But of this mercy the demons have been judged unworthy, and they have received, in conjunction with a soul subject to passions, a body not mortal like man's, but eternal.For they should have been happier than men if they had, like men, had a mortal body, and, like the gods, a blessed soul.And they should have been equal to men, if in conjunction with a miserable soul they had at least received, like men, a mortal body, so that death might have freed them from trouble, if, at least, they should have attained some degree of piety.But, as it is, they are not only no happier than men, having, like them, a miserable soul, they are also more wretched, being eternally bound to the body; for he does not leave us to infer that by some progress in wisdom and piety they can become gods, but expressly says that they are demons forever.
CHAP.11.--OF THE OPINION OF THE PLATONISTS, THAT THE SOULS OF MEN BECOMEDEMONS
WHEN DISEMBODIED.
He(4) says, indeed, that the souls of men are demons, and that men become Lares if they are good, Lemures or Larvae if they are bad, and Manes if it is uncertain whether they de serve well or ill.Who does not see at a glance that this is a mere whirlpool sucking men to moral destruction? For, however wicked men have been, if they suppose they shall become Larvae or divine Manes, they will become the worse the more love they have for inflicting injury; for, as the Larvae are hurtful demons made out of wicked men, these men must suppose that after death they will be invoked with sacrifices and divine honors that they may inflict injuries.But this question we must not pursue.He also states that the blessed are called in Greek <greek>eudaimones</greek>, because they are good souls, that is to say, good demons, confirming his opinion that the souls of men are demons.
CHAP.12.--OF THE THREE OPPOSITE QUALITIES BY WHICH THE PLATONISTS DISTINGUISHBETWEEN THE NATURE OF MEN AND THAT OF DEMONS.
But at present we are speaking of those beings whom he described as being properly intermediate between gods and men, in nature animals, in mind rational, in soul subject to passion, in body aerial, in duration eternal.When he had distinguished the gods, whom he placed in the highest heaven, from men, whom he placed on earth, not only by position but also by the unequal dignity of their natures, he concluded in these words: "You have here two kinds of animals: the gods, widely distinguished from men by sublimity of abode, perpetuity of life, perfection of nature;for their habitations are separated by so wide an interval that there can be no intimate communication between them, and while the vitality of the one is eternal and indefeasible, that of the others is fading and precarious, and while the spirits of the gods are exalted in bliss, those of men are sunk in miseries."(1) Here I find three opposite qualities ascribed to the extremes of being, the highest and lowest.For, after mentioning the three qualities for which we are to admire the gods, he repeated, though in other words, the same three as a foil to the defects of man.The three qualities are, "sublimity of abode, perpetuity of life, perfection of nature." These he again mentioned so as to bring out their contrasts in man's condition.As he had mentioned "sublimity of abode," he says, "Their habitations are separated by so wide an interval;" as he had mentioned "perpetuity of life," he says, that "while divine life is eternal and indefeasible, human life is fading and precarious;" and as he had mentioned "perfection of nature,"he says, that "while the spirits of the gods are exalted in bliss, those of men are sunk in miseries." These three things, then, he predicates of the gods, exaltation, eternity, blessedness;and of man he predicates the opposite, lowliness of habitation, mortality, misery.
CHAP.13.--HOW THE DEMONS CAN MEDIATE BETWEEN GODS AND MEN IF THEY HAVENOTHING
IN COMMON WITH BOTH, BEING NEITHER BLESSED LIKE THE GODS, NOR MISERABLELIKE
MEN.
If, now, we endeavor to find between these opposites the mean occupied by the demons, there can be no question as to their local position; for, between the highest and lowest place, there is a place which is rightly considered and called the middle place.The other two qualities remain, and to them we must give greater care, that we may see whether they are altogether foreign to the demons, or how they are so bestowed upon them without infringing upon their mediate position.We may dismiss the idea that they are foreign to them.For we cannot say that the demons, being rational animals, are neither blessed nor wretched, as we say of the beasts and plants, which are void of feeling and reason, or as we say of the middle place, that it is neither the highest nor the lowest.The demons, being rational, must be either miserable or blessed.And, in like manner, we cannot say that they are neither mortal nor immortal; for all living things either live eternally or end life in death.Our author, besides, stated that the demons are eternal.What remains for us to suppose, then, but that these mediate beings are assimilated to the gods in one of the two remaining qualities, and to men in the other? For if they received both from above, or both from beneath, they should no longer be mediate, but either rise to the gods above, or sink to men beneath.Therefore, as it has been demonstrated that they must possess these two qualities, they will hold their middle place if they receive one from each party.
Consequently, as they cannot receive their eternity from beneath, because it is not there to receive, they must get it from above;and accordingly they have no choice but to complete their mediate position by accepting misery from men.
