(Pseudo-) PSELLOS, MICHAEL On the Operation of Daemons Trans ated !

" Mar#us Co isson (Pseudo-)Pse os, Mi#hae , and Mar#us Co isson$ Psellus' Dialogue on the Operation of Daemons$ S"dne"% Pu! ished !" &$ Te'', and printed !" D$L$ (e #h, )*+,$ OCLC: ,*,-.*.,, +//+/001 A t tit e% (2r$) ; 3 (Lat$) De operatione daemonum; dialogus de energia seu operatione daemonum Trans#ri!ed and #orre#ted !" &oseph H$ Peterson% esoteri#ar#hi4es$#om, /55.$ 6or a dis#ussion of pseudo-Pse os, see 2reenfie d, 7i#hard P$ H$ Traditions of Belief in Late Byzantine Demonology$ Amsterdam% Ado f M$ Ha88ert, )0**$ He 'i4es the fo o9in' sour#es% P$ 2autier, :Le de Daemoni!us du Pseudo-Pse os;, 7e4ue des <tudes !"=antines (7E>) ,* ()0*5), pp$ )5--)0+$ (2autier su''ests a possi! e ate thirteenth or ear " fourteenth #entur" date$) &$ >ide=$ Michel Psellus Epitre sur la Chrysop e! Catalogue des manuscrits alchimi"ues grecs! 4o $ ?I, pp$ 0.-),)$ >russe s% )0/*$ (2reenfie d mista8en " reads 4o $ I?) (Su!stantia " the same as 2autier@s teAt, !ut not in the same order$)

PSELLBSC DIALO2BE
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OPERATION OF DMONS;
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MDCCCGLIII$

The Translator is willing to devote a few hours daily to private tuition.His course of instruction would include, besides the Classics, a general English Education. Communications addressed to MA C!" C#$$%""#&, may be left at either Mr. Tegg's, (oo)seller, Mr. *elch, +rinter, opposite the +ost,office, or Mr. "ands, +rint,seller, -eorge, street. "ubscribers are informed, that owing to the wor) being enlarged by additional matter in the %ntroduction and &otes, the price will be Two "hillings.

Sydney, February, ./01. "ir, 2our )indness to a stranger at this e3tremity of the globe, and your well,)nown encouragement of general literature, induce me to dedicate this Translation of +sellus' 4ialogue on 45mons, as a small, but sincere to)en of grateful ac)nowledgment, hoping you will e3tend that indulgence which first literary attempts seem to call for. % have the honor to be, "ir, 2our obliged and obedient humble "ervant, THE T A&"$AT# . 4r. Charles &icholson.

INTRODUCTORY PREFACE

M%CH6$ +"E$$!", who flourished in the eleventh cen, tury, the Author of this little treatise on the operation of 45mons, was an eminent philologist, philosopher, and scholar, and filled the office of Tudor to the young +rince Michiel, son of Constantine 4ucas, with great credit to him, self, as appears from the eulogium passed on him by Anna Comnena, daughter of the emperor Ale3is 7Ale3iados, lib. v.8 (eside other wor)s, he wrote an e3position of Aristotle's +hilosophy, and Commentaries on the (oo) of +salms and "olomon's "ong. Mosheim, the ecclesiastical historian, pays the following tribute to his worth9:(ut the greatest ornament of the epublic of $etters in the eleventh century was Michael +sellus, a man illustrious in every respect, and deeply versed in all the various )inds of erudition that were )nown in his age. This great man recommended warmly to his countrymen the study of philosophy, and particularly the system of Aristotle, which he embellished and illustrated in several learned and ingenious productions.; The wor) 7now for the first time published in an English dress8 was written A. 4. about .<=<, and was distinguished by the learned (arthius with the honorable title, : The $ittle -olden (oo).; %t is interesting as a literary curiosity, being now e3ceedingly scarce, as well as by its sub>ect, on which man)ind have generally shown themselves very in?uisitive. %t is further interesting from its detailing most minutely the e3traordinary secret proceedings of the Euchit5, otherwise

called Massalians 7which, it must be admitted, is a disideratum8, and it seems to determine the true meaning of the e3pression :doctrines of d5mons; 7.st Tim. iv., .8. *e may further remar) respecting the wor), it may be considered a fair specimen of the manner in which heathen philosophy was blended with Christian theology in the author's day, and of the plausible reasonings with which the most absurd theories were supported @ and it goes far to show that certain terms, which by ecclesiastical usage have obtained a harsh signification, had not ac?uired such harsh signification so early as the period for which +sellus' dialogue is laid. %t relates also an instance of d5moniacal possession which cannot be accounted for on the supposition that such possessions were imaginary. The propriety of apprising the mere English reader of the distinction between a d5mon and the devil suggests itself here.. The +agan world, for the most part, )new nothing whatever of the devil, though well ac?uainted with d5mons, and addicted to their worship@ and nothing can be more clearly evinced from "cripture than the fact that there is but one devil, whereas the d5mons are numerous@ the distinction between them, though invariably observed in "cripture, has not been carried out in either our authoriAed
Proper " spea8in', the Pa'an m"tho o'", thou'h it tau'ht a future state of punishment, had nothin' ana o'ous 9ith the he of re4e ation$ Deither Charon, nor P ato, nor Ha#us, nor 7hadamanthus, thus !ears the s i'htest resem! an#e to that apostate !ein' 9ho is 4arious " desi'nated Ad4ersar", Tempter, and Tradu#er$ The o#a arran'ement, too, or the Pa'an he , and the administration of its punishments, essentia " distin'uished it from the he of the Christian s"stem$ The Pa'an he 9as udi#rous " di4ided into #ompartments, in 9hi#h men 9ere punished a##ordin' to their respe#ti4e demerits, and had, !esides, atta#hed a re'ion #a ed the E "sian P ains, to 9hen#e heroes (first-rate #hara#ters, in the Pa'anCs estimate) 9ere admitted immediate " on their de#ease, and minor offenders after the" had under'one a pur'atoria pro#ess$ It is true the Latin Christians adopted the tern Inferni to eApress he 3 "et that 9as rather !e#ause it 9as more #on4enient to adopt a term in 'enera use, and 9hi#h, in its 9idest si'nifi#ation, in# uded the idea of a future state of punishment, than !e#ause there 9as mu#h natura fitness in the term to #on4e" the idea intended$
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translation, the -erman of $uther, or the -eneva Brench. %t has been rigidly preserved, however, by the "yriac version, all the $atin translations, ancient and modern, and 4iodatti's %talian version. *e cannot do better than cite what 4r. Campbell has so lucidly written on this sub>ect@ after remar)ing that there is scarcely any perceptible difference between and , this acute critic observes 74iss. vi. p. ., C /89:, d5mon, occurs fre?uently in the -ospels, and always in reference to possessions, real or supposed@ but the word , devil, is never so applied. the use of the term , d5mon, is as constantly indefinite as the term , devil, is definite9 not but that it is sometimes attended by the article, but that is only when the ordinary rules of composition re?uire that the article be used of a term that is strictly indefinite. Thus when a possession is first named, it is called simply , or d5mon, or , an unclean spirit@ never to , or @ but when in the progress of the story mention is again made of the same d5mon, he is styled , the d5mon, namely, that already spo)en of@ and in English, as well as -ree), this is the usage in regard to all indefinites. Burther, the plural occurs fre?uently, applied to the same order of beings with the singular@ but what sets the difference of signification in the clearest light is that though both words, and , occur often in the "eptuagint, they are invariably used for translating different Hebrew words@ is always in Hebrew , tsar, enemy, or " @atan, adversary, words never translated . This word, on the contrary, is made to e3press some Hebrew term signifying idol, +agan deity, apparition, or what some render satyr. *hat the precise idea of the d5mons to whom possessions were ascribed then was, it would, perhaps, be impossible for us with any certainty to affirm@ but as it is evident that the two words and

are not once confounded, though the first occurs in the &ew Testament upwards of thirty times, and the second about si3ty, they can by no >ust rule of interpretation be rendered by the same term@ possessions are never attributed to the being termed , nor are his authority and dominion ever ascribed to d5mons. &ay, when the discriminating appellations of the devil are occa, sionally mentioned. is never used as one. %t may be proper to sub>oin here the most stri)ing instances of the term being mistranslated in the authoriAed version. Acts 3vii., ./9 :#thers said he seemeth to be a setter forth, of strange gods,; should be strange d5mons. .st Corinth. 3., D<, D.9 :The things which the -entiles sacrifice they sacrifice to devils, and not to -od, and % would not that ye should have fellowship with devils@ ye cannot drin) the cup of the $ord, and the cup of devils@ ye cannot be parta)ers of the $ord's table and the table of devils.; Here in every instance the word rendered devils should be rendered d5mons. ev. i3., D<9 :The rest of the men which were not )illed by these plagues, yet repented not of the wor)s of their hands, that they should not worship devils@; read d5mons. .st Tim. iv., .9 :-iving heed to seducing spirits, and doctrine of devils,; shouldE be d5mons. Fames ii., .G9 :Thou believest that there is one -od@ thou doest well@ the devils also believe and tremble@; substitute d5mons. *ith respect to the instance of d5moniacal possession recorded in +sellus' wor), and which is irreconcileable with the supposition that such possessions were imaginary, although, indeed, it may be ob>ected that that particular case is not duly authenticated, yet we can hardly conceive it possible for any one who implicitly believes the infallible truth of "cripture, and reads it with ordinary attention, to call in ?uestion the reality of d5moniacal possessions, at least in the apostolic age. &othing can be more pertinent than 4r. CampbellEs remar)s on this sub>ect 74iss. vi., p. ., C .<89:A late learned and ingenious author 74r. Barmer8,;

observes 4r. Campbell, :has written an elaborate dissertation to evince that there was no real possession in the demoniacs mentioned in the -ospel, but that the style there employed was adopted merely in conformity to popular pre>udice, and used of a natural disease. Concerning this doctrine, % shall only say, in passing, that if there had been no more to argue from sacred writ in favour of the common opinion than the name , or even the phrases , , Hc., % should have thought his e3planation at least not improbable@ but, when % find mention made of the number of d5mons in particular possessions, their action so e3pressly dis, tinguished from that of the man possessed, conversations held by the former in regard to the disposal of them after their e3pulsion, and accounts given how they were actually disposed ofwhen % find desires and passions ascribed peculiarly to them, and similitudes ta)en from the conduct which they usually observe, it is impossible for me to deny their e3istence, without admitting that the sacred historians were either deceived themselves in regard to them, or in, tended to deceive their readers. &ay, if they were faithful historians, this reflection, % am afraid, will stri)e still deeper.; *ithout consenting to all that +sellus advances on the origin, nature, modes of action, and occasional manifesta, tion of d5mons, yet, believing implicitly the sacred "crip, tures, we can have no more doubt of the e3istence of such beings than we have of our own. 4r. Campbell also ob, serves,. 74iss. vi., p. ., C ..89:Though we cannot discover with certainty, from all that is said in the -ospel concerning possessions, whether the d5mons were conceived to be the ghosts of wic)ed men deceased, or lapsed angels, or 7as was the opinion of some early Christian writers, %ust. M. Apol. ..8 the mongrel breed of certain angels 7whom they understood by the sons of God, mentioned in -enesis, ch. vi., D8 and of the daughters of men, it is plain they were conceived

to be malignant spirits. They are e3hibited as the causes of the most direful calamities to the unhappy person whom they possessdumbness, deafness, madness, palsy, and the li)e. The descriptive titles given them always denote some ill ?uality or other@ most fre?uently they are called , unclean spirits@ sometimes , malign spirits@ they are represented as conscious that they are doomed to misery and torments, though their punishment be for a while suspended. IArt thou come hither, , to torment us before the timeJ' Matt. viii., DG.; Calmet seems to be of opinion that the d5mons are identical with the apostate angels9 we cannot but believe that such as were connected with d5moniacal possession were the same with the apostate angels, the more especially as we find not the remotest allusion to their origin as a distinct class, and as both they and the apostate angels are represented as destined to future torment. The possessed with d5mons at -adara cry out, on our $ordEs approach, :Art thou come to torment us before the time; 7Matt. viii., DG8 whilst our $ord says, delivering the future >udgment, :4epart ye cursed into everlasting fire, prepared for the devil and his angels9; from which passages it would appear that neither "atan nor the d5mons are yet enduring the e3treme punishment prepared for them@ indeed, the scriptural opinion appears to be that, as the devil wal)eth about li)e a roaring lion see)ing whom he may devour, going to and fro in the earth, wal)ing up and down in it, so his emissaries, the apostate angels, the d5mons, roam through every part of it, inflicting diseases, tempting to sin, and blasting physical as well as moral good. %f it be said that such a supposition is irreconcilable with the power and beneficence of the 4ivine (eing, will those who ma)e such ob>ection venture to deny the e3istence of moral and physical evilJ and if that be reconcilable with the power and beneficence of the "upreme, why may not the doctrine

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>ust laid downJ *ill it be said that such a supposition is irreconcilable with the immutability and permanency of the 4ivine lawsJ *ill those who ma)e such ob>ection assert, that the superficial )nowledge they may have ac?uired of natureEs laws warrants them in saying that they understand the 4ivine lawsJ who can tell all the causes that lead to any one, even the most insignificant, eventJ and who can tell but that the laws of nature, without our perceiving it, are controlled by d5monic agencyJ *e only see a few of the lin)swe cannot see all the lin)s of the chain that lead to anyone result. %t may be proper to e3amine here the Heathen notion of the word d5mon, by which means 7mutatis mutandis8 we will be better able to understand its scriptural application. %ts etymology conveys the idea either of an acute intelligence or of an appointed agent@ but as these may e3ist separately, in distinct beings, or combined in the same being, it is obvious mere etymology cannot guide us to a safe conclusion in our en?uiry. Homer applies the epithet d5mons, in more than one instance, to the dii majorum gentium 7%liad, v. DDD8@ but whether he regarded the dii majorum gentium as an inferior order of beings, subordinate to a superior intelligence, or heroes advanced to this eminence, or merely applied this term as suitable, in its primary sense of an acute intelligence, to beings of the very first order, is somewhat doubtful. The scholiast seems to favour the view last mentioned 7Hom. 4iad. Cantab. .K.., vers. DDD8. *e cannot but be persuaded that Homer considered all the gods and goddesses of human origin, and occasionally gave glimpses of his opinion on this point, though he dared not openly to avow his sentiments. #ne very stri)ing instance of this furtive way of insinuating his private opinions we have in the DDnd boo) of the %liad, K0th line, where, spea)ing of a river in the Troade, he says, , , :which the -ods call Lanthus, but men "camander@; Lanthus being the

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name by which the ancients designated the river, he almost says that ancients and gods are convertible terms. %t may be ob>ected, :can Fupiter himself be included under this idea Fupiter, to whom almighty power and supreme dominion are attributed, and who is styled by the poets :the father of gods and men, the greatest and best of being?; 4e $a Motte's reply to Madame 4acier is here very apposite:*hatM could Homer seriously believe Fupiter to be the creator of gods and menJ Could he thin) him the father of his own father "aturn, whom he drove out of heaven, or of Funo, his sister and his wife, of &eptune and +luto, his brothers, or of the nymphs who had charge of him in his childhood, or of the giants who made war upon him, and would have dethroned him, if they had been then arrived at the age of manhoodJ How well his actions >ustify the $atin epithets, optimus, maximus, most gracious, most mighty, so often given him, all the world )nows.; 74e la Criti?ue, seconde partie, 4es 4ieu3.8 #n the whole, we are rather inclined to thin) that Homer considered all gods 7the dii majorum gentium not e3cepted8 as d5mons of human original. Hesiod follows ne3t in order of time@ he seems decidedly of opinion that all gods were d5mons, and originally human@ he intimates that the d5mons are the men of the golden age, who lived under Saturn, and avers that they are the protectors of mankind, . 7Nide "choliast on HomerEs %liad, A. DDD.8 "ocrates' sentiments on this sub>ect, as also those of +lato and his immediate disciples, may be gathered from the following e3tract from +latoEs Cratylus9:Soc. *hat shall we consider ne3tJ Hermogenes. 45mons, to be sure, and heroes, and men. Soc. $et it be d5mons, then, and with what propriety they are so named. Consider, Hermogenes, if % say ought worthy of your attention as to what might have been the sense of the word d5mon. Hermog. +roceed. Soc. Are you aware that Hesiod says certain are d5monsJ Hermog. % donEt remember it. Soc. &or that he says the first generation of men were

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goldenJ Herm. % )now that, at all events. Soc. *ell, then, he spea)s thus respecting it9
I*hen destiny concealed this generation They were called pure subterranean %ntelligencesD O4aimonesF, E3cellent, Avertors of evils, +rotectors of mortal men.'

Herm. *hat, then, prayJ Soc. % thin) he calls a gene, ration the golden OgenerationP, not as though produced from gold, but because e3cellent and glorious@ and % con, >ecture it is for analogous reasons he says we are an iron generation. Herm. 2ou say the truth. Soc. 2ou thin), then, he would say, if anyone of the present age were e3cellent, he belonged to the golden ageJ Herm. %t is but the natural inference. Soc. *ho are e3cellent but the wiseJ Herm. The wise, none else. Soc. This, therefore, he specially intimates respecting %ntelligences, that he designated them %ntelligences because wise and intelligent, and in our ancient speech the word occurs. Accordingly not only Hesiod, but many other poets also, calls them appropriately thus. How many, too, are in the habit of saying, when, a good man dies, that be obtains a glorious lot, and dignity, and becomes an intelligence, designating him thus owing to his wisdomJ %n the same manner % aver that the intelligent man is every good man, and that the same, whether living or dead, is intellectual, and is correctly called all intelligence.;+lutarch, who flourished in the second century, gives the following as his doctrine of d5mons9 :According to a divine nature and >ustice, the souls of virtuous men are advanced to the ran) of d5mons@ if they are properly purified, they are e3alted into gods, not by any political institution, but according to right reason.; The same author says in another place 7de %sis et #siris, p. 1Q.8, that %sis and #siris were for their virtue changed into gods,
(e ha4e rendered this 9ord, , intelligences, and will throughout. *ere we to render it d5mons, it would be impossible to convey the agreeable play on the word which afterwards occurs.
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as were Hercules and (acchus afterwards, receiving the united honors both of gods and d5mons. Brom these data we conclude that the word d5mon, as signifying in its abstract sense an intelligence, was occa, sionally applied from the earliest times to deities of the very first order, but afterwards came to be appropriated to deified men@ and that the heathen 7philosophers e3cepted8 believed in no being identical with or bearing the slightest resemblance to our -od. %n the language of one who cannot be suspected of any partiality to Christianity, they were :a kind of superstitious atheists, ho ackno ledged no being that corresponds ith our idea of a deity.R 7&at. Hist. of el., sect. iv.8 The heathen did not pretend to be ac?uainted with all the e3isting d5mons or intelligences. "o sensible were the -ree)s of their ignorance on this head, that they actually had, in +aulEs day, an altar at Athens with the inscription, :To an un)nown -od.; They thought by this contrivance to obviate any bad results that might accrue from their ignorance, and secure to every d5mon or intelligence a due share of honor. +aul accordingly, with ingenious artifice, ta)es advantage of this circumstance to introduce Fesus to their notice as a d5mon1 or intelligence they were
It seems pro!a! e that the ine of #ondu#t pursued !" the Apost e on this o##asion 9as su''ested !" the remar8 of the Athenians themse 4es, :he seems to #e a setter forth of strange intelligences,; (usua " rendered dImons)3 !e#ause he prea#hed to them , &esus and 7esurre#tion, the" #on#ei4ed &esus to !e a ma e inte i'en#e, and 7esurre#tion3 Anastasin, a fema e inte i'en#e, a##ordin' to their #ustom deif"in' a!stra#t Jua ities, and ma8in' them 'ods and 'oddesses as suited the 'ender of the name$ Dor #an this #ondu#t of the Apost e !e termed 9ith an" propriet" :a pious fraud;$ KTis true that thou'h the term dImon in its primar" use si'nifies inte i'en#e, his auditors 9ou d !e 4er" apt to ta8e the term in its more eAtended sense$ The Apost e, ho9e4er, #ou d not Lust " !e he d responsi! e for the a##eptation in 9hi#h the" #hoose to ta8e his 9ords3 "et it must !e admitted that the Apost e did not in this instan#e state the 9ho e truth, !ut mere " so mu#h as suited his immediate purpose of eAtri#atin' himse f from the po9er of their fanati#a phi osophers$ His prin#ipa o!Le#t seems to ha4e !een to sho9 that on their o9n prin#ip es,
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unconsciously worshipping. He thus apologiAes on MarEs Hill, 7Acts 3vii. D.89:2e men of Athens, % perceive that in every thing you somewhat surpass in the orship of d5mons 7 08@ for as % passed by, and beheld your devotions, % found an altar with this inscription, :to an unkno n God!; whom therefore you ignorantly orship, Him declare % unto you9; %n this apology the word d5mon does not convey the idea of either an impure or malignant being, but simply of an intelligence. %t can hardly be ?uestioned but that the heathen, when worshipping deified men as d5mons, were really worship, ping beings who had no e3istence but in their own imagi, nations@ and in so doing, though they could not be said to worship any particular d"mon, yet might they with propriety be called worshippers or d5mons, beings which, whether real or imaginary, were confessedly inferior to the "upreme. %n this seems to lie the force of the ApostleEs remar) 7.st Cor. 3., .G, D<,8 :*hat say %, thenJ that the idol is anything, or that which is offered in sacrifice to idols anythingJ but % say that the things which the -entiles sacrifice they sacrifice to d5mons, and not to -od, and % would not that you should have fellowship with d5mons. 2e cannot drin) the cup of the $ord, and the cup of d5monsM; As if the Apostle had said, :do % mean to assert that an idol is intrinsically anythingJ by no means@ the veriest tyro in the school of Christ )nows that an idol is nothing, for eyes have they, and
9hi#h admitted a mu tip i#it" of 'ods, and re'arded 9ithout Lea ous" the 'ods of other nations, the" #ou d not in Lusti#e or #onsisten#" punish him for prea#hin' a 2od the" had ne4er heard of !efore, e4en &esus$ (ith a simi ar ta#t the Apost e res#ued himse f from the ma i#e of the &e9s, 9hen arrai'ned !efore the hi'h priest, !" a4o9in' himse f a Pharisee, and insistin' that the do#trine or a future resurre#tion 9as the 'reat matter of dispute3 !ut this, as in the former instan#e, 9as not the 9ho e truth3 it ans9ered, ho9e4er, the Apost e@s purpose !" #reatin' a di4ision in his fa4our$ Sure " this 9as the 9isdom of the serpent, 9ithout its 4enom$ + The Athenians ' oried in the fa#t that the" 9ere than the other states of 2ree#e, and must ha4e #onsidered the Apost eCs an'ua'e hi'h " #omp imentar"$

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see not, Hc.@ but while % grant this, % still maintain that the things which the -entiles sacrifice they sacrifice to d5mons, of which the idols are symbolical representations.; +ossibly the particular d5mon intended by the idol might have no e3istence, but idols may be considered with propriety to represent the class, viA., beings intermediate between -od and man, inferior to the former, but superior to the latter@ :for to all who come under this description, real or imaginary, good or bad, the name d5mons 7intelligences8 is promiscuously applied. The reality of such intermediate order of beings revelation everywhere supposes, and ra, tional theism does not contradict. &ow it is to the )ind e3pressed in the definition now given that the pagan deities are represented as corresponding, and not individually to particular d"mons, actually e3isting. To say, therefore, that the -entiles sacrifice to d5mons is no more than to say that they sacrifice to beings which, whether real or imaginary, we perceive, from their own account of them, to be below the "upreme.R 7Campb., 4iss. vi., p. ., C .=.8 %t may be as)ed, of what practical utility is a wor) of this natureof what practical importance can it be whether we believe or disbelieve the e3istence of d5monsJ *e humbly conceive it is not optional with us to treat any portion of divine truth as unimportant, because we cannot see its practical bearing upon the conduct. %f it can be une?uivocally shown from the *ord of -od that d5mons e3ist, the belief of the fact belongs to us, the utility of it to Him that permits it. At the same time, we cannot forbear observing that, if it be a wor) of utility to throw light, in the least degree, on any portion of the *ord of -od, and to rescue a term or a passage from a perverted use, then we flatter ourselves such ends may be in some measure effected by the publication of +sellusE wor)@ but if there were no other reason for its publication than a desire to commu, nicate the arguments with which, in those comparatively early times, men of a philosophic turn of mind fortified

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themselves in the belief of d5moniacal possessions 7as well in the Apostolic age as in their own time8, we conceive none could >ustly condemn such a laudable motive. "urely a supercilious contempt for the Ana)im of ancient literature, which would censure them unheard, or consign their writings to oblivion@ is no mar) of either liberality or wisdom in the present age.

M%CH6$ +"E$$!"' 4%A$#-!E,

(ET*EE&

T%M#TH2 A&4 TH AC%A&,

ON THE OPERATION OF DMONS,

#ersus $anes and the %uchit" &a.'

T%M#TH2.%s it long, Thracian, since you visited (yAantiumJ TH AC%A&.2es, it is long, Timothy@ two years perhaps, or more9 % have been abroad. T%M#TH2.(ut where, and why, and engaged in what business, were you away so longJ TH AC%A&.The ?uestions you put would ta)e too long to answer >ust now@ % must devise Alcinius' narrative 7 b8 if % am obliged to particulariAe every thing % was present at, and every thing % endured, while constrained to associate with impious charactersthose Euchit5, or, as many call them, Enthusiastshave you not heard of them at allJ T%M#TH2.*hy, % understand that there are amongst us individuals as godless as they are absurd, and that in the midst of the sacred ?uire= 7to spea) in comedian style@8 but as to their dogmas, their customs, their laws, their proceedings, their discourses, % have not yet been able to learn any thing about them@ wherefore % beg of you to tell me most e3plicitly whatever you )now, if you are disposed to oblige an intimate ac?uaintance, % will even add, a friend. TH AC%A&.Even have it so, friend Timothy, though it be enough to give one a headache if he but attempt to
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In ho " orders$

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describe the outlandish doctrines and doings of d5monry@ and though you cannot possibly derive any advantage from such descriptionfor, if it be true what "imonides 7c8 says, 7c8 that the statement of facts is their delineation, and that therefore the statement of unprofitable facts must be profitable, and the statement of unprofitable facts ?uite the oppositewhat possible benefit could you derive from my delineating their seductive statementsJ T%M#TH2.&ay, but % shall be greatly benefited, Thra, cian@ surely it is not unserviceable for physicians to be ac?uainted with drugs of a deadly nature, that so none may be endangered by their use9 besides, some of the particulars, at all events, will not be unprofitable. *e have our choice, therefore, either to carry off from your dis?uisition what is profitable, or to be on our guard of it if it have anything pernicious. TH AC%A&.Agreed, my friend@ you shall hear 7as the poet says8 truths certainly, but most unpleasant ones9 but if my narrative advert to certain unseemly proceedings, % re?uire of you, in common >ustice, not to be angry with me who relate them, but with those who do them. This e3ecrable doctrine had its rise with ManesQ the Maniac, from him their Othe Euchit5'sP multitudinous origins have flowed down as from a fStid fountain@ for, according to the accursed Manes,K there were two origins of all things9 he, with senseless impiety, opposed a god, the author of evil, to
Here there is o!4ious " a p a" on the 9ord Manes, 9hi#h 9e ha4e endea4oured to preser4e in some measure in the trans ation3 the 2ree8 reads % this des#ription of punnin' is 4er" an#ient$ The &e9s, p a"in' on the 9ord >ee =e!u , si'nif"in' 2od of Hea4en, #on4erted it into >ee =e!u!, 2od of the Dun'hi , he !ein' supposed the 'od of a f ", that de i'hts in ordure$ . The 2ree8 reads , 9hi#h si'nifies o4e "3 9e #annot !ut thin8 this either a t"po'raphi#a error, or an error of some trans#ri!er, and that the 9ord, in the ori'ina MS$, 9as , 9hi#h si'nifies a##ursed% this 4ie9 is #ountenan#ed !" the Latin trans ators, emp o"in', as the s"non"me, intesta!i is$
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-od, the Creator of every gooda ruler of the wic)edness of the Terrestials, to the bounteous uler of the CSlestials. (ut the d5moniacal Euchit5 have adopted yet a third origin@ according to them, two sons, with their father, ma)e the senior and the >unior origin@ to the father they have assigned the supra,mundane region solely, to the younger son the atmospheric region, and to the elder the gov, ernment of things in the worlda theory which differs in nothing from the -ree) mythology, according to which the universe is portioned out into three parts. These rotten, minded men, having laid this rotten foundation, thus far are unanimous in their sentiments@ but from this point are divided in their >udgments into three parties9 some yield worship to both sons, maintaining, that though they are at variance, yet that both are e?ually deserving of being worshipped, because they are spring from one parent, and will yet be reconciled. (ut others serve the younger son as being the governor of the superior region, which e3tends immediately over the earth@ and yet they do not absolutely disdain the elder son, but are on their guard of him, as of one who has it in his power to do them in>ury@ while the third party, who are further sun) in impiety, withdraw altogether from the worship of the celestial son, and enshrine in their hearts the earthly alone, even "atan, dignifying him with the most august names, as, the Birst, begotten, Estranged from the Bather, the Creator of +lants and Animals, and the rest of the compound beings. +referring to ma)e suit to him who is the 4estroyer and Murderer, gracious -odM how many insults do they offer to the Celestial, whom they pronounce envious, an unnatural persecutor of his brother, 7who administers >udiciously the government of the world8 and aver, that it is his being puffed up with envy occasions earth?ua)es and hail and famine, on which account they imprecate on him, as well other anathemas, as in particular that horrible oneM T T T T

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T%M#TH2.(y what train of reasoning have they brought themselves to believe and pronounce "atan a son of -od, when not merely the +rophetic *ritings, but the #racles of 4ivine Truth everywhere spea) but of one son, and he that reclined on our $ordEs bosom 7as is recorded in the Holy -ospel8, e3claims, concerning the divine , :the -lory as of the (nly)begotten of the Bather,; whence has such a tremendous error assailed themJ TH AC%A&.*hence, Timothy, but from the +rince of $ies, who deceives the understandings of his witless vo, taries by such vain,glorious fiction, vaunting that he will place his throne above the clouds, and averring that he will be e?ual to the Highest@ for this very reason he has been consigned to outer dar)ness9 and when he appears to them, he announces himself the first,begotten son of -od and creator of all terrene things,/ who disposes of everything in the world, and by this means, following up the peculiar foible of each, cheats the fools, who ought to have considered him an empty braggart and the arch,prince of falsehood, and overwhelmed with ridicule his pompous pretensions, instead of believing everything he says, and suffering themselves to be led about li)e o3en by the nose. However, it will soon be in their power to convict him of being a liar, for if they insist on his ma)ing good his honied promises, he will turn out no better than the ass in lionEs s)in which, when it attempted to roar li)e a lion, its braying betrayed. At present, however, they resemble the blind, and the deaf, and the insane, since they cannot perceive,
This, it must !e admitted, is the true #hara#ter of Satan, so far as re'ards his "in' propensities3 he 9as a iar from the !e'innin'$ :(hen he spea8eth a ie he spea8eth his o9n, for he is a iar, and his (the iar@s) father$; >ut 9hether there !e an admiAture of 4anit" 9ith menda#it", or his ies !e uttered pure " 9ith a 4ie9 to de#ei4e, is not so easi " determined3 "et #ertain " his menda#ious address to the Messiah, :A this po9er 9i I 'i4e thee and the ' or" of them, for that is de i4ered unto me, and to 9homsoe4er I 9i I 'i4e it,; seems to parta8e of a !oastfu #hara#ter$
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from the consanguinity of universal nature, that there is but one Creator, nor hear that very consanguinity declaring the self,some truth, nor discover, by reasoning, that if there were two opposite creators, there would not be that one arrangement and oneness 78 which binds all things together. As the +rophet says, :the o3 and the ass )now their master and their masterEs crib,; but these bid their Master farewell, and have elected to the place of -od the most ab>ect of all creatures. :"corched though they be with the fire,; 7as the +roverb says8 they yet follow and precipitate themselves into that fire which has long been provided for him and his co,apostates. T%M#TH2.(ut what profit do they derive from ab>uring the 4ivine religion received from their fathers,G and rushing on certain destructionJ TH AC%A&.As to profit, % do not )now that they derive any, but % rather thin) not@ for though the d5mons promise them gold, and possessions, and notoriety, yet you )now they cannot give them to any9 they do, however, present to the initiated phantasms and flashing appearances, which these men,detesters of -od call visions of -od. "uch as wish to be spectators of them, gracious HeavensM how many shameful things, how many unutterable and detestable must they witnessM Bor everything which we consider sanctioned by law, and a doctrine to be preached, and a duty to be practised, they madly disregard, nay, they even disregard the laws of nature@ to commit their debaucheries
Here 9e see ho9 itt e dependen#e #an !e p a#ed on that faith 9hi#h is founded on human authorit", :9hi#h stands in the 9isdom of man and not in the po9er of 2od$; Those 9ho #an assi'n no !etter reason for their Christianit" than that it 9as transmitted from their fathers, 9i !e#ome Pa'ans, Mahommedans, or Infide s, 9hen the" #annot eAer#ise their re i'ion safe ", or 9hen it is more #ondu#i4e to their tempora interest to renoun#e it3 or e se the" are ia! e to !e dra9n into an" fan#ifu theor", that has !ut the #harm of no4e t" to re#ommend it, 9ith ta ent and e oJuen#e to enfor#e it$ Litt e dependen#e #an !e reposed in an" faith 9hi#h is not the resu t of an en i'htened, rationa #on4i#tion$ Superstition itse f is 4ast " more inf uentia than nomina Christianit"$
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to writing would only befit the impure pen of Archilochus, 7d8 nay, % do thin) that were he present he would be loath to commemorate orgies so detestable and vile, as were never witnessed in -reece, no, nor in any barbarous land@ for where or when did anyone ever hear that man, that august and sacred animal, ate e3cretions, whether moist or drya monstrosity which, % believe, not even wild beasts in a rabid state are capable of committing, and yet this is but the preliminary proceeding with these e3ecrable wretches. T%M#TH2.*hat for, ThracianJ TH AC%A&.#h, this is one of their secretsthey )now best who do it9 however, on my fre?uently ?uestioning on this point, all % could learn was, that the d5mons became friendly and affable on their parta)ing of the e3cretions. %n this particular % was satisfied they spo)e truth, though incapable of spea)ing it in other matters@ since nothing can be so eminently gratifying to hostile spirits as to see man 7who is an ob>ect of envy8, man who has been honoured with the 4ivine image, fallen to such a state of degradation9 this is putting the finishing stro)e on their folly. &or is this confined to the Antistites of the dogma.< 7to whom they tac)
It is remar8a! e that in the 9ho e #ourse of this treatise Pse us, spea8in' of the most re4o tin' do#trines, ne4er on#e emp o"s the term , !ut , 9hi#h his Latin trans ator improper " renders hIresis$ To 9hat is this attri!uta! eMNare 9e to suppose that the 9ord 9as un8no9n to Pse us as a term of reproa#h, or that ho9e4er appropriate the term mi'ht !e to eApress the 9ord se#t, it 9as a to'ether inappropriate to eApress the do#trine of a se#t$ Do one instan#e #an !e sho9n in S#ripture, nor in the 9ritin's of the first t9o #enturies, of an opinion, 9hether true or fa se, !ein' denominated heres"$ It is app ied in S#ripture indifferent " to either a 'ood or !ad se#t, 9ithout imp "in' either fa4our or #ensure, (thus 9e read the se#t of the Sadu##es, the se#t of the Pharisees, the stri#test se#t of our re i'ion), !ut ne4er to a sentiment, 9hether 'ood or !ad3 in fa#t, it is near " s"non"mous 9ith , rendered in the authori=ed 4ersion di4ision, , !ein' the in#ipient state of that 9hi#h, in its more #onfirmed and a''ra4ated form, is $ There is one passa'e in the De9 Testament 9hi#h, to a superfi#ia reader, mi'ht seem to # ash 9ith the 4ie9s here stated$ :A man that is a hereti#8 after the first and se#ond admonition reLe#t3 8no9in' that he 9ho is su#h is su!4erted and sinneth, !ein' #ondemned of
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the appellation, Apostles8, but e3tends to the Euchit5 and the -nosti... (ut as to their mystical sacrifice,.D -od preserve meM who could describe itJ % blush to repeat the shameful things % witnessed, and yet % am bound to repeat them, for you, Timothy, have already prevailed on me@ % will therefore s)im over them lightly, omitting the more shameful proceedings, lest % should seem to be acting a tragedy, Orather than giving a plain statement of facts..1P Nesperi enim luminibus accensis, ?uo tempore salutarem domini celebramus passionem, in domum pr5scriptam deductis, ?uas sacrilegi sacris suis initiaverunt, puellis ne
himse f;N(Tit$ iii, )5, ))) This is a mistrans ation in t9o 9a"s, for not on " does it atta#h to the 9ord , a modern and e## esiasti#a sense, 9hi#h 9as un8no9n in primiti4e times, !ut it is at 4arian#e 9ith the 4er" 'enius and stru#ture of the an'ua'e$ On this ast point Dr$ Camp!e , 9ith his usua a#uteness and a##ura#", o!ser4es (Diss$ 0$ p$ +$ s$ )))%NIt is p ain, from the 'enius of the an'ua'e, that the 9ord in this p a#e does not mean a mem!er of an or se#t, 9ho ma" !e unconscious of any fault$ and so is not eJui4a ent to our 9ord se#tar", mu#h ess does it ans9er to our En' ish 9ord hereti#, 9hi#h a 9a"s imp ies one 9ho entertains opinions in re i'ion not on " erroneous !ut perni#ious3 9hereas 9e ha4e sho9n that the 9ord , in s#riptura use, has no ne#essar" #onne#tion 9ith opinion at a 3 its immediate #onne#tion is 9ith di4ision or dissension, as it is there!" that se#ts and parties are formed$ K must therefore mean, one 9ho is the founder of a se#t, or at east has the disposition to #reate or se#ts in the #ommunit", and ma" proper " !e rendered a fa#tious man$; )) The 2ree8 reads , the Lat$ Comment$ su''ests , the name of a 9e -8no9n se#t, !ut 9e #on#ei4e to !e the #orre#t readin', and that it is not the 2nosti#s are referred to, !ut a parti#u ar # ass amon' the Eu#hitI3 #a ed 2nosti, or Litterati$ The #on# usion 9e 9ou d dra9 from the a!o4e passa'e is, that the Eu#hitI 9ere di4ided into three # assesNthe Proestatoi or Presidents, the 2nosti or Literati, and the Eu#hitI or Pra"in'-men, 9ho formed perhaps the unedu#ated and ar'est portionN the ast !ein' most 'enera " 8no9n, and the most numerous, the 9ho e !od" mi'ht ha4e !een #a ed !" the 'enera name, Eu#hitI$ )/ This eApression the Eu#hitI deri4ed from the Christians, 9ho desi'nated the LordCs Supper the m"sti#a , i$ e$, s"m!o i#a sa#rifi#e$ This seems to indi#ate that Transu!stantiation formed no part of the primiti4e #reed$ ), DOTE$N(here4er !ra#8ets are supp ied thus O P the 9ords in# uded are not the authorCs, !ut are mere " inserted to ma8e the sense more eAp i#it$

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lucem e3ecrandi ?uod designant, flagitii testem habeant, cum puellis libidinose volutantur in ?uamcum?ue tandem, seu sororem, seu propriam filiam, seu matrem ?uilibet inciderit. "i?uidem et hac in re d5monibus rem gratam facere arbitrantur, si leges divinas transgressi fuerint, in ?uibas cautum est, ne nupti5 cum sanguine cognato contrahantur. Having perfected this rite, they are dis, missed@ on the e3piry of nine months, when the unnatural progeny of an unnatural seed is about being born, they meet again at the same place, and on the third day after parturition, tearing the wretched infants from their mothers, and scarifying their tender flesh with )nives, they catch in basins the dripping blood, and casting the infants, still breathing, on the pile, consume them@ afterwards, mingling their ashes with the blood in the basins, they ma)e a sort of horrible compound, with which, secretly defiling their food, li?uid and ,solid, li)e those who mi3 poison with mead, not only they themselves parta)e of these viands, but others also who are not privy to their secret proceedings. T%M#TH2.*hat end do they propose to themselves by such revolting pollutionsJ TH AC%A&.They are persuaded that by this means the divine symbols inscribed in our souls are thrust out and e3punged, for so long as they continue there the d5mon tribe are afraid and )eep aloof, as one might from the royal signet attached to a cabinet@ in order, therefore, to enable the d5mons to reside in their souls they, without any apprehension, chase away the divine symbols, by their insults to heavenand a profitable e3change they have made of it. (ut not satisfied with perpetrating this wic)edness themselves, they lay a snare for others@ the polluted viands tempting the pious.0 also, who, without
Quer"Nmi'ht$ not that a4ersion 9hi#h man" of the 7oman and Corinthian #on4erts e4in#ed to parta8in' of food ser4ed up at entertainments, or eAposed for sa e !" heathens, ha4e !een o##asioned part " !" a suspi#ion that it 9as se#ret " defi ed !" simi ar pra#ti#es to 9hat are here des#ri!ed$
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being aware of it, parta)e of the strange food, they li)e so many Tantali serving up their children for the enter, tainment. T%M#TH2.-ood Heavens, ThracianM this is what my grandfather by the fatherEs side predicted@ for once being distressed, because some subverted as well the other privi, leges of the good as their ac?uisition of a liberal education,.= % as)ed him, will there ever be a restorationJ he being then an old man8 and very sagacious in farseeing coming events, gently stro)ing my head and fetching a heavy sigh, replied, :My son, my child, do you imagine that they will ever again restore literature, or anything e3cellentJ The time is at hand when men will live worse than wild beasts, for now Antichrist is at hand, even at the doors, and evil precursors in the shape of monstrous doctrines and unlawful practices, no better than the orgies of (acchus, must usher in his advent. And whatever things have been represented by the -ree)s in their tragedies, as "aturn and Thyestes and Tantalus devouring their offspring, Udipus debauching his mother, and Cinyras his daughters, all these fearful enormities will brea) in upon our state@ but see my son, and be on your guard, for )now, )now for certain, that not only individuals from the illiterate and unpolished class, but many also of the learned,.Q will be drawn away into the same practices.; These things, if % am to >udge from the result, he spa)e prophetically@ but %, when % recall to mind
Here there seems a pointed a usion to the Emperor &u ian, 9hose artfu po i#" it 9as to shut up the s#hoo s of the Christians, in 9hi#h the" tau'ht phi osoph" and the i!era arts$ It ma" indeed !e o!Le#ted that &u ian i4ed in the fourth #entur", 9hereas Pse us f ourished in the e e4enth #entur"$ (e are not, ho9e4er, under an" ne#essit" for supposin' that Pse us@ Diato'ue is aid for his o9n da"$ The Eu#hitI, a'ainst 9hom this dia o'ue is e4e ed, started up at the # ose of the fourth #entur"$ )1 It is some9hat remar8a! e that heres" (9e use the 9ord in its present a##eptation) has a 9a"s ori'inated 9ith the earned$ (e dou!t if there #an !e addu#ed a sin' e instan#e of an i iterate heresiar#h, 9hi#h 9ou d seem to sho9 that its rise is not o9in' so mu#h to the i'noran#e of the mu titude as to a darin' spirit of inno4ation and depra4ed am!ition in men of earnin'$
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his words, which are as fresh in my memory now as when he uttered them, am surprised at what you tell me. TH AC%A&.And well you may be surprised@ for, many as are the absurd nations described by historians in the far &orth, and the parts about $ybia and "yrtes, yet % venture to say no one has ever heard of such impiety being practised by them, no, nor by the Celts, nor by any other nation near (ritain, though destitute of laws and in a savage state. T%M#TH2.%t is afflicting to thin), Thracian, that such horrible practices should ta)e up their abode in our ?uarter of the world. (ut a perple3ity of long standing respecting d5mons distresses me@ among other things, % should li)e to )now whether they are manifestly seen by the d5moniacal wretches. TH AC%A&.&ot a doubt of it, my friend, for this they all strive, might and main@ their assemblage and sacrifice, and rites, and every horrible practice of theirs, are held for this purpose, to bring about a manifestation. T%M#TH2.How then can they, being incorporeal, be seen with the visual organsJ TH AC%A&.(ut, my good friend, they are not incor, poreal@ the d5mon tribe have a body, and are conversant with corporeal beings, which one may learn even from the holy fathers of our religion, if one only addict himself heartily to magical practices. *e hear many too relating how the d5mons appeared to them in a bodily form@ and the divine (asilius, who beheld invisible things 7or at least not clear to ordinary eyes8 maintains it, that not merely the d5mons, but even the pure angels have bodies,.K being a
That CR estia !ein's, Messen'ers of 2od to men, ha4e appeared in 4isi! e form, must !e admitted !" e4er" !e ie4er in 7e4e ation3 !ut 9hether the" appeared in their proper nature, or in a form suited to the spe#ifi# o##asion of appearan#e, it is diffi#u t perhaps to determine3 "et, if as the Apost e sa"s, :there is a spiritua as 9e as a natura !od", ()st Cor$ A4$, ++,) a !od" 9hi#h sha neither !e frai , nor 'ross, nor su!Le#t to the 9ants that oppress the present !od", !ut one 9hi#h sha !e fitted for the hi'hest possi! e spiritua ser4i#es and happiness, there is nothin' irrationa in the supposition that
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sort of thin, aVrial, and pure spirits@ and in proof of this he adduces the testimony of 4avid, most celebrated of the prophets, saying, :He ma)eth his angels spirits, and his messengers a flame of fire.;./ And it must needs be even so, for when the ministering spirits are despatched to their respective employments.G 7as the divine +aul says8 they must needs have some body, in order to their moving, becoming stationary and apparent@ for these effects could not be accomplished otherwise than through the medium of a body. T%M#TH2.How comes it then, that in most passages of "cripture they are spo)en of as incorporeal. TH AC%A&.%t is the practice both with Christian and profane authors, even the most ancient, to spea) of the grosser description of bodies as corporeal@ but those which are very thin, eluding both the sight and touch, not only we Christians, but even many profane authors thin) fit to call incorporeal. T%M#TH2.(ut tell me, the body which angels have by natural constitution, is it the same with that which d5mons haveJ
an'e s ma" ha4e su#h a !od"$ A!stra#ted " #onsidered, matter has nothin' #ontaminatin' in itNnothin' 9hi#h mora " unfits it for union 9ith a pure spirit3 it is mere " o9in' to its !ein' asso#iated 9ith fa en man, that it seems to possess a de'radin' propert"$ The fa#t that the !e ie4erCs happiness 9i not !e #onsummated ti the union of the sou and !od" at the resurre#tion, 9hen the sou 9i o##up" the !od", not as a prison house, !ut as a suita! e mansion, 'oes far to esta! ish this atter point$ )* This passa'e, Dr$ Cha mers in one of his 9or8s3 (9e !e ie4e his Astronomi#a Dis#ourses,) renders, :He ma8eth the 9inds his messen'ers, the f amin' fire his ser4ants$; (e #annot !ut #onsider the passa'e #orre#t " rendered in the authorised 4ersion, :He ma8eth his an'e s spirits, Oor 9indsP, his ministers a f ame of fire3; #ertain it is, un ess 9e ta8e the passa'e in this 9a", it 9i !e utter " destitute of for#e and meanin', in the ) st #hap$ Epist$ He!re9s,.th 4erse, 9here the Apost e #ontrasts the superior po9er and authorit" of the Son 9ith that of an'e s$ )0 The passa'e referred to, p ain " is, :are the" not a ministerin' spirits sent forth to minister to those 9ho sha !e heirs of sa 4ation$;

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TH AC%A&.*hat follyM there must be a vast difference, for the angelic, emitting a sort of e3traneous rays, is op, pressive and intolerable to the visual organs9 but as to the d5monic, whether it was once of this sort % cannot say, but so it would seem@ 7for Esaias disparagingly calls $ucifer :him that had fallen;8 now, however it is an obscure and dar)some sort of thing, saddened in aspect, divested of its )indred light@ but the angelic nature is immaterial, and therefore is capable of penetrating and passing through all solids, being more impalpable than the sunEs rays, which, passing through transparent bodies, the opa?ue ob>ects on this earth reflect, so as to render its stro)e endurable, for there is something material in it@ but nothing can interpose opposition to an angel, because they present opposition to nothing, not being homogeneous with any thing@ on the other hand, the bodies of d5mons, though constituted indistinct by their tenuity@ are yet in some measure material and palpable. T%M#TH2.% am becoming ?uite a sage, Thracian, 7as the proverb says &e'8, by these novel accessions of )nowledge@ for to me, indeed, this is a novel fact, that some d5mons are corporeal and palpable. TH AC%A&.There is no novelty in our being ignorant or many things, so long as we are men, Timothy, as the saying is@ Itis well, however, if, as ages advance, our good sense increases. (e assured of this, that in ma)ing these statements, % am not uttering lying raphsodies, li)e the Cretans9 and +hSniceans,D< but am persuaded of their truth from the "aviourEs words, which affirm, that the d5mons shall be punished with fire, a punishment they would be incapable of if incorporeal. "ince a being that is destitute of a body cannot suffer in the body, therefore they must needs
The Cretans and PhRni#ians 9ere remar8a! e for their "in' propensities, so mu#h so that their !ad faith !e#ame pro4er!ia $ The Apost e Pau in the Epist e to Titus, (#h$ i$ )/,) #ites the Poet Epimenides des#ription of them, 9ith appro!ation of its truth, :the Cretans are a 9a"s iars, e4i !easts, s o9 !e ies$;E4er" one has heard of the Puni# fides$
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undergo punishment by means of bodies, constituted capable of suffering. Much, however, % have suppressed which % heard from some who adventured themselves to intuition@D. for my own part, % have never seen a being of that natureHeaven grant that % may never behold the fearful loo)s of d5monsM (ut % conversed with a mon) in Mesopotamia, who really was an initiated inspector of d5monic phantasms9 these magical practices he afterwards abandoned as worthless and deceptive, and having made his recantation, attached himself to the true doctrine, which we profess, and assiduously applying himself, underwent a course of instruction at my hands@ he accordingly told me many and e3traordinary things about d5mons@ and once, on my as)ing, if d5mons were capable of animal passion, :&ot a doubt of it,; said he. Wuemadmodum et sperma nonnulli eorum emittunt et vermes ?uosdam spermate procreant. At incredible est, in?uam e3crementi ?uic?uam d5monibus inesse, vasave spermatica et vitalia vasa ?uidem eis, in?uit me, hu>usmodi nulla insunt, superflui autem seu e3crementi nescio ?uid emittunt hoc mihi asserenti credito. (ut, said %, if they derive nourishment, they must derive it as we doJ Marcus Ofor that was his nameP, replied, some derive it by inhalation, as for instance a spirit resident in lungs and nerves, and some from moisture, but not as we do, with the mouth, but as sponges and testaceous fishes do, by drawing nourishment from the e3traneous moisture lying around them, and they after, wards void a spermatic substance, but they do not all resemble each other in this particular, but only such descriptions of d5mons as are allied to matter, such as the $ucifugus, and A?ueous, and "ubterranean. And are there many descriptions of d5mons, Marcus, % as)ed againJ There are many, said he, and of every possible variety of figure and conformation, so that the air is full of them, both
This is te#hni#a phrase$ See note on the 9ord ridi#u ous tri#8s, in the +.th pa'e$
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that above and that around us, the earth and the sea are full of them, and the lowest subterranean depths. Then, said %, if it would not be troublesome, would you particulariAe eachJ %t would be troublesome, said he, to recall to mind matters % have dislodged from thence, yet % cannot refuse, when you command, and so saying he counted off many species of d5mons, adding their names, their forms, and their haunts. T%M#TH2.*hatEs to hinder you then Thracian, enu, merating them to usJ TH AC%A&.% was not very solicitous, my good sir, to retain either the substance or arrangement of that conver, sation, nor can % now recollect it. *hat possible benefit could % derive from an over,solicitude to retain their names, their, haunts, and in what particular they resemble, and in what differ from each otherJ therefore, % have allowed such insipid matter to escape my memory, yet, % retain a little out of a great deal, and whatever you are curious about, if you en?uire of me you shall )now it. T%M#TH2.This in particular % wish to bow, how many orders of d5mons are thereJ TH AC%A&.He said, there were in all si3 species of d5mons, % )now not whether subdividing the entire genus by their habitM, or by the degree of their attachment to bodiesbe that as it may, he laid that the se3ade Oof d5monsP were corporeal and mundane, because in that number all corporeal circumstances are comprised, and agreeably to it the mundane system was constituted@ after, wards he observed, that this first number Othe se3adeP was represented by the scalene triangle, for that beings of the divine and celestial order were represented by the e?uila, teral triangle, as being consistent with itself, and with difficulty inclinable to evil, whilst human beings were represented by the isoscelles triangle, as being in some measure liable to error in their choice, yet capable of reformation on repentance. #n the other hand, that the

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d5monic tribe were represented by the scaleneDD triangle, as being at variance with itself, and not at all approaching to e3cellence. *hether he were really of this opinion or not, this is certain, he counted off si3 species of d5mons, and first he mentioned $eliurium,D1 spea)ing in his barbarous vernacular tongue, a name which signifies %gneous. This order of d5mons haunts the air above us, for the entire genus has been e3pelled from the regions ad>acent to the moon, as a profane thing with us would be e3pelled from a temple, but the second occupies the air contiguous to us, and is called by the proper name AVrial@ the third is the Earthly, the fourth the A?ueous and Marine, the fifth the "ubterranean, and the last the $ucifugus, which can scarcely be considered sentient beings. All these species of d5mons are haters of -od, and enemies of man, and they say, that the A?ueous and "ubterranean are worse than the merely bad, but that the $ucifugus are eminently malicious and mischievous, for these, said he, not merely impair menEs intellects, by phantasies and illusions, but destroy them with the same alacrity as we would the most savage wild beast. The A?ueous suffocate in the water all that approach them@ the "ubterranean and $ucifugus, if they can only insinuate themselves into the lungs of those they meet, seiAe and cho)e them, rendering them epileptic and insane@ the
Here Ethi#s and Mathemati#s are #urious " ! ended, fe9 of our modern mathemati#ians, 9e !e ie4e, ire in the ha!it of assi'nin' a mora meanin' to 2eometri#a pro! ems, theorems, or fi'ures3 most pro!a! " this notion 9as deri4ed from the P"tha'oreans, !ut at a e4ents, it she9s that those 9ho em!ra#ed su#h fan#ifu opinions 9ere not the i iterate 4u 'ar$ It ma" !e ne#essar" to eAp ain this #on#eit, more parti#u ar " to the mere En' ish reader the eJui atera trian' e, 9hi#h 9as !ounded !" three eJua sides, 9as #onsidered the em! em of eA#e en#e, hen#e the #e estia !ein's 9ere re'arded as represented !" it$ The Isos#e es trian' e, 9hi#h 9as !ounded !" t9o eJua and one uneJua side, 9as #onsidered not Juite so perfe#t in its #onformation, and 9as therefore supposed to represent human !ein's, 9hi e the S#a ene trian' e, 9hi#h 9as !ounded !" three sides, e4er" one of 9hi#h 9as uneJua to the other, 9as thou'ht apt " to shado9 forth the per4erseness and 9a"9ardness or the dImoni# tri!e$ /, Quer", is this the Lemures of the Latins, and the Lepre#ha9n of the Irish$
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AVrial and Earthly, with art and cunning stealthily approach and deceive menEs minds, impelling them to unlawful and unnatural lusts. (ut how, said %, or what doing, do they accomplish thisJ is it by lording it over us, and leading us about wherever they please, as if we were so many slavesJ &ot by lording it over us, says Marcus, but by leading us into reminiscences, for when we are in an imaginative spirit, approaching by virtue of their spiritual nature, they whisper descriptions of sensual delights and pleasures, not that they actually emit distinct sounds, but they insinuate a sort of murmur, that serves with them the place of words. (ut it is impossible, said %, they could utter words without soundJ %t is not impossible, said he, as you will perceive, if you only reflect, that when one is spea)ing to another at a distance, he must spea) in a high )ey, but if he be near, he need barely murmur, and whisper into the ear of his auditor, and if one could approach the very essence of the soul, there would be no occasion for any sound whatever, but any word we pleased would reach its destination by a noiseless path@ a faculty which they say is possessed by disembodied spirits, for they bold communication with each other in a noiseless manner, in the same way the d5mons hold communication with us, without our perceiving it, so that it is impossible to discover from what ?uarter an attac) may be made upon us.D0 2ou
This is indeed :the do#trine of dImons,; in a its en'th, depth, !readth, and fu ness$ (ere one en'a'ed sin8in' a 9e , and ife !e#ame sudden " eAtin#t, !" inha in' #ho8e-damp, his death 9as o##asioned !" one of the Lu#ifu'us or Su!terranean dImons3 9as one 9hi e !athin' to !e sudden " sei=ed 9ith #ramp, and sin8 to rise no more, he 9as pu ed under !" one of the AJueous or Marine dImons3 9as one from not 8eepin' the hands or the head industrious " emp o"ed, to !e haunted 9ith the fi th" 4a'ran#ies of a prurient ima'ination, this 9as the 9or8 of an ASria dImon, 9hisperin' impure desires into his sou 3 so that, as Thra#ian sa"s, :it 9as impossi! e to te from 9hat Juarter an atta#8 mi'ht !e made upon us$; Ho9 9ret#hed must ha4e !een the #ondition of those ens a4ed to su#h a de'radin' superstition$ (e mi'ht Hora#e as8 (9ho pro!a! " spo8e from a persona eAperien#e of this horri! e s a4er"%N
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need have no doubt on this point, if you only consider what happens in the atmosphere@ when the sun shines, he combines colors and forms, and transmits them to ob>ects capable of receiving them, 7as we may observe in mirrors8@ thus also the d5mons, assuming appearances and colors, and whatever forms they please, transport them into our animal spirit, and occasion us in conse?uence a vast deal of trouble, suggesting designs, reviving the recollection of pleasures, obtruding representations of sensual delights, both wa)ing and sleeping@ sometimes, too, rousing the baser passions by titillations, they e3cite to insane and unnatural amours, and especially when they find warm perspirations co,operating@ for in this way, donning +lutoEs helmit, with craft and the most refined subtlety, they create a commotion in men's minds. The other description of d5mons have not a particle of wit, and are incapable of cunning, yet are they dangerous and very terrible, in>uring after the manner of the Charonean spirit, for 7as they report8 the Charonean spirit destroys every thing that comes in its way, whether boast man, or bird@ in the same way these d5mons terrifically destroy everyone they fall in with, in>uring them in body and mind. and subverting their natural habits@ sometimes they destroy not merely men, but even irrational animals, in the fire, in the water, or by casting them over precipices. T%M#TH2.(ut what can be their ob>ect in entering irrational animalsJ for this happened to the swine, at -argasa 7as the "acred *ritings attest8. % am not surprised if, being hostile to men, they in>ure them@ but what is the sense of their entering irrational animalsJ TH AC%A&.Marcus said that it was not from any motive of hatred, nor from any hostile intention, that they pounced upon some beasts, but from a vehement desire for
Somnia terrores ma'i#os, mira#u a, sa'as Do#turnos emures, portentaJue Thessa ia ridesM Epist! %%!$ #oo& '$ (! ')*$ '+,!

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animal heat@ for, as they inhabit the most profound depths, which are cold to the last degree, and destitute of moisture, they are e3cessively cold@ being contracted and pained in conse?uence, they naturally long for a moist and vivifying heat to revel in, and spring into irrational animals, and plunge into baths and pits@ on the other hand, the heat that proceeds from fire they avoid, because consuming and scorching, but gladly attach themselves to the moisture of animals, as being congenial to their nature, but especially to that of man, as being most congenial of all@ and when infused into them they occasion no small uproar, the pores in which the animal spirit resides being clogged. and the spirit confined and displaced by the bul) of their bodies, which is the cause of their agitating menEs persons, and in>uring their faculties, and obstructing their motions. *hen a subterranean d5mon assails one, he agitates and distorts the person possessed, and spea)s through him, using the tongue of the suffererD= as if it were his own member@ but if a lucifugus d5mon clandestinely possess a person, it occasions a rela3ation of his whole system, stops his utterance, and almost leaves the sufferer dead@ for this last species is more allied to earth than the others, and is therefore e3cessively cold and dry, and anyone it can
Potter, des#ri!in' the three different 8inds of theoman#ers, has a passa'e 9hi#h thro9s #onsidera! e i'ht on the a!o4e%- :One sort of theoman#ers 9ere possessed 9ith prophe#"in' dImons, 9hi#h od'ed 9ithin them, and di#tated 9hat the" shou d ans9er to those 9ho inJuired of them, or spo8e out of the !e ies or !reasts of the possessed persons, the" a the 9hi e remainin' spee#h ess, and not so mu#h as mo(ing their tongues or their lips; or pronoun#ed the ans9er themse 4es, ma&ing use of the mem#ers of the dImonia#3 these 9ere #a ed , i!e! possessed 9ith dImons3 and !e#ause the spirits either od'ed or spo8e 9ithin their !odies, the" 9ere a so named (9hi#h name 9as a so attri!uted to the dImons)$ It is in a usion to su#h possessed persons Isaias sa"s, as the Septua'int ha4e it, :If the" sa" unto "ou, see8 unto those 9hose spee#h is in their !e ", and that spea8 out of the earth, those that utter 4ain 9ords, that spea8 from the stoma#h, sha not a nation see8 unto their 2odM 9h" do their 2odM 9h" do the" inJuire #on#ernin' the i4in' from the deadM; (Potter@s AntiJ$, 4o $ i$, ,-/, edit, Edin$, )*,/$)
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secretly possess, it blunts and obscures all the suffererEs natural power@ but, because it is irrational and totally devoid of intellect, being governed by irrational whim, it has no more dread of reproof than the most intractable wild beast, for which reason it is designated with great propriety dumb and deaf@ nor can a sufferer be dispossessed but by divine power, procurable by prayer and fasting.DQ :(ut, Marcus,; said %, :physicians would persuade us to be of another way of thin)ing, for they assert that such affections are not produced by d5mons, but are occasioned by an e3cess or deficiency of humours, or by a disordered state of the animal spirits, and accordingly they endeavour to cure them by medicine or dietetical regimen, but not by incantations or purifications.; Marcus replied:%t is not at all surprising if physicians ma)e such an assertion, for they understand nothing but what is perceived by the senses, their whole attention being devoted to the body. $ethargies, "yncopes, cases of hypochondriasm, delirium, which they can remove by vomits, or evacuations, or unguents,DK it is ?uite correct to say that there are the effects of disordered humours@ but enthusiasms, and mildness, and possessions, with which when one is seiAed he is incapable of ma)ing any use of his >udgment, his tongue, his imagination, his senses, it is ?uite another thing moves and e3cites them, and spea)s what the person seiAed is unconscious of uttering, though occasionally be prophesies something.; *ith what propriety O% as)P can these effects be called the disordered movements of matterJ T%M#TH2.How now, ThracianM do you yourself assent to what Marcus saysJ TH AC%A&.Most undoubtedly, Timothy@ for how could % do otherwise, when % recollect what the holy -ospels relate
Our Lord sa"s, in referen#e to the eApu sion of dImons, :This 8ind 'oeth not forth !ut !" pra"er and fastin'$; To this de# aration a usion is here e4ident " made$ /. 6rom this 9e earn that the app i#ation of un'uents to the si#8, referred to !" the Apost e &ames, 9as not a re i'ious, !ut a pure " medi#a app i#ation$
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concerning persons possessed with d5mons, and what befell the man of Corinth at +aulEs command, and how many wonderful things are related of them by the Bathers@ and moreover saw with my own eyes, and heard with my own ears, their doings at Elason@ for a man in that place was in the habit of delivering oracles after the manner of the priests of +hSbus, and, amongst other things, predicted not a few concerning myself. Having collected the multitude of the initiated around him, he said:% apprise the present company of the fact that an individual will be sent against us, by whom the mysteries of our worship will be persecuted, and the mysteries of our service abolished@ myself and many others shall be apprehended by that person@ but, though he be very an3ious to carry me off a prisoner to (yAantium, he shall not do itnot though he ma)e many and vigorous efforts to accomplish it.; "uch predictions he uttered, though % had never gone as far from the city as to the neighbouring villages. He described, too, my aspect, deportment, and occupation, and many who used to pass to and fro told me the facts. At length, when % did apprehend him, % as)ed him how he came to be gifted with the prophetic artJ He, though he did not wish to divulge the secret, yet, labouring under a laconic necessity, confessed the truth, for he said that he had come to the )nowledge of d5moniacal practices through a certain vagabond African, who, bringing him by night to a mountain, causing him to parta)e of a certain herb, spitting into his mouth, and anointing his eyes with a certain unguent, enabled him to see a host of d5mons, from among which he perceived a sort of raven fly towards him, and down his throat into his stomach. Brom that time up to the present moment he could predict, but only respecting such things, and at such times, as the d5mon who possessed him wished@ but on +assion wee) and the esurrection day, so much venerated by Christians, not though be himself should greatly desire it, is the d5mon who possessed him

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disposed to suggest anything. These things he told me, and, when one of my followers struc) him on the chee), :you,; said he, :for this one blow shall receive many@ and you,; said he, turning to me, :shall, suffer great calamities in your person, for the d5mons are fearfully incensed against you for subverting their service, and will involve you in harassing dangers, such as you cannot by any possibility escape, unless some power superior to that of d5mons e3tricate you.D/ These things the polluted wretch predicted, as if uttering oracles from the 4elphic Tripod@ for they all happened, and % have been almost undone by the numerous dangers which beset me@ from which my "aviour alone wonderfully rescued me@ but who that has seen the oracle in which d5mons play upon wind instruments,DG will
This is Lust the ora#u ar st" e$ There 9as a 9a"s some pro4iso atta#hed to ora#u ar responses, or some am!i'uit" in them, 9hi#h 9as #a #u ated to sa4e the ora# eCs #redit$ Thus 9hen CrRsus app ied to Apo oCs ora# e at De phos, to 8no9 9hether he shou d mar#h a'ainst C"rus, he re#ei4ed for ans9erN
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:CrRsus Ha "m penetrans, ma'nam per4ertet opum 4im$; :If CrRsus #ross the ri4er Ha "s, he sha o4erturn a 'reat empire$; The e4ent pro4ed his o9n o4erthro9$ The same am!i'uit" attends the famous rep " of the same ora# e to P"rrhus% N :Aio te Ha#ida, 7omanos 4in#ere possum,; :I do pronoun#e that 7ome P"rrhus sha o4er#ome$; (hi#h ma" !e interpreted to mean, either that 7ome shou d o4er#ome P"rrhus, or that P"rrhus shou d o4er#ome 7ome$ It is in mu#h the same prudentia spirit our hero of E ason here adds, :un ess some po9er superior to the dImons eAtri#ate "ou$; /0 This is a passa'e on 9hi#h 9e #onfess ourse 4es utter " una! e to thro9 an" i'ht3 9e s#ar#e " dare to ha=ard a #onLe#ture$ It stri8es us, ho9e4er, that a 4er" su##essfu imposture mi'ht !e p a"ed off !" means of Ho ian harps$ Perhaps it is to somethin' of that nature a usion is made$ (e ma" o!ser4e, !" the 9a", it is a 'reat mista8e to suppose that ora# es #eased uni4ersa " on the #omin' of Christ (as 9hat is here mentioned pro4es)$ Thou'h dai " de# inin', the" #ontinued on' after, as the a9s of the Emperors Theodosius, 2ratian, and ?a erian a'ainst su#h as #onsu ted them # ear " e4in#e$ It 9ou d

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say that madness in all its forms are but the vitiated movements of matterJ T%M#TH2.% am not at all surprised, Thracian, that physicians are of this way of thin)ing, for how many cannot at all understand this sort of thingJ Bor my part, % was first of their opinion, until % saw what was absolutely portentous and monstrous in its character, which, as it is ?uite apropos to the present topic, % shall relate. An old man li)e me, and who has, besides, assumed the monastic habit, is incapable of telling a falsehood. % had an elder brother married to a woman, who was on the whole of a good disposition, but e3ceedingly perverse@ she was, too, afflicted with a variety of diseases. "he, in her confinement, was very ill, and raved e3travagantly, and, tearing her bedgown, muttered a sort of barbarous tongue, in a low murmuring tone@ nor could the bystanders comprehend what she said, but were in a state of perple3ity, not )nowing what to do in so desperate a case. "ome women, however 7for the se3 is very ?uic) in discovering e3pedients, and particularly clever in meeting e3igencies8,1< fetched a very old bald,headed man, with his s)in wrin)led and sun,burnt to a very dar) hue, who, standing with his sword drawn beside the bed, affected to be angry with the invalid, and upbraided her much in his own tongue@ 7% mention that, because he was an Armenian8. The woman replied to him in the same tongue@ first she was very bold, and, leaning on the bed, rated him with great
!e more proper to sa" that 9here4er the po9er of Christ 9as !rou'ht to !ear upon them the" #eased, and e4entua " died out$ Their #essation is attested !" Stra!o, &u4ena , Lu#an, and others$ P utar#h a##ounts for it !" sa"in' that the !enefits of the 2ods are not eterna , as themse 4es, or that the 'enii 9ho presided o4er ora# es are su!Le#t to death3 9hi st Athanasius te s the Pa'ans the" ha4e !een 9itnesses themse 4es that the si'n of the #ross puts the dImons to f i'ht, si en#es ora# es, and dissipates en#hantments, 9hi#h is #onfirmed !" Arno!ius, La#tantius, Prudentius, Minutius 6e iA, and others$ Lu#ian sa"s that the ora# es 9ere #hief " afraid of the su!t eties of the Epi#ureans, and the Christians$ ,5 This, it must !e admitted, is a #omp iment to the seA, as handsome as it is Lust, and, #omin' from a mon8, is parti#u ar " 'a ant$

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spirit@ but when the foreigner was more liberal with his e3orcisms, and, as if in a passion, threatened to stri)e her, upon this the poor creature crouched and shoo) all over, and, spea)ing in a timid tone, fell fast asleep. *e were amaAed, not because she was transported with frenAy, for that with her was an ordinary occurrence, but because she spo)e in the Armenian tongue, though she had never up to that hour so much as seen an Armenian, and understood nothing but her connubial and domestic duties.1. #n her recovery % as)ed what she had undergone, and if she could recall to mind anything that had occurred@ she said she saw
Ho9 is a fa#t of the nature here re#orded to !e a##ounted for !ut on prIternatura prin#ip esM (e do not mean to #ontend for the truth of the parti#u ar fa#t here re#orded, !ut dou!t ess this, if a supposed #ase, 9as simi ar to other rea #ases that mi'ht ha4e !een addu#ed3 e se Pse us 9ou d not ha4e introdu#ed it in his Dia o'ue$ ?er" pertinent to our present purpose is the fo o9in' from Ca metCs Di#tionar"%N:Some efforts that seem to !e supernatura ma" !e effe#ts of heated ima'ination, of me an#ho " ! ood, of tri#8s and #ontri4an#e3 !ut if a person sudden " shou d spea8 and understand an'ua'es he ne4er earned, ta 8 of su! ime matters he ne4er studied, dis#o4er thin's se#ret and un8no9n3 shou d he ift up himse f in the air 9ithout 4isi! e assistan#e, a#t and spea8 in a manner 4er" different from his natura temper and #ondition, and a this 9ithout an" indu#ement from interest, passion, or other natura moti4e3 if a these #ir#umstan#es, or the 'reater part of them, #on#ur in the same possession, #an there !e an" room to suspe#t that it is not rea M There ha4e, then, !een possessions in 9hi#h a those #ir#umstan#es #on#urred3 there ha4e, therefore, !een rea ones, !ut espe#ia " those 9hi#h the 2ospe de# are as su#h$; (Ca metCs Di#t$ art$ DImon$) To mu#h the same purpose is the fo o9in', from the En#"# opIdia >ritanni#a%-:A that 7e4e ation ma8es 8no9n, a that human reason #an #onLe#ture, #on#ernin' the eAisten#e of 4arious orders of spiritua !ein's, 'ood and !ad, is perfe#t " #onsistent 9ith, and e4en fa4oura! e to, the do#trine of dImonia#a possession$ It 9as 'enera " !e ie4ed throu'hout the an#ient heathen 9or d3 it 9as eJua " 9e 8no9n to the &e9s, and eJua " respe#ted !" them3 it is mentioned in the De9 Testament in su#h an'ua'e, and su#h narrati4es are re ated #on#ernin' it, that the 2ospe s #annot 9e !e re'arded in an" other i'ht than as pie#es of imposture, and &esus Christ must !e #onsidered a$ a man 9ho dishonest " too8 ad4anta'e of the 9ea8ness and i'noran#e of his #ontemporaries, if this do#trine !e nothin' !ut a 4u 'ar error$ It tea#hes nothin' in#onsistent 9ith the 'enera #ondu#t of Pro4iden#e3 it is not the caution of philosophy$ #ut the pride of reason, that su''ests o!Le#tions a'ainst this do#trine$; (En#"$ >rit$, p$ -*$ edit$ Edin, )*/,$)
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a sort of dar)some spectre, resembling a woman, with the hair dishevelled, springing upon her@ that in her terror she had fallen on the bed, and from that time had no recollec, tion of what has occurred. "he spo)e thus on her recovery. Ever since that event a sort of bond of ambiguity )eeps me perple3ed, as to how the d5mon which harassed this woman could seem feminine, for we may well ?uestion whether the distinction of se3 prevails amongst the d5mons as amongst the creatures of earth@ and, in the ne3t place, how could it employ the Armenian tongueJ for we can hardly conceive that some d5mons spea) in the -ree), some in the Chaldee, and others in the +ersic or "yriac@ and also why it should crouch at the. charmer's threats, and fear a na)ed sword@ for how can a d5mon, which can neither be struc) nor slain, suffer from a swordJ These doubts perple3 me e3ceedingly@ upon these points % re?uire persuasion, which % thin) you the most competent person to afford, as you are thoroughly ac?uainted with the sentiments of the ancients, and have ac?uired a great deal of historical )now, ledge. TH AC%A&.% should wish, Timothy, to render reasons for the matters in ?uestion, but % am afraid we may seem a pair of triflers, you in searching for what no one has yet discovered, % in attempting to e3plain what % ought rather to pass over in silence, and especially as % )now that things of this )ind are made matters of misrepresentation by many@ but since, according to OXingP Antigonus, one ought to oblige his friend, not merely in what is very easily per, formed, but sometimes also where there is something of difficulty, % will even attempt to loose this bond of am, biguity Oyou complain ofP, reconsidering the matter which gave occasion to Marcus' discourses. He said that no species of d5mon was naturally either male or female, but that their animal passions were the same with those of the creatures with which they were united@ for that the simple d5monic bodies, which are very ductile and fle3ible, are

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accommodative to the nature of every form@ for as one may observe the clouds e3hibiting the appearance one while of men, at another of bears, at another of serpents, or some other animal, thus also it is with the bodies of d5mons@ but when the clouds are disturbed by e3ternal blasts, diversified appearances are presented@ thus also it is with the d5mons, whose persons are transformed according to their pleasure into whatever appearance they please, and are one moment contracted into a less bul), the ne3t stretched out into a greater length. The same thing we see e3emplified in lubricous animals in the bowels of the earth, owing to the softness and pliability of their nature, which are not merely altered in respect of siAe, but also in respect of appearance@ and that in a variety of ways@ the body of d5mons li)ewise is accommodative in both particulars9 not only is it peculiarly yielding, and ta)es the impression of ob>ects, but, because it is aerial, it is susceptible of all )inds of hues, as is the atmosphere@ such is the body of d5mons, owing to the imaginative energy inherent in it, and which e3tends to it the appearance of colours@ for, as when we are panic,struc), we first are pale, and afterwards blush, according as the mind is variously affected, owing to the soul e3tending such affections to the body, we may well suppose it is >ust the same way with the d5mons, for they from within can send out to their bodies the semblance of colours@ for which reason each, when metamorphosed into that appearance which is agreeable, e3tending over the surface of his body the appearance of color, sometimes appears as a man, some, times is metamorphosed as a woman, and, changing those forms, it retains neither constantly, for its appearance is not substantial, but resembles what occurs in the atmosphere, or water, in which you no sooner infuse a color, or delineate a form, than straitway it dissolves and is dispelled. *e may perceive that the d5mons are liable to similar affections, for in them color, and figure, and all appearance whatever is evanescent. %n these things Marcus, as % con>ecture, said

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what was probable@ and from this time forward let not the ?uestion harass you, whether the distinction of se3 e3ists in d5mons on account of the genital member appearing in them, for these, whether male or female, are not constant nor habitual@ therefore consider that the d5mon which so much harassed the woman in confinement seemed li)e a woman, not because it was really and habitually feminine@ but because, it presented the appearance of a woman. T%M#TH2.(ut how comes it Thracian, that it does not assume now one form, and now another, li)e the other d5mons, but is always seen in this form, for % have heard from many, that d5mons of the female form only are seen by women in confinementJ TH AC%A&.Bor this too, Marcus assigned a not im, probable reason, he said that all d5mons have not the same. power and inclination that in this particular there is a great diversity amongst them, for some are irrational, as amongst mortal compound animals, now as amongst them, man, being endowed with intellectual and rational powers is gifted with a more discursive imagination, one which e3tends to almost all sensible ob>ects, both in heaven, and around, and on this earth. Horses, o3en, and animals of that sort, with a more confined sort of imagination, which e3tends but to some things, which e3ercise the imaginative faculty Oas for instance,P their companions at pasture, their stall, or their owners@ and gnats, with flies and worms, have this faculty e3ceedingly restricted, not )nowing any of them the hole they leave, where they proceed, or whither they ought to go, but e3ercising the imagination for the single purpose of aliment, in the same manner also the species of d5mons are greatly diversified@ for amongst them, some as the Empyreal and AVrial are possessed of a very discursive imagination, one that e3tends to every imaginable ob>ect@ very different from them are the "ubterranean and $ucifugi@ they do not assume a variety of forms, for they are incapable of numerous spectral appearances, not being

+,

possessed of pliability and versatility of person@ the A?ueous and Terrene, occupying an intermediate position with respect to those already described, are incapable of changing their forms, but in whatever forms they delight, in these they constantly continue. (ut you should not be at all perple3ed, if the d5mon that harassed the woman in confinement appeared feminine, for being a lascivious d5mon, and delighting in impure moistures, changing its form, it naturally assumed that which is best adapted for a life of pleasure,1D but with respect to the d5mon spea)ing in the Armenian tongue@ that was a point Marcus did not clear up, it will be manifest, however, from the following considerations9%t is impossible to ascertain the peculiar tongue of each particular d5mon, whether Ofor instance,P such a d5mon spea) in the Hebrew, or -ree), or "yriac, or other barbarous tongue@ indeed, O% may as),P what absolute need have they of a voice, who usually hold intercourse without oneJ Oas % already observed,P but as in the case of the angels11 of the nations, different angels being appointed
Spo8en i8e a mon8$ This is spea8in' 4er" parti#u ar " on a su!Le#t respe#tin' 9hi#h 9e 8no9 itt e or nothin', :se#ret thin's !e on' unto 2od, !ut the thin's that are re4ea ed,; T#$ (e are not under an" ne#essit" for supposin', that an'e i# !ein's understand ea#h, !ut a sin' e an'ua'e, the" ma" ha4e an intuiti4e per#eption$ of a an'ua'es, and ho d inter#ourse 9ith ea#h other, in a manner, of 9hi#h 9e #annot form the most remote #on#eption, it is id e to spe#u ate on su#h a su!Le#t$ Most that #an !e safe " affirmed respe#tin' them, ma" !e #omprised 9ithin a fe9 9ordsNthat the" are innumera! eNat the" are 2od@s eAe#uti4eNthat the" are 4ast " superior to us in mi'ht and inte i'en#e--and are emp o"ed doin' 'ood offi#es to the pious$ (ith respe#t to the manner and #ir#umstan#es of their appearan#e, 9e #annot do !etter than #ite 9hat Ca met sa"s on this su!Le#t%N:The dis#o4er" of an'e s has usua " !een after the" had de i4ered their messa'e, and %a 9a"s for the purpose of a si'n, in #onfirmation of the faith of@ the part" 9hom the" had addressed3 it is e4ident that the an'e 9ho appeared to Manoah, 9as ta8en !" !oth Manoah and his 9ife for a prophet on ", ti after he had de i4ered his messa'e, he too8 ea4e :9onderfu ",; to #on4in#e them of his eAtraordinar" nature3 thus the an'e that 9rest ed 9ith &a#o!, at ast put the ho o9 of his thi'h out or Loint, a to8en that he 9as no mere man$ The an'e that spo8e to Ua#harias, rendered him dum!Na to8en !e"ond the po9er of mere man, (e$
,/ ,,

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over different nations, different angels must associate with each other, they use each the tongue of their respective nation's@ we may reasonably conclude, that it is the same way with the d5mons, for which reason some of them with the -ree)s delivered oracles in Heroics, but others with the Chaldees were evo)ed in Chaldee, whilst among the 6gyptians they were induced to approach by means of 6gyptian incantations, in the same manner too, the d5mons amongst the Armenians, if they happen to go elsewhere, prefer to use their tongue Othe ArmeniansP as if it were the vulgar tongue. T%M#TH2.(e it so Thracian@ but what suffering are they capable of, that they fear threats and a swordJ what are they to be supposed capable of suffering from such, that they crouch with fear, and )eep aloofJ TH AC%A&.2ou are not the only person Timothy, who has been perple3ed on these points@ before % heard your doubts on them % e3pressed mine to Marcus, and he to remove them observed, the various species of d5mons are bold, and cowardly in the e3treme, but especially such as
'r$ an imposter spea8in' fa se " in the name of 2od,) to produ#e% and so of others$; Sometimes an'e s did not re4ea themse 4es fu ", the" 'a4e as it 9ere, o!s#ure and 4er" indistin#t, thou'h po9erfu intimations of their presen#e$ (hen an'e s 9ere #ommissioned to appear to #ertain persons on ", others 9ho 9ere in #ompan" 9ith those persons had re4e ations, 9hi#h indi#ated an eAtraordinar" o##urren#e3 a thou'h the appearan#e 9as not to them, "et the" seemed to ha4e fe t the effe#ts of it, as Dan$ A$, .N:I, Danie , a one sa9 the 4ision3 the men that 9ere 9ith me sa9 not the 4ision3 #ut a great "ua&ing fell upon them$ so that they fled to hide themsel(es $; Pau @s 4ision 9as 4er" simi ar in its effe#ts, see A#ts iA, ., AAii, 0, and AA4i, )+, a so that seen !" the 'uards at the sepu #hre, on the o##asion of our LordCs 7esurre#tion, Matt$ AA4iii$ An'e s !ein' in4isi! " en'a'ed in the #are and ser4i#e of man8ind, 9e #an ha4e no diffi#u t" in admittin' that the" ha4e had orders on parti#u ar o##asions to ma8e themse 4es 8no9n as #R estia inte i'en#es, the" ma" often assume the human appearan#e for ou'ht 9e tan te 3 !ut if the" assume it #omp ete ", (as must !e supposed, and as nothin' for!ids,) ho9 #an 9e 'enera " !e the 9iser, does not the Aposto i# eAhortation, :>e not for'etfu to entertain stran'ers, for there!" some ha4e entertained an'e s una9ares,; #ountenan#e the idea that su#h an o##urren#e is not impossi! e e4en no9$

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are allied to matter. The AVrial indeed possessing the largest share of intelligence, if one rebu)e them, can distinguish the person rebu)ing, and no one harassed by them can be liberated, unless such a holy character as addicts himself to the worship of -od, and relying on the 4ivine power, calls to his aid the terrible name of the 4ivine . Those that are allied to matter, un?uestionably fearing a dismissal to abysses and subterranean places, and the angels who are usually despatched against them, when one threatens them with these, Othe angels,P and their being conveyed away to such places, and calls over them, the designation of the angels appointed to this office, are afraid, and thrown into great perturbation@ so that from being deranged, they cannot discern who it is that threatens. T%M#TH2.(ut what advantage, did he say, resulted from the service of the AVrial d5monsJ TH AC%A&.He did not say, my good friend, that any good resulted from those proceedings@ indeed the things themselves proclaim in a barefaced manner that they are made up of vanity, imposture, and a groundless imagina, tion, however fiery meteors, such as are usually called falling stars, descend from them on their worshippers, which the madmen have the hardihood to call visions of -od, though they have no truth, nor certainty, nor stability about them, 7for what of a luminous character, could belong to the dar)ened d5mons,8 and though they are but ridiculous tric)s of theirs,10 such things as@ are effected by
There seems here an imitation of 9hat too8 p a#e on the initiation of an indi4idua , at the E eusinian M"steries3 9e are the more #onfirmed in this opinion, from this Mon8 Mar#us !ein' desi'nated in a pre4ious part of the 9or8 , an initiated inspe#tor, the 4er" te#hni#a phrase app ied to one initiated in the 'reater m"steries--a "ear ha4in' e apsed after one had !een initiated in the minor m"steries, (in 9hi#h state he 9as #a ed )3 on the sa#rifi#e of a so9 to Ceres, he 9as admitted to the 'reater m"steries, the sa#red rites of 9hi#h some fe9 eA#epted$ (to 9hi#h none !ut the priests 9ere #ons#ious,) 9ere fran8 " re4ea ed to him3 9hen#e he 9as #a ed or , i!e!, Inspe#tor, (Po $, AntiJ$, 4o $ , 451.) Bpon #omp "in' 9ith #ertain rites, stran'e and ama=in' o!Le#ts presented
,+

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optical illusions, or by means called miraculousJ but really by imposing on the spectators@ these things % wretched man discovered long since, and was meditating to abandon this religion, yet up to the present moment, % was )ept fascinated, and my perdition had been inevitable, had not you e3tricated me Ofrom my perilous situationP by the path of truth, shining forth li)e a +haros, placed to dispel the dar)ness of the sea, Marcus having spo)e thus shed a flood of tears, and % consoling, him said, you can chuse a fitter time for weeping, now it is seasonable to magnify your salvation, and return than)s to -od, by whom both your body and soul are emancipated from perdition. T%M#TH2.Tell me this, for % long to )now it, whether the bodies of d5mons are of such a nature, as to be capable of being struc)J TH AC%A&.Marcus said, that they could be struc), so as to be pained by a powerful blow afflicted on the person. (ut how, said l, can that be, as they are spirit, and not solid nor compound, for the faculty of sensation belongs to compound bodiesJ % am amaAed, said he, you should be ignorant of the fact, that it is not the bone or nerve of any is endowed with the faculty of sensation, but the spirit inherent in them, therefore, whether the nerve be pained or refreshed, or suffer any other affection, the pain proceeds from the immission of spirit into spirit, for a compound body is not capable of being pained by virtue of itself, but by virtue of its union with spirit, for when dissected or dead, it is incapable of suffering, because deprived of the spirit@ also a d5mon being altogether spirit, and of a sen, sitive constitution in every part of it, sees and hears, and is capable of the sense of touch, without the intervention of
themse 4es3 sometimes the p a#es the" 9ere in seemed to sha8e around them3 sometimes appeared !ri'ht and resp endent 9ith i'ht, and radiant fire, and then a'ain #o4ered 9ith ! a#8ness and horror, sometimes thunder and i'htnin', sometimes fri'htfu 4oi#es and !e o9in's, sometimes terri! e apparitions astounded the trem! in' spe#tators3 their !ein' present at su#h si'hts, 9as #a ed , i!e$ intuition$

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organs of sense, it is pained after the manner of solid bodies, with this difference, however, that whereas when they are divided, they are with difficulty, or never made whole, this when divided, straightway unites, li)e the particles of air or water, when some solid body displaces them@ but though the spirit unites swifter than speech, yet is it pained in the very moment of separation@ this is the reason why it fears and dreads the points of iron instrumentsand e3orcists, well aware of their aversion, when they do not wish the d5mons to approach a specific place, set darts and swords erect, and provide certain other things, either diverting them from that spot by their antipathies, or alluring them to another by their attachments. %n these particulars, Marcus' e3planation respecting the d5mons, in my >udgment, seemed probable. T%M#TH2.(ut did he tell you this ThracianJ did he tell you whether the d5mons were gifted with fore)nowledgeJ TH AC%A&.2es, but not a causal or intelligent, nor e3perimental fore)nowledge, but merely con>ectural, for which reason it most generally fails, so that they scarcely ever utter a particle of truth. T%M#TH2.CanEt you describe to me, the nature of that fore)nowledge, which is inherent in themJ TH AC%A&.% would describe it, if time permitted me, but now Itis time to return home, for as you see, the air around is haAy, and charged with rain, and if we sit here in the open air, we will be wet through,and,through. T%M#TH2.Briend, consider what you do, leaving your discourse unfinished. TH AC%A&.4onEt be uneasy, my best friend, for please -od, the first opportunity you and % meet again, % will ma)e good whatever is wanting, and, that in the "yracusan style. O$iterally beyond the decimes of the "yracusans.P

NOTES.
&a' $anes and the %uchit".#n the overthrow of the credit and authority of the -nostic sect in the third century. Manes, or Manich5us, by birth a +ersian, started up originally a Magian phi, losopher. He was instructed in all those arts esteemed in +ersia and the neighbouring nations, and was thoroughly versed in astronomical science. :His genius,; says Mosheim, :was vigorous and sublime, but redundant and ungoverned, and he was presumptuous enough to attempt to blend the Magian philosophy with the Christian faith.; Mosheim gives a long statement of his peculiar doctrines, which % differs in nothing from what is related of them in this wor), e3cept that it supplies many matters which are here omitted. %t may astonish us how be could gain over partiAans from the Christian body to his fantastic system, the more especially as be prescribed the most rigorous self,denial, prohibiting to the higher order of his followers 7the Elect, as he called them8 not merely sensual indulgences, but the most innocent gratifications@ he surmounted every difficulty, however, by announcing himself the promised +araclete, who was to instruct and guide them into all truth. (y virtue of this his pretended character, he pronounced the #ld Testament the wor) of the +rince of 4ar)ness, and the four -ospels, he asserted, were corrupted and interpolated by designing and artful men, and embellished with Fewish fables and fictions@ he therefore supplied their place by a gospel which, he said, was dictated to him by -od himself, and which he distinguished by the title of Erteng. He re>ected the Acts of the Apostles, and, though he ac)nowledged the Epistles that are attributed to "t. +aul to be the production of that divine Apostle, yet he loo)ed upon them as considerably corrupted and falsified in a variety of passages.Euchit5, or Massalian, 7the former being the -ree), the latter the Hebrew, name8, signifying praying,men, was a sort of general epithet for persons distinguished for gravity of manner, and was applied in the east with much the same latitude of signification as (eghard and $ollard were afterwards employed in the west, and +uritan in still more modern times@ so that many truly pious characters, who dared to oppose the mummery and superstition of the dar) ages, were loaded with the opprobrious epithet Euchit5, in common with those who held most revolting sentiments, and who, from very different motives, opposed the e3isting orders of things.

+0 Manich5ans were also called by this designation. %t was not till toward the close of the fourth century that the Euchit5 made their appearance as a distinct religious body, their name being derived from their habit of continual prayer@ they were founded by certain mon)s of Mesopotamia@ their doctrine, according to Mosheim, was as follows9:They imagined that the mind of every man was inhabited by an evil d"mon, whom it was impossible to e3pell by any other means than by constant prayer and singing of hymns.; To this leading tenet they added other enormous opinions, evidently derived from the source whence the Manich5ans derived their errors, viA. the tenets of the oriental philosophy. &b' *lcinous+ narrative.!lysses, feasting with Alcinous, )ing of the +hSacians, presuming on the monarch's ignorance, amused him, self at his e3pense by giving a fictitious narrative of his adventures amongst the $otophagi, $estrigons, and Cyclops. Hence any lying narrative, filled with marvellous adventures, came to be called Alci, nous' narrative, i.e. such a narrative as was delivered for Alcinous' amusement by !lysses. The phrase passed into a proverb, and is thus used by +lato, de epub., lib. 3. &c' ,he statement of facts is their delineation.The following is an e3pression not only of "imonides, but 4emocritus, , the narrative of a fact is its shadow. &d' ,he impure pen of *rchilochus.Archilochus was paying his addresses to the daughter of one $ycambes, and was accepted as a suitor@ but a richer candidate for the lady's hand presenting himself, Archilochus was dismissed. !pon this Archilochus lampooned $ycambes in %ambic verse, and that with such effect that in a fit of ve3ation he committed suicide. Horace, in his Ars +oetica 7v. KG8, in allusion to this circumstance, says9 :Archilocum proprio rabies armavit %ambo.; &e' The following is an e3pression of "olon9 ' , :% become old by constantly learning much,; and seems to be the proverb alluded to.

D$ L$ (e #h, Printer, opposite the Post-offi#e$