Subject: ::: "Space Alien" Daemonialitas ::: (Repost)

"Space Alien" Daemonialitas

When folklore becomes degraded to a minor literary form, as the 
fairy-faith was degraded to the fairy tales we know today, it 
naturally loses much of its content: precisely those "adult" 
details that cannot be allowed to remain in children's books.  
The direct result of the censorship of spicy details in these 
marvelous stories is that they really become mere occasions for 
amazement.  The Villas-Boas case [the well documented Brazilian 
"UFO abduction" case wherein farmer Antonio Villas-Boas was 
allegedly taken on board a UFO craft, given an aphrodisiac 
liquid to drink then made to copulate twice with an attractive 
red-haired, pointy-breasted "space alien" female who made odd 
animal-like grunting noises during the act.  We certainly hope 
it was as good for him as it apparently was for her. -B:.B:.] 
is hardly appropriate for nursery-school reading, but to 
eliminate the little lady from the story would turn it into a 
tale without deep symbolic or psychological value.  The sexual 
context is precisely what gives such accounts their literary 
influence.  It is what provides impact to the fairy-faith.

Without the sexual context -- without the stories of changelings,
human midwives, intermarriage with the Gentry, of which we 
never hear in modern fairy tales -- it is doubtful that the 
tradition about fairies would have survived through the ages.  
Nor is that true only of fairies: the most remarkable cases of 
sexual contact with non-humans are not found in spicy saucer 
books, nor in fairy legends; they rest, safely stored away, in 
the archives of the Catholic Church.  To find them, one must 
first learn Latin and gain entrance into the few libraries where 
these unique records are preserved.  But the accounts one finds 
there make the Villas-Boas case pale by comparison, as I believe 
the reader will agree before the end of this chapter.

Let us first establish clearly that the belief in the possibility 
of intermarriage between man and the non-human races we are 
studying is a corollary to the apparitions in all historical 
contexts.  This is so obvious in biblical stories that I hardly 
need elaborate.  The sex of the angels is not the most difficult 
-- on the contrary, it is the clearest -- of all theological 
questions.  In Anatole France's _Revolt of the Angels_ it is 
Arcade, one of the celestial beings, who says:

 "There's nothing like having sound references.  In order to 
  assure yourself that I am not deceiving you, Maurice, on this
  subject of the amorous embraces of angels and women, look up 
  Justin, Apologies I and II; Flavius Josephus, Jewish Antiquities,
  Book I, Chapter 111; Athenagoras, Concerning the Resurrection; 
  Lactantius, Book 11, Chapter XV; Tertullian, On the Veil of the 
  Virgins; Marcus of Ephesus in Psellus; Eusebius, Praeparatio 
  Evangelica, Book V, Chapter IV; Saint Ambrose, in his book on 
  Noah and the Ark, Chapter V; Saint Augustine in his City of God, 
  Book XV, Chapter XXIII; Father Meldonat, the Jesuit, Treatise on 
  Demons, page 248..."

Thus spoke Arcade, his guardian angel, to poor Maurice, as be 
tried to apologize for having stolen his mistress, pretty Madam 
Gilberte.  And he added shamelessly, "It was bound to be so; 
all the other angels in revolt would have done as I did with 
Gilberte."  "Women," saith the Apostle, "should pray with their 
heads covered, because of the angels."  

This is clear enough.  But fairies and elves?  Are they subject 
to such carnal desires?  Consider the following facts.

In the Preface of the Saga of Hrolf, Torfeus, a seventeenth-
century Danish historian, records statements made about the 
elves by Einard Cusmond, the Icelandic scholar:

 "I am convinced they really do exist, and they are creatures 
  of God; that they get married like we do, and have children of 
  either sex: we have a proof of this in what we know of the love 
  of some of their women with simple mortals."  

William Grant Stewart, in The Popular Superstitions and Festive 
Amusements of the Highlanders of Scotland, devotes the second 
part of his discussion to fairies.  In a chapter entitled "Of 
the Passions and Propensities of the Fairies," he has this to 
say on sexual intercourse with them:

 "The fairies are remarkable for the amorousness of their 
  dispositions, and are not very backward in forming attachments 
  and connections with the people that cannot with propriety be 
  called their own species."  

This is a beautiful example of convoluted phraseology.  Stewart 
is less obviously embarrassed when he reports that such events 
no longer seem to take place between men and fairies:

 "We owe it, in justice to both the human and the fairy communities 
  of the present day, to say, that such intercourse as that 
  described to have taken place betwixt them is now extremely rare; 
  with the single exception of a good old shoemaker, now or lately 
  living in the village of Tomantoul, who confesses having had some 
  dalliances with a 'lanan-shi' in his younger days, we do not know 
  personally any one who has carried matters this length."  

If Stewart came back today, he would have to revise this 
statement after reading UFO material.  Kirk stated the case more 
clearly when be said: "In our Scotland there are numerous and 
beautiful creatures of that aerial order, who frequently assign 
meetings to lascivious young men as succubi, or as joyous 
mistresses and prostitutes, who are called Leannain Sith or 
familiar spirits."  I hardly need to remind the reader of the 
importance of such "familiar spirits" in medieval occultism, 
particularly in Rosicrucian theories.  Nor do I need to mention 
the number of accused witches who were condemned to death on the 
evidence that they had such familiar spirits.

There is no gap between the fairy-faith and ufology regarding 
the sexual question.  This is apparent from the study made by 
Wentz, who records, for example, the following story:

 "My grandmother Catherine MacInnis used to tell about a man 
  named Laughlin, whom she knew, being in love with a fairy-woman.
  The fairy-woman made it a point to see Laughlin every night, 
  and he being worn out with her began to fear her.  Things got so 
  bad at last that be decided to go to America to escape the fairy-
  woman.  As soon as the plan was fixed and he was about to 
  emigrate, women who were milking at sunset out in the meadows 
  heard very audibly the fairy-woman singing this song:

 "What will the brown-haired woman do
  When Lachie is on the billows?"

 "Lachie emigrated to Cape Breton, landing at Pictu, Nova Scotia; 
  and in his first letter home to his friends be stated that the 
  same fairy-woman was haunting him there in America."  

The comments by Wentz on this case are extremely important:

 "To discover a tale so rare and curious as this ...is certainly 
  of all our evidence highly interesting.  And aside from its high 
  literary value, it proves conclusively that the fairy-women who 
  entice mortals to their love in modern times are much the same, 
  if not the same, as the succubi of middle-age mystics."

This allows us to return to the religious records mentioned 
above, one of which offers one of the most remarkable cases of 
apparition I have ever come across.  It is difficult to believe 
that stories exist that surpass, for their amazing contents or 
shocking features, some of the reports we have already studied, 
such as the Hills case or the Villas-Boas report.  But, 
remarkable as they are, these latter two accounts refer only to 
one aspect of the total phenomenon; they can be interpreted only 
after being placed within the continuum of hundreds of lesser-
known cases, which provide the necessary background.  The 
following case stands alone, and it is unique in that it relates 
the apparition of an incubus with the poltergeist phenomenon.

The authority upon which the case rests is that of Fr.  
Ludovicus Maria Sinistrari de Ameno, who reports and discusses 
it in his manuscript De Daemonialitate, et Incubis, et Succubis, 
written in the second half of the seventeenth century.  Who is 
Fr. Sinistrari?  A theologian-scholar born in Ameno, Italy, on 
February 26, 1622, he studied in Pavia and entered the 
Franciscan Order in 1647.  He devoted his life to teaching 
philosophy and theology to numerous students attracted to Pavia 
by his fame as an eminent scholar.  He also served as Councilor 
to the Supreme Tribunal of the Inquisition and as Theologian 
attached to the Archbishop of Milan.  In 1688, be supervised the 
compilation of the statutes of the Franciscan Order.  He died in 
1701.

Among other books, Fr. Sinistrari published a treatise called 
De Delictis et Poenis, which is an exhaustive compilation 
"tractatus absolutissimus" of all the crimes and sins imaginable. 
In short, Fr. Sinistrari was one of the highest authorities on 
human psychology and religious law to serve the Catholic Church 
in the seventeenth century.  Compared to his De Daemonialitate, 
Playboy is a rather innocent gathering of mild reveries.  The 
good father writes:

 "About twenty-five years ago while I was a professor of Sacred 
  Theology at the Holy Cross Convent in Pavia, there lived in that 
  city a married woman of excellent morality.  All who knew her, 
  and particularly the clergy, had nothing but the highest praises 
  for her.  Her name was Hieronyma, and she lived in the St.  
  Michael Parish.

 "One day, Hieronyma prepared some bread and brought it to the 
  baker's to have it baked.  He brought it back to her, and at the 
  same time be brought her a large pancake of a very peculiar 
  shape, made with butter and Venetian pastes, such as they use to 
  make cakes in that city.  She refused it, saying she bad not 
  prepared anything like it.

 "But," said the baker, "I have not had any bread to bake today 
  but yours.  The pancake must come from your house too; your 
  memory probably fails you."  

 "The good lady allowed herself to be convinced; she took the 
  pancake and ate it with her husband, her three-year-old daughter,
  and a servant girl.

 "During the following night, while she was in bed with her 
  husband and both were asleep, she found herself awakened by an 
  extremely fine voice, somewhat like a high-pitched whistling 
  sound.  It was softly saying in her ear some very clear words: 
  'How did you like the cake?'  In fear, our good lady began to use 
  the sign of the cross and to invoke in succession the names of 
  Jesus and Mary.

 "'Fear naught,' said the voice.  'I mean no harm to you.  On the 
  contrary, there is nothing I would not do in order to please you.
  I am in love with your beauty, and my greatest desire is to 
  enjoy your embraces.'  

 "At the same time, she felt that someone was kissing her cheeks, 
  but so softly and gently that she might have thought it was only 
  the finest cotton down touching her.  She resisted, without 
  answering anything, only repeating many times the names of Jesus 
  and Mary and making the sign of the cross.  The temptation 
  lasted thus about half an hour, after which time the tempter 
  went away.

 "In the morning, the lady went to her confessor, a wise and 
  knowledgeable man, who confirmed her in the ways of the faith 
  and appealed to her to continue her strong resistance, and to 
  use some holy relics.

 "The following nights: similar temptations, with words and 
  kisses of the same kind; similar opposition, too, from the lady. 
  However, as she was tired of such lasting trials, she took the 
  advice of her confessor and other serious men and asked to be 
  examined by trained exorcists to decide whether or not she was 
  possessed.  The exorcists found nothing in her to indicate the 
  presence of the evil spirit.  They blessed the house, the 
  bedroom, the bed, and gave the incubus orders to discontinue his 
  importunities.  All was in vain: he went on tempting her, 
  pretending he was dying with love, and crying, moaning, in order 
  to invoke the lady's pity.  With God's help, she remained 
  unmoved.

 "Then the incubus used a different approach: he appeared to her 
  in the figure of a young boy or small man with golden, curling 
  hair, with a blond beard gleaming like gold and sea-green eyes.  
  To add to his power of seduction, he was elegantly dressed in 
  Spanish vestments.  Besides, he kept appearing to her even when 
  she was in company; he would complain, as lovers do; he would 
  send her kisses.  In a word, he used all the means of seduction 
  to obtain her favors.  Only she saw and heard him; to all others,
  there was nothing.

 "This excellent woman had kept her unwavering determination for 
  several months when the incubus had recourse to a new kind of 
  persecution.

 "First, he took from her a silver cross full of holy relics and 
  a blessed wax or papal lamb of Pope Pius V, which she always had 
  on her.  Then, rings and other jewels of gold and silver 
  followed.  He stole them without touching the locks of the 
  casket in which they were enclosed.  Then he began to strike her 
  cruelly, and after each series of blows one could see on her 
  face, arm, or other areas of her body bruises and marks, which 
  lasted one or two days, then vanished suddenly, quite unlike 
  natural bruises, which go away by degrees.

 "Sometimes, as she suckled her daughter, he took the child from 
  her knees and carried her to the roof, placing her at the edge 
  of the gutter.  Or else he would hide her, but without ever 
  causing her harm.

 "He would also upset the household, sometimes breaking to pieces 
  the plates and earthenware.  But in the blink of an eye he also 
  restored them to their original state.

 "One night, as she lay in bed with her husband, the incubus, 
  appearing to her under his usual form, energetically demanded 
  that she give herself up.  She refused, as usual.  Furious, the 
  incubus went away, and a short time later he returned with an 
  enormous load of those flat stones that inhabitants of Genoa, 
  and of Liguria in general, use to cover their houses.  With 
  these stones be built around the bed such a high wall that it 
  reached almost to the ceiling, and the couple had to send for a 
  ladder in order to come out.  This wall was built without lime.  
  It was pulled down and the stones were stored in a corner, where 
  they were exposed to everyone's sight.  But after two days they 
  vanished.

 "On the day of St. Stephen, the lady's husband had invited 
  several military friends to dine with him.  To honor his guests 
  he had prepared a respectable dinner.  While they were washing 
  their hands according to the custom -- bop! -- suddenly the 
  table vanished, along with the dishes, the cauldrons, the plates,
  and all the earthenware in the kitchen, the jugs, the bottles, 
  the glasses too.  You can imagine the amazement, the surprise, 
  of the guests.  There were eight of them, among them a Spanish 
  infantry captain who told them:

 "'Do not be afraid.  It is only a trick.  But there used to be a 
  table here, and it must still be here.  I am going to find it.'  
  Having said that, be went around the room with outstretched 
  hands, attempting to seize the table.  But after he had made 
  many turns, seeing he was only touching air, the others laughed 
  at him.  And since dinner time had passed, everyone took his 
  coat and started for home.  They had already reached the door 
  with the husband, who was politely accompanying them, when they 
  beard a great noise in the dining room.  They stopped to find 
  out what it was, and the servant girl ran and told them the 
  kitchen was full of new plates loaded with food, and the table 
  bad come back in the dining room.

 "The table was now covered with napkins, dishes, glasses, and 
  silverware that were not the original ones.  And there were all 
  kinds of precious cups full with rare wines.  In the kitchen, 
  too, there were new jugs and utensils; they bad never been seen 
  there before.  The guests, however, were hungry, and they ate 
  this strange meal, which they found very much to their taste.  
  After dinner, as they were talking by the fireplace, everything 
  vanished, and the old table came back with the untouched dishes 
  on it.

 "But, oddly enough, no one was hungry any longer, so that nobody 
  wanted to have supper after such a magnificent dinner -- which 
  shows that the dishes which had been substituted for the 
  original ones were real and not imaginary.

 "This persecution had been going on for several months, the lady 
  consulted the Blessed Bernardino of Felter, whose body is the 
  object of veneration in St.  James Church, some distance outside 
  the city walls.  And at the same time, she vowed to wear for a 
  whole year a gray monk's gown, with a rope as a belt, like those 
  used by the minor brothers in the order to which Bernardino 
  belonged.  She hoped, through his intercession, that she would 
  be freed from the persecutions of the incubus.

 "Indeed, on September 28 -- which is the Vigil of the Dedication 
  of Archangel St. Michael and the Feast of the Blessed 
  Bernardino -- she took the votive dress.  The next morning was 
  the Feast of St. Michael.  Our afflicted lady went to the 
  church of that saint, which was, as I have said, her own parish. 
  It was about ten o'clock, and a very large crowd was going to 
  mass.  Now, the poor woman had no sooner put her foot on the 
  church ground than all of a sudden her vestments and ornaments 
  fell to the ground and were carried away by the wind, leaving 
  her as naked as the hand.  Very fortunately, it so happened that 
  among the crowd were two knights of mature age who saw the thing 
  and hurriedly removed their coats, to hide as well as they could 
  that woman's nudity.  And having put her in a coach, they drove 
  her home.  As for the vestments and jewels stolen by the incubus,
  be returned them six months later.

 "To make a long story short, although there are many other 
  tricks that this incubus played on her, and some amazing ones, 
  suffice it to say that he kept tempting her for many years.  But,
  at last, perceiving he was wasting his efforts, he discontinued 
  these unusual and bothersome vexations."  

As a theologian, Fr. Sinistrari was as puzzled by such reports 
as most modern students of UFO lore are by the Villas-Boas case. 
Observing that the fundamental texts of the Church gave no 
clear opinion on such cases, Sinistrari wondered bow they should 
be judged by religious law.  A great part of his manuscript is 
devoted to a detailed examination of this question.  The lady in 
the above example did not allow the incubus to have intercourse 
with her.  But there are numerous other cases in the records of 
the Church (especially in witch trials) in which there was 
intercourse.  From the Church's point of view, says Fr.  
Sinistrari, there are several problems.  First, how is such 
intercourse physically possible?  Second, how does demoniality 
differ from bestiality?  Third, what sin is committed by those 
who engage in such intercourse?  Fourth, what should their 
punishment be?

The earliest author who uses the word "demonialitas" is J. 
Caramuel, in his Theologia Fundamentalis.  Before him, no one 
made a distinction between demoniality and bestiality.  All the 
moralists, following St. Thomas Aquinas, understood by 
bestiality "any kind of carnal intercourse with an object of a 
different species."  Thus Caietan in his commentary on St.  
Thomas places intercourse with the demon in the class of 
bestiality, and so does Sylvester when he defines luxuria, and 
Bonacina in De Matrimonio, question 4.

There is here a fine point of theology, which Sinistrari debates 
with obvious authority.  He concludes that St. Thomas never 
meant intercourse with demons to fall within his definition of 
bestiality.  By "different species," Sinistrari says, the saint 
can only mean species of living being, and this hardly applies 
to the devil.  Similarly, if a man copulates with a corpse, this 
is not bestiality, especially according to the Thomist doctrine 
that denies the corpse the nature of the human body.  The same 
would be true for a man who copulates with the corpse of an 
animal.  Throughout this discussion, the great intelligence and 
obvious knowledge of human psychology of the author is 
remarkable.  It is quite fascinating to follow Fr. Sinistrari's 
thoughts in an area that is directly relevant to UFO reports.  
And relevant it is indeed; for Villas-Boas or Betty and Barney 
Hill would certainly have had a hard time before the Inquisitors 
if they had lived in the seventeenth century.

[Benoit de Berne, at age seventy-five, confessed he had had 
 intercourse for forty years with a succubus named Hermeline.  
 He was burned alive.  In passing, let us remark that the most 
 eminent of our scientists choose, with Condon, to ignore such 
 reports, which they label "crackpot" material.  Yet, a few 
 centuries earlier, the best minds saw in similar accounts an 
 occasion to increase their knowledge of human nature and did 
 not feel it was beneath their dignity as philosophers to spend 
 considerable time in this study.  If, as a twentieth-century 
 scientist, I need an apology to write the present book, this 
 should be as good a precedent as any.]

The act of love, writes Sinistrari, has for an object human 
generation.  Unnatural germination, that is, intercourse that 
cannot be followed by generation, constitutes a separate type of 
sin against nature.  But it is the subject of that germination 
that distinguishes the various sins under that type.  If 
demoniality and bestiality were in the same category, a man who 
had copulated with a demon could simply tell his confessor: "I 
have committed the sin of bestiality."  And yet he obviously has 
not committed that sin.

Considerable problems arose, however, when one had to identify 
the physical process of intercourse with demons.  This is 
clearly a most difficult point (as difficult as that of 
identifying the physical nature of flying saucers!), and 
Sinistrari gives a remarkable discussion of it.  Pointing out 
that the main object of the discussion is to determine the 
degree of punishment these sins deserve, be tries to list all 
the different ways in which the sin of demoniality can be 
committed.  First he remarks:

 "There are quite a few people, over-inflated with their little 
  knowledge, who dare deny what the wisest authors have written, 
  and what everyday experience demonstrates: namely, that the 
  demon, either incubus or succubus, has carnal union not only 
  with men and women but also with animals."  

Sinistrari does not deny that some young women often have 
visions and imagine that they have attended a sabbat.  Similarly,
ordinary erotic dreams have been classified by the Church quite 
separately from the question we are studying.  Sinistrari does 
not mean such psychological phenomena when he speaks of 
demoniality; he refers to actual physical intercourse, such as 
the basic texts on witchcraft discuss.  Thus in the Compendium 
Maleficarum, Gnaccius gives eighteen case histories of witches 
who have had carnal contact with demons.  All cases are vouched 
for by scholars whose testimony is above question.  Besides, St. 
Augustine himself says in no uncertain terms:

 "It is a widespread opinion, confirmed by direct or indirect 
  testimony of trustworthy persons, that the Sylvans and Fauns, 
  commonly called Incubi, have often tormented women, solicited 
  and obtained intercourse with them.  There are even Demons, 
  which are called Duses [i.e., lutins] by the Gauls, who are 
  quite frequently using such impure practices: this is vouched 
  for by so numerous and so high authorities that it would be 
  impudent to deny it.

 "Now, the devil makes use of two ways in these carnal contacts.  
  One he uses with sorcerers and witches; the other with men and 
  women perfectly foreign to witchcraft."  

This is a point of paramount importance.  What Sinistrari is 
saying is that two kinds of people may come in contact with the 
beings be calls demons: those who have made a formal pact with 
them -- and he gives the details of the process for making this 
pact -- and those who simply happen to be "contacted" by them.  
The implications of this fundamental statement to occultism for 
the interpretation of the fairy-faith and of modern UFO stories 
should be obvious to the reader.

The devil does not have a body.  Then, how does he manage to 
have intercourse with men and women?  How can women have 
children from such unions if they specifically express the 
desire?  All the theologians answer that the devil borrows the 
corpse of a human being, either male or female, or else he forms 
with other materials a new body for this purpose.  Indeed, we 
find here the same theory as that expressed by one of the Gentry 
and quoted by Wentz: "We can make the old young, the big small, 
the small big."  

The devil then is said to proceed in one of two ways.  Either 
he first takes the form of a female succubus and then has 
intercourse with a man.  Or else, the succubus induces 
lascivious dreams in a sleeping man and makes use of the 
resulting "pollution" to allow the devil to perform the second 
part of the operation.  This is the theory taught by Gnaccius, 
who gives a great number of examples.  Likewise, Hector Boethius,
in Historia Scotorum, documents the case of a young Scot who, 
for several months, was visited in his bedroom, the windows and 
doors of which were closed, by a succubus of the most ravishing 
beauty.  She did everything she could to obtain intercourse with 
him, but be did not yield to her caresses and entreaties.

One point intrigued Sinistrari greatly: such demons do not obey 
the exorcists.  They have no fear of relics and other holy 
objects, and thus they do not fall into the same category as the 
devils by which people are possessed, as the story quoted above 
certainly shows.  But then, are they really creatures of the 
devil?  Should not we place them in a separate category, with 
the fairies and the Elementals they so closely resemble?  And 
then, if such creatures have their own bodies, does the 
traditional theory that incubi and succubi are demons who have 
borrowed human corpses hold?  Could it explain how children are 
born from such unions?  What are the physical characters of such 
children?  If we admit that the UFO reports we have quoted 
earlier in this chapter indicate the phenomenon has genetic 
contents, then the above questions are fundamental, and it is 
important to see bow Sinistrari understood them.  Therefore, I 
give in the following a complete translation of his discussion 
of the matter.

 "To theologians and philosophers, it is a fact, that from the 
  copulation of humans (man or woman) with the demon, human beings
  are sometimes born.  It is by this process that Antichrist must 
  be born, according to a number of doctors: Bellarmin, Suarez, 
  Maluenda, etc.  

  [Le Brun's comment throws more light: 'If the body of these 
  children is thus different from the bodies of other children, 
  their soul will certainly have qualities that will not be common 
  to others: that is why Cardinal Bellarmin thinks Antichrist will 
  be born of a woman having had intercourse with an incubus.']

 "Besides, they observe that as the result of a quite natural 
  cause, the children generated in this manner by the incubi are 
  tall, very strong, very daring, very magnificent and very wicked...

Maluenda confirms what has been said above, proving by the 
testimony of various classical authors that it is to such unions 
that the following owe their birth:

 "Romulus and Remus, according to Livy and Plutarch.

 "Servius-Tullius, sixth king of the Romans, according to Denys of 
  Halicarnassus and Pliny.
 
 "Plato the philosopher, according to Diogenes Laertius and St. 
  Jerome.

 "Alexander the Great, according to Plutarch and Quinte-Curce.

 "Seleucus, king of Syria, according to Justin and Applian.

 "Scipio the African, according to Livy.

 "The Emperor Caesar Augustus, according to Suetonius.

 "Aristomenes of Messenia, the illustrious Greek general, 
  according to Strabo and Pausanias.

 "Let us add the English Merlin or Melchin, born of an incubus and 
  a nun, the daughter of Charlemagne.
 
  "And finally, as writes Cocleus, quoted by Maluenda, that damned 
   heresiarch whose name is Martin Luther.

However, in spite of all the respect I owe so many great doctors,
I do not see how their opinion can stand examination.  Indeed, 
as Percrius observes very well in Commentary on Genesis, Chapter 
Six, all the strength, all the power of the human sperm, comes 
from spirits that evaporate and vanish as soon as they issue 
from the genital cavities where they were warmly stored.  The 
physicians agree on this.  Therefore, it is not possible for the 
demon to keep the sperm he has received in a sufficient state of 
integrity to produce generation; for, no matter what the vessel 
where he could attempt to keep it is, this vessel would have to 
have a temperature equal to the natural temperature of human 
genital organs, which is found nowhere but in those same organs. 
Now, in a vessel where the warmth is not natural, but 
artificial, spirits are resolved, and no generation is possible. 
A second objection is that generation is a vital act through 
which man, from his own substance, introduces sperm through the 
use of natural organs, into a place proper for generation.  To 
the contrary, in the special case we are now considering, the 
introduction of the sperm cannot be a vital act of the 
generating man, since it is not by him that it is introduced 
into the matrix.  And, for the same reason, it cannot be said 
that the man to whom the sperm belonged has engendered the fetus 
that is procreated.  Neither can we consider the incubus as the 
father, since the sperm is not of his own substance.  Thus here 
is a child who is born and has no father -- which is absurd.  
Third objection: when the father engenders naturally, there is a 
concourse of two causalities: a material one, for he provides 
the sperm that is the material of generation; and an efficient 
one, for be is the main agent in the generation, according to 
the common opinion of philosophers.  But, in our case, the man 
who does nothing but provide the sperm simply gives material, 
without any action tending toward generation.  Therefore be 
could not be regarded as the child's father, and this is 
contrary to the notion that the child engendered by an incubus 
is not his child, but the child of the man whose sperm was 
borrowed by the incubus....

We also read in the Scriptures (Genesis 6:4) that giants were 
born as a result of intercourse between the sons of God and the 
daughters of Man: this is the very letter of the sacred text.  
Now, these giants were men of tall stature, as it is said in 
Baruch 3:26, and far superior to other men.  Besides their 
monstrous size, they called attention by their strength, their 
plunders, their tyranny.  And it is to the crimes of these 
giants that we must attribute the main and primary cause of the 
Flood, according to Cornelius a Lapide in his Commentary on 
Genesis.

Some state that under the name of sons of God we must understand 
the sons of Seth, and, under that of daughters of men, the 
daughters of Cain, because the former practiced piety, religion, 
and all other virtues while the latter, the children of Cain, 
did exactly the opposite.  But, with all the respect we owe 
Chrysostom, Cyril, and others who share this view, it will be 
recognized it is in disagreement with the obvious meaning of the 
text.  What do the Scriptures say?  That from the conjunction of 
the above were born men of monstrous corporeal proportions.  
Therefore, these giants did not exist previously, and if their 
birth was the result of that union, it is not admissible to 
attribute it to the intercourse between the sons of Seth and the 
daughters of Cain who, of ordinary size themselves, could have 
children only of ordinary size.

Consequently, if the intercourse in question has given birth to 
beings of monstrous proportions, we must see there not the 
ordinary intercourse of men with women but the operation of the 
incubi who, owing to their nature, can very well be called sons 
of God.  This opinion is that of the Platonist philosophers and 
of Francois George of Venice, and it is not in contradiction 
with that of Josephus the historian, Philo, St. Justin Martyr, 
Clement of Alexandria, and Tertullian, according to whom these 
incubi could be angels who had allowed themselves to commit the 
sin of luxury with women.  Indeed, as we shall show, there is 
nothing there but a single opinion under a double appearance.

What we have here is a complete theory of contact between our 
race and another race, non-human, different in physical nature, 
but biologically compatible with us.  Angels, demons, fairies, 
creatures from heaven, hell, or Magonia: they inspire our 
strangest dreams, shape our destinies, steal our desires.......

But who are they?

                           .:oOo:.

Excerpt from:

Passport to Magonia
On UFOs, Folklore and Parallel Worlds
1969 by Jacques Vallee
ISBN 0-8092-3796-2