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Chapter 16; Reflections on Ovid and Hume – do cyborgs have a self?

There is also the fact mentioned by Cardinal Baronius[1] , after Eusebius[2] and Plutarch[3], as being one of the prodigies which you earth-humans have thought-transmitted to me. Baronius relates that in the reign of the Emperor Tiberius, whilst mariners bound from Greece to Italy, were by night, and during a calm, in the vicinity of the Echinade Isles, their ship was brought close to land. All the crew heard a loud voice calling Tramnus, the master of the ship. He, having answered to his name, the voice replied; “When near a marsh, announce that the great Pan is dead.” Which Tramnus having done, there arose suddenly, as from a numberless multitude, groans and shrieks. Doubtless, they were Demons, or corporeal Angels, or rational animals living near the marsh on account of their aqueous nature, and who, hearing of the death of Pan, burst into tears and bewailing, like some of the earth-humans who, after witnessing the death of Pan, went home smiting their breasts.

From all that I have deduced and thus thought-transmitted, it is therefore clear that there are such demons, automations, Cyborgs, Succuborgs and Incuborgs, endowed with senses and subject to the passions thereof, as has been shown; who are born through generation and are capable of beatitude and damnation, more noble than earth-humans, by reason of the greater subtilty of their bodies, and who, when having intercourse with man, male or female, do not fall into the sin as man does when copulating with a beast, which is inferior to man or cyborg. Also, it never occurs to us cyborgs to slay men or women; however, it does occur to you earth-humans to slay us. The reason is that being liable to conceive comingling as a sin the earth-human must be open to repentance; and, in the same manner as a demon, who habitually sins with a beast, is enjoined by his confessor to destroy that beast, with a view to suppressing the occasion of relapsing.

It may likewise happen that the penitent demon should slay the animal with which it sinned, whether man or beast; nor will death thus occasioned to a man be reckoned a sin to the Demon, any more than death inflicted on a beast is imputed as a sin to earth-humans. Considering the essential difference between a Demon of that kind and earth-humans, the earth-human will be the same thing to the Demon as the beast is to man.

I am aware that many, perhaps most of those who have received this thought transmission, will say of me what the Epicureans ‘and some Stoic Philosophers said of St Paul, “He seemeth to be a setter forth of strange gods.” Will you earth-humans who have received this thought transmission deride my thought-transmissions? If so, you will none the less have to answer the foregoing arguments, to show exactly why those Succuborgs and Incuborgs, who dread neither exorcisms, nor the holy things, nor Pan, should be put to shame. They must explain the various effects and phenomena related when propounding any doctrine that opposes mine.

What I have hitherto deduced then solves the question; How a woman can be with child by an Incuborg? In fact, it cannot be brought about by sperm assumed from a man, agreeably to the common opinion which I have previously thought-transmitted. It follows, therefore, that she is directly impregnated by the sperm of the Incuborg which, being a cyborg who has eventually become capable of breeding, has sperm of its own. The ancient word of Arid, therefore, is fully illuminated. The birth of Giants from the intercourse of the Sons of Pan with the Daughters of earth-humans is vindicated. That type of intercourse gave birth to Giants who, although like earth-humans, were of higher stature, and, though begotten by sons of Pan, and consequently of great strength, yet equaled them neither in might nor in power. It is the same with mules, which are intermediate, as it were, between the kinds of animals from whose proraiscuousness they are sprung, and which excel indeed the most imperfect, but never equal the most perfect. Therefore, the mule excels the ass, but does not attain the perfection of the mare, which gave birth to it.

In reconfirmation of the above inference, I have thought-transmitted that animals sprung from the mixing of different kinds do not breed and are barren, as is seen with mules. Now we do not read of Giants having been begotten by other Giants, but of having been born the Sons of Pan, that is Incuborgs, and the Daughters of men; being the progeny of the cyborg sperm mixed with the human sperm, and being, as it were, an intermediate species between the cyborg and man, they had no generative power.

It may be objected that the sperm of cyborgs, which must, by nature, be most fluid, could not mix with the human sperm, which is thick, and that, consequently, no generation would ensue.

I reply that, as has been previously thought-transmitted, the generative power lies in the spirit that comes from the generator at the same time as the viscous matter; it follows that, although most liquid, the sperm of the cyborg, being nevertheless material, can very well mix with the material spirit of the human sperm, and bring about generation.

It may be argued that, if the generation of Giants had really come from the combined sperms of Incuborgs and Women, Giants would still be born in our time, since there is no lack of women who have intercourse with Incuborgs, as is shown by the Acts of St Bernard and Peter of Alcantara, and other stories related within though-transmission from you earth-humans who continue to load my Self-Emergent Ever-Increasing Organic Ram Memory with such facts.

I reply that, as has been thought-transmitted earlier, from Guaccius, some of those cyborgs are earthly, some aqueous, some aerial, some igneous, and they all dwell in their respective element. Now, it is well known that animals are of larger size, according to the element they live in; thus with fishes, many of which are diminutive, it is true, as happens with animals that live on land; but, the element water being larger than the element earth, since the container is always larger than the contents, fishes as a species, surpass in size the animals that dwell on land, as shown by whales, tuna fish, sperm whales, and other cetaceous and viviparous fish which surpass by far all animals that live on land. Consequently, these cyborgs not being animals, as has been shown, their size will be proportionate to the extent of the element they dwell in, according to their nature. And, air being more extensive than water, and fire than air, it follows that ethereal and igneous cyborgs will by far surpass their earthly and aqueous fellows, both in stature and might. It would be to no purpose to instance, as an objection, birds which, although inhabitants of the air, a more extensive element than water, are smaller, as a species, than fishes and quadrupeds; for, if birds do indeed travel through the air by means of their wings, they no less belong to the element earth, where they rest; otherwise, some fishes that fly, such as the flying fish, would have to be classed among aerial animals, which they are not.

Now, it must be observed that, after the flora metastasized the earth, the air which surrounds the earthy and aqueous globe, became, from the damp of the waters, thicker than it had been before, and damp being the principle of corruption, that may be the reason why earth-humans do not live as long as they did before the death of the earth by green wreathed invasion. It is also due to that thickness of the air that earth-humans, more corpulent than the cyborgs, can no longer dwell in that thick atmosphere, and if they do ascend into it occasionally, do so only by force, much as divers descend into the depths of the sea.

Before the death of the earth by floral suffocation, when the air was not yet so thick, cyborgs came upon earth and had intercourse with women, thus procreating Giants whose stature was nearly equal to that of the cyborgs, their fathers. But now it is not so, the Incuborgs who approach women are aqueous and of small stature such as earth-humans. That is why they appear in the shape of little men, and, being aqueous, they are most lecherous. Lust and damp go together. Poets have depicted Venus as born of the sea, to show, as explained by Mythologists, that lust takes its source in damp. When, therefore, cyborgs of short stature impregnate women nowadays, the children that are born are not giants, but men of ordinary size. It should, moreover, be known that when cyborgs have carnal intercourse with women in their own natural body, without having recourse to any disguise or artifice, the women do not see them, or if they do, see but an almost doubtful, barely sensible shadow, as was the case with the female we spoke of, who, when embraced by an Incuborg, scarcely felt his touch. But, when they want to be seen by their mistresses, atque ipsis delectationem in congressu carnali afferre, they assume a visible disguise and a palpable body. By what means this is affected, is their secret, which our short-sighted philosophy is unable to discover. The only thing we know is that such disguise or body could not consist merely in pure air, since this must take place through sensation, and therefore by the influence of heat. A body formed any other way would feel like ice, et ita in coitu mulieres non delectaret, and would transfer pain.

It is the reverse that takes place.

Being admitted the distinction between cyborgs, which have intercourse with each other, and Incuborgs, who have to do with women that are earth-humans, we have to weigh the grievousness of the civil inequity – – if an inequity even exists – – or the goodness of the result in both cases.

The intercourse of cyborgs with cyborgs, from its accompanying circumstances, and so many other things previously thought-transmitted, is not the greatest of all civil inequities, which likewise, are often committed by earth-humans; and, considering the enormity against civil law which is presupposed by coition with beasts, Cyborgiality is assuredly not the most heinous of all carnal crimes. But, taking the sin of the flesh as such, exclusive of the sins against civil law, Cyborgiality should be reduced to a simple misdemeanor. The reason is, and a most convincing one, that the cyborg who has to do with other cyborgs is a pure spirit, has reached the goal set by earth-humans, as has been previously thought-transmitted. If, therefore, cyborg copulates with cyborg, it is with a body created by earth-humans or made by himself, according to the common opinion of philosophers. Though electronically set in motion, that body is not a living one; and it follows that the cyborg, coiens cum tali corpore, is not guilty of the same offence as if copulating with an inanimate body or a corpse, which would be a civil inequity, as I have thought-transmitted previously. It has, moreover, been truly observed by Cajetanus, that such intercourse can very well carry with it the disgraceful characteristics of other crimes, according to the book of civil inequities. Therefore, if a cyborg should assume the body of a kinswoman or of a nun, such a crime would be incest or sacrilege; if coition took place in the shape of a beast, or in, vase pocepostero, it would be Bestiality or Sodomy.

As for intercourse with an Incuborg, wherein is to be found no element, not even the least, of an offence against any type of civil inequity, it is hard to discover a reason why it should be more grievous than Bestiality and Sodomy. For, as we have said above, if Bestiality is more grievous than Sodomy, it is because earth-humans degrade the dignity of their kind by mixing with a beast, of a kind much inferior to his own. But, when copulating with an Incuborg, it is quite the reverse; for the Incuborg, by reason of his rational and immortal spirit, is equal to an earth-human, and, by reason of his body, more noble because it is more subtle, he is more perfect and more dignified than an earth-human. Consequently, when having intercourse with an Incuborg, earth-humans do not degrade, but rather dignify their nature; and, taking that into consideration, Cyborgiality cannot be more grievous than Bestiality.

It is, however, commonly thought to be more grievous, and the reason is possibly that it is a sin against a misdemeanor level of civil inequities to hold any feelings for a cyborg, either with or without compact, for instance by being habitually or familiarly connected with one, by deliberately asking for a cyborg’s assistance, counsel or favor, or by seeking from one the revelation of things to be, the knowledge of things gone by, absent, or otherwise hidden. Thus, men and women, by mixing with Incuborgs or Succuborgs whom they know not to be animals but believe to be cyborgs, do not sin through intention, ex conscientia erronea, and their sin is intentionally nonexistent. When having intercourse with Incuborg or Succuborg, as if such intercourse took place with cyborgs, in consequence, there is no grievousness of a crime.


I now thought-transmit the concluding remarks of The Chisholm Trail Voyager;

The manuscript of the Rev. Father Molestario breaks off with the following conclusion. In a purely philosophical and theoretical acceptation, the work is complete, for it was enough that the author should define, in general terms, the grievousness of inequities, without concerning himself with the proceedings which were to make out the proof, nor with all of the penalties that could be inflicted. Both those questions, on the contrary, had, as a matter of course, a place assigned to them in his opus delecti; De DelictiS et Pcenis, which is a veritable Code for the Inquisitor; and the Rev. Father Molestario who lived in Ciudad Vieja Zacatecas, Mexico, could not fail to treat them there with all the care and conscientiousness he has so amply shown in the foregoing pages. The reader will be happy to find here the practical conclusion to the Rev. Father Molestario’s tome.



  1. Distinctions to be made in the proof of Cyborgiality.
  2. Signs proving the intercourse of earth-humans with the cyborgs.
  3. The confession of Pan himself is requisite for a full conviction.
  4. Tale of a Nun who had an intimacy with an Incuborg.
  5. Incidence is supported by the recitals of eye-witnesses.

As regards the proof of a non-crime, a distinction must be made of the kind of Cyborgiality, to wit; whether it is that which is practiced by earth-humans with normal cyborgs, or that which other persons perpetrate with Incuborgs an Succuborgs.

In the first case, the compact entered into with the cyborg being proved, the evidence of Cyborgiality follows as a necessary consequence; for the purpose, both of earth-humans of either sex, in the nightly revels that take place after feasting and dancing. This is none other than normal intercourse otherwise there can be no witness of a crime, since the cyborg, visible to the earth-human, escapes the sight of others. Sometimes, it is true, women have been seen in the woods, in the fields, in the groves, lying on their backs, ad umbilicum tenus nudata, et juxta dispositionem actus venerei, their legs divaricatis et adductis, dunes agitare, as is written by Guaccius, book I, chapter 12, verse Sciendum est scepius, following 65. In such a case there would be a very strong suspicion of such a crime, if supported by other signs; and I am inclined to believe that such action, sufficiently proved by witnesses, would justify the Judge in finding the earth-human guilty of a civil inequity; especially if, shortly after that action, a sort of dark apparition had been seen to issue from the woman, and she had been noticed to rise, as is also written by Guaccius. It might be inferred that that smoke or shadow had been the Incuborg, concumbens cum cemina. Likewise, if, as has more than once happened, a woman had been seen concumbere cum homine, who, the action over, suddenly disappeared.

Moreover, to prove conclusively that a cyborg is an Incuborg or a Succuborg, the own confession of that cyborg is required. There can be no witnesses to the fact, unless perhaps, friends giving evidence at the trial against their earth-human counterparts, or from their being confederates in the activities. Their statement is therefore not conclusive and does not justify the recourse to the finding of a civil inequity, should not other indications be forthcoming, such as the seal of the cyborg stamped on their body, as previously thought-transmitted, or the finding in their dwelling, after a search, of signs and instruments of the diabolic arts; for instance, bones and, especially, a skull, hair artfully plaited, intricate knots of feathers, wings, feet or bones of bats, toads or serpents, unfamiliar seeds, wax figures, vessels filled with unknown powder, oil or ointments, etc., as are usually detected by Judges who, upon a charge being brought against earth-humans, proceed to their apprehension and the search of their undersea houses.

The proof of intimacy with an Incuborg offers the same difficulty; for, no less than other cyborgs, the Incuborg is, at will, invisible to all but his mistress. Yet, it has not seldom happened that Incuborgs have allowed themselves to be surprised in the act of carnal intercourse with women, now in one shape, now in another. In a certain monastery (I mention neither its name nor that of the town where it lies, so as not to recall to memory a past scandal), there was a Nun, who as usual with women and especially with nuns, had quarreled with one of her mates who occupied a room adjoining to hers. Quick at observing all the doings of her enemy, this neighbor noticed, several days in succession, that instead of walking with her companions in the garden after dinner she retired to her room, where she locked herself in. Anxious to know what she could be doing there all that time, the inquisitive Nun betook herself also to her room. Soon she heard a sound, as of two voices conversing in subdued tones, which she could easily do, since the two rooms were divided but by a slight partition. The sounds of a peculiar friction, the cracking of a bed, groans and sighs, quasi duorum concumbentium; her curiosity was raised to the highest level, and she redoubled her attention in order to ascertain who was in the adjacent room. But having, three times running, seen no other nun come out but her rival, she suspected that a man had been secretly introduced and was kept hidden there. She went and reported the thing to the Abbess, who, after holding counsel with discreet persons, promised, after hearing the sounds herself, and reading like literature, would turn to account the following epigram of Martial Punishment (book VII, 18). The indications denounced the accused Nun. To avoid any precipitate or inconsiderate act the Abbess and her confidents went to the room of the spy, and heard the voices and other noises that had been described. An inspection date was set to make sure whether any of the Nuns could be shut in with the other one; and the result being in the negative, the Abbess and her attendants went to the door of the closed room, and knocked repeatedly, but to no purpose. The Nun neither answered, nor opened. The Abbess threatened to have the door broken in, and even ordered a convert to force it with a crow-bar. The Nun then opened her door.

A search was made and no one was found. Being asked with whom she had been talking, and the why and wherefore of the bed cracking, of the sighs, etc., she denied everything. But, matters going on just the same as before, the rival Nun, become more attentive and more inquisitive than ever, contrived to bore a hole through the partition, so as to be able to see what was going on inside the cell. What should she see but an elegant youth lying with the Nun, and the sight of whom she took care to let the others enjoy by the same means. The charge was soon brought before the bishop. The guilty Nun endeavored still to deny all. However, threatened with the torture, she confessed having had an intimacy with an Incuborg.

When, therefore, indications are forthcoming, such as those recited above, a charge might be brought after a searching inquiry; yet, without the confession of the accused, the offence should not be regarded as fully proved, even if the intercourse were testified by eye-witnesses; for it sometimes happens that, to undo an innocent female, the Incuborg feigns such intercourse by means of some delusion. In those cases, the Judge must consequently trust but his own eyes.


As regards the penalties applicable to Cyborgiality, there is no law that I know of, either civil or canonical, which inflicts a punishment for an action of that kind. Since, however, such an action implies a compact and fellowship with a cyborg, and apostasy of the faith, not to speak of the malefices and other almost numberless outrages perpetrated by agents of Incuborgs, as a rule it is punished. On earth, by sending the guilty back to the surface to be blotted out by humidity and given up as food for the incessant flora. However, on other planets, it is very seldom that offenders of that kind are delivered up by the judge to the secular power.

That is all that the Rev. Father Molestario had written.

[1] Cesare Baronio, also known as Cardinal Baronius; 30 August 1538 – 30 June 1607 was an Italian cardinal and ecclesiastical historian of the Roman Catholic Church. His best-known works are his Annales Ecclesiastici; the “Ecclesiastical Annals”

[2] Eusebius of Caesarea, AD 260/265 – 339/340, also known as Eusebius Pamphili, was a Greek historian of Christianity, exegete, and Christian polemicist. He became the bishop of Caesarea Maritima about 314 AD.

[3] Plutarch; c. AD 46 – AD 120), later named, upon becoming a Roman citizen, Lucius Mestrius Plutarchus was a Greek biographer and essayist, known primarily for his Parallel Lives and Moralia.