| SUMMARIUM | SUMMARY |
| 1. De probatione criminis DÆmonialitatis, distinguendum est. | 1. Distinctions to be made in the proof of the crime of Demoniality. |
| 2. Indicia probantia coitum SagÆ cum Diabolo. | 2. Signs proving the intercourse of a Witch with the Devil. |
| 3. Requiritur confessio ipsius malefici ad plenam probationem. | 3. The confession of the Sorcerer himself is requisite for a full eviction. |
| 4. Historia de Moniali habente consuetudinem cum Incubo. | 4. Tale of a Nun who had an intimacy with an Incubus. |
| 5. Si adsint indicia visa in recitata historia, potest ad torturam deveniri. | 5. If the indictment is supported by the recitals of eye-witnesses, torture may be resorted to. |
| 1. Quantum ad probationem hujus criminis attinet, distinguendum est de DÆmonialitate, puta, vel ejus, quÆ a Sagis seu Maleficis fit cum Diabolis; sive de ea, quÆ ab aliis fit cum Incubis. | 1. As regards the proof of that crime, a distinction must be made of the kind of Demoniality, to wit: whether it is that which is practiced by Witches or Wizards with the Devil, or that which other persons perpetrate with Incubi. |
| 2. Quoad primam, probato crimine pacti facti cum Diabolo, probata remanet DÆmonialitas ex consequentia necessaria; nam scopus tum Sagarum, tum Maleficorum in ludis nocturnis, ultra convivia, et choreas, est hujusmodi infamis congressus: aliter, illius criminis nullus potest esse testis, quia Diabolus, qui SagÆ visibilis est, aliorum oculos effugit. Verum est, quod aliquoties visÆ sunt mulieres in sylvis, agris, et nemoribus, supinÆ jacentes, ad umbilicum tenus denudatÆ, et juxta dispositionem actus venerei, divaricatis et adductis cruribus, clunes agitare, prout scribit Guacc., lib. 1, cap. 12, v. Sciendum est sÆpius, fol. 65. Tali casu emergeret suspicio vehemens talis criminis, dummodo esset aliunde adminiculata, et crederem talem actum per testes sufficienter probatum, sufficere Judici ad indagandam tormentis veritatem; et hoc maxime, si post aliqualem moram in illo actu, visus fuisset a muliere elevari quasi fumus niger, et tunc mulierem surgere, prout ibidem scribit Guaccius; talis enim fumus, aut umbra, DÆmonem fuisse concumbentem cum foemina inferre potest. Sicut etiam, si mulier visa fuisset concumbere cum homine, qui post actum de repente evanuit, ut non semel accidisse idem auctor ibidem narrat. | 2. In the first case, the compact entered into with the Devil being proved, the evidence of Demoniality follows as a necessary consequence; for, the purpose, both of Witches and Wizards, in the nightly revels that take place after feasting and dancing, is none other but that infamous intercourse; otherwise there can be no witness of that crime, since the Devil, visible to the Witch, escapes the sight of others. Sometimes, it is true, women have been seen in the woods, in the fields, in the groves, lying on their backs, ad umbilicum tenus nudatÆ, et juxta dispositionem actus venerei, their legs divaricatis et adductis, clunes agitare, as is written by Guaccius, book I, chap. 12, v. Sciendum est sÆpius, fol. 65. In such a case there would be a very strong suspicion of such a crime, if supported by other signs; and I am inclined to believe that such action, sufficiently proved by witnesses, would justify the Judge in resorting to torture in order to ascertain the truth; especially if, shortly after that action, a sort of black smoke had been seen to issue from the woman, and she had been noticed to rise, as is also written by Guaccius; for it might be inferred that that smoke or shadow had been the Devil himself, concumbens cum foemina. Likewise if, as has more than once happened, according to the same author, a woman had been seen concumbere cum homine, who, the action over, suddenly disappeared. |
| 3. CÆterum ad probandum concludenter aliquem esse Maleficum, seu Maleficam, requiritur propria confessio; nullus enim haberi potest de hoc testis, nisi forte sint alii Malefici, qui in judicio deponunt de complicibus; sed quia socii criminis sunt, eorum dictum non concludit, nec etiam ad torturam sufficit, nisi alia existent indicia, puta, sigillum Diaboli impressum in eorum corpore, prout diximus supra num. 23.; et in eorum domibus, facta perquisitione, inveniant signa, ac instrumenta artis diabolicÆ, ut ossa mortuorum, prÆsertim calvariam; crines artificiose contextos; nodos plumarum intricatos; alas, aut pedes, aut ossicula vespertilionum, aut bufonum, aut serpentium; ignotas seminum species; figuras cereas; vasculos plenos incognito pulvere, aut oleo, aut unguentis minime notis, etc., ut ordinarie contingit reperiri a Judicibus, qui, accepta accusatione de hujusmodi Sagis, ad capturam, et domus visitationem deveniunt, ut scribit Delbene, de Off. S. Inquis., par. 2. dub. 206, num. 7. | 3. Moreover, in order to prove conclusively that a person is a Wizard or a Witch, the own confession of such person is requisite: for there can be no witnesses to the fact, unless perhaps other Sorcerers giving evidence at the trial against their accomplices; from their being confederates in the crime, their statement is not conclusive and does not justify the recourse to torture, should not other indications be forthcoming, such as the seal of the Devil stamped on their body, as aforesaid, Nr 23, or the finding in their dwelling, after a search, of signs and instruments of the diabolic art: for instance, bones and, especially, a skull, hair artfully plaited, intricate knots of feathers, wings, feet or bones of bats, toads or serpents, unfamiliar seeds, wax figures, vessels filled with unknown powder, oil or ointments, etc., as are usually detected by Judges who, upon a charge being brought against Sorcerers, proceed to their apprehension and the search of their houses. |
| 4. Quantum vero ad probationem congressus cum Incubo, par est difficultas; non minus enim Incubus, ac alii Diaboli effugiunt, quando volunt, visum aliorum, ut videri se faciunt a sola amasia. Tamen non raro accidit, quod etiam visi sint Incubi modo sub una, modo sub alia specie in actu carnali cum mulieribus. | 4. The proof of intimacy with an Incubus offers the same difficulty; for, no less than other Demons, the Incubus is, at will, invisible to all but his mistress. Yet, it has not seldom happened that Incubi have allowed themselves to be surprised in the act of carnal intercourse with women, now in one shape, now in another. |
| In quodam Monasterio (nomen ejus et urbis taceo, ne veterem ignominiam memoriÆ refricem) quÆdam fuit Monialis, quÆ cum alia Moniali, quÆ cellam habebat suÆ contiguam, simultatem ex levibus causis, ut assolet inter mulieres, maxime Religiosas, habebat. HÆc sagax in observando quascumque actiones Monialis sibi adversÆ, per plures dies vidit, quod ista in diebus Æstivis, statim a prandio non spatiabatur per viridarium cum aliis, sed ab iis sequestra, se retrahebat in cellam, quam sera obserabat. Observatrix igitur Æmula curiositate investigans, quid tali tempore illa facere posset, etiam ipsa in propriam cellam se recipiebat; cÆpit autem audire submissam quasi duorum insimul colloquentium vocem (quod facile erat, nam cella parvo simplicis, scilicet lateris unius, disterminio dividebatur), mox sonitum poppysmatum4, concussionis lecti, gannitus, ac anhelitus, quasi duorum concubentium; unde aucta in Æmula curiositate stetit in observatione, ut sciret, quinam in illa cella essent. Postquam autem per tres vices vidit, nullam aliam Monialem egressam e cella illa, prÆter Æmulam, dominam cellÆ, suspicata est Monialem in camera absconditum aliquem virum, clanculum introductum, retinere; unde et rem detulit ad Abbatissam, quÆ consilio habito cum discretis, voluit audire sonitus, et observare indicia relata ab accusatrice, ne prÆcipitanter et inconsiderate ageret. Abbatissa igitur cum discretis se receperunt in cellam observatricis, et audierunt strepitus, et voces, quas accusatrix detulerat. Facta igitur inquisitione, an ulla Monialium potuisset secum in illa cella clausa esse, et reperto quod non, Abbatissa cum |
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