Catharina Latomia
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| - | + | [[Nicholas Remy]], disagreeing with many theologians and demonologists, supported the idea that even if a woman opposed resistance to the demon he could [[rape]] her, and wrote about a case of a young teenager that "was raped twice the same day by a demon, although she opposed resistance, and, not being her body enough mature to receive a man, she almost died because of the hurts". [[Catherine Latonia]] confessed this case to him in [[1587]]. If that confession was an [[excuse to avoid giving the name of the rapist]] or the girl actually thought that a demon had raped her, will remain unknown. | |
| - | The first story of this type is narrated in the [[deuterocanonical books|deuterocanonical]] [[Book of Tobit]]. This story tells that the demon [[Asmodai]] either fell in love with Sarah and/or felt sexual desire for her, and jealous for she got married killed seven of her husbands before the first coitus could be consummated. Asmodai never had sexual intercourse with Sarah, but he also intended to kill [[Tobias, son of Tobit|Tobias]], her eighth husband, but was foiled by the angel [[Raphael (angel)|Raphael]]. | + | |
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| - | Another of these stories about demonic lewdness and passionate love is told in ''The Life of Saint [[Bernard of Clairvaux|Bernard]]'', written by a monk, and said that during the 11th century a demon fell in love with a woman, and when her husband was asleep he visited her, awoke the woman and began to do with her as if he were her husband, committing every type of voluptuous acts during several years, and inflaming her passion. | + | |
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| - | And a story referring to demonic jealousy was told by [[Erasmus]] (16th century), who blamed a demon for the fire that destroyed a village in [[Germany]] in 1533, saying that a demon loved deeply a young woman, but discovered that she had also sexual relationships with a man. Full of wrath, the demon started the fire. | + | |
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| - | If we consider that demons ''are'' angels for Christian theology, never mind if fallen, it can be supposed that the feeling of love is possible in them, and taking into account that Christianity partially blames demons for temptations, lust being one of the [[seven deadly sins]], it would be appropriate that they were lustful, and their love passionate and full of sensuality and voluptuousness. | + | |
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| - | ==Demons and sexual relations== | + | |
| - | [[Christian]] demonologists agree in the fact that sexual relationships between demons and humans happen, but they disagree in why and how. A common point of view is that demons induce men and women to the [[sin]] of [[lust]], and [[adultery]] is often considered as an associated sin. [[Pierre de Rostegny]] supported the idea that [[Satan]] preferred to have sexual intercourse with married women to add adultery to her sins. | + | |
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| - | [[Gregory of Nyssa]] said that [[demon]]s had children with women, which added to the children they had between them, contributed to increase the number of demons. | + | |
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| - | It was considered that demons always had sexual relationships with [[witch]]es and [[warlock]]s in the form of [[incubus (demon)|incubi]] and [[succubus|succubae]], and some witches had sexual intercourse with a male [[goat]], as it was supported by [[Pierre de Rostegny]]. But common people, as it was believed, also were seduced by incubi and succubae, especially while they were asleep, and sometimes when they were awake, in the form of a [[beautiful man]] or woman that excited their desire to the point of not being able to resist the temptation, although the possibility of resistance always existed as asserted by Christian [[theology|theologian]]s, but the tendency to sin was stronger than their faith. [[Francesco Maria Guazzo]] offered detailed descriptions of sexual relationships between demons and humans. | + | |
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| - | [[Nicholas Remy]], disagreeing with many theologians and demonologists, supported the idea that even if a woman opposed resistance to the demon he could [[rape]] her, and wrote about a case of a young teenager that "was raped twice the same day by a demon, although she opposed resistance, and, not being her body enough mature to receive a man, she almost died because of the hurts". [[Catherine Latonia]] confessed this case to him in [[1587]]. If that confession was an excuse to avoid giving the name of the rapist or the girl actually thought that a demon had raped her, will remain unknown. [[Sylvester Prieras]] agreed with Remy, supporting the idea that demons could not only rape common women but also nuns. | + | |
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| - | The ''[[Malleus Maleficarum]]'' established that sexual relationships between demons and humans were an essential belief for Christians. But its authors considered also the possibility that demons provoked a [[false pregnancy]] in some women, filling their belly with air due to certain herbs they made them drink in beverages during the [[Sabbath (witchcraft)|Sabbaths]]; at the time of giving birth to the child, a big quantity of air escaped from the woman's vagina. The false pregnancy was later explained by [[medicine]]. | + | |
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| - | Many Christian theologians ([[Martin Luther]] and [[Jean Bodin]] among others) believed that demons could impregnate women but their children would have a short life and be good for nothing; other theologians ([[Francisco Valesio]], aka Valesius, [[Tomaso Malvenda]] and [[Johann Cochlaeus]] among others) thought that these children could be important characters, like [[Attila]], [[Martin Luther]], [[Melusine]] or the [[Antichrist]]. | + | |
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| - | [[Augustine of Hippo]], [[Pope Innocent VIII]], [[Albertus Magnus]], [[Thomas Aquinas]], [[Peter of Paluda]], [[Martin of Arles]] and [[Ludovico Maria Sinistrari]] believed that demons could fecundate women, but [[Ulrich Molitor]], [[Heinrich Kramer]], [[Jacob Sprenger]] and Nicholas Remy disagreed. | + | |
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| - | According to Remy, sexual relationships with demons were painful, meanwhile many persons that confessed to have had those relationships told that they were satisfying. | + | |
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| - | [[Henri Boguet]] and [[Johann Meyfarth]] supported the idea that demons provoked an imaginary [[coitus]] because they did not have sexual organs, such as a [[penis]] or a [[vagina]]. | + | |
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| - | ===Nephilim=== | + | |
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| - | Some speculate that the Hebrew and Christian bibles show belief in the mating of angels or demons to humans. In Genesis chapter 6 the "sons of God", presumed by this theory to be fallen angels, mate with human women, creating a race of super-beings called the ''Nephilim''. | + | |
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| - | This interpretation is [http://www.wels.net/cgi-bin/site.pl?1518&cuTopic_topicID=40&cuItem_itemID=1039 disputed] by some, who claim that "sons of God" in that text refers only to believers in the "Promised Seed" (Genesis 3:15) and that "daughters of men" refers to pagan women, particularly implying that descendants of [[Seth]] were marrying descendants of [[Cain]]. | + | |
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| - | Under this interpretation, the [[Nephilim]] were not physical giants, but just men without conscience who were extremely evil and aggressive. This interpretation limits the direct roles of demons on the early human race to merely a role as being ''influential'' to human affairs, without actually engaging in sexual relations with humans themselves. Under this, the Nephilim were not part-man and part-demon, but were full-blooded men that were particularly susceptible to demonic influence over their actions. | + | |
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| - | The key argument defending this interpretation is that demons had no need to mate with humans and turn them against God, but only a need to stop the entire human race all at once from having faith that it would be promised a savior from [[sin]], which would guarantee the damnation of all humanity at once, thereby allowing Satan to fulfill his revenge against God for expelling him from Heaven. | + | |
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Revision as of 21:35, 6 August 2009
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Nicholas Remy, disagreeing with many theologians and demonologists, supported the idea that even if a woman opposed resistance to the demon he could rape her, and wrote about a case of a young teenager that "was raped twice the same day by a demon, although she opposed resistance, and, not being her body enough mature to receive a man, she almost died because of the hurts". Catherine Latonia confessed this case to him in 1587. If that confession was an excuse to avoid giving the name of the rapist or the girl actually thought that a demon had raped her, will remain unknown.
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