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Objection 1: It would seem that heavenly bodies can act on the
demons. For the demons, according to certain phases of the moon, can
harass men, who on that account are called lunatics, as appears from
Mt. 4:24 and 17:14. But this would not be if they were not
subject to the heavenly bodies. Therefore the demons are subject to
them.
Objection 2: Further, necromancers observe certain constellations
in order to invoke the demons. But these would not be invoked through
the heavenly bodies unless they were subject to them. Therefore they
are subject to them.
Objection 3: Further, heavenly bodies are more powerful than
inferior bodies. But the demons are confined to certain inferior
bodies, namely, "herbs, stones, animals, and to certain sounds and
words, forms and figures," as Porphyry says, quoted by Augustine
(De Civ. Dei x, 11). Much more therefore are the demons
subject to the action of heavenly bodies.
On the contrary, The demons are superior in the order of nature, to
the heavenly bodies. But the "agent is superior to the patient," as
Augustine says (Gen. ad lit. xii, 16). Therefore the demons
are not subject to the action of heavenly bodies.
I answer that, There have been three opinions about the demons. In
the first place the Peripatetics denied the existence of demons; and
held that what is ascribed to the demons, according to the necromantic
art, is effected by the power of the heavenly bodies. This is what
Augustine (De Civ. Dei x, 11) relates as having been held by
Porphyry, namely, that "on earth men fabricate certain powers useful
in producing certain effects of the stars." But this opinion is
manifestly false. For we know by experience that many things are done
by demons, for which the power of heavenly bodies would in no way
suffice: for instance, that a man in a state of delirium should speak
an unknown tongue, recite poetry and authors of whom he has no previous
knowledge; that necromancers make statues to speak and move, and other
like things.
For this reason the Platonists were led to hold that demons are
"animals with an aerial body and a passive soul," as Apuleius says,
quoted by Augustine (De Civ. Dei viii, 16). And this is the
second of the opinions mentioned above: according to which it could be
said that demons are subject to heavenly bodies in the same way as we
have said man is subject thereto (Article 4). But this opinion is
proved to be false from what we have said above (Question 51,
Article 1): for we hold that demons are spiritual substances not
united to bodies. Hence it is clear that they are subject to the
action of heavenly bodies neither essentially nor accidentally, neither
directly nor indirectly.
Reply to Objection 1: That demons harass men, according to certain
phases of the moon, happens in two ways. Firstly, they do so in
order to "defame God's creature," namely, the moon; as Jerome
(In Matt. iv, 24) and Chrysostom (Hom. lvii in Matt.)
say. Secondly, because as they are unable to effect anything save by
means of the natural forces, as stated above (Question 114,
Article 4, ad 2) they take into account the aptitude of bodies for
the intended result. Now it is manifest that "the brain is the most
moist of all the parts of the body," as Aristotle says [De Part.
Animal. ii, 7: De Sens. et Sensato ii: De Somn. et Vigil.
iii]: wherefore it is the most subject to the action of the moon, the
property of which is to move what is moist. And it is precisely in the
brain that animal forces culminate: wherefore the demons, according to
certain phases of the moon, disturb man's imagination, when they
observe that the brain is thereto disposed.
Reply to Objection 2: Demons when summoned through certain
constellations, come for two reasons. Firstly, in order to lead man
into the error of believing that there is some Divine power in the
stars. Secondly, because they consider that under certain
constellations corporeal matter is better disposed for the result for
which they are summoned.
Reply to Objection 3: As Augustine says (De Civ. Dei xxi,
6), the "demons are enticed through various kinds of stones,
herbs, trees, animals, songs, rites, not as an animal is enticed by
food, but as a spirit by signs"; that is to say, forasmuch as these
things are offered to them in token of the honor due to God, of which
they are covetous.
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