It is well known that the Jesuit Sanchez gravely discussed the question whether the Virgin Mary contributed seminally in the incarnation of Christ, and that, like other divines before him, he concluded in the affirmative. But these extravagances of a prurient and depraved imagination should be classed with the opinion of Aretin, who introduces the Holy Spirit on this occasion effecting his purpose under the figure of a dove; as mythology describes Jupiter to have succeeded with Leda in the form of a swan, or as the most eminent authors of the church—St. Austin, Athenagoras, Tertullian, St. Clement of Alexandria, St. Cyprian, Lactantius, St. Ambrose—and others believed, after Philo and Josephus, the historian, who were Jews, that angels had associated with the daughters of men, and engaged in sexual connection with them. St. Augustine goes so far as to charge the Manichæans with teaching, as a part of their religious persuasion, that beautiful young persons appeared in a state of nature before the princes of darkness, or evil angels, and deprived them of the vital substance which that father calls the nature of God. Herodius is still more explicit, and says that the divine majesty escaped through the productive organs of demons.
It is true that all these fathers believed angels to be corporeal. But, after the works of Plato had established the idea of their spirituality, the ancient opinion of a corporeal union between angels and women was explained by the supposition that the same angel who, in a woman's form, had received the embraces of a man, in turn held communication with a woman, in the character of a man. Divines, by the terms "incubus" and "succubus," designate the different parts thus performed by angels. Those who are curious on the subject of these offensive and revolting reveries may see further details in "Various Readings of the Book of Genesis," by Otho Gualter; "Magical Disquisitions," by Delvis, and the "Discourses on Witchcraft," by Henry Boguet.
SECTION II.
No genealogy, even although reprinted in Moréri, approaches that of Mahomet or Mahommed, the son of Abdallah, the son of Abd'all Montaleb, the son of Ashem; which Mahomet was, in his younger days, groom of the widow Khadijah, then her factor, then her husband, then a prophet of God, then condemned to be hanged, then conqueror and king of Arabia; and who finally died an enviable death, satiated with glory and with love.
The German barons do not trace back their origin beyond Witikind; and our modern French marquises can scarcely any of them show deeds and patents of an earlier date than Charlemagne. But the race of Mahomet, or Mohammed, which still exists, has always exhibited a genealogical tree, of which the trunk is Adam, and of which the branches reach from Ishmael down to the nobility and gentry who at the present day bear the high title of cousins of Mahomet.
There is no difficulty about this genealogy, no dispute among the learned, no false calculations to be rectified, no contradictions to palliate, no impossibilities to be made possible.
Your pride cavils against the authenticity of these titles. You tell me that you are descended from Adam as well as the greatest prophet, if Adam was the common father of our race; but that this same Adam was never known by any person, not even by the ancient Arabs themselves; that the name has never been cited except in the books of the Jews; and that, consequently, you take the liberty of writing down false against the high and noble claims of Mahomet, or Mohammed.
You add that, in any case, if there has been a first man, whatever his name might be, you are a descendant from him as decidedly as Khadijah's illustrious groom; and that, if there has been no first man, if the human race always existed, as so many of the learned pretend, then you are clearly a gentleman from all eternity.
In answer to this you are told that you are a plebeian (roturier) from all eternity, unless you can produce a regular and complete set of parchments.
You reply that men are equal; that one race cannot be more ancient than another; that parchments, with bits of wax dangling to them, are a recent invention; that there is no reason that compels you to yield to the family of Mahomet, or to that of Confucius; or to that of the emperors of Japan; or to the royal secretaries of the grand college. Nor can I oppose your opinion by arguments, physical, metaphysical, or moral. You think yourself equal to the dairo of Japan, and I entirely agree with you. All that I would advise you is, that if ever you meet with him, you take good care to be the stronger.