiarunt, hi promittunt denuo, se nunquam Eucharistiam adoraturos; injuriosos Sanctis omnibus, et maxime B. V. M. futuros; conculcaturos ac conspurcaturos Sacras Imagines, Crucem, ac Sanctorum Reliquias; nunquam usuros Sacramentis, aut sacramentalibus, nisi ad maleficia; integram confessionem sacramentalem sacerdoti nunquam facturos, et suum cum Dæmone commercium semper celaturos. Et Diabolus vicissim pollicetur, se illis semper præsto futurum; se in hoc mundo votis eorum satisfacturum, et post mortem illos esse beaturum. Sic peracta professione solemni, assignatur singulis eorum Diabolus, qui appellatur =Magistellus=, cum quo in partes secedunt, et carnaliter commiscentur: ille quidem in specie fœminæ, si initiatus est vir; in forma autem viri, et aliquando satyri, aliquando hirci, si fœmina est saga professa. =Guacc.= loc. cit. fol. 42 et 43.

23. Eleventhly, the Demon imprints on them some mark, especially on those whose constancy he suspects. That mark, moreover, is not always of the same shape or figure: sometimes it is the image of a hare, sometimes a toad’s leg, sometimes a spider, a puppy, a dormouse. It is imprinted on the most hidden parts of the body: with men, under the eye-lids, or the armpits, or the lips, on the shoulder, the fundament, or somewhere else; with women, it is usually on the breasts or the privy parts. Now, the stamp which imprints those marks is none other but the Devil’s claw. This having been all performed in accordance with the instructions of the Teachers who have initiated the Novices, these promise lastly never to worship the Eucharist; to insult all Saints and especially the most blessed Virgin Mary; to trample under foot and vilify the holy images, the Cross and the relics of Saints; never to use the sacraments or sacramental ceremonials; never to make a full confession to the priest, but to keep always hidden from him their intercourse with the Demon. The Demon, in exchange, engages to give them always prompt assistance; to fulfil their desires in this world and to make them happy after their death. The solemn profession being thus performed, each has assigned to himself a Devil, called _Magistellus_ or Assistant Master, with whom he retires in private for carnal satisfaction; the said Devil being, of course, in the shape of a woman if the initiated person is a man, in the shape of a man, sometimes of a satyr, sometimes of a buck-goat, if it is a woman who has been received a witch.

24. Quod si quæratur ab Auctoribus, quomodo possit Dæmon, qui corpus non habet, corporalem commixtionem habere cum homine: respondent communiter, quod Dæmon aut assumit alterius maris aut fœminæ, juxta exigentiam, cadaver, aut ex mixtione aliarum materiarum effingit sibi corpus, quod movet, et mediante quo homini unitur. Et subdunt, quod quando fœminæ gaudent imprægnari a Dæmone (quod non fit, nisi in gratiam fœminarum hoc optantium), Dæmon se transformat in succubam, et juncta homini semen ab eo recipit; aut per illusionem nocturnam in somnis procurat ab homine pollutionem, et semen prolectum in suo nativo calore et cum vitali spiritu conservat, et incubando fœminæ infert in ipsius matricem, ex quo sequitur conceptio. Ita multis citatis docet Guaccius, l. i. c. 12., per totum, qui prædicta multis exemplis desumptis a variis Doctoribus confirmat.

24. If the authors be asked how it comes to pass that the Demon, who has no body, yet has carnal intercourse with man or woman, they unanimously answer that the Demon assumes the corpse of another human being, male or female as the case may be, or that, from the mixture of other materials, he shapes for himself a body endowed with motion, and by means of which he is united with the human being; and they add that when women are desirous of becoming pregnant by the Demon (which only occurs by the consent and express wish of the said women), the Demon is transformed into a Succuba, _et juncta homini semen ab eo recipit_; or else he procures pollution from a man during his sleep, _et semen prolectum in suo nativo calore, et cum vitali spiritu conservat, et incubando fœminæ infert in ipsius matricem_, whence follows impregnation. Such is the teaching of Guaccius, book 1, chapt. 12, who supports it on a number of quotations and instances taken from various Doctors.

25. Alio modo jungitur Dæmon tum Incubus, tum Succubus, hominibus, fœminis aut maribus, a quibus nec honorem, nec sacrificia, oblationes, maleficia, quæ a Sagis et Maleficis, ut supra dictum est, prætendit, recipit; sed ostendens deperdite amorem, nil aliud appetit, quam carnaliter commisceri cum iis quos amat. Multa sunt de hoc exempla, quæ ab Auctoribus referuntur, ut Menippi Lycii, qui fuit sollicitatus a quadam fœmina ad sibi nubendum, postquam cum ea multoties coivit; et detecta fœmina quænam esset a quodam Philosopho, qui convivio nuptiali intererat, et Menippo dixit illam esse =Compusam=, puta Dæmonem succubam, statim ejulans evanuit, ut narrat Cœlius Rhodiginus, =Antiq.=, lib. 29. c. 5. Pariter adolescens quidam Scotus a Dæmone succuba omnium gratissima, quas vidisset, forma, quæ occlusis cubiculi foribus ad se ventitabat, blanditiis, osculis, amplexibus per multos menses fuit sollicitatus, ut secum coiret, ut scribit Hector Boethius, =Hist. Scotor.= lib. 8., quod tamen a casto juvene obtinere non potuit.=