Page 1

DEMON

IALITY

OR

Incubi

and

Succubi

BY THE

RKV.

FATHER

SINISTRARI

OF

AMEND

(i7

th

CENTURY)

Now

first

translated

into

English

With

the

Latin

Text

PARIS

Isidore

LISEUX,

2.

Rue

Bonaparte

1879

DEMONIALITY

DEMONIALITY

OR

INGUBI

AND

SUCCUBI

A

TREATISE

wherein

is

shown

that

there

are

in

existence

on

earth rational creatures besides

man,

endowed

like

him

with a body

and

a

soul,

that

are born

and

die

like

him, redeemed by our

Lord

Jesus-Christ,

and

capable

of

receiving- salvation

or

damnation,

BY THE

REV.

FATHER

SINISTRARI

OF

AMENO

(i

yth century)

Published

from

the

original

Latin

manuscript

discovered in

London

in the

year

1872,

and

translated into

French

by

ISIDORE

LISEUX

Now

first

translated

into

English

With

the Latin Text.

PARIS

Isidore

LISEUX,

2,

Rue

Bonaparte.

1879

PREFACE

TO

THE

FIRST EDITION

(PaHs

,

1

87

5,

IH-8

C

was

in

London

in

the

year

1872,

and

I

hunted

after

old

books

:

Car

que faire

la

has,

a mains

qu'on

ne

bouquine

?

(

i )

They

caused

me

to

live in

past ages,

happy

to

escape

from

the

present,

and

to

exchange

the

petty

passions

of the

day

for the

peaceable

intimacy

of

Aldus,

Dolet

or

Estienne.

One

of

my

favourite

booksellers

was

Mr

Allen,

a

venerable

old

gentleman,

whose

place

of

business

was

in

the

Euston

road,

close

to

the

gate

of

Regent's

park.

Not

that his

shop

was

particularly

rich

in

dusty

old

books;

quite

the

(i)

What

can one do over

there,

unless

he hunts

up

old

books

?

312676

reverse

:

it

was

small,

and

yet

never

filled.

Scarcely

four

or

five

hundred volumes

at

a

time, carefully dusted, bright,

arrayed

with

symmetry

on

shelves

within reach

of one's

hand;

the

upper

shelves

remained

unoccupied.

On

the

right,

Theology;

on

the

left,

the

Greek

and

Latin Classics

in

a

majority,

with

some

French and

Italian

books;

for

such

were

Mr

Allen's

specialties

: it

seemed

as

if

he

ab-

solutely

ignored Shakespeare

and

Byron,

and

as

if,

in

his

mind,

the literature of his

country

did

not

go

beyond

the

sermons

of

Blair or

Macculloch.

What,

at

first

sight,

struck

one most

in

those

books,

was

the

moderateness

of their

price,

compared

with

their excellent

state

of

preservation.

They

had

evidently

not been

bought

in

a

lot,

at

so

much

a

cubic

yard, like

the

rubbish

of

an

auction,

and

yet

the

hand-

somest,

the

most

ancient,

the

most

venerable

from

their

size,

folios

or

quartos,

were

not

marked

higher

than

2

or

3

shillings

;

an

oc-

tavo

was

sold

i

shilling,

the

duodecimo

six

pence

:

each

according

to

its

size.

Thus

ruled

Mr

Allen,

a

methodical

man,

if

ever

there

was

one;

and

he

was

all

the better for

it,

since,

faithfully

patronized

by

clergymen,

scholars

and

collectors,

he renewed

his stock

at

a

rate

which more

assuming

speculators

might

have

envied.

VII

But

how

did

he

get

those well

bound

and

well

preserved volumes, forwhich,

everywhere

else,

five

or

six

times

more

would

have

been

charged?

Here

also

Mr

Allen

had

his

method,

sure

and

regular.

No

one

attended

more

assi-

duously

the

auctions

which

take

place

every

day

in

London

:

his

stand

was marked

at

the

foot

of

the

auctioneer's

desk.

The

rarest,

choicest

books

passed

before

his

eyes,

con-

tended

for

at

often

fabulous

prices

by

Qua-

ritch,

Sotheran,

Pickering,

Toovey,

and

other

bibliopolists

of the British

metropolis;

Mr

Allen

smiled

at

such

extravagance;

when

once

a bid

had

been

made

by

another,

he would

not

add

a

penny,

had

an

unknown

Gutenberg

or

Valdarfer's

Boccaccio

been

at

stake.

But

if

oc-

casionally,

through

inattention

or

weariness,

competition

slackened

(habent

suafata

libelli),

Mr

Allen

came

forward

:

six

pence!,

he whis-

pered,

and sometimes

the

article

was

left

him

;

sometimes

even,

two

consecutive

numbers,

joined together

for

want

of

having

separately

met

with

a

buyer,

were knocked

down

to

him,

still

for the

minimum

of

six

pence

which was

his

maximum.

Many

of

those

slighted

ones doubtless de-

served

their

fate

;

but

among

them

might

slip

some

that

were

not

unworthy

of the

ho-

nours

of the

catalogue,

and

which,

at

any

other

time,

buyers

more

attentive,

or

less

whimsical

V11I

might

perhaps

have covered with

gold. This,

however,

did

not

at

all

enter into

Mr

Allen's

calculation

:

the

size

was

the

only

rule of his

estimate.

Now,

one

day

when,

after

a

considerable

auction,

he had

exhibited in his

shop pur-

chases

more numerous

than

usual,

I

especially

noticed

some

manuscripts

in

the Latin lan-

guage,

the

paper,

the

writing

and

the

binding

of

which

denoted an

Italian

origin,

and

which

might

well

be

two hundred

years

old.

The

title

of

one

was,

I

believe

:

De

Venenis

;

of

another

:

De

Viperis;

of

a third

(the

present

work)

:

De

Dcemonialitate,

et

Incubis,

et

Sue-

cubis.

All

three,

moreover,

by

different

au-

thors,

and

independent

of

each

other.

Poisons,

adders,

demons, what

a collection of

horrors!

yet,

were

it

but

for

civility's

sake,

I

was bound

to

buy

something

;

after

some

hesitation,

I

chose

the

last

one

:

Demons,

true,

but

Incubi,

Succubi

:

the

subject

is

not

vulgar,

and

still

less

so the

way

in

which

it

seemed

to

me

to

have been handled.

In

short,

I

had

the

vo-

lume

for

six-pence,

a

boon

price

for a

quarto

:

Mr

Allen doubtless

deemed

such

a

scrawl be-

neath

the rate of

type.

That

manuscript,

on

strong paper

of the

lyt'*

century,

bound

in

Italian

parchment,

and

beautifully preserved,

has 86

pages

of

text.

The

title

and

first

page

are

in

the author's

hand,

that of

an

old

man

;

the

remainder

is

very

distinctly

written

by

another,

but

under

his direction, as

is

testified

by

autographic

side

notes

and

rectifications

distributed

all

through

the

work.

It is

therefore the

genuine

original

manuscript,

to

all

appearances

unique

and

inedited.

Our

dealer in old

books

had

purchased

it

a

few

days

before

at

Sotheby's

House,

where

had

taken

place

(from the

6th

to the

i6

th

of

De-

cember

1871)

the sale

of

the

books

of baron

Seymour

Kirkup,

an

English

collector,

deceas-

ed

in

Florence.

The

manuscript

was

inscri-

bed

as follows

on

the sale

catalogue

:

N

145.

AMENO

(

R. P. Liidovicus

Maria

[Gotta]

de\

De

Daemonialitate,

et

Incubis,

et

Succubis,

Manuscript.

Sac.

XVII-XVin.

Who

is

that

writer?

Has

he

left

printed

works? That

is

a

question

I

leave to biblio-

graphers;

for,

notwithstanding

numerous

in-

vestigations

in

special dictionaries,

I

have

been

unable

to ascertain

any

thing

on

that score.

Brunei

(Manuel

du

libraire,

art.

GOTTA

d'A-

meno)

vaguely

surmises

his

existence,

but

confuses

him

with

his

namesake,

most

likely

also his

fellow-townsman

,

Lazaro

Agostino

Gotta

of

Ameno,

a barrister

and

literary

man

of

Novara.

.

The

author,

says he,

whose

real

Christian

names

would

seem

to

be

Ludovico-

Maria,

has written

many

serious works...

a.

,

t

**

t 1

The

mistake

is

obvious.

One

thing

is

'sure

:

our

author

was

living

in the

last

years

of the

1

7

th

century,

as

appears

from

his

own

testi-

mony,

and

had been

a

professor

of

Theology

in

Pavia.

Be

that as

it

may,

his

book

has

seemed

to

me

most

interesting

in

divers

respects,

and

I

confidently

submit

it

to that select

public

for

whom

the

invisible

world

is

not

a

chimera.

I

should be

much

surprised

if,

after

opening

it

at

random,

the reader

was

not

tempted

to

re-

trace his

steps

and

go

on

to

the end.

The

phi-

losopher,

the

confessor,

the

medical

man

will

find

therein,

in

conjunction

with

the

robust

faith

of the

middle

ages,

novel and

ingenious

views;

the

literary

man,

the

curioso, will

ap-

preciate

the

solidity

of

reasoning,

the clear-

ness

of

style,

the

liveliness

of

recitals

(for

there

are

stories,

and

delicately

told).

All

theologians

have devoted

more

or

less

pages

to the

question

of material intercourse

between

man

and

the

demon;

thick

volumes

have been

written about

witchcraft,

and

the

merits

of

this

work

were

but

slender

if it

merely

deve-

loped

the

ordinary

thesis

;

but such

is

not

its

characteristic.

The

ground-matter

,

from

which

it

derives a

truly original

and

philoso-

phical

stamp,

is

an

entirely

novel

demonstra-

tion of the existence

of Incubi and

Succubi,

as

rational

animals,

both

corporeal

and

spiritual

like

ourselves, living

in

our

midst,

being

born

and

dying

like

us,

and

lastly

redeemed,

as

we

are,

through

the

merits

of

Jesus-Christ,

and

capable

of

receiving

salvation or

damnation.

In the

Father

of

Ameno's

opinion,

those

beings

endowed

with senses

and

reason,

tho-

roughly

distinct

from

Angels

and Demons,

pure

spirits,

are

none

other but

the

Fauns,

Sylvans

and

Satyrs

of

paganism,

continued

by

our

Sylphs,

Elfs

and

Goblins;

and

thus

is

con-

nected

anew

the

link of

belief.

On

this

score

alone,

not

to

mention

the interest of

details,

this

book

has

a

claim

to the attention of ear-

nest readers

:

I

feel

convinced

that attention

will

not be

found

wanting.

I.

L.

May

1876.

The

foregoing

advertisement

was

composed

at

the

printer's,

and

ready

for the

press,

when,

strolling

on

the

quays

(i),

I

met

by

chance

with

a

copy

of

the

Index

librorum

prohibito-

rum.

I

mechanically

opened

it,

and

the

first

(i)

Paris

Embankment.

thing

that

struck

my

eyes

was

the

following

article

:

De

Ameno

Ludovicus

Maria.

Vide

Sinistrari.

My

heart throbbed

fast,

I

must

confess.

Was

I

at last

on

the trace of

my

author

'i-

Was

it

Demo-

niality

that

I

was

about

to

see nailed to the

pillory

of the

Index?

I

flew to

the

last

pages

of the

formidable

volume,

and

read

:

SINISTRARI

(Ludovicus Maria)

.de

Ameno,

De

Delictis et

Pcenis Tractatus absolutissimus.

Donee

corrigatur.

Decret.

4 Martii

1709.

Correctus autem juxta editionem

Romanam

anni

iy53

permittitur.

It

was

indeed

he.

The

real

name

of the

Father of

Ameno

was

Sinistrari,

and

I

was

in

possession

of the

title

of one

at least

of

those

serious

works

which Brunei

the biblio-

grapher

alluded

to.

The

very

title,

De

Delictis

et

Pcenis,

was

not

unconnected

with

that

of

my

manuscript,

and

I

had

reason

to

presume

that

Demoniality

was one

of

the offenses

in-

quired

into,

and decided

upon, by

Father

Sini-

strari;

in

other

words,

that

manuscript,

to

all

appearances

inedited,

was

perhaps published

in the extensive

work

revealed to

me;

perhaps

even

was

it

to that

monography

of

Demoniality

that the

Tractatus de

Delictis

et

Pcenis

owed

its

condemnation

by

the

Congregation

of the

Index.

All

those

points

required looking

into.

But

it is

necessary

to

have

attempted

inves-

tigations

of that

kind

in

order

to

appreciate

the

difficulties

thereof.

I

consulted the

cata-

logues

of ancient

books

that

came

in

my

way;

I

searched

the

back-shops

of the dealers

in

old

books,

the

antiquaries,

as

they

say

in

Ger-

many,

addressing

especially

to the

two

or

three

firms

who

in Paris

apply

themselves

to old

Theology;

I

wrote

to the

principal

booksellers

in

London,

Milan,

Florence,

Rome,

Naples

:

all

to

no

purpose

;

the

very

name

of Father

Sinistrari

of

Ameno

seemed

to

be

unknown.

I

should

perhaps

have

begun by

enquiring

at

our National

Library

;

I

was

obliged

to resort

to

it,

and

there

at least

I

obtained an

incipient

gratification.

I

was

shown

two works

by

my

author

:

a

quarto

of

1704,

De

incorrigibilium

expulsione

ab Ordinibus

Regularibus,

and

the

first

tome

of a

set

of his

complete

works

:

R.

P. Ludovici Maries

Sinistrari

de

Ameno

Opera

omnia

(Romce,

in

domo

Caroli

Giannini,

1753-1754,

3

vol.

in-folio).

Unfortunately

that

first

tome

contained but

the

Practica Crimi-

nalis

Minorum

illustrata

;

De

Delictis

et

Poenis

was

the

subject

matter

of the third

tome, which,

as

well as

the

second,

was

missing

at

the

Library.

Yet,

I

had

a

positive indication,

and

I

pursued

my

investigations.

I

might

be

more

fortunate

at

the

Library

of St

Sulpice

Seminary. True,

it

is

not

open

to

the

public

;

but

then,

the

Sulpician

Fathers

are

hospitable

:

did

they

not

of

yore

afford a

refuge

to

repentant

Des

Grieux,

and

did

not

Manon

Lescaut

herself tread the

flags

of

their

parlour?

I

therefore

ventured

into

the

holy

House

;

it

was

half

past

twelve,

dinner

was

nearly

over;

I

asked

for the

librarian,

and

after

a

few

minutes,

I

saw

coming

to

me

a

short

old

man,

unexceptionably

civil,

who,

leading

me

through

the

common

parlour,

in-

troduced

me

into

another

much

narrower,

a

mere

cell,

looking

into

a

gallery

and

glazed

full

breadth,

being

thus

exposed

to

every

eye.

An

ingenious provision

of

which Des

Grieux's

escape

had

fully

shown

the

urgency.

I

had

no

small

trouble

in

explaining

the

object

of

my

visit

to the

good

Father,

who

was

deaf

and

near

sighted.

He

left

me

to

go

to the

library,

and

soon

returned,

but

empty handed:

there

also,

in

that

sanctuary

of Catholic

Theology,

Father

Sinistrari

of

Ameno

was

entirely

unknown. But one

more

expedient

could

I

try

:

namely,

to

go

to

his

brothers

in

St

Francis,

the

Capuchin

Fathers,

in

their

convent

of

rue

de

la

Sante!

A

cruel

extremity,

it

will

be

grant-

ed,

for

I

had but

little

chance of

meeting

there,

as here, the lovely

shadow

of

Manon.

At

last

a

letter

from

Milan

put

an

end

to

my

perplexity.

The

unfindable

book was

found

;

I

received

at

the

same

time

the

first

XV

edition of

De

Delictis

et

Pcenis

(Venetiis,

apud

Hieronymum

Albricium,

1700),

and

the edition

of

Rome,

1754.

It

was

a

complete

treatise,

tractatus absolu-

tissitnus,

upon

all

imaginable crimes,

offenses

and

sins

;

but,

let

us hasten

to

say,

in

both

those

voluminous

folios,

Demoniality

occupies

scarcely

five

pages,

without

any

difference

in

the text

between

the

two

editions.

And

those

five

pages

are

not even

a

summary

of the

ma-

nuscript

work

which

I

now

give

forth

;

they

only

contain the

proposition

and conclusion

(N

rs

i

to

27

and 112

to

n5).

As

for that

whe-

rein

lies

the

originality

of the

book,

to

wit the

theory

of rational

animals,

Incubi and

Succubi,

endowed

like

ourselves

with

a

body

and

soul,

and

capable

of

receiving

salvation

and damna-

tion,

it

were

vain to

look

for

it.

Thus,

after

so

many

endeavours,

I

had

set-

tled

all

the

points

which

I

had intended

to

elucidate

: I

had

discovered

the

identity

of the

Father of

Ameno(i);

from

the

comparison

of

the

two

editions of

De

Delictis

et

Pcenis,

the

first

condemned,

the

second allowed

by

the

Congregation

of the

Index,

I

had

gathered

that

the

printed

fragments

of

Demoniality

had

nothing

to

do

v/ith

the

condemnation

of the

(i)

Vide

biographical notice

at

the

end

of

this

vo-

lume.

book,

since

they

had

not

been

submitted

to

any

correction;

lastly,

I

had

become

convinced

that,

save a

few

pages,

my

manuscript

was

absolutely

inedited.

A

happy

event

of

a biblio-

graphical

Odyssey

which

I

shall

be excused

for

relating

at

length,

for the

jollification

of

bibliophiles

and

none

other

.

ISIDORE LISEUX.

August

1876.

DEMONIALITY

INCUBI

AND

SUCCUBI

D^MONIALITAS

|

OCABULUM

Deemonialitatis

prime

inventum

reperio

a

Jo.

Caret-

muele

in

sua

Theologia

funda-

mental!,

nee ante ilium inveni

Auctorem,

qui

de

hoc crimine

tanquam

distincto

a

Bestialitate

locutus

sit.

Omnes

enim

Theologi Morales,

secutiD.

Thomam,

2.2.,

q.

154.

in

Corp.,

sub

specie

Bestiali-

tatis

recensent

omnem

concubitum

cum

re

non

ejusdem

specie!,

ut

ibi

loquitur

D. Tho-

mas

;

et

proinde

Cajetanus,

in

Commenta-

rio

illius

qu&stionis

et

articuli,

2.2., q.

154.,

ad

3.

dub.,

coitum

cum

Dcemone

ponit

in

specie

Bestialitatis

;

et

Cajetanum

sequitur

Silvester,

v

Luxuria, Bonacina,te Matrim.,

q.

4.,

et

alii.

DEMONIALITY

first

author

who,

to

my

lowledge,

invented

the

word

)emoniality

is

John

Caramuel,

in

his

Fundamental

Theology,

and

befo/e

him

I

find

no one

who

distin-

guished

/hat

crime

from

Bestiality.

Indeed,

all

Theological

Moralists, following

in

the

train

of

S.

Thomas

(2,

2,

question

154),

include\under

the

specific

title

of Bestia-

lity,

every

kind

of

carnal

intercourse

with

any

thing

whatever

of

a

different

species

:

such

are the

very^vvords

used

by

S.

Thomas.

Cajetanus,

for

instance,

in

his

commentary

on

that

question

1

,

classes

in-

tercourse

with

the

Demon

under

the

des-

cription

of

Bestiality;

so

does

Sylvester,

de

2.

Sed

r

ever

a D.

Thomas

in

illo

loco con-

siderationem non habuitad coitum

cum

Dce-

mone

:

ut

enim

infra

probabimus,

hie coitus

non

potest

in

specie specialissima

Bestiali-

tatis

comprehend:;

et

ut veritati

cohcereat

sententia 5. Doctoris,

dicendum

est

,

quod

in

citato

loco,

quando

ait,

quod peccatum

contra

naturam,

alio

modo

si

fiat

per

con-

cubitum

ad

rem non

ejusdem

specie!,

vo-

catur

Bestialitas

:

sub

nomine

rei

non

ejus-

dem

speciei

intellexerit

animal

vivens,

non

ejusdem

speciei

cum

homine: non

enim

usur-

pare

potuit

ibi

nomen

rei

pro

re,

puta,

ente

communi

ad animatum

et

inanimatum

:

si

enim

quis

-

coiret

cum

cadavere

humano,

concubitum

haberet

ad

rem

non

ejusdem

speciei

cum

homine

(maxime apud

Thomis-

tas,

qui

formam

corporeitatis

humance

ne-

gant

in

cadavere},

quod

etiam

esset

si

cada-

veri

bestiali

copularetur

;

et

tamen

talis

coitus

non

esset bestialitas,

sed

mollifies.

Voluit

igitur

ibi

D.

Thomas

precise

intel-

ligere

concubitum

cum

re vivente

non

ejus-

dem

speciei

cum

homine,

hoc

est

cum

bruto,

nullo

autem

modo

comprehendere

voluit coi-

tum

cum

Dcemone.

Demoniality

5

Luxuria, Bonacina,

de

Matrimonio, ques-

tion

4,

and

others.

2.

However

it

is

clear that in the

above

passage

S.

Thomas

did

not

at

all

allude to

intercourse

with

the

Demon. As

shall

be

demonstrated

further

on,

that intercourse

cannot be included

in the

very

particular

species

of

Bestiality;

and,

in

order

to

make

that

sentence of

the

holy

Doctor

tally

with

truth,

it

must

be admitted

that

when

saying

of the

unnatural

sin,

that

committed

through

intercourse

with a

thing"

of

different species,

it

takes

the

name

of

Bestiality

,

S.

Thomas, by

a

thing of

dif-

ferent

species,

means

a

living

animal,

of

another

species

than

man

:

for

he

could

not here use the

word

thing-

in

its

most

general sense>

to

mean

indiscriminately

an animate or inanimate

being.

In

fact, if

a

man

should

fornicate

cum

cadavere hu-

mano,

he

would

have

to

do

with

a

thing

of

a

species quite

different

from

his

own

(especially

according

to the

Thomists,

who

deny

the

form

of

human

corporeity

in

a

corpse); similarly

si

cadaveri

bestiali

copu-

laretur

:

and

yet,

tails coitus

would

not be

bestiality,

but

pollution.

What

therefore

S.

Thomas

intended here

to

specify

with

preciseness,

is

carnal intercourse

with

a

Daemonialitas

3.

Coitus

igitur

cum D&mone,

sive

In-

cubo,

sive

Succubo

(qui

proprie

est

Daemo-

nialitas),

specie

differt

a Best

ialitate

,

nee

cum

eafacit

unam

speciem

specialissimam,

ut

opinatus

est

Cajetanus

:

peccata

enim

contra

naturam

specie

inter se

distingui

contra

opinionemnonnullorum Antiquorum,

et

Caramuelis,

Summ.,

Armill.,

v.

Luxur.,

n.

5.,

Jabien.,

eo.

v.

n.6.,

Asten.

lib. 2.

tit.

46.

art.

7.,

Caram.

Theol.fundam./>osf

Fil-

liucium,

etCrespinum

a

Borgia,

est

opinio

communis

;

et

contraria

est

damnata

in

proposit.

24..

ex

damnatis ab

Alexandra

VII.

;

turn

quia

singula

continent

peculiarem,

et

distinctam

turpitudinem

repugnantem

cas-

titati,

et

humane?

generations;

turn

quia

quodlibet

ex

Us

privat

bono

aliquo

secundum

naturam,

et

institutionem actus venerei

,

ordinati

ad

jinem

generationis

human

ce

;

turn

quia

quodlibet

ipsorum

habet

diversum

motivum, per

se

sufficiens

ad

privandum

eodem

bono

diversimode,

ut

optime

philoso-

phatur

Filliuc.,

torn. 2. c. 8.

tract. 3o.

q.

3.

wo

142;

Cresp.,

q.

mor.

sel.

contro.;

Cara-

muel.

}

q.

5.

per

tot.

Demoniality

7

living

thing

of

a

species

different

from

man,

that

is

to

say,

with

a beast,

and

he

never

in

the

least

thought

of intercourse

with

the

Demon.

3.

Therefore,

intercourse

with

the

De-

mon,

whether

Incubus

or

Succubus

(which

is,

properly

speaking,

Demoniality}^

differs

in

kind

from

Bestiality,

and

does not

in

connexion with

it

form one

very

particular

species,

as

Cajetanus

wrongly

gives

it;

for,

whatever

may

have

said to the

contrary

some

Ancients,

and

later

Caramuel

in

his

Fundamental

Theology,

unnatural

sins

differ

from

each other

most

distinctly.

Such

at least

is

the

general doctrine,

and

the

contrary opinion

has

been

condemned

by

Alexander VII:

first,

because each

of

those

sins

carries

with

itself

its

peculiar

and

distinct

disgrace,

repugnant

to

chastity

and

to

human

generation;

secondly,

be-

cause the

commission

thereof

entails

each

time

the

sacrifice

of

some

good by

its

nature

attached

to

the institution of the

venereal

act,

the

normal end

of

which

is

human

generation;

lastly,

because

they

each have

a

different

motive

which

in

itself is suffi-

cient

to

bring

about,

in divers

ways,

the

deprivation

of the

same

good,

as

has been

Daemonialitas

4.

Ex

his

autem

infertur,

quod

etiam

Dtzmonialitas

specie

differt

a

Bestialitate

:

singula

<enim

ipsarum

peculiar

em

et dis-

tinctam

turpitudinem,

castitati

ac

humana?

generationi

repugnantem,

involvit

;

siquidem

Bestialitas

est

copula

cum

bruto vivente

,

ac

sensibus

et

motu

proprio pr&dito

:

Dce-

monialitas

autem

est

commixtio

cum

cada-

vere

(stando

in

sententia

communi,

quam

infra

examinabimus

),

nee

sensum

,

nee

motum

vitalem

habente;

et

per

accidens

est,

quod

aDcemone

moveatur.

Quod

si

immun-

ditia

commissa

cum

brutali

cadavere, vel

humano,

differt

specie

a

Sodomia

et Bestiali-

tate

,

ab

ista

differt

pariter

specie

etiam

Daemonialitas

,

in

qua,

juxta

communem

sententiam,

homo cum

cadavere concumbit

accidentaliter

moto.

5.

Et

conjirmatur

:

quia

in

peccatis

con-

tra

naturam,

seminatio innaturalis

(hoc

est,

ea

ad

quam

regulariter

non

potest sequi ge-

neratio)

habet

rationem

generis; subjec-

tum

vero

talis

seminationis

est

differentia

constituens

species

[sub

tali

genere

:

unde

si

seminatio

fiat

in

terram

,

aut

corpus

ina-

nime,

est mollifies;

si

fiat

cum

homine

in

Demoniality

9

clearly

shown

by

Fillucius,

Grespinusand

Caramuel.

4.

It

follows that

Demoniality

differs in

kind

from

Bestiality,

for

each

has

its

pe-

culiar

and

distinct

disgrace,

repugnant

to

chastity

and

human

generation. Bestiality

is

connexion with

a

living

beast,

endowed

with

its

own

peculiar

senses

and

impulses;

Demoniality,

on

the

contrary,

is

copulation

with

a

corpse

(according

at least to

the

ge-

neral doctrine

which

shall

be considered

hereafter),

a

senseless

and

motionless

corpse

which

is

but

accidentally

moved

through

the

power

of the

Demon.

Now,

if

fornica-

tion

with

the

corpse

of a

man,

a

woman,

or

a

beast

differs in

kind from

Sodomy

and

Bestiality,

there

is

the

same

difference

with

regard

to

Demoniality^ which, according

to

general opinion,

is

the intercourse of

man

with

a

corpse

accidentally

set in

motion.

5.

Another

proof

:

in sins

against

na-

ture,

the unnatural semination

(which

cannot be

regularly

followed

by

generation)

is

a

genus;

but

the

object

of

such semina-

tion

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

io

Daemonialitas

vase

pra?postero,

est

Sodomia

;

si

fiat

cum

bruto,

est bestialitas

:

qu.ce

absque

contro-

versia

inter

se

specie differunt

,

eo

quod

terra,

sen

cadaver,

homo

,

et

brutum,

qua?

sunt

subjecta

talis

seminationis

,

specie

dif-

ferunt

inter

se.

Sed

Daemon

a

bruto

non

solum

differt specie,

sed

plusquam

specie

:

differunt

enim

per corporeum

}

et

incorpo-

reum,

qua?

'sunt

differentia?

generica?.

Se-

quitur

ergo

quod

seminationes

facto?

cum

aliis

differunt

inter se

specie,

quod

est in-

tentum.

6.

Pariter,

trita est

doctrina

Moralista-

rumfundata

in

Tridentino,sess.

14,

c.

5.'Z).

Th.

in

4.

dist.

16.

q.

3.

art.

2.,

Vasque%,

^.91.

art.

i.

dub.

2.

n.

6.,

Reginald.

Va-

len%.

Medin. Zerola.

Pesant.

Sajir,

Sott.

Pitig.

Henrique^ apudBonac.

de Sac.

disp.

5.

q.

5.

sect.

2.punct.

2.

%

3.

diffic.

3.

n.

5.,

et

tradita

per Theologos

,

quod

in

confes-

sione

manifestanda?

sint

tantum circum-

stantia?

qua?

mutant

speciem peccatorum.

Si

igitur

Da?monialitas

et

Bestialitas

sunt

ejus-

dem

speciei

specialissima?

,

sufficit

in

con-

fessione

dicere

:

Bestialitatis

peccatum

com-

misi,

quantumvis

confitens

cum

Da?mone

Demoniality

1 1

cum

homine

in

vase

prcepostero,

it

is

So-

domy;

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

tails

seminationis,

differ in

species

from

each

other.

But

the difference

between

the

Demon

and

the beast

is

not

only

spe-

cific,

it

is

more

than

specific

:

the

nature

of the

one

is

corporeal,

of the

other

incor-

poreal,

which makes

a

generic

difference.

Whence

it

follows that

seminationes

prac-

tised

on

different

objets

differ in

species

from

each other

:

and

that

is

substan-

tiated.

6. It is

also a

trite

doctrine

with

Mora-

lists,

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

Bestia*

lity

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

:

/

hare

been

guilty

of

the sin

of

Bestiality^

But

that

is

not

so

:

therefore

those

two

sins

do not both

belong

to

the

same

very

par-

ticular

species.

12

Daemonialitas

concubuerit.

Hoc

autem

falsum

est

:

igitur

non

sunt

ejusdem

speciei specialissimce.

7.

Quod

si

dicatur,

aperiendum

esse in

confessione

circumstantiam

concubitus

cum

Dcemone

ratione

peccati

contra

Religio-

nem

:

peccatum

contra

Religionem

com-

mittitur,

aut

ex

cultu,

aut

ex

reverentia,

aut

ex

deprecatione

,

aut

ex

pacto,

aut

ex

societate

cum

Dcemone

(D.

Thomas,

2. 2.

q.

90.

art.

2.

et

q.

g5.

art.

4.

in

corp.}; sed,

ut

infra

dicemus

,

dantur

Succubi,

et

In-

cubi,

quibus

nullum

prcedictorum

exhibe-

tur,

et

tamen

copula sequitur

:

igitur

re-

spectu

istorum nulla

intervenit

irreligio-

sitas,

et

commixtio

cum

istis

nullam habe-

bit

rationem

ulteriorem,

quam

puri

et

sim-

plicis coitus, qui,

si

est

ejusdem

speciei

cum

Bestialitate, sufficienter

exprimeturdicendo:

Bestialitatem

commisi; quod

tamen

falsum

est.

8.

Ulterius

in

confesso

est

apud

omnes

Theologos Morales, quod

longe

gravior

est

copula

cum

Dcemone,

quam

cum

quoli-

bet

bruto;

in

eadem autem

specie

specialis-

sima

peccati,

non datur

unum

peccatum

gravius

alter

o,

sed

omnia

atquegravia

sunt;

Demoniality

1

3

7.

It

may

be

urged

that

if

the

circum-

stances of a sensual intercourse

with

the

Demon

should

be revealed

to

the

Confes-

sor,

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

hirn

(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 charac-

ter

quam

puri

et

simplicis coitus; and,

if

of

the

same

species

as

Bestiality,

it

would

be

adequately

stated

by

saying

:

/ have been

guilty

of

the

sin

of

Bestiality;

which

is

not

so.

8.

Besides,

it

is

acknowledged by

all

Theological

Moralists that

copula

cumDce-

mone

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

14

Daemonialitas

perinde

enim

est

coire

cum

cane,

aut asina

t

aut

equa;

sequitur ergo,

quod

si

Daemonia-

litas

est

gravior

Bestialitate,

non

sint

ambo

ejusdem

speciei.

Nee

'dicendum

gravitatem

majorem

in

Daemonialitate

petendam

esse

ab

irreligiositate,

seu

superstitione

ex

so-

cietate

cum

D&mone

,

ut scribit

Cajetanus

ad

2. 2.

q.

1

54.,

ar.

n.%ad

3.

in

fine

,

quia

hocfallit

in

aliquibus

Succubis

et

Incubis,

ut

supra

dictum

est;

turn

quia

gravitas

major

statuitur in

Dasmonialitate

prce

Bes-

tialitate,

in

genere

vitii

contra

naturam

:

major

autem

gravitas

in

ilia

supra

istam

ratione

irreligiositatis

exorbitat

ex

illo

ge-

nere,

proinde

non

facit

in

illo

genere,

et

ex

se

gravior

em.

9.

Statuta

igitur

differentia specifica

Da-

rn

onialitatis

a

Bestialitate

,

ut

gravitas

il-

lius

percipiatur

in

ordine

ad

pcenam

de

qua

principaliter nobis

tractandum

est,

est

ne-

cessarium

inquirere quotupliciter

Daemo-

nialitas

accidat.

Non

desunt

qui

sibi

nimis

scioli

negant

quod

gravissimi

Auctores

scripsere^

et

quod

quotidiana

constat

expe-

rientia,

Dcemonem

scilicet

turn

Incubum,

turn

Succubum,

non solum

hominibus, sed

etiam

brutis

tarnaliter

conjungi.

Aiunt

Demoniality

1

5

another;

all

are

equally

so

:

it

comes

to

the

same whether

connection

is

had

with

a

bitch,

an

ass,

or a

mare

;

whence

it

fol-

lows

that

if

Demoniality

is

more

grievous

than

Bestiality,

those

two

acts are

not

of

the

same

species.

And

let

it

not be

argued,

with

Cajetahus,

that

Demoniality

is

more

grievous

on

account

of the offense to

reli-

gion

from

the

worship

rendered

to

the

Demon

or

the

compact

of

fellowship

ente-

red

into

with

him

:

as

has

been

shown

above,

that

is

not

always

met

with

in

the

connection of

man

with Incubi

and Suc-

cubi

;

moreover,

if

in the

genus

of

unna-

tural 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.

Now,

having

laid

down

the

specific

difference

between

Demoniality

and

Bes-

tiality,

so that the

gravity

thereof

may

be

duly

appreciated

in

view

of the

penalty

to

be

inflicted

(and

that

is

our

most

essen-

tial

object),

we

must

inquire

in

how

many

different

ways

the

sin

of

Demonia-

lity

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

1

6

Dasmonialitas

proinde

essehominum

imaginationem,phan-

tasmatibus a

D&mone

perturbatis Icesam,

sen

dcemoniaca

esse

prcestigia:

sicuti

etiam

Saga?,

seu

Striges,

sola

imaginatione per-

turbata

a

Dcemone

,

sibi

videntur

assistere

ludis,

chords,

conviviis, et

conventibus noc-

turnis, et

carnaliter

Dcemoni

commisceri;

nullo vero

reali

modo

deferuntur

corpore

ad

ejusmodi

loca

et

actiones,

prout

textua-

liter

dicitur

in

quodam

Capitulo,

ac duobus

Conciliis.

Cap.

Episcop.

26.

q.

5.,

Cone.

Ancyr.

c.

24.,

Cone.

Rom.

4.

sub

Damaso,

c, 5.

apud

Laur.

Epitom.

v

Saga.

10.

Sed

non

negatur,

quin aliquando

mulierculce,

illusce

a

Dcemonibus,

videantur

nocturnis

Sagarum

ludis

corporaliter

inter-

esse

,

dum

tamen

sola

imaginaria

visione

ipsis

hoc

accidit

:

sicut

etiam

in

somnis

videtur nonnullis

cum

foemina

aliqua

con-

cumbere,

et

semen

vere excernitur,

non

ta-

men

concubitus

ille

realis est

,

sed tan

turn

phantasticus

,

paratus

non

raro

per

illusio-

nem

diabolicam

;

et

in

hoc verissimum

est

quod

habent

citatum

Capitulum

et

Concilia.

Demoniality

1

7

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 inter-

course 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.

i

o.

Of

course,

it

is

not

contested that

so-

metimes

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

imagi-

nary

vision.

Thus,

inadream,

one

sometimes

fancies

cum

fcemina

aliqua

concumbere,

et

semen

vereexcernitur,

non tamen

concubitus

ille

realis

est,

but

merely

fantastic,

and

often

brought

about

by

a

diabolical

illusion

:

and

here

the

above

mentioned

Capitule

and

1

8

Daemonialitas

Sed hocnon

semper

est

;

sed

nt in

pluribus,

cor

pore deferuntur Sagce

ad

ludos noctur-

nos, et

vere carnaliter

corpore

conjungun-

tur

Dcemoni)

et

Malefici

non minus

Dcemo-

ni

succubo

miscentur,

et hcec

est

sententia

Theologorum,

et

jure

consullorum Catho-

licorum, quos

abunde

citat

Frater

Fran-

ciscus

Maria

Guaccius

in

suo

libra intitu-

lato

Compendium

Maleficarum;

Grilland.

Remig.

Petr.

Damian.

Sylvest.

Alphon.

a

Cast.

Abul.

Cajet.

Senon.

Crespet. Spine.

Anan.

apud Guaccium,

Comp.

Malef.,

c.

i5.

Altera,

quam

verissimam...

n.

69.

lib.

p.'

t

quce

sententia

conjirmatur

decem

et

octo

exemplis,

ibidem

allatis et relatis

per

vi-

ros doctos

et

veridicos

de

quorum

fide

am-

bigendum

non

est,

quibus

probatur Malefi-

cos

et

Sagas

corporaliter

ad

ludos conve-

nire,

et

cum

Dcemonibus

succubis

et

incubis

corporaliter turpissime

commisceri.

Et

pro

omnibus

sufficere

debet auctoritas

Divi

Au-

gustini,

qui

loquens

de

concubitu

homi-

num

cum

Dcemonibus

}

sic ait

lib.

iS.de

Civitate

Dei,

c.

23.:

Et

quoniam

cre-

berrima

fama

est,

multique

se

expertos,

vel

ab

eis

qui experti

essent,

de

quorum

fide

dubitandum non

est,

audivisse confir-

mant

,

Sylvanos

et

Faunos

,

quos vulgo

Incubos

vocant,

improbos

saepe

extitisse

mulieribus

,

et

earum

appetiisse

et

pere-

Demoniality

19

Councils

are

perfectly

right.

But

this

is

not

always

the case

;

on

the

contrary,

it

more

often

happens

that

Witches

are

bo-

dily

present

at

nightly

vigils

and

have

with

the

Demon

a

genuine

carnal

and

cor-

poreal

connection,

and

that likewise

Wi-

zards

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

Male-

ficarum,

or Chronicle

of Witches,

by

Bro-

ther

Francis

Marie

Guaccius. This doc-

trine

is

therein

confirmed

by

eighteen

instances

adduced from

the

recitals

of

lear-

ned 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.

Austin,

who,

speaking

of carnal intercourse

between

men

and

the

Demon,

expresses

himself

as

follows,

book

1

5

th

,

chapt.

23

d

of the

City of

God

:

It

is

widely

credited,

and

such

belief

is

confirmed

by

the direct

or

in-

direct

testimony of thoroughly

trustwor-

thy

people,

that

Sy

Ivans

and

Fauns,

com-

monly

called

Incubi,

have

frequently

mo-

lested

women,

sought

and

obtained

from

2o

Daemonialitas

gisse

concubitum. Et

quosdam Daemones,

quos

Dusios

Galli

nuncupant,

hanc

assidue

immunditiam

et

tentare

et

efficere,

plures

talesque asseverant,

ut

hoc

negare

impu-

dentia videatur.

Hcec

Augustinus.

ii.

Prout

autem

apud

diver

sos

Auctores

legitur,

et

pluribus

experimentis comproba-

tur,

duplici

modo Dcemon

hominibus

car-

naliter

copulatur

:

uno

modo

quo

Malejicis

et

Sagis

jungitur,

alio

modo

quo

aliis

ho-

minibus

minime

malejicis

miscetur.

12.

Quantum

ad

primum modum,

non

co-

pulatur

Dcemon

Sagis,

sen

Malejicis

,

nisi

pr&missa

solemni

professione,

qua

iniquis-

simi homines

Da^moni

addicuntur

;

qua?

pro-

fessio,

ut

ex

variis

Auctoribus

referentibus

confessiones

Sagarumjudiciales

in

tormen-

tisfactas,

quas

collegit

Franciscus

Maria

Guaccius,

Comp.

Malef

,

c.

7.,

lib.

i.,

con-

sistit

in

undecim

ceremoniis

:

1 3.

Primo,

ineuntpactum

expressum

cum

D&mone,

autalio

Mago

sen

Malejicovicem

Demoniality

2

1

them

coition.

There are

even

Demons,

whom

the

Gauls

call

Buses

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.

Austin.

n.

Now,

severalauthors

profess,

and

it

is

confirmed

by

numerous

experiments

,

that the

Demon

has

two

ways

of

copula-

ting carnally

with

men

or

women:

the

one

which

it

uses

with

Witches

or

Wizards,

the

other with

men

or

women

entirely

fo-

reign

to witchcraft.

12.

In the

first

case,

the

Dem6n

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

ad-

missions of

Witches

when

on

the

rack,

and

whose

recitals

have been

collected

by

Francis-Marie

Guaccius,

Compend.

Male/.,

book

i,

chapt.

7,

that

profession

consists

of eleven

ceremonials

:

1

3.

Firstly,

the

Novices have

to

conclude

with

the

Demon,

or

some

other

Wizard

or

22

Dsemonialitas

Dcemonis

gerente,

et

test

ibus

present

ibus,

de

servitio

diabolico

suscipiendo

:

Daemon

vero

vice

versa

honores,

divitias,

et

carnales

delectationes

illispollicetur.

Guacc.

loc. cit.

fol

3

4

.

14.

Secundo, abnegant

catholicam

fidem,

subducunt

se

obedientice

Dei,

renuntiant

Christo,

et

protectioni

Beatissima?

Virginis

Mar

ice,

ac

Ecclesice

omnibus

sacrament

is.

Guacc.

,

loc. cit.

1

5.

Tertio, projiciunt

a

se

Coronam,

seu

Rosarium

B.

V.

M.,

Chordam

S.

P.Fran-

cisci,

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.

Gril-

land.

1

6.

Qiiarto,

vovent

in

manibus Diaboli

obedientiam,

et

subjectionem, eique prce-

stant

homagium

et

vassallagium,

tangendo

quoddam

volumen

nigerrimum.

Spondent,

quod

nunquam

redibunt

ad

jidem

Christi,

nee

Dei

prcecepta servabunt,

nee

ulla

bona

opera

facient,

sed

ad

sola

mandata

Dee-

Demoniality

23

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.

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

Sa-

craments

of the

Church.

1

5.

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

Car-

melites,

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.

1

6.

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

^4

Dasmonialitas

monis

attendent,

et

ad

conventus

nocturnos

diligenter

accedent

.

Guacc.

loc.

cit.fol.

36.

17.

Quinto,

spondent

se

enixe

curaturos,

et

omni

studio

ac

sedulitate

procuraturos

adducere

alios

mares

et

foeminas

ad

suam

sectam,

et

cultumD&monis.

Guacc.

loc. cit.

1

8.

Sexto,

baptiqanlur

a Diabolo

sacri-

lego

quodam

baptismo,

et

abnegatis

Pa-

trinis

et

Matrinis

baptismi

Christi,

et

Confirmations,

et

nomine, quod

sibi

fuit

primo

impositum,

a Diabolo

sibi

assignan-

tur

Patrinus

et

Matrina

novi,

qui

ipsos

instruant

in

arte

maleficiorum,

et

imponi-

tur

nomen

novum, quod plerumque

scurrile

est.

Guacc.

loc. cit.

19.

Septimo,

abscindunt

partem

pro-

priorum indumentorum,

et

illam

offerunt

Diabolo

in

signum

homagii,

et

Diabolus

il-

lam

asportat,

etservat.

Guacc.

loc.

20.

Octavo,

format

Diabolus circulum

super

terram,

et in

eo stantes Novitii

Ma-

lefici

et

Sagce jirmant juramento omnia,

quce

ut

dictum

est

promiserunt.

Guacc.

loc.

cit.

Demoniality

25

to

obey

the

Demon

alone

and,

to

attend

diligently

the

nightly

conventicles.

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.

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.

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.

Eighthly,

the

Devil draws

on

the

ground

a circle

wherein stand

the

Novi-

ces,

Witches and

Wizards,

and

there

they

confirm

by

oath

all

their aforesaid

pro-

mises.

3

26

Daemonialitas

21

.

Nono,

petunt

a Diabolo

deleri

a

libro

Christi,

et

describi

in

libro

suo,

et

pro-

fertur

liber

nigerrimus,

quern tetigerunt

pr&stando homagium,

ut

dictum

est

supra,

et

ungue

Diaboli

in

eo

exarantur. Guacc.

loc.

cit.

22.

Decimo,

promittunt

Diabolo

statis

temporibus

sacrificia,

et

oblationes;

sin-

gulis

quindecim

diebus, vel

singulo

mense

saltern,

necem

alicujus

infantis,

aut

mortale

veneficium,

et

singulis

hebdomadis

alia

mala

in

damnum

humani

generis,

ut

gran*

dines,

tempestates, incendia,

mortem

ani-

malium,

etc.

Guacc.

loc.

cit.fol.

40.

23.

Undecimo,

sigillantur

a Da?mone

aliquo charactere,

maxime

ii,

de

quorum

constantid dubitat

.

Character

vero

non

est

semper

ejusdem forma*,

aut

figurce

:

ali-

quando

enim

est

simile

lepori,

aliquando

pedi

bufonis,

aliquando

aranece,

vel

catelh)

vel

gliri

;

imprimitur

autem

in locis

cor-

poreis

magis

occultis

:

viris

quidem

ali*

quando

subpalpebris,

aliquando

sub

axilliS)

aut

labiis,

aut

humeris,

aut

sede

ima, aut

alibi;

mulieribus

autem

plerumque

in

mammis,

aut

locis

muliebribus.

Porro

sz*-

gillum,

quo

talia

signa

imprimuntur,

est

unguis

Diaboli.

Quibus

peractis

ad

instru-

Demoniality

27

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.

Tenthly, they

promise

the

Devil

sa-

crifices

and

offerings

at

stated

times

:

once a

fortnight

or

at least

each

month,

the

mur-

der

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.

Eleventhly,

the

Demon

imprints

on

them

some

mark,

especially

on

those

whose

constancy

he

suspects.

That

mark,

moreo-

ver,

is

not

always

of the

same

shape

or

figure

:

sometimes

it

is

the

image

of a

hare,

some-

times

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 ha-

28

Dasmonialitas

ctionem

Magistrorum

qui

Novitios

initia-

runt, hi

promittunt denuo,

se

nunquam

Eucharistiam adoraturos

;

injuriosos

Sanc-

tis

omnibus,

et

maxime

B.

V.

M.

futures;

conculcaturos

ac

conspurcaturos

Sacras

Imagines,

Crucem,

ac

Sanctorum

Reli-

quias;

nunquam

usuros Sacramentis, aut

sacramentalibus,

nisi

ad

maleficia

;

inte-

gram

confessionem

sacramentalem

sacer-

doti

nunquam

facturos,

et

suum cum

Dcemone

commercium

semper

celaturos.

Et

Diabolus

vicissim

pollicetur,

se

illis

semper

pr&sto

futurum

;

se

in

hoc

mundo

votis

eorum

satisfacturum,

et

post

mortem

illos

esse

beaturum. Sic

peracta

profes-

sione solemni,

assignatur singulis

eorum

Diabolus, qui appellatur Magistellus,

cum

quo

in

partes

secedunt,

et

carnaliter

com-

miscentur":

ille

quidem

in

specie foemina?,

si

initiatns est vir

;

in

forma

autem

viri,

et

aliquando

satyri,

aliquando

hirci,sifoemina

est

saga

prof

essa.

Guacc.

loc.

cit.fol.

42

et

$.

24.

Quod

si

queer

atur

ab

Auctoribus,

quomodo

possit

Dcemon,

qui

corpus

non

habet,

corporalem

commixtionem

habe-

re

cum

homine

:

respondent communiter,

Demoniality

29

ving

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

him-

self

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,

so-

metimes

of

a

buck-goat,

if

it

is

a

woman

who

has been

received a witch.

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

3.

3o

Daemonialitas

quod

Dcemon

aut assumit

alterius

marts

aut

fcemince,

juxta

exigentiam,

cadaver,

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