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PROBATIO DÆMONIALITATIS |
PROOF OF DEMONIALITY |
| SUMMARIUM | SUMMARY |
| 1. De probatione criminis Dæmonialitatis, distinguendum est. | 1. Distinctions to be made in the proof of the crime of Demoniality. |
| 2. Indicia probantia coitum Sagæ cum Diabolo. | 2. Signs proving the intercourse of a Witch with the Devil. |
| 3. Requiritur confessio ipsius malefici ad plenam probationem. | 3. The confession of the Sorcerer himself is requisite for a full eviction. |
| 4. Historia de Moniali habente consuetudinem cum Incubo. | 4. Tale of a Nun who had an intimacy with an Incubus. |
| 5. Si adsint indicia visa in recitata historia, potest ad torturam deveniri. | 5. If the indictment is supported by the recitals of eye-witnesses, torture may be resorted to. |
| 1. Quantum ad probationem hujus criminis attinet, distinguendum est de Dæmonialitate, puta, vel ejus, quæ a Sagis seu Maleficis fit cum Diabolis; sive de ea, quæ ab aliis fit cum Incubis. | 1. As regards the proof of that crime, a distinction must be made of the kind of Demoniality, to wit: whether it is that which is practiced by Witches or Wizards with the Devil, or that which other persons perpetrate with Incubi. |
| 2. Quoad primam, probato crimine pacti facti cum Diabolo, probata remanet Dæmonialitas ex consequentia necessaria; nam scopus tum Sagarum, tum Maleficorum in ludis nocturnis, ultra convivia, et choreas, est hujusmodi infamis congressus: aliter, illius criminis nullus potest esse testis, quia Diabolus, qui Sagæ visibilis est, aliorum oculos effugit. Verum est, quod aliquoties visæ sunt mulieres in sylvis, agris, et nemoribus, supinæ jacentes, ad umbilicum tenus denudatæ, et juxta dispositionem actus venerei, divaricatis et adductis cruribus, clunes agitare, prout scribit Guacc., lib. 1, cap. 12, v. Sciendum est sæpius, fol. 65. Tali casu emergeret suspicio vehemens talis criminis, dummodo esset aliunde adminiculata, et crederem talem actum per testes sufficienter probatum, sufficere Judici ad indagandam tormentis veritatem; et hoc maxime, si post aliqualem moram in illo actu, visus fuisset a muliere elevari quasi fumus niger, et tunc mulierem surgere, prout ibidem scribit Guaccius; talis enim fumus, aut umbra, Dæmonem fuisse concumbentem cum fœmina inferre potest. Sicut etiam, si mulier visa fuisset concumbere cum homine, qui post actum de repente evanuit, ut non semel accidisse idem auctor ibidem narrat. | 2. In the first case, the compact entered into with the Devil being proved, the evidence of Demoniality follows as a necessary consequence; for, the purpose, both of Witches and Wizards, in the nightly revels that take place after feasting and dancing, is none other but that infamous intercourse; otherwise there can be no witness of that crime, since the Devil, visible to the Witch, escapes the sight of others. Sometimes, it is true, women have been seen in the woods, in the fields, in the groves, lying on their backs, ad umbilicum tenus nudatæ, et juxta dispositionem actus venerei, their legs divaricatis et adductis, clunes agitare, as is written by Guaccius, book I, chap. 12, v. Sciendum est sæpius, fol. 65. In such a case there would be a very strong suspicion of such a crime, if supported by other signs; and I am inclined to believe that such action, sufficiently proved by witnesses, would justify the Judge in resorting to torture in order to ascertain the truth; especially if, shortly after that action, a sort of black smoke had been seen to issue from the woman, and she had been noticed to rise, as is also written by Guaccius; for it might be inferred that that smoke or shadow had been the Devil himself, concumbens cum fœmina. Likewise if, as has more than once happened, according to the same author, a woman had been seen concumbere cum homine, who, the action over, suddenly disappeared. |
| 3. Cæterum ad probandum concludenter aliquem esse Maleficum, seu Maleficam, requiritur propria confessio; nullus enim haberi potest de hoc testis, nisi forte sint alii Malefici, qui in judicio deponunt de complicibus; sed quia socii criminis sunt, eorum dictum non concludit, nec etiam ad torturam sufficit, nisi alia existent indicia, puta, sigillum Diaboli impressum in eorum corpore, prout diximus supra num. 23.; et in eorum domibus, facta perquisitione, inveniant signa, ac instrumenta artis diabolicæ, ut ossa mortuorum, præsertim calvariam; crines artificiose contextos; nodos plumarum intricatos; alas, aut pedes, aut ossicula vespertilionum, aut bufonum, aut serpentium; ignotas seminum species; figuras cereas; vasculos plenos incognito pulvere, aut oleo, aut unguentis minime notis, etc., ut ordinarie contingit reperiri a Judicibus, qui, accepta accusatione de hujusmodi Sagis, ad capturam, et domus visitationem deveniunt, ut scribit Delbene, de Off. S. Inquis., par. 2. dub. 206, num. 7. | 3. Moreover, in order to prove conclusively that a person is a Wizard or a Witch, the own confession of such person is requisite: for there can be no witnesses to the fact, unless perhaps other Sorcerers giving evidence at the trial against their accomplices; from their being confederates in the crime, their statement is not conclusive and does not justify the recourse to torture, should not other indications be forthcoming, such as the seal of the Devil stamped on their body, as aforesaid, Nr 23, or the finding in their dwelling, after a search, of signs and instruments of the diabolic art: for instance, bones and, especially, a skull, hair artfully plaited, intricate knots of feathers, wings, feet or bones of bats, toads or serpents, unfamiliar seeds, wax figures, vessels filled with unknown powder, oil or ointments, etc., as are usually detected by Judges who, upon a charge being brought against Sorcerers, proceed to their apprehension and the search of their houses. |
| 4. Quantum vero ad probationem congressus cum Incubo, par est difficultas; non minus enim Incubus, ac alii Diaboli effugiunt, quando volunt, visum aliorum, ut videri se faciunt a sola amasia. Tamen non raro accidit, quod etiam visi sint Incubi modo sub una, modo sub alia specie in actu carnali cum mulieribus. | 4. The proof of intimacy with an Incubus offers the same difficulty; for, no less than other Demons, the Incubus is, at will, invisible to all but his mistress. Yet, it has not seldom happened that Incubi have allowed themselves to be surprised in the act of carnal intercourse with women, now in one shape, now in another. |
| In quodam Monasterio (nomen ejus et urbis taceo, ne veterem ignominiam memoriæ refricem) quædam fuit Monialis, quæ cum alia Moniali, quæ cellam habebat suæ contiguam, simultatem ex levibus causis, ut assolet inter mulieres, maxime Religiosas, habebat. Hæc sagax in observando quascumque actiones Monialis sibi adversæ, per plures dies vidit, quod ista in diebus æstivis, statim a prandio non spatiabatur per viridarium cum aliis, sed ab iis sequestra, se retrahebat in cellam, quam sera obserabat. Observatrix igitur æmula curiositate investigans, quid tali tempore illa facere posset, etiam ipsa in propriam cellam se recipiebat; cæpit autem audire submissam quasi duorum insimul colloquentium vocem (quod facile erat, nam cella parvo simplicis, scilicet lateris unius, disterminio dividebatur), mox sonitum poppysmatum4, concussionis lecti, gannitus, ac anhelitus, quasi duorum concubentium; unde aucta in æmula curiositate stetit in observatione, ut sciret, quinam in illa cella essent. Postquam autem per tres vices vidit, nullam aliam Monialem egressam e cella illa, præter æmulam, dominam cellæ, suspicata est Monialem in camera absconditum aliquem virum, clanculum introductum, retinere; unde et rem detulit ad Abbatissam, quæ consilio habito cum discretis, voluit audire sonitus, et observare indicia relata ab accusatrice, ne præcipitanter et inconsiderate ageret. Abbatissa igitur cum discretis se receperunt in cellam observatricis, et audierunt strepitus, et voces, quas accusatrix detulerat. Facta igitur inquisitione, an ulla Monialium potuisset secum in illa cella clausa esse, et reperto quod non, Abbatissa cum discretis fuit ad ostium cellæ clausæ; et pulsato frustra pluries ostio, cum Monialis nec respondere, nec aperire vellet, Abbatissa minata est, se velle ostium prosterni facere, et vecte aggredi opus fecit a quadam conversa. Tunc aperuit ostium Monialis, et facta perquisitione, nullus inventus est in camera. Interrogata Monialis cum quonam loqueretur, et de causa concussionis lecti, anhelituum, etc., omnia negavit. | In a Monastery (I mention neither its name nor that of the town where it lies, so as not to recall to memory a past scandal), there was a Nun, who, about trifles, as is usual with women and especially with nuns, had quarrelled with one of her mates who occupied a cell adjoining to hers. Quick at observing all the doings of her enemy, this neighbour noticed, several days in succession, that instead of walking with her companions in the garden after dinner she retired to her cell, where she locked herself in. Anxious to know what she could be doing there all that time, the inquisitive Nun betook herself also to her cell. Soon she heard a sound, as of two voices conversing in subdued tones, which she could easily do, since the two cells were divided but by a slight partition), then a peculiar friction4, the cracking of a bed, groans and sighs, quasi duorum concumbentium; her curiosity was raised to the highest pitch, and she redoubled her attention in order to ascertain who was in the cell. But having, three times running, seen no other nun come out but her rival, she suspected that a man had been secretly introduced and was kept hidden there. She went and reported the thing to the Abbess, who, after holding counsel with discreet persons, resolved upon hearing the sounds and observing the indications that had been denounced her, so as to avoid any precipitate or inconsiderate act. In consequence, the Abbess and her confidents repaired to the cell of the spy, and heard the voices and other noises that had been described. An inquiry was set on foot to make sure whether any of the Nuns could be shut in with the other one; and the result being in the negative, the Abbess and her attendants went to the door of the closed cell, and knocked repeatedly, but to no purpose: the Nun neither answered, nor opened. The Abbess threatened to have the door broken in, and even ordered a convert to force it with a crow-bar. The Nun then opened her door: a search was made and no one found. Being asked with whom she had been talking, and the why and wherefore of the bed cracking, of the sighs, etc., she denied every thing. |
| Cum vero res perseveraret, accuratior, ac curiosior reddita Monialis æmula perforavit tabulas lacunaris, ut posset cellam introspicere; et vidit elegantem quemdam juvenem cum Moniali concumbentem, quem etiam eodem modo ab aliis Monialibus videndum curavit. Delata mox accusatione ad Episcopum, ipsaque Moniali omnia negante, tandem metu tormentorum comminatorum adacta, confessa est se cum Incubo consuetudinem habuisse. | But, matters going on just the same as before, the rival Nun, become more attentive and more inquisitive than ever, contrived to bore a hole through the partition, so as to be able to see what was going on inside the cell; and what should she see but an elegant youth lying with the Nun, and the sight of whom she took care to let the others enjoy by the same means. The charge was soon brought before the bishop: the guilty Nun endeavoured still to deny all; but, threatened with the torture, she confessed having had an intimacy with an Incubus. |
| 5. Quando igitur adessent talia indicia, sicut in recitata historia intervenerunt, posset utique in rigoroso examine rea constitui; sine tamen ejus confessione, non censendum est delictum plene probatum, quantumvis a testibus visus fuisset congressus; siquidem aliquando accidit, quod Diabolus, ut infamiam alicui innocenti pararet, præstigiose talem concubitum repræsentaverit. Unde in his casibus debet Judex Ecclesiasticus esse perfecte oculatus. | 5. When, therefore, indications are forthcoming, such as those recited above, a charge might be brought after a searching inquiry; yet, without the confession of the accused, the offence should not be regarded as fully proved, even if the intercourse were testified by eye-witnesses; for it sometimes happens that, in order to undo an innocent female, the Devil feigns such intercourse by means of some delusion. In those cases, the Ecclesiastical Judge must consequently trust but his own eyes. |
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About This Book
The author argues that there exist terrestrial rational beings, distinct from pure spirits, who possess both body and soul, are born and die, and can receive salvation or damnation. He marshals theological and philosophical argument, medico-psychological observation, and anecdotal case histories to support claims of material intercourse with humans. Drawing connections to folklore figures such as fauns, sylphs, and goblins, the work examines moral, pastoral, and doctrinal consequences and offers an original, systematic demonstration of these entities within a Christian framework.