(Pseudo-) PSELLOS, MICHAEL

On the Operation of Daemons

Transated !" Mar#us Coisson
(Pseudo-)Pseos, Mi#hae, and Mar#us Coisson$ Psellus' Dialogue on the
Operation of Daemons$ S"dne"% Pu!ished !" &$ Te'', and printed !" D$L$
(e#h, )*+,$
OCLC: ,*,-.*.,, +//+/001
At tite% (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-Pseos, see 2reenfied, 7i#hard P$ H$ Traditions
of Belief in Late Byzantine Demonology$ Amsterdam% Adof M$ Ha88ert,
)0**$ He 'i4es the foo9in' sour#es%
P$ 2autier, :Le de Daemoni!us du Pseudo-Pseos;, 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 Chrysope! Catalogue des manuscrits
alchimi"ues grecs! 4o$ ?I, pp$ 0.-),)$ >russes% )0/*$ (2reenfied
mista8en" reads 4o$ I?) (Su!stantia" the same as 2autier@s teAt, !ut not in
the same order$)
PSELLBSC DIALO2BE
OD THE
OPERATION OF DMONS;
DO(, 6O7 THE 6I7ST TIME,
T7ADSLATED IDTO ED2LISH
67OM THE O7I2IDAL 27EEE,
ADD
ILLBST7ATED (ITH DOTES,
>F
MA7CBS COLLISSOD$
SYDNEY:
PB>LISHED >F &AMES TE22, >OOESELLE7 ADD STATIODE7,
ADD
P7IDTED >F D$ L$ (ELCH,
AT THE ATLAS-O66ICE, OPPOSITE THE POST-O66ICE,
Of 9hom the 9or8 ma" !e had$
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 MAC!" C#$$%""#&, may be
left at either Mr. Tegg's, (oo)seller, Mr. *elch, +rinter,
opposite the +ost,office, or Mr. "ands, +rint,seller, -eorge,
street.
"ubscribers are informed, that owing to the wor) being
enlarged by additional matter in the %ntroduction and
&otes, the price will be Two "hillings.
,
Sydney, February, ./01.
"ir,
2our )indness to a stranger at this e3tremity of
the globe, and your well,)nown encouragement of
general literature, induce me to dedicate this
Translation of +sellus' 4ialogue on 45mons, as a
small, but sincere to)en of grateful
ac)nowledgment, hoping you will e3tend that
indulgence which first literary attempts seem to call
for.
% have the honor to be,
"ir,
2our obliged and obedient humble "ervant,
THE TA&"$AT#.
4r. Charles &icholson.
INTRODUCTORY PREFACE
M%CH6$ +"E$$!", 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 $ittle
-olden (oo).; %t is interesting as a literary curiosity, being
now e3ceedingly scarce, as well as by its sub>ect, on which
man)ind have generally shown themselves very in?uisitive.
%t is further interesting from its detailing most minutely the
e3traordinary secret proceedings of the Euchit5, otherwise
-
called Massalians 7which, it must be admitted, is a
disideratum8, and it seems to determine the true meaning of
the e3pression :doctrines of d5mons; 7.
st
Tim. iv., .8.
*e may further remar) respecting the wor), it may be
considered a fair specimen of the manner in which heathen
philosophy was blended with Christian theology in the
author's day, and of the plausible reasonings with which
the most absurd theories were supported @ and it goes far to
show that certain terms, which by ecclesiastical usage have
obtained a harsh signification, had not ac?uired such harsh
signification so early as the period for which +sellus'
dialogue is laid. %t relates also an instance of d5moniacal
possession which cannot be accounted for on the
supposition that such possessions were imaginary.
The propriety of apprising the mere English reader of
the distinction between a d5mon and the devil suggests
itself here.
.
The +agan world, for the most part, )new
nothing whatever of the devil, though well ac?uainted with
d5mons, and addicted to their worship@ and nothing can be
more clearly evinced from "cripture than the fact that there
is but one devil, whereas the d5mons are numerous@ the
distinction between them, though invariably observed in
"cripture, has not been carried out in either our authoriAed
)
Proper" spea8in', the Pa'an m"thoo'", thou'h it tau'ht a future state of
punishment, had nothin' anao'ous 9ith the he of re4eation$ Deither
Charon, nor Pato, nor Ha#us, nor 7hadamanthus, thus !ears the si'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 #aed the E"sian Pains, 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 he3 "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$
1
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
0
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
)5
>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, K0
th
line, where, spea)ing of a river in the Troade, he says,
, , :which the
-ods call Lanthus, but men "camander@; Lanthus being the
))
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
)/
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 %ntelligences
D
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.
),
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 acknoledged 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 d5mon
1
or intelligence they were
,
It seems pro!a!e that the ine of #ondu#t pursued !" the Aposte on
this o##asion 9as su''ested !" the remar8 of the Athenians themse4es, :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 mae intei'en#e, and
7esurre#tion3 Anastasin, a femae intei'en#e, a##ordin' to their #ustom
deif"in' a!stra#t Juaities, and ma8in' them 'ods and 'oddesses as suited the
'ender of the name$ Dor #an this #ondu#t of the Aposte !e termed 9ith an"
propriet" :a pious fraud;$ KTis true that thou'h the term dImon in its
primar" use si'nifies intei'en#e, his auditors 9oud !e 4er" apt to ta8e the
term in its more eAtended sense$ The Aposte, ho9e4er, #oud not Lust" !e
hed responsi!e for the a##eptation in 9hi#h the" #hoose to ta8e his 9ords3
"et it must !e admitted that the Aposte did not in this instan#e state the
9hoe truth, !ut mere" so mu#h as suited his immediate purpose of
eAtri#atin' himsef from the po9er of their fanati#a phiosophers$ His
prin#ipa o!Le#t seems to ha4e !een to sho9 that on their o9n prin#ipes,
)+
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
0
8@ for as % passed by,
and beheld your devotions, % found an altar with this
inscription, :to an unknon 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 $ord, and the cup of d5monsM; As if the Apostle had
said, :do % mean to assert that an idol is intrinsically
anythingJ by no means@ the veriest tyro in the school of
Christ )nows that an idol is nothing, for eyes have they, and
9hi#h admitted a mutipi#it" of 'ods, and re'arded 9ithout Leaous" the
'ods of other nations, the" #oud not in Lusti#e or #onsisten#" punish him for
prea#hin' a 2od the" had ne4er heard of !efore, e4en &esus$ (ith a simiar
ta#t the Aposte res#ued himsef from the mai#e of the &e9s, 9hen arrai'ned
!efore the hi'h priest, !" a4o9in' himsef 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 9hoe truth3 it ans9ered, ho9e4er, the
Aposte@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 AposteCs an'ua'e
hi'h" #ompimentar"$
)-
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
)1
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 THAC%A&,
ON THE OPERATION OF DMONS,
#ersus $anes and the %uchit" &a.'
T%M#TH2.%s it long, Thracian, since you visited
(yAantiumJ
THAC%A&.2es, it is long, Timothy@ two years perhaps,
or more9 % have been abroad.
T%M#TH2.(ut where, and why, and engaged in what
business, were you away so longJ
THAC%A&.The ?uestions you put would ta)e too long
to answer >ust now@ % must devise Alcinius' narrative 7b8 if %
am obliged to particulariAe every thing % was present at, and
every thing % endured, while constrained to associate with
impious charactersthose Euchit5, or, as many call them,
Enthusiastshave you not heard of them at allJ
T%M#TH2.*hy, % understand that there are amongst us
individuals as godless as they are absurd, and that in the
midst of the sacred ?uire
=
7to spea) in comedian style@8 but
as to their dogmas, their customs, their laws, their
proceedings, their discourses, % have not yet been able to
learn any thing about them@ wherefore % beg of you to tell
me most e3plicitly whatever you )now, if you are disposed
to oblige an intimate ac?uaintance, % will even add, a friend.
THAC%A&.Even have it so, friend Timothy, though it
be enough to give one a headache if he but attempt to
-
In ho" orders$
)*
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.
THAC%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 Manes
Q
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
1
Here there is o!4ious" a pa" on the 9ord Manes, 9hi#h 9e ha4e
endea4oured to preser4e in some measure in the transation3 the 2ree8 reads
% this des#ription of punnin' is 4er" an#ient$
The &e9s, pa"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 dei'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$, 9as , 9hi#h si'nifies a##ursed% this 4ie9
is #ountenan#ed !" the Latin transators, empo"in', as the s"non"me,
intesta!iis$
)0
-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
/5
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
THAC%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$; >ut 9hether
there !e an admiAture of 4anit" 9ith menda#it", or his ies !e uttered pure"
9ith a 4ie9 to de#ei4e, is not so easi" determined3 "et #ertain" his
menda#ious address to the Messiah, :A this po9er 9i I 'i4e thee and the
'or" of them, for that is dei4ered unto me, and to 9homsoe4er I 9i I 'i4e
it,; seems to parta8e of a !oastfu #hara#ter$
/)
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
THAC%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
0
Here 9e see ho9 itte dependen#e #an !e pa#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$; Those 9ho #an assi'n no !etter reason for their
Christianit" than that it 9as transmitted from their fathers, 9i !e#ome
Pa'ans, Mahommedans, or Infides, 9hen the" #annot eAer#ise their rei'ion
safe", or 9hen it is more #ondu#i4e to their tempora interest to renoun#e it3
or ese the" are ia!e to !e dra9n into an" fan#ifu theor", that has !ut the
#harm of no4et" to re#ommend it, 9ith taent and eoJuen#e to enfor#e it$
Litte dependen#e #an !e reposed in an" faith 9hi#h is not the resut of an
eni'htened, rationa #on4i#tion$ Superstition itsef is 4ast" more infuentia
than nomina Christianit"$
//
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
THAC%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)
)5
It is remar8a!e that in the 9hoe #ourse of this treatise Pseus, spea8in' of
the most re4otin' do#trines, ne4er on#e empo"s the term , !ut
, 9hi#h his Latin transator improper" renders hIresis$ To 9hat is
this attri!uta!eMNare 9e to suppose that the 9ord 9as un8no9n to
Pseus as a term of reproa#h, or that ho9e4er appropriate the term mi'ht !e
to eApress the 9ord se#t, it 9as ato'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 fase, !ein'
denominated heres"$ It is appied 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 rei'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
/,
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.
.1
P
Nesperi enim luminibus accensis, ?uo tempore salutarem
domini celebramus passionem, in domum pr5scriptam
deductis, ?uas sacrilegi sacris suis initiaverunt, puellis ne
himsef;N(Tit$ iii, )5, ))) This is a mistransation 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 pain,
from the 'enius of the an'ua'e, that the 9ord in this pa#e does
not mean a mem!er of an or se#t, 9ho ma" !e unconscious of any
fault$ and so is not eJui4aent to our 9ord se#tar", mu#h ess does it ans9er
to our En'ish 9ord hereti#, 9hi#h a9a"s impies one 9ho entertains
opinions in rei'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 a3 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#uar #ass
amon' the Eu#hitI3 #aed 2nosti, or Litterati$ The #on#usion 9e 9oud
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 9hoe !od"
mi'ht ha4e !een #aed !" 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$, s"m!oi#a sa#rifi#e$ This seems to
indi#ate that Transu!stantiation formed no part of the primiti4e #reed$
),
DOTE$N(here4er !ra#8ets are suppied thus O P the 9ords in#uded are
not the authorCs, !ut are mere" inserted to ma8e the sense more eApi#it$
/+
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
THAC%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 sae !" heathens, ha4e !een o##asioned part" !" a suspi#ion that it 9as
se#ret" defied !" simiar pra#ti#es to 9hat are here des#ri!ed$
/-
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 ausion to the Emperor &uian, 9hose artfu
poi#" it 9as to shut up the s#hoos of the Christians, in 9hi#h the" tau'ht
phiosoph" and the i!era arts$ It ma" indeed !e o!Le#ted that &uian i4ed in
the fourth #entur", 9hereas Pseus fourished in the ee4enth #entur"$ (e
are not, ho9e4er, under an" ne#essit" for supposin' that Pseus@ Diato'ue is
aid for his o9n da"$ The Eu#hitI, a'ainst 9hom this diao'ue is e4eed,
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 a9a"s ori'inated 9ith the earned$ (e dou!t if there #an !e
addu#ed a sin'e instan#e of an iiterate heresiar#h, 9hi#h 9oud seem to
sho9 that its rise is not o9in' so mu#h to the i'noran#e of the mutitude as to
a darin' spirit of inno4ation and depra4ed am!ition in men of earnin'$
/1
his words, which are as fresh in my memory now as when
he uttered them, am surprised at what you tell me.
THAC%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 $ybia and "yrtes, yet % venture to
say no one has ever heard of such impiety being practised
by them, no, nor by the Celts, nor by any other nation near
(ritain, though destitute of laws and in a savage state.
T%M#TH2.%t is afflicting to thin), Thracian, that such
horrible practices should ta)e up their abode in our ?uarter
of the world. (ut a perple3ity of long standing respecting
d5mons distresses me@ among other things, % should li)e to
)now whether they are manifestly seen by the d5moniacal
wretches.
THAC%A&.&ot a doubt of it, my friend, for this they all
strive, might and main@ their assemblage and sacrifice, and
rites, and every horrible practice of theirs, are held for this
purpose, to bring about a manifestation.
T%M#TH2.How then can they, being incorporeal, be
seen with the visual organsJ
THAC%A&.(ut, my good friend, they are not incor,
poreal@ the d5mon tribe have a body, and are conversant
with corporeal beings, which one may learn even from the
holy fathers of our religion, if one only addict himself
heartily to magical practices. *e hear many too relating
how the d5mons appeared to them in a bodily form@ and
the divine (asilius, who beheld invisible things 7or at least
not clear to ordinary eyes8 maintains it, that not merely the
d5mons, but even the pure angels have bodies,
.K
being a
).
That CRestia !ein's, Messen'ers of 2od to men, ha4e appeared in 4isi!e
form, must !e admitted !" e4er" !eie4er in 7e4eation3 !ut 9hether the"
appeared in their proper nature, or in a form suited to the spe#ifi# o##asion of
appearan#e, it is diffi#ut perhaps to determine3 "et, if as the Aposte sa"s,
:there is a spiritua as 9e as a natura !od", ()
st
Cor$ A4$, ++,) a !od" 9hi#h
sha neither !e frai, nor 'ross, nor su!Le#t to the 9ants that oppress the
present !od", !ut one 9hi#h sha !e fitted for the hi'hest possi!e spiritua
ser4i#es and happiness, there is nothin' irrationa in the supposition that
/.
sort of thin, aVrial, and pure spirits@ and in proof of this he
adduces the testimony of 4avid, most celebrated of the
prophets, saying, :He ma)eth his angels spirits, and his
messengers a flame of fire.;
./
And it must needs be even so,
for when the ministering spirits are despatched to their
respective employments
.G
7as the divine +aul says8 they
must needs have some body, in order to their moving,
becoming stationary and apparent@ for these effects could
not be accomplished otherwise than through the medium of
a body.
T%M#TH2.How comes it then, that in most passages of
"cripture they are spo)en of as incorporeal.
THAC%A&.%t is the practice both with Christian and
profane authors, even the most ancient, to spea) of the
grosser description of bodies as corporeal@ but those which
are very thin, eluding both the sight and touch, not only we
Christians, but even many profane authors thin) fit to call
incorporeal.
T%M#TH2.(ut tell me, the body which angels have by
natural constitution, is it the same with that which d5mons
haveJ
an'es ma" ha4e su#h a !od"$ 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 faen man, that it seems
to possess a de'radin' propert"$ The fa#t that the !eie4erCs 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$ Chamers in one of his 9or8s3 (9e !eie4e his Astro-
nomi#a Dis#ourses,) renders, :He ma8eth the 9inds his messen'ers, the
famin' fire his ser4ants$; (e #annot !ut #onsider the passa'e #orre#t"
rendered in the authorised 4ersion, :He ma8eth his an'es spirits, Oor 9indsP,
his ministers a fame of fire3; #ertain it is, uness 9e ta8e the passa'e in this
9a", it 9i !e utter" destitute of for#e and meanin', in the )
st
#hap$ Epist$
He!re9s,.
th
4erse, 9here the Aposte #ontrasts the superior po9er and
authorit" of the Son 9ith that of an'es$
)0
The passa'e referred to, pain" is, :are the" not a ministerin' spirits sent
forth to minister to those 9ho sha !e heirs of sa4ation$;
/*
THAC%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 $ucifer
:him that had fallen;8 now, however it is an obscure and
dar)some sort of thing, saddened in aspect, divested of its
)indred light@ but the angelic nature is immaterial, and
therefore is capable of penetrating and passing through all
solids, being more impalpable than the sunEs rays, which,
passing through transparent bodies, the opa?ue ob>ects on
this earth reflect, so as to render its stro)e endurable, for
there is something material in it@ but nothing can interpose
opposition to an angel, because they present opposition to
nothing, not being homogeneous with any thing@ on the
other hand, the bodies of d5mons, though constituted
indistinct by their tenuity@ are yet in some measure material
and palpable.
T%M#TH2.% am becoming ?uite a sage, Thracian, 7as the
proverb says &e'8, by these novel accessions of )nowledge@
for to me, indeed, this is a novel fact, that some d5mons are
corporeal and palpable.
THAC%A&.There is no novelty in our being ignorant or
many things, so long as we are men, Timothy, as the saying
is@ Itis well, however, if, as ages advance, our good sense
increases. (e assured of this, that in ma)ing these
statements, % am not uttering lying raphsodies, li)e the
Cretans9 and +hSniceans,
D<
but am persuaded of their truth
from the "aviourEs words, which affirm, that the d5mons
shall be punished with fire, a punishment they would be
incapable of if incorporeal. "ince a being that is destitute of
a body cannot suffer in the body, therefore they must needs
/5
The Cretans and PhRni#ians 9ere remar8a!e for their "in' propensities,
so mu#h so that their !ad faith !e#ame pro4er!ia$ The Aposte Pau in the
Episte to Titus, (#h$ i$ )/,) #ites the Poet Epimenides des#ription of them,
9ith appro!ation of its truth, :the Cretans are a9a"s iars, e4i !easts, so9
!eies$;E4er" one has heard of the Puni# fides$
/0
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#uous tri#8s, in the +.
th
pa'e$
,5
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
THAC%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
THAC%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
,)
d5monic tribe were represented by the scalene
DD
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 $ucifugus, if they can only
insinuate themselves into the lungs of those they meet, seiAe
and cho)e them, rendering them epileptic and insane@ the
//
Here Ethi#s and Mathemati#s are #urious" !ended, fe9 of our modern
mathemati#ians, 9e !eie4e, ire in the ha!it of assi'nin' a mora meanin' to
2eometri#a pro!ems, theorems, or fi'ures3 most pro!a!" this notion 9as
deri4ed from the P"tha'oreans, !ut at a e4ents, it she9s that those 9ho
em!ra#ed su#h fan#ifu opinions 9ere not the iiterate 4u'ar$ It ma" !e
ne#essar" to eApain this #on#eit, more parti#uar" to the mere En'ish reader
the eJuiatera trian'e, 9hi#h 9as !ounded !" three eJua sides, 9as
#onsidered the em!em of eA#een#e, hen#e the #eestia !ein's 9ere
re'arded as represented !" it$ The Isos#ees 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, 9hie
the S#aene 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$
,/
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 funess$ (ere one en'a'ed sin8in' a 9e, and ife !e#ame sudden"
eAtin#t, !" inhain' #ho8e-damp, his death 9as o##asioned !" one of the
Lu#ifu'us or Su!terranean dImons3 9as one 9hie !athin' to !e sudden"
sei=ed 9ith #ramp, and sin8 to rise no more, he 9as pued under !" one of
the AJueous or Marine dImons3 9as one from not 8eepin' the hands or the
head industrious" empo"ed, to !e haunted 9ith the fith" 4a'ran#ies of a
prurient ima'ination, this 9as the 9or8 of an ASria dImon, 9hisperin'
impure desires into his sou3 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$; Ho9 9ret#hed
must ha4e !een the #ondition of those ensa4ed to su#h a de'radin'
superstition$ (e mi'ht Hora#e as8 (9ho pro!a!" spo8e from a persona
eAperien#e of this horri!e sa4er"%N
,,
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
THAC%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#ua, sa'as
Do#turnos emures, portentaJue Thessaia ridesM
Epist! %%!$ #oo& '$ (! ')*$ '+,!
,+
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 sufferer
D=
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" shoud ans9er to those 9ho inJuired of them, or spo8e out
of the !eies or !reasts of the possessed persons, the" a the 9hie remainin'
spee#hess, and not so mu#h as mo(ing their tongues or their lips; or
pronoun#ed the ans9er themse4es, ma&ing use of the mem#ers of the
dImonia#3 these 9ere #aed , i!e! possessed 9ith dImons3
and !e#ause the spirits either od'ed or spo8e 9ithin their !odies, the" 9ere
aso named (9hi#h name 9as aso attri!uted to the dImons)$
It is in ausion 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$,
,-/, edit, Edin$, )*,/$)
,-
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.
$ethargies, "yncopes, cases of hypochondriasm, delirium,
which they can remove by vomits, or evacuations, or
unguents,
DK
it is ?uite correct to say that there are the effects
of disordered humours@ but enthusiasms, and mildness, and
possessions, with which when one is seiAed he is incapable
of ma)ing any use of his >udgment, his tongue, his
imagination, his senses, it is ?uite another thing moves and
e3cites them, and spea)s what the person seiAed is
unconscious of uttering, though occasionally be prophesies
something.; *ith what propriety O% as)P can these effects be
called the disordered movements of matterJ
T%M#TH2.How now, ThracianM do you yourself assent
to what Marcus saysJ
THAC%A&.Most undoubtedly, Timothy@ for how could
% do otherwise, when % recollect what the holy -ospels relate
/1
Our Lord sa"s, in referen#e to the eApusion of dImons, :This 8ind 'oeth
not forth !ut !" pra"er and fastin'$; To this de#aration ausion is here
e4ident" made$
/.
6rom this 9e earn that the appi#ation of un'uents to the si#8, referred to
!" the Aposte &ames, 9as not a rei'ious, !ut a pure" medi#a appi#ation$
,1
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
,.
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#uar st"e$ There 9as a9a"s some pro4iso atta#hed to
ora#uar responses, or some am!i'uit" in them, 9hi#h 9as #a#uated to sa4e
the ora#eCs #redit$ Thus 9hen CrRsus appied to ApooCs ora#e at Dephos,
to 8no9 9hether he shoud mar#h a'ainst C"rus, he re#ei4ed for ans9erN
: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$;
(hi#h ma" !e interpreted to mean, either that 7ome shoud o4er#ome
P"rrhus, or that P"rrhus shoud o4er#ome 7ome$ It is in mu#h the same
prudentia spirit our hero of Eason here adds, :uness some po9er superior to
the dImons eAtri#ate "ou$;
/0
This is a passa'e on 9hi#h 9e #onfess ourse4es utter" una!e to thro9 an"
i'ht3 9e s#ar#e" dare to ha=ard a #onLe#ture$ It stri8es us, ho9e4er, that a
4er" su##essfu imposture mi'ht !e pa"ed off !" means of Hoian harps$
Perhaps it is to somethin' of that nature ausion 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 ?aerian a'ainst su#h as #onsuted them #ear" e4in#e$ It 9oud
,*
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$ Putar#h a##ounts for it !" sa"in' that
the !enefits of the 2ods are not eterna, as themse4es, or that the 'enii 9ho
presided o4er ora#es are su!Le#t to death3 9hist Athanasius tes the Pa'ans
the" ha4e !een 9itnesses themse4es that the si'n of the #ross puts the
dImons to fi'ht, sien#es ora#es, and dissipates en#hantments, 9hi#h is
#onfirmed !" Arno!ius, La#tantius, Prudentius, Minutius 6eiA, and others$
Lu#ian sa"s that the ora#es 9ere #hief" afraid of the su!teties of the
Epi#ureans, and the Christians$
,5
This, it must !e admitted, is a #ompiment to the seA, as handsome as it is
Lust, and, #omin' from a mon8, is parti#uar" 'aant$
,0
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#ipesM (e do not mean to #ontend for the truth of the
parti#uar fa#t here re#orded, !ut dou!tess this, if a supposed #ase, 9as
simiar to other rea #ases that mi'ht ha4e !een addu#ed3 ese Pseus 9oud
not ha4e introdu#ed it in his Diao'ue$ ?er" pertinent to our present purpose
is the foo9in' from CametCs Di#tionar"%N:Some efforts that seem to !e
supernatura ma" !e effe#ts of heated ima'ination, of mean#ho" !ood, of
tri#8s and #ontri4an#e3 !ut if a person sudden" shoud spea8 and understand
an'ua'es he ne4er earned, ta8 of su!ime matters he ne4er studied,
dis#o4er thin's se#ret and un8no9n3 shoud he ift up himsef 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 reaM 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$; (CametCs Di#t$ art$
DImon$) To mu#h the same purpose is the foo9in', from the
En#"#opIdia >ritanni#a%-:A that 7e4eation ma8es 8no9n, a that human
reason #an #onLe#ture, #on#ernin' the eAisten#e of 4arious orders of spiritua
!ein's, 'ood and !ad, is perfe#t" #onsistent 9ith, and e4en fa4oura!e to, the
do#trine of dImonia#a possession$ It 9as 'enera" !eie4ed throu'hout the
an#ient heathen 9ord3 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 reated #on#ernin' it, that the 2ospes #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, )*/,$)
+5
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.
THAC%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
+)
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
+/
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
THAC%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 $ucifugi@
they do not assume a variety of forms, for they are
incapable of numerous spectral appearances, not being
+,
possessed of pliability and versatility of person@ the
A?ueous and Terrene, occupying an intermediate position
with respect to those already described, are incapable of
changing their forms, but in whatever forms they delight, in
these they constantly continue. (ut you should not be at all
perple3ed, if the d5mon that harassed the woman in
confinement appeared feminine, for being a lascivious
d5mon, and delighting in impure moistures, changing its
form, it naturally assumed that which is best adapted for a
life of pleasure,
1D
but with respect to the d5mon spea)ing in
the Armenian tongue@ that was a point Marcus did not clear
up, it will be manifest, however, from the following
considerations9%t is impossible to ascertain the peculiar
tongue of each particular d5mon, whether Ofor instance,P
such a d5mon spea) in the Hebrew, or -ree), or "yriac, or
other barbarous tongue@ indeed, O% may as),P what absolute
need have they of a voice, who usually hold intercourse
without oneJ Oas % already observed,P but as in the case of
the angels
11
of the nations, different angels being appointed
,/
Spo8en i8e a mon8$
,,
This is spea8in' 4er" parti#uar" on a su!Le#t respe#tin' 9hi#h 9e 8no9
itte or nothin', :se#ret thin's !eon' unto 2od, !ut the thin's that are
re4eaed,; T#$ (e are not under an" ne#essit" for supposin', that an'ei#
!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 hod inter#ourse 9ith ea#h other, in a
manner, of 9hi#h 9e #annot form the most remote #on#eption, it is ide to
spe#uate 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
intei'en#e--and are empo"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 Camet sa"s on this su!Le#t%N:The dis#o4er" of an'es has
usua" !een after the" had dei4ered their messa'e, and %a9a"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 dei4ered his
messa'e, he too8 ea4e :9onderfu",; to #on4in#e them of his eAtraordinar"
nature3 thus the an'e that 9rested 9ith &a#o!, at ast put the hoo9 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$
++
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
THAC%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' fase" in the name of 2od,) to produ#e% and so of
others$; Sometimes an'es did not re4ea themse4es fu", the" 'a4e as it
9ere, o!s#ure and 4er" indistin#t, thou'h po9erfu intimations of their
presen#e$ (hen an'es 9ere #ommissioned to appear to #ertain persons on",
others 9ho 9ere in #ompan" 9ith those persons had re4eations, 9hi#h
indi#ated an eAtraordinar" o##urren#e3 athou'h the appearan#e 9as not to
them, "et the" seemed to ha4e fet the effe#ts of it, as Dan$ A$, .N:I, Danie,
aone sa9 the 4ision3 the men that 9ere 9ith me sa9 not the 4ision3 #ut a
great "ua&ing fell upon them$ so that they fled to hide themsel(es$; Pau@s
4ision 9as 4er" simiar in its effe#ts, see A#ts iA, ., AAii, 0, and AA4i, )+, aso
that seen !" the 'uards at the sepu#hre, on the o##asion of our LordCs
7esurre#tion, Matt$ AA4iii$ An'es !ein' in4isi!" en'a'ed in the #are and
ser4i#e of man8ind, 9e #an ha4e no diffi#ut" in admittin' that the" ha4e had
orders on parti#uar o##asions to ma8e themse4es 8no9n as #Restia
intei'en#es, the" ma" often assume the human appearan#e for ou'ht 9e tan
te3 !ut if the" assume it #ompete", (as must !e supposed, and as nothin'
for!ids,) ho9 #an 9e 'enera" !e the 9iser, does not the Apostoi#
eAhortation, :>e not for'etfu to entertain stran'ers, for there!" some ha4e
entertained an'es una9ares,; #ountenan#e the idea that su#h an o##urren#e is
not impossi!e e4en no9$
+-
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
THAC%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 pa#e on the initiation of an
indi4idua, at the Eeusinian 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
appied to one initiated in the 'reater m"steries--a "ear ha4in' eapsed after
one had !een initiated in the minor m"steries, (in 9hi#h state he 9as #aed
)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" re4eaed to him3 9hen#e he 9as
#aed or , i!e!, Inspe#tor, (Po$, AntiJ$, 4o$ , 451.) Bpon
#omp"in' 9ith #ertain rites, stran'e and ama=in' o!Le#ts presented
+1
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
THAC%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
themse4es3 sometimes the pa#es the" 9ere in seemed to sha8e around them3
sometimes appeared !ri'ht and respendent 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 !eo9in's, sometimes terri!e
apparitions astounded the trem!in' spe#tators3 their !ein' present at su#h
si'hts, 9as #aed , i!e$ intuition$
+.
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
THAC%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
THAC%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.
THAC%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$