By which Devils are
the Operations of Incubus and Succubus Practised?
Is
it Catholic to affirm that the functions of Incubi and
Succubi belong indifferently and equally to all unclean
spirits? And it seems that it is so; for to
affirm the opposite would be to maintain that there is
some good order among them. It is argued that just as in
the computation of the Good there are degrees and orders
(see S. Augustine in his book on the nature of the
Good), so also the computation of the Evil is based upon
confusion. But as among the good Angels nothing can be
without order, so among the bad all is disorder, and
therefore they all indifferently follows these
practices. See Job x.: A land of darkness, as
darkness itself; and of the shadow of death, without any
order, and where the light is as darkness.
Again, if
they do not all indifferently follow these practices,
this quality in them comes either from their nature, or
from sin, or from punishment. But it does not come from
their nature, since they are all without distinction
given to sin, as was set out in the preceding question.
For they are by nature impure spirits, yet not so
unclean as to pejorate their good parts; subtle in
wickedness, eager to do harm, swollen with pride, etc.
Therefore these practices in them are due either to sin
or to punishment. Then again, where the sin is greater,
there is the punishment greater; and the higher angels
sinned more greatly, therefore their punishment they
have the more to follow these filthy practices. If this
is not so, another reason will be given why they do not
indifferently practise these things.
And again, it
is argued that where there is no discipline or
obedience, there all work without distinction; and it is
submitted that there is no discipline or obedience among
devils, and no agreement. Proverbs xiii.: Among
the proud there is always contention.
Again, just
as because of sin they will all equally be case into
Hell after the Day of Judgement, so before that time
they are detained in the lower mists on account of the
duties assigned to them. We do not read that there is
equality on account of emancipation, therefore neither
is there equality in the matter of duty and temptation.
But against
this there is the first gloss on I Corinthians
xv: As long as the world endures Angels are set over
Angels, men over men, and devils over devils. Also in Job
xl it speaks of the scales of Leviathan, which signify
the members of the devil, how one cleaves to another.
Therefore there is among them diversity both of order
and of action.
Another
question arises, whether or not the devils can be
restrained by the good Angels from pursuing these foul
practices. It must be said that the Angels to whose
command the adverse Influences are subject are called
Powers, as S. Gregory says, and S. Augustine (de
Trinitate, 3). A rebellious and sinful spirit of
life is subject to an obedient, pious and just spirit of
life. And those Creatures which are more perfect and
nearer to God have authority over the others: for the
whole order of preference is originally and in the first
place in God, and is shared by His creatures according
as they approach more nearly to Him. Therefore the good
Angels, who are nearest to God on account of their
fruition in Him, which the devils lack, have preference
over the devils, and rule over them.
And when it
is urged that devils work much harm without any medium,
or that they are not hindered because they are not
subject to good Angels who might prevent them; or that
if they are so subject, then the evil that is done by
the subject is due to negligence on the part of the
master, and there seems to be some negligence among the
good Angels: the answer is that the Angels are ministers
of the Divine wisdom. It follows then that, as the
Divine wisdom permits certain evil to be done by bad
Angels or men, for the sake of the good that He draws
therefrom, so also the good Angels do not altogether
prevent wicked men or devils from doing evil.
Answer.
It is Catholic to maintain that there is a certain order
of interior and exterior actions, and a degree of
preference among devils. Whence it follows that certain
abominations are committed by the lowest orders, from
which the higher orders are precluded on account of the
nobility of their natures. And this is generally said to
arise from a threefold congruity, in that such things
harmonize with their nature, with the Divine wisdom, and
with their own wickedness.
But more
particularly as touching their nature. It is agreed that
from the beginning of Creation some were always by
nature superior, since they differ among themselves as
to form; and no two Angels are alike in form. This
follows the more general opinion, which also agrees with
the words of the Philosophers. Dionysus also lays it
down in his tenth chapter On the Celestial Hierarchy
that in the same order there are three separate degrees;
and we must agree with this, since they are both
immaterial and incorporeal. See also S. Thomas (ii. 2).
For sin does not take away their nature, and the devils
after the Fall did not lose their natural gifts, as has
been said before; and the operations of things follow
their natural conditions. Therefore both in nature and
in operation they are various and multiple.
This
harmonizes also with the Divine wisdom; for that which
is ordained is ordained by God (Romans xiii). And
since devils were deputed by God for the temptation of
men and the punishment of the damned, therefore they
work upon men from without by many and various means.
It harmonizes
also with their own wickedness. For since they are at
war with the human race, they fight in an orderly
manner; for so they think to do greater harm to men, and
so they do. Whence it follows that they do not share in
an equal manner in their most unspeakable abominations.
And this is
more specifically proved as follows. For since, as has
been said, the operation follows the nature of the
thing, it follows also that those whose natures are
subordinate must in turn be subordinate to themselves in
operation, just as is the case in corporeal matters. For
since the lower bodies are by natural ordination below
the celestial bodies, and their actions and motions are
subject to the actions and motions of the celestial
bodies; and since the devils, as has been said, differ
among themselves in natural order; therefore they also
differ among themselves in their natural actions, both
extrinsic and instrinsic, and especially in the
performance of the abominations in question.
From which it
is concluded that since the practice of these
abominations is for the most part foreign to the
nobility of the angelic nature, so also in human actions
the foulest and beastliest acts are to be considered by
themselves, and not in relation to the duty of human
nature and procreation.
Finally,
since some are believed to have fallen from every order,
it is not unsuitable to maintain that those devils who
fell from the lowest choir, and even in that held the
lowest rank, are deputed to and perform these and other
abominations.
Also it must
be carefully noted that, though the Scripture speaks of
Incubi and Succubi lusting after women, yet nowhere do
we read that Incubi and Succubi fell into vices against
nature. We do not speak only of sodomy, but of any other
sin whereby the act is wrongfully performed outside the
rightful channel. And the very great enormity of such as
sin in this way is shown by the fact that all devils
equally, of whatsoever order, abominate and think shame
to commit such actions. And it seems that the gloss on Ezekiel
xix means this, where it says: I will give thee into the
hands of the dwellers in Palestine, that is devils, who
shall blush at your iniquities, meaning vices against
nature. And the student will see what should be
authoritatively understood concerning devils. For no sin
has God so often punished by the shameful death of
multitudes.
Indeed many
say, and it is truly believed, that no one can
unimperilled persevere in the practice of such vices
beyond the period of the mortal life of Christ, which
lasted for thirty-three years, unless he should be saved
by some special grace of the Redeemer. And this is
proved by the fact that there have often been ensnared
by this vice octogenarians and centenarians, who had up
to that time ruled their lives according to the
discipline of Christ; and, having forsaken Him, they
have found the very greatest difficulty in obtaining
deliverance, and in abandoning themselves to such vices.
Moreover, the
names of the devils indicate what order there is among
them, and what office is assigned to each. For though
one and the same name, that of devil, is generally used
in Scripture because of their various qualities, yet the
Scriptures teach that One is set over these filthy
actions, just as certain other vices are subject to
Another. For it is the practice of Scripture and of
speech to name every unclean spirit Diabolus, from Dia,
that is Two, and Bolus, that is Morsel; for he kills two
thing, the body and the soul. And this is in accordance
with etymology, although in Greek Diabolus means
shut in Prison, which also is apt, since he is not
permitted to do as much harm as he wishes. Or Diabolus
may mean Downflowing, since he flowed down, that is,
fell down, both specifically and locally. He is also
named Demon, that is, Cunning over Blood, since he
thirsts for and procures sin with a threefold knowledge,
being powerful in the subtlety of his nature, in his
age-long experience, and in the revelation of the good
spirits. He is called also Belial, which means Without
Yoke or Master; for he can fight against him to whom he
should be subject. He is called also Beelzebub, which
means Lord of Flies, that is, of the souls of sinners
who have left the true faith of Christ. Also Satan, that
is, the Adversary; see I S. Peter ii: For your
adversary the devil goeth about, etc. Also Behemoth,
that is, Beast, because he makes men bestial.
But the very
devil of Fornication, and the chief of that abomination,
is called Asmodeus, which means the Creature of
Judgement: for because of this kind of sin a terrible
judgement was executed upon Sodom and the four other
cities. Similarly the devil of Pride is called
Leviathan, which means Their Addition; because when
Lucifer tempted our first parents he promised them, out
of his pride, the addition of Divinity. Concerning him
the Lord said through Esaias: I shall visit it upon
Leviathan, that old and tortuous serpent. And the devil
of Avarice and Riches is called Mammon, whom also Christ
mentions in the Gospel (S. Matthew vi): Ye cannot
serve God, etc.
To the
arguments. First, that good can be found without
evil, but evil cannot be found without good; for it is
poured upon a creature that is good in itself. And
therefore the devils, in so far as they have a good
nature, were ordained in the course of nature; and for
their actions see Job x.
Secondly,
it can be said that the devils deputed to work are not
in Hell, but in the lower mists. And they have here an
order among themselves, which they will not have in
Hell. From which it may be said that all order ceased
among them, as touching the attainment of blessedness,
at that time when they fell irrecoverably from such
rank. And it may be said that even in Hell there will be
among them a gradation of power, and of the affliction
of punishments, inasmuch as some, and not others, will
be deputed to torment the souls. But this gradation will
come rather from God than from themselves, as will also
their torments.
Thirdly,
when it is said that the higher devils, because they
sinned the more, are the more punished, and must
therefore be the more bound to the commission of these
filthy acts, it is answered that sin bears relation to
punishment, and not to the act or operation of nature;
and therefore it is by reason of their nobility of
nature that these are not given to such filthiness, and
it has nothing to do with their sin or punishment. And
though they are all impure spirits, and eager to do
harm, yet one is more so than another, in proportion as
their natures are the further thrust into darkness.
Fourthly,
it is said that there is agreement among devils, but of
wickedness rather than friendship, in that they hate
mankind, and strive their utmost against justice. For
such agreement is found among the wicked, that they band
themselves together, and depute those whose talents seem
suitable to the pursuit of particular iniquities.
Fifthly,
although imprisonment is equally decreed for all, now in
the lower atmosphere and afterwards in Hell, yet not
therefore are equal penalties and duties equally
ordained for them: for the nobler they are in nature and
the more potent in office, the heavier is the torment to
which they are subjected. See Wisdom vi: “The
powerful shall powerfully suffer torments.” |