To quickly summarize what I’ve already written about Ludovico Maria Sinistrari: he was a Franciscan Friar who wrote a book that was basically a list of all of the sins that he could imagine. I wrote a lengthy blog post explaining Sinistrari’s beliefs about sodomy, and while I believe it was an informative and insightful post, it may have seemed slightly out of place in this blog. I mean, isn’t this supposed to be a blog about Satan and the paranormal and spooky stuff? Surely sodomy isn’t very spooky? Well, no, but the chapter on Sodomy from Sinistrari’s De Delictis is one of the two sections from that book that is widely available in translation, and I don’t like half-assing things. The other, more infamous section, which we are going to look at today, fits far more comfortably within the context of this blog; it is a chapter on Demoniality. Demoniality, for those of you who don’t know, is the act of having sex with demons. Oh yeah, now we’re getting back on track.
The story of the manuscript of Demoniality is as interesting as its contents. In 1872, a French bookseller named Isidore Liseax spent a short holiday in England rummaging about in some antique booksellers. In one of these stores, he found a short manuscript titled “Dæmonialitas” and bought it for sixpence. He took it back to France, translated it, and published it 3 years later. It wasn’t until I read an essay on Sinistrari by Alexandra Nagel that I realised why this story sounded so familiar. Remember what I wrote about the opening to Bulwer Lytton’s Zanoni?
Liseux had never heard of Sinistrari, and he spent a long time trying to figure out who had written the text he’d purchased. Its author was listed as Ludovicus Maria of Ameno, but Liseux wasn’t able to find out any reliable information about such a man, and it wasn’t until he serendipitously opened a copy of the list of writers banned by the Vatican to just the right page that he discovered that this Friar of Ameno was the same person as the author of De Delictis. De Delictis had been unbanned for more than a century at this stage, and while it wasn’t widely available, Liseux managed tracked down a copy with a little persistence. Once he understood the nature of that work, he was certain that his manuscript on demoniality belonged to it. It followed the same structure as the other entries, and indeed De Delictis contained a chapter on demoniality. Liseux’s copy, however, while it started and ended the same way as the chapter in De Delictis, was largely expanded. The chapter in De Delictis is a mere 5-6 pages long, while Liseux’s manuscript was more than 80 pages. Liseux, by a stroke of extreme good luck, had found and paid next to nothing for the uncut edition of a paper on sexual intercourse with devils and spirits, the cut version of which was included in a book that was banned by the Vatican, the text of which had been written by a perverted, 17th century, Franciscan Friar. Holy quaint and curious volumes of forbidden lore!
There has been some discussion about the authenticity of the text. Why wasn’t the full text of Demoniality included in De Delictis? (Remember that De Delictis had actually only been banned for what it said about the qualifications of Judges, not for its details on sexual depravities. The lurid details in the apocryphal Demoniality pale in comparison to ‘the Doctrine of the Clitoris’ as laid out in the canonical chapter on sodomy.) Also, if you read Liseux’s introduction to his English translation of the text, several discrepancies arise. Alexandra Nagel has done an impressive job of listing and accounting for these discrepancies in her essay “Tracing the mysterious facts in Isidore Liseux’ publication of De Daemonialitate by Ludovico M. Sinistrari”, and if you’re interested in the details, her paper is better researched and more informative than what you’re going to read here. Suffice to say, the expanded version of Demoniality was probably intended to be included in a later edition of De Delictis that was never published. While I believe Nagel’s conclusion that Sinistrari was in fact the author, I wouldn’t be terribly disappointed if he wasn’t. This is a book about fucking monsters (and I use ‘fucking’ here as a verb, not an adjective). Does it really matter who wrote it?
Liseux found the manuscript in 1872, published the first French edition in 1875 and followed with an English Translation in 1879. This translation was popular enough to convince him to publish another section of De Delictis, that on sodomy, a decade later. One of the readers of Liseux’s translation of Demoniality was our old friend, Montague Summers. Summers was thoroughly impressed with the contents of the work but not the translation. In 1927, he re-translated Demoniality from the original Latin and wrote an introduction and set of notes to go with the text. I own a copy of Summer’s translation, but Liseux’s is available online. Summers spells Sinistrari’s first name ‘Lodovico’ (here and in his other works), but I haven’t seen that spelling anywhere else.
Demoniality (The Montague Summers Edition) – Lodovico Maria Sinistrari
Dover Occult – 1989 (This translation first published in 1927)
The book starts off explaining that demoniality is a separate offence to bestiality. Bestiality is having sex with an animal, but while demons are alive, they are not entirely corporeal and therefore don’t really count as animals. Sinistrari knows what demons are not, but it’s trickier to say what exactly they are. He distinguishes between evil demons who only fuck people to bring them into the power of Satan and a far less dangerous class of spirits who only fuck because they’re horny. These other spirits are composed of incubi and succubi. (Incubi are male spirits who fuck females, and succubi are female spirits who fuck men.) Surprisingly, most of what Sinistrari has to say is on the less malevolent, horny spirits, and the result is that this text feels more like a book on cryptozoology than a book on traditional demonology.
This succubus is a bit little. That man is a nonce.
In fact, if like me, you have an interest in books about cryptozoology/the paranormal/the Fortean, you’re very likely come across references to this text. Sinistrari’s descriptions of fuckable spirits are broad enough that they seem to fit many of my favourite monsters. Sinistrari argues, with evidence from Saint Anthony, that the gods, centaurs, fauns and nymphs of Paganism were all real entities and that the stories of them seducing humans were actually true. Montague Summers, in the introduction to his translation of Demoniality, argues that both the Jinns of Islam and the fairies and leprechauns from W.B. Yeats’ Celtic Twilight (an awesome book) fit Sinistrari’s decription perfectly. Hmmmmm, what other group of unproven creatures have been compared to fairies? I believe that our old pal, Whitley Strieber argued that his visitors had a lot in common with the fairy abductors of celtic lore. If that’s not enough for you, Strieber actually presents Sinistrari’s ideas as evidence for his visitors in Communion; in fairness, the similarities between stories of alien abductions and visits from incubbi/succubi are striking. Dmitri Bayanov presents ideas from Sinistrari’s Demoniality in his essay Historical Evidence for the Existence of Relict Hominoids. A relict hominoid is basically a Bigfoot. Let’s just take a moment to acknowledge then that Demoniality is actually a book about sexual intercourse with Satanic demons, the Great God Pan, leprechauns, genies, fairies, aliens and sasquatches. I can’t say for certain that Sinistrari specifically intended for his text to be interpreted this way, but given his reasoning and willingness to accept the authority of other writers, I really don’t think he would have had a problem with this interpretation.
It’s all good, baby!
According to Sinistrari, Incubi and Succubi are surprisingly like people. They have physical needs and desires; they eat smells (solid food would be too much for them), and they fuck each other, people and animals. These spirits are endowed with both free-will and morality, and Sinistrari even suggests that they might have their own form of organized religion and worship. They are more spirity than humans and hence also more spiritual and closer to God. The fact that they are closer to God means that it’s as bad for them to have sex with us as it is for us to have sex with animals.
This weird logic means that for a human to have sex with an incubus or succubus is actually a dignifying rather than a shameful experience. Sinistrari never openly condones sex with this class of spirits, but it’s pretty clear that he doesn’t consider it to be all that bad. In terms of sin, he puts demoniality in the category of pollution. This means its comparable to getting or giving oral sex or a single finger up the bum. You might get an extra Hail Mary as penance after confessing it, but that probably wouldn’t stop you from doing it again.
Shagging one of Lucifer’s Henchmen is a different story; doing so is only ever done to improve your relationship with the Dark Lord. Satan’s malevolent spirit-servants are incorporeal and must either create a body out of filth or possess a corpse in order to be able to fuck. Also, they feel no joy when they’re getting rode. If you shag one of these, you are going to Hell. The sexual act itself would only count as pollution, but as it also serves as a contract with Satan, it becomes a damnable offence. The problem is that most people don’t know the difference between a friendly neighbourhood succubi and a cacodaemon, and just as attempted murder is as bad as murder, attempted sex with an evil demon is just as bad as sex with an evil demon. This means that a minor fling with an amorous Incubus could potentially land a person in as much trouble as bending over for the cock of Asmodeus. Now you know the difference, I hope you’ll think to look before you leap!
Another thing to be careful of is the way that spirits can alter their form. Regardless of their true appearance, demons seem to be able to appear in whatever form is most pleasing to their lover. This shapeshifting can get their lovers even deeper into sin. If a demon was to have sex with a man whilst appearing as that man’s sister, the man would be guilty of incest as well as demoniality. If the demon was to appear as that man’s dog, the man would be guilty of bestiality. Even if you knew full well that your lover was a demon and ask you asked it to look like a corpse for 10 minutes, you’d soon be guilty of necrophilia. Basically, roleplaying counts. You’re already in trouble for fucking a spirit; don’t make it worse by getting kinky.
But wait; wasn’t Sinistrari’s main problem with sodomy that it was sexual activity that didn’t lead to procreation? How is having sex with airy spirits any worse? Surely that doesn’ lead to procreation either! Well, actually…
Haven’t you read the Bible? Remember the Nephilim from Genesis? The Nephilim were a race of giants that were created when the Sons of God (fallen angels) mated with the daughters of men. Remember Jesus Christ. Who was his Da again? Now if he Bible contains stories of Spirits mating with humans, you’d better believe it’s possible. So how do they do it? Babies come when a penis sperms into a vagina; how can a spirit be expected to do this? Well, it used to be assumed that the spirits would turn into a succubus, fuck a man, save his cum, turn back into an incubus, fuck a woman and then fill her with the cum that they had taken, but there are a few problems with this theory. The first being that the resultant baby wouldn’t actually be demonspawn; it would be a perfectly normal human baby whose parents had never met. Another problem that Sinistrari notes is the fact that sperm rapidly loses its potency once its outside the body. Semi-corporeal demons would have no way of keeping the gip warm during the interlude between extracting it and injecting it. There’s other problems here too that I’m sure you can work out, and Sinistrari concludes that demons must cum their own cum and that this cum is capable of impregnating humans.
An Incubus works his magic. Why is he standing in a circle of eggs?
Sinistrari claims that Romulus and Remus, Plato, Caesar Augustus, Merlin, and “that damnable Heresiarch yclept Martin Luther” were all the offspring of spirits. You’ll notice that with the exception of Martin ‘the Proddy’ Luther’, these were all great men. That’s because spirits are closer to God than humans. The only problem is that human/spirit offspring are the same as horse/donkey offspring; they may get the beneficial aspects of both their parents, but mules can’t reproduce. Augustus had a daughter (who died very young), and Romulus may have had a son named Aollios and a daughter named Prima (such claims have been contradicted), but as far as I know all the other lads mentioned were either infertile, gay or just didn’t fuck. As mad as Sinistrari’s claims might seem to us, there was research and twisted, but apparent, logic behind them.
What about the Nephilim though? Why is it that demonspawn used to be giants, but modern day demonspawn are regular sized? Well there are four elements, right? So there must also be four kinds of spirits: air spirits, fire spirits, water spirits and earth spirits. (As silly as this might sound, it probably made decent sense to people living in the 17th century.) The spirits that fucked the daughters of men were air and fire spirits (again this is logical; angels came from the sky), and because fire and air are the more expansive elements, their offspring, the Nephilim were giant. After the flood, the fire and air spirits didn’t want to come down to Earth anymore because it was too wet for them, and so the only spirits left to fuck humans were the smaller, more condensed, water and Earth spirits. When you follow Sinistrari’s reasoning, it becomes apparent that he was actually a very smart guy living in a very dumb age.
The subtitle of the work, “A treatise wherein is shown that there are in existence on earth rational creatures besides man, endowed like him with a body and soul, that are born and die like him, redeemed by our Lord Jesus-Christ, and capable of receiving salvation or damnation”, has a nice ring to it; don’t you think? It just slides off the tongue.
I have plenty more to say about Sinistrari, but I’ve already written more than 5000 words about him, and I doubt anyone is that interested. (If you ever want to chat about him, e-mail me or leave a comment!) Demoniality is genuinely one of the most interesting texts that I have come across, both for its history and content, and I’ve no doubt that I’ll be referring to it again. If you have an interest in demonology or cryptozoology, this is is a must-read. Both Demoniality and Peccatum Mutum are available online too, so you have no excuse other than being boring.
4 thoughts on “LUDOVICO MARIA SINISTRARI: PART TWO (Demoniality)”
I read this one some years back, with its thesis that the witch trials were borne of real theological curiousity (i.e. do demons really take physical form?) rather than just misogynistic sadism. Worth looking for: https://www.amazon.com/Demon-Lovers-Witchcraft-Crisis-Belief/dp/0226772624/ref=sr_1_1?ie=UTF8&qid=1481985905&sr=8-1&keywords=demon+lovers+witchcraft+sex+and+the+crisis+of+belief
LikeLiked by 1 person
I’ll keep an eye out for it!
One of the nice things about Demoniality is the fact that it doesn’t really say much with regards to the punishment of the crime; it’s nearly all speculation about its nature. I have a few of the other witch texts that Summers translated, and I’m a little hesitant to read them because they deal more directly with the trials and tortures, and I know they’re going to be super depressing.
LikeLiked by 1 person
I knew about sucubus/incubus but never heard of the whole sex with deomons being on par with having a contract with the devil. Interesting stuff as usual.
LikeLiked by 1 person
Yeah, I had never really distinguished between good spirits and bad spirits before; I thought they were all evil, and I was a bit surprised that a Catholic would have made that distinction.
I’m just curious as to whether they had sex with the demon before or after they performed the Osculum Infame.
LikeLiked by 1 person