and actions of demons._
The same Apuleius, when speaking concerning the manners of demons,
said that they are agitated with the same perturbations of mind as
men; that they are provoked by injuries, propitiated by services and
by gifts, rejoice in honours, are delighted with a variety of sacred
rites, and are annoyed if any of them be neglected. Among other
things, he also says that on them depend the divinations of augurs,
soothsayers, and prophets, and the revelations of dreams; and that
from them also are the miracles of the magicians. But, when giving a
brief definition of them, he says, "Demons are of an animal nature,
passive in soul, rational in mind, aerial in body, eternal in time."
"Of which five things, the three first are common to them and us, the
fourth peculiar to themselves, and the fifth common to them with the
gods."[308] But I see that they have in common with the gods two of
the first things, which they have in common with us. For he says that
the gods also are animals; and when he is assigning to every order
of beings its own element, he places us among the other terrestrial
animals which live and feel upon the earth. Wherefore, if the demons
are animals as to genus, this is common to them, not only with men,
but also with the gods and with beasts; if they are rational as to
their mind, this is common to them with the gods and with men; if
they are eternal in time, this is common to them with the gods only;
if they are passive as to their soul, this is common to them with men
only; if they are aerial in body, in this they are alone. Therefore
it is no great thing for them to be of an animal nature, for so also
are the beasts; in being rational as to mind, they are not above
ourselves, for so are we also; and as to their being eternal as to
time, what is the advantage of that if they are not blessed? for
better is temporal happiness than eternal misery. Again, as to their
being passive in soul, how are they in this respect above us, since
we also are so, but would not have been so had we not been miserable?
Also, as to their being aerial in body, how much value is to be set
on that, since a soul of any kind whatsoever is to be set above every
body? and therefore religious worship, which ought to be rendered
from the soul, is by no means due to that thing which is inferior
to the soul. Moreover, if he had, among those things which he says
belong to demons, enumerated virtue, wisdom, happiness, and affirmed
that they have those things in common with the gods, and, like them,
eternally, he would assuredly have attributed to them something
greatly to be desired, and much to be prized. And even in that case
it would not have been our duty to worship them like God on account
of these things, but rather to worship Him from whom we know they had
received them. But how much less are they really worthy of divine
honour,--those aerial animals who are only rational that they may be
capable of misery, passive that they may be actually miserable, and
eternal that it may be impossible for them to end their misery!