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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 paqos means perturbation,
whence he chose to call the demons "passive in soul," because the
word passion, which is derived from paqos, signified a comotion 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. Where fore; if the gods are tree 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 honors, 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 favor no one on account of gifts received. The demons
are flattered by honors; 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?
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