Chapter III: Part 3

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.=:

=Os homini sublime dedit, cœlumque tueri
Jussit, et erectos ad sidera tollere vultus=;

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.

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_,

_Gave man an erect figure, bidding him behold the heavens
And raise his face towards the stars_,

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

64. But that argument which, in fact, calls in question their existence rather than their possibility, is easily disposed of by our premises, Nrs 41 and 42; for no argument can stand in virtue of a negative authority. Besides, it is not correct to assert that neither the Philosophers, nor the Scriptures, nor the Fathers have handed down any notion of them. Plato, as is reported by Apuleius (_The Demon of Socrates_) and Plutarch (_Isis and Osiris_), declared that Demons were beings of the animal kind, passive souls, rational intelligences, aerial bodies, everlasting; and he gave them the name of _Demons_, which of itself is nowise offensive, since it means _replete with wisdom_; so that, when authors allude to the Devil (or Evil Angel), they do not merely call him Demon, but _Cacodemon_, and say likewise _Eudemon_, when speaking of a good Angel. Those creatures are also mentioned in Scripture and by the Fathers, as shall be said hereafter.

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

65. Now that we have proved that those creatures are possible, let us go a step further, and show that they exist. Taking for granted the truth of the recitals concerning the intercourse of Incubi and Succubi with men and beasts, recitals so numerous that it would look like impudence to deny the fact, as is said by St Austin, whose testimony is given above (Nr 10), I argue: Where the peculiar passion of the sense is found, there also, of necessity, is the sense itself; for, according to the principles of philosophy, the peculiar passion flows from nature, that is to say; that, where the acts and operations of the sense are found, there also is the sense, the operations and acts being but its external form. Now, those Incubi and Succubi present acts, operations, peculiar passions, which spring from the senses; they are therefore endowed with senses. But senses cannot exist without concomitant composite organs, without a combination of soul and body. Incubi and Succubi have therefore body and soul, and, consequentially, are animals; but their acts and operations are also those of a rational soul; their soul is therefore rational; and thus, from first to last, they are rational animals.

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

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

66. Our minor is easy of demonstration in each of its parts. And indeed, the appetitive passion of coition is a sensual passion; the grief, sadness, wrath, rage, occasioned by the denial of coition, are sensual passions, as is seen with all animals; generation through coition is evidently a sensual operation. Now, all that happens with Incubi, as has been shown above: they incite women, sometimes even men; if denied, they sadden and storm, like lovers: _amantes, amentes_; they perfectly practice coition, and sometimes beget. It must therefore be inferred that they have senses, and consequently a body; consequently also, that they are perfect animals. More than that: with closed doors and windows they enter wherever they please: their body is therefore slender; they foreknow and foretell the future, compose and divide, all which operations are proper to a rational soul; they therefore possess a rational soul and are, in sooth, rational animals.

Doctors generally retort that it is the Evil Spirit that perpetrates those impure acts, simulates passions, love, grief at the denial of coition, in order to entice souls to sin and to undo them; and that, if he copulates and begets, it is with assumed sperm and body, as aforesaid (Nr 24).

67. Sed contra Incubi nonnulli rem habent cum equis, equabus, aliisque etiam brutis, quæ si coitum adversentur, male ab ipsis tractantur, ut quotidiana constat experientia; sed in istis cessat ratio adducta, nempe quod fingat appetitum coitus, ut animas perdat, cum anima brutorum damnationis æternæ sit incapax. Præterea amoris et iræ passiones in ipso contrarios effectus reales producunt. Si enim aut mulier aut brutum amatum illis morem gerant, optime ab Incubis tractantur; viceversa pessime habentur, si ex denegato coitu irascantur et furant; et hoc firmatur quotidiana experientia; ergo in ipsis sunt veræ passiones sensus. Insuper mali Dæmones, ac incorporei, qui rem habent cum Sagis et Maleficis, ipsas cogunt ad eorum adorationem, ad denegandam Fidem Orthodoxam, ad maleficia et scelera enormia perpetranda tanquam pensum infamis coitus, ut supra nº 11. dictum fuit: nihil horum prætendunt Incubi, ergo mali Dæmones non sunt. Ulterius malus Dæmon, ut ex Peltano et Thyreo scribit Guaccius, =Compend. Malef.= lib. 1. c. 19. fol. 128., ad prolationem nominis Jesu aut Mariæ, ad formationem signi Crucis, ad approximationem sacrarum Reliquiarum, sive rerum benedictarum, et ad exorcismos, adjurationes, aut præcepta sacerdotum, aut fugit aut pavet, concutiturque, et stridet, ut conspicitur quotidie in energumenis, et constat ex tot historiis, quas recitat Guaccius, ex quibus habetur, quod in nocturnis ludis Sagarum facto ab aliquo assistentium signo Crucis, aut pronuntiato nomine Jesu, Diaboli et secum Sagæ omnes disparuerunt. Sed Incubi ad supradicta nec fugiunt, nec pavent, quandoque cachinnis exorcismos excipiunt, et quandoque ipsos Exorcistas cædunt, et sacras vestes discerpunt. Quod si mali Dæmones, utpote a D. N. J. C. domiti, ad ipsius nomen, Crucem, et res sacras pavent: boni autem Angeli eisdem rebus gaudent, non tamen homines ad peccata et Dei offensam sollicitant: Incubi vero sacra non timent, et ad peccata provocant, convincitur ipsos nec malos Dæmones, nec bonos Angelos esse; sed patet, quod nec homines sunt, cum tamen ratione utantur. Quid ergo erunt? Si in termino sunt, et simplices spiritus sunt, erunt aut damnati aut beati: non enim in bona Theologia dantur puri spiritus viatores. Si damnati, nomen et Crucem Christi revererentur; si beati, homines ad peccandum non provocarent; ergo aliud erunt a puris spiritus; et sic erunt corporati, et viatores.

67. But then, there are Incubi that have to do with horses, mares and other beasts, and, as shown by every day experience, ill-treat them if rebel to coition; yet, in those cases, it can no longer be adduced that the Demon simulates the appetite for coition in order to bring about the ruin of souls, since those of beasts are not capable of everlasting damnation. Besides, love and wrath with them are productive of quite opposite effects. For, if the loved woman or beast humours them, those Incubi behave very well; on the contrary, they use them most savagely when irritated and enraged by a denial of coition: this is amply proved by daily experience: those Incubi therefore have truly sexual passions. Besides, the Evil Spirits, the incorporeal Demons which have to do with Sorceresses and Witches, constrain them to Demon-Worship, to the abjuration of the Orthodox Faith, to the commission of enchantments and foul crimes, as preliminary conditions to the infamous intercourse, as has been above-stated (Nr 11); now, Incubi pretend to nothing of the kind: they are therefore no Evil Spirits. Lastly, as written by Guaccius, at the mere utterance of the name of Jesus or Mary, at the sign of the Cross, the approach of Holy Relics or consecrated objects, at exorcisms, adjurations or priestly injunctions, the Evil Demon either shudders and takes to flight, or is agitated and howls, as is daily seen with energumens and is shown by numerous narratives of Guaccius concerning the nightly revels of Witches, where, at a sign of the Cross or the name of Jesus said by one of the assistants, Devils and Witches all vanish together. Incubi, on the contrary, stand all those ordeals without taking to flight or showing the least fear; sometimes even they laugh at exorcisms, strike the Exorcists themselves, and rend the sacred vestments. Now, if the evil Demons, subdued by our Lord Jesus-Christ, are stricken with fear by his name, the Cross and the holy things; if, on the other hand, the good Angels rejoice at those same things, without however inciting men to sin nor to give offense to God, whilst the Incubi, without having any dread of the holy things, provoke to sin, it is clear that they are neither evil Demons nor good Angels; but it is clear also that they are not men, though endowed with reason. What then should they be? Supposing them to have reached the goal, and to be pure spirits, they would be damned or blessed, for correct Theology does not admit of pure spirits on the way to salvation. If damned, they would revere the name and the Cross of Christ; if blessed, they would not incite men to sin; they would therefore be different from pure spirits, and thus, have a body and be on the way to salvation.

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

68. Besides, a material agent cannot act but on an equally material passive. It is indeed a trite philosophical axiom, that agent and patient must have a common subject: pure matter cannot act on any purely spiritual thing. Now, there are natural agents which act on those Incubi Demons: these are therefore material or corporeal. Our minor is proved by the testimony of Dioscorides, Pliny, Aristoteles and Apuleius, quoted by Guaccius, _Comp. Malef._ b. 3, ch. 13, fol. 316; it is confirmed by our knowledge of numerous herbs, stones and animal substances which have the virtue of driving away Demons, such as rue, St-John’s wort, verbena, germander, palma Christi, centaury, diamonds, coral, jet, jasper, the skin of the head of a wolf or an ass, women’s catamenia, and a hundred others: wherefore it is written: _For such as are assaulted by the Demon it is lawful to have stones or herbs, but without recourse to incantations_. It follows that, by their own native virtue, stones or herbs can bridle the Demon: else the above mentioned Canon would not permit their use, but would on the contrary forbid it as superstitious. We have a striking instance thereof in Holy Scripture, where the Angel Raphael says to Tobit, ch. 6, v. 8, speaking of the fish which he had drawn from the Tigris: “_If thou puttest on coals a particle of its liver, the smoke thereof will drive away all kinds of Demons._” Experience demonstrated the truth of those words; for, no sooner was the liver of the fish set on fire, than the Incubus who was in love with Sarah was put to flight.

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.