by Jacques Vallee
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
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
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
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
"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,
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
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
"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 between
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
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
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
"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?
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
"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
"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
"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
"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.
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
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
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
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
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
"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
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
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
And finally, as writes Cocleus,
quoted by Maluenda, that damned heresiarch whose name is
However, in spite of all the respect I
owe so many great doctors, I do not see how their opinion can stand
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
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
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
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?