Third Decade
Chapter One of the Third Decade
Containing six questions concerning the truth and existence of evil angels
Question One of Chapter One of the Third Decade
Whether evil angels, who are called cacodaemons, truly exist in the nature of things
It is asked whether cacodaemons—that is, evil angels—are found according to the truth of the matter, or whether they are a fiction of faithful theologians and Christians.
To this it seems at first that one must answer negatively, because, if they existed, they would be found to have been created by God in the book of Genesis. But there is no mention there of either evil or good angels. Therefore, they were not created and consequently do not exist in the world, in hell, or in this our darkened air.
Likewise Aristotle and the Peripatetics maintained that demons do not exist, and they said that the things which we attribute to demons proceed from the power of the celestial bodies and of certain natural things, namely stones and herbs.
Besides, we see that the moon, according to certain increases of its light, vexes human beings, who are called lunatics in Matthew, chapters 10 and 17.
Necromancers also observe the constellations for their works when they pretend to invoke demons. Therefore, those things do not proceed from demons as is said, but from the celestial bodies.
I respond that it must be said that there have been three opinions concerning the variety and existence of demons.
The first was that of Aristotle and the Peripatetics who followed him. They did not maintain that demons exist, but said that the things which we are accustomed to attribute to demons proceed from the power of celestial bodies, of the planets, and of certain other things.
Whence Augustine says in Book X of The City of God that it seemed to Porphyry, an Egyptian Peripatetic and necromancer, that by certain herbs, stones, animals, sounds, and certain voices, configurations, and figures, and by observed motions of the stars in the revolution of heaven, powers of the stars suitable for executing various effects are fashioned upon earth by human beings.
But Augustine says that this appears manifestly false, because certain operations of demons are found which can in no way proceed from any natural cause—for example, that someone seized by a demon speaks an unknown language and recites verses and authorities which he never knew.
And many other works of demons are found, both in persons seized and in the necromantic arts—for example, the speech and motion of statues—which can in no way proceed except from some intellect.
On account of this, certain other philosophers were compelled to maintain that demons exist, but not those whom we call demons; rather, they maintained them to be the souls of human beings, as Plotinus said and as Augustine relates in Book IX of The City of God.
They said that from human souls of this kind are made lares, that is, household spirits, if the souls were of good merit.
But if they were souls of evil merit, they become larvae, that is, foul and terrifying spirits.
If, however, it is uncertain whether they were of good or evil merit, they become dii manes.
Believing this, many of the augurs killed boys so that they might have their souls as cooperators and helpers in their works.
But Chrysostom rejects this pernicious doctrine upon that saying of Matthew, “The demons came out of the tombs,” saying: “It has no reason that one incorporeal power can be transmuted into another substance, namely a soul into the substance of a demon.”
Nor is it reasonable that a soul separated from the body should wander here. For the souls of the just are in the hand of God, while those which belong to sinners are immediately led away from here.
There were thirdly those who, on account of the erroneous opinion just set down, maintained, as Augustine relates in Book VIII of The City of God, that there is a threefold division of all living beings in which there is a rational soul: into gods, human beings, and demons.
They said that the gods possess celestial bodies, demons aerial bodies, and human beings earthly bodies.
Whence Plato, beneath the intellectual substances altogether separated from body, placed these three orders of substances united to bodies.
And although these third philosophers spoke truly in saying that human beings possess earthly bodies, as we experience, they thought falsely concerning the animation of the celestial bodies, since Aristotle denies that celestial bodies are animated, as Boethius says.
Nevertheless, compelled by the truth, they spoke truly in maintaining that demons exist, although demons do not naturally possess an aerial body, as they maintained and as will be proved in the following doubt.
All these things are set down by Thomas in the disputed questions concerning demons, question 1.
Lord William of Paris also says in the book On the Universe, Part IV, question 9, that among the cacodaemons there are also certain delirious ones, as it were fools, who, because the quality of their sins requires this in punishment, begin to rage and become delirious through the intrinsic passions of vices—namely anger, hatred, pride, fear, sorrow, and things of this kind—which can grow so greatly in some spirit.
Thus such a spirit judges things as foolishly and ridiculously as a foolish human being who, with respect to the ratiocinative power, can be so perverted, disturbed, and alienated that he will err concerning the second and third operations of the intellect.
And the same thing can occur in demons and in damned souls.
These are his words formally.
But besides the things which have just been said, the existence and truth of evil spirits or demons can be demonstrated conjointly: first, by authorities from Scripture and the gentiles; second, by inductions; and third, by an example.
First, by the authority of the Old and New Testaments.
For in Genesis, chapter 3, it is said that at the time when Adam and Eve were naked in Paradise, there was a creature of another rational species besides the human being.
Whence it is said: “But the serpent was more cunning than all the living beings of the earth which the Lord God had made on the fifth and sixth days.”
This serpent, indeed, spoke to Eve not by its own nature, but by a certain intellectual nature adventitiously present in the serpent. And this rational creature besides the human being is said to have been the devil.
Likewise in Job, chapter 20, it is said: “Horrors shall go and come upon him; all the demons of hidden darkness are in his eyes.”
And in chapter 16 it is said: “My enemy has beheld me with terrible eyes; they have opened their mouths upon me and, reproaching me, have struck my cheek; they have been filled with my punishments.”
And in Wisdom, chapter 11, it is said: “Because certain persons, wandering in error, worshiped many serpents and superfluous beasts, you sent upon them a multitude of many animals in vengeance, so that they might know that by the things through which anyone sins, by these also is he tormented.”
And Matthew, chapter 25, says: “Depart from me, accursed ones, into the eternal fire which was prepared for the devil and his angels.”
And Job, chapter 41, metaphorically describing the form of a demon, says: “His sneezing is the splendor of fire, and his eyes are like the eyelids of the dawn. From his mouth lamps proceed, like torches of kindled fire. From his nostrils smoke proceeds like that of a kindled and boiling pot. His breath makes coals burn, and a flame goes forth from his mouth. Strength shall dwell in his neck, and destitution shall precede his face,” and so forth. See the whole chapter.
Augustine also relates in Book VIII of The City of God that Apuleius the Platonist writes in the book On the God of Socrates that Socrates had a certain familiar demon which was solicitous concerning him, so that he would desist from acting when that which he wished to do was going to turn out unsuccessfully.
He likewise maintained that demons are intermediaries between human beings and the gods, carrying the prayers of human beings to the gods and bringing back to human beings the benefits which had been obtained.
And Plato says in the Timaeus: “To give an account of the invisible divine powers which are called demons is a greater work than the ingenuity of a human being can sustain.”
And Xenophon, in Book I On the Death of Socrates, says to the Athenians: “Indeed, even now, while I prepare my defense, the daemonic sign opposes me.”
And Lactantius in Book II of the Institutes and Augustine in Book X, chapter 24 of The City of God write many things concerning their existence.
But besides the things which have been said from the testimonies of the Scriptures, that there exist certain evil and perverse rational substances besides the human being and that they wander in this world can be made evident and established from five inductions.
First, from revelations or inspirations of hidden things which are often made to human beings, and which we have also learned to have occurred by the most certain report; these could not be accounted for from the order and influx of superior and inferior corporeal causes.
Second, from responses or oracles and from other marvelous effects which appeared around idols, through which demons persuaded human beings—even great and wise men, such as the Romans and others—that they ought to be worshiped. These effects also cannot reasonably be reduced either to superior or inferior causes belonging to the natural course.
Third, from the works or effects of the magical arts, among which there are certain marvelous effects produced by means of words—not from the intrinsic power of the words or characters, nor from the proper power of the intellect of the human being uttering the words, as can be demonstrated clearly and easily from the principles of right philosophy and the liberal arts.
It remains, therefore, that such effects occur through the operation of some intellect or intellectual nature to which the intelligible words, including those of necromancers, are referred, and toward which signs, characters, or seals of the firmness of dominion are formed.
Fourth, from the acts of possessed persons and revelations of hidden things.
Fifth, from sudden transformations of things, such as staffs into serpents and things of this kind, which the magicians of Pharaoh performed.
All these things are from Henry of Assia upon Genesis.
Third, the same thing will be demonstrated by an example.
For the Reverend Lord Royal Abbot of Salerno, a man of upright life and great judgment and a most faithful confidential ambassador of King Ferdinand, related to me that, at the time when the Venetians brought a most grievous war against the Duke of Ferrara, Alfonso of Aragon, the undefeated Duke of Calabria, was then at Milan.
A discussion concerning spirits was being held there among illustrious men. The Abbot happened then to be present in that assembly, and they held diverse opinions concerning the matter.
The Abbot said that the Duke asserted that what was said concerning spirits was neither empty nor fictitious.
For when he was staying at Croton, a city of Calabria, and sought some relaxation after his royal cares, it was announced that a woman there was being grievously afflicted by spirits.
He ordered her to be brought to him.
When the Duke began to address her, she responded to nothing and moved nothing, as though she were lifeless.
When he had observed this, he took from his bosom some little cases—which are called crepundia—within which lay hidden a piece of the wood of the Cross, an Agnus Dei, and a certain waxen cross consecrated by the holy Friar John of Capistrano of the Order of Minors. He secretly placed them upon the arm of that woman.
Then she cried out violently and began to contort her mouth and eyes in marvelous ways.
The Duke commanded her to say why she cried out so, and she replied that he should remove that which he had placed upon her.
Then, when the Duke asked what it was that she ordered to be removed, she answered that in those little cases which he had secretly placed upon her there were the wood of the Cross, an Agnus Dei, and a waxen cross consecrated by her most hostile enemy.
When the Duke removed these things, she again became as one lifeless.
At this point the Venetian consul arrived to speak with the Duke concerning serious affairs, and therefore she was led out at the Duke’s command.
When darkness followed and the Duke had retired to bed, suddenly all things seemed to resound with noise. Seized by fear, the Duke ordered certain persons to be called to him, and with them he spent the night wakefully until dawn.
On the following day he again ordered this woman to be summoned.
When she perceived that the Duke was attempting the same things which he had performed the previous day, she asked whether he had been terrified during the preceding night.
When the Duke had rebuked her as an infernal spirit hostile to mortals and at the same time asked whether she had been the one who had made noise throughout the bedchamber and disturbed his sleep, she nodded while smiling.
When he asked where she had been hidden, she replied: “At the very top of the great canopy which stands beside your bed. And if the sacred objects which you carry hidden in the little cases had not restrained me, I would immediately have carried you off with our hands and hurled you headlong from the bed.”
“Indeed, know that I caught every word which you exchanged yesterday with the Venetian consul.”
But the Duke, as though this could by no means have occurred, said, after the witnesses had been removed, “Speak.”
She expounded the whole matter just as it had occurred, no differently than if she had been present, without changing even the order of a word.
The astonished Duke, after these things, believed with correspondingly greater firmness that malignant spirits move about, just as greatly as he had ever doubted it before.
Now let us respond to the reasons to the contrary.
To the first it must be said, first, that Augustine said in Book XI of The City of God that the angels are omitted from that first creation of things, but they are signified by the name of heaven or also by the name of light.
The reason that they were either omitted or signified by the names of corporeal things is that Moses was speaking to an uncultivated people which could not yet comprehend an incorporeal nature. If it had been expressly stated to them that there were certain things above every corporeal nature, this would have been for them an occasion of idolatry, toward which they were inclined and from which Moses principally intended to recall them.
To the second, with due reverence we deny Aristotle; and where he maintains something contrary to the faith, we deny him altogether.
And we say that, although the lunar body in its increase or decrease can perhaps vex human beings in some manner, it cannot do so with such great vexation as we sometimes see in persons seized by demons. Rather, demons cause that vehement vexation.
And they do this especially during the increase or decrease of the moon for a twofold reason.
First, expressly in order to defame a creature of God, namely the moon, as Jerome and Chrysostom say.
Second, because, since they cannot operate except by means of natural powers, as will be declared, the demons themselves consider in their works the aptitudes of bodies for their intended effects.
It is evident, however, that the brain is the most humid of all the parts of the body, as Aristotle says, and it is therefore especially subject to the operation of the moon, which by its property has the power to move moisture.
But the animal powers are perfected in the brain, and therefore demons, according to certain increases of the moon, disturb a human being’s imagination when they consider the brain disposed for this.
To the third it must be said that necromancers truly, and not fictitiously, invoke demons under certain constellations; and demons respond and come for two reasons.
First, so that they may lead human beings into this error, that they should believe some divinity to be in the stars.
Second, because they consider that under certain constellations corporeal nature is more disposed toward the effects for which they are summoned.
As for the fact that demons are also allured and summoned by certain herbs, stones, and so forth, as Augustine relates from the opinion of Porphyry—not, however, the Porphyry who published the Predicables—Augustine responds to this in Book XXI of The City of God.
He says that demons are allured by things of this kind not as animals are by foods—for example, a sheep by a green branch—but as spirits are by signs, insofar as these things are offered to them as a sign of divine honor, for which they are exceedingly greedy.
All these things are from Thomas in the place cited above and in the First Part, question 115, and from Henry upon Genesis.