from whose vices it is necessary that they be freed._
Wherefore, to omit other things, and confine our attention to that
which he says is common to the demons with us, let us ask this
question: If all the four elements are full of their own animals, the
fire and the air of immortal, and the water and the earth of mortal
ones, why are the souls of demons agitated by the whirlwinds and
tempests of passions?--for the Greek word πάθος means perturbation,
whence he chose to call the demons "passive in soul," because the word
passion, which is derived from πάθος, signified a commotion of the
mind contrary to reason. Why, then, are these things in the minds of
demons which are not in beasts? For if anything of this kind appears in
beasts, it is not perturbation, because it is not contrary to reason,
of which they are devoid. Now it is foolishness or misery which is
the cause of these perturbations in the case of men, for we are not
yet blessed in the possession of that perfection of wisdom which is
promised to us at last, when we shall be set free from our present
mortality. But the gods, they say, are free from these perturbations,
because they are not only eternal, but also blessed; for they also
have the same kind of rational souls, but most pure from all spot and
plague. Wherefore, if the gods are free from perturbation because they
are blessed, not miserable animals, and the beasts are free from them
because they are animals which are capable neither of blessedness
nor misery, it remains that the demons, like men, are subject to
perturbations because they are not blessed but miserable animals.
What folly, therefore, or rather what madness, to submit ourselves
through any sentiment of religion to demons, when it belongs to the
true religion to deliver us from that depravity which makes us like to
them! For Apuleius himself, although he is very sparing toward them,
and thinks they are worthy of divine honours, is nevertheless compelled
to confess that they are subject to anger; and the true religion
commands us not to be moved with anger, but rather to resist it. The
demons are won over by gifts; and the true religion commands us to
favour no one on account of gifts received. The demons are flattered by
honours; but the true religion commands us by no means to be moved by
such things. The demons are haters of some men and lovers of others,
not in consequence of a prudent and calm judgment, but because of what
he calls their "passive soul;" whereas the true religion commands us
to love even our enemies. Lastly, the true religion commands us to
put away all disquietude of heart, and agitation of mind, and also
all commotions and tempests of the soul, which Apuleius asserts to
be continually swelling and surging in the souls of demons. Why,
therefore, except through foolishness and miserable error, shouldst
thou humble thyself to worship a being to whom thou desirest to be
unlike in thy life? And why shouldst thou pay religious homage to him
whom thou art unwilling to imitate, when it is the highest duty of
religion to imitate Him whom thou worshippest?