33. If therefore these Incubi, in conformity with general belief, have begotten Giants by means of sperm taken from man, it is impossible, as aforesaid, that of that sperm should have been born any but men of approximately the same size as he from whom it came; for it would be in vain for the Demon, when acting the part of a Succubus, to draw from man an unwonted quantity of prolific liquor in order to procreate therefrom children of higher stature; quantity has nothing to do here, since all depends, as we have said, upon the vitality of that liquor, not its quantity. We are therefore bound to infer that Giants are born of another sperm than man’s, and that, consequently, the Incubus Demon, for the purpose of generation, uses a sperm which is not man’s. But then, what is to be said? 34. Quantum ad hoc, sub correctione Sanctæ Matris Ecclesiæ, et mere opinative dico, Incubum Dæmonem, dum mulieribus commiscetur, ex proprio ipsius semine hominem generare. 34. Subject to correction by our Holy Mother Church, and as a mere expression of opinion, I say that the Incubus Demon, when having intercourse with women, begets the human fetus from his own sperm. 35. Paradoxa in fide, et parum sana nonnullis videbitur hæc opinio; sed lectorem meum deprecor, ut judicium non præcipitet de ea: ut enim incivile est nondum tota lege perspecta judicare, ut Celsus, lib. 24. ff. de legib. et S. C., ait, ita neque damnanda est opinio, nisi prius examinatis, ac solutis argumentis, quibus innititur. Ad probandam igitur supradatam conclusionem, nonnulla sunt necessario præmittenda. 35. To many that proposition will seem heterodox and hardly sensible; but I beg of my reader not to condemn it precipitately; for if, as Celsus says, it is improper to deliver judgment without having thoroughly inquired into the law, no less unfair is the rejection of an opinion, before the arguments upon which it rests have been weighed and confuted. I have therefore to prove the above conclusion, and must necessarily premise with some statements.