(2) These inform us what ought to be done, and from what it is fit to abstain. They also give assistance to just works, but impede such as are unjust; and as many endeavour to take away unjustly the property of others, or basely to injure or destroy some one, they cause these to suffer the same things as they have done to others. But there is, likewise, another most irrational genus of dæmons, which is without judgment, and is allotted only one power, through an arrangement by which each of these dæmons presides over one work alone. As therefore, it is the province of a sword to cut, and to do nothing else than this, thus also of the spirits which are distributed in the universe, according to the partible necessity of nature, one kind divides, but another collects, things which are generated. This, however, is known from the phænomena. For the Charonean spiracles, as they are called, emit from themselves a certain spirit, which is able to corrupt promiscuously every thing that falls into them. Thus, therefore, of certain invisible spirits, each is allotted a different power, and is alone adapted to do that which it is ordained to perform. He, therefore, who turns from their natural course things which contribute to the universe in an orderly manner, and illegitimately performs a certain thing, in this case receives the injury arising from that which he uses badly. This, however, pertains to another mode of discussion.

(23) But, neither are the demons evil by nature; for, if they are evil by nature, neither are they from the Good, nor amongst things existing; nor, in fact, did they change from good, being by nature, and always, evil. Then, are they evil to themselves or to others? If to themselves, they also destroy themselves; but if to others, how destroying, or what destroying?--Essence, or power, or energy? If indeed Essence, in the first place, it is not contrary to nature; for they do not destroy things indestructible by nature, but things receptive of destruction. Then, neither is this an evil for every one, and in every case; but, not even any existing thing is destroyed, in so far as it is essence and nature, but by the defect of nature's order, the principle of harmony and proportion lacks the power to remain as it was. But the lack of strength is not complete, for the complete lack of power takes away even the disease and the subject; and such a disease will be even a destruction of itself; so that, such a thing is not an evil, but a defective good, for that which has no part of the Good will not be amongst things which exist. And with regard to the destruction of power and energy the principle is the same. Then, how are the demons, seeing they come into being from God, evil? For the Good brings forth and sustains good things. Yet they are called evil, some one may say. But not as they are (for they are from the Good, and obtained a good being), but, as they are not, by not having had strength, as the Oracles affirm, "to keep their first estate." For in what, tell me, do we affirm that the demons become evil, except in the ceasing in the habit and energy for good things Divine? Otherwise, if the demons are evil by nature, they are always evil; yet evil is unstable. Therefore, if they are always in the same condition, they are not evil; for to be ever the same is a characteristic of the Good. But, if they are not always evil, they are not evil by nature, but by wavering from the angelic good qualities. And they are not altogether without part in the good, in so far as they both are, and live and think, and in one word--as there is a sort of movement of aspiration in them. But they are said to be evil, by reason of their weakness as regards their action according to nature. The evil then, in them, is a turning aside and a stepping out of things befitting themselves, and a missing of aim, and imperfection and impotence, and a weakness and departure, and falling away from the power which preserves their integrity in them. Otherwise, what is evil in demons? An irrational anger--a senseless desire--a headlong fancy.--But these, even if they are in demons, are not altogether, nor in every respect, nor in themselves alone, evils. For even with regard to other living creatures, not the possession of these, but the loss, is both destruction to the creature, and an evil. But the possession saves, and makes to be, the nature of the living creature which possesses them. The tribe of demons then is not evil, so far as it is according to nature, but so far as it is not; and the whole good which was given to them was not changed, but themselves fell from the whole good given. And the angelic gifts which were given to them, we by no means affirm that they were changed, but they exist, and are complete, and all luminous, although the demons themselves do not see, through having blunted their powers of seeing good. So far as they are, they are both from the Good, and are good, and aspire to the Beautiful and the Good, by aspiring to the realities, Being, and Life, and Thought; and by the privation and departure and declension from the good things befitting them, they are called evil, and are evil as regards what they are not: and by aspiring to the non-existent, they aspire to the Evil.

(1) Or this thing may likewise be explained as follows: Dæmons preside with a guardian power over arcane mysteries, and this in so remarkable a degree, because the orderly distribution of things in the universe is primarily contained in dæmons. For the parts of the universe remain in order, because the beneficent power of Osiris continues sacred and undefiled, and is not mingled with any opposing error and perturbation. The life of all things likewise remains pure and incorruptible, because the occult vivific beauties of the productive principles in Isis do not descend into body which is born along, and is the object of sight. But all things continue immoveable and perpetual, because the course of the sun is never stopped. And all things remain perfect and entire, because the arcana in the adytum are never disclosed. Hence, in those particulars in which the whole of things possesses its safety, I mean in arcana being always preserved occult, and in the ineffable essence of the Gods, never receiving a contrary condition; in these, terrestrial dæmons cannot endure, even in words, to hear that they subsist otherwise than they do, or that they become profaned; and on this account threatening language has a certain power when employed against them. No one, however, threatens the Gods, nor is such a mode of invocation addressed to them. Hence with the Chaldeans, by whom words used to the Gods alone are preserved distinct and pure, no threats are employed. But the Egyptians, mingling dæmoniacal words with divine signatures, sometimes employ threats. You have, therefore, an answer to these doubts, concise indeed, but I think sufficiently free from error.

(1) Moreover, in the manifestations there is an indication of the order which the powers that are seen possess. For the Gods are surrounded by either Gods or angels; but archangels have angels either preceding or coarranged with them, or following them behind, or are accompanied by a certain other multitude of angels, who attend on them as guards. Angels exhibit, together with themselves, the peculiar works of the order to which they belong. Good dæmons permit us to survey, in conjunction with themselves, their own works, and the benefits which they impart; but avenging dæmons exhibit the species of punishments [which they inflict]; and such other dæmons as are depraved are surrounded by certain noxious, blood-devouring, and fierce wild beasts. Archons [of the first rank] exhibit, together with themselves, certain portions of the world; but other archons attract to themselves the inordination and confusion of matter. With respect to soul, if it ranks as a whole, and does not belong to any particular species, it presents to the view a formless fire, extended through the whole world, which is indicative of the total, one, indivisible, and formless soul of the universe; but a purified soul exhibits a fiery form, and a pure and unmingled fire. Then, also, the most inward light of it is seen, and an undefiled and stable form, and it most willingly and joyfully follows its elevating leader, and unfolds, by its works, its own appropriate order.

(3) By the assistance also of this reasoning, we may discover another difference between Gods and dæmons. For both the visible and invisible Gods, indeed, comprehend in themselves the whole government of whatever is contained in all heaven and the world, and in the total invisible powers in the universe. But those powers that are allotted a dæmoniacal prefecture, distributing certain divisible portions of the world, govern these, and have themselves a partible form of essence and power. They are, likewise, in a certain respect, connascent with, and inseparable from, the subjects of their government. But the Gods, though they may ride in bodies, are entirely separated from them. The providential attention, therefore, to bodies, produces no diminution in those to whom body is subservient: for it is connectedly contained by a more excellent nature, is converted to it, and is not the cause of any impediment to it. But the adhering to a genesiurgic nature, and the being divided about it, necessarily give to dæmons a more subordinate condition. In short, that which is divine is of a ruling nature, and presides over the different orders of beings; but that which is dæmoniacal is of a ministrant nature, and receives whatever the Gods may announce, promptly employing manual operation, as it were, in things which the Gods intellectually perceive, wish, and command. The Gods, therefore, are liberated from the powers which verge to generation; but dæmons are not entirely purified from these. And thus much concerning this distinction; and we trust, that from the former and the present exposition, the difference between Gods and dæmons will become more known.

(1) Another contest, however, awaits us, not less than that in which we have been before engaged, and which you immediately announce, concerning the causes of divination, “ whether a God, an angel, or a dæmon, or some other power, is present in manifestations, or divinations, or certain other sacred energies .” But our reply to your question is simply this, that it is not possible for any thing to be performed in a manner adapted to sacred concerns in divine works, without the presence of some one of the more excellent natures, as inspecting and giving completion to the sacred energy. And where the felicitous operations are perfect, sufficient to themselves, and unindigent, of these the Gods are the leaders. But where they are media, and in a small degree fall short of the extremes, they have angels as the powers that perfect and unfold them into light. And it is the province of dæmons to effect those operations which rank as the last.

(2) Neither is any man able to fashion, as by a machine, certain forms of dæmons; but, on the contrary, he is rather fashioned and fabricated by them, so far as he participates of a sensible body. But neither is a certain dæmoniacal multitude generated from the elements of sensibles; since, on the contrary, this multitude is simple, and energizes uniformly about composite natures. Hence, neither will it have sensibles more ancient, or more stable than itself; but being itself more excellent than sensibles, both in dignity and power, it imparts to them the permanency which they are able to receive. Unless indeed, you denominate idols dæmons, not rightly employing an appellation of this kind. For the nature of dæmons is one thing, and that of idols another. The order of each, likewise, is very different. Moreover, the leader of idols is different from the great leader of dæmons. And this, also, you admit. For you say, “ that no God or dæmon is drawn down by idols .” What, therefore, will be the worth of a sacred deed, or of the foreknowledge of what is future, if it is entirely destitute of divinity and a dæmon? So that it is requisite to know what the nature is of this wonder-working art, but by no means to use or confide in it.

(1) You say, however, “ that the makers of images observe the motion of the celestial bodies, and can tell from the concurrence of what star, with a certain star or stars, predictions will be true or false; and also whether the things that are performed will be inanities, or significant and efficacious .” But neither will these phantasms, on this account, possess any thing divine. For the last of the things which are in generation are moved in conjunction with the celestial courses, and are copassive with the effluxions which descend from the heavenly bodies. Moreover, if any one considers these things accurately, he will find that they demonstrate the contrary to what is here asserted. For how is it possible that things which are in every respect mutable, and this with facility, and which are all-variously turned by external motions, so as to become inefficacious, or prophetic, or significant, or effective, or at different times different, should contain in themselves, by participation, any portion, however small, of divine power? What then, are the powers which are inherent in matter the elements of dæmons? By no means: for no partial sensible bodies generate dæmons; but much more are these generated and guarded by dæmons.

(1) Consider, therefore, also another genus of causes; how a stone or a herb frequently possess from themselves a nature corruptive, or again collective of generated natures. For this is not only the case with these, but this physical power is also in greater natures and greater things, which those who are not able to infer by a reasoning process, will perhaps transfer the works and energies of nature to more excellent beings [ i. e. to Gods, angels, and dæmons]. Now, therefore, it is acknowledged that the tribe of evil dæmons has a very extended power in generation, in human affairs, and in such things as subsist about the earth. Hence, why is it wonderful that a tribe of this kind should effect such works as these? For every man is not able to distinguish a good from an evil dæmon, or by what peculiarities the one is separated from the other. Hence those, who are not able to perceive the difference between the two, absurdly reason concerning the cause of them, and refer this cause to genera superior to nature and the dæmoniacal order. If, also, certain powers of a partial soul are assumed in order to effect these things, whether such a soul is detained in body, or has left the testaceous and terrestrial body, but wanders about the places of generation in a turbid and humid spirit; this, indeed, will be a true opinion, but separates the cause of these things at the greatest distance from more excellent natures. By no means, therefore, is that which is divine, or any good dæmon, subservient to the illegal desires of men in venereal concerns. For of these things there are many other causes.

(1) Again, therefore, still worse than this is the explanation of sacred operations, which assigns as the cause of divination, “ a certain genus of dæmons, which is naturally fraudulent, omniform, and various, and which assumes the appearance of Gods and dæmons, and the souls of the deceased .” I shall, therefore, relate to you, in answer to this, what I once heard from the prophets of the Chaldeans. Such Gods as are truly divinities, are alone the givers of good; alone associate with good men, and with those that are purified by the sacerdotal art, and from these amputate all vice, and every passion. When these, also, impart their light, that which is evil, and at the same time dæmoniacal, vanishes from before more excellent natures, in the same manner as darkness when light is present; nor is it able to disturb theurgists in the smallest degree, who receive from this light every virtue, obtain worthy manners, become orderly and elegant in their actions, are liberated from passions, and purified from every disorderly motion, and from atheistical and unholy conduct. But those who are themselves flagitious, and who leap, as it were, to things of a divine nature in an illegal and disorderly manner, these, through the imbecility of their proper energy, or through indigence of inherent power, are not able to associate with the Gods.

(1) And this order is adapted to dæmons; one part of it being allied to those that are invoked; another being derived from more ancient causes; and the third part effecting a common completion from both the others. Do not, therefore, assimilate divine invocations to such as are human, nor those that are ineffable to those that are effable; nor compare those that are prior to every boundary, and every indefinite mode, to those that are defined by men, or to indefinite actions. For our concerns have nothing in common with theirs, whose whole genus and whole order transcend and govern the whole of our essence and nature. But here, especially, the greatest errors happen to men, when from human imbecility they infer any thing concerning the domination of dæmons, and from things which are small, of no worth, and distributed into parts, form a conjecture of great, excellent, and perfect natures. And thus much in answer to you concerning the peculiar dæmon, in addition to what has been before said.

(4) Let me also recall this to your Hierarchical judgment--that both to Pharaoh, from the Angel who presided over the Egyptians, and to the Babylonian Prince, from his own Angel, the watchful and ruling care of the Providence and Lordship over all, was interpreted in visions; and for those nations, the worshippers of the true God were appointed leaders, for the interpretation of things shaped by Angelic visions revealed from God through Angels to holy men akin to the Angels, Daniel and Joseph. For there is one Prince and Providence over all. And never must we think that the Godhead is leader of Jews by lot, and that Angels, independently, or as of equal rank, or in opposition, or that certain other gods, preside over the other nations. But that particular phrase of the Divine Word must be accepted according to the following sacred intention; not as though God had divided government amongst men, with other gods, or Angels, and had been elected by lot to the government and leadership of Israel, but in this sense--whilst the one Providence of Highest over all, assigned all mankind, savingly, to the directing conduct of their own Angels, yet Israel, almost alone in comparison with all, turned himself to the Light-gift, and recognition of the true Lord-Hence the Word of God, as shewing that Israel elected himself for the worship of the true God, says this, "He became Lord's portion;" and as indicating that he was assigned equally with the other nations, to one of the holy Angels, for the recognition, through him, of the Head of all, said "That Michael became leader of the (Jewish) people," demonstrating distinctly that there is one Providence of the whole, superessentially established above all the powers, unseen and seen, and that all the Angels who preside over each nation, elevate, as far as possible, those who follow them with a willing mind, to It as their proper Head. Next: Caput X. Sacred Texts | Christianity « Previous: The Works of Dionysius the Areopagite: On the Heavenly Hi... Index Next: The Works of Dionysius the Areopagite: On the Heavenly Hi... » Sacred Texts | Christianity

(1) What you introduce, however, for the purpose of obtaining a knowledge of these things, whether it be your own opinion, or whether you have heard it from others, is neither true nor rightly asserted. For you say, “ that to speak boastingly, and to exhibit an adumbrative phantasm, are common to Gods and dæmons, and to all the more excellent genera of beings .” But the thing is not as you apprehend it to be. For a God, an angel, and a good dæmon, instruct men in what their proper essence consists; and never use an addition in their language which transcends their power, or their appropriate good. For truth is coexistent with the Gods, in the same manner as light with the sun. And, at the same time, we say, that divinity is not in want of any beauty or virtue which it is possible to add to him through language. Moreover, angels and dæmons always receive truth from the Gods, so that they never assert any thing contrary to this, each of them being essentially perfect, nor can they add any thing to it for the sake of commendation.

(1) Moreover, it is necessary to add the causes whence evils sometimes arise, and to show how many and of what kind they are. For the form of them is not simple; but, being various, is the leader of the generation of various evils. For if what we a little before said, concerning images and evil dæmons, who assume the appearance of Gods and good dæmons, is true, an abundant evil-producing tribe, about which a contrariety of this kind usually happens, will from hence appear to flow. For an evil dæmon requires that his worshipper should be just, because he assumes the appearance of one belonging to the divine genus; but he is subservient to what is unjust, because he is depraved. The same thing, likewise, that is said of good and evil may be asserted of the true and the false. As, therefore, in divinations we attribute true predictions to the Gods alone, but when we detect any falsehood in predictions we refer this to another genus of cause, viz. that of dæmons; thus, also, in things just and unjust, the beautiful and the just are to be alone ascribed to Gods and good dæmons; but such dæmons as are naturally depraved, perpetrate what is unjust and base. And that, indeed, which consents and accords with itself, and always subsists with invariable sameness, pertains to more excellent natures; but that which is hostile to itself, which is discordant, and never the same, is the peculiarity in the most eminent degree of dæmoniacal dissension, about which it is not at all wonderful that things of an opposing nature should subsist; but perhaps the very contrary, that this should not be the case, would be more wonderful.

(1) These things also admit of another explanation of the following kind. The theurgist, through the power of arcane signatures, commands mundane natures, no longer as man, nor as employing a human soul; but as existing superior to them in the order of the Gods, he makes use of greater mandates than pertain to himself, so far as he is human. This, however, does not take place as if he effected every thing which he vehemently threatens to accomplish; but he teaches us by such a use of words the magnitude and quality of the power which he possesses through a union with the Gods, and which he obtains from the knowledge of arcane symbols. This, likewise, may be said, that the dæmons who are distributed according to parts, and who guard the parts of the universe, pay so much attention to the parts over which they preside, that they cannot endure a word contrary [to the safety of these], but they preserve the permanency of mundane natures immutable. They preserve this permanency, therefore, in an unchanged condition, because the order of the Gods remains invariably the same. Hence they cannot endure even to hear that threatened in which the aerial and terrestrial dæmons have their existence.

(1) Moreover, that which purifies souls is perfect in the Gods; but in archangels it is anagogic. Angels alone dissolve the bond of generation. Dæmons draw souls down into nature; but heroes lead them to a providential attention to sensible works. Archons either deliver to them the government of mundane concerns, or the inspection of material natures. And souls, when they become apparent, tend in a certain respect to generation. Farther still, consider this, also, that you should attribute everything which is pure and stable in the visible image to the more excellent genera. Hence, you should ascribe to the Gods that which in the image is transcendently splendid, and which is firmly established in itself. That which is splendid, but is established as in another thing, you should give to archangels; but that which remains in another to angels. To all these, therefore, you should oppose, that which is rashly borne along, is unestablished, and filled with foreign natures, the whole of which is adapted to inferior orders.

(1) From these things, therefore, it is easy to answer your next question. For the peculiar dæmon does not rule over one of the parts in us, but, in short, over all the parts at once, and extends to every principle within us, in the same manner as he was distributed to us from the total orders in the universe. For that which it appears to you proper to add as an indication “ that dæmons preside over the parts of our body, so that one is the guardian of health, another of the form of the body, and another of the corporeal habits, and that there is one dæmon who presides in common over all these ;” this you should consider as an argument that there is one dæmon who is the guardian and governor of every thing that is in us. You must not, therefore, distribute one dæmon to the body, but another to the soul, and another to intellect: for it is absurd that the animal should be one, but the dæmon that presides over it multiform. For every where the natures that govern are more simple than the natures that are governed. And it will be still more absurd if the many dæmons that rule over the parts are not connascent, but separated from each other. But you also make contrariety among them. For you speak as if “ some of them were good, but others bad .” Evil dæmons, however, have no where a ruling allotment, nor are they oppositely divided to such as are good with equal authority and power.

(8) Wherefore I've ever heard, my son, Good Daimon also say - (and had He set it down in written words, He would have greatly helped the race of men; for He alone, my son, doth truly, as the Firstborn God, gazing on all things, give voice to words (logoi) divine) - yea, once I heard Him say: "All things are one, and most of all the bodies which the mind alone perceives. Our life is owing to [God's] Energy and Power and Aeon. His Mind is good, so is His Soul as well. And this being so, intelligible things know naught of separation. So, then, Mind, being Ruler of all things, and being Soul of God, can do whate'er it wills."

(2) For division, according to species and difference of matter, do not receive the communion and sameness of things essentially incorporeal. “ Why then [you say] is the peculiar dæmon invoked by a common mode by all men? ” Because the invocation of him is effected through one God, who is the lord of dæmons; who from the first defined to every one his peculiar dæmon; and who, in sacred operations, unfolds to every one his proper dæmon, according to his own proper will. For always in the theurgic order secondary are invoked through primary natures. Among dæmons, therefore, one common leader of the cosmocrators about generation sends to each of us his peculiar dæmon. Hence, when the peculiar dæmon is present with each of us, he then unfolds the worship which is proper to be paid to him and his name, and likewise delivers the proper mode of invoking him.

(18) And yet, any one might say, "if the Beautiful and Good is beloved and desired, and esteemed by all (for even that which is non-existing desires It, as we have said, and struggles how to be in It; and Itself is the form-giving, even of things without form, and by It alone, even the non-existing is said to be, and is superessentially)--"How is it that the host of demons do not desire the Beautiful and Good, but, through their earthly proclivities, having fallen away from the angelic identity, as regards the desire of the Good, have become cause of all evils both to themselves and to all the others who are said to be corrupted? and why, in short, when the tribes of demons have been brought into being from the Good, are they not like the Good? or how, after being a good production from the Good, were they changed? and what is that which depraved them, and in short, what is evil? and from what source did it spring? and in which of things existing is it? and how did He, Who is Good, will to bring it into being? and how, when He willed it, was He able? And if evil is from another cause, what other cause is there for things existing, beside the Good? Further, how, when there is a Providence, is there evil, either coming into existence at all, or not destroyed? And how does any existing thing desire it, in comparison with the Good?