Part 7

60. Respondeo, quod cum in omnibus corporibus quantumvis compactis dentur pori, ut ad sensum patet in metallis, de quibus major esset ratio, quod in ipsis non darentur pori: microscopio perfecte elaborato discernuntur pori metallorum, cum suis diversis figuris, utique possent per poros insinuari quibusvis corporibus, et hoc modo ista penetrare, quantumvis tales pori penetrari non possent ab alio liquore, aut spiritu materiali, aut vini, salis ammoniaci, aut similium, quia longe tenuiora essent istis liquoribus illorum corpora. Quamvis 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 quæst. 8., per totum, hoc tamen concedendum non esset de corporibus talium animalium; tum quia corpora ipsa essent quanta, et eorum dimensio non esset reciproce penetrabilis; tum quia si duo corpora gloriosa non possunt esse in eodem loco, quamvis possent simul esse gloriosum, et non gloriosum, ut voluit Gotofredus de Fontibus, quodlibet 6. q. 5., a quo non discordat Scotus in 2. distinct. 2. q. 8. in fine; multo minus possent simul esse istorum corpora, quæ, licet subtilia, non tamen æquarent subtilitatem corporis gloriosi. Quo autem ad extensionem et restrictionem dicendum esset, quod sicut ex rarefactione, et condensatione, majus aut minus spatium occupatur ab aere, qui etiam arte potest constringi, ut in minori loco contineatur, quam sit suæ quantitati naturaliter debitus, ut patet in magnis pilis lusoriis, quæ per fistulam seu tubum inflatorium inflantur: in his siquidem aer violenter immittitur, et constringitur, et ejus major ibi continetur quantitas, quam naturalis pilæ capacitas exigat; ita pariformiter talia corpora ex ipsorum naturali virtute possent ad majus spatium, non tamen excedens eorum quantitatem, extendi: ut pariter etiam restringi, non tamen circa determinatum locum suæ 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 hæc ad minorem locum restringi, quam magna.

60. I reply: In all bodies, however compact, 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 material 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 infinitely, as is shown by Scott, yet it were rash to ascribe the same power to those animals; for, their bodies are determined in substance and impervious to each other; and if two glorious bodies cannot abide together on the same spot, though a glorious 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, occupies 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 which, 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 proper that the tall should be able to extend more than the short, and the short to contract more than the tall.

61. Septima interrogatio est, an hujusmodi animalia in peccato originali nascerentur, et a Christo Domino fuissent redempta; an ipsis conferretur gratia, et per quæ sacramenta; sub qua lege viverent, et an beatitudinis et damnationis essent capacia?

61. Seventh question: Would those animals 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? Under what law would they live, and would they be capable of beatitude and damnation?

62. Respondeo, quod articulus Fidei est, quod Christus Dominus pro universa creatura rationali gratiam et gloriam meruit. Pariter articulus Fidei est, quod Creaturæ rationali gloria non confertur nisi præcedat in ea gratia, quæ est dispositio ad gloriam. Similis articulus est quod gloria non confertur nisi per merita. Hæc vero fundantur in observantia perfecta mandatorum Dei adimpleta per gratiam. Ex his satis fit positis interrogationibus. Incertum est an tales Creaturæ originaliter peccavissent, necne. Certum tamen est, quod si ipsarum Prothoparens peccasset, sicut peccavit Adam, ipsius descendentes in peccato originali nascerentur, quemadmodum nascuntur homines. Et quia Deus nunquam reliquit Creaturam rationalem sine remedio, dum ipsa est in via; si hujusmodi creaturæ in peccato originali, aut actuali inficerentur, Deus providisset illis de remedio, sed quale sit, an fecisset, noverit Deus, noverint ipsæ. Hoc certum est, si inter ipsas essent eadem, aut alia sacramenta, ac sunt in Ecclesia humana militanti, ipsa habuissent, et institutionem, et efficaciam a meritis Jesu Christi, qui omnium creaturarum rationalium Redemptor et Satisfactor universalis est. Convenientissimum pariter, immo necessarium esset quod sub aliqua lege a Deo sibi data viverent, ut per ipsius observantiam possent sibi beatitudinem mereri; quænam autem lex fuisset, an naturalis tantum, aut scripta, Mosaica, aut Evangelica, aut alia ab his omnibus differens, prout Deo placuisset, hoc nobis incognitum. Quoquomodo autem fuisset, nulla resultaret repugnantia possibilitatem talium creaturarum excludens.

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 conferred but by merits. Now, those merits are grounded on the perfect observance of the commands of God, which is accomplished 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 Parent had sinned as Adam sinned, his descent would be born in original sin, as men are born. And, as God never leaves a rational 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 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 sacraments 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 different from all these and specially instituted by God, that we are ignorant of. Whatever it might be though, there would follow no objection exclusive of the possible existence of such creatures.

63. Unicum porro argumentum, et quidem satis debile post longam meditationem mihi subit contra talium creaturarum possibilitatem: et est quod si tales creaturæ in Mundo existerent, de ipsis notitia aliqua tradita fuisset a Philosophis, Sacra Scriptura, Traditione Ecclesiastica, aut Sanctis Patribus; quod cum non fuerit, tales creaturas minime possibiles esse concludendum est.

63. The only argument, and that a rather lame one, which long meditations has suggested 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 Scripture, Ecclesiastical Tradition, or the Holy Fathers; such not being the case, their utter impossibility should be inferred.

64. Sed hoc argumentum, quod revera magis pulsat existentiam, quam possibilitatem illarum, facili negotio solvitur ex iis quæ præmissimus supra nº 41. et 42. Argumentum enim ab auctoritate negativa non tenet. Præterquam quod falsum est, quod de illis notitiam non tradiderint tum Philosophi, tum Scriptura, tum Patres. Plato siquidem, ut refert Apuleius =de Deo Socratis= et Plutarchus =de Isid.= apud Baronem, =Scot. Defens.=, tom. 9. =Apparat.= p. 1. fol. 2., voluit Dæmones esse animalia genere, animo passiva, mente rationalia, corpore aerea, tempore æterna: creaturasque istas nomine =Dæmonum= intitulavit; quod tamen nomen non male sonat ex se: importat enim =plenum sapientia=; unde cum Diabolum (Angelum nempe malum) volunt auctores exprimere, non simpliciter Dæmonem sed =Cacodæmonem= vocant: sicut =Eudæmonem=, quando bonum Angelum volunt intelligi. Similiter in Scriptura Sacra et Patribus, de dictis creaturis habetur mentio, et de hoc infra dicemus.

64. But that argument which, in fact, calls in question their existence rather than their possibility, is easily disposed 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 Scriptures, 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 likewise _Eudemon_, when speaking of a good Angel. Those creatures are also mentioned in Scripture and by the Fathers, as shall be said hereafter.

65. Stabilita huc usque talium creaturarum possibilitate, ad earumdem existentiam probandam descendamus. Supposita tot historiarum veritate de coitu hujusmodi Incuborum et Succuborum cum hominibus et brutis, ita ut hoc negare impudentia videatur, ut ait D. Augustinus quem dedimus supra nº 10., ita arguo: Ubi reperitur propria passio sensus, ibidem necessario reperitur sensus ipse, cum juxta principia philosophica propria passio fluat a natura, sive ubi reperiuntur actiones, seu operationes sensus, ibidem reperitur sensus ipse, cum operationes et actiones sint a forma. Atqui in hujusmodi Incubis aut Succubis, sunt actiones, operationes, ac propriæ passiones, quæ sunt a sensibus; ergo in iisdem reperitur sensus: sed sensus reperiri nequit nisi adsint organa composita, nempe ex potentia animæ et determinata parte corporis: ergo in iisdem reperiuntur corpus et anima; erunt igitur animalia: sed etiam in ipsis et ab ipsis sunt actiones, et operationes animæ rationalis: ergo eorum anima erit rationalis: et ita de primo ad ultimum tales Incubi sunt animalia rationalia.

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 concerning the intercourse of Incubi and Succubi 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 10), 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, operations, 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; but their acts 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. Minor probatur quoad singulas ejus partes. Passio siquidem appetitiva coitus est passio sensus; mœror, ac tristitia, ac iracundia et furor ex coitu denegato passiones sensus sunt, ut patet in quibusvis animalibus; generatio per coitum est operatio sensus, ut notum est. Hæc porro omnia in Incubis sunt: ut enim probavimus supra a nº 25. et seq., ipsi coitum muliebrem, et quandoque virilem appetunt, tristantur, et furunt, ut amantes, amentes, si ipsis denegetur; coeunt perfecte et quandoque generant. Concludendum ergo quod polleant sensu, et proinde corpore; unde inferendum etiam perfecta animalia esse. Pariter clausis ostiis ac fenestris intrant ubivis locorum: igitur ipsorum corpus tenue est; item futura prænoscunt, annuntiant, componunt, ac dividunt; quæ operationes sunt propriæ animæ rationalis: ergo anima rationali pollent; et ita sunt vera animalia rationalia.

Respondent communiter Doctores, quod malus Dæmon est ille qui tales impudicitias operatur, quod passiones, nempe amorem, tristitiamque simulat ex coitu denegato, ut animas ad peccandum alliciat, et eas perdat; et si coit, et generat, hoc est ex semine, et in corpore alieno, ut dictum fuit supra nº 24.

66. Our minor is easy of demonstration in each of its parts. And indeed, the appetitive passion of coition is a sensual passion; the grief, sadness, wrath, rage, occasioned by the denial of coition, are sensual passions, as is seen with all animals; generation through coition is evidently a sensual operation. Now, all that happens with Incubi, as has been shown above: they incite women, sometimes even men; if denied, they sadden and storm, like lovers: _amantes, amentes_; they perfectly practice coition, and sometimes beget. It must therefore be inferred that they have senses, and consequently 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 therefore 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. Sed contra Incubi nonnulli rem habent cum equis, equabus, aliisque etiam brutis, quæ si coitum adversentur, male ab ipsis tractantur, ut quotidiana constat experientia; sed in istis cessat ratio adducta, nempe quod fingat appetitum coitus, ut animas perdat, cum anima brutorum damnationis æternæ sit incapax. Præterea amoris et iræ passiones in ipso contrarios effectus reales producunt. Si enim aut mulier aut brutum amatum illis morem gerant, optime ab Incubis tractantur; viceversa pessime habentur, si ex denegato coitu irascantur et furant; et hoc firmatur quotidiana experientia; ergo in ipsis sunt veræ passiones sensus. Insuper mali Dæmones, ac incorporei, qui rem habent cum Sagis et Maleficis, ipsas cogunt ad eorum adorationem, ad denegandam Fidem Orthodoxam, ad maleficia et scelera enormia perpetranda tanquam pensum infamis coitus, ut supra nº 11. dictum fuit: nihil horum prætendunt Incubi, ergo mali Dæmones non sunt. Ulterius malus Dæmon, ut ex Peltano et Thyreo scribit Guaccius, =Compend. Malef.= lib. 1. c. 19. fol. 128., ad prolationem nominis Jesu aut Mariæ, ad formationem signi Crucis, ad approximationem sacrarum Reliquiarum, sive rerum benedictarum, et ad exorcismos, adjurationes, aut præcepta sacerdotum, aut fugit aut pavet, concutiturque, et stridet, ut conspicitur quotidie in energumenis, et constat ex tot historiis, quas recitat Guaccius, ex quibus habetur, quod in nocturnis ludis Sagarum facto ab aliquo assistentium signo Crucis, aut pronuntiato nomine Jesu, Diaboli et secum Sagæ omnes disparuerunt. Sed Incubi ad supradicta nec fugiunt, nec pavent, quandoque cachinnis exorcismos excipiunt, et quandoque ipsos Exorcistas cædunt, et sacras vestes discerpunt. Quod si mali Dæmones, utpote a D. N. J. C. domiti, ad ipsius nomen, Crucem, et res sacras pavent: boni autem Angeli eisdem rebus gaudent, non tamen homines ad peccata et Dei offensam sollicitant: Incubi vero sacra non timent, et ad peccata provocant, convincitur ipsos nec malos Dæmones, nec bonos Angelos esse; sed patet, quod nec homines sunt, cum tamen ratione utantur. Quid ergo erunt? Si in termino sunt, et simplices spiritus sunt, erunt aut damnati aut beati: non enim in bona Theologia dantur puri spiritus viatores. Si damnati, nomen et Crucem Christi revererentur; si beati, homines ad peccandum non provocarent; ergo aliud erunt a puris spiritus; et sic erunt corporati, et viatores.

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 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 behave very well; on the contrary, they use them most savagely when irritated and enraged by a denial of coition: this is amply proved by daily experience: those Incubi therefore have truly sexual passions. 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 Orthodox Faith, to the commission of enchantments and foul crimes, as preliminary conditions to the infamous intercourse, as has been above-stated (Nr 11); 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 consecrated 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 energumens and is shown by numerous narratives 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, subdued by our Lord Jesus-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 of the holy things, 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 correct Theology does not admit of pure spirits 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 different from pure spirits, and thus, have a body and be on the way to salvation.

68. Præterea agens materiale non potest agere nisi in passum similiter materiale; tritum siquidem est axioma philosophorum, quod agens et patiens debent communicare in subjecto; nec id quod materiatum est, potest agere in rem pure spiritualem. Dantur autem agentia naturalia, quæ agunt contra hujusmodi Dæmones Incubos, sequitur igitur quod isti materiati, seu corporei sunt. Minor probatur ex iis quæ scribunt Dioscorides, l. 2. c. 168. et l. 1. c. 100., Plinius, lib. 15. c. 4., Aristoteles, =Probl. 34.=, et Apuleius, =l. De Virtute Herbarum=, apud Guaccium, =Comp. Malef.=, l. 3. c. 13. fol. 316., et confirmatur experientia, nempe de pluribus herbis, lapidibus ac animalibus, quæ Dæmones depellunt, ut ruta, hypericon, verbena, scordium, palma Christi, centaureum, adamas, corallium, gagates, jaspis, pellis capitis lupi aut asini, menstruum muliebre, et centum alia; unde habetur 26, q. 7. cap. final.: =Dæmonium sustinenti liceat petras, vel herbas habere sine incantatione=. Ex quo habetur, petras aut herbas posse sua vi naturali Dæmonis vires compescere, aliter Canon hoc non permitteret, sed ut superstitiosum vetaret. Et de hoc luculentum exemplum habemus in Sacra Scriptura, ubi Angelus Raphael dixit Tobiæ, c. 6, v. 8.: =Cordis ejus= (nempe piscis, quem a Tigri attraxerat) =particulam, si super carbones ponas, fumus ejus extricat omne genus Dæmoniorum=. Et ejus virtutem experientia comprobavit: nam incenso jecore piscis, fugatus est Incubus, qui Saram deperiebat.

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 natural agents which act on those Incubi Demons: these are therefore material or corporeal. Our minor is proved by the testimony of Dioscorides, Pliny, Aristoteles and Apuleius, quoted by Guaccius, _Comp. Malef._ b. 3, ch. 13, fol. 316; it is confirmed 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 hundred 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 superstitious. We have a striking instance thereof in Holy Scripture, where the Angel Raphael says to Tobit, ch. 6, v. 8, speaking of the fish which he had drawn from the Tigris: “_If thou puttest on coals a particle of its liver, the smoke thereof will drive away all kinds of Demons._” Experience demonstrated the truth of those words; for, no sooner was the liver of the fish set on fire, than the Incubus who was in love with Sarah was put to flight.