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.”
INDEX
