PREFACE TO THE FIRST EDITION (Paris, 1875, in-8o) (continued 2)

41. Præmittendum 3º, nondum rerum naturalium, quæ sunt in mundo, satis perspectam esse existentiam, aut naturam, ut proinde aliquid negandum sit ex eo, quod de illo nunquam alias dictum, aut scriptum fuerit. Patet enim tractu temporis detectas esse novas terras, quas Antiqui nostri ignorarunt, novaque animalia, herbas, plantas, fructus, semina nunquam alias visa; et si pervia esset Terra Australis incognita, cujus indagatio, et lustratio a multis hucusque incassum tentata est, adhuc nova nobis alia panderentur. Patet adhuc, quod per inventionem microscopii, et alias machinas, et organa Philosophiæ experimentalis modernæ, sicut etiam per exactiorem indaginem Anatomistarum, multarum rerum naturalium existentiam, vires, naturamque tum innotuisse, tum dietim innotescere, quæ præcedentes Philosophi ignorarunt, ut patet in auro fulminante, phosphoro, et centum aliis chymicis experimentis, circulatione sanguinis, venis lacteis, vasis lymphaticis, et aliis hujusmodi quæ nuper Anatomistæ adinvenerunt. Proinde ineptum erit aliquod exsibillare ex hoc quod de eo nullus Antiquorum scripserit, attento maxime Logicorum axiomate, quod locus ab auctoritate negativa non tenet. 41. Thirdly, I premise that neither the existence nor the nature of the natural things in this world has been sufficiently investigated to allow of denying a fact, merely because it has never been previously spoken of or written about. In the course of time have not new lands been discovered which the Ancients knew not of? New animals, herbs, plants, fruits and seeds, never seen elsewhere? And if that mysterious Austral land came at last to be explored, as has been to this day vainly tried by so many travellers, what unforeseen disclosures would be the result! Through the invention of the microscope and other instruments used by modern experimental Philosophy, combined with the more exact methods of investigation of Anatomists, have there not been, and are there not, every day, brought to light the existence, qualities and characteristics of a number of natural things unknown to ancient Philosophers, such as fulminating gold, phosphorus, and a hundred other chemical compounds, the circulation of the blood, the lacteal vessels, the lymph-ducts and other recent anatomical discoveries? To deride a doctrine because it does not happen to be mentioned in any ancient author would therefore be absurd, especially bearing in mind this axiom of Logic: locus ab auctoritate negativa non tenet.

42. Præmittendum 4º, quod in Sacra Scriptura, et Ecclesiasticis traditionibus non traditur nisi id, quod ad animæ salutem necessarium est, quoad credendum, sperandum et amandum; unde inferre non licet ex eo, quod nec ex Scriptura, nec ex traditione aliquod habetur, proinde negandum sit, quod illud tale existat: aut nos quidem Fides docet, Deum per Verbum suum omnia creasse visibilia, et invisibilia; pariterque ex Jesu Christi Domini nostri meritis tum gratiam, tum gloriam omni, et cuivis rationali creaturæ conferri. Num autem alius Mundus a nostro, quem incolimus, sit, et in eo alii homines non ab Adam prognati, sed alio modo a Deo creati existant (sicut ponunt illi qui lunarem globum habitatum opinantur); pariterque num in hoc Mundo, quem incolimus, aliæ existant creaturæ rationales ultra homines, et Spiritus Angelicos, quæ regulariter hominibus sint invisibiles, et per accidens, et earum executiva potentia fiant visibiles: hoc nullo modo spectat ad fidem, et hoc scire, aut ignorare non est ad salutem hominis necessarium, sicut nec scire rerum omnium physicarum numerum aut naturam. 42. Fourthly, I premise that Holy Scripture and ecclesiastical tradition do not teach us any thing beyond what is requisite for the salvation of the soul, namely Faith, Hope and Charity. Consequently, from a thing not being stated either by Scripture or tradition it must not be inferred that that thing is not in existence. For instance, Faith teaches us that God, by His Word, made things visible, and invisible, and also that, through the merits of our Lord Jesus-Christ, grace and glory are conferred on every rational creature. Now, that there be another World than the one we live in, and that it be peopled by men not born of Adam but made by God, in some other way, as is implied by those who believe the lunar globe to be inhabited; or further, that in the very World we dwell in, there be other rational creatures besides man and the Angelic Spirits, creatures generally invisible to us and whose being is disclosed but accidentally, through the instrumentality of their own power; all that has nothing to do with Faith, and the knowledge or ignorance thereof is no more necessary to the salvation of man than knowing the number or nature of all physical things.

43. Præmittendum 5º, nullam inveniri repugnantiam, nec in Philosophia, nec in Theologia; quod dari possint creaturæ rationales constantes spiritu et corpore, aliæ ab homine, quia si esset repugnantia, hoc esset vel ex parte Dei (et hoc non quia ipse omnipotens est), vel ex parte rei creabilis; et neque hoc, quia sicut creatura mere spiritualis, ut Angeli, creata est, et mere materialis, ut Mundus, et partim spiritualis, partim corporea, corporeitate terrestri, et crassa, ut homo, ita creabilis est creatura constans spiritu rationali, et corporeitate minus crassa, sed subtiliore, quam sit homo. Et profecto post Resurrectionem anima Beatorum erit unita corpori glorioso dote subtilitatis donato: ut proinde concludi posset, potuisse Deum creare creaturam rationalem corpoream, cui naturaliter indita sit corporis subtilitas, sicut per gratiam corpori glorioso confertur. 43. Fifthly, I premise that neither Philosophy nor Theology is repugnant to the possible existence of rational creatures having spirit and body and distinct from man. Such repugnance could be supported only on God, and that is inadmissible, since he is all-mighty, or on the thing to be made, and that likewise cannot be supported; for, as there are purely spiritual creatures, such as Angels, or merely material, such as the World, or lastly semi-spiritual and semi-corporeal, of an earthly and gross corporeity, such as man, so there may well be in existence a creature endowed with a rational spirit and a corporeity less gross, more subtile than man’s. No doubt, moreover, but that after Resurrection, the souls of the blessed will be united with a glorious and subtile body; from which may be inferred that God may well have made a rational and corporeal creature whose body naturally enjoys the subtilty which will be conferred by the grace on the glorious body.

44. Astruitur autem magis talium creaturarum possibilitas ex solutione argumentorum, quæ contra positam conclusionem fieri possunt, pariterque ex responsione ad interrogationes, quæ possunt circa eam formari. 44. But, the possible existence of such creatures will be still better set forth by solving the arguments which can be adduced against our conclusion, and replying to the questions it may raise.

45. Prima interrogatio est, an tales creaturæ dicendæ essent animalia rationalia? Quod si sic, quomodo different ab homine, cum quo communem haberent definitionem? 45. First question: should such creatures be styled rational animals? And if so, in what do they differ from man, with whom they would have that definition in common?

46. Respondeo quod essent animalia rationalia sensibus et organis corporis prædita, sicut homo: differrent autem ab homine non solum ratione corporis tenuioris, sed etiam materiæ. Homo siquidem ex crassiore elementorum omnium parte, puta ex luto, nempe aqua et terra crassa formatus est, ut constat ex Scriptura, Gen. 2. v. 7.; ista vero formata essent ex subtiliore parte omnium, aut unius, seu alterius elementorum; ut proinde alia essent terrea, alia aquea, alia aerea, et alia ignea; et ut eorum definitio cum hominis definitione non conveniret, addendum esset definitioni hominis crassa materialitas sui corporis, per quam a dictis animalibus differret. 46. I reply: Yes, they would be rational animals, provided with senses and organs even as man; they would, however, differ from man not only in the more subtile nature, but also in the matter of their body. In fact, as is shown by Scripture, man has been made from the grossest of all elements, namely clay, a gross mixture of water and earth: but those creatures would be made from the most subtile part of all elements, or of one or other of them; thus, some would proceed from earth, others from water, or air, or fire; and, in order that they should not be defined in the same terms as man, to the definition of the latter should be added the mention of the gross materiality of his body, wherein he would differ from said animals.

47. Secunda interrogatio est, quandonam hujus modi animalia fuissent condita, et num cum brutis producta a terra, aut ab aqua, ut quadrupedia, et aves respective; an vero a Domino Deo formata, ut fuit homo? 47. Second question: At what period would those animals have been originated, and wherefrom? From earth, like the beasts, or from water, like quadrupeds, birds, etc.? Or, on the contrary, would they have been made, like man, by our Lord God?

48. Respondeo quod de fide est, quod posito, quod existant de facto, creata sint a principio Mundi: sic enim definitur a Concilio Lateranensi (Firm. de sum. Trinit. et fide cathol.); nempe quod Deus sua omnipotenti virtute simul ab initio temporis utramque de nihilo condidit creaturam, spiritualem et corporalem. Sub illa etenim Creaturarum generalitate etiam illa animalia essent comprehensa. Quo vero ad eorum formationem, decuisse ipsorum corpus a Deo ministerio Angelorum formatum fuisse, sicut a Deo formatum legimus corpus hominis, quia ipsi copulandus erat spiritus immortalis, quandoquidem spiritus incorporeus et proinde nobilissimus corpori pariter originaliter nobiliori cæteris brutis jungendus erat. 48. I reply: It is an article of belief, expressly laid down by the Council of Lateran, that whatever is in fact and at present, was made in the origin of the world. By His all-mighty virtue, God, from the beginning of time, raised together from nothing both orders of creatures, spiritual and corporeal. Now, those animals also would be included in the generality of creatures. As to their formation, it might be said that God Himself, through the medium of Angels, made their body as he did man’s, to which an immortal spirit was to be united. That body being of a nobler nature than that of other animals, it was meet that it should be united to an incorporeal and highly noble spirit.

49. Tertia interrogatio, an talia animalia habuissent originem ab uno solo, velut omnes homines ab Adam, an vero plura simul formata essent sicut fuit de cæteris animantibus a terra et aqua productis, in quibus fuerunt mares et fœminæ quæ speciem per generationem conservant? Et si hoc oporteret inter talia animalia esse distinctionem sexus; ipsa nasci, et interire; passionibus sensus affici, nutriri, crescere; et tunc quo alimento vescerentur, esset quærendum; præterea an vitam socialem ducerent, ut homines; qua politica regerentur; num urbes ad habitandum struxissent; num artes, studia, possessiones, et bella inter ea essent, sicut est in hominibus. 49. Third question: Would those animals descend from one individual, as all men descend from Adam, or, on the contrary, would many have been made at the same time, as was the case for the other living things issued from earth and water, wherein were males and females for the preservation of the kind by generation? Would there be amongst them a distinction between the sexes? Would they be subject to birth and death, to senses, passions, want of food, power of growth? If so, what their nutrition? Would they lead a social life, as men do? By what laws ruled? Would they build up cities for their dwellings, cultivate the arts and sciences, hold property, and wage war between themselves, as men are wont to?

50. Respondeo: potuit esse quod omnia ab uno, velut homines ab Adam, sint progenita; potuit pariter esse, quod ex iis multi mares, et plures fœminæ fuissent formatæ, a quibus per generationem eorum species essent propagatæ. Ultro admitteremus talia animalia oriri et mori; mares alios, alias fœminas inter ea esse; passionibus, sensibus agitari velut homines; nutriri et crescere secundum molem sui corporis; cibum autem ipsorum non crassum qualem requirit crassities corporis humani, sed substantiam tenuem et vaporosam emanantem per effluvia spirituosa a rebus physicis pollentibus corpusculis maxime volatilibus, ut nidor carnium maxime assatarum, vapor vini, fructuum, florum, aromatum, a quibus copiosa hujusmodi effluvia usque ad totalem partium subtiliorum ac volatilium evaporationem scaturiunt. Talia autem animalia civilem vitam ducere posse, et inter ea distinctos esse gradus dominantium ac servientium pro conditione naturæ ipsorum, artesque, scientias, ministeria, exercitia, loca, mansiones, ac alia necessaria ad eorum conservationem, nullam penitus importat repugnantiam. 50. I reply: It may be that all descend from one individual, as men descend from Adam; it may be also that a number of males and females were made initially, who preserved their kind by generation. We will further admit that they are born and die; that they are divided into males and females, and are moved by senses and passions, as men are; that they feed and grow according to the size of their body; their food, however, instead of being gross like that required by the human body, must be delicate and vapoury, emanating through spirituous effluvia from whatever in the physical world abounds with highly volatile corpuscles, such as the flavour of meats, especially of roasts, the fume of wine, the fragrancy of fruit, flowers, aromatics, which evolve an abundance of those effluvia until all their subtile and volatile parts have completely evaporated. To their being able to lead a social life, with distinctions of rank and precedence; to their cultivating the arts and sciences, exercising functions, maintaining armies, building up cities, doing in short whatever is requisite for their preservation, I have in the main no objection.

51. Quarta interrogatio est, qualis esset eorum corporis figuratio, an humanam, an aliam formam, et qualem haberent, et an partes corporis ipsorum haberent ordinem essentialem inter se, ut corpora cæterorum animalium, an vero accidentalem tantum, ut corpora fluidarum substantiarum, ut olei, aquæ, nubis, fumi, etc.; et num substantiæ suarum partium organicarum diversimode constarent, ut organa hominum, in quibus sunt aliæ partes crassissimæ, ut ossa, aliæ minus crassæ, ut cartilagines, aliæ tenues, ut membranæ. 51. Fourth question: What would their figure be, human or otherwise? Would the ordering of the divers parts of their body be essential, as with other animals, or merely accidental, as with fluid substances, such as oil, water, clouds, smoke, etc.? Would those organic parts consist of various substances, as is the case with the organs of the human body, wherein are to be found very gross parts, such as the bones, others less gross, such as the cartilages, and others slender, such as the membranes?

52. Respondeo, quod quantum ad figuram corpoream nihil certi affirmare debemus, aut possumus, cum talis figura non sit exacte nobis sensibilis, nec quoad visum, nec quoad tactum, præ sui corporis tenuitate, ac perspicacitate; qualis proinde vere sit, noverent ipsi, aliique, qui substantias immateriales intuitive cognoscere possunt. Quoad congruentiam et probabilitatem dico, illa referre speciem corporis humani, cum aliquo distinctivo a corpore humano, nisi forte ad hoc sufficiat sua ipsorum tenuitas. Ducor, quia corpus humanum plasmatum a Deo perfectissimum est, inter animalia quæque, et cum cætera bruta in terram sint prona, eo quia anima eorum mortalis est, Deus, ut ait poeta Ovid., Metamorphos.: 52. I reply: As regards their figure, we neither can nor should be affirmative, since it escapes our senses, being too delicate for our sight or our touch. That we must leave to themselves, and to such as have the privilege of intuitive acquaintance with immaterial substances. But, so far as probability goes, I say that their figure tallies with the human body, save some distinctive peculiarity, should the very tenuity of their body not be deemed sufficient. I am led to that by the consideration that of all the works of God the human frame is the most perfect, and that whilst all other animals stoop to the ground, because their soul is mortal, God, as Ovid, the poet, says, in his Metamorphoses,

Os homini sublime dedit, cœlumque tueri Jussit, et erectos ad sidera tollere vultus; Gave man an erect figure, bidding him behold the heavens And raise his face towards the stars,

quia anima hominis immortalis ordinata est ad cœlestem mansionem. Cum igitur animalia, de quibus loquimur, spiritum haberent immaterialem, rationalem, ac immortalem, et proinde capacem beatitudinis ac damnationis, congruum est, quod corpus, cui talis spiritus copulatur, simile sit omnium animalium nobilissimo, corpori humano. Ex hac positione sequitur, quod ejus corporis partes ordinem inter se essentialem habere deberent; nec enim pes capiti, aut ventri manus conjungi deberet: sed congrua membrorum essentiali dispositione ordinata, ut essent idonea ministeriis propriis perficiendis. Quo autem ad partes componentes ipsarum organa, dico quod necessarium esset, ut nonnullæ ipsarum essent solidiores, aliæ minus solidæ, aliæ tenues, aliæ tenuissimæ pro necessitate operationis organicæ. Nec contra hanc positionem facile potest asseri tenuitas ipsorum corporum: quippe soliditas aut crassities organicarum partium, de qua dicimus, non esset talis simpliciter, sed comparative ad alias partes tenuiores. Et hoc patere potest in omnibus corporibus fluidis naturalibus, ut vino, oleo, lacte, etc.; quantumvis enim omnes partes in ipsis videantur homogeneæ ac similares, non tamen ita est: nam in ipsis est pars terrea, pars aquea, sal fixum, sal volatile, et pars sulfurea, quæ omnia manipulatione spargirica oculis subjici possunt. Ita esset in casu nostro: posito enim quod talium animalium corpora subtilia et tenuia, ut corpora naturalia fluida, velut aqua et aer, essent, non tamen tolleretur, quin in ipsorum partibus diversæ inter se essent qualitates, et aliquæ ipsarum comparative ad alias essent solidæ, et aliæ tenuiores, quamvis totum corpus ex ipsis compositum tenue dici posset. man’s soul having been made immortal for the heavenly abode. Considering that the animals we are speaking of would be gifted with a spirit immaterial, rational and immortal, capable therefore of beatitude and damnation, it is proper to admit that the body to which that spirit is united may be like unto the most noble animal frame, that is to say to the human frame. Whence it follows that in the divers parts of that body there must be an essential order; that the foot, for instance, cannot be an appendage to the head, nor the hand to the belly, but that each organ is in its right place, according to the functions it has to perform. As to the constitutive parts of those organs, it is, in my opinion, necessary that there should be some more or less strong, others more or less slender, in order to meet the requirements of the organic working. Nor can this be fairly objected to on the ground of the slenderness of the bodies themselves; for the strength or thickness of the organic parts alluded to would not be absolute, but merely in comparison with the more slender ones. That, moreover, may be observed in all natural fluids, such as wine, oil, milk, etc.; however homogeneous and similar to each other their component parts may look, yet they are not so: for some are clayish, others aqueous; there are fixed salts, volatile salts, brimstone, all of which are made obvious by a chemical analysis. So it would be in our case: for, supposing the bodies of those animals to be as subtile and slender as the natural fluids, air, water, etc., there would nevertheless be discrepancies in the quality of their constitutive parts, some of which would be strong when compared with others more slender, although the whole body which they compose might be called slender.

53. Quod si dicatur, quod hæc repugnant positioni supra firmatæ, circa partium essentialem ordinationem inter se: quandoquidem videmus, quod in corporibus fluidis ac tenuibus una pars non servat ordinem essentialem ad aliam, sed accidentalem tantum, ita ut hæc pars vini, quæ modo alteri parti contigua est, mox inverso vase, aut moto vino, alteri parti unitur, et sic omnes partes diversam positionem habent quantumvis semper idem vinum sit, et ex hoc sequeretur, quod talium animalium corpora figurata stabiliter non essent, et consequenter, nec organica. 53. It may be objected that this is repugnant to what was said above concerning the essential ordering of the parts among themselves; that it is seen that, in fluid and subtile bodies, one part is not essentially but only accidentally connected with another; that a part of wine, for instance, just now contiguous with some other, soon comes in contact with a third, if the vessel be turned upside down or the wine shaken, and that all the parts together exchange positions at the same time, though it be still the same wine. Whence it should be inferred that, the bodies of those animals would have no permanent figure, and would consequently not be organic.

54. Respondeo negando assumptum; etenim in corporibus fluidis, quamvis non appareat, manet tamen essentialis partium ordinatio, qua stante stat in suo esse compositum, et hoc patet manifeste in vino: expressum enim ab uvis videtur liquor totaliter homogeneus, non tamen ita est; in eo enim sunt partes crassæ, quæ tractu temporis subsident in doliis: sunt etiam partes tenues, quæ evaporant: sunt partes fixæ, ut tartarus, sunt partes volatiles, ut sulphur, sive spiritus ardens; sunt partes mediæ inter volatile ac fixum, ut phlegma. Partes istæ ordinem essentialem inter se mutant; nam statim ac expressum est ab uvis, et mustum dicitur sulphur, sive spiritus volatilis, ita implicatum manet particulis tartari, qui fixus est, ut nullo modo avolare valeat. 54. I reply that I deny the assumption. In fact, if in fluid bodies the essential ordering of the parts is not apparent, it subsists none the less, and causes a compound to preserve its own state. Wine, for instance, when expressed from the grapes, seems a thoroughly homogeneous liquor, and yet is not so; for there are gross parts which, in the long run, subside in the casks; there are also slender parts which evaporate; fixed parts, such as tartar; volatile parts, such as brimstone and alcohol; others again, half volatile and half fixed, such as phlegm. Those divers parts do not respectively maintain an essential order; for no sooner has the must been expressed from the grapes, and been styled brimstone or volatile spirits, than it continues so closely involved with the particles of tartar, which is fixed, as not to be in any way able to escape.

55. Hinc est, quod a musto recenter ab uvis expresso nullo modo potest distillari spiritus sulphureus, qui communiter vocatur aqua vitæ: sed post quadraginta dies fermentationis particulæ vini ordinem mutant, ita ut spiritus, qui alligati erant particulis tartareis, et propria volatilitate eas suspensas tenebant, et vicissim ab eis ne possent avolare detinebantur, ac tartareis particulis separantur, et divulsi ac confusi remanent cum partibus phlegmaticis, a quibus per actionem ignis faciliter separantur, et avolant; sicque per distillationem fit aqua vitæ, quæ aliud non est quam sulphur vini volatile cum tenuiore parte phlegmatis simul cum dicto sulphure vi ignis elevata. Post quadraginta dies, alia incipit vini fermentatio, quæ longiori, aut minus longo tempore perficitur, pro vini perfectiori aut imperfectiori maturitate, et alio atque alio modo terminatur, pro minore aut majore spiritus sulphurei abundantia. Si enim abundat in vino sulphur, acescit fermentatione, et evadit acetum; si autem parum sulphuris continet, lentescit vinum, et Italice dicitur vino molle, aut vino guasto. Quod si viurum sit, ut cæteris paribus est, vinum dulce breviori tempore, aut acescit, aut lentescit, ut quotidiana constat experientia. In dicta autem fermentatione ordo essentialis partium vini mutatur; non enim ipsius quantitas, aut materia imminuitur, aut mutatur: videmus enim lagenam vino plenam tractu temporis evadere plenam aceto, nullatenus mutatam circa quantitatem materiæ, quæ prius ibi extabat, sed tantum mutato partium essentiali ordine: nam sulphur, quod, ut diximus, erat phlegmati unitum, ac a tartaro separatum, iterum tartaro implicatur, et cum eo fixatur, et proinde si distilletur acetum, primo prodit phlegma insipidum, et post spiritus aceti, qui est sulphur vini illaqueatum particulis tartari minus fixi. Mutatio autem essentialis partium supradictarum variat substantiam liquoris expressi ab uva, quod manifeste patet ex variis et contrariis effectibus, quos causant mustum, vinum, et acetum, et vinum lentum, quod vocatur corruptum, ut proinde duo prima apta materia sint ad consecrationem, secus alia duo. Hanc porro vini economiam hausimus ab erudito opere Nicolai Lemerii, Regis Galliarum aromatarii, Curs. de Chimi., p. 2. c. 9. 55. That is the reason why must recently expressed from the grapes is of no use for the distillation of the sulfurous spirits, commonly called brandy; but, after forty days fermentation, the particles of the wine change places: the spirits, no longer bound with the tartaric particles which they kept in suspension through their own volatility, whilst they were, in return, kept down by them and prevented from escaping, sever from those particles, and continue confused with the phlegmatic parts from which they become easily released by the operation of fire, and evaporate: thus, by means of distillation, brandy is made, which is nothing but the brimstone of wine volatilized by heat with the most slender part of phlegm. At the end of forty days another fermentation begins, which extends more or less, according as the maturity of the wine is more or less perfect, and the termination of which is dependent on the greater or lesser abundance of sulphurous spirits. If abounding with brimstone, the wine sours and turns to vinegar; if, on the contrary, it holds but little brimstone, it ropes, and becomes what the Italians call vino molle or vino guasto. If the wine is at once ripe, as happens in other cases, it sours or ropes in less time, as is shown by every day experience. Now, in said fermentation the essential order of the parts of wine is altered, but not so its quantity nor its matter, which neither changes nor decreases: a bottle that had been filled with wine is, after a certain time, found to be filled with vinegar, without any alteration in its quantity of matter; the essential order of its parts has alone been modified: the brimstone, which, as we have said, was united to the phlegm and separated from the tartar, becomes again involved and fixed with the tartar; so that, on distilling the vinegar, there issues from it first an insipid phlegm, and then spirits of vinegar, which are the brimstone of wine intermixed with particles of tartar that is less fixed. Now, the essential shifting of the aforesaid parts alters the substance of the juice of the grapes, as is clearly shown by the varied and contrary effects of must, wine, vinegar, and ropy or spoiled wine; for which cause the two first are fit, but the two last unfit materials for consecration. We have borrowed the above exposition of the economy of wine from the able work of Nicholas Lemery, perfumer to the King of France, Course of Chemistry, p. 2. c. q.

56. Datam ergo naturalem doctrinam applicando consequenter dico, quod data dictorum animalium corporeitate subtili et tenui, sicut corpora liquidorum, et data pariter eorumdem organizatione et figuratione, quæ partium essentialem ordinationem exigunt, non sequerentur inconvenientia ex adverso illata: nam sicut (quemadmodum dicebamus) ex confusione partium vini, et diversa ipsarum accidentali positione non variatur ordinatio earumdem essentialis, ita esset in corpore tenui dictorum animalium. 56. If now we apply that natural doctrine to our subject, I say that, being given the corporeity of the animals in question, subtile and slender like the substance of liquids; being given also their organisation and figure, which demand an essential order of the various parts, an adverse supposition could raise no argument contrary to their existence; for, just as the jumbling together of the parts of wine and the diversity of their accidental dispositions do not alter their essential order, even so it would be with the slender frame of our animals.

57. Quinta interrogatio est, an talia obnoxia essent ægritudinibus, ac aliis imperfectionibus, quibus homines laborant, ut ignorantia, metu, segnitie, sensuum impedimentis, etc.? An laborando lassarentur, et ad virium reparationem egerent somno, cibo, ac potu, et quo? et consequenter an interirent, et subinde, an a cæteris animalibus casu, aut ruina possent occidi? 57. Fifth question: Would those animals be subject to diseases and other infirmities under which mankind lies, such as ignorance, fear, idleness, sensual paralysis, etc? Would they be wearied through labour, and require, for recruiting their strength, sleep, food, drink? And what food, what drink? Would they be fated to die, and might they be killed casually, or by the instrumentality of other animals?

58. Respondeo, quod ex quo corpora ipsorum, quamvis tenuia, essent materiata, essent quidem corruptioni obnoxia; et ex consequenti possent pati ab agentibus contrariis, et ita ægrotare, puta, aut simpliciter, aut nisi ægre, perverse, aut vitiose præstare non posse munera, ad quæ eorum organa essent ordinata; in hoc siquidem consistit animalium quorumdam ægritudo quævis: ut resolutive docet præstantissimus Michael Ettmullerus, Physiol. c. 5., thes. 1. Verum est, quod ex eo quod tantam materiæ crassitatem non haberent, et forte ex tot elementorum mixtione eorum corpus non constaret, et minus compositum esset quam humanum, non tam facile paterentur a contrariis, et consequenter non tot ægritudinibus velut homines essent obnoxia, et longiorem, etiam homine, vitam ducerent: quo enim perfectius est animal, a tota specie, etiam cæteris diutius vivit, ut patet de specie humana, cujus vita longior cæteris animalibus est. Nec enim admitto sæcularem vitam cornicum, cervorum, corvorum et similium, de quibus more suo fabulatur Plinius, et ejus somnia sine prævia discussione secuti sunt cæteri: quandoquidem nullus est, qui talium animalium natale et interitum fideliter adnotaverit, ut pari modo de eo scripserit; sed insolitam diu fabulam quisque secutus est; sicut etiam illud, quod de phœnice dicitur, quod ut quid fabulosum, circa ejus vitæ spatium recenset Tacitus, l. 6. Annal. Inferendum subinde esset quod illorum animalium vita etiam humana deberet esse diuturnior: ut enim infra dicemus, illa essent homine nobiliora; consequenter dicendum esset, quod essent obnoxia cæteris corporeis pathematis, et quiete, et cibo indigerent, quale diximus supra, n^o 50. Quia vero rationalia, et proinde disciplinabilia essent, ex consequenti etiam capacia ignorantiæ, si eorum ingenia non essent exculta studiis, et disciplina, et inter ea pro intellectus eorum majori, et minori acumine essent aliqua magis, aliqua minus in scientiis excellentia: universaliter vero, et a tota specie essent homine doctiora, non ob eorum corpoream subtilitatem, tum forte, ob majorem spirituum activitatem, tum ob diuturniorem vitæ durationem, in qua plura, quam homines discere possent, quas causas assignat D. Augustinus, lib. de Divin. Dæm. c. 3. init. tom. 3., et lib. de Spir. et Anima, c. 37., pro futurorum prænotione in Dæmonibus. Ab agentibus autem naturalibus pati quidem possent, ac difficulter occidi ratione velocitatis, qua possunt se subtrahere a nocentibus; quapropter, nec a brutis, nec ab homine armis naturalibus, seu artificialibus nisi maxima difficultate possent occidi, aut mutilari, et maxima eorumdem velocitate in declinando contrarium impetum. Possent vero in somno aut in non advertentia occidi, et mutilari a corpore solido, ut ense vibrato ab homine, aut lapide delapso per ruinam, quia eorum corpus licet tenue, tamen et quantum, et divisibile esset, velut aer qui ferro, fuste, aut alio corpore solido dividitur quamvis tenuis sit. Eorum autem spiritus impartibilis esset, et ceu anima hominis totus in toto, et totus in quavis corporis parte. Hinc fieret quod diviso corpore ipsorum, ut præfertur, per aliud corpus, sequi posset mutilatio, et proinde etiam mors: non enim fieri posset ut diviso corpore idem spiritus utramque partem informaret, cum ipse indivisibilis esset. Verum est quod sicut partes aeris divisæ, per intermedium corpus, hoc sublato iterum uniuntur, et evadit idem aer, possent pariter partes corporis divisæ, ut supra ponitur, reuniri, et ab eodem spiritu revivificari. Sed hoc modo nequirent talia animalia ab agentibus naturalibus aut artificialibus occidi: sed rationabilior esset prima positio; ex hoc enim, quod communicarent cum cæteris in materia, æquum est, ut a cæteris etiam usque ad eorum interitum pati possent, ut fit cum cæteris. 58. I reply: Their bodies, though subtile, being material, they would of course be liable to decay: they might therefore suffer from adverse agencies, and consequently be diseased; that is, their organs might not perform, or painfully and imperfectly perform the office assigned to them, for therein consist all diseases whatever with certain animals, as has been distinctly explained by the most illustrious Michael Ettmuller, Physiology, c. v. thesis 1. In sooth, their body being less gross than the human frame, comprising less elements mixed together, and being therefore less composite, they would not so easily suffer from adverse influences, and would therefore be less liable to disease than man; their life would also exceed his; for, the more perfect an animal, as a species, the longer its days; thus mankind, whose existence extends beyond that of other animals. For I do not believe in the centenary existence of crows, stags, ravens and the like, of which Pliny tells his customary stories; and although his dreams have been reechoed by others without previous inquiry, it is no less clear that before writing thus, not one has faithfully noted the birth nor the death of those animals: they have been content with taking up the strange fable, as has been the case with the Phenix, whose longevity is discarded as a story by Tacitus, Annals, b. 6. It were therefore to be inferred that the animals we are speaking of would live longer still than man; for, as shall be said below, they would be more noble than he; consequently also, they would be subject to the other bodily affections, and require rest and food, as mentioned, number 50. Now, as rational beings amenable to discipline, they might also continue ignorant, if their minds did not receive the culture of study and instruction, and some amongst them would be more or less versed in science, more or less clever, according as their intelligence had been more or less trained. However, generally speaking, and considering the whole of the species, they would be more learned than men, not from the subtilty of their body, but perhaps because of the greater activity of their mind or the longer space of their life, which would enable them to learn more things than men: such are indeed the motives assigned by S. Augustine (Divin. Demon. ch. 3. and Spirit and Soul, ch. 37), to the prescience of the future in Demons. They might indeed suffer from natural agencies; but they could hardly be killed, on account of the speed with which they could escape from danger; it is therefore most unlikely that they could, without the greatest difficulty, be put to death or mutilated by beast or by man, with natural or artificial weapons, so quick would they be at avoiding the impending blow. Yet, they might be killed or mutilated in their sleep, or in a moment of inadvertence, by means of a solid body, such as a sword brandished by a man, or the fall of a heavy stone; for, although subtile, their body would be divisible, just like air which, though vaporous, is yet divided by a sword, a club, or any other solid body. Their spirit, however, would be indivisible, and like the human soul, entire in the whole and in each and every part of the body. Consequently, the division of their body by another body, as aforesaid, might occasion mutilation and even death, for the spirit, itself indivisible, could not animate both parts of a divided body. True, just as the parts of air, separated by the agency of a body, unite again as soon as that body is withdrawn, and constitute the same air as before, even so the parts of the body divided, as above-mentioned, might unite and be revived by the same spirit. But then, it must be inferred that those animals could not be slain by natural or artificial agencies: and it were more rational to keep to our first position; for, if sharing matter with other creatures, it is natural that they should be liable to suffer through those creatures, according to the common rule, and even unto death.

59. Sexta interrogatio est, an ipsorum corpora possent alia corpora penetrare, ut parietes, ligna, metalla, vitrum, etc., et an multa ipsorum possent in eodem loco materiali consistere, et ad quantum spatium extenderetur, seu restringeretur eorum corpus? 59. Sixth question: Could their bodies penetrate other bodies, such as walls, wood, metals, glass, etc? Could many of them abide together on the same material spot, and to what space would their body extend or be restrained?

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 n^o 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 n^o 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 n^o 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. 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.

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 n^o 24. 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 n^o 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, 1. 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.

69. Respondent ad hæc communiter Theologi, quod talia agentia naturalia inchoative tantum fugant Dæmonem, completive autem vis supernaturalis Dei aut Angeli, ita ut virtus supernaturalis sit causa primaria, directa, et principalis, naturalis autem secondaria, indirecta, et minus principalis. Unde ad probationem, quæ supra adducta est de Dæmone fugato a fumo jecoris piscis incensi a Tobia, respondet Vallesius, De Sac. Philosoph., c. 28., quod tali fumo indita fuit a Deo vis supernaturalis fugandi Incubum, sicut igni materiali Inferni data est virtus torquendi Dæmones et animas Damnatorum. Ad eamdem autem probationem respondet Lyranus, et Cornelius ad c. 6. Tob. v. 8., Abulentis in 1. Reg. c. 16. q. 46., Pererius in Daniel., pag. 272., apud Cornel. loc. cit., fumum cordis piscis expulisse Dæmonem inchoate vi naturali, sed complete vi angelica et cœlesti: naturali autem impediendo actionem Dæmonis per dispositionem contrariam, quia hic agit per naturales causas et humores, quorum qualitates expugnantur a qualitatibus contrariis rerum naturalium, quæ dicuntur Dæmones fugare; et in eadem sententia sunt omnes loquentes de arte exorcista. 69. To this Theologians usually retort that such natural agents merely initiate the ejection of the Demon, and that the completive effect is due to the supernatural force of God or of the Angel; so that the supernatural force is the primary, direct and principal cause, the natural force being but secondary, indirect and subordinate. Thus, in order to explain how the liver of the fish burnt by Tobit drove away the Demon, Vallesius asserts that the smoke thereof had been endowed by God with the supernatural power of expelling the Incubus, in the same manner as the material fire of Hell has the virtue of tormenting Demons and the souls of the Damned. Others, such as Lyranus and Cornelius, profess that the smoke of the heart of the fish initiated the ejection of the Demon by native virtue, but completed it by angelical and heavenly virtue: by native virtue, insomuch that it opposed a contrary action to that of the Demon; for the Evil Spirit applies native causes and humours, the native qualities of which are combated by the contrary qualities of natural things known to be capable of driving away Demons; that opinion is shared by all those who treat of the art of exorcisms.

70. Sed hæc responsio, que tamen validas habet instantias, ad plus quadrare potest contra malos Dæmones obsidentes corpora, aut per maleficia inferentes ipsis ægritudines, aut alia incommoda, sed nullo modo facit ad propositum de Incubis: siquidem isti nec corpora obsident, nec ipsis officiunt per ægritudines habituales, sed ad plus ictibus et percussionibus torquent. Quod si equas coitum adversantes macras reddunt, hoc faciunt subducendo illis cibum, et hoc modo macrescere, et tandem interire eas faciunt. Ad hæc autem patranda non eget Incubus alicujus rei naturalis applicatione (qua tamen eget malus Dæmon inferens agritudinem habitualem), ea enim potest ex sua vi organica naturali. Pariter Dæmon malus plerumque obsidet corpora, et infert ægritudines ad signa cum ipso conventa et posita a Saga aut Malefico, quæ signa multoties res naturales sunt præditæ vi nativa nocendi, quibus naturaliter resistunt alia pariter naturalia contrariæ virtutis. Incubus vero non sic; quia ex se, et nulla concurrente aut Saga, aut Malefico, suas vexationes infert. Præterea res naturales fugantes Incubos suam virtutem exercent, ac effectum sortiuntur absque interventu alicujus exorcismi aut sacræ benedictionis; ut proinde dici non possit, quod fuga Incubi inchoative sit a virtute naturali, completive autem a vi divina, quia ibi nulla particularis intervenit divini nominis invocatio, sed est purus effectus rei naturalis, ad quem non concurrit Deus, nisi concursu universali, tanquam auctor naturæ, et causa universalis, et prima in ordine efficientium. 70. But that explanation, however plausible the facts upon which it rests, can at most be received as regards the Evil Spirits which possess bodies or, through malefice, infect them with diseases or other infirmities; it does not at all meet the case of Incubi. For, these neither possess bodies nor infect them with diseases; they, at most, molest them by blows and ill-treatment. If they cause the mares to grow lean because of their not yielding to coition, it is merely by taking away their provender, in consequence of which they fall off and finally die. To that purpose the Incubus need not use a natural agent, as the Evil Spirit does when imparting a disease: it is enough that it should exert its own native organic force. Likewise, when the Evil Spirit possesses bodies and infects them with diseases, it is most frequently through signs agreed upon with himself, and arranged by a witch or a wizard, which signs are usually natural objects, indued with their own noxious virtue, and of course opposed by other equally natural objects endowed with a contrary virtue. But not so the Incubus: it is of his own accord, and without the cooperation of either witch or wizard, that he inflicts his molestations. Besides, the natural things which put the Incubi to flight exert their virtue and bring about a result without the intervention of any exorcism or blessing; it cannot therefore be said that the ejection of the Incubus is initiated by natural, and completed by divine virtue, since there is in this case no particular invocation of the divine name, but the mere effect of a natural object, in which God cooperates only as the universal agent, the author of nature, the first of efficient causes.

71. Duas circa hoc historias do, quarum primam habui a Confessario Molinalium, viro gravi, ac fide dignissimo. Alterius vero sum testis oculatus. 71. To illustrate this subject, I give two stories, the first of which I have from a Confessor of Nuns, a man of weight, and most worthy of credit; the second I was eye-witness to.

In quodam Sanctimonalium monasterio degebat ad educationem Virgo quædam nobilis tentata ab Incubo, qui diu noctuque ipsi apparebat, ipsam ad coitum sollicitando eniximis precibus, tamquam amasius præ amore dementatus; ipsa tamen semper restitit tentanti gratia Dei, ac sacramentorum frequentia roborata. Incassum abiere plures devotiones, jejunia et vota facta a puella vexata, exorcismi, benedictiones, et præecepta ab exorcistis facta Incubo, ut desisteret a molestia illa; nec quidquam proficiebatur multitudo reliquiarum, aliarumque rerum benedictarum disposita in camera virginis tentatæ, nec benedictæ candelæ noctu ibidem ardentes impediebant, quominus juxta consuetum appareret ad tentandum in forma speciosissimi juvenis. Consultus inter alios viros doctos fuit quidam Theologus magnæ eruditionis: iste advertens virginem tentatam esse temperamenti phlegmatici a toto, conjectavit Incubum esse dæmonem aqueum (dantur enim ut scribit Guaccius, Comp. Malefic. l. 1. c. 19. fol. 129., Dæmones ignei, aerei, phlegmatici, terrei, subterranei, et lucifugi), et consului, quod in camera virginis tentatæ continue fieret suffimentum vaporosum sequens. Requirunt ollam novam figulinam vitreatam; in hac ponitur calami aromatici, cubebarum seminis, aristolochiæ utriusque radicum, cardamomi majoris et minoris, gingiberis, piperis longi, caryophyllorum, cinnamomi, canellæ caryophyllatæ, macis, nucum myristicarum, styracis calamitæ, benzoini, ligni ac radicis rodiæ, ligni aloes, triasantalorum una uncia, semiaquæ vitæ libræ tres; ponitur olla supra cineres calidas ut vapor suffimenti ascendat, et cella clausa tenetur. Facto suffimento advenit denuo Incubus, sed ingredi cellam nunquam ausus est: sed si tentata extra eam ibat, et per viridarium ac claustra spatiabatur, aliis invisibilis sibi visus apparebat Incubus, et puellæ collo injectis brachiis violenter, ac quasi furtive oscula rapiebat: quod molestissimum honestæ virgini erat. Consultus denuo Theologus ille ordinavit puellæ, ut deferret pixidulas unguentarias exquisitorum odorum, ut moschi, ambræ, zibetti, balsami Peruviani, ac aliorum compositorum; quod cum fecisset, deambulanti per viridarium puellæ apparuit Incubus faci minaci, ac furenti; non tamen ad illam approximavit, sed digitum sibi momordit tanquam meditans vindictam; tandem disparuit, nec amplius ab ea visus fuit. In a certain monastery of holy Nuns there lived, as a boarder, a young maiden of noble birth, who was tempted by an Incubus that appeared to her by day and by night, and with the most earnest entreaties, the manners of a most passionate lover, incessantly incited her to sin; but she, supported by the grace of God and the frequent use of the sacraments, stoutly resisted the temptation. But, all her devotions, fasts and vows notwithstanding, despite the exorcisms, the blessings, the injunctions showered by exorcists on the Incubus that he should desist from molesting her; in spite of the crowd of relics and other holy objects collected in the maiden’s room, of the lighted candles kept burning there all night, the Incubus none the less persisted in appearing to her as usual, in the shape of a very handsome young man. At last, among other learned men, whose advice had been taken on the subject, was a very erudite Theologian who, observing that the maiden was of a thoroughly phlegmatic temperament, surmised that that Incubus was an aqueous Demon (there are in fact, as is testified by Guaccius, igneous, aerial, phlegmatic, earthly, subterranean demons who avoid the light of day), and prescribed an uninterrupted fumigation in the room. A new vessel, made of glass-like earth, was accordingly brought in, and filled with sweet cane, cubeb seed, roots of both aristolochies, great and small cardamon, ginger, long-pepper, caryophylleæ, cinnamon, cloves, mace, nutmegs, calamite storax, benzoin, aloes-wood and roots, one ounce of triasandalis, and three pounds of half brandy and water; the vessel was then set on hot ashes in order to force up the fumigating vapour, and the cell was kept closed. As soon as the fumigation was done, the Incubus came, but never dared enter the cell; only, if the maiden left it for a walk in the garden or the cloister, he appeared to her, though invisible to others and throwing his arms round her neck, stole or rather snatched kisses from her, to her intense disgust. At last, after a new consultation, the Theologian prescribed that she should carry about her person pills made of the most exquisite perfumes, such as musk, amber, chive, Peruvian balsam, and others. Thus provided, she went for a walk in the garden, where the Incubus suddenly appeared to her with a threatening face, and in a rage. He did not approach her, however, but, after biting his finger as if meditating revenge, disappeared and was never more seen by her.

72. Alia historia est, quod in Conventu Magnæ Cartusiæ Ticinensis, fuit quidam Diaconus, nomine dictus Augustinus, maximas, ac inauditas, et pene incredibiles sustinens a quodam Dæmone vexationes; quæ tolli nullo remedio spirituali (quamvis plura juxta plures exorcistas, qui liberationem, sed incassum tentarunt, fuissent adhibita) potuerunt. Me consuluit illius Conventus vicarius, qui curam divexati, utpote Clerici, ex officio habebat. Ego videns frustranea fuisse consueta exorcismorum remedia, exemplo historiæ suprarecensitæ consului suffimentum simile superiori, utque divexatus pixidulas odoramentorum supradictas deferret; et quia tabacchi usum habebat, et aqua vitæ delectabatur, suasi ut et tabaccho et aqua vitæ moschata uteretur. Dæmon illi apparebat diu noctuque ultra alias species, puta scheleti, suis, asini, Angeli, avis, modo in forma unius, modo alterius ex suis Religiosis, et semel in forma sui Prælati, nempe Prioris, qui hortatus est vexatum ad puritatem conscientiæ, ad confidentiam in Deum, et ad frequentiam confessionis; suasit ut sibi sacramentalem confessionem faceret, quod etiam fecit; et expost Psalmos Exsurgat Deus et Qui habitat, et mox Evangelium S. Joannis simul cum vexato recitavit, et ad ea verba Verbum caro factum est genuflexit, et accepta stola, quæ in cella erat, et aspergillo aquæ benedictæ benedixit cellæ, ac lecto vexati, et ac si revera fuisset ipsius Prior præceptum fecit Dæmoni, ne auderet illum suum subditum amplius divexare, et post hæc disparuit, sicque prodidit quisnam esset: aliter vexatus illum suum Prælatum esse reputaverat. Postquam igitur suffimentum, ac odores, ut supra dictum est, consulueram, non destitit Dæmon juxta solitum apparere; imo assumpta figura vexati fuit ad cameram Vicarii, et ab eo petiit aquam vitæ, ac tabaccum moschatum, dicens sibi talia valde placere. Vicarius utrumque illi dedit: quibus acceptis disparuit in momento, quo facto cognovit Vicarius se fuisse illusum a Dæmone tali pacto: quod magis confirmavit assertum vexati, qui cum juramento affirmavit, se illa die nullo modo fuisse in cella Vicarii. Iste mihi totum retulit, et ex tali facto conjeci Dæmonem illum non fuisse aqueum, ut erat Incubus, qui virginem ad coitum sollicitabat, ut dictum supra est, sed igneum, vel ad minus aereum, ex quo gaudebat vaporibus, ac odoribus, tabacco, et aqua vitæ, quæ calida sunt. Et conjecturæ vim addidit temperamentum divexati, quod erat colericum quo ad prædominium cum subdominio, tamen sanguineo. Dæmones enim tales non accedunt nisi ad eos, qui secum in temperamento symbolizant; ex quo validatur opinio mea de illorum corporeitate. Unde suasi Vicario, ut acciperet herbas natura frigidas, ut nymphæam, hepaticam, portulacam, mandragoram, sempervivam, plantaginem, hyoscyamum, et alias similes, et ex iis compositum fasciculum fenestræ, alium ostio cellæ suspenderet; similibusque herbis, tum cameram, tum lectum divexati sterneret. Mirum dictu! comparuit denuo Dæmon, manens tamen extra cameram, nec ingredi voluit, et cum divexatus illum interrogasset, quare de more intrare non auderet, multis verbis injuriosis jactatis contra me, qui talia consulueram, disparuit, nec amplius reversus est. 72. Here is the other story. In the great Carthusian Friary of Pavia there lived a Deacon, Austin by name, who was subjected by a certain Demon to excessive, unheard of and scarcely credible vexations; although many exorcists had made repeated endeavours to secure his riddance, all spiritual remedies had proved unavailing. I was consulted by the Vicar of the convent, who had the cure of the poor clerk. Seeing the inefficacy of all customary exorcisms, and remembering the above-related instance, I advised a fumigation like unto the one that has been detailed, and prescribed that the Deacon should carry about his person fragrant pills of the same kind; moreover, as he was in the habit of using tobacco, and was very fond of brandy, I advised tobacco and brandy perfumed with musk. The Demon appeared to him by day and by night, under various shapes, as a skeleton, a pig, an ass, an Angel, a bird; with the figure of one or other of the Friars, once even with that of his own Abbot or Prior, exhorting him to keep his conscience clean, to trust in God, to confess frequently; he persuaded him to let him hear his sacramental confession, recited with him the psalms Exsurgat Deus and Qui habitat, and the Gospel according to St John: and when they came to the words Verbum caro factum est, he bent his knee, and taking hold of a stole which was in the cell, and of the Holy-water sprinkle, he blessed the cell and the bed, and, as if he had really been the Prior, enjoined on the Demon not to venture in future to molest his subordinate; he then disappeared, thus betraying what he was, for otherwise the young deacon had taken him for his Prior. Now, notwithstanding the fumigations and perfumes I had prescribed, the Demon did not desist from his wonted apparitions; more than that, assuming the features of his victim, he went to the Vicar’s room, and asked for some tobacco and brandy perfumed with musk, of which, said he, he was extremely fond. Having received both, he disappeared in the twinkling of an eye, thus showing the Vicar that he had been played with by the Demon; and this was amply confirmed by the Deacon, who affirmed upon his oath that he had not gone that day to the Vicar’s cell. All that having been related to me, I inferred that, far from being aqueous like the Incubus who was in love with the maiden above spoken of, this Demon was igneous, or, at the very least, aerial, since he delighted in hot substances such as vapours, perfumes, tobacco and brandy. Force was added to my surmises by the temperament of the young deacon, which was choleric and sanguine, choler predominating however; for, those Demons never approach but those whose temperament tallies with their own: another confirmation of my sentiment regarding their corporeity. I therefore advised the Vicar to let his penitent take herbs that are cold by nature, such as water-lily, liver-wort, spurge, mandrake, house-leek, plantain, henbane, and others similar, make two little bundles of them and hang them up, one at his window, the other at the door of his cell, taking care to strow some also on the floor and on the bed. Marvellous to say! The Demon appeared again, but remained outside the room, which he would not enter; and, on the Deacon inquiring of him his motives for such unwonted reserve, he burst out into invectives against me for giving such advice, disappeared, and never came again.

73. Ex his duabus historiis apparet tales odores, et herbas respective sua naturali virtute, nullaque interveniente vi supernaturali Dæmones propulisse; unde convincitur quod Incubi patiuntur a qualitatibus materialibus, ut proinde concludi debeat, quod communicant in materia cum iis rebus naturalibus, a quibus fugantur, et ex consequenti corpore sint præditi, quod est intentum. 73. The two stories I have related make it clear that, by their native virtue alone, perfumes and herbs drove away Demons without the intervention of any supernatural force; Incubi are therefore subject to material conditions, and it must be inferred that they participate of the matter of the natural objects which have the power of putting them to flight, and consequently they have a body; that is what was to be shown.

74. Et magis conclusio firmatur, si impugnetur sententia Doctorum supracitatorum, dicentium, Incubum abactum a Sara fuisse vi Angeli Raphaelis, non vero jecoris piscis callionymi, qualis fuit piscis a Tobia apprehensus ad ripam Tigris, ut cum Vallesio, Sacr. Philos., c. 42., scribit Cornelius a Lap. in Tob. c. 6. v. 2., § Quarto ergo: salva enim tantorum Doctorum reverentia, talis expositio manifeste adversatur sensui patenti Textus, a quo nullo modo recedendum est dummodo non sequantur absurda. En verba Angeli ad Tobiam: “Cordis ejus particulam, si super carbones ponas, fumus ejus extricat omne genus Dæmoniorum, sive a viro, sive a muliere, ita ut ultra non accedant ad eos, et fel valet ad unguendos oculos, in quibus fuerit albugo, et sanabuntur.” (Tob., c. 6. v. 8. et 9.) Notetur, quæso, assertio Angeli absoluta, et universalis de virtute cordis, seu jecoris, et fellis illius piscis: non enim dicit: Si pones particulas cordis ejus super carbones, fugabis omne genus Dæmoniorum, et si felle unges oculos, in quibus fuerit albugo, sanabuntur: si enim ita dixisset, congrua esset expositio, quod nempe Raphael supernaturali sua virtute illos effectus patrasset, ad quos perficiendos inepta esset applicatio fumi, et fellis: sed non ita loquitur, sed ait talem esse virtutem fumi, et fellis absolute. 74. But, the better to establish our conclusion, it behoves to impugn the mistake into which have fallen the Doctors above-quoted, such as Vallesius and Cornelius a Lapide, when they say that Sarah was rid from the Incubus by the virtue of the Angel Raphael, and not by that of the callionymous fish caught by Tobit on the banks of the Tigris. Indeed, saving the reverence due to such great doctors, such a construction manifestly clashes with the clear meaning of the Text, from which it is never justifiable to deviate, so long as it does not lead to absurd consequences. Here are the words spoken by the Angel to Tobias: “If thou puttest on coals a particle of its heart, the smoke thereof will expel all kinds of Demons, whether from man or woman, so that they shall never return, and its gall is good for anointing eyes that have whiteness, and healing them.” (Tobit, c. 6, v. 8 and 9). Pray notice that the Angel’s assertion respecting the virtue of the heart or liver and gall of that fish is absolute, universal; for, he does not say: “If thou puttest on coals particles of its heart, thou wilt put to flight all kinds of Demons, and if thou anointest with its gall eyes that have a whiteness, they shall be healed.” If he had thus spoken, I could agree with the construction that Raphael had brought about, by his own supernatural virtue, the effects which the mere application of the smoke and the gall might not have sufficed to produce: but he does not speak thus, and, on the contrary, says absolutely, that such is the virtue of the smoke and the gall.

75. Quæro modo, an Angelus veritatem puram dixerit de virtute rerum, an mentiri potuerit; pariter an albugo ab oculis Tobiæ senioris ablata sit vi naturali fellis piscis, aut virtute supernaturali Angeli Raphaelis? Angelum mentiri potuisse blasphemia hæreticalis est; sequitur igitur puram veritatem fuisse ab eo assertam; talis autem non esset, si omne genus Dæmoniorum non extricaretur a fumo jecoris piscis nisi addita vi supernaturali Angeli, maxime, si hæc esset causa principalis talis effectus, quemadmodum scribunt de hoc casu Doctores. Mentiretur absque dubio medicus qui diceret: talis herba curat taliter pleuritidem, sive epilepsiam, ut amplius non revertatur: si herba illa non curaret illas ægritudines nisi inchoate, et perfecta illarum sanatio esset ab alia herba conjuncta priori; sic pari modo mentitus fuisset Raphael, asserens fumum jecoris extricare omne genus Dæmoniorum ita ut ultra non accedant, si talis effectus esset a fumo solum inchoate, principaliter vero, et perfecte a virtute Angeli. Præterea talis fuga Dæmonis, vel secutura erat universaliter, et semper posito jecore piscis super carbones a quoquam, vel debebat sequi in illo solummodo casu particulari, jecore incusso a juniore Tobia. Si primum, ergo oportet, quod cuicumque talem fumum per accensionem jecoris paranti, assistat Angelus qui supernaturali virtute Dæmonem miraculose abigat regulariter; et hoc est absurdum; ad positionem enim rei naturalis deberet regulariter sequi miraculum, quod est incongruum, et si absque Angeli operatione fuga Dæmonis non sequeretur, mentitus fuisset Raphael asserens eam esse virtutem jecoris. Si autem effectus ille sequi non debeat, nisi in illo casu particulari, mentitus fuisset Angelus enuncians universaliter virtutem piscis, in fugando omni Dæmoniorum genere, quod non est dicendum. 75. It may be asked whether the Angel spoke the precise truth regarding the virtue of those things, or whether he might have lied; and likewise, whether the whiteness was withdrawn from the eyes of the elder Tobit by the native force of the gall of the fish, or by the supernatural virtue of the Angel Raphael? To say that the Angel could have lied would be an heretical blasphemy; he therefore spoke the precise truth; but it would no longer be so if all kinds of Demons were not expelled by the smoke of the liver of the fish, unless aided by the supernatural force of the Angel, and especially, if such aid was the principal cause of the effect produced, as the Doctors assert in the present case. It would doubtless be a lie if a physician should say: such an herb radically cures pleurisy or epilepsy, and if it should only begin the cure, the completion of which required the addition of another herb to the one first used; in the same manner, Raphael would have lied when averring that the smoke of the liver expelled all kinds of demons, so that they should not return, if that result had been only begun by the smoke, and its completion had been principally due to the virtue of the Angel. Besides, that flight of the demon was either to take place universally and by any one whomsoever putting the liver of the fish on the coals, or else it was only to occur in that particular case, the younger Tobit putting the liver on. In the first hypothesis, any person making that smoke by burning the liver should be assisted by an Angel, who, through his supernatural virtue should expel the Demons miraculously and regularly at the same time; which is absurd; for, either words have no meaning, or a natural fact cannot be regularly followed by a miracle; and, if the Demon was not put to flight without the assistance of the Angel, Raphael would have lied when ascribing that virtue to the liver. If, on the contrary, that effect was only to be brought about in that particular case, Raphael would again have lied when assigning to that fish, universally and absolutely, the virtue of expelling the Demon: now, to say that the Angel lied is not possible.

76. Ulterius albugo oculorum detracta est ab oculis Tobiæ senioris, et ipsius cæcitas sanata est a virtute naturali fellis piscis illius, ut Doctores affirmant (Liran. Dyonisius; et Seraci. apud Cornel. in Tobi., c. 6. v. 9). Piscis enim Callionymus, qui vocatur Italice bocca in capo, et quo usus est Tobias, fel habet pro celeberrimo remedio ad detegendas albugines oculorum, ut scribunt concorditer Dioscorides, l. 1. c. 96., Galenus, De Simpl. Medicam., Plinius, l. 32. c. 7., Aclanius, De Ver. Histor., l. 13. c. 14., et Vallesius, De Sacr. Philos., c. 47. Textus Græcus Tobiæ, c. 11. v. 13., habet: “Inspersit fel super oculos patris sui, dicens: Confide, Pater; ut autem erosi sunt, detrivit oculos suos, et disquamatæ sunt ab angulis oculorum albugines.” Cum igitur eodem contextu Angelus aperuerit Tobiæ virtutem jecoris, et fellis piscis, et hoc sua naturali virtute cæcitatem Tobiæ senioris curaverit, concludendum est, quod etiam fumus jecoris sua naturali vi Incubum fugaverit: quod concludenter confirmatur a Textu Græco, qui ad Tobiæ c. 8. v. 2., ubi Vulgata habet: “Partem jecoris posuit super carbones vivos”, sic habet: “Accepit cinerem, sive prunam thimiamatum, et imposuit cor piscis, et hepar, fumumque fecit, et quando odoratus est Dæmon odores, fugit.” Et Textus Hebraicus ita cantat: “Percepit Asmodeus odorem, et fugit.” Ex quibus textibus apparet, quod Dæmon fugit ad perceptionem fumi, sibi contrarii, ac nocentis, non autem a virtute Angeli supernaturali. Quod si in tali liberatione Saræ ab impetitione Incubi Asmodei, ultra fumum jecoris intervenit operatio Raphaelis, hoc fuit in alligatione Dæmonis in deserto superioris Ægypti, ut dicitur c. 8. v. 3. Tobiæ; fumus quippe jecoris nequibat in tanta distantia agere in Dæmonem, aut illum alligare. Quod inservire potest pro concordia supracitatorum Doctorum (qui voluerunt Saram perfecte liberatam a Dæmone virtute Raphaelis) cum sententia, quam tuemur: dico enim, quod ipsi senserint quod perfecta curatio Saræ a Dæmone fuerit in alligatione ejus in deserto, quæ fuit ab Angelo, quod et nos concedimus; sed extricatio, sive fugatio ejusdem a cubiculo Saræ fuerit a vi innativa jecoris piscis, quod nos tuemur. 76. The whiteness was withdrawn from the eyes of the elder Tobit, and his blindness healed, through the native virtue of the gall of that same fish, as Doctors aver. In fact, that the gall of the callionymous fish, which the Italians call bocca in capo, and of which Tobias made use, is a highly renowned remedy for removing the whiteness from the eyes, all are agreed, Dioscorides, Galen, Pliny, Aclanius, Vallesius, etc. The Greek Text of Tobit, c. 11, v. 13, says: “He poured the gall on his father’s eyes, saying: Have confidence, father; but, there being erosion, the old man rubbed his eyes, and the scales of the whiteness came out at the corners.” Now, since, according to the same text, the Angel had disclosed to Tobias the virtue of the liver and gall of the fish, and since, through its native virtue, the gall cured the elder Tobit’s blindness, it must be inferred that it was likewise through its native force that the smoke of the liver put the Incubus to flight; which inference is conclusively confirmed by the Greek text, which, Tobit, c. 8, v. 2, instead of the reading in the Vulgate: “He laid a part of the liver on burning coals”, says explicitly: “He took the ashes of the perfumes, and put the heart and the liver of the fish thereupon, and made a smoke therewith; the which smell when the evil spirit had smelled, he fled.” The Hebrew text says: “Asmodeus smelled the smell, and fled.” From all those texts it appears that the Demon took to flight on smelling a smoke which was prejudicial and hurtful to himself, and nowise from the supernatural virtue of the Angel. If, in ridding Sarah from the assaults of the Incubus Asmodeus, the operation of the smoke of the liver was followed by the intervention of Raphael, it was in order to bind the Demon in the wilderness of High-Egypt, as related, Tobit, c. 8, v. 3; for, at such a distance, the smoke of the liver could neither operate on the Demon, nor bind him. And here we have the means of reconciling our opinion with that of the above-mentioned Doctors, who ascribe to Raphael’s power Sarah’s complete riddance from the Demon: for, I say with them, that the cure of Sarah was completed by the binding of the Demon in the wilderness, the deed of the Angel; which I concede; but I maintain that the deliverance properly called, that is to say, the ejection from Sarah’s bed-room, was the direct effect of the virtue of the liver of the fish.

77. Probatur tertio principaliter nostra conclusio de existentia talium animalium, seu de Incuborum corporeitate, ex auctoritate D. Hieronymi, in vita S. Pauli primi Eremitæ. Refert is D. Antonium iter per desertum arripuisse, ut ad visendum D. Paulum perveniret, et post nonnullas diætas itineris Centaurum reperiisse, a quo cum fuisset percontatus mensionem D. Pauli, et ille barbarum quid infrendens potius, quam proloquens, dextræ protensione manus iter D. Antonio demonstrasset, in sylvam se abdidit cursu concitatissimo. Prosecutus iter S. Abbas in quadam valle invenit haud grandem quemdam homunculum, aduncis manibus, fronte cornibus asperata, cujus extrema pars corporis in caprarum pedes desinebat. Ad ejus aspectum substitit Antonius, et timens Diaboli artes signo Sanctæ Crucis se munivit. Ad tale signum nec fugit, nec metuit homuncio ille, immo ad sanctum senem actu humili appropinquans, palmarum fructus ad viaticum quasi pacis obsides illi offerebat. Tum B. Antonius quisnam esset interrogans, hoc ab eo responsum accepit: Mortalis ego sum, et unus ex accolis Eremi, quos vario errore delusa Gentilitas Faunos, Satyros, et Incubos vocans colit; legatione fungor gregis mei; precamur, ut pro nobis communem Deum depreceris, quem pro salute mundi venisse cognovimus, et universam terram exiit sonus ejus.” Ad quæ gaudens D. Antonius de gloria Christi, conversus ad Alexandriam, et baculo terram percutiens, ait: “Veh tibi, Civitas meretrix, quæ pro diis animalia veneraris!” Hæc D. Hieronymus, qui late prosequitur hoc factum, ipsius virtutem longo comprobans sermone. 77. A third principal proof of our conclusion regarding the existence of those animals, in other words, respecting the corporeity of Incubi, is adduced by the testimony of St Hieronymus, in his Life of St Paul, the first Hermit. St Anthony, says he, set on a journey to visit St Paul. After travelling several days, he met a Centaur, of whom he inquired the hermit’s abode; whereupon the Centaur, growling some uncouth and scarcely intelligible answer, shew the way with his out-stretched hand, and fled with the utmost speed into a wood. The Holy Abbot kept on his way, and, in a dale, met a little man, almost a dwarf, with crooked hands, horned brow, and his lower extremities ending with goat’s feet. At the sight of him, St Anthony stood still, and fearing the arts of the Devil, comforted himself with a sign of the Cross. But, far from running away, or even seeming frightened at it, the little fellow respectfully approached the old man, and tendered him, as a peace offering, dates for his journey. The blessed St Anthony having then inquired who he was: “I am a mortal,” replied he, “and one of the inhabitants of the Wilderness, whom Gentility, under its varied delusions, worships under the names of Fauns, Satyrs and Incubi; I am on a mission from my flock: we request thee to pray for us unto the common God, whom we know to have come for the salvation of the world, and whose praises are sounded all over the earth.” Rejoicing at the glory of Christ, St Anthony, turning his face towards Alexandria, and striking the ground with his staff, cried out: “Woe be unto thee, thou harlot City, who worshipest animals as Gods!” Such is the narrative of St Hieronymus, who expatiates at length on the fact, explaining its import in a long discourse.

78. De hujus historiæ veritate dubitare temerarium est, cum eam constanter referat SS. Ecclesiæ Doctorum maximus D. Hieronymus, de cujus auctoritate nullus Catholicus dubitabit. Addit fol. 21. 25. Notandæ proinde veniunt illius circumstantiæ, quæ sententiam nostram evidentissime confirmant. 78. It were indeed rash to doubt the truth of the above recital, constantly referred to by the greatest of the Doctors of the Holy Church, St Hieronymus, whose authority no Catholic will ever deny. Let us therefore investigate the circumstances thereof which most clearly confirm our opinion.

79. Primo notandum est, quod si ullus Sanctorum artibus Dæmonis impetitus fuit; si ullus diversas ejus artes nocendi calluit; si ullus victorias, ac illustria de eodem trophea reportavit, is fuit D. Antonius, ut constat ex ejus vita a D. Athanasio descripta. Dum igitur D. Antonius homunculum illum non tanquam Diabolum agnovit, sed animal intitulavit, dicens: Veh tibi, Civitas meretrix, quæ pro Diis animalia veneraris! convincitur, quod ille nullo modo fuit Diabolus, seu purus spiritus de cœlo dejectus, ac damnatus, sed aliquod aliud animal. Et confirmatur, quia D. Antonius erudiens suos monachos, eosque animans ad metuendas Dæmonis violentias, aiebat, prout habetur in lectionibus Breviarii Romani in festo S. Antonii Abb. l. 1., quæ recitantur in festo ipsius: “>Mihi credite, Fratres, pertimescit Satanas piorum vigilias, orationes, jejunia, voluntariam paupertatem, misericordiam, et humilitatem; maxime vero ardentem amorem in Christum Dominum, cujus unico Sanctissimæ Crucis signo debilitatus fugit.” Dum igitur homunculus ille, contra quem D. Antonius Crucis signo se munivit, ad ejus aspectum nec pavit, nec fugit, immo confidenter, humiliter que accessit ad eum dactalos illi offerens, signum est, illum nullo modo Diabolum fuisse. 79. Firstly, we must observe that if ever a Saint was assailed by the arts of the Demon, saw through his infernal devices, and carried off victories and trophies from the contest, that Saint was St Anthony, as is shown by his life written by St Athanasius. Now, since in that little man St Anthony did not recognize a devil but an animal, saying: “Woe be unto thee, thou harlot City, who worshipest animals as Gods!”, it is clear that it was no devil or pure spirit ejected from heaven and damned, but some kind of animal. Still more: St Anthony, when instructing his friars and cautioning them against the assaults of the Demon, said to them, as related in the Roman Breviary (Festival of St Anthony, Abbot, b. I): “Believe me, my brethren, Satan dreads the vigils of pious men, their prayers, fasts, voluntary poverty, compassion and humility; but, above all, he dreads their burning love of our Lord Christ, at the mere sign of whose most Holy Cross he flies disabled.” As the little man, against whom St Anthony guarded himself with a sign of the Cross, neither took fright nor fled, but approached the Saint confidently and humbly, offering him some dates, it is a sure sign that he was no Devil.

80. Secundo notandum, quod homunculus ille dixit: Mortalis et ego sum; ex quibus verbis docemur, quod ille erat animal morti obnoxium, et proinde, quod per generationem esse accepit: spiritus enim immaterialis immortalis est, quia simplex, et ideo non accipit esse per generationem ex præjacente materia, sed per creationem; unde nec amittit esse per corruptionem, quæ dicitur mors, sed per annihilationem tantum potest desinere esse. Quod si ille se mortalem esse dixit, professus est se esse animal. 80. Secondly, we must observe that the little man said: “I also am a mortal”, whence it follows that he was an animal subject to death, and consequently called into being through generation; for, an immaterial spirit is immortal, because simple, and consequently is not called into being through generation from preexistent matter, but through creation, and, consequently also, cannot lose it through the corruption called death; its existence can only come to an end through annihilation. Therefore, when saying he was mortal, he professed himself an animal.

81. Tertio notandum, quod ait se cognovisse communem Deum in carne humana fuisse passum. Ex his verbis convincitur illud fuisse animal rationale: siquidem bruta nihil agnoscunt, nisi sensibile et præsens, unde ab ipsis Deus nullo modo cognosci potest. Quod si homunculus ille ait, se cum aliis suis cognovisse Deum in carne humana passum, hoc probat, quod aliquo revelante habuit notitiam de Deo, sicut etiam nos habemus de illo fidem revelatam; pariter que Deum carnem humanam assumpsisse, et in ea passum: quæ duo sunt articuli nostræ Fidei principales, nempe Dei unius, et trini existentia, et ipsius Incarnatio, Passio, et Resurrectio; ex quibus omnibus habetur, ut dicebam, illud fuisse animal rationale capax divinæ cognitionis, per revelationem, ut nos, et proinde pollens anima rationali, et ex consequenti immortali. 81. Thirdly, we must observe that he said he knew that the common God had suffered in human flesh. Those words show him to have been a rational animal, for brutes know nothing but what is sensible and present, and can therefore have no knowledge of God. If that little man said that he and his fellows were aware of God having suffered in human flesh, it shows that, by means of some revelation, he had acquired the notion of God, as we have ourselves the revealed faith. That God assumed human flesh and suffered in it, is the essence of the two principal articles of our Faith: the existence of God one and threefold, His Incarnation, Passion and Resurrection. All that shows, as I said, that it was a rational animal, capable of the knowledge of God through revelation, like ourselves, and endowed with a rational, and consequently, immortal soul.