On the Operations of Daemons

Transcription

urnuoruap auor+eJado nas erSJaua ap sanSoFrp
runuoruec auorleJado ac
SoLoynrg rrartorlrcg oueLdErrE
dag
dag
The SourceWorks of Ceremoninl Magic series:
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salqel s,uerlr8eytr ala1duof, aql
.rauutys uaqda$ fiq uo4rpatl Juatros7 unlsaM at4l uo s4oog raLfiO
"It is said that nature or natural reason, persuades the sacred
demons, and in a word, all that proceeds from the God who is good
in Himself, to be beneficent."
- George Gemistos Plethon in his Commentary on the Chaldaean Oracles
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Published by Golden Hoard Press
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Robinson Road PO
Singapore 902123
www.GoldenHoard.com
First written in Greek circa 1050
First Greek & Latin Edition
161,5
First Published in English 1843
Second Edition in English 2010
@
May 2010 Stephen Skinner
All rights
reserved. No part of this publication may be reproduced or
utilized in any form or by any means, electronic or mechanical, including
printing, photocopying, uploading to the web, recording, or by any
information storage and retrieval system, or used in another book,
without specific written permission from the authors, except for short
fully credited extracts or quotes used for review purposes.
ISBN:
97
8-0-9557387 -2-2
Printed in Malaysia
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On the Operation of Demons
Up until the arrival of the Arabs in the 7th centrny, tlne Byzantine
empire was regarded as one of the strongest economies of Europe,
particularly known for being the primary western terminus of the
famous silk road from China. Its intellectual legacies derived from
classical Greek philosophy and mythology, Orthodox Christianity,
and the long Greek occupation of Egypt, which brought with it a mix
of Graeco-Egyptian magic. These influences later helped luy the
foundations for the Italian Renaissance, and also of the grimoire
tradition.
Psellus was a man of great intelligence, serving as a political advisor
to a succession of Byzantine Emperors. He became the leading
professor at the newly founded University of Constantinople,
bearing the honorary title, 'Consul of the Philosophers', and was the
driving force behind the university curriculum reform designed to
emphasize the Greek classics, especially Homeric and Neo-Platonic
literature, rather than Christian theology and apologetics. Psellus
was adept in politics, astronomy, medicine, music, theology,
jurisprudence, physics, grammar, magic and demonology.
We are lucky that Michael Psellus (1018-1096 C.E.) not only wrote
histories of his own time, but also included a large amount of
autobiographical material as well. He was born in Constantinople to
an aristocratic family which included members of the consular and
patrician elite. He was given the name Constantine, a family name
which also recalled the Emperor Constantine, who made Christianity
the state religion of Rome. It is interesting that when he entered the
Bithynia monastery, he chose Michael, the name of the Archangel
responsible for controlling demons, &s his monastic name. He
received a classical, as well as Christian, education in Constantinople
and Athens. His teacher, john Mauropus, was well connected and
enabled the young Psellus to meet with students who later became
Patriarchs (Constantine Leichoudes and John Xiphilinos), and even
Emperors (Constantine X Doukas).
For a while he served in the provinces as a judge, but his career was to
be primarily at the Imperial Court, punctuated by short spells in a
monastery, when he was temporarily out of favour. Before 1042 he
12
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sroradtuil Jo uorssaJJns E anras ol panuquor snllasd 'fitOt) s€>lnoq
IIA Iaeqrlntr ot sauaSorq Al souetuo5 ruorJ urc8e ua{} pue 1(6991)
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the "Bulgar-Slayer" (976-1025) till the 1070s. This work also includes
extensive autobiographical material.
Historia Syntomos was another shorter historical text from his pen in
the form of a world chronicle.
2. A large number of scientific treatises on astronofir/, anatomy,
medicine (one notable medical essay listed hundreds of symptoms
and illnesses), music, psychology, geography (a topography of
Athens) and physics.
3. Philosophical and religious treatises. Of these, the present text, De
Operatione DemonLtm, is probably the best known. His commentary
on Aristotle's Philosophy, Peri Hermeneias was also well known. His
studies of laography, of old customs, particularly folkloric and
religious also fit here.
4. Texts on jurisprudence, stemming from his time as a provincial
judge, including a poetic compendium of law and an explanation of
legal terms.
5. Funeral orations (epitaphioi) over the patriarchs Michael
Keroularios, Constantine III Leichoudes, ]ohn Xiphilinos, and his
own mother.
6. Speeches and panegyrics often addressed to the ruling Emperor or
his current court patron. These included works against the Bogomils
and Euchites. His fascination with these heresies also surfaces in the
present work.
7. Satirical and epigrammatic verse and essays, including didactic
poems on formal topics such as grammar, Greek dialects and rhetoric.
8. A fragmentary encyclopaedia, called 'Manifold
(D idaskalia
9.
P
Literary works like
10.
Teaching'
nnto dap e) .
a paraphrase
of Homer's lliad.
About five hundreds personal letters.
He was truly a Renaissance man equally at home with the intrigues
of the court, or the subtleties of philosophy and religion (both pagan
Greek and Christian).
14
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trouble if they used it. He does however hint at the part perfumes
play in the process:
"From my reading of Hellenic literature I know that perfumes
(aromata) give off a vapour which drives away evil spirits and which
at the same time restores to the materials affected by it the presence
of more benign spirits. In the same way, in other cases, stones and
herbs and mystic rites induce apparitions of divinities."l
Such procedures designed to conjure apparitions of divinities come
directly out of second century Graeco-Egyptian magical texts. Rituals
used to vivify the statues of angels (particularly the angel Michael
who was worshipped as a god in his own right in Asia Minor) are
similar. At a practical level it was sometimes difficult to distinguish
the two.
Magic and Miracles
Magic and miracles share the same techniques even if not always the
same sponsorship. It is not sufficient to distinguish them one from
the other by saying one appeals to the aid of angels (or God) while
the other appeals to the aid of demons: both utilise the help of
'spiritual creatures' to achieve something outside the realm of the
accepted norm. 2
How then is one to distinguish between magic and miracles? This is
a problem that has bedevilled the Church from the earliest of times.
Even during the life of Jesus there were often disputes, as to the
nature of his miracles, and to their source. One group of Pharisees
were of the opinion that ]esus utilised Beelzebub to perform his
miracles.s In fact it is not sufficient to say that miracles are done by
saints and magic by magicians, or even to claim that miracles have
always have beneficial results and magic not always so.
I
Psellus, Chronographia,BookVl, chapters 65-67 as quoted by Duffy.
The term 'spiritual creatures' is used in the sense Dr John Dee understood it: the
whole spectrum of non-physical creatures from imps, elementals, spirits, angels,
and demons. -Ed.
3
Matthew 12:24-27 records this event. Interestingly, Jesus did not deny that he used
a dremon, but simply asked the Pharisees which demon they or their children used.
2
-Ed.
16
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seÂ qreordde rraql os pue '(LZ,9L suuwoy) uarusuDl slq tuar{}
IIeJ ol se JeJ os luam uana ol{.t,r 'lne.I }S }o saldnsrp arueJaq qloq
f".ll 'V:02 spv ur pauorluaur sr or{',w raledrsos arues ar{l aq o1 lq8noql
sI aH 'aJaaJD ur erpeJrv uJaqgou yo ged 'ereqty 'et7e4 Jo anrleu
e sem sorledrsog 'lne.I +S se^r se (fa1rn1 dep urapour ro rourtrAI
eISV uI) snsJeJ uoJJ sem uose{ 'sorledrsog pue uose{ ,saldnsrp
aql ]e >Iool sn ]a-I
>laaJD anqJe lsoru s,lned lS Jo
orq
1sn[ Jo suor]f,e
'Lunrluezdg >1aar3 lo 'arrdtug uerlsrJl{J
uralseg aql ul areld {oo} sn{t Jo r{Jntu pue /af,ual aql Jo saprs r{loq
uo srauoqqrerd uaaMlaq uorlrladruor Jo lol e se1v\ araq+ (tl le Tool ol
r{slm nod dezw ranar{Jn{zw) usrue?ed;o sdep tsel aq} ro 'dlruepsln{f
Jo sdep ,{pea aql ur }er{} sr d1urc1rar Wlrr,r, ples aq ueJ }eqM
snllasd IaeLIrrN
Demons
Demons are amongst the spiritual creatures that are involved in
works of magic, and possibly also in the production of miracles. In
this work Psellus introduces a classification system of demons.
According to Psellus, this division dates back to Plato and before.
There are six different types of demons:
L. igneous (fiery).
2. aerial (airy).
3. terrestrial (earthy).
4. aqueous (watery).
5. subterranean (underground).
6. heliophobic (those adverse to sunlight).
In this categorisation you can see the four classical elements, Fire, Air,
Earth and Water, plus a further two categories of demons who 'flee
the light'. t This is much simpler than the Hebraic Kabbalistic or
grimoire division of demons.2 The classical Greek view however is
that the demons occupy the space between the heavens and earth,
and are therefore sub-lurrdrf r or'under the Moon'.
The Platonic view was that each person had a personal demon, who
acted to help and preserve that person. With the rise of Orthodox
Christianity, the concept of a personal demon transformed itself into
the idea of the Holy Guardian Angel, a concept which re-appears in
the practices of the 19th century Golden Dawn.
A more wide ranging view is that they acted as messengers between
man and the gods. Plato explains the special powers belonging to
demons:
"They [the demons] act, as interpreters and conveyers of human
things to the gods, of divine things to men. They carry the prayers
and sacrifices of men, the commandments of the gods and their
responses to the sacrifices: Occupying a place between the two, they
' Often referred to
as
lucifugous.
t For which see Stephen Skinner, The Complete Magicians Tables,
Golden Hoard
Press, Singapore,2006, Tables K and M.
18
6T
'1 e8ed'1002 'fe1e>1,reg'ssel4 €ruroJrleJgo flrsrenrun'sarpog aqqns 'sree4 uelD
e
'sndggo
dtttqa {q eq feu 1nq 'o}eld ot pelnqrrne sr txe} splJ 'Bgg
6-AVg6'suuourdg'o}eld
'EZ1T, 'wrusodtu{g 'oleld ur uorssncsrp s6eeu€lue6
Jo eur}or6l sseJeos orlJ
z
r
aql osp sem lnq 'Tdtl3a uI paleraual seM Iaer{)rIN 'sla8ue ,ualle!, lo
Jo /suoruap Jo Janpqns e se pasrJalJeJer{J aJaqmasla sr or{lvr'1aeqcq1q
se1w lueuodru lsoru aql asaql Jo 'larrqeD pue laeqdeS '1aeqrr/q
:parueu aram aarql dluo 'luawa$al pIO aql ur pauorluaur sla8ue
al{l Jo 'rre pue arrJ Jo pasoduro) aq ol pres uauo ara1v\ daql uulfp a>ll-I
€'salnlEarJ leluapuaJsueJl
asaql Jo aruereadde aql Jo saldtuexa asranrp Jo IInJ sr pue
lsoq rrla8ue ue Jo aJualsrxa aql 3ur1e1s ur le)olrnbaun sr arnldrng
slnd sraad ualD sy 'sla8ue ol saruaraJar tllla,r alaldar sr alqrg
:1r
aql
sTaBuy
7,,'spo3 arua.rdns aLI+ ol pue rar{}o qJea o1 Surqldrana
yo sralardralur se lre daql 's8uraq Surnrl Jo IInJ sr [p1.rozvr d.reunl-qns]
,(1s aloqrt ar{}"'rl3norq} la8 .,{etu [uorlero.tur ro .ra,,(erd ;o] sprom
lq8rr aql leql rapro ur .raderd dq parnouoq ,{lenads aq o} aroJaraq}
sI [uoruep ar{}] }l :uorlelardra}ur Jo lua8e ar{} sr pue 'spo8 pue
uaur uaamlaq uor8a; alerpaurJalur aql sardntro puDl-uoruep aqJ,,
:ESJAA
aJrA pue spoS aql ol uaur Jo spJoM aqt Jo uorlelardJalur Jo sruJal
ur snlels Ja8uassalu Jraql sureldxa raqunJ otelcl 'sttuoutdT aql uI
'olelcl ,,{q pauoquaur aJaq
osp sr uorleurnlp pue rr8etu ur aJueuodtur JIaLIJ ',saJnlean lenlrrrds,
Jo runnurluoJ e Jo ged ale suourep pue sla8ue ]er{} aas ure8e
alvr aJaH 'po8 pue ueru uaamlaq sra8uassalu 'ale sla8ue leqm dllrexa
sI leql ]ng 'sJaSuassaru se suourap sazrJalJeJeql olelcl os Surop u1
r.'pulT-uourecl aql q8norql areld
salel 'daa1s ur Jo alels 8uqe,,rn e ur Jaqlaq,ra. 'spo8 pue uaru uaamlaq
asJaluoJ 11e 'ueur e r{}Izvr uorlelal a}erpaururr ou ser{ po8 V 'rr8eu pue
Sururnrp 11e 'prom e ur lsuoqelueJur pue salrJ lerrlsdtu pue saJrJrJJes
Jo Ue aLIl 'slsarrd 1o 1re a{} 'suearu rrar{l ,,{q areld sa>le} uor}eurlrp
ilV'aloq,vr luaraqor e aq ol asralrun aloqm aql asner pue de8 e dn p;
snllasd Iaeqrrl
most popular angel
devotion in a cult
in the Byzantine world, and an object of
of the Archangel Michael which rose to
prominence at Colossae (later Chonae) in Turkey. The early Christian
church struggled with a cult of the angels which they feared may
have allowed pagan worshippers to equate their old gods with
specific angels. St. Paul's Epistle to the Colossians was specifically
directed against this type of angelolatry. Michael Psellus however
wrote a work specifically praising his namesake Archangel, and
claiming to feel his presence near to his shrine at Colossae or Galatia
in Turkey. 1 The worship of angels was sometimes considered
acceptable, sometimes heretical.
The Church's attitude to dremons was that they only had power
granted by god to trick people into following them, whereas the
popular, and indeed magical view, was that demons had the power
to do things in their own right. The generally accepted Byzantine
ecclesiastical opinion of the day was that demons were angels who
had fallen or been banished from heaven, rather than Plato's much
older view of demons as guardians or messengers between man and
the gods. Once you have posited 'war in heaven', with a number of
angels rebelling, and the angel Michael routing and banishing the
rebellious angels, then you have created the possibility of a dualist
theology. The most pervasive dualist theology that was current in
Byzantium at that time was Bogomilism.
The Bogomils
The Slavic word 'bogomil' simply means 'dear to god' , although
some have suggested the existence a founder of the heresy with that
name. Bogomilism arose in the mid tenth century in Macedonia,
which was then under Bulgarian authority. Because of their violent
rule, indignation and dissatisfaction were inevitable and this made it
a popular movement which had an anti-church and anti-feudal bias.
Its members repudiated church and state control and desired to live
a simple modest life, rejecting the Old Testament and the works of
I Psellus,
Oratio in Archangelum Michaelem in Michaelis Pselli 'Orationes
Hagiographicae ', edited E. A. Fisher, Stuttgart & Leipzig, 1994, pages 230-256.
20
IZ
lou plnor aq raJJo ue /queg sn{t Jo sruopSuH aq} ile lsrJtl] srat}o aq
arar{,vr alqlg ar{} uI a8essed aW dq parurrfuoJ sr plrom snl} Jo ra}seru se
Iaeueles ;o aceld aql 'ueles se prom srql Surlelsuerl dldurrs dq sn1as4
ol aJrlJassrp e auop ser{ Jo}elsueJ} aqt os pue 'ue1es lo(tnLnK lou
'1aeue1e5 yhmrtntw sr uos uroq-lsrl} sF{l rot TaarD leurSuo aqJ 'pueq
lq8rr srq uodn pauon{lua les Surlaqar aroJaq oLIM 'raq}eC aq} poD
Jo uos uroq-lsrlJ aql se1vl Iaeueles leql palels dSoloqldru puroSog
'uotuolos lo ryawuqsal
aql q readde qJIqM suoruap aql Jo aruos Jo suorssaJuoJ aql u1 dn
pamolloJ sl sILIJ 'sluer8 aram Surrds;1o asor{uvr.'uaur yo sralq8nep ar{l
r{lla,r aleru ol rlueg o1 Surpuarsap s1a8ue ar{} Jo drols aql sllal qrlqM
'saapqn[ pue LIJouT I 'g snaua) ur punoJ aq ol 'uorlrper] rrerqaH p1o ar{l
'suotuep Jo uorlealJ aq+ JoJ uorleueldxa Jaqloue asJnoJ Jo sI alar{I
'uorBrlar
xopot{Uo t{q paramsue dpsea lou uo4sanb e 'po? p;rarvrod-1e
auo dpo sr araql;r ',are1d lsrl' aql uI Iaqar ol palvrolp sla8ue aql aram
zvror{, pue ,8uraq olur auro) ol pamolle IrAa se,vr ,vrorl to suo4sanb
aql sa^los qreordde srql 'po8 peq e pue po8 poo8 e sr araql leql sl
asrtuard ]s{enp Jrseq aqJ 'lsalatut alqeJaprsuoJ Jo Jailetu e uaaq aner{
lsnur sarsaJar{ asaql }o slooJ lsrpnp ar{l /suourep pue sla8ue r{loq
ur lsaJalur 8uor1s e r{lI1V\ auoauros Joc 'slnuoSog ar{l pue a}n{Jn!I
aql Jo salsaraq lslpnp aql dq pa+eurJse' uaaq aleq ol suraas sn[asd
'snllasd dq uodn pa>lreuar sarsarar{ }s1enp
Jo sallual ozvr+ aql SuFearJ snt{l 'eruopare14 pue aJeJr{J o} ruar{t
paloruar dlqnrol Orc-eg6) sa4srtur) ueÎ pue (glt-TVL) ruruordo;,1
A aurluelsuoJ sJesl aql os pue alels aql o] leaJr{} e se uaas se1v\ l)as
sHI 'eruaurJv ur alrlJe sem 'srueDlrlled aql paueu 's8urqJeal ls{enp
srruery to sluaruala SurlerodJo)ur '1tas JrlsouD e ,{rnluar qlualas
aql uI 'sarrnlual aarql TrEq >lool ol aêq a1V\ areJr{I pue eruopaJel
ur qlSuarls sll roJ uosear aql pue dsaraq sFIl Jo ur8rro aql
roC
'drolsrq asrnoJ aql aJuangur
ol se1w rusrreqleJ araqM 'aluelg uraqlnos o1 dleurJ
pue dFlI ol uaql
'o
'etusog pue elre8ltg lnoq8noJql ISJIJ peards ursrlruoSog 'urnquez,{g
ol palJ spuoSog Jo raqtunu e 'uorlnlasrad Jo asneJag 'sraderd
lsour pue't{.te11g urSrrn aq} Jo }lnJ aq}'slures aq}'sraqte{ r{Jrnqf ar{l
snllasd laer{rrlN
credibly make if they were not his to offer.t Satanael eventually tried
to assume too much power and was ejected from heaven.2
After the Fall, Satanael created the world, with all its plants and
animals. He formed Adam from mud, but failed to animate him. He
appealed to god the Father who animated Adam with the divine
spirit. This neatly explains how the body can be from one god but
the spirit from another. As their bodies were evil by nature,
according to this doctrine, few men ever reached heaven.
The Euchite on the other hand have three gods, the Father and two
sons, one with power over heaven and the other with power over the
Earth and material things.
Pseudo-Psellus
A number of scholars, like Bidez and Gautier, are of the opinion that
Michael Psellus was not the author of the present work, but another
writer of the late thirteenth or early fourteenth century (specifically
the Palaeologan period). Accordingly the author of this work is
sometimes referred to as 'Pseudo-Psellus'. I prefer to reserve
judgement on that issue till proof is forthcoming, or at least a
concrete suggestion of another candidate for authorship is made. It is
often the case that unknown authors will affix the names of more
illustrious writers to their works in order to sell more copies. On the
other hand, it is also the case that critics will dismiss a work as not
being by a particular author simply because it does not seem
/appropriate' or in keeping with their private image of that author.
There is also some confusion with a non-existent Michael Psellus the
Elder, the product of an unfounded academic supposition.
It is worth mentioning that Psellus's name in Greek Yel")"oq also leads
to his name being transliterated as'Psellos' which is perhaps a more
correct transliteration, but here we will stick to the more familiar and
widespread Latinised'Psellus'.
' Luke 4:5.
' So-e Bogomils identified the characteristics of Satanael with the god of the Old
Testament.
22
€z
'sreruruns en8eluolN,(q pelrpe '67,6I 'uopuol
peluudeg '9291 'runlepdruoc ruelorpelN snr.ueN pe hsorqury 'S 'pro unrcc€nD
tuelr€lN runcsrcu€rg ruo4€rC nd'rryuntndsuoc Dtpawa"t Dpuot!^ oll! po cn 'ocg[auaa.
o"tado ulnuawnq snua8 ut otutsstpur{au onb xg 'wntncgfa1o1y wrupuadwoS r
/uoqe]Ilqnd
,uosrlloJ, se ]nq 'sareld o1v\] ur ,uossrlloJ, pa[ads sr aq
luasard arll Jo uorypa lsrlJ aql uI uanf 'sfea,r luaralJlp ozvrl ur pallads
sr arueu sn{ leq} Surxaldrad raq}er sI }I 'Surqreard 1e puer{ srq parr}
uana aler{ deu pue /Jaqsrlqnd pue JaJn}Jal /Ja}IJ,vt e se paqrJ)sap sem
aH 'saleM ulnoS lly\aN pue erFrlsnv r{}nos 'puelsuaano 'Surpnlour
(ua{l aram daqt se) sauolor uerprlsnv ar{l pue pueleaz zvraN ;o sped
snorre^ ur pa^{ pue '9L8T-TV8T errlJ paqslrnolJ uossIIIoJ snJretr\tr
n+aFua.LI aql
',uoruap, pJoM ar{} }o asn aq} Surprone dldor dqaraq+ ',,s1a8ue
rou slnos papedap Jar{llau'1aue1d slt{} Jo s}ue}Iqequl alqISIAur ar{1il uo
dlr.roqlne ue s€ slrparJ aq oqm ,,snllascl Iaer{)IIN 'uelrlodoul+ue+suo3
Jruoleld ar{1,, se ru1{ o} sraJal aq alaqzvr. 'nut,tu1111
aqJ uraod
lda
aq+ lo au!>I
roldel Ianues
luanuv
sF{ uI snllasd Jo a}ou Too+ s,a8prralo3
'da11eaq14 sluuaq a>lII
sJalrJM uJaporu Jo uorlJrJ aql olur pue 'arnleralll UeJJqJllrw uJapou
otul dezvr rraql punoJ aneq >looq leql ur (dreur8eur lI Jo qrnu)
saqJlrm Jo sarlrlrlre aql Jo suoqdrnsap aq] Jo due14 'suollnrasrad
rlJllzvr drnluar qtLL aql ro; Tooqlxa+ e arueraq pue 'suourap
Jo uorldrnsap paJnseaur ,snllasd ueql JaqunJ r{Jnru luam }xa}
s tozzen) lng 'suoruap Jo uorleJrJrsselJ aql uo uoqeruJoJur Jo aJJnos
e se snllasd pasn ozzer.1'aruoJ ol sarJnlual Jot sale4sr8etu pue
sJapurJ-rlJllm uodn aJuanlFur Surrnpua ue aêLI ol sem leql arunlo^
e ,'Luntac{ataW wnryuadLuoJ snorueJul aql aloJm or{rw uellry ruoJJ
lsarrd uerPll tJe 'ozzenD erJeIN oJsa)ueJc paJuanlJur osle snllasd
'snllasd
dq paumo ddor aql tuort palrrap aram lxal leql Jo sldrnsnueru
>laarD drnlual qltl aq] Jo lsoru leql >lun{} ula}suaz}rau a>Irl srelor{)s
lJeJ uI 'tunJqatutag snd,to3 aql Jo uorssrusu€Jl aql ol pue 'seapr
rruoleld-oau pue f,ruoleld Jo uorloruord srq ur lueuodrur sea,r snllasd
fica&a1 s,snllascl
snllasd laeqrrlN
on the front title label. One has to assume that the double 's' is
correct as it is more likely that he proofed the interior of the book,
but did not see the cover label till it was too late, given the mechanics
of the book publishing process.
Collisson appears to have moved from Sydney to South Australia
soon after publishing the Psellus translation, where he published two
books in 1844-46: A Description of the actual state of the Colony, of its
sources of wealth, etc and The Miner's Manual, dedicated to His
Excellency George Grey, Lieutenant Governor of New Zealand.
This indicates rather a wide range of publishing interests, and
patrons. Collisson is referred to in contemporary documents as an
editor and publisher rather than as a translator. Maybe the
ambiguous spacing of the dedication to the classicist Dr Nicholson
on the title page suggests that the latter had more of a hand in the
translation than Collisson indicates.
Collisson had originally been expected to become a vicar in the
Church of England, and would have learned Greek for that purpose.
It may have been that Collisson even flirted with Baptist belief, as a
snippet in a recent Australian publication suggests:
"David Mclaren left the colony in 1841 and the congregation split
over the 'close communion' issue. W. Finlayson, in whose home the
Baptist meetings were first held, along with a group of others, went
elsewhere. Angas sent Marcus Collis[s]on to take over from Mclaren
in the church, but he proved quite unsatisfaCtory."t
South Australia's first purely religious newspaper appeared in 1845.
It was simply called Australiana, apparently founded by u shadowy
clergyman named Milne, and printed by the prolific George Dehane.
It was later taken over by Marcus Collisson, and much of the content
of those issues consists of tirades against Roman Catholicism. It is
therefore ironic that later in his life, in 1,876, a newsletter records
I 'scotch Baptists, Church
of Christ and Disciples' in The Australian Christian,
November,1995.
24
4
9Z
'uosred eru€s eql sr
ll leql lqnop elnrl sr ereql erueruns eqlJo
'0I e8e4'9191 6eol9lrqo) IZ'ZVI e8ueln4'gI
3ur11eds
eql eydseq
Ir{€re6 'plqDJ puopaz uaN
t
arolaraql se1v\ uosloqrrN '9t8I ur raTeadS palrala se,/V\ pue /lrJuno]
anrlelsr8al aql Jo raqluau e pa+rala sem aq ffi8L ur ralel sread
ualas 'runasnlN uerleJlsnv aql Jo aalsnJl e aurelaq pue 'dueduo3
lq8rlseS uerlerlsnv aql Jo srapunoJ aL{} Suoue sem aq 9EBL uI
'saruedruor derr,r.per pue Surddrqs r{sllqe}sa padlaq osle aH
'suorlels daaqs Surqsrlqelsa pue >IJols pue puel Surdnq ol uoqualle
sq paloâp aq 'Uleap snl uo dlradord s,alrun slr{ Jo lsour pallral{ul
3urne11 'sal€M r{}nos ,vraN ur sJaArU ra}unH pue drnqsa>1meH
aql uo Jaumo puel allsualxa ue sem oqm 'q8norsy sauef urelde3
'a1lun I€uraleru sF{ r{lI1V\ a^rl o} ,,{aupd5 rot pales aq read teqt ra}eT
'€€8I ur Surlenper8
pue 'puoJas ur SunuoJ 'srnolor SurdlJ .I+l^ passed pue 'q8rnqulpil
Jo dlrsranrun aql le aur)rparu parpnls aH 'aJIr{$lJoA uI }une
uapreu e f,q, dn lq8norq seM aq pue '8unod dran sem ar{ uar{m palp
sluared q+og 'slueq)raru aram raqleJ pue raqlou sn{ q}oq Jo saIIRueJ
ar{I 'pue18uE 'puepaqurnJ 'qJnoturaTloJ uI uroq pue uos dpo
ue sem aH 'uerJrsdqd pue Jeloqrs '1srn8ur1 'rolJalloJ 'uetussaursnq
'rauanopuel 'uerusalels e se^,vr (gOOf-SOSf) uoslor{rrN salreqJ rls
uoslot{rtN sal.ta%)
'sa8en8uel Jo lsaldrurs aqt lou sr TaarD auquez'{g pue 'uossr11o3 ue{}
JeloqJS >IaaJD IeJrsself, e se uorlelndar luaunuord arour q)ntu e peq
uoslor{JrN se dlenadsa 'uossrllof ,(q pale}s sem leql uorlelsueJl aq}
ur pueq e Jo arour per{ aleq }q8nu uoslor{JrN }eql uonrdsns ar{} sasrJe
uorlerrpap slt{l r{}lM 'uoslor{lrN salreqJ rcl o} uossrllo] snrrelntr
,.(q palerlpap 't{e*t a8ue4s JaLI}eJ e uI 'sem uorlelsueJ} }uasard aql
,,'uorssarSSy pde6,, uo lalqdtued e pauorluaru aq deu syom Jarlrea
sH ls8uorue pue 'satrpnfard ]rloq]e3-l]ue 8uor1s V]lm pa]ernpa
sem aH 'pue18ug
rlrrnq3 ar{} to ra}sruRu e aruoJaq plnoqs
Jo
aq leql papualu sem
auo le pue /urlqnq 'a8a11o3 .,{1rurr;
lI
"*ll
'rarnl)al pue ralrrm umoul-llazn aql '[rls]
alenper8 e sr uosrllo3 'rIAI
uosIIIoJ snJre6 'rI tr Jo uorsraluoJ aql Jo reaq alvr puelsuaan[ urorC,,
Jo
r
:rusr)rloqlef ol uorsJaûof, s/uossrllo] snJJelnl
snllasd IaeqrrlN
the unusual combination of 'man of affarrs' and scholar, as he was
deeply interested in the classics, history and education.
Nicholson's name is indissolubly connected with the founding of my
alma mater the University of Sydney. "It was said that Douglass
moved Wentworth, Wentworth moved the Legislative Council, and
Nicholson moved heaven and earth; and between them, finally, on
the 1st October, 1850, success was achieved, the Royal Assent was
given to the Act of Incorporation" of Sydney University. Nicholson
was appointed Vice-Provost of the University from 1851 to 1854 and
Provost (later Chancellor) from 1854 to \862. He further benefited the
University through his gift of the Nicholson Museum of Antiquities
to the University in 1857. This museum focuses to a large extent on
Greek and Egyptian antiquities, which were his passion.
Later he acted for some forty years as the university's agent in
England, selecting staff and adding periodically to the library and to
the Museum of Antiquities. In the same year, back in England, he
secured for the University of Sydney a Royal Charter (1357) giving
its degrees equal status with those of the old British universities of
Oxford and Cambridge.
His interest in Egyptology is reflected in the Museum and artifacts he
presented to the University. In 1855-58 he was in Egypt,where he
visited many archaeological sites. He was closely involved with the
Egyptologists Sayce and Petrie and supported the Egyptian
Exploration Fund. In the early 1BB0s he took up the study of Hebrew,
to add to his knowledge of Greek and Latin, and in 1891 he
published a handsome volume entitled ,E gyptiaca, Comprising a
Catalogue of Egyptinn Antiquities now Deposited in the Museum of
Sydney.
He became a leading member of the Royal Colonial Institute, the
Royal Society of Arts, the British Association, and many other
learned and cultural bodies. He was knighted in 1852, created a
baronet in L859, and held honorary degrees from the Universities of
Oxford, Cambridge and Edinburgh.
26
LZ
'lnoq8noJql sa+oulooJ ueruo1 satull q4rr,r en8rluy {oog uI palapuar
uaaq seq lxal ar{} aslmrar{tO 'paqsrlqnd lsrr; sem uollelsuer} aq} uar{tvr
aql uorlrnpord >1ooq Jo rnolelJ aql anr8 o1 'alqrssod se dlasop
uaaq seq a8ed allll pur8rro ar{t Jo dqderSodft aq1
le
"-Ilol paraqpe
se
'Surpear Jo aseo alelrlrJeJ ol parnpoJlul
dlluaps uaaq aleq sTearq qder8ered aruog 'lxal leut8rro ar{} ul aram
daql se '1uoy ueruo5 ureld uI Ual dldrurs ro sTreur alonb uI pasolJua
Suraq ue{} raq}er 'dltrep roJ paslJrplr d1pf,I}euralsds uaaq aêq sallp
>Ioog 'Jolelsuerl a{} dq ro Joupa aql ,{q suorsuedxa qJns uaamlaq
aperu uorlJurlslp ou sr alaqI 'drnluar r{luaa}auru a{l ur aJaM ,{aql
uet{} Jamol qJmu arp uol}eJnpa Ie)ISSelJ }o spJepuels ar{} se 'paluer8
JoJ ua>Iel aq rwou ueJ slJafqns qrns yo a8palmouT ssal se 's1a>perq
arenbs ur suorsuedxa r{Jns aJour paJnpoJ}ul seq Jollpa luasard
ar{I '}xa} aq} Jo Surpuelsrapun IInJ e ro; dressarau lq8noqt lnq />laarD
pur8uo ar{l ul lou sprom aleJrpq o} rolelsue4 aq} dq parnporlul
aJaM sla>l)eJq arenbg ,'pi1-, Jo uoqrppe ar{} dq palerlpul aJe Jo}Ipa
luasard aql dq paJnporlur saloulooC 'qoquds ra88ep ro $Islralse
,{q palerlpul Suraq uet{l raq}er paraqunu are sa}oulooJ }eql ldarxa
aram daql se dllrexa parapuar uaaq aleq rolelsuer+ aql dq saloulooC
suo4uaauo3 3u4ry7
snllasd Iaer{rIIN
dag
6Z
'suoruap Iorluor ol raMod aql qlllvr palrparr ueaq sdElv\I€ seq pSuEqrrv slqJ.
'rern6l tqrerqlv dq uo8erq aql lsup8e tq8g s,laeqr[Atr '+S la8ueqrry aql
%".m *p
$p{ffi*
dag
'IIITXCJSAIAI
rufit'rffif
'peq eq ,{eul
{Jo.^r. eq} tuoqlA
.gJICCO.ISOd
IIHI iIIISOddO
.HJTfl1Y\ .T
.CI
Jo
.EJICCO.SV-IIV
IIHI IV
Ag CIIIINIUd
CINV
.UENOIJVIS
CINV US-IT!IS)OOg
.DDIIJ
SiIruVf Ag CIEHSI-ISNd
:AENCIAS
firfiFffi+
.NOSSITTOJ
SNJUVIAI
Ag
,
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EIOT{ HII/K CIEI\ilUJ SfITTI
CINV
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TVNIDIUO IIHI IÎOUC
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CIEIYT S T{\ilUI
EHI
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.A\,ON
lgr{oruvaf,o Nrorrruf,do
EHI NO
ENOOTVIC .SIITTESd
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
MARCUS coLLISSoN, may be left at either Mr. Tegg's, Bookseller,
Mr. Welch, Printer, opposite the Post-office, or Mr. Sands, Print-seller,
George-street, [Sydney].
Subscribers are informed, that owing to the work being enlarged by
additional matter in the Introduction and Notes, the price will be
Two Shillings.
[Original advertisement in the 1843 first edition]
32
cc
QQ
'NOS-tOHf,rN SE-IUVH:)'UC
.UOJV-ISNVUJ
IIHI
'luenrag
alqtunr{ }uarpaqo pue pa8rlqo rno1
'rIS
'aq ol Jnouor{ aql aleq I
'roJ IIeJ ol tuaas slduane dreralrl lsrlJ qllqm aruaSlnpur leql pualxa
IIIM nod Surdoq 'luatu8palmou>lJe 1n;a1er8 Jo ua>Io] araJurs lnq
'1eurs e se 'suoLune uo anSo\urc ,snllascl Jo uoqelsueJJ sFIt aleJrpap
ol aru aJnpur 'arnleralrl IeJauaB ;o luatua8ernoJua umouT-llam rnod
pue 'aqo13 aql yo dlnuarlxa sql 1e ra8uerls e ol ssaupurT rno1
'dIS
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dag
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'pE -
('iI'J
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('g'C
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VL01'c) ro;edrug-oc eurluez(g
,
'elrqrnE ar{} Jo s8urpaarord lanas dreurpJoeJ}xa aq1 dlalnulu }soru
Suqrelap slr ruorJ Suqsaralur raqunJ sl ]I 'anrlrsrnbur dran sallastuaql
umoqs dleraua8 aneq purTueru qJlr{rll. uo 'lrafqns s]r dq se IIaM se
'aJrels dlSurpaaJxa lvt.ou Suraq 'dlrsorrnr dreralrl e se Su4saralul sI lI
,'{oog uaploD al}tlT aqJ, 'al}ll alqernouoq ar{} wlm snlr{ueg paureal
ar{l dq paqsrn8upslp sem pue '090I lnoqe 'C 'V uanrrm sezvr (ssarp
qsrlSuE ue ur paqs{qnd au4 }srlJ aq} roJ r,r.ou) Trozvr ar{I
,,'suorlJnpord snorua8ur
pue paurBal Ieraâs ur palerlsnllr pue paqsrllaqua aq qr}{,\
'al+olslrv ;o tualsds aql .,{Felnrrlred pue 'dqdosol}Id Jo dpnls aql
uaurdrlunoJ sn{ o1 {lurem papuaruruoJal ueur lear8 sILIJ 'a8e srq ur
u1v\ouT aJaM ler{l uoFrpnra Jo spuDl snorJe^ aq} ile ur pasJan dldaap
pue 'lradsar drana ur snorrlsnlll ueru e 'sn11ascl Iaer{JrI I selvr drnluar
qtuaâla aLI] ul sralla-I ;o rrlqndau aql Jo ]uarueuro lsalearS aql lLB.,,
-:rluo1v\ slr{
ol alnqr4 SuranolloJ aql s{ed 'uerrolsn{ IeJqsersalJJa aql 'rulal{sontr
'8uog s,uoruolos pue stulusrl lo 4oog" ar{} uo sarJeluaruuoJ pue
'fi4doso1nld s,aI+olslrv Jo uorlrsodxa ue aloJm aq's1"rol JaLIlo aprsafl
('^ 'ql 'sopamaly) srxaly roradura aq+ Jo ralq8nep 7'euauluo3 euuy dq
rup{ uo passed tunrSolna aLIt ruoJJ sreadde se 'ylastuFl o} lrpalJ lear8
ol Jolnl
WI'r,r ,'selnq aurluelsuo3 Jo uos 'laeqJrlN aJurr4 Sunod
"qt
Jo arrJJo aql pallr] pue 'reloqrs pue '"raqdosopqd '1sr8o1opqd luaunua
ue sem 'suorueq Jo uorlerado ar{} uo asqeaJ} alnll sFIl Jo Jor{}nv
aLIl 'drnluar qluaâla aq] ul par{srrnou or{/v\ 'snTTEScI TEIHfII I
EfVCHUd AUOTfNCIOUJNI
otherwise called Massalians t (which, it must be admitted, is a
desiderntum), and it seems to determine the true meaning of the
expression "doctrines of demons" (1st Timlothy]. iv., 1).
We may further remark respecting the work, it may be
considered a fair specimen of the manner in which heathen
philosophy was blended with Christian theology in the auth or'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
acquired such harsh signification so early as the period for which
Psellus' dialogue is laid. It relates also an instance of demoniacal
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 demon and the devil suggests itself here.zThe
I Both terms refer
to the same group of heretics called Euchitre in Greek and called
Massalians in Syriac, which translates as 'people of prayer'. They were founded
late
in the fourth
century C.E., probably
in
Thrace. They believed
in
ecstatic
communion with the Holy Ghost, although the orthodox churchmen of the time saw
that as demonic possession. Psellus begins his book as a diatribe against the
Euchitre because of their supposed commerce with drmons. Dimitri Obolensky in
his book The Bogomils is of the opinion that Psellus only had a vague idea of the
doctrines of the Euchite. Maybe Psellus introduced the heresies of the Euchit& as a
way of launching into a discussion of demons from a theologically respectable
position. -Ed.
2 Properly speaking, the Pagan mythology, though it taught a future state of
punishment, had nothing analogous with the hell of [Christian] revelation. Neither
Charon, nor Pluto, nor.lEaens, nor Rhadamanthus fthe gods and guides to the Greek
underworld], thus bears the slightest resemblance to that apostate being who is
variously designated Adversary, Tempter, and Traducer [i.e. the Devil]. The local
arrangement, too, or the Pagan hell, and the administration of its punishments,
essentially distinguished it from the hell of the Christian system. The Pagan hell
was ludicrously divided into compartments, in which men were punished according
to their respective demerits, and had, besides, attached a region called the Elysian
Plains, to whence heroes (first-rate characters, in the Pagan's estimate) were
admitted immediately on their decease, and minor offenders after they had
undergone a purgatorial process. It is true the Latin Christians adopted the tern
Inferni to express hell; yet that was rather because it was more convenient to adopt
36
t2
'pE * 'sapD"nry uo uottDt,tassle V'(g6Ll-6IL1) 11eqdule3 e8roeg.rq
,
'pE - elqlg aql q uortelsuerl-s1u rorllo .(ue sdeq;ed uuql Surre;gns pue ured
'qstn8ue 'uotsryuoc eJoru pesnec seq 'Surueatu yeur8rJo Jreql
sselpJe8e;
Jo
.p,lep,
se uollelsueJl uuoJrun Jreql pue 'suuel lueJeJJrp o,/y\1 eql qsrnEurlsrp of oJnlreJ slIJ
I
'pepuelur eepr eql r(enuoc o1
tuJel eql ur sseulg I€Jnleu gcntu sellr eJeql osneceq ueql 'lueurqsrund Jo elels eJqnJ
Jo eepr or{l popnlcur 'uorlecgruSrs lsepld,\ sll ur 'qcrq,u, pue 'esn lereue8 ur uuo} €
e
'dlluanbary srnrro laruowtupl nrnordrng Iernld aql 'raqgng
'salrurJapul IIe o] preSar ur aSesn aql sI sF{l'>1aar3 se IIaM se 'qsr18ug
ur pue !!o ualods dpeaqe leq+ 'dlarueu 'uoruap aql 'nornodrng
or pa1fts sr aq 'uourep aures ar{} Jo aperu ure8e sI uorluau drols
ar{} Jo ssarSord aq+ ul uaqm +nq :fuoqouqlaLlra aunaud oq] AoxongnXo
ndognl or. ro 'fuotuouttzp otl Aomorhng ox ralau llrrrds uealJun ue
'fuopaqqaLpa autnaud] Aoxonenxn ndognl, Jo 'uoluap Jo 'fuotuowtop]
Aornodlng dldurs palleJ sr 1r 'patueu lsJr; sr uorssassod e uaqm snr{I
'alrurJapur d1]r1rls sl leql rural e Jo pasn aq alrrue aq+ 1eq1 a.rrnbar
uorlrsodruoJ Jo salnJ dreurpro arp uaLIM dpo sr leql 1nq 'altrge at{l
dq papua+le sarurlatuos sr lr leql lnq lou :alrurJap sr 'pnap '5o1oflrng
ruJa+ aLIl se atrurJapur dlluelsuoJ se sr 'uoruep 'Aolnorlrng tuJa] al{l
Jo asn aqJ 'palldde os naau sr 'pnap 'fsopquryl 5o1oflnlg prom aq+ lnq
lpasoddns Jo IeaJ 'suorssassod o1 aJuala;ar ur sdemle pue 's1adso3
aql uI dlluanbar; sJnJf,o 'uotuep 'fuotuou,napf nornodrny,,
-:(g S 'I 'd 'ut'fsuotqutrtafsxq) sanrasqo rrlrrr alnre
slrq+'luotuowrup] nomodlng pue luowtopl ncorlrng uaamlaq a)uaraJtrp
alq4darrad due dlarrers sr araql leql 8u1>Ireruar rarye ltralqns sn{l uo
uallrrm d1pnn1 os seq . llaqdure3 'rcl leqm alr) ueql rapaq op louuer
aM 'uorsJal uerlell s,llleporq pue 'urapour pue luarJue 'suoqelsueJl
uI+eT ar{l 11e 'uorsJal rerrdg aq+
'{q'razraanoq 'panrasard dlpr8rr
uaaq se{ }I r'[uor1e1suer1] qJuarC eâuaD ar{} Jo 'raq1n1 Jo ueruraD
aql 'uollelsueJl pazrJor{lne Jno Jaqlla ur lno parJJeJ uaaq lou seq
'arnldrros uI palJasqo dlqerrelur q8noql 'ruaq+ uaamlaq uorlf,urlsrp
aq1 lsnoJarunu ale suoruap aql seaJaLIM'IIAap auo lnq sr aJar{l leql
lJeJ aqt ue{} arnldrns uorJ paJurla dpeap arour aq ueJ Surqlou pue
ldrqsrozvr. rrar{} o+ pa}rrppe pue 'suoruep tlllan palurenbre llallt q8noql
ar{l Jo JaAa}eqM Surqlou zvr.au>I 'yed lsoru al{l JoJ 'ppoan ue8e4
'llrap
snllasd IaeqrrlN
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, 6toBol"o c, ldiabolos] and 8atpovtov ldaimonion], occur often
in the Septuagint,l they are invariably used for translating different
Hebrew words; 6tuBol"o c, ldiabolos] is always in Hebrew either '1ts
tsar,2 enemy, or liU, Satan, adversary, words never translated
8atpovtov ldaimonionl. This word ldnimonion), on the contrary, is
made to express some Hebrew term signifying [either] idol, Pagan
deity, apparition, or what some render [as] satyr.
What the precise idea of the demons to whom possessions
were ascribed then was, it would, perhaps, be impossible for us with
any certainty to affllrr.; but as it is evident that the two words
6ropotrog and Sotpovrov are not once confounded, though the first
occurs in the New Testament upwards of thirty times, and the
second about sixty, they can by no just rule of interpretation be
rendered by the same term; possessions are never attributed to the
being termed o 6topol,og lo diabolos], nor are his authority and
dominion ever ascribed to demons. Nay, when the discriminating
appellations of the devil are occasionally mentioned, 6topovtov
fdiamonion] rs never used as one.
It may be proper to subjoin here the most striking instances of
the term being mistranslated in the authorized version [of the Bible].
Acts xvii., 18: "Others said he seemeth to be a setter forth, of
strange gods," should be [translated as] strange demons.
'Lst Corinth[ians].
x., 20, 21: "The things which the Gentiles
sacrifice they sacrifice to deails, and not to God, and I would not that
ye should have fellowship with deails; ye cannot drink the cup of the
Lord, and the cup of deails; ye cannot be partakers of the Lord's table
and the table of deails." Here in every instance the word rendered
' The
ancient Koine Greek translation
of the Jewish Scriptures or Hebrew Bible
translated in Alexandria between the third and first centuries BCE. Sometimes simply
referred to as the 'LXX' in reference to the 70 scholars who are supposed to have
laboured on the translation -Ed.
'Printed as'l! in the first edition, but obviously mean to be -tI.
38
6t
duap ol aru roJ alqrssodrur sI lI 'alrasqo dgensn daql qJlr{rvr lJnpuo)
aql ruorJ uaTel sapnlllnuls pue 'uraql o1 dpeqntad paqlrJse suotssed
pue saJrsap purJ I uaqm - Jo pasodsrp dlenlre aram daql lvrot{ uanr8
slunorre pue 'uorslndxa rraql rarye tuaql ;o psodslp ar{l o1 pre8ar
ur JaruJoJ ar{} f,q plaq suoqesJaluoJ 'passassod uetu aql to lel{l
ruoJJ paqsrn8upslp dlssardxa os uorlJe rra{} 'suotssassod relnrrped
ur suoru€p Jo Jaqrunu aLI+ Jo aperu uorluatu puIJ I uaqM '+nq
lalqeqordur 1ou lseal l€ uoqeueldxa srq lq8nor{l aêr{ ppot{s 1 [uaqll
'lw 'futaUaqya] mayyot'xe 'luratpa uotuotutatr] maXa nornodrr:g saserqd
aql uala to 'lsouaruoztuotutupl Sonerlo)rnorirDg arueu ar{} ueq} uorurdo
uolrruoJ aql to JnoAeJ ur lrJM paJJes ruoJJ an8re ol aJoru ou uaaq
peq araql JI leql 'Surssed ur 'des dpo ileqs 1 'aur.4rop s1t{} Sutu.raruo3l
'aseasrp IeJnleu e Jo pasn pue 'attpnfard relndod o] dltuuoyuor
ur dlaratu paldope sem' padoldua arar{} a1fts ar{} }eq} 1nq '1adso3
aql ul pauorluaru sJeruoruap aql uI uorssassod par ou se,vr aJaq]
ler{} aJurla o} uoqepasslp a}eJoqela ue ua}UJrvr set{,, '11aqduef 'JCl
sanJasqo ,,'(ratureC'JCil Joqlne snorua8ul pue pauJeal alel V,,
-:(Of S 'I 'd 'ln'lsuo4a4n]sslg) lrafqns s1rlt uo s>lreruar s,1aqdue3
'rC ueql luaurl.rad arour aq ueJ SurqloN 'a8e rrlolsode aqt uI lseal
1e 'suorssassod IeJeruoruep Jo dlrpar al{t uol+sanb ut IIeJ o} 'uo4uape
dreurpro r{llrr,r }r spear pue 'a.rnldrrtg Jo qlnrl alqllleryI aql salarlaq
d1+nqdul or{,nvr. auo due JoJ alqlssod 1r aAIaJuoJ ,{1preq uet azvr 1ad
'palerrluaqlne {1np }ou sr aser relnrlued letll +eql pa}ralqo aq deu 1r
'paapur 'q8noqlle 't{teut?etul aJaM suolssassod qrns teq} uoprsoddns
aq+ vll1\^. alqelrJuo)alJr sr rlJlr{1v\ pue '4roan ,snllasd ur papJoJaJ
a)uelsur aql ol lradsar r{}IM
uorssassod IeJeruoruap
'o,,1a1qtuarl pue aârlaq osle spaap aql tlaru
'suoruap alnlqsqns
lsaop not{} lpoD auo sr araq} }eql }saâllaq nor{J,, :6L '' 1 sawa[
'suoruap aq plnoqs ,,'sltaap Jo aurJlJop
pue 'slrrrds Sunnpas o] paar{ 8urnr3,, :L
''nl 'lfrqqoltutl
qsy
'suotuep pear ,,lsltaap drqsro^nn lou ppoqs daql teql
'spueq rraql Jo $Irozvr aql Jo ]ou paluadar 1ad 'san8eld asaql dq paruI
lou aram qJIqM uaur
aLIl Jo lsar ar{J,, :02
''xl
'[uo4a7a]aa21
'suoruap parapuar aq plnor{s sIâp
snllasd IaeLITIIN
On the Operation of Dremons
their existence, without admitting that the sacred historians were
either deceived themselves in regard to them, or intended to deceive
their readers. Nay, if they were faithful historians, this reflection, I
am afraid, will strike still deeper."
Without consenting to all that Psellus advances on the origin,
nature, modes of action, and occasional manifestation of demons,
yet, believing implicitly the sacred Scriptures, we can have no more
doubt of the existence of such beings than we have of our own. Dr.
Campbell also observes, (Dissfertationsf. vi., p.1,, g 11):"Though we cannot discover with certainty, from all that is
said in the Gospel concerning possessions, whether the demons
were conceived to be the ghosts of wicked men deceased, or lapsed
angels, or (as was the opinion of some early Christian writers, Iust.
M. [St Justin Matyr] Apolfogial.
1) the mongrel breed of certain angels (whom they
understood by the sons of God, mentioned in Genesis, ch[apter]. ,ri.,
2) and of the daughters of men, it is plain they were conceived
to be malignant spirits.t
They [the malignant spirits] are exhibited as the causes of the
most direful calamities to the unhappy person whom they possess
dumbness, deafness, madness, palsy, and the like. The descriptive
titles given them always denote some ill quality or other; most
frequently they are called nveupcrrq crxqOqorq lpneumata achathnotaf,
unclean spirits; sometimes rrveDlrctrcr rovrlocr lpneumata poneoal,
malign spirits; they are represented as conscious that they are
doomed to misery and torments, though their punishment be for a
while suspended. 'Art thou come hither, poorovooor rlpos
lBastanasai emas], to torment us before the time?' Mattlew). vrii.,29."2
I "That
the sons of God saw the daughters of men that they were fair; and they took
them wives of all they chose...There were giants in the earth in those days; and also
after that, when the sons of God came in unto fcopulated with] the daughters of
men, and they bare children to them..." Genesis 6:2,4. The children were the
Nephilim. -Ed.
t Befote moving on to more modern theological
opinions about the nature of
dremons, it is worthwhile to quote one more Classical source. Calcidius (c. 300
40
LV
'pE-'suoluop oruoceq ot ue^Boq tuoJJ IIoJ pue poD pe}celor lBq} sleSue e{J
'pg- 'serrdtue1 uo esrleeJl e eloJ^\ osle eq gVLl q 'suoruep lnoqe qcnu elor,lA oql\z
uerSoloeql pue {uoru eur}crpoueg qcuerC e (LgLI-T,L1} teruleJ urlsn8ny sro6l r
'pE-'u€ru ropurq
"ro
dlaq'pren8'1ce
'ru-rog IerJeleu-nues e elel ueJ suotusp '[.ye8ue,;o Surueetu leJe]rl eql] s-re8uesseru
lsnl e;e sle8ue lsllqÂ l€ql uorlcurlsrp lercruc egl qlr^\ 'sle8ue eql e{rl 1sn['ueneeq
pue u€tu ueeûeq serJerpeuuelur sB lce suoruep oqt spJo^\ Jeqlo uI '.uoru*p,
',.s1e8ue
Jo peelsur .uourep, sesn rot€lsuer] eql ereql( 6€-89 seSed '(LL6l) gaog eeg
[e1e1sode ro ue11eg] fe,u,euru eql esues lcrrls e ur suoruep relrurs pue esoq] II€c uetu
etuos 'lnos polJr,tr aql peller sluercuv eq] qclq^\'regetu qlrrn drqsreuged olrssocxe
u€ el€q ,(eqt pue quee eql Jo flrurcrrr eql Jo llnseJ € se uolssed ,{gUee ue fq
peqcnol e:e .,(eqt rog iprocce u^\o rreql Jo unq uego f:en osle f,t.{J 'ecrlsnf euIAIp
Jo uorlJu€s aql ol Surprocce ,Qeldtu1 pue setuuc;o sre8ueleJ eql se 8ur1ce osle uogo
'f,poq lnols € Jo qllg eql ueql qlrrvr Surrvrerp 'se8eurr sselpoolq Jo sturoJ fnopeqs
eql ur se^lasueqt eqlolc osle ,(eq1 'sedeqs SurSrerup olur eSueqc feqt uoq^\
'pe^Jesqo eq uec Keql seurletuos 1nq 'elqrsrnur sfe,trl€ lou ere ,(aql pue 'flpuerrg
os rou alqepn€l os reqlreu er€ suoruap eql Jo tser eqJ 'uorssed ol lst tl] peldepe
oJoru eqt 'quee aql ol sr lr reJeeu oql pu€ Jre eql ur seprqe uotuep sn{} }eq} ldecxe
'uouep Ierroe oql roJ ploq osle IIr^\ uorlruuep etues srql 'fsuerprenS] sprenE se
uau Jo erec 3ur1e1
suourep eqt fueur] uenr8 seq oq^\ 'pog Jo IIr.^& eql Jo uos€er
'(q
,911enb eqt ro epoqe sll Jo esneceq leerer.{te
ifreqtae aqt tuo"r; pe,trrap]
'{poq s}l Jo
pelleJ sr 1r ialsep Sur"rnpue lnoqlr,t\ ep€tu eq u€c ecroqc ou pue slcegeJ 1r esn€ceq
'eArlrsues leues eql sesn sr(em1e 1nq 'reqloue JoJ {poq euo e8ueqc }ou seop }l
esn€ceq 'legourun ilueprud sr lr esneceq '[4urqt o1 elqe] Ieuorler lfpoq e Sursn lnos
e sr ll esneceq'8ureq 8urru1 B sl 1I'uetuJo e;ec 3ur4e1 Sureq 8urnr1 'leeJeqle'[sasues
o^g eql Surneq] elrlrsues 'legounur 'yeuorler u sr uorusp e :s,ln.olloJ se eq IIIA\
.uourep, Jo uorlruuep eql os,, :leql '9g1 reldeqt'smtoluawwo) slq ul elora ('g'c
IIâp ar{l sp 'ler{l ae ol sreadde uoruIdo prnldrDs aql 'paapur luaqt
roJ paredard luauqsrund aruaJlxa ar{l Suunpua +ad ale suoruep
ar{l rou ueles raqlrau leq+ r€adde pp6ar ll saSessed q)lq1y\ uorJ
,,:sla8ue stq pue UAap aLIl JoJ pafida,Ld'al; SurlselJaâ olur pasJnJ
ad gedaCl, 'lualu8pn[ arnlnJ aq] Sulra^rlap 'sdes proT rno lslr{zvr
(62 ''Wn 'fmal4aayvg) ,,oM?4 a4q an{aq sn }uarurol ol atuor nor{t lry ,,
'qreordde srpJoT Jno uo '1no drt eJepeD le suoruap r{}lm passassod
aLII ']uaruJol aJnlnJ ol pauqsap se paluasaldar are sla8ue alelsode
aql pue daql r{}oq se pue 'sse1o lJurlsrp e se ur8rro rraql ol uorsnlp
lsaloruar ar{} }ou pul} arvr se dlenadsa aloru aq} 'sla8ue alelsode
aL{} r{}lrr,r, arues aq+ aJaM uorssassod leJeruouep wlzvr pa}Jauuo)
araM se q)ns ler{l aâ{aq lnq louueJ art 7:s1a3ue ale}sode aq} H}Ia,r
IeJrluapr aJe suoruep aq+ leq+ uorurdo Jo aq ol suraas r latule3
snllasd laeqrrlN
walketh about like a roaring lion seeking whom he may devour,
going to and fro in the earth, walking up and down in it, so his
emissaries, the apostate angels, the demons, roam through every
part of it, inflicting diseases, tempting to sin, and blasting physical as
well as moral good.
If it be said that such a supposition is irreconcilable with the
power and beneficence of the Divine Being, will those who make
such objection venture to deny the existence of moral and physical
evil? And if that be reconcilable with the power and beneficence of
the Supreme/ why may not the doctrine just laid down? Will it be
said that such a supposition is irreconcilable with the immutability
and permanency of the Divine laws? Will those who make such
objection assert, that the superficial knowledge they may have
acquired of nature's laws warrants them in saying that they
understand the Divine laws? - Who can tell aII the causes that lead
to any one, even the most insignificant, event? - And who can tell
but that the laws of nature, without our perceiving it, are controlled
by demonic agency? We only see a few of the links - we cannot see
all the links of the chain that lead to any one result.
It may be proper to examine here the Heathen notion of the
word demon, by which means (mutatis mutandis)t *" will be better
able to understand its scriptural application. Its etymology conveys
the idea either of an acute intelligence or of an appointed agent; but
as these may exist separately, in distinct beings, or combined in the
same being, it is obvious mere etymology cannot guide us to a safe
conclusion in our enquiry.
Homer applies the epithet demons, in more than one
instance, to the dii majorum gentium 2 (lliad, v. 222); but whether he
regarded the dii mnjorum gentium as an inferior order of beings,
subordinate to a superior intelligence, or heroes advanced to this
I
All other things being equal. -Ed.
' The 12 main Olympic gods of the ancient Greek pantheon, Jupiter,
Juno,
Minerva/Pallas, Vesta, Ceres, Neptune, Venus, Vulcanus, Mars, Mercury, Apollo,
and Diana. Gods that you might have expected to be in the top twelve, such as
Saturn, belong to the Dii Selecti. -Ed.
42
8V
'pE- 'esJe
porlJ
Lu
Jo uorl€lsuerl LruoJ-eeg eJou e poqsllqnd 'regtsren pue lll.r
ElLIul rele-I 'sotllrc s,retuoH o1 .(1de: e s€/y\ qclq^\ ecegetd
u'e11o141
€l ep uepnoH
e r.llr^\ pDltl eI{} Jo uottelsuerl fpeloqcs e peqsllqnd :erceq etuepelN 6691 vI z
.pg_'pnrfl e\l
Jeeu JoArJ eql repueuecs pue po8 eqt se,{l. snqluex
ur Jeelc eperu
sr
lou
ll
lnq
"{or1e ';epuetuecs JoJ e(u€u {eerD eq} se,Â snq}uex
leql elqrssod sr 1I 'po8 JoAIJ
r
('xnatq sae'aryed
apuoJas 'anb4u3 aI ae) ,,'smouT plJom aqt 11e [se] 'urrq uaAIS uaryo
os 'dlq8ru ]sour 'snorle.r8 lsotu 'snunxaut 'sruanqdo 'slar{}Ida uI}eT
d;qsnf suoqre sFI IIaM ultoH Zpoor{ueru Jo a8e aq} }e panrrr€ uaq}
aq1
uaaq peq daql JI 'tu1r{ pauonl}ap aêq plnom pue 'turq uodn rean
aperu or{ll,r. sluet8 ar{} Jo ro 'pooqplltlr slq ul rug ;o a8reqr peq ol{zw
sqdurdu aq] Jo ro 'sraqlorq slq'olnlcl pue aunldaN yo 'ayran srr{ pue
'ounf ;o ro 'uaneaq Jo lno anoJp aq tuor{uw 'urnleg Jaql€J
Jalsrs srq
u1v\o slr{ Jo raq+eJ aq} urlr{ {uH} aq plnof zuatu pue spoS 1o .roleaJJ
aql aq ol ralrdn{ aârlaq dlsnotras rauroH plnof iler{M,,
- alrsodde dran arar{ sr z rarreq au€pehtr ol dldar
s,apotr\tr eT aC ,,2s7uraq lo paq pua $awa8 a4q 'LtaLLL puu spo? {o n4qa{
aLIq,, slaod aql dq pa1fts sr otlzvr pue 'palnqlJ+le aJe uoluFuop atuardns
pue ramod dlq8Fule ruoqm o1 'raltdn{ - eapl s1r{} rapun papnlrul
aq Jlasurrq ralrdn I uet,, 'pa1ra[qo aq detu +I 'sura] alqluanuoJ ale
spo8 pue sluarJue 1eq1 sdes lsorup aq 'rantr aql paleu8rsap slualJue
aqt qJIr{1V\ ,{,q arueu aq} Suraq snr{luex 1 ,,'.tapuerueJs uaur lnq
'snqluey IIeJ spo:) aql r{Jn{1t,, 'nodgnnrlnx3 ag Sadgnn 'rosg looo3YD)
AogAnX AO 'sdes aq 'apeor; aql uI JaAIJ e to Surleads 'araqm.
'auII q+VL'pulll aql Jo Tooq puZZ ar{} ul aAEL{ azvr suolurdo alenrrd srq
Surlenursur Jo derw aArlJnJ sn{l Jo aJueJsur Suoprls d"ran auo
'sluarur+uas
sFI zwone ol dpado lou parep aq q8noqt '1urod sql uo uorurdo
s1{ Jo sasdurlS ane8 ,{lleuorseJJo pue 'ur8uo uerunq Jo sassappo8
pue spo8 aql I1e paraprsuof, raruoH ler{l papens.rad aq }nq louuer
aM '(ZZZ '[a]srar 'LILL '[drn]qelue3 'puru '[ra]ruog) pauortuaur
lsel 1v\ar^ aqt rnoêJ o+ sruaas lse{or{Js aql 'FFqnop }eqMaruos
sr 'rapro IsJIJ dran arll Jo s8uraq o1 'alua8rlalur alnJe ue Jo asuas
dreturrd stl q 'a1qe1rns se ruJal sgl parldde dlaJaur Jo 'a)uaunua
snllasd IaeqJrw
On the whole, we are rather inclined to think that Homer
considered all gods (the dii majorum gentium not excepted) ut
demons of human original. Hesiod follows next in order of time; he
seems decidedly of [the] opinion that all gods were demons, and
originally human; he intimates that the demons are the men of the
golden age, who lived under Saturn, and avers that they are the
protectors of mankind, <pul,oXog rov 0v+Trrrrv qv0pcoTT'r,lv [phylachas ton
thneton anthropore]. (Vide Scholiast on Homer's lliad, A.222.) Socrates'
sentiments on this subject, as also those of Plato and his immediate
disciples, ffidy be gathered from the following extract from Plato's
Cratylus:
-
" Socfrntes].
What shall we consider next?
Hermogenes.Demons, to be sure, and heroes, and men.
it be demons, then, and with what propriety they are
so named. Consider, Hermogenes, if I say ought worthy of your
Socfratesl. Let
attention as to what might have been the sense of the word demon.
Hermo glen e sl. Proceed.
Socfratesl. Are
you aware that Hesiod says certain [men] are demons?
Hermoglenesl. I don't remember it.
Soclrates].
Nor that he says the first generation of men were golden?
Herm[ogenes]. I
know that, at all events.
Soclrates]. Well, then, he speaks thus respecting it:
'When destiny concealed this generation
They were called pure subterranean Intelligences t fDaimonesl,
Excellent, Avertors of evils, Protectors of mortal men.'
Herm[ogenes). What, then, pray?
Soclratesl.
I think he calls a generation the golden [generation], not as
though produced from gold, but because excellent and glorious; and I
t
We have rendered this word, 8crrpoveg ldaimones], [as] intelligences, and will [do
so] throughout. Were we to render it dremons, it would be impossible to convey the
agreeable play on the word which afterwards occurs.
44
9V
.PE_'IqdIOCI
J€eu Iuoq lsr,,(esse pue uerJolsrq 'lsruoleldoeN € se,,!\
['E'J 0Zl-9V] qcr€tnld
I
al{l leql pue luaru palJlap o} palelrdordde ae o} atuer spremrarye
1nq 'rapro lsrrJ dran aql Jo sa4rap ol saruq lsarlJ€a aLI+ ruory parldde
dlpuorserro sem 'arua8qlalut ue asuas +JeJlsqe sll uI Surdpu8rs
se 'uotuep pJoM aLIl leql apnl)uoJ arw etep asaql ruoJC
'suoruap pue spo8 yo qloq srnouot{ pallun
aql SupraJal 'spreanrarye snqJJeg pue salnJJaH aJaM se 'spo8 olur
pa8ueqr anurl nal{l roJ aram sITISO pue sIsI w:qt'(T9g'd'stttso p slsl
ap) ateld Jaqloue ur sdes Joqln€ arues aqJ ,,'uoseal lt18rr o1 SurproJJe
lnq 'uor1n1r1sur prrlrlod due ,{q }ou 'spo8 o}ul pallexa are daql
'par;und dl.radord are daq+ 1 lsuotuep Jo TueJ aLIl ol paJue^pe are
uaru snonurl Io slnos aql 'arpsnf pue aJnleu aurnlp e o1 SurpJoJJV,,
:suoruep to aurJlJop slt{ se
Surrvrollot aql sanr8
'drnluar puoJas
aLIl
ul pallsrrnolJ oLIM 1'qcre1n14
- ,,'aJua8qlalur ile paller dllrarror
sr pue 'pn1ra11alq sI 'peap ro Surrrrl JaLIlaqM 'aures ar{} }er{l pue
'ueur poo8 drana sr ueru lua8rlalur ar{l leql JaAe I Jauueur aures aql uI
eruopsrm slr{ ol Surzwo snt{l u4rl Surteu8rsap 'arua8r11a1ur ue sauroJaq
pue 'dlru8lp pue '1o1 snorrolS e surelqo aq 1eq1 'sa1p ueru poo8 e
'uaqm. €urdes Jo llqeq aLIl ul a;e 'oo1 'duetu rvroH 'snt{} dlalerrdo.rdde
ruatll sller 'os1e slaod raqlo dueur lnq 'polsapl dpo lou dlSurprorry
'sJnJJo pJozvt aql qJaads luanue Jno ur pue 'lua8qlalul pue asIM
[are daql] asneraq saruaBIIIa+uI ruat{} paleu8rsap ar{ 1eq1 'sarua8r1a1u1
Surlmdsar sa+eruqur dlpnads aLI 'aroya.raql 'slrlJ 'lsaryt)cog
'asla auou 'asrm ar{J 'lsauaSolwtag
aaslm aql lnq luallarxa are oqM 'fsaryllcog
'aruaraFur Iernleu aql lnq sr 11'lsauaSoluuag
p3e uaplo8 aqt ol paBuolaq aq '1ua11aoxa aram
y't{es plnom aq'uaq} '{uItI} no^ 'lsaptlcog
a8e luasard aql yo auodue
'Lllnrl aql des no1 'lsauaSoluttag
'uor+eJaua8 uorr ue aJe
alt
sdes aq suosear snoSopue JoJ sr lr arnlraluoc
snllasd IaerIrrIN
heathen (philosophers excepted) believed in no being identical with
or bearing the slightest resemblance to our [Christian] God. In the
language of one who cannot be suspected of any partiality to
Christianity, they were " a kind tf superstitious atheists, who
acknowledged no being that corresponds with our idea of a deity." (Naf.
Hist. of ReI., sect. iv.) t
The heathen did not pretend to be acquainted with all the
existing demons or intelligences. So sensible were the Greeks of
their ignorance on this head, that they actually had, in [St.] Paul's
duy, an altar at Athens with the inscription, "To an unknown God."
They thought by this contrivance to obviate any bad results that
might accrue from their ignorance, and secure to every demon or
intelligence a due share of honour. Paul accordingly, with ingenious
artifice, takes advantage of this circumstance to introduce Jesus to
their notice as a demon 2 or intelligence they were unconsciously
I
David Hume, Natural History of Retigion. -Ed.
t It seems probable that the line of conduct pursued
by the Apostle [Paul] on this
occasion was suggested by the remark of the Athenians themselves,"he seems to be
a setter forth of strange intelligences," (usually rendered drmons); because he
preached to them tov Ipoouv Ko,t tqv Avoaro,ol, Jesus and Resurrection, they
conceived Jesus to be a male intelligence, and Resurrection; Anastasin, [to be] a
female intelligence, according to their custom dei$zing abstract qualities, and
making them gods and goddesses as suited the gender of the name. Nor can this
conduct of the Apostle be termed with any propriety "a pious fraud". 'Tis true that
though the term drmon in its primary use signifies intelligence, his auditors
[listeners] would be very apt to take the term in its more extended sense. The
Apostle, however, could not justly be held responsible for the acceptation in which
they choose to take his words; yet it must be admitted that the Apostle did not in
this instance state the whole truth, but merely so much as suited his immediate
purpose of extricating himself from the power of their fanatical philosophers. His
principal object seems to have been to show that on their own principles, which
admitted a multiplicity of gods, and regarded without jealousy the gods of other
nations, they could not in justice or consistency punish him for preaching a God
they had never heard of before, even Jesus. With a similar tact the Apostle rescued
himself from the malice of the Jews, when arraigned before the high priest, by
avowing himself a Pharisee, and insisting that the doctrine of a future resurrection
was the great matter of dispute; but this, as in the former instance, was not the
whole truth; it answered, however, the Apostle's purpose by creating a division in
his favour. Surely this was the wisdom of the serpent, without its venom.
46
LV
'pE-'elqeqceordde ororu,(1e1rugur 1nfl
r
',{relueurlduoc ftq8lq e8en8uel s.el}sodv
eql peJeprsuoc eêq lsntu puB'eceeJcJo selets reqlo eql ueqt fsuo"ra1sauowloplslapl
5crodsroenolhngrorsg eJo.ry\ feqt leqt lcBJ eql ur perrolS suerueqtv eqJ v
'sse1l aql luasardar o1 dlarrdord qllm paraprsuoJ aq deur slopr tnq
'arualsrxa ou aleq ltlSrtu Iopl aql dq papualul uourep relnJrl.red
aql dlqrsso4 ,,'suorleluasardar lerrloqruds are slopl ar{l qJIqM
/suoluap ol aJrJrJJes daql aJItIJJes sallluaD ar{} qllr{rrn s8ulql
Jo
aql ]er{l urelureur IIIIS I 'slq} luerS I allq1vl 1nq 1'rrp ',1ou aas pue
'daql aêq sada ro1 'Surqlou sr IopI ue lerll smou{ lsln{f Jo Ioor{JS
aql ur ordl lsarral al{t lsuearu ou dg 28urq1due fiT1uctsuttqut sI
IopI ue ler{t uasse ol ueaur I op ,,'pIes perl al}sodv aq} JI sv
,,isuoruep ;o dnc aLIl pue 'pro-I ar{} Jo dnr aql TulJp
louue) aA 'suoruap Vlyw drqszwolla; aler{ plnoqs nod leq} lou
plnol I pue 'poD ol lou pue 'suotuap ol aJrJrJres
daql
aJIJIJf,es
salrluaD ar{} qrrqrt s8urq} aL{} }eq+ des 1 1ng 2SuIWdue slopr o}
arrJrrres ur paraJJo sI r{rlr{,vr }eL{} ro '3urq1due sI Iopl aql ter{J 2ua{l
'1 des ler{M,, (02 '6L ''x 'fsuatt4qut],to3 1s1) >peurar s,a11sody aql }o
aJroJ at{} aII o} sruaas slr{} uI r'aurardnS ar{} ol rorraJur dlpassa;uoo
aJalvr 'dreur8etur Jo IeaJ Jaqlar{M 'r{rlr{rvr s8uraq 'suotuap
ro sraddrqsrom pallel aq dlarrdord Hlluvr daql lq8rur 1a[. 'uowap
nlnJqnd ,{ue drqsro.,rn o} pres aq }ou plnor daql q8noql '8urop os
ur pue lsuorleur8etur umo Jraql ul lnq aJualslxa ou peq oLIM s8uraq
SurddrqsroM d11ear aram 'suotuep se uaru palJlap Surddrqsrom
uaLIM 'uaqleaq arll leql +nq pauoqsanb aq dlpreq uer lI
'acua8r11a1ur
ue Jo dldurrs lnq '8uraq lueu8rleru ro arndrur ue raqlla Jo
eapl aql danuoJ Jou saop uoruep prom aql dSolode srql q ,,:r'o.f,.
olun I aJelJap urIH 'dnlstom frpuu,tou?t nor{. aloJaJaql ruor{,vr ,,!pog
umou4un ua o+,, 'uorqdrJJsur s1ql r{tlm Je}le ue puno; 1 'suor}onap
rnod plaqaq pue ',{.q passed I se roJ lG 5crodgroanorlrnglol3g
5co nLunu nrn>r) suotuep Jo dnqsnm atl+ ul ssad.tns leqmatuos
nod Surql drana ur ter{l anrarrad 1 'sua{lV Jo uaur ol.,,
uo sazrSolode sn{l all '3urddrqs.ror,r,
-:fi2 'II^x slrv)'lllH
s,retrAi
snllasd IaeqrrlN
viz., beings intermediate between God and man, inferior to the
former, but superior to the latter; " for to all who come under this
description, real or ima ginary, good or bad, the name demons
(intelligences) is promiscuously applied.
The reality of such intermediate order of beings revelation
everywhere supposes, and rational theism does not contradict.
Now it is to the kind expressed in the definition now given that the
pagan deities are represented as corresponding, and not
individually to particular demons, actually existing. To sdf r
therefore, that the Gentiles sacrifice to demons 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
Supreme." (Campb[ell], Dissfertation on Miracles]. ,ri., p.1, S 15.)
It may be asked, of what practical utility is a work of this
nature of what practical importance can it be whether we
believe or disbelieve the existence of demons? We 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. If it can be unequivocally shown from the Word
of God that demons exist, [then] the belief of the fact belongs to
us, [and] the utility of it to Him that permits it.
At the same time, we cannot forbear observing that, if it be
work of utility to throw light, in the least degree, on any portion
of the Word of God, 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 Psellus' work; but if there
were no other reason for its publication than a desire to
communicate the arguments with which, in those comparatively
early times, men of a philosophic turn of mind fortified
themselves in the belief of demoniacal possessions (as well in the
Apostolic age as in their own time), we conceive none could justly
condemn such a laudable motive. Surely a supercilious contempt
a
48
6V
ero,^(t pue setull IecIJolSIq
:i:il
olul peAII ueJpllqc rreql leql uoqrpe;l'-L;Til
(sreqclea, eql Jo uerplrqc oro^\ Iur>l€uv e{J
Jo sroqSnep eq] pue I'urlrgde5l
lo
,
[uossr1o3 snrre141]
'a8e luasard aLIl ul ruopsrm ro dlrleraqrl
o1 s8urlu1v\ Jraql u8rsuoo ro 'preaqun
rruDleuv ar{l JoJ
Jar{lla to TJeru ou sI 'uotnrlqo
tua{} aJnsual plnom qJIqM 'alnlela}Il }ual)ue
Jo
snllasd laeqrrlN
dag
I9
,,{esse
'pE- 'tltsorsnqrug panS"tauE uo
srq e}or,{& eq uaq,^& pupu ul peq ,(e1,Lro"r3 relsrelv leqÂ sr srq} teqt f1ery1 s1 }I
e
'x'qll''lcryqnlqnday
ep
'ol€ld fq pesn snq] sr pue 'q;eno;d e olur passed ese.rqd eql 'sessfln ,(q luetuesntue
.snourclv JoJ peJenrlep se,lrr se elrleueu e qcns 'a't 'enrleJJeu (snourclv pellec
eg o1 eruec 'sernluenp€ snollenr€tu qlrl\ pellg 'eAr1€ueu 3urf1 ,{ue ecue11 'sdoycr{3
pue 'suo8ulsel 'r8eqdolol eql ls8uoue sernluelpe slq Jo elrl€xeu snorlllcg
e Surnr8 ,(q esuedxe srq l€ Jlesurq pesntue 'ecue;ou8r s.qcJ€uou eql uo Sururnse;d
'suetceoqd eqlgo 3ur1 .snoulclv q1r.tr Surlseeg'sessr(ln
,snomll7 z
-'avlz"trDu
'pE-'ellqcng
eqlJo seuulcop
eql Jo ecrnos eqt ,{1Ued eJe,^d qJIg^rK 'S,4AoIA lecltoJeq pu€ cllsllenp slq roJ 'E'C
q pelncexe 'luen leqdord eql se,ln. sou€IAI 'eloulooJ .re1n8e.t e uuoJ o1 e3"re1 oo1
o}ou s1{J 's}lqcng pu€ seu€l eqt Surureldxe looq eql Jo pue eql t€ olou eeS r
9LZ
se,{n'
lou nod aleq - € slsersnqlug'urar{l ler duelu s€ 'ro 'elrqrng asor{}
- sJalJeJeqJ snordrur VlIm alerf,osse ol paureJlsuof, allLIM 'parnpua
1 Surql drarra pue '+e luasard sem 1 Sugql .,fuana azlJelnJrped ol
pa8rlqo tue I Jr z alrleJJeu ,snourJlv asrlap ]snur 1 1.,r,rou 1sn[ raansue
'NVIfVUHJ
3uo1 oot aTel plnom ]nd nod suorlsanb aqJ
ol
'ssaursnq leqM ur pa8e8ua pue
:alour ro 'sdeqrad sread
o,,rn1
'{r{^
23uo1 os ,ie.,vre no.,( arazw
pue /araqm }ng
- 'AHIOI III
'peorqe uaaq aêq I
ldqlotulJ, '3uo1 sr 1r 'sa1 - 'NVI]VUHI
erunrluez,{gpalrsrn nod aJurs 'uerlerql '3uo1 }l sI
I e+l4Jnz
,SNOhIiylCO
a%tr
-
'AHTOI IIJ
pua sauaw sns,raA
NOIJVUEdO EHJ NO
,NVIfVUHI CNV AHJOI^trII
NEEMJEg
,ENDO-IVIC,SN-I-IHSd
TiYHf
IIAI
heard of them at all?1
TIMOTHY. Why, I
understand that there are amongst us
individuals as godless as they are absurd, and that in the midst of the
sacred quire 2 (to speak in comedian style;) but as to their dogmas,
their customs, their laws, their proceedings, their discourses, I have
not yet been able to learn any thing about them; wherefore I beg of
you to tell me most explicitly whatever you know, if you are
disposed to oblige an intimate acquaintance, I will even add, a friend.
THRACIAN.
Even have it So, friend Timothy, though it be
enough to give one a headache if he but attempt to describe the
outlandish doctrines and doings of dremonry; and though you
cannot possibly derive any advantage from such description - for, tf
it be true what Simonides says, that the statement of facts is their
delineation,3 and that therefore the statement of profitable facts must
be profitable, and the statement of unprofitable facts quite the
opposite what possible benefit could you derive from
my
delineating their seductive statements?
TIMOTHY. - Nay, but I shall be greatly benefited, Thracian; surely
it is not unserviceable for physicians to be acquainted with drugs of a
deadly nature, that so none may be endangered by their use: besides,
some of the particulars, at all events, will not be unprofitable. We
have our choice, therefore, either to carry off from your disquisition
what is profitable, or to be on our guard of it if it have anything
pernicious.
THRACIAN.
- Agreed, my friend; you shall hear (as the poet says)
truths certainly, but most unpleasant ones: but if my narrative advert
[refers] to certain unseemly proceedings, I require of you, in common
justice, not to be angry with me who relate them, but with those who
t The
Euchitre came from Thrace, so it is significant that one of the speakers is a
Thracian, who can therefore be expected to know more about the Euchitre than
Timothy. -Ed.
holy orders.
'In
3
The statement of facts is their delineatio The following is an expression not
only of Simonides, but Democritus, l,oyoq epyou oKrn, the narrative of a fact is its
shadow.
52
€q
'slllqo$arur 'rur(uoufs eql se'Eurfoldrue 'sro1e1su€r1 urlel eqt r(q pecu€uelunoc
sI A\erA srql :pesJncce segru8rs qcrq,l 'loLo.todaf corndnus se,l ''9141 leur8r-ro eql ul
'plolt eql ]egl pue 'requcsu€Jl eruos Jo JoJJe ue Jo 'Jo.tre lecrqde"rEodfi e Jeqlre srql
{ulql }nq louuec e,Â i,(1eno1 segru8rs qclqrt 'lo\o,radal corndlrue sp€or leerC er{I ,
'ernpro ur slq8rlep ]eq1 ',{g
e 3o po8 eq1 pesoddns Sureq eq 'lpq8unq agl Jo poD 6qnqezleeg otur ll peueluoc
'ueree11 Jo poD 8ur,fru8rs 'lnqozleog pro,{A eq} uo 8ur,{e1d 'sme1 eqJ 'luercue
f-rarr sr Suruund yo uorlducsep srql :lso1uauaut noy soruauory o,rod] 5ornsnnd
oor 5ornsnn141 ndnu sp€eJ >leeJD eql iuorlelsueJl eql ur eJnseoru eruos ur err.ress"rd
ol peJnon€epue el€q e,r qcrq,& 'saue141 pJo,/y\ eql uo Keld e flsnornqo sr oJeql eJeH r
aLIl sueaq rrar{} ur aurJLISua pue 'uos leqsala) ar{} Jo drqsJoM aqt uoJJ
raqlaSolle Merpr{llzvr 'dlardurr ur {uns raqpnJ are oqm 't{1rcd prlr{}
ar{l aFqM ldrnlur uaq] op ol razrtod sFI uI ll seq oLIM auo Jo se 'urrq;o
pren8 rraql uo are lnq /uos rapla aql uppsrp dlalnlosqe lou op daqt
aql JaAo dlalerpaurq spualxa qJlr{rvr 'uor8ar rorradns
1ad pue lqpea
aql Jo rourarroS al{l Suraq se uos raSunod aql a^Jas sJaq}o lng
|i5H::ff
'if Jiil,:"E'il:::30"T,;Ti
Bunrds are daql asneraare qloq leql lad 'aruerren 1e are daql q8noql leln 'Surureluretu
'suos r{}oq o1 drqsrom. plard auros :sarged aaJql olur sluaru8pnf Jrar{l
uI papwp aJe lurod sH+ LuoJJ ]nq lsluaturluas Jrar{l ur snourrueun
are re1 sn{} 'uorlepunoy uailor slr{l p1el Surneq 'ualu papunu
-uailoJ asaql 'sped aaJql olur lno pauoruod sr as.ralrun ar{} qJrqm
o1 Surprorre 'dSoloqldtu >1aarD aql ruorJ Surqlou ur sraJ;rp r{rlr{l'vr
droaql e - plrom aql ur s8urql Jo tuauurano8 aql rapla a{l ol pue
'uor8ar rrraqdsoule aLIl uos ra8unod aq+ o1 'd1a1os uor8ar auepunru
-erdns ar{l pau8rsse aler{ daql raq}eJ aql ol lur8uo rorunf aq]
pue roruas aql aTetu 'Jar{leJ Jraql {llm 'suos om1 'ruar{} ol Surprorce
lur8rro prllll v lad paldope aleq etrqrnll Iereruoruep aql lng
'sFrlsalof aql ralnu snoalunoq
Jo
aq+ ol 'slerrlsaual aql Jo ssaupaTJrm aql Jo ralnr e
poo8 drana
Jo rolear3 at{l 'poD o1 'pna }o roq}ne a{} 'po3 e pasoddo 'dlardtur
ssalasuas Hllan 'atl :s8ulql IIe Jo sur8r.ro o1v\+ aJaM aJaql .'saue14
pasJnJJe aql ol Surprome 'to! lurelunoJ pI+oJ e ruoJJ se umop
pa1vlolJ aêq surSrro snourpnlllptu [s,elrqrng aq+] rraqt ruFI uror]
a{l r sauel4 v}lrvt asrr slr peLI aurJlJop alqerraxa sIqJ 'uraq} op
'leruetr41
snllasd Iaeqrrlnl
earthly alone, even Satan[ael],r dignifying him with the most august
names, as, the First-begotten, Estranged from the Father, the Creator
of Plants and Animals, and the rest of the compound beings.
Preferring to make suit to him who is the Destroyer and Murderer,
gracious God! How many insults do they offer to the Celestial,
whom they pronounce envious, an unnatural persecutor of his
brother, (who administers judiciously the government of the world)
and aver, that it is his being puffed up with envy [that] occasions
earthquakes and hail and famine, on which account they imprecate
on him, as well other anathemas, as in particular that horrible one!
TIMOTHY. By what train of
reasoning have they brought
themselves to believe and pronounce Satan[ael] a son of God, when
not merely the Prophetic Writings, but the Oracles of Divine Truth
everywhere speak but of one son, and he that reclined on our Lord's
bosom (as is recorded in the Holy Gospel), exclaims, concerning the
divine l,oyog flogos], "the Glory as of the Only-begotten of the
Father," whence has such a tremendous error assailed them?
THRACIAN. - Whence, Timothy, but from the Prince of Lies, who
deceives the understandings of his witless votaries by such vainglorious fiction, vaunting that he will place his throne above the
clouds, and averring that he will be equal to the Highest; for this
very reason he has been consigned to outer darkness: and when he
appears to them, he announces himself the first-begotten son of God
and creator of all terrene [earthly] things, 2 who disposes of
' The original Greek is Zaravaq,), Satanael, not Zaravaa Satan, here and in all
subsequent mentions. The ending '-ael' or '-iel' in Hebrew mythology often
indicated an angel, as 'El' was the divine suffix and one of the names of god.
Psellus would have been aware of this, and used'Satanael'advisedly. So here the
translator might be doing Psellus an injustice. See the section on the Bogomils in
the Introduction. -Ed.
2
This, it must be admitted, is the true character of Satan, so far as regards his lying
propensities; he was a liar from the beginning. "When he speaketh a lie he speaketh
his own, for he is a liar, and his (the liar's) father." But whether there be
an
admixture of vanity with mendacity, or his lies be uttered purely with a view to
deceive, is not so easily determined; yet certainly his mendacious address to the
Messiah, "All this power will I give thee and the glory of them, for that is delivered
54
q9
',Q1uer1sr-rqJ
l€urtuou u€ql lerluengur
eJolu ,(ylsen sI JIeslI uotltls;edns 'uorlcrluoc leuorler 'peuelq8rlue ue Jo llnsoJ eql
lou sI qclq^\ qlte; ,{ue ur pesoder eq u€c ecuepuadep el}ll'I '}r ocroJuo o1 ecuenbole
pue luele] qll,!\ 'u puetutuocer o1 ,{11e,r.ou
rIIJeqc eq}
seq
lnq
l€ql
Jo
IqlcueJ
,{ue olut u^\eJp eg o1 elq€ll ere feql osle Jo i1r ecunoueJ o} lsoJolur"troeql
1e-todruol Jreql
lI ueql\ "ro 'r(1eges uor8rle; Jreql esrcJexe louuec ,(eql ueql\
'suepetutuoq€I4l 'sue8e4 ouoceq lpzn 'sreqteJ Jregl uro{ pe}lrusu€Jl
ol ellcnpuoc eJotu sI
(slepgul ro
sel\ 1I l€ql ueqt flruerlsrrqJ Jreql JoJ uoseeJ Jeneq ou u8rsse uec oq./v\ asoqJ ..'poD
go renod eql ur lou pue uetu Jo ruopsr.i!\ eql ur spuels qclqa,, 'f1uoq1ne ueunq
qlleJ 1€q] uo peceld eq uec ecuepuedep etilll ,l.r.oq ees e,r oroH
r
'relc€J€qc
uo pepunoJ sr
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ureual uo
ol
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I
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zuorlJnJlsap
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r'sJaLIleJ
'AHJOIAIIT
1eqr,r. 1ng
aq+ Surrnfqe
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'salelsode-o) srl pue tury roJ paprnord uaaq 3uo1 seq
rIJIr{rw arrJ leql o}ur sanlasruaql alelrdnard pue zwolloJ 1ad daql (sdes
qraôrd aq1 se) ,,'orII aql qll/v\ aq daql qSnoql paqJroJs,, 'sarnlearJ
/llamareJ
11e ]o ]rafqe Jsoru aq+ poD yo aceld aql o] palrala aler{ pue
ralselntr rraql prq asaql ]nq ,,'lItJ s,JalseLu Jraql pue Jalsetu Jlaql
/V\ou>l sse aql pue xo aql,, 'sdes laqdor4 aql sV 'raq1a3o1 s8urql 1e
spulq r{rlrlm (fstsoua] Sroclna) ssauauo pue luarua8uerre auo wq+ aq
lou plnom aJar{l 'sloleall alrsoddo oml aJaM alar{l JI leqt 'Suruosear
dq 'razrolsrp Jou 'qlnrl arues-ilas aql Sur;epap dlrurn8uesuoJ
d;an leql Jeaq Jou 'ro1ear3 auo lnq sr aJaql leql 'aJnleu IesJalrun
Jo dlrurn8uesuoJ aql uroJJ 'anrauad louueJ daql a)urs 'auesur
ar{l pue 'leap aqt pue 'pullq aql alqtuasar daql 'lanaanoq 'luasard 1y
'paderlaq Surderq sll 'uoII e a>lII reor o1 paldualle tI uaqm 'qrFlrvr ul{s
s,uorl ur sse aql ueql Ja]]aq ou +no uJn] IIIM aq'sasnuo.rd padauoq sF{
poo8 Suqeru snl uo lsrsur daql il rq 'ter1 e Suraq Jo ru1tl lf,rluor ol
raa,rod Jlaql uI aq uoos IIIM ll 'lalanoH 'asou aq+ dq uaxo a>Irl lnoqe
pal aq o] sa^lasuaql Surra;;ns pue 'sdes aq Surqldrana Surnarlaq
sH alnJrprJ vllaa. paulaqmJalo pue
Jo pealsur 'suorsualard snodurod
'pooqasle1 Jo aturrd-qJre aql pue geS8etq dldua ue urn{ paraprsuor
aleq ol lq8no oqm 's1oo; aql sleaqr 'qlea Jo alqloJ reqnrad
aq] dn Surrvrolloy 'suearu sF{} ,{q pue 'pporw aql ur Surqldrana
snllasd IaeLIJTIN
THRACIAN. - As to profit, I do not know that they derive drrlr but I
rather think not; for though the demons promise them gold, and
possessions, and notoriety, yet you know they cannot glve them to any:
they do, however, present to the initiated phantasms and flashing
appearances,l which these men-detesters of God call visions of God.
Such as wish to be spectators of them, gracious Heavens! How many
shameful things, how many unutterable and detestable [things] must
they witness! For everything which we consider sanctioned by law, and
a doctrine to be preached, and a duty to be practised, they madly
disregar d, ray, they even disregard the laws of nature; to commit their
debaucheries to writing would only befit the impure pen of
Archilochus,2 nay,I do think that were he present he would be loath to
colrunemorate orgies so detestable and vile, as were never witnessed in
Creece, no, nor in any barbarous land; for where or when did anyone
ever hear that man, that august and sacred animal, ate excretions,
whether moist or dry - a monstrosity whictu I believe, not even wild
beasts in a rabid state are capable of committing, and yet this is but the
preliminary proceeding with these execrable wretches.
TIMOTHY.
- What for, Thracian?
THRACIAN. oh, this is one of their secrets
they know best
who do it: however, on my frequently questioning on this point, all I
could learn was, that the demons became friendly and affable on
their partaking of the excretions. In this particular I was satisfied
they spoke truth, though incapable of speaking it in other matters;
since nothing can be so eminently gratifying to hostile spirits as to
see man (who is an object of envy), man who has been honoured
with the Divine image, fallen to such a state of degradation: this is
' This wording
has echoes of the phraseology of the Chaldaean
35 Oracles. -Ed.
Archilochus was paying
addresses to the
- accepted as a suitor; but a his
daughter of one Lycambes, and was
richer candidate for
the lady's hand presenting himself, [and] Archilochus was dismissed. Upon this
Archilochus lampooned Lycambes in Iambic verse, and that with such effect that in
a fit of vexation he [Lycambes] committed suicide. Horace, in his Ars Poetica (v.
79), in allusion to this circumstance, says:- '(Archilocum proprio rabies armavit
n, impure pen of Archilochus.
' The
2
Iambo."
56
L9
ro slrqcng eril pue .rleJell'I "ro rlsoug eql 'slueprsoJd Jo rolelseoJd eql
sosselc
eorqt olul pepr^rp ero^\ slrqcnE eql leql'sr eSessed eôqe eql uror; aerp -plno^\ e,,vr
uorsnlcuoc eql 'rl€reill'I.ro 'r1soug pell€c ielrqcng eql Suoue sselc relncrged e 1nq
'o1 pe-t-teger ore scrlsouD eql lou sr ll 1€ql pue 'Surpeer lcexor eql eq ol lstolsougl
5roroornl elreJuoc e,{\ }nq'1ces urvrou>1-llea eJo etu€u eql'lslo4l1sougl5roxrroornl
s1se33ns
[.fte]lueutuoJ ;w]teT eql 'lsrolsoug] 5roroconl speer {eerg egJ
z
..'uDw snoqcole peJepueJ eq
,{lredord ,(eur pue
eql ur slces rc lnsa"nnl 5rs5edrn eleeJc o1 uorlrsodsrp
"(lrunuuoc
eql s€q lseol 1e ;o '1ces
e Jo JopunoJ eql sr orl^\ ouo 'ueeru eJoJeJeql lsntu fsodo"tqtuo
soyryatrcl 5ouodgnn 5oxrradry, 'porruoJ er€ serged pue slces
leql
,(qe.reql
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eleq oA\ s€eJeq/( isnorcrured tng snoeuorle ,(1uo 1ou uor8rler ur suorurdo surepelue
or1l\ euo serldur sfe,lle qclqr\\ 'cr1e;eq pJoly\ qsrlSug Jno ol re,t.rsue lr seop ssel
qcnu ',{relces pJoly\ Jno o} luelerrrnbe }ou sr os pue 'rynol {uo lo snonsuoJun eq ,leta
oqrr '1ces n lnsatm] h5sdtn u€ Jo raqruoru e ueeru lou soop eceld srql ur lsotp1a"uol
's
snrue8 oql tuolJ 'ure1d sl tI
5ovrrgdrn pro^\ eql teql 'e8en8uel eql
Jo
-:(l I
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lensn slq qlla
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o.Âl ul uorlslsuerl-slu € sr srqJ '(l I '0I 'tn 'lsnftlJ)
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- .Jlesurlq
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euo sr ereqJ 'lnsa.rrcf 5rosdrn sr 'ru-logl pe1ener88€ pue pouuguoc eroru sU q 'qclq,\\
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u,êoulun se,t [srsa;rr] 5rosdrn pro^\ eq] ]€qt esoddns ol e^\ ere
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eql Jo Surleeds 'sn11es4 esrleorl srql Jo esrnoc eloq^\ eql ur 1eql elqe{reruer sl }I
r
rtar{l ol se }ng z'rlsouD aq} pue e}n{Jnf aq} o} spualxa }nq '(sa11sody
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snllasd laeqrrlN
mystical sacrifice,l God preserve me! who could describe it? I blush
to repeat the shameful things I witnessed, and yet I am bound to
repeat them, for you, Timothy, have already prevailed on me; I will
therefore skim over them lightly, omitting the more shameful
proceedings, lest I should seem to be acting a tragedy, [rather than
giving a plain statement of facts.] z
Vesperi enim luminibus accensis, quo tempore salutarem domini celebramus
passionem, in domum prescriptam deductis, quas sacrilegi sacris suis
initiaaerunt, puellis ne lucem execrnndi quod designnnt, flagitii testem habeant,
cum puellis libidinose aolutantur in quamcumque tnndem, seu sororem, seu
propriam fliam, seu mntrem quilibet inciderit. Siquidem et hac in re
damonibus rem gratnm facere arbitrantur, si leges diainas transgressi fuerint,
in quibas cautum est, ne nuptia cum sanguine cognato contrahantur.3
Having perfected this rite, they are dismissed; on the expiry 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 knives, 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 make a sort of horrible compound, with which,
secretly defiling their food, liquid and solid, like those who mix
poison with mead, not only they themselves partake of these viands,
but others also who are not privy to their secret proceedings.a
TIMOTHY.
What end do they propose to themselves by such
Praying-men, who formed perhaps the uneducated and largest portion
the last
being most generally known, and the most numerous, the whole body might
have
called by the general name, Euchitre.
P-:
' This expression the Euchitre derived from the Christians, who designated the
Lord's Supper the mystical, i.e., symbolical sacrifice. This seems to indicate that
Transubstantiation [of bread and wine] formed no part of the primitive creed.
t NOTE.
Wherever brackets are supplied thus i ] the words included are not the
author's, -but are merely inserted to make the sense more explicit.
3
Basically a description of various incestuous sexual relationships.
o
This sounds like the worst kind of Christian propaganda against the Euchitre,
which was seen as fair game, being a heretical sect. -Ed.
58
69
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rar{leJpuer8 du tetl,vr sI sltlJ iuelrerl{1 'suaneaH pooD - 'IHJOI trIJ
z'luaurureualua ar{} Jo} uaJpIIt{J Jraq} dn Surnras I rle}ue1 dueu os
a>1q daql 'poo; a8uerls al{l Jo aleped 'lI lo areme Suraq lnoq+lzvr 'ot{rvr
'os1e snord aql Sulldural spuell palnlod aql lsraqto roJ oreus e ,{e1
daql 'sallastuaq+ ssaupa>IJrm srql Superladrad r{}lrr,r. paIJSI}es }ou }ng
'lI to aperu aleq daql a8ueqrxa alqelrJord e pue - uaneaq ol sllnsul
rrar{} dq 'sloqruds aurnrp aq1 deane aseLIJ 'uorsuaqardde due lnoq}yvr
'daql slnos Jrar{} ur aprsal o} suoruep aqt alq€ua o1 'aro;arat{l 'rapro
ur llaurqeJ e o] par{le11e lau8rs pdor aql uorJ }r{8rtu auo se '1oo1e
daa>1 pue prcrJe are aglq uoruap aql araql anuquor daql se 3uo1
os JoJ 'pa8undxa pue ]no ]snJW are slnos Jno ur paqrrJsur sloqruds
aur^rp aql sueau sllll dq leul papensrad are d".{J 'NVIfvuHJ
Zsuo4nllod 8ur11onar
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live worse than wild beasts, for now Antichrist 1 is at hand, even at
the doors, and evil precursors in the shape of monstrous doctrines
and unlawful practices, flo better than the orgies of Bacchus, must
usher in his advent. And whatever things have been represented by
the Greeks in their tragedies, as Saturn and Thyestes 2 and Tantalus
devouring their offspring, CEdipus debauching his mother, and
Cinyras e his daughters, all these fearful enormities will break in
upon our state; but see my son, and be on your guard, for know,
know for certain, that not only individuals from the illiterate and
unpolished class, but many also of the learned,a will be drawn away
into the same practices." These things, if I am to judge from the
result, he spoke prophetically; but I, when I recall to mind his words,
which are as fresh in my memory now as when he uttered them, am
surprised at what you tell me.
THRACIAN. - And well you may be surprised; for, many as are the
absurd nations described by historians in the far North, and the parts
about Lybra and Syrtes, yet I venture to say no one has ever heard of
such impiety being practised by them, rLo, nor by the Celts, nor by
any other nation near Britain, though [it is] destitute of laws and in a
savage state.
TIMOTHY. It is afflicting to think,
Thracian, that such horrible
practices should take up their abode in our quarter of the world. But
a perplexity of long standing respecting demons distresses me;
among other things, I should like to know whether they are
manifestly seen by the demoniacal wretches [who evoke them].
THRACIAN.
lAn
-
Not a doubt of it, my frien d, for this [result] they all
being who resembles Christ but does not give true salvation, who appears
close to the end-time, as mentioned in Revelations. -Ed.
t Atreus
cooked and served Thyestes' sons to him. *Ed.
'King of Cyprus, son of Apollo. -Ed.
It is somewhat remarkabl. thut heresy (we use
o
the word in its present acceptation)
has always originated with the learned. We doubt if there can be adduced a single
instance of an illiterate heresiarch [founder of a heresy], which would seem to show
that its rise is not owing so much to the ignorance of the multitude as to a daring
spirit of innovation and depraved ambition in men of learning.
60
L9
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srq eJU Surweg eql 'sre8uesseru srq spur.& eql qle{eur e11,, 's;epuer ('sas,lno)ste
lD)1utouo"4st, sH eêrleq arrr) 'sryo/\\ slq Jo ouo ur sreul€qJ 'J(I 'eSessed slr{J e
'lurod reil€l srql qsrlqslse ol rE seo8 'uorsu€tu elq€lrns
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eql lB fpoq pu€ Inos eql Jo uorun eql llll pelerutunsuoc eq lou IIr^\ sseurddeq
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uell€J qlld\ pel€rcosse Sureq sll ol Sur.nno fle.reu sr 1r ilrlds ernd e qlr^\ uorun roJ ll
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sr 1r 'ecuereodde Jo uors€cJo cgrceds eql q pelrns uuoJ B ur ro 'ernleu redo-rd ;reql
ur pe;eedde feql reqleq^\ 1nq luorlelaô5 ur rolerleq frene ,{q pellrulpe eq }sntu
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pue /slrrrds sla8ue sF{ qlaTeu oH,, 'Surdes 'slaqdord aqt Io palerqalar
lsoru 'plêcl 1o duorupsal aql sarnppe aq snlt Jo yoord ur pue tslrrrds
aJnd pue /lerJae 'u1ql Jo Uos e Suraq 7'sarpoq aleq sla8ue aJnd aql
uala lnq /suotuep aq1 u{laraur }ou leql '}l surelureur (sada dreurpro o1
JealJ lou lseal 1e ro) s8uryl alqrsrlur plar{aq oqm 1'snrpseg aurrup aq}
pue lurol dUpoq e ur uraql ol pareadde suoruep aql rworl Surlelar oo1
dueu rear{ aM 'sarr}rerd prr8eru o1 dl4reaq JIasurF{ }rlppe dpo auo
p 'uor8rlal Jno to sJallley ,,{1oq aq} uoJJ uala uJeal deru auo qJrqm
's8uraq parodroJ qllm luesJaluoJ aJe pue 'dpoq e aAeL{ aglq uourep
aql llearodrorur lou are daql 'puauy poo8 du '1ng 'NVIfVUHJ
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when the ministering spirits are despatched to their respective
employments t (ur the divine Paul says) 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.
TIMOTHY. - How comes it then, that in most passages of Scripture
they are spoken of as incorporeal.
THRACIAN. It is the practice both with
Christian and profane
authors, even the most ancient, to speak of the grosser description of
bodies as corporcal; but those which are very thin, eluding both the
sight and touch, not only we Christians, but even many profane
authors think fit to call incorporeal.
TIMOTHY.
But tell me, the body which angels have by natural
constitution, is it the same with that which demons have?
THRACIAN. - What folly! There must be a vast difference, for the
angelic, emitting a sort of extraneous rays, is oppressive and
intolerable to the visual organs: but as to the demonic, whether it
was once of this sort I cannot say, but so it would seem; (for Esaias
[Isaiah] disparagingly calls Lucifer "him that had fallen") now,
however it is an obscure and darksome sort of thing, saddened in
aspect, divested of its kindred light; but the angelic nature is
immaterial, and therefore is capable of penetrating and passing
through all solids, being more impalpable than the sun's tays, which,
passing through transparent bodies, the opaque objects on this earth
reflect, so as to render its stroke 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
rvith any thingi on the other hand, the bodies of demons, though
constituted indistinct by their tenuity; are yet in some measure
material and palpable.
TIMOTHY.
-
I am becoming quite a sage, Thracian,
(as the proverb
' The passage referred to, plainly is, "are they not all ministering spirits sent forth to
minister to those who shall be heirs of salvation."
62
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raJJns louuer dpoq e Jo alqpsap sr leLI] Suraq e arurs 'parodrorul JI
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"q ileqs
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dueru Jo luerou8r Suraq rno ur dllarrou ou sr araql - 'NVIfVUHI
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damonibus inesse, aasaae spermntica et aitalia aasa quidem eis, inquit me,
hujusmodi nulla insunt, superflui autem seu excrementi nescio quid
emittunt hoc mihi asserenti credito. t
But, said I, if they derive nourishment, they must derive it as we do?
Marcus [for that was his name], 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
testaceous2 fishes do, by drawing nourishment from the extraneous
moisture lying around them, and they afterwards void [give out] a
spermatic substance, but they do not all resemble each other in this
particular, but only such descriptions of demons as are allied to
matter, such as the Lucifugus,3 and Aqueous, and Subterranean. And
are there many descriptions of demons, Marcus, I asked again?
There are man/, said he, and of every possible variety of figure and
conformation, so that the air is full of them, both that above and that
around us, the earth and the sea are full of them, and the lowest
subterranean depths. Then, said I, if it would not be troublesome,
would you particularize each? It would be troublesome, said he, to
recall to mind matters I have dislodged from thence, yet I cannot
refuse, when you command, and so saying he counted off many
species of demons, adding their names, their forms, and their haunts.
TIMOTHY.
What's to hinder you then Thracian, enumerating
them to us?
THRACIAN. I
was not very solicitous, ffiy good sir, to retain
either the substance or arrangement of that conversation, nor can I
now recollect it. What possible benefit could I derive from an oversolicitude to retain their names, their, haunts, and in what particular
they resemble, and in what differ from each other? Therefore, I have
allowed such insipid matter to escape my memory, fect, I retain a
little out of a great deal, and whatever you are curious about, if you
enquire of me you shall know it.
I
About the eating of excrement.
' Shellfish
and others having a hard shell. -Ed.
'Demons who "flee the light". -Ed.
64
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pue aurllp ar{};o s8uraq +eq} ro1 ,'a18uerr} aualeJs aq} dq paluasardar
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1
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snllasd Iaeqrrl
us, for the entire genus has been expelled from the regions adjacent
to the moon, as a profane thing with us would be expelled from a
temple, but the second occupies the air contiguous to us, and is
called by the proper name A€rial; the third is the Earthly, the fourth
the Aqueous and Marine, the fifth the Subterranean, and the last the
Lucifugus, which can scarcely be considered sentient beings.
All
these species of demons are haters of God, and enemies of man,
and they say, that the Aqueous and Subterranean are worse than the
merely bad, but that the Lucifugus are eminently malicious and
mischievous, for these, said he, not merely impair men's intellects,by
fantasies and illusions, but destroy them with the same alacrity as we
would the most savage wild beast. The Aqueous suffocate in the
water all that approach them; the Subterranean and Lucifugus, if
they can only insinuate themselves into the lungs of those they meet,
seize and choke them, rendering them epileptic and insane; the
A€rial and Earthly, with art and cunning stealthily approach and
deceive men's minds, impelling them to unlawful and unnatural
lusts.
But how, said I, or what doing [what], do they accomplish this? Is it
by lording it over us, and leading us about wherever they please, as
if we were so many slaves? Not 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. But it is
impossible, said I, they could utter words without sound?
It is not impossible, said he, as you will perceive, if you only reflect,
that when one is speaking to another at a distance, he must speak in
a high k"y, but if he be near, he need barely murmur, and whisper
into the ear of his auditor [istener], 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 u
noiseless path; a faculty which they say is possessed by disembodied
spirits, for they bold communication with each other in a noiseless
66
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pue UeJ) qllm 7'1aur1aq s,olnld Suruuop 't{eta. sn{} uI roy €urlerado
-oJ suorle;rdsrad urrem pulJ daql uarlm dlenadsa pue 'slnorue
IeJnleuun pue auesur ol alrJxa daql 'suorlelplll dq suorssed Jaseq
aql Sursnor 'ool 'sarurlatuos €urdaals pue Suqeuvr Llloq 's1q8r1ap
pnsuas Jo suorleluasardar Surpn4qo 'sarnseald Jo uorlJalloJaJ
aql Sulnrnar 'suBISap 8uqsa88ns 'alqnoJl Jo Ieap lsel e aruanbasuo)
ur sn uorseJJo pue 'lrrrds 1eturue Jno olul uaql lrodsuerl
'aseald daqt sruJoJ Janaleqm pue'srnoloJ pue saJuereadde Surrunsse
'suotuap ar{l osp snql 1(srorrrur ur anJasqo deu alvr se) 'tua{}
Surrrraral Jo alqeder slra[qo ol uaql sJnusueJl pue 'sruro; pue sJnoloJ
saurquroJ ar{ 'saurqs uns aq} uar{lvr laraqdsoule aq} ur suaddeq
leqm raprsuoJ dpo nod ;r '1urod sn{} uo }enop ou aner{ paau no1
,'sn uodn aperu aq deur TJene ue Jauenb leqzvr
ruort raôJsrp ol alqrssodurr sI ll leql os 'll Surnrar.rad rno lnoqllM
'sn qlrnt uorleJrunururoJ ploq suoruep aq1 derr,r. aures aql ul 'Jauueru
snllasd Iaeqrrl
the Charonean spirit 1 destroys every thing that comes in its way,
whether beast, man, or bird; in the same way these demons
terrifically destroy everyone they fall in with, injuring 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.2
TIMOTHY.
But what can be their object in entering irrational
animals? For this happened to the swine, at Gargasa 3 (as the Sacred
Writings attest). I am not surprised if, being hostile to men, they
injure them; but what is the sense of their entering irrational
animals?a
THRACIAN.
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 animal heat; for, as they
inhabit the most profound depths, which are cold to the last degree,
and destitute of moisture, they are excessively cold; being contracted
and pained in consequence, they naturally long for a moist and
vivifying heat to revel in, and spring into irrational animals, and
I
Associated with caves and the Underworld. -Ed.
2
A reference to Christ driving out demons in Gadarenes, which subsequently
lodged in swine, and which then conveniently threw themselves over a precipice. Ed.
' Presumably Gerasene or Gadarenes . See Mark 5:l-20: "And they came over unto
the other side of the sea [of Galilee], into the country of the Gadarenes. And when
he fJesus] was come out of the ship, immediately there met him out of the tombs a
man with an unclean spirit. Who had his dwelling among the tombs; and no man
could bind him, not [even] with chains ...neither could any man tame him...And all
the devils besought him, saying, Send us into the swine, that we may enter into
them. And forthwith Jesus gave them leave. And the unclean spirits went out, and
entered into the swine: and [then] the herd ran violently down a steep place into the
sea...and were choked in the sea." -Ed.
o
The point of choosing to enter into irrational animals was that they feared Jesus
would cast them into water, in the same way Solomon had used water to control
demons. Luke 8:31: "And they [the demons] besought him fJesus] that he would not
command them to go out into the deep". But Jesus tricked them, by allowing them
to enter into the herd of 2000 swine, and then compelling the animals to throw
themselves into the sea, thereby neatly accomplishing what the demons had most
feared. -Ed.
68
69
('ZES1 '[q8rnq]urpg
[uot]1tpe 'T,gt ''l 'lo^ 'lacaa"tg lo sarymfb4uy lary "to 'o)ao",rg otSoloaoqc.ryf
s,reltod [uqof]) ,,epeep eql tuor; 3ur,u1 eq} Suru;ecuoc e;rnbur .(eql op fq16 epog
JIoI{} olun >lees uolleu e }ou lleqs 'qcptuo}s aq} urorg >1eeds lerll 'spro,l ur€A Jeiln
leql esoql 'quee eql
1no >1eeds leql pue 'flleq rreql ur sr qceeds esoq^\ esoql olun
Jo
>1ees 'nor{ olun ,(es
erreq |u8on1dag eql s€ 'sfes fqeresl] seresl suos;ed
'{eql JL, '}1
pessessod qcns ol uorsnlle ur sl lI '(suourep eql ol pelnqrrpe osle s€^\ oru€u r{clq^\)
IroqruW.ttsoSSal rogollrdronl"l,a peueu osle erelr .(eq1 'serpoq rrog] urqU,tl elods ro
pe8pol reqlre slurds eql esn€ceq pue isuourep qlr^\ pessassod 'a'r 'ltoldayuoutlDpl
roruLrlrnorirng pellec ere^\ eseq] iceruouep oql Jo sraqwaw aW lo asn
Sut4out'sellesrueql re^\sue eql pacunouord rc !sdt1
raql .to san8uot "t1ary
3u1noul sD
qcnu os lou pue 'sselqceeds Surureruer olpll!\ eql IIe ,(eq1 'suos;ed pessessod aq1;o
slseerq ro sorlloq ogl Jo 1no elods ro 'rueql go pelnbul oq,K esoql ol re^\su€ plnoqs
,{eq1 teqlr po}elcrp pue 'uaql urqlr.^& pe8pol qclq,K 'suoruep 8ur,{seqdord q1r.r,r
pessessod eJe^\ sra)uDwoaqt Jo uos euo,,-:eloqe oql uo lq8rl elqeJeprsuoc s,rorq]
qclqr\\ e8essed e seq 'sra)Ltotttroau Jo spuH lueJeJJrp eerr{} eq1 Eurqrrcsep ';el1o4
,
dq lnq passassodqp aq raraJtns e uer rou lyap pue qtunp dlarrdord
lear8 Wlzrn paleu8rsap sI ]r uoseal qJrqm ro1 /lseaq pllrl.r. alqelJerlur
lsoru aql ueql ;oordal Jo peaJp aloru ou seq ll 'rulr{1v\ Ieuor}eJJr
'{q paurarro8 Suraq '1ra11a1ur to proâp dp1o1 pue Ieuorlerrr sr
lr asne)aq'tnq lrazwod leJnleu s,JaJatJns aql ile salnJsqo pue slunlq lI
'ssassod dllanas ueJ lr auodue pue 'drp pue ploJ dlanrssatxa aJoJaJaLIl
sI pue 'sraqlo ar{l ueq} Lluea ol pa1le aroru sr sanads lsel sFI}
roy lpeap JaJatJns aql saêal lsorule pue 'atueralln sF{ sdols 'tualsds
aloqm slr{ Jo uorlexelal e suorse)Jo }1 'uosrad e ssassod dlaurlsapuelJ
uoruap sn?n{tcn1 e JI }nq lraqruau umo srl{ aram ll JI se 1 nn{{ns
aql lo an8uoq aq4 Bwsn 'urFI q8norqt sleads pue 'passassod uosrad
aql suolsrp pue salelr8e aq 'auo slresse uoruep ueaueJJalens e uaqM
'suorloru Jral{l 8u4rn4sqo pue 'sar11nre;
JIaLII Surrnfut pue 'suosrad s,uaru 8ur1e1r8e Jrar{l Jo asneJ aq} sl I{JITIzvr
'sarpoq rraql Jo TInq ar{} dq pareldsrp pue paurfuor lrrrds aLI} pue
'pa33o1t Suraq saprsar lrrrds 1eturue aLIl q)rqm ul sarod aql ';eordn
ilerus ou uorserro daql tuaql olur pasryq ual{rvr pue 11p ;o prua8uor
lsoru Suraq se 'uelu;o ]et{l o1 dllenadsa 1nq'a.rnleu rraql o1 prua8uor
Suraq se 'sleurrue Jo aJnlsrotu ar{t o} sallasruaql qJel}e dpe13
1nq '3un{Jro)s pue SununsuoJ [sl lt] asneraq 'prone daql arrJ ruorJ
spaarord leql ]ear{ ar{l /pueq rar{to ar{l uo tslrd pue sqleq o}q a8unld
snllasd laeqrrl/{
divine power, procurable by prayer and fasti.g.t
"BrJt, Marcus," said I, "physicians would persuade us to be of
another way of thinking, for they assert that such affections are not
produced by demons, but are occasioned by an excess 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 - "It is not at all surprising if physicians make such
an assertion, for they understand nothing but what is perceived by
the senses, their whole attention being devoted to the body.
Lethargies, Syncopes,2 cases of hypochondriasm, delirium, which
they can remove by vomits, or evacuations, or unguents,3 it is quite
correct to say that there are the effects of disordered humours; but
enthusiasms, and madness, and possessions, with which when one is
seized he is incapable of making any use of his judgment, his tongue,
his imagination, his senses, it is quite another thing [that] moves and
excites them, and speaks what the person seized is unconscious of
uttering, though occasionally be prophesies something." With what
propriety [I ask] can these effects be called the disordered
movements of matter?
TIMOTHY.
-
How now, Thracian! do you yourself assent to what
Marcus says?
Most undoubtedly, Timothy; for how could I do
otherwise, when I recollect what the holy Gospels relate concerning
persons possessed with dremons, and what befell the man of Corinth
at Paul's command,a and how many wonderful things are related of
them by the [Church] Fathers; and moreover saw with my own eyes,
and heard with my own ears, their doings at Elason; for a man in
THRACIAN.
' Our Lord says, in reference to the expulsion of dremons, "This kind goeth not
forth but by prayer and fasting." To this declaration allusion is here evidently made.
' Loss of consciousness, fainting. -Ed.
' F.o* this we learn that the application of unguents to the sick, referred to by the
Apostle James, was not a religious, but a purely medical application.
a
Paul commanded that the man of Corith who had committed incest should be
excommun-icated. -Ed.
70
tt
'pE-'{eo1K
uorssed pellec ere snsel Jo uorxurcruc relseg eql reue lsnl pu€ eroJeq lsnf s^€p
'pE-'epeuolsBJ solr€J ,(q
e{J ,
pegoder secuerredxe cruetueqs eql ol r€lrurs z
'pE-'po8 uns eqJ
r
ru1rl >IJnrls sJamollo1 dru Jo auo uaqm 'pue
'au
p1o1
aq s8urql asaqJ
'Surqldue 1sa33ns
o] pasodsrp ru1{ passassod oLIM uoruap aql sr '+\ arlsap dllear8
p1nor{s Jlasrun{ aq q8notll lou 'suerlsrrqf dq paleraual L{Jmu os 'dep
uor+JalJnsay aql pue e TaaM uoISSed uo lnq lpaqsr,rra. u4r{ passassod
or{,vr uoruap aql se /sarup r{Jns le pue 's8ulql qJns Sutlradsa.r
']rlpard ppor aq luaruoru luasard arll ol dn auq ler{} uorC
dpo
1nq
z'qJeruols sH olur leorql sF{ uMop
pue 'turq spJemo] dg uaner Jo uos p pallaJrad aq rlJlt{zvr Suotue uoJJ
'suotuep
lsorl E aas ol ru1q palqeua 'luan8un uIeUaJ e LIIIM sada
srq Surluroue
'o pue 'qlnoru sn{ olut 8ut}}lds 'qratl uleual e Jo a>le1red
ol u4r{ Sursner 'urelunour e o} lq8ru dq -H Sur8uuq 'or{rvr 'uerrr;y
puoqe8en ureual e q8norql sarqrerd leJeluoruap Jo a8pa1,,r,r.ou1
aql ol aruoJ peq aq leql ples aq roy 'qlnrl ar{l passatuor 'dlrssaoau
Jruo)el e Japun Surrnoqel '+a,{ 'larlas ar{} aSlnnrp ol r{sllvr }ou
p1p ar{ q8noql 'ag iLrc rrlaqdord aqt H}Irr,r' paUIS ag o} atue) ar{ ,rnot{
urF{ paTse I 'u4r{ puaqarddn p1p I uar{zvr 't{}3ua1 lV 's}reJ aq} aru plo}
oJJ pue ol ssed ol pasn or{M .,(uetu pue 'uorlednrro pue 'luarupodap
'lradse dru 'oo1 'paquosap aH 'sa8elpn Surrnoqq8rau aql ol se dlro
aql tuory reJ se auo8 ralau peq I q8noql 'parapn aq suoqupard r{JnS
,,'+l r{s[druoJJe ol suoJJa snoro8rn pue ,(ueru aTeru aq q8noV] lou lI op lou 11eqs aq'tunquezf,go+ Jauoslrd e;;o aru drrer o+ snolxue dran
aq aq q8noql '1nq luosrad ler{t ,{q papuaqardde aq ileqs srar{}o dueur
pue Jlasdur lpaqsr1oqe aJrAJas rno Jo sarralsdtu aql pue 'palnras.rad
aq IIIM drqs.rorvr Jno Jo sarralsdu aqt ruor{lvr ,{q'sn 1surc8e }uas
aq IIIM Ienpwpur ue leql lreJ aql Jo .,(uedruor luasard aqt asrrdde I,,
- ples ar{'tu}I punore pa+e4rur
aql Jo apnllllntu aql palJallor Surneg 'lasdtu Sururaruor ,vray
e lou patJrpard 's8urql raqlo ls8uoue 'pue r'snqoqd Jo slsarrd aql
rauueu at{} rage salrero Surranrlap Jo }lqeq aql uI sem a)e1d 1eq+
Jo
snllasd laeqrrl/{
on the cheek, "you," said he, "fot this one blow shall receive many;
and you," satd he, turning to me, "shall, suffer great calamities in
your person, for the demons 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 demons extricate you.1 These things the polluted
wretch predicted, as if uttering oracles from the Delphic Tripod; for
they all happened, and I have been almost undone by the numerous
dangers which beset me; from which my Saviour alone wonderfully
rescued me; but who that has seen the oracle in which demons play
upon wind instruments,2 will say that madness in all its forms are
t
Thi, is just the oracular style. There was always some proviso attached to oracular
responses, or some ambiguity in them, which was calculated to save the oracle's
credit. Thus when Crcsus applied to Apollo's oracle at Delphos, to know whether he
should march against Cyrus, he received for answer
-
"CrGSLts Halym penetrans, magnam pervertet opum vim."
"lf Crcesus cross the river Halys, he shall overturn a great empire."
The event proved fto be] his own overthrow. The same ambiguity attends the
famous reply of the same oracle to Pyrrhus:
-
"Aio te Aacida, Romanos vincere possum."
"I do pronounce that Rome Pynhus shall overcome."
Which may be interpreted to mean, either that Rome should overcome Pyrrhus, or
that Pyrrhus should overcome Rome. It is in much the same prudential spirit our
hero of Elason here adds, "unless some power superior to the dremons extricate
you."
2
This is a passage on which we confess ourselves utterly unable to throw any light;
we scarcely dare to hazard a conjecture. It strikes us, however, that a very
successful imposture might be played off by means of A,olian harps. Perhaps it is to
something of that nature allusion is made. We may observe, by the way, it is a great
mistake to suppose that oracles ceased universally on the coming of Christ (as what
is here mentioned proves). Though daily declining, they continued long after, as the
laws of the Emperors Theodosius 1378-395 and 408-450 C.E.l, Gratian 1407 C.E.l,
and Valerian 1253-260 C.E.] against such as consulted them clearly evince. It would
be more proper to say that wherever the power of Christ was brought to bear upon
them they ceased, and eventually died out. Their cessation is attested by Strabo,
Juvenal, Lucan, and others. Plutarch accounts for it by saying that the benefits of
the Gods are not eternal, as themselves, or that the genii who presided over oracles
are subject to death; whilst Athanasius tells the Pagans they have been witnesses
themselves thatthe sign of the cross puts the dremons to flight, silences oracles, and
72
EL
'slrqcnE
uelcerr.IJ eqlJo ecJnos eql flpelnde; se,tr erueuuv se luecgru8rs eq ,{eu srql
,
1ue11e8 ,(1.re1ncrged sr'1uoru € ruo4 Sunuoc 'pue
'1snf sr lr se ewospueq se 'xes eql ol lueurlduoc € sr 'pellrrupe oq lsntu ll 'slr{J r
'su€rlsrJrlJ eql pu€ 'sueerncrdg eqlJo serlellqns
eq] Jo pl€.r;e fgerqc ere,l.r salcero oql }eql s,{es uercnT 'sroqlo pue 'xrleg snrlnur4
'snr1uepru4 'snr1ue1ce1 'snrqouJv ,(q peuuguoc sr qcrql\ 'slueulueqcue seledrssrp
rnoq lellt ol dn ranau peq aqs qSnoql 'an8uo1 ueruaurrv aql ur alods
ar{s asneJaq lnq'aJuarrnJJo dJeulpJo ue sem Jaq qtIM }eq} JoJ '[zuat1
r{lla,r. pauodsueJl se1w ar{s asneJaq lou 'paze'ure aJaM aM 'daalse
lseJ IIaJ 'auo1 pFull e ur Suoleads 'pue 'ralo IIe Tooqs pue paq)norJ
aJnleaJJ rood aqt sF{l uodn 'raq aTrJ}s o} paualealq} 'uorssed e
ul JI se 'pue 'sursruoxa snl Wyw leJaqrl aJoru sem Jau8raro; ar{} uaqm
1nq lyrrds lea.r8 Wlrr,r ulFI paler[aq] 'paq aql uo Surueal 'pue 'ploq
dran sem ar{s }srIJ lan8uol arues aql q rury o1 paqdar ueruom aL{J
7'(ueruaruJv ue sem aq asne)aq'+eq+ uoquaur 1) lan8uol umo
sltl uI qrmu ral{ paprerqdn pue 'pr1eûr aql HtIm ftaue aQ o+ pa]raJJe
'paq aql aprsaq umeJp pJoMS sn{ r{}Izvr Surpuels 'or{rvr 'antl TJep
dran e ol lurnq-uns pue palrurrm ul{s sH IIII,vr 'ueru papeaq-ppq
p1o dran e pallJlay 1'(sanua8rxa Suqaaru ur ralap dpelnr4red pue
'sluarpadxa SuualoJsrp ur prnb dran sr xas aql roy) Jalazwoq'uaruom
aruos 'aseJ e aleradsap os uI op o+ lerlm Surrwou>l 1ou 'dlrxaldrad
Jo alels e ur aram lnq 'pps aqs leqm puaqardruoJ srapuelsdq
aql ppo) Jou lauo1 Surrnturntu zvrol e ur 'an8uol snoJeqJeq
Jo Uos e paJa+lnu 'uaro8 paq Jaq 8uuea1 'pue 'r{1+ue?eleJlxa
paneJ pue 'lll dran se;'vr 'luaruaurJuoJ Jar{ ur 'ar{S 'saseasrp
Jo dlarren e Hllzrt palrrlJte 'ool 'se1v\ aqs lasranrad dlSurpaarxa
lnq 'uorlrsodsrp poo8 e Jo alor{uw arp uo sem oqm 'ueruom
e ol palrreru raqlorq rapla ue peq I 'poor{asleJ e 3ur1a1 yo alqederur
sI 'llqeq Jrlseuour ar{l paunsse 'saprsaq'seq oqan pue 'aru aTrl uetu
plo uV 'alelar Ileqs 1 'rrdo1 luasard ar{l ol sodorde alrnb sr }r se 'qrHrvr
'ralrereqc sll ur snoJlsuoru pue snoluagod dlalnlosqe se,vr ler{,vr
rr,r.es I [lun 'uorurdo rraql Jo tsrrJ sem I Jted dtu rog 23u1ql Jo Uos
sn{} puelsrapun ile }e }ouu€J dueu uworl roy '8uo1uF{} ;o de.rrt snl} Jo
are suerJrsdqd leql 'uelJerqJ 'pasr.rdrns ile le lou rue I - 'AHIOI IIJ
cralleru Jo sluauaôur paleqr^ aql lnq
snllasd Iaer{rrN
so much as seen an Armenian, and understood nothing but her
connubial and domestic duties.l On her recovery I asked what she
had undergone, and if she could recall to mind anything that had
occurred; she said she saw a sort of darksome 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
recollection of what has occurred. She spoke thus on her recovery.
Ever since that event a sort of bond of ambiguity keeps me perplexed,
as to how the demon which harassed this woman could seem
feminine, for we may well question whether the distinction of sex
prevails amongst the demons as amongst the creatures of earth; and,
t
How is a fact of the nature here recorded to be accounted for but on preternatural
principles? We do not mean to contend for the truth of the particular fact here
recorded, but doubtless this, if a supposed case, was similar to other real cases that
might have been adduced; else Psellus would not have introduced it in his Dialogue.
Very pertinent to our present purpose is the following from Calmet's Dictionary:"Some efforts that seem to be supernatural may be effects of heated imagination, of
melancholy blood, of tricks and contrivance; but if a person suddenly should speak
and understand languages he never learned, talk of sublime matters he never studied,
discover things secret and unknown; should he lift up himself in the air without
visible assistance , act and speak in a manner very different from his natural temper
and condition, and all this without any inducement from interest, passion, or other
natural motive; if all these circumstances, or the greater part of them, concur in the
same possession, can there be any room to suspect that it is not real? There have,
then, been possessions in which all those circumstances concurred; there have,
therefore, been real ones, but especially those which the Gospel declare as such."
(Calmet's Dictlionary]. Artficle]. Dremon.) To much the same pulpose is the
following, from the Encyclopaedia Britannica:-"All that Revelation makes known,
all that human reason can conjecture, concerning the existence of various orders of
spiritual beings, good and bad, is perfectly consistent with, and even favourable to,
the doctrine of drmoniacal possession. It was generally believed throughout the
ancient heathen world; it was equally well known to the Jews, and equally respected
by them; it is mentioned in the New Testament in such language, and such
narratives are related concerning it, that the Gospels cannot well be regarded in any
other light than as pieces of imposture, and Jesus Christ must be considered a. a
man who dishonestly took advantage of the weakness and ignorance of his
contemporaries, if this doctrine be nothing but a vulgar error. It teaches nothing
inconsistent with the general conduct
of
Providence;
it is not the coution of
philosophy, but the pride of reason, that suggests objections against this doctrine."
(Encyllopaedial Britlannicaf, p. 58. editfion] Edin[burgh], I 823.)
74
9L
'pE- 'cr8etu ur
pJo/y\s uorr ue Jo esn eql o1 lqSreA puel ,{eu leql pue 'uoJI ree3: slurds }€q} uor}rpeJl
€ osle sr eJeqJ 'pJolr\s e .(q 1nc Sureq JeeJ ol 'secuelsruncJrc e[uos Jepun '1eerofuoc
,(lluercggns Sureq suoru*p le eEed snorne;d e uo slulq uele snllesd 'suotusp
ro
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r
luauroru auo ale pue /aseald daql aJueJeadde ranaleqM olur aJnseald
/suolu€p ar{} r{ll^,r
Jrar{} o1 SurproJJe pauJoJsueJl aJE suosrad asoqM
fl lI osp sm{} lpaluasa.rd are sa)ueJeadde paryISJaAIp 's1se1q leuJa}xa
dq paqrn1slp are spnolo at{l uaqm 1nq lsuoruep Jo sarpoq aql Vtlrr,r
sr lr os1e snql 'leturue Jaqlo auros ro 'sluadJas to Jaqloue 1e 'sreaq
Jo rar{loue }e 'uaul Jo alrLIM auo aruereadde aq} 8ul}IqF{xa spnolJ aql
alJasqo deru auo se roy lurro; drana Jo aJnleu a{l o} alqepounrroJJe
aJe 'alqrxag pue alrlJnp dran ale q)Ir{llt 'sarpoq f,ruour€p
aldurs aq+ teq+ rot lpalrun aram daqt r{Jlr{zvr Vlla,r. salnlearJ ar{l
Jo asoql {llzvr arues aql aJaM suorssed Frurue Jraql teqt lnq 'aptual
ro aleru raq+la dlprnleu sem uoruep Jo sarcads ou leql pps aH
'sasJnoJsrp ,snJJeIz{ ol uorseJJo aneS q)lq1yl Ja}}eru aq+ SurraprsuoJaJ
'[;o urelduror nod] dlrn8rque ]o puoq sF{} asool ol }dua}Je uala IIIM I
'd1prr;pp yo Surqlaruos sr aJaql alaqm osle sarurlaruos +nq /paruroyrad
dpsea dran sr leqm ur dlararu lou 'puar;y srq a8rlqo ol ]q8no auo
'snuo8rluy [3ur;] o1 SurproJJe 'aJurs 1nq lduetu dq uoqe]uasardarsrur
Jo sra]]etu aperu are pupl sFIl Jo sBuFI+ teq+ MouT I sE
dlenadsa pue 'aruaps ur JaAo ssed ol JaqleJ lq8no I leqm ureldxa o1
Surldualle ul 1 'paranorsrp lad ser{ auo ou leqm ro; SurqJJeas ur nod
'sra1yr1 yo rred e uraas deu a,.vr preJle ure I lnq 'uorlsanb ur sJalleur
aql roJ suosear rapuar o1 'dqlolulr 'qslrvr pForIS I - 'NVIfvuHr
'a8payvrouT Ierrrolsn{
Jo Ieap lear8 e parrnbJe aleq pue 'sluarJue aql Jo sJuaruquas ar{l
r{llzvr palurenbre dlq8noror{+ are nod se 'proge o} uosrad lualaduror
lsoru aq1 nod {u1ql I r{Jlr{lvr 'uorsensrad arrnbar 1 s}urod asaq} uodn
ldlSurpaarxa arrl xald.rad slqnop asaql r4proms e ruorJ raJJns 'ure1s
Jou {JnJ}s aq Jaqllau ueJ r{Jnlzvr'uoruap e ueJ zvror{ ro; lproans pa>Ieu
e JeaJ pue 'sleaJr{l s,JaurJeqJ aLIl le qJnoJJ plnoqs ll dqm osle pue
/aappr{J
l[an8uol] rer;dg ro [uersra4] rrsrad ar{} ur sraqlo pue
ar{+
uI auros '1aar3 aqt ul >1eads suotuap auros ler{l aAIaJuoJ dlpreq uer
2an8uol ueruarurv aql doldua lr plnoJ MorI 'are1d lxau aql ul
a,vr roC
snllasd laeqrrl^tr
contracted into a less bulk, the next stretched out into a greater length.
The same thing we see exemplified 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 size, but also in
respect of appearance; and that in a variety of ways; the body of
demons likewise is accommodative in both particulars: not only is it
peculiarly yielding, and takes the impression of objects, but, because
it is aerial, it is susceptible of all kinds of hues, as is the atmosphere;
such is the body of demons, owing to the imaginative energy
inherent in it, and which extends to it the appearance of colours; for,
as when we are panic-struck, we first are pale, and afterwards blush,
according as the mind is variously affected, owing to the soul
extending such affections [emotions] to the body, we may well
suppose it is just the same way with the demons, 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, extending over the surface of his body the
appearance of colour, sometimes appears as a man, sometimes 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 colour, or delineate a form, than straightway it
dissolves and is dispelled.
We may perceive that the demons are liable to similar affections, for
in them colour, and figure, and all appearance whatever is
evanescent. In these things Marcus, as I conjecture, said what was
probable; and from this time forward let not the question harass you,
whether the distinction of sex exists in demons on account of the
genital member appearing in them, for these, whether male or female,
are not constant nor habitual; therefore consider that the demon
which so much harassed the woman in confinement seemed like a
woman, not because it was really and habitually feminine; but
because, it presented the appearance of a woman.
TIMOTHY.
But how comes
it Thracian, that it
does not assume
is
now one form, and now another, like the other demons, but
76
LL
'{uoru e a{ll ua{ods
-
r
:suorJeJaprsuoJ SurzvrolloJ aql ruoJt'rauraanoq
'1sa;ruetu aq IIIM lI 'dn realJ +ou p1p snJretrAl lurod e sem ler{l
lan8uol ueruaurrv aq+ ur Sur4eads uourep aql o1 lcadsar rlllm lnq
,'arnseald Jo aJII e ro; paldepe +saq sr qrrqm ler{} parunsse dlerryeu
1r 'turo; s1r Sur8ueqr 'sarnlsrour arndun ur 8ur1q81"p pue 'uourap
snorlrJsel e Suraq JoJ 'aurunuay pareadde luauaurFuoJ uI ueurozrn ar{}
passerer{ }er{} uoruap aql p 'paxaldrad ile le aq lou plnoqs nod 1ng
'anuquor dlluelsuoo daq] asaql ur '1q8r1ap daql suroJ ralaleqm
uI lnq'sturoy Jraql Sur8ueqJ Jo alqederut are 'paqlrJsap dpearle asot{}
ol tcadsal LIIIM uorlrsod alelparuJalul ue Surddnrto 'auaual pue
snoanby aql luosrad ;o dlrplesra^ pue dppqerld Jo passassod Suraq
1ou 'sacuereadde p4rads snoJaurnu Jo alqedecul aJe daql ro; 'sturol
;o dlarren e aurnsse lou op daql lr8nprnl pue ueauerralqns aql ale
ruat{} ruorJ }uara1Jrp dran 1}ra[qo alqeur8etur drana ol spua]xa ]eql auo
passassod aJe IerJ?V pue parddurg
'uorleur8eurr alrsJnJsrp dran p
aLIl se auros 'uraql ls8uotue roy
'o lpar;rsJalrp dllear8 ale suolrep Jo
sanads ar{l osp rauueru arues aql uI '[uor1e]luaruqe;o asodrnd a18urs
ar{t roJ uorleur8erm aql Sursnraxa lne 'oB o1 lq8no daqt raqllqm
ro 'paarord daql araqm 'anea1 daql aloq aL{} uaql ;o due Sumtoul
lou 'pa1rr,4sar dlSurpaarxa ft1nre; sFIt aleq 'srurom pue saIIJ
rllpt 's1eu8 pue lsraurvro rrar{l ro '1e1s Jraq} 'arnlsed +e suorueduror
Jraql ['aruelsul JoJ se] dllnceJ alrleur8eun ar{l aslJraxa qJrqan's8ulqt
aruos ol lnq spualxa q4{,vr 'uorleur8erur Jo Uos paulluoJ aJour e qlIM
'1ros leql Jo slerurue pue 'uaxo 'sas.ro11 'rlgea sHl uo pue 'punoJe
pue 'uaneaq ur qloq 's1ra[qo alqrsuas ile lsorup o+ spua+xa r{Jlr{zvr
auo 'uorleur8eurr alrsJnJsrp aJour e r{llzra. pag€ sr sJamod puorler
pue pnlJallalur r{llzw pamopua Suraq 'uelu 'urar{} ls8uoue se rwou
'sleurrue punoduroJ legotu ls8uotue se'leuorleJJr ale auros JoJ'uraql
ls8uorue dlrs;arrrp lear8 e sr aJaql JelnJrlred slql ut leqt uorleurlJur
pue ramod aures aql lou aleq suoruap ile ]eql p1es aq 'uosea.r
'NVIfvuHJ
alqeqordrur lou e pauSrsse snrretr tr 'ool slr{} roc
suotuep
ZluaruaurJuoJ ur uaurorvr dq uaas are dpo uJoJ alerua1 aql Jo
'duetu tuoJJ pJear{ aêq I JoJ 'turo; sttl} ul uaas sderr,rp
1eq1
snllasd IaeqrrlN
It is impossible to ascertain the peculiar tongue of each particular
demon, whether [for instance,] such a demon speak in the Hebrew,
or Greek, or Syriac, or other barbarous tongue; indeed, [I may ask,]
what absolute need have they of a voice, who usually hold
intercourse without one? [as I already observed,] but as in the case of
the angels t of the nations, different angels being appointed over
I
This is speaking very particularly on a subject respecting which we know
little or nothing, "secret things belong unto God, but the things that are
revealed," &c. We are not under any necessity for supposing, that angelic
beings understand each [other], but a single language, they may have an
intuitive perception of all languages, and hold intercourse with each other,
in a manner, of which we cannot form the most remote conception, it is idle
to speculate on such a subject. Most that can be safely affirmed respecting
them, may be comprised within a few words - that they are innumerable
- that they are God's executive - that they are vastly superior to us in
might and intelligence - and are employed doing good offices to the pious.
With respect to the manner and circumstances of their appearance, we
cannot do better than cite what Calmet says on this subject:- "The
discovery of angels has usually been after they had delivered their message,
and always for the purpose of a sign, in confirmation of the faith of the
party whom they had addressed; it is evident that the angel who appeared
to Manoah, was taken by both Manoah and his wife for a prophet only, till
after he had delivered his message, he took leave "wonderfullyi' to
convince them of his extraordinary nature; thus the angel that wrestled with
Jacob, at last put the hollow of his thigh out or joint, a token that he was no
mere man. The angel that spoke to Zacharias, rendered him dumb a
token beyond the power of mere mary (e.g. an impostor speaking falsely in
the name of God,) to produce: and so of others." Sometimes angels did not
reveal themselves fully, they gave as it were, obscure and very indistinct,
though powerful intimations of their presence. When angels were
commissioned to appear to certain persons only, others who were in
company with those persons had revelations, which indicated an
extraordinary occurrence; although the appearance was not to them, yet
they seemed to have felt the effects of it, as Danfiel] x., 7 - "I, Daniel, alone
saw the vision; the men that were with me saw not the vision; but a great
quaking fell upon them, so that they fled to hide themselaes." Paul's vision was
very similar in its effects, see Acfs ix, 7 , xxli, 9, and xxvi, 14, also that seen by
the guards at the sepulchre, on the occasion of our Lord's Resurrection,
78
6L
aruarrnrro ue qrns leql eapr aql arueualunoJ ,,'r"Tno;nTt"rl:t:ffit;i,TJirTJi
aêq aruos dqaraql ro; 'sra8ue4s ur€ualua ol ppa8rol ]ou ag,, 'uorlegoqxa
rrlolsody aql lou saop 'rasrm aq] aq dlpraua8 arl,r. uer zvtorl ('sprqrol Surqlou
se pue 'pasoddns aq lsnru se) 'd1a1a1dtuor lr arunsse daql JI lnq 1ga1 uer
arw lq8no roJ aJuereadde uerunq ar{} atunsse uauo deru daql 'saruaS{la}ul
IeqsalaoJ se u,vrou>1 sallasruaq] aTeru o] suolseJ)o relnrrl.red uo
srapro per{ aêq daql +eql Suqlnupe ur dllnrlJJlp ou aêr{ uer azvt 'pur>1uetu
Jo af,rlras pue arer aql ur pa8e8ua dlqrsrzrut Suraq sla8uy 'IIIAXx lma4)qqu11t1
paqrledsap dlensn are oLIM sla8ue aq] pue 'saceld ueaueJJatqns
pue sassdqe o1 Iessrursrp e Surreay dlqeuo4sanbun 'ra11etu ol pallle
are lellt asor{I '[so3o1] SoAoy auIAIC[ aql ]o aureu alqlrral aq] p1e
sI{ ol slle) 'raanod aurlrq aq} uo Surdlar pue /poD ;o drqsrom ar{l ol
qasrunl slJrppe se ra+Jereqr dloq e r{Jns ssalun 'paleraq[ aq ueJ ruaq]
dq passeJer{ auo ou pue '8ur4nqa.r uosrad aLI} qsm8urlsrp uer 'tuaql
a{nqal auo Jr 'arua8qlalur Jo arer{s 1sa3.re1 ar{} Sulssassod paapur
[suourep] pugy aql 'ra]leru ol parfie are se qrns dlercadsa lng
'aurarlxa aql q dlprezra.oJ pue 'ploq aJe suourap Jo sarcads snorJel
ar{} 'palJasqo tuaq} aloural ol aq pue 'sntJel4tr o+ aurur passardxa
1 tuat{l uo s}qnop rnod prear{ I aroJaq lslurod asalll uo paxaldrad
uaaq seq oq1vr 'dqtorulr uosrad dpo aql lou are no^ - 'NVIfvuHJ
eJoole
daa>1 pue 'rea1 qll^ qrnorr daql leql /qrns ruory Sur.rayyns ;o alqeder
pasoddns aq o+ daql are leqM ZproMS e pue slearql rea; daql ler{l ?o
alqedec d".Il are Sur.ra;Jns leqm 1nq luenerql os ll ag - 'AHIOI IIJ
'an8uol
re8prr aql aJaM 1l JI se [,sueruaturv aLI]l an8uol rraql asn ol ra;ard
'araqmasla oB ol uaddeq daql p 'sueruauJv aql ls8uoure suoruep
aq+ 'ool Jauueru aures aql ur 'suotlelueJur ueqdtlSy Jo suearu
dq qceb tdde o+ parnpur aram d".{l sue4dd8i7 aql Suotue }silr{zw
'aappq3 ur pa>Ioâ araM saapFLIJ aql Vlluvl sraqlo lnq 'strola11
ur salJero para^rlap $IaarD aql wyvr uat{} to atuos uosear TIJIqM
ro; 'suourap ar{} r{llzvr ,{ettt aures aq} sl lI ler{l 'apnpuor dlqeuoseaJ
deru a,vr lsuorleu anrlradsar rrarn Jo an8uol aql qJea asn daql
'raq+o qJea Vllzu, alelJosse lsntu slaBue luaJaJJrp 'suoqeu luaJatpp
snllasd laeqlrlN
against them, when one threatens them with these, [the angels,] and
their being conveyed away to such places, and calls over them, the
designation of the angels appointed to this office, 1 are afraid, and
thrown into great perturbation; so that from being deranged, they
cannot discern who it is that threatens.
TIMOTHY.
But what advantage, did he say, resulted from the
service of the A€rial demons?
THRACIAN. 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 imagination, 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 God, though they have no truth, nor certainty, nor stability about
them, (for what [creature] of a luminous character, could belong to
the darkened demons,) and though they are but ridiculous tricks of
theirs,2 [could] such things as are effected by optical illusions, or by
t
Here the doctrine that demons can be constrained by invoking their corresponding
angel is set out. The angels appointed to this office are listed in grimoires, where it
is made clear that the invocation of the correct angel to control a specific demon is
one of the methods used. See Skinner & Rankine, The Goetia of Dr Rudd, Golden
Hoard, Singapore, 2007 . -Ed.
t There seems
[to be] here an imitation of what took place on the initiation of an
individual, at the Eleusinian Mysteries; we are the more confirmed in this opinion,
from this Monk Marcus being designated in a previous part of the work tel"eoqq
eTlonlnlq ltelestes epoptesl, an initiated inspector, the very technical phrase applied
to one initiated in the greater mysteries
a yeff having elapsed after one had been
- state he was called pDornq lmustesf);
initiated in the minor mysteries, (in which
on
the sacrifice of a sow to Ceres, he was admitted to the greater mysteries, the sacred
rites of which, some few excepted, (to which none but the priests were conscious,)
were frankly revealed to him; whence he was called sqopog fephorosl or rnoTrrrlq
lepoptesl,i.e., Inspector [of the rites], (fJustin] Poll[ard], Antiqfuitesl, vol. I, [page]
451.) Upon complying with certain rites, strange and amazing objects presented
themselves; sometimes the places they were in seemed to shake around them;
sometimes [they] appeared bright and resplendent with light, and radiant fire, and
then again covered with blackness and horror, sometimes [accompanied by] thunder
and lightning, sometimes frightful voices and bellowings, some-times terrible
80
I8
'pil-'E3g Lvz-982 tlrnq BrrpuexelvJo esnoqlqSrl luercue egJ
r
'uoqrnlur a'1 'nli\oLo0 pellec se1\\
'slq8rs qcns le lueserd Sureq rrer{l :sro}elceds Surlqtuerl eql pepuno}se suot}r-redde
d.l^ uosear aql sl sn{} luolleredas to }uatuour dran aql q paurcd 1r sr
1ad 'qraads ueql raltrms salrun luds aqt qBnoLIl +nq lrua{} sareldsrp
dpoq pllos auros uaqm 'ralean ro Jre Jo saprped aql aTII 'salrun
de,,vqq8re4s 'papwp uaqm sllll 'aloqrvr apetu ralau ro 'dllnrlJJlp r{}la,r
are daql 'paplllp are daqt uaqm seaJar{M leql 'ranamoq 'aruaray;rp
sl{l r{}lzvr 'sarpoq p[os Jo Jauueru ar{l Jaue paured sr lI 'asuas
;o sueSro Jo uorlua^ralul aql lnoqllM 'qrno1 Jo asuas aql Jo alqedec
sr pue 'sreaq pue saas 'll Jo ]red drana ur uoqnlrlsuoJ anrlrsuas
e Jo pue'1r.rrds raqlaSolp Suraq uoruap e osp 11r.rrds ar{} }o panrrdap
asneraq 'Suuayyns Jo alqederul sl ll 'peap ro patJassrp uaqm roJ
'lrrrds r{}la,r uorun sll Jo anurl dq lnq 'JIaslI Jo anurl dq paured Suraq
;o alqedeJ lou sr dpoq punoduroJ e JoJ'lrrrds olur lrrrds Jo uorssrururr
aq+ uorJ spaaJord ured aql 'uoFJaJJe raqlo due ra;yns ro 'paqsar;ar
ro paured nq alJau aql rar{laqm 'aro;araq1 'ua{l ur +ualaqur lrrrds
ar{l }nq 'uoqesuas ;o dlpreJ ar{l r{}lrr,r. paMopua sr [qrU^] due ;o
alJau Jo auoq aLIl lou sr lr leq] 'lJeI ar{l Jo luerou8r aq plnor{s nod'aq
p1es 'pazeute tue I Zsarpoq punoduor ol s8uolaq uoqesuas 1o dlpte;
ar{} roJ 'punodruoJ Jou pllos }ou pue 'lrrrds are daq} se 'aq ler{+ ueJ
'l ples 'rvroq lng 'uosrad aq] uo palJrlJJe 1v\olq lnyrazvrod u f,q, paured
ag ol se os '>pnrls aq plnor daql ler{} 'prcs snf,retrAl - 'NVIfVUHI
e>lJnJls Suraq;o alqedel aq ol se 'arnleu e qJns Jo aJe suotuep Jo
salpoq aqt raqlaqm 'lI zvroDl o1 3uo1 I roJ 'sp{} arrr IIaJ - 'AHJOI III
'uorlrprad tuor; palednuerua are Inos pue dpoq rnod qloq ruoqrw dq
'poD ol sTuel{} uJn}al pue 'uor}elles rnod dpu8etu ol alqeuoseas sr
lr rwou'Surdaarvr JoJ aruq Jalll; e asoor{J uer nod'pps ruH'Surlosuor
I pue 'srea1 ;o poolJ e paqs snt{} alods Surneq snJreIN 'eas aql
Jo ssau{rep aql ladsrp o1 pareld 1'soreq4 € aTII V}roy Sururqs 'qlnrl Jo
Vled aql dq [uorlenlrs snolrrad dru uory] aru palerrr]xa nod 1ou peq
'alqelrnaur uaaq per{ uoqrprad ,{tu pue 'paleunsel 1da>1 sem I 'luaruoru
luasa;d aql ol dn lad 'uor8rlar s1r{l uopueqe ol Surlelrparu sem
pue 'aturs 3uo1 paJanoJsrp ueru paqJlaJm 1 s8ulql asaql lsrolelrads
aql uo Sursodtur dq dlpar lng asnoln)errtu paller [aq] sueaur [qrns]
snllasd laeqrrlntr
it fears and dreads the points of iron instruments
1
-
and exorcists,
well aware of their aversion, when they do not wish the demons 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. In
these particulars, Marcus' explanation respecting the demons, in my
judgment, seemed probable.
TIMOTHY.
But did he tell you this Thracian? Did he tell you
whether the demons were gifted with foreknowledge?
THRACIAN. - Yes, but not a causal or intelligent, nor experimental
foreknowledge, but merely conjectural, for which reason it most
generally fails, so that they scarcely ever utter a particle of truth.
TIMOTHY. Can't you
describe to me, the nature
foreknowledge, which is inherent in them?
of
that
THRACIAN. - I would describe it, if time permitted me, but now
'tis time to return home, for as you see, the air around ishazy, and
charged with rain, and if we sit here in the open air, we will be wet
through-and-through.
TIMOTHY.
unfinished.
-
Friend, consider what you do, leaving your discourse
THRACIAN. - Don't be uneasy, my best friend, for please God, the
first opportunity you and I meet agatr:.,I will make good whatever is
wanting, and, that in the Syracusan style.2
t Iron rather
than any other metal has this effect. -Ed.
Literally beyond the decimes of the Syracusans.
2
82
€8
'pE-'uerrolslq qcrnqc ueroqln-I uerrue9 e (SStI-8691) rureqsol4l zuero'I uueqof
z
'pE-'€uFI3 ol errdrug
uetuou oql uro4 ,(1eprm peeJds qclq^\ uor8rle; crlsouD uerueJl crlsrlenp e 'uor8r1er
uee€qcruentr eq] pepunoJ 'uolfqeg Jo o^rleu
e ('g'C 9LT,-017)
seue14i
ro ruelN
r
ar{l dq paqsrn8upslp ar{ qrrqm pue 'qastu}I poD dq *H o+ pa}etrrp
sem 'ples aLI 'I{JITIM ladso8 e ,{q areld rraql paqddns aroJarar{}
aq lsuoqrrJ pue salqeJ qsranaf vllzvr paqs{laqua pue ',uaru InJue pue
Suru8rsap dq palelodralur pue paldnrror aram'palrasse aq's1adso3
rnoJ aql pue 'ssaul.rec Jo aJurrd aql Jo >Iro1v\ ar{} }uarue}sal plo
ar{l paJunouord aq 'ralrerer{J papua}ard srq sl{}
Jo anprn dg
'qlnrl
11e o]ur ruar{l aprn8 pue }JnJlsur o} sem oqm 'a1a1cere4 pasrtuord
ar{l Jlasurq Sununouue dq 'ranamor{ 'd11nrr;yp drana pa}unoruJns
aq lsuorlerryrler8 luaJouur lsoru aq+ tnq 'saruaSlnpul Fnsuas dlaratu
1ou (uraql paller aq se 'lralg aq1) sraaa.olloJ spl Jo rapro raq8rq aq+ o+
Suptq+Iord '1eruap-Jlas snoro8rr lsoru ar{} paqlnsard aq se dlenadsa
arour aql 'rualsds rrlselueJ snl o1 [qrrnqr] dpoq uerlsrnl3 aql ruorJ
sues4red JaAo ure8 plnoJ aq ,vroq sn r{sruolse detu }I 'paplruo alaq
aJe qJrqM sralleur duetu saqddns lI leql ldatxa '>Fo,nn sItI] uI tuaq+
Jo palelar sr ler{lra. tuor} Surqlou ur ratpp I LIrplM 'saurrllop rerlnrad
slr{ Jo }uarua}e1s 3uo1 e sarrrS ruraqsolN ,,']qtle! uer}srJrl) aLIl r{ll1v\
dqdosopqd uer8el4 ar{l pualq o1 ldua}}e o} q8noua snonldurnsard
sem aq pue 'paurano8un pue luepunpal ]nq 'aruqqns pue
snoro8rrr sew,,7'turaqsol4i sr{es,,'snrua8 sII{,,'aJuar)s lef,nuouoJlse
ur pasral dlq8noroql sem pue 'suorleu Surrnoqq8rau aql pue
ersJad ur paruaalsa sue asoql IIe ul palJnJlsur sem aH r'Jaqdosopqd
uer8eyq e [se] dleur8rro dn pauels 'uersra4 e qulq dq 'sner{rruelN
ro
'saue141
'drnluac prlrll aq] ur lras JrlsouD aql Jo dlrroqlne
uo - 'a+?qrnT a4+ pua sauaw
pue lrpaD ar{l Jo MorLIuaAo aql
.SEION
snllasd Iaeqrrl^
title of Erteng.l He rejected the Acts of the Apostles, and, though he
acknowledged the Epistles that are attributed to St. Paul to be the
production of that divine Apostle, yet he looked upon them as
considerably corrupted and falsified in a variety of passages. Euchite, or Massalian, (the former being the Greek, the latter
the Hebrew, name), signifying tprayung-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
Beghard and Lollard were afterwards employed in the west, and
Puritan in still more modern times; so that many truly pious
characters, who dared to oppose the mummery and superstition of
the dark ages, were loaded with the opprobrious epithet Euchite, in
common with those who held most revolting sentiments, and who,
from very different motives, opposed the existing orders of things.
Manicheans were also called by this designation. It was not
the close of the fourth century that the Euchite made
their appearance as a distinct religious body, their name being
derived from their habit of continual prayer; they were founded by
certain monks of Mesopotamia; their doctrine, according to Mosheim,
was as follows:-
till toward
"They imagined that the mind of every man was inhabited by
an eail demon, whom it was impossible to expel 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 Manicheans derived their errors, viz. the tenets of
the oriental philosophy.z
rThe book referred to is
the Ardahang or Ariang which was one of Mani's holy
books, and contained many paintings. -Ed.
2
The four other notes which appeared here in the first edition have in this edition
been moved to the page to which they referred to facilitate ease of reading. -Ed.
84
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loueqy ap ralad ,{q squawa1T lau&ury n uonua4dag
leddrr8y ,tqsaruouta"La) Tac8uyg n 'fr4dosollttcl y1nctg {g
:sapnllul
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ilm)O lo 4oog Lllmo J ''J 'H 'eddrt3y
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'ud11ama11 'uosdJ
[qlnD uanals dq palelsuerl 'uqaq 3roa3 iq pallpg]
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ar{l uorJ palelsuerl }srIJ sem >Irozw slt{I '(Sraqur;r111 'apeuossrog
'{ 'l dq p"ttpa) gggf pue (ruopy 'srsuaullo6 snuurlneD snuaqllD
dq p"ltpa) Sggf 'LL7I'lVgl '(srre4 'lrenorq) Efqf 'gLgT tuorJ @n8o1atq
tunLlotune auoqatadg aq) ulleT pue (so8o pte uoLtowrue sun?nuT UacI)
ale suowae{o uo4a,tadg a4q uO s,snllasd Jo suoqlpg
>IaaJD ur umou>I
suoqrpI
.,(qderSolqlg
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the Crossroads, Avalonia, London, 2009.
Duffy, John, 'Reactions of Two Byzantine Intellectuals to the Theory
and Practice of Magic: Michael Psellos and Michael Italikos'
in Byzantine Magic edited by Henry Maguire, Dumbarton
Oaks, Washington, 1995.
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Fanger, Claire ["d], Conjuring Spirits: Texts and Traditions of Medieaal
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Publishing, 1998.
Farone, Christoper & obbink, Dirk ["d], Magika Hiern: Ancient Greek
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Gautier, P., 'Le De Demonibus du Pseudo-Psellos' in Reuue
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des
Greenfield, Richard, Trnditions of Belief in Late Byzantine Demonology,
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Thomas Taylor and Alexander Wilder translations edited by
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68
'
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lo
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tl / ZL'aqua1a1
elsv ueruo5 ur sla8uv to sllnJ ue8e4, 'U V 'praqdaqg
sru4cqqwq
'.raqsrg
lo
'966T 'ssa.r4 dlrsranrun alels uuacl /snla1)
pua fi3maq1 'dro8ar3 'aoer{S
ustuoryTdoayl :lnos
aLI+
'V661'Bvdra1ry ueSilnls
'V 'E pallpa ',aacn4dut&o1&ug sauoqato, nlascl sqaaLptry
ur u,npaq)tw wn1a?uaqJtv ut oqa,ro 'aurluelsuo3 Iaeq)II
[
'sn11as4
Ittle-I
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'066T 'ssar4 dlrsrantun
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'urof, 'saln{JJeJrJalosa' rvrrvl.rn'qdaso{'uosra1a4
'1002 'uopuol ry dalaryag 'ssar4 elurotllef Jo .i1tsra,rtu61
'utnquuzfig ut s1a8uy Sut4uasatday :saryog a1qns /uualD 'sraa4
'lq8rspurll
1raforcl Jo
't66L
puIH uaploD '1ter1 >laarD
'ssar4
frtoqcnpo"tqul'snulrpuexalv snlned
I 1o 6'sn4wry
'wsnat4ctuary-oaN ua4lag ul frpn+S
'8002'prolxg 'dno
y :s1two&og aLlJ'lrllulq ',{4sua1oq6
'V002
raqrunu '1 arunlo 6'fitqdoso1llcl pua
lo
Tautno[
fr&o1oaqL
Surrdg'g
uaqsLttl) ropolll,to
auqug uV :sotpuaaql ur ,uoruaq aq] uO, 'lli{d 'apeayq
'gL6L 'aBpIU Trecl 'ssar4 asrog
'snlnurrg snrln{ 'snura1e141
'urerg sdrl5 uea{ t{q sueJl
tsoasaq+aw
'966T 'uolSurqseM
'sTeO uoueqrun6l
'ct&a111
au4uazfig
'('p") iruag
'arrn8etr41
'896I 'srre4 'fiSmaq1pua sapato uaaaplaLl)'sue11 'dma1
'9661'uolSurqseM
's{eo uouequnq 'alrn8nlN drua11 dq p"+lpa c8uy11 au4uazfig
,sJa>IJoM alJeJrIN dloqun pue dloH, 'rapuexaly 'uepqze;1
ur
snllasd IaeL{rrIN
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Volume 2, Sourceworks of Ceremonial Magic, Golden Hoard
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Sourceworks of Ceremonial Magic, Golden Hoard Press,
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Volume 4, Sourceworks of Ceremonial Magic, Golden Hoard
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Inferni, Volume 5 Sourceworks of Ceremonial Magic, Golden
Hoard Press, Singapore, 2009.
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Iconography of Angels and on the Religious Festivals
Celebrated on Each Duy of the Week' in Gonimos: Neoplatonic
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edited J. Duffy & j. Peradotto, Buffalo, 1988, pages 189-205.
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A L, 'The Cult of the Angels at Colossae' in lournal of
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, 1909 , pages 413-438 .
Woodhouse, C. M., George Gemistos Plethon: The Last of the Hellenes.
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......57
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40,49
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Nicholson Museum .......... 7,26
Nicholson, Sir Charles ....7,2426,33
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On the Operations of Daemons

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