On the Perennial Philosophy

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others. Concerning true and legendary Demons according to Plato and the Poets. And that true Demons are beings of the air. A correction of his view regarding the claim that an aerial location is naturally assigned to Demons. The author is reconciling Platonic philosophy with Christian theology regarding where spirits "live."

XXII. An explanation of Plato’s opinion on Demons, in which he assigns to them embassies and intercession between man and God. And that these are actually the celestial Angels.

XXIII. A distinction is made between those things which Plato spoke of indiscriminately regarding aerial Demons and celestial Angels. And how he agrees marvelously with the Holy Scriptures concerning the princes appointed over the human race.

XXIIII. Concerning the choosing of Demons, and their protection and guardianship of men in life and after, as handed down by Plato; how these roles fit with Gods or Angels. What is meant when they say the just become Demons after death. original: "Dæmones"; in this context, the term refers to "daemons" or guiding spirits rather than evil fiends.

XXV. True Demons are separated from the legendary ones celebrated by the poets. That those true Demons are the aerial ones.

XXVI. True Demons are shown to be aerial, evil by nature, and wicked in character; they are never good, even by the testimony of the Philosophers themselves. And that even Aristotle spoke concerning Demons.

XXVII. That Demons are an aerial race. That both sacred and profane secular or non-Christian Theology hold this view. That Plato, Pythagoras, and Aristotle handed down the same. Also the testimony of Saint Paul.

XXVIII. From the ancient Theology of the Magi, a clear definition of the nature of Demons. That they are evildoers presiding over incantations, as Plato asserted: that they are wild beasts, Stygian hounds, Avengers, and executioners of the wicked: that they delight in evil passions and the dwellings of the impious: and that they transform themselves into Angels of light.

XXIX. From the most ancient Theology of the Egyptians found in Trismegistus Hermes Trismegistus, the legendary Hellenistic figure associated with hermetic wisdom: that Demons exist, and that they are evil, the authors of evil inspirations. That all things are full of them. That they are the Avengers of the impious. That some of them are aerial and wandering, deceiving through phantasms and illusions. In which points there is agreement with our own Theology.

XXX. That Demons are delighted by the vapors of sacrifices original: "nidoribus," the smell of burning meat, and for that reason are called "material."

XXXI. Those things which some Philosophers attributed to Demons, placing them in charge of the whole world, actually apply to Angels, and are proclaimed as such by them.

XXXII. Concerning the Demons who are said to have contaminated themselves by intercourse with women and to have fathered other Demons: these are legendary and, as it were, poetic Demons, not true ones; and that this was an error held by many.

XXXIII. Although there are good and evil Demons in the works of Orpheus, this name ultimately belongs to the evil rather than the good, just as in the Holy Scriptures.

XXXIIII. It was handed down by the ancient Philosophers that Demons suffer punishments, enduring persecution throughout the whole world. Empedocles said that no element admits them as they fall from heaven. That Pherecydes wrote about them. That Zoroaster identified a certain prince of the evil ones. That the name "Demon" properly belongs to the evil ones.

XXXV. That the name of Demon among the ancients belongs to the evil. A true description of them among the Philosophers and true knowledge: that they are aerial, wander through the whole world, and suffer punishments under God's pursuit.

XXXVI. That divination, prophecies, and oracles could not have been produced by terrestrial vapors. That Aristotle, Plutarch, and Cicero suspected such things, but revealed their own uncertainty by presenting contrary arguments.