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Hugh of Saint-Cher. 2023. "[Questions about Angels and Demons]" [in Latin and English], ed. and trans. from the Latin, with annots. by F.V. Nekhaenko. Filosofiya. Zhurnal Vysshey shkoly ekonomiki [Philosophy. Journal of the Higher School of Economics] 7 (4), 264-286.
Hugh of Saint-Cher
[Questions about Angels and Demons]*
DOI: 10.17323/2587-8719-2023-4-264-286.
Hugo de Sancto Caro Opus. Liber ii. Pars iii Distinctiones vii-viii
Distinctio VII 5 (q.7.1) Probacio quod nulli
ANGELI POSSUNT MERERI VEL DEMERERI
1. Supra dictum est et cetera. Sed cum nec boni peccare et ce-10 tera. Si boni angeli non possunt facere malum neque uelle, similiter mali non possunt facere bo-num neque uelle, ergo neque hii neque illi uidentur posse mereri 15 uel demereri. Sed dicimus quod in non posse facere uel uelle ma-lum et similiter in non uelle et non facere malum nullum est me-
Hugh of Saint-Cher The Work. Book ii. Part iii Distinctions vn-vm
Distinction vii
(q.7.1) Angels cannot gain or lose 5R merit
1. It was mentioned above etc. But since good angels cannot sin etc. If good angels cannot neither do nor desire evil and in the same way evil angels cannot 10R neither do nor desire good, then both cannot gain or lose merit. But we say that there is no merit in the impossibility to do or will evil and similarly in not willing or not doing evil; this does 15R not concern the free will but merit consists in making or desiring good. It is
3 V: 5ira-52va; P1: 35vb-37vb; B: 42va-43vb; A1: 46rb-47vb; A2: 46ra-47va; P2: I03vb-i05va
4 vii ] marg. M2 quod artes magice et prestigia sint reprobata lege in secundo libro De doctrina xristiana Augustini et in libro lxxv questionum in questione LII As 9 nec] om. VP1BA1AS 11-13 similiter ... bonum] marg. V 13 neque uelle] om. V 14 uidentur posse] possunt V
*© Philosophy. Journal of the Higher School of Economics. Translation: © Fedor Nekhaenko (ORCID: 0000-0002-0777-8443). Original: Hugo de Sancto Caro. "Opus" [in Latin]. In Biblioteca Apostolica Vaticana. Città del Vaticano. Ms. Vat. lat. 1098; In Fondo Antico presso la Biblioteca del ¡Sacro Convento. Assisi. Mss. 130, 131; In Hoofdbibliotheek Biekorf Brugge. Brugge. Ms. 178; In Bibliothèque nationale de France. Paris. Mss. lat. 10728, 3073.
ritum nec hoc respicit liberum 20 arbitrium, sed in hoc quod est facere uel uelle bonum, quod cessa-re non dicitur liberum arbitrium, quia flecti possit ad utrumque, sed quia possit eligere quod sibi 25 placet, supra V distinctio: habebant et cetera. De prodigo filio super Lucam xv: solus deus est (quem peccatum cadere non potest) etc, hanc auctoritatem ex-30 ponit magister infra, non ergo in utramque partem flecti pos-sunt secundum statum creatio-nis; omnis creatura in libero arbitrio unde uidetur innuere quod 35 in deo non sit liberum arbitrium, sed aliter est in domino liberum arbitrium, aliter in angelis siue in aliis.
2. Ad utrumque flecti pos-40 sunt uerum est naturaliter id est de prima condicione malum re-spuunt, in malis angelis non est necessitas ad malum impellens, sed ex gratia substracta neces-45 sitas deficiendi a bono, habent etiam post lapsum naturalem po-tenciam faciendi bonum, sed non habilitatem. Multo liberius in-tensio libertatis attendatur se-50 cundum maiorem elongationem a seruitute, licet autem in angelis nulla esset ante confirmacionem seruitus, tamen poterat in eis es-
26 V: fol. 50V 39 Ad] add. siue Pi 26-29 Lc. 15:11-24
not supposed to be chosen by the instance of free will which can bend toward each side. However, since an angel 20R can choose what he likes, as it was asserted in the fifth distinction above: they had etc. About the prodigal son Luke 15:11-24: only God is in whom one could not fall into the sin, the teacher explains 25R this authority below, therefore, others cannot bend in each part by the free will according to creature's condition, all creatures made with the free will, whence it seems that there would be no 30R free will in God, though the free will exists differently in God and in angels or in other creatures.
2. But they could turn to both, naturally, that is in the first condition, an- 35R gels rejected evil, there is no necessity for malevolent angels to impel towards bad. Nevertheless, without grace there is a necessity to fail from good, they even have natural potency but not an 40R ability to do good after the fall. More freedom in, they are inflamed with the intensity of freedom according to bigger redemption from the servitude, though among angels none would be a slave be- 45R fore the confirmation, yet a slave of the sin can exist among them. Nevertheless, after the confirmation he could not exist;
se seruitus peccati, sed post con-55 firmacionem non potuit, et ideo magis fuit elongatum tunc liberum arbitrium a seruitute quam ante, et ideo liberius fuit.
3. Triplex est libertas a cul-60 pa, miseria, coactione. Item in
libero arbitrio est aliud libertas, aliud potestas. Libertas dicitur respectu coactionis, quia non po-test cogi, potestas respectu ac-65 tionis, quia non potest cadere id est potens agere quo ad liberta-tem eque liberum est modo ut ante peccatum, quo ad potesta-tem corruptum est et debilita-70 tum; non potest seruire pecca-to Iohannes viii: qui facit peccatum; ad Romanos vi: sicut exhi-buistis; natura creaturarum ce-lestium mori potuit spiritualiter 75 scilicet, peccare potuerunt, hoc uidetur falsum quia adhuc natu-raliter id est de natura sue condi-cionis peccare non possunt; ideo sic construe litteram: post confir-80 macionem non potest pec | 5irb | care sicut ante, quod scilicet erat de natura uel sicut ante, id est ita de facili uel de natura non potest peccare, quia plus ualet 85 in eis gratia quam natura.
4. Viuaci sensu id est sciencia naturali. Notandum quod synde-
therefore, the liberation of free will from the servitude was bigger than before the 50R confirmation, thus an angel had more freedom.
3. The freedom from guilt of the miserable constraint is threefold. Similarly, regarding the instance of free will freedom 55R is one thing, power is another. Freedom
is said in relation to the constraint since it is impossible to understand the power to act in relation to actions. Since it is impossible to fall, that is one can act in 6or the only way that leads to equal freedom as before the sin, by which one was corrupted and weakened in his power, it is impossible to serve the sin, Jn. 8:34 who sins; Rom. 6:19 just as you used 65R to offer yourselves; celestial creatures' nature could perish, spiritually, that is one can sin that seems to be false because hitherto angels cannot sin naturally due to their natural condition. For 70R that reason, adhere to the following account: after the confirmation one cannot sin as before, being confirmed insofar as evident that the angel existed according to nature; or as before the confirmation, 75R that is in such an easy way or by nature one cannot sin because grace outweighs nature in them.
4. A lively sense, that is of natural knowledge. It should be noted that the 8or
59 Triplex est libertas] marg. Quod triplex est libertas P¡ triplex est libertas P2 60 Item] add. quod triplex est libertas A¡ 85 gratia] terra V 87-88 synderesis] marg. M2 quod sinderesis in quantumcumque uiatore non est extincta nec in demonibus quo ad unam partem As
71-72 Io. 8:34 72-73 Rom. 6:19
resis duo facit: discernit bonum a malo; eligit bonum, malum fugo git quo ad primum racio in demo-nibus non est penitus extincta, sed quo ad secundum omnino extincta est, sed in uiatore quantu-mcumque malo non est extincta 95 synderesis neque quo ad primum neque quo ad secundum. Subti-litace nature quanto quis subti-lioris est, naturale tanto perspi-cacioris est ingenis. Ab omnipo-100 tenti deo discunt ut cum deus per bonos angelos reuelat de omnibus, quod completa sunt pec-cata eorum et quod tempus est ut puniantur per eos; diuinando 105 quia per coniecturas et scienciam astrorum quam habent presciunt ipsi quedam futura et secundum hoc proponunt se aliquid factu-ros et aliquid predicunt, potencia 110 dyaboli est a deo, non actus; quorum sciencia sciencia dicit, quia sciunt per que incantaciones fieri possunt; uirtute dicit quia pote-statem habent subito discurren-115 di et afferendi illa quod etiam, si homo sciret, non posset facere in multo quod tempus subito ipsi.
5. Omnis sciencia a deo creata est Ecclesiasticus I, omnis pote-120 stas ad Romanos xiii: non est po-testas, nisi a deo; ad fallendum fallaces sicut egyptii per miracu-
synderesis accomplishes two things: it differentiates good from evil and chooses good avoiding evil. Whereupon, for the first instant there is a ground among demons, while for the second every- 85R thing is demolished. Nevertheless, in this world regardless of evil synderesis is not destroyed either in the first sense or in the second sense. The thinness of nature, the more one is thin, the more one has 90R a natural capacity to perceive, they learn from omnipotent God, just as when God reveals all to benevolent angels, their sins were also perfected and the time has come for demons and sinners to be 95R punished by angels; divining, demons themselves foresee certain events in the future by the divination and knowledge of stars which they have. According to this, they display what they will do and 100R predict something, though only the devilish power stems from God, not an act. Whose knowledge, one says knowledge since they know through which incantations it could happen and virtue since 105R they have the power to suddenly wander and fetch certain things. Even if a human being knew it, he would not be able to perform on several occasions what a demon suddenly accomplished. 110R
5. All the knowledge is created by God, Eccl 1:1, that is all the power, Rom 13:1: there is no power except by God; to deceive deceivers, just as the Egyptians desired to believe Moses 115R
91 nonest] inest V 91 extincta] synderesis nec quo ad pimum V 115 etiam] add. et V 117 multo] add. tempore V 122 egyptii] add. sit V 122 per] propter B
118-119 Ecclesiasticus. 1:1 119-121 Rom. 13:1
la facta a magis uolebant credere Moysi et magi magis excetaban-125 tur, quia mirabiles se credebant in conspectu hominum per mi-racula, que faciebant magi pha-
through miracles made by magicians and magicians were encouraged more because they believed themselves to be wonderful in the eyes of men in virtue of the miracles they performed, pharaoh's 120R
raonis, Exodus xvi; digitus dei magicians, Exod. 16:1-15; God's finger
(est hic) Exodus viii; in sui ge-130 neris id est demonum carcerem, cum infinitus sit carcer eorum proprie uel sui generis secundum opinionem, que dicit demones habere aerea corpora, puritatis ha-135 bitatione id est empireo, datur id est permittat, uel melius datur sciencia id est permittitur, uel melius datur scientia et permittitur usus sciencie quem ipsi 140 retorquent ad fallendum, II Para-lipomenon ultimo: dixit dominus «quis mihi decipiet Achab» et post dixit illi qui se optulit uade id est permitto ut eas. Similiter 145 illud: Quod facis, fac citius id est facies me permittente.
6. Pro magno desiderent sicut stulti, per hoc decipiunt demones eos homines. qui uolunt eos 150 imitari in sollicita, acquisicione uane sciencie, et ideo prohiben-tur hec ab ecclesia, iustorum pa-tienciam, cum enim boni homines uidebunt antixristum mira-155 bilia facientem nec tamen ei con-sencient, magis merebuntur; in-
is here, Exod. 8:19; in their demonic jail since their prison is properly infinite or of their kind according to the opinion which claims that demons have aerial 125R bodies. Pure dwelling, the empyrean, is given, that it God permits. Or better: knowledge is given, permitted; or better: knowledge is given and the use of knowledge by which demons inquire to de- 130R ceive is granted, ii Paralipomenon 18:19: the Lord said: Who shall deceive Achab king of Israel, and after he said that those who sacrifice themselves should go, that is I allow them to go. Similarly, 135R John 13:27: What you are about to do, do quickly, that is you will allow me to do.
6. They who desire something greater, just as fools, by this demons deceive 140R those humans who desire to imitate them being agitated for whom knowledge is useless in action, consequently, these things are prohibited by the church; the patience of the just, when 145R indeed good people will see antichrist performing miracles and yet will not join him, they will gain more merit;
125 mirabiles] narrabiles P2 132 proprie] proprio P1 133 opinionem] P1 135 empireo] add. celo B 140 ii] add. I VA1PS I Regnum ? P1A1 143 uade] rade Pi 148 decipiunt] testes V 149 uolunt] nolunt VP2 150 acquisicione] ad quis actione V 127-128 Exod. 16:1-15 128-129 Exod. 8:19 140-142 ii Paralipomenon 18:19 145-146 Io. 13:27
commutabilis scilicet deus, iudi-
cat id est concedit. Magi serpentes fecerunt et ranas fecerunt, 160 nota quod sicut dicit Augustinus super Exodo VII: demones ualde perspicaces sunt et ideo subito attulerunt quedam semina et quedam adminicula ad fa-165 ciendum serprentes, unde nullum fuit ibi miraculum, sicut dictum est in primo libro, sed tantum operatio nature.
(q.7.2) Questio utrum
170 DEMONES POSSINT SANARE HOMINES
7. Si autem queris, utrum pos-sint generare homines, sicut di-citur de Merlino genito de in-175 cubo demone. Item si queratur, utrum possint restituere oculum uel huiusmodi sicut Symon Magus faciebat canes canere. Ad hoc dicunt magistri quod demo-180 nes tantum possunt ea facere, que fiunt per uiam putrefactio-nis, unde possunt facere quid-dam genus auium et ranarum que fiunt hoc modo. Ea uero 185 que fiunt per decisionem siue ge-nerationem non possunt, unde etiam si haberent semen hominis et proiacent in matricem mulie-
immutable, that is God judges what he allows magicians; magicians created 150R snakes and frogs, note, Augustine says about Ex. 7:11 that demons are very perceptive and, therefore, suddenly bring semen and aid to make snakes, whence there is nothing miraculous but only the 155R natural process, as was said in the first book.
(q.7.2) Whether demons could heal
HUMAN BEINGS
7. If you also inquire whether they 160R have an ability to generate human beings, as it is said about the generation of Merlin from the demon incubus. If it is asked whether demons could restore an eye or such things as Simon Magus 165R who made dogs sing. On this matter masters say that demons can only make what comes into existence by the putrefaction, thus they can make certain genera of birds and frogs which come 170R into existence this way. Though they cannot make those things which come by decision or by generation, thus even if they had human semen and threw it into female womb, a human would not 175R be made since for human generation the
160-168 Alexander de Hales, 1952: VII.30 167 V: fol. 15 173-175 Geoffrey of Monmouth, 1985: 24, 107 177-178 Lipsius & Bonnet, eds., 1891: 12.2-25; Orderic Vitalis, 1855: 132
158 Magi] magis Ai 162 ideo] ualde V 169 utrum] uerum Ai 171 homines] marg. M2 uel generare, sicut dicitur de incubo As 172 Si autem queris] marg. M2 circa genitura Merlini P 174 Merlino] Melinio A2 176 oculum] occulum BA1A2 188 proiacent] prohicerent BA1P2
ris, non fieret homo, quia ibi exi-190 gitur opus utriusque id est maris et femine nec oculum furare uel restituere possunt, sed ledere uel impedire possunt et facere, quod illam non uideant actu et po-195 stea cessant. Et ita uidetur fatuis quod ydola eis restituant uel sa-nent oculos, sicut legitur in uita beati Bartolomei de Astaroth et de incubo. Similiter dicunt quod 200 nichil est nec uerum fuit quod Merlinus uisset genitus ab incubo demone, uerumptamen possunt illudere in sompnis et uide-tur homini quod sit cum muliere 205 et econuerso. De canibus Symo-nis dicunt quod nec canebant nec loquebantur, sed demon in eis. Sicut dicitur de asina Balaamis: non enim ipsa locuta est, sed an-210 gelus in ea qui potest formare aera in uocem Numeri xxii.
(Q.7.3) Quomodo demones et
MAGI FACIANT QUEDAM NOUA ANIMALIA
215 8. Item si dyabolus potuit facere serpentes a simili, quedam noua animalia que non fuerunt in archa Noe, quorum semina sunt in elementis, unde Augustinus: 220 sicut matres sunt grauide fetibus, sic ipse mundus grauidus est cau-
work of both, namely husband and wife, is required. Furthermore, they cannot steal or restore an eye but can injure or hinder it. They also can make that 180R people do not actually see and only afterward recover. And so, it seems to fools that idols would restore their health or heal an eye as one reads in the life of Saint Bartholomew about Astaroth and 185R incubus. By the same token, masters say that there is nothing real and that is not true that Merlin was born from the incubus. Notwithstanding, demons can hinder in dreams and make that it 190R seems to a man that he is with woman and the other way round. Concerning Simon Magus' dogs masters say that a demon inside them spoke and sang. Just as it is said about the donkey of 195R Balaam. For it was not the donkey who spoke but an angel inside him who can form air into voice, Num. 22:21-23.
(Q.7.3) How demons and magicians
CAN MAKE SOME NEW ARTIFICIAL 200R
CREATURES
8. Likewise, it is demanded if the devil can make serpents from alike and new creatures which were not in the ark, nor whose semen are in the elements. 205R Whence, Augustine asserts: like mothers are pregnant with children, the world is pregnant with reasons for things com-
197-199 Ms Bodl. 155b: fol. i69r-i69v 219-225 Aug. De trin. 3.9.16; Alexander de Hales, 1952: VII.27
196-197 sanent ] facient P1 203 sompnis] sompniis Pi
208-211 Num. 22:28
197 oculos] occulos BA1A2 201 Merlinus] Mellinus As
sis nascencium, que in illo non creantur nisi ab illa summa essencia, ubi nec moritur nec in-225 cipit esse nec desinit. Magi pha-raonis fecerunt sibi serpentes et ranas, tamen creatores non sunt, quia primas causas rerum non ipsi, sed deus creauit nec ipsis 230 causis rerum dant ut sint cause rerum, sed omnis cause rerum hoc ipsum quod sunt cause ali-cuius rei habent a prima causa. Non sunt ergo demones nisi mi-235 nistri talium, sicut parentes fi-liorum et agricole fructuum, nec tamen in hoc dicendi sunt demo-nes proprie ministri dei, quia per hoc non intendunt seruire ei.
240 (q.7.4) DIFFERENCIA INTER MIRACULA MAGORUM ET SANCTORUM UT DIXIT PETRUS
9. Beatus Clemens, cum primo uellet adherere Petro, ita ei 245 oppusuit: sicut tu modo facis mi-rabilia contra naturam ita et Sy-mon Magus quem secuti sumus, uidimus enim canes cantantes ymagines ambulantes, quare di-250 cis nos pecasse sequendo ipsum et non peccare sequendo te? Cui Petrus: deus in mundo multa paria permisit ad exercitium boni et excecationem malorum secun-255 dum suum rectum iudicium ut
ing into birth which are only created by the highest essence, where neither some- 210R thing dies, neither comes into being, nor ceases to be. Magicians of the pharaohs made snakes and frogs. However, they are not creators because not them but God created first causes of things, given 215R that he did not allow these causes of things to be first causes but all causes of things have this very thing which makes them to be causes of something from the first cause. Therefore, demons are only 220R producers of such things as parents in relation to children and farmers regarding food. However, in this case demons should not be called properly servants of God since they do not intend to serve 225R him by performing these deeds.
(q. 7.4) The difference between the
MIRACLES OF MAGICIANS AND OF SAINTS, ACCORDING TO PETER
9. At first, Blessed Clement wished 230R to adhere to Peter but subsequently opposed him in such a way: just as you perform miracles against nature, so did Simon Magus whom we are following. We have seen dogs singing, statues walk- 235R ing. For this reason, why do you say we have sinned in following him and we do not sin in following you? Peter objected to him: God in the world has allowed many equal things to be done in order to 240R exercise the good and expel the evil. According to his correct judgment, a magi-
243-245 Gersdorf, ed., 1838: 111.60-61; Migne, ed., 1857: 11.18, 11.34
230-231 dant ... rerum] om. Pi 243 Beatus Clemens] marg. M2 Beatus Clemens As 245-247 mirabilia ... sumus] om. P1 250 pecasse] peccare VP1P2
magus pharaonis permisit parificare se Moysi, per contrariam potestatem Ysaac Phylisteos, mihi Symonem et ad ultimum xri-260 sto antixristum, quia per miracu-la uidebitur antixristus parifirari xristo, sed in hoc est differencia, quia miracula facta a contraria potestate non sunt utilia anime 265 uel corpori. Que enim utilitas ut canes cantent uel ut ymagines ambulent, sed mirabilia facta per ministros dei et corpora sanant et animas ad deum conuertunt. 270 10. Ab originalibus id est naturalibus uel causis superiori-bus quibus regantur res. Adhi-bitis motibus cooperantur enim deo, sicut dicit Apuleius: coadiu-275 tores dei sumus, sed hoc spiri-tum, quod cooperantur a deo ha-bent et corporis id est substancia, quod habent secundum quo-sdam uel quod assumunt, quod 280 est uerius. In iubenti semina iu-benti quo ad nos, semina id est causas latentes istarum rerum, temperationes id est commixtio-nes, spargunt id est ad aliquid 285 efficiendum coniungunt, prebent occasiones non enim dant illis causis, que aliquid faciant, sed eorum ministerio et cooperaione hoc datur a deo unde non pos-
cian of the pharaoh was permitted to become equal with Moses through the contrary power, Isaac with the Philistines, 245R Simon with me, and at last antichrist with Christ since through miracles antichrist will appear to be compared as someone equal to Christ. However, there is a difference. Wonders produced by 250R the contrary power are not useful for the soul or body. What is the advantage of singing dogs or walking statues? In contrast, miracles performed by divine servants heal the bodies and turn souls 255R to God.
10. Things are governed by natural or superior causes from which their existence derives, by the movements demons cooperate with God. As Apuleius points 260R out we are divine assistants, but magicians obtain from God such a spirit to work together, and body, namely the substance demons have according to what they assume. The last statement is 265R more true. In commanding seeds, commanding which means ordering to us seeds, viz. hidden causes of these things, by tempering of the mixtures, demons scatter, that is assemble these mixtures, 270R to produce something; demons furnish the opportunities, for they do not bestow those causes which would produce something but by their service and cooperation a particular cause is given by 275R God. Whence, demons cannot be called
270-271 Aug. De trin. 3.8.13 274-275 Lucius Apuleius, 1842: 12
263 contraria] contrario P2 272 regantur] regant V 275-276 spiritum] ipsum Pi 280 In iubenti semina] In III semina P1A1A2 In III semina sui B seminaP2 289 non] om. P1
290 sunt dici cause uel dare causas es-sendi rebus, sed occasionem quia non per se, sed per primam causam faciunt, quid faciunt. Sicut enim predicator siue bonus qui 295 propter bona uerba predicat, si-ue malus qui pro bono temporali semina uerbi dei exterius administrat, solus autem deus fructificare facit in mente audientis. 300 Ita demones semina quarumdam rerum possunt coniungere, sed quod ex eis aliquid produ | 51vb | catur non habent a demonibus, sed a prima causa, ita in agri-305 cultura et generatione filiorum est. Iniqui malicia nominatiuus;
causes or distribute these causes, guaranteeing a thing's existence. Although, they would produce what they actually produce only accidentally through 280R the first cause and not by themselves. A preacher can be either a good one who preaches with good words themselves or a bad one who outwardly administers seeds of the divine words, seeking a tem- 285R poral good. Only God yet produces new fruits in the mind of people who hear the sermon. This way demons can assemble seeds of certain things. But magicians have what is produced from the seeds 290R from the first cause and not from the demons. The same applies to the agriculture and birth of children. Unjust
mentem enim formare iusti non wickedness, in the nominative case; if he
potest, nisi deus Ysaia xliii: Ego sum, qui deleo iniquitactes prop-310 ter me, per ueritatem id est bo-nam intencionem, sed etiam mali per occasionem temporalium Epistula ad Philippenses I, uici-
nas rei faciende uel eis cognitas 315 summo cardine id est uoluntate diuina.
(q.7.5) Quod multis modis
IMPEDITUR UOLUNTAS DYABOLI
11. Acceptis opportunitati-320 bus angelo cooperatore, propter dei prohibitionem dyabolus plus uult quam possit in malo, in bono econuerso. Posset enim ces-
is not God, he cannot shape the mind of 295R the right people, Isa. 43:25: I, even I, am he who blots out your transgressions, for my own sake, through the truth, namely via a good intention, but also an evil one, on a temporal occasion, Phil. 1:18. The 300R proximate thing, creation or understanding of which is achieved by the highest love, that is by divine volition.
(q.7.5) That devil's will is hindered
IN MANY WAYS 305R
11. They take advantage of opportunities, the devil desires by angelic cooperation more than he can gain in the evil due to the divine prohibition. He could have been free from evil if he had 310R
291 rebus] marg. Ms quomodo dicuntur dare causas essendi As 295 uerba] eterna B 297 dei ] aministrantur V 297-298 administrat ] aministrat V aministratur P1 aministrantur B 298 solus] add. solus V 300 semina] om. Pi 313 Epistula ... i] om. PiB 321 dyabolus] add. id est caro A2 307-310 Isa. 43:25 312-314 Phil. 1:18
sare a malo, si uellet. Et notan-325 dum quod impeditur dyaboli uo-luntas et potestas per terminum sue potestati a deo impositum, item per miraculum impossibili-tatis exterius factum ut in asina 330 Balaamis Numeri xxii; per im-pedimentum exterius adhibitum ut in duobus discipulis aurusia percussis. Luca in fine: aurusia est impedimentum uisus, quod 335 fit uelamine oculorum, que dici-tur egritudo oculorum. Item per dei iudicium diuinitus disponen-tis dispositis per obstaculum boni angeli ut de Asmodeo inter-340 ficiente sponsos uxoris Thobis, eodem xi; Asmodeus per cau-telam sui ipsius, quia non uult aliquando, quod potest ut peius fiat, id est prima Corintho-345 rum V de corinthio quem uexa-uit excogitatum, modo non uult propter peccati abhominacionem et pudorem, ut quidam angeli mali propter nobilitatem sui in 350 qua creati fuerunt abhominantur temptare de uilibus peccatis ut de sodomia uel etiam de forni-
desired this. And it must be noted that devil's will and power are hindered by the limit imposed upon his power by God. It resembles the external divine miracle of the impossibility, like in the 315R case of Balaam's donkey, Num. 22:21-22. Moreover, the devil is impeded through the external hindrance, as in two disciples struck by blindness. Luke, in the end, suggests that blindness is a visual 320R hindrance that blacks out eyes and is called eyes' malady. By the same token, it happens through the judgment of God, which establishes the divine order also by creating a hindrance through good 325R angels. It is the case with Asmodeus who kills the grooms of Tobias' wife, the same book Tob. 11:6. By virtue of divine caution Asmodeus does not want sometimes the worse to take place, even though 330R he is able to do so. I Cor. 5:5 presents the same idea about a Corinthian whom the demon possessed and who did not want to be known solely due to the aversion to sin and shame. It happens 335R also with certain evil angels who, due to the nobility in which they were created, are abhorred to tempt those who committed despicable sins, such as indeed
336 Alanus Insulensis, 1855: 1.58; Alexander de Hales, 1952: VII.38
333 percussis] marg. M2 quod est aurusia A2 333 aurusia] arusia VP1A1A2P2 335 uelamine] uolamine Pi 335 oculorum] occulorum BA1 336 oculorum] occulorum BAiA2 339-340 ut de Asmodeo interficiente] ut assideo interficere sponsos uxoris Thobis V ut de asino interficiente Pi de asino de demonis interficiente sponsos uxoris B de asino dei interficiente sponsos uxoris Ai 341-342 cautelam] cantelam V 349 propter] mali V 352 sodomia] sodoma V marg. M2 quod diabolus de sodomia non temptat et de uilibus peccatis A2
329-330 Num. 22:21-2 338-340 Tob. 3:8; 6:13; 8:2-3 340-341 Tob. 11:6 344-345 I Cor. 5:5
cacione simplici neque ad homi-nem qui fornicatus est accedunt 355 maxime prima die uel secunda propter peccati retenciam, unde Ezechiel xvi: multiplacasti for-nicacionem ad inritandum me et cetera, ibi dabo te et animas 360 obiencium te, demonum qui eru-bescunt in uia tua. Quia non per-mittit deus permissio angeli ni-chil ponit, sed tamen priuat pro-hibitionem, unde permittit an-365 gelus id est non prohibet, per-missio dei aliquid ponit scilicet diuinam essenciam et connotat naturalem potenciam quibus fit permissio, secundum hoc ange-370 li aliquid permittunt, quod deus non permittit.
(q.7.6) DIFFERENCIA INTER POTENCIAM, POSSIBILITACEM ET HUIUSMODI
375 12. Ex potestate dei possibili-tas dicit materialem potenciam, potencia dicit potenciam acti-uam, sed remotam, potestas dicit potenciam actiuam aptatam, 380 potentatus dicit potenciam con-iunctam actiu, unde potentatus dicitur quasi potencie status. Digitus id est uirtus dei, uel digitus id est prohibitio uirtutis dei Ex-
sodomy or fornication. These demons 340R do not approach the man who is a for-nicator, especially on the first or second day because of the preservation of sin. Whence Ezek. 16:26-27 states: aroused my anger with your increasing promis- 345R cuity... I gave you over to the greed of the demons who are ashamed on your way. Since God does not permit, the angelic permission supposes nothing but only deprives of the prohibition. Whence 350R an angel permits, that is he does not prohibit. The divine permission implies another thing, namely divine essence, and connotates the natural potency to whom the permission is granted. Accord- 355R ing to this proposition, angels permit what God does not.
(q.7.6) The difference between
POTENCY, POSSIBILITY, AND SUCH THINGS
12. By the divine power, the possibil- 360R ity means a material potency. The potency signifies an active potency, though a remote one. The power implies an active adapted potency. The might signifies a potency united with active one, 365R therefore the might is said as the potential status. The finger, viz. the divine virtue; or the finger, namely the prohibition on the part of the divine virtue,
353 neque] nec V 354 qui] quia VP1A1A2P2 358 inritandum] irridendum VP1A1A2P2 359-360 animas obiencium ] malias condienciam P1 animas condiencium A1 in animas dictium P2 372-374 Differencia ... huiusmodi] marg. V 378-379 dicit] om. A1 380 dicit] om. P1 380-381 potenciam coniunctam actiu] potencia dicit potenciam actiuam, aptatam potentatus, coniunctam actiui A2
356-357 Ezek. 16:26 357-360 Ezek. 16:27 384-385 Exod. 8:19
385 odus VIII. Non sinantur id est quid non possunt facere de condicione sue nature, nouimus ho-minem uerba sunt Augustini, et si permittat id est non prohibeat, 390 per angelos suos bonos non per-mittit et cetera ut angelus, qui loquebatur cum Daniele et angelus Persarum (regi); secundum Gregorium: liberare uolebant iu-395 deos a captiuitate et hoc pote-rant, sed non sunt permissi a deo, qui rectificauit eos per principem Grecorum, quod non erat tempus liberacionis Daniel X. Dicit 400 ergo: non permittit id est non dat eis facultatem quibus dedit potestatem.
(q.7.7) Quod Plato posuit
TRES ORDINES DEMONUM
405 13. Solet in questione uersa-ri et cetera hec questio orta est a Platone in Tymeo, qui dicebat tres esse ordines demonum positos in aere. Ponebat enim pisces 410 ornatum maris, gressibilia orna-tum terre, uolucres et demones ornatum aeris, sed calodemones ponebat in superiore et puriore parte aeris, cacodemones | 52ra | 415 in inferiori et densiori parte ae-ris, medios scilicet partim bonos
Ex. 8:19. Demons are not allowed, that 370R is they cannot make something due to the condition of their nature. We knew a human being, these are Augustine's words, and if He would permit, that is if he would not prohibit, he does permit 375R through good angels etc, as an angel who talked with Daniel and one who spoke with the Persian king; according to Gregory the Great: angels wanted to free the Jews from their captivity and 380R were able to do this, though they were not allowed by God, who rectified the Jews by the Greek king insofar as the time of the liberation did not come, Dan. 10:20. Therefore, he says: He does not 385R allow, that means he does not bestow an ability to whom he gives the power.
(q. 7.7) That Plato set three demonic orders
13. It is still customary to turn to 390R this question, the question originates from the Timaeus by Plato who said that three demonic orders are set in the air. For he put fishes in the sea, walking animals on the earth surface, flying 395R creatures and demons in the air. But he placed calodemons in the superior and cleaner part of the air, cacodemons in the inferior and more thick part, demons in the middle, who are partially good, 400R partially evil, in the medium. They had
394-399 Gregorius Magnus, 1985: 25.2 412-417 Guilelmus de Conchis, 1854: 47-48
395 hoc] nen V 404 demonum] marg. M2 sed utrum sunt corporei add. Guillermo Ms requirere supra est distinctio III As 409 pisces ] pices Pi 412 calodemones] caledemones VBA1A2 tale demones Pi
391-393 Dan. 10:1 399 Dan. 10:20
partim malos in medio; corpo- aerial bodies, Apuleius said that demons
425
435
ra aeros habuerint Apuleius dixit: demones sunt genera anima-lia, corpora immortalia, mente racionalia. Elementum apcius ad faciendum quam ad patiendum terra et aqua sunt passiua elementa et ideo inferiora et nominibus generis feminini dicuntur. Ignis et aer actiua sunt elementa et ideo superiora sunt et generis masculini, per actionem enim ignis et aeris in aquam et terram omnia procreantur, sed omnia ista dicit Augustinus recitando opiniones philosophorum, sicut super Genesim multas raciones siue opiniones physicas recitat.
DISTINCTIO VIII (q.8.i) De hoc quod dominus
APPARET PER SE UEL PER ANGELUM
14. Nec dubitandum octaua di-stinctio. Gregorius super Exodo dicit: angelus qui Moysi appar-uisse dicitur modo angelus, modo dominus memoratur; angelus quando exterius loquendo seruit, dominus, quia interius presidens efficaciam tribuit, cum enim lo-quens ab interiore regitur et per obsequium angelus, et per inspi-
are animals in genus, immortal in body, rational in mind. The elements more prone to an action than to undergoing 405R a passion, earth and water are passive elements and thus account for inferior being named after female gender. Fire and air are active elements and thus constitute superior being pertaining to mas- 410R culine gender. Given that, everything would come into existence by the activity on the side of fire and air upon water and earth. However, Augustine writes all of this by reciting the views of philoso- 415R phers or physicians, as he recounts multiple arguments over Genesis.
Distinction viii (q.8.1) That the Lord appears by
HIMSELF OR THROUGH AN ANGEL 420R
14. And it must not be questioned. The eighth distinction. Gregory the Great comments on the Exodus: the angel, who is told to have appeared before Moses, is commemorated both as an an- 425R gel and as the Lord; as an angel, when he serves by speaking outwardly, as the Lord since He, ruling inside, grants an efficiency to angels, for the speaker is governed from within and the angels are 430R
421-422 Aug. De gen. 3.10.14 440-449 Gregorius Magnus, 1985: 28:1; Migne, ed., 1852: Exod. 3:4; Alexander de Hales, 1952: VIII.9
418 habuerint] marg. M2 hic est, quod credens se esse asinum transformatum ?, secundum Isidem reginam ? ad captum A2 418 Apuleius] add. tunc hoc Epuleius Ai 425 feminini] femini P1BA1 432 opiniones] oppiniones P1 434 opiniones] oppiniones P1
4o°
440
445
racionem dominus memoratur. 450 Eodem modo Iacob quandoque cum angelo, quandoque cum domino luctatus dicitur, quod enim angelus faciebat inspiracione et imperio domini et sic per ange-455 lum dominus apparebat. Appar-uisse probat in subiecta creatura scilicet angelo assumente corpus aptum officio suo, et sic dominus apparebat per angelum, quando-460 que etiam per se sine angelo in aliqua nube uel in aliquo alio corpore. Et quando apparuit sine distinctione persone, ut quando dixit: Ego sum qui sum; quando-465 que cum distinctione, ut quando spiritus sanctus apparuit in columba: Luca III, Matteus III; et in linguis igneis Actus Aposto-lorum II et Matteus III. Daniel 470 legitur quod in camino apparuit unus similis filio dei, hic fuit sal-uator quem timuit flamma qui suos de camino mundi liberauit.
(q.8.2) Probacio quod dominus
475 PER SE APPAREBAT
15. Sed ubi deum et cetera triplex ponitur hic questio. Prima est an deus ipse apparet in creatura nouiter facta non per an-480 gelum, sed per se et est credibi-
469 Alexander de Hales, 1952: VIII.7
ruled through obedience. In the same way, Jacob is said to fight sometimes against the angel, sometimes against the Lord because the angel was acting under the Lord's inspiration and command. He 435R proves that God has appeared in a subordinate creature, that is in the angel, assuming such a body suitable for his duty. In this way the Lord appeared through the angel, sometimes even by 440R Himself in a certain cloud or another body but without the angel. He also appeared without a personality like when he said: I am who I am. Sometimes He showed up in a distinct person when 445R the Saint Spirit came in dove's form, that is Lk. 3:22, Matt. 3:16, and in fiery tongues, as in AA. 2:3 and Matt. 3:11. It is read in The Book of Daniel that there in the blazing furnace one appeared sim- 450R ilar to the Son of God, who was the savior, whom the fire feared, and who absolved his people from the world furnace.
(q.8.2) That the Lord appeared by 455R Himself
15. But where is God etc, the question here is threefold. The first is whether God Himself appears in a creature made anew and not through an angel. It is con- 460R vincing that God showed up sometimes
454 domini ] deum VPi add. faciebat V 455-456 Apparuisse probat ] marg. M2 quod dominus apparebat per angelum AI 468 linguis] lignis V 478 apparet] marg. M2 dominus apparuit plures in subiecta creatura Pi marg. deus per se apparuit Pi
451-452 Gen. 32:24-28 464 Exod. 3:14 465-467 Lc. 3:22 Act. 2:3 469 Matt. 3:11 469-473 Dan. 3:17
467 Matt. 3:16 467-469
le, quod deus quandoque per se, quandoque per angelum appare-bat, ut in Exodo xxxiii: facies mea id est angelus precedet te, 485 quasi dicens ego de cetero non precedam te per me ipsum propter peccatum populi tui, sed angelus meus precedet te, et dixit Moysi: Si tu non precedis ne edu-490 cas nos de loco isto per quod uidetur quod dominus per se ipsum prius eos ducebat et quod per se eis apparebat, sed hoc non sequitur, quia poterat eos ducere 495 per se et apparere eis per ange-lum, quod potius uidentur uelle sancti, quia super illum locum Exodum loquebatur deus Moysi facie ad faciem, sicut solet lo-500 qui homo ad amicum suum. Di-cit glossa: secundum opinionem populi loquitur scriptura quod putabat Moysem loqui cum deo ore ad os, cum per subiectam 505 creaturam id est angelum et nu-bem ei loquiretur et appareret. Nam eius substanciam, sicut est, nec angelorum nec hominum quisdam uidere potuit. Prima epi-510 stula ad Timotheum id est Regi seculorum; in vi et infra ad Timotheum ultimo: «lucem habitat inaccessibilem» hec glossa.
by Himself, sometimes through an angel, as in Exod. 33:14: My Presence, that is an angel, will go before you. As He were saying I will not go before you by Myself 465R on the rest due to the sin of your people, but My angel will precede you. Moses replied to Him: If your Presence does not go with us, do not send us up from here. Whence, it seems that the Lord 470R first led them and appeared to them by Himself. However, this does not follow since He could have led them by Himself and appeared to them in the angel. Saints seemed to imply this, given that 475R upon this place of Exodus God spoke to Moses face to face, like a man is accustomed to speak with his friend. The gloss says: according to the opinion of the people, the Holy Scripture tells that 480R they thought that Moses spoke with God mouth to mouth, when He would talk and appear to Him through a subordinated creature, namely an angel and cloud. For neither angels nor human be- 485R ings could see his substance. 1 Tim. 1:17: "the eternal King"; 1 Tim. 6:16: "lives in unapproachable light", this is what the gloss asserts. Furthermore, Gregory the Great's aforementioned words seemed 490R to postulate that the Lord appeared to them not by Himself but by taking the angelic form.
513 Migne, ed., 1852: Exod. 33:11; Alexander de Hales, 1952: VIII.7
483 Exodo] marg. Ms Exodo As 502 quod] que V 504 os] marg. Ms Et in hoc notant distanciam iunter ueteram legem, que per angelum, et nouam, que per ipsum deum data fuit As
482-490 Exod. 33:14-15 509-511 1 Tim. 1:17 511-513 1 Tim. 6:16
Et supradicta Gregorii uidentur 515 uelle quod non per se, sed per angelum dominus eis apparebat.
16. Sed queritur quare dominus non apparuit per nubem tantum sicut per nubem et an-
520 gelum, non enim sequiretur ex hoc, quod ipse in se et immediate uideretur. Sed scriptura semper dicit angelum deum apparaisse ubicumque refert domi-525 num apparuisse, unde dubium est, utrum dominus quandoque per se ita quod non per angelum apparuit, sed est credibi-le quod | 52rb | quandoque sic, 530 quandoque sic.
(q.8.3) Questio utrum angeli
MITTANTUR IN ALIQUO CORPORE
17. Secunda questio est utrum angelus missus, qui loquebatur
535 ex persona domini, assumeret no-uum corpus ad officium scilicet aptum an in proprio corpore mit-teretur. Tercia questio est, si angeli mittuntur in proprio corpo-540 re, utrum illud corpus mutent in aliam speciem aptam officio suo an preter corpus suum assumant aliud corpus sibi aptent. Dicit Augustinus quod non suffi-545 cit exemplificare questiones istas, difficile enim est probare quod angeli habeant corpora an non. Dixerunt enim quidam philoso-
548-550 Guilelmus de Conchis, 1854: 47
16. However, it is inquired whether
the Lord did not appear solely in a cloud, 495R so that He showed up in the form of both cloud and angel. For it would not follow from this that He were seen in Himself and without anything mediating His appearance. But the Holy Scripture al- 500R ways says that God showed up as an angel anywhere it states that God appeared. Thus, it is doubtful whether the Lord sometimes appeared by Himself, so that not in the angel. Nonetheless, it is 505R convincing that sometimes in one way, sometimes in another.
(q. 8.3) Whether angels are sent in a
CERTAIN BODY
17. The second question is whether 510R a commissioned angel, who spoke on the Lord's behalf, would assume a new body
for his service, that is a suitable body, or he would be sent in his proper body. The third question is the following: if angels 515R were sent in their own bodies, would they transform their bodies into different form suitable for their service or assume another body besides their proper one? Augustine says that he is not able to 520R solve these questions for it is difficult to prove whether angels have bodies or not. Certain philosophers indeed said that angels possess bodies. It is complicated to demonstrate that they do not possess 525R
524-525 refert dominum] refert dominum VPi refero dominum P2 533 utrum] add. utrum B 540 mutent ] assumant A2
bodies, but the church faith postulates that they are incorporeal to what saints agree.
phi quod habebant corpora qui-550 bus. Difficile est probare quod non habent corpora, sed fides ec-clesie est, quod non habent et in hoc conueniunt sancti.
18. Cui non subduntur sicut 555 nos, sed subditum regunt et non nated, as to us, but they reign a sub- 530R
18. To which they are not subordi-
ab eo perficiuntur secundum at-tributam potenciam. Notanda est regula, qua noscitur quod uer-bum dictum de bono angelo uel 560 malo, utrum debeat referri ad naturam angeli uel ad corpus as-sumptum, quotiens aliquid uer-bum attribuitur angelo bono uel malo, illud uerbum notat poten-565 ciam uel condicionem uel uiolen-ciam. Si potenciam, ut est euer-sio sodome et aliarum uerbium attribuendum, est nature angeli, non corpori aereo assumpto. Si 570 condicionem, ut est comedere et huiusmodi sicut legitur de ange-lis susceptis ab Abraham, Loth et Thobia, illud referendum est non ad naturam angeli, sed cor-575 poris assumpti. Si uiolenciam, ut est uulnerari, occidi, non est referendum ad naturam boni angelo nec corporis ab eo suscepti, sed tantum ad corpus mali an-580 geli, iram mali angeli. Quando-que corpora complexionata assu-
jected body, while they are not accomplished by this body according to the assigned potency. The following rule should be observed by which it is known that a particular word concerns a good 535R angel or an evil one, whether it should be assigned to an angelic nature or an assumed body, whenever a certain word is said about a good angel or evil one: the following expressions involve potency, 540R preservation, or violence. If it is potency, as the expulsion of Sodom and other cities, it must be attributed not to the assumed aerial body but to the angelic nature. If it is preservation, as eating and 545R similar things like it is read about angels received by Abraham, Lot, and Tobit, this should be assigned not to the angelic nature but to the assumed body. If it is violence, as being wounded or killed, 550R it should not be assigned to good angel's nature and body received by him but exclusively to evil angel's body and his wrath. Sometimes angels assume tempered bodies from which blood can be 555R shed. This should not be considered by
551 corpora] quibus V 555 regunt] quando B add. tamen VA1 557-562 Notandum ... assumptum] om. Ai 557-558 Notanda est] add. B 558 regula] marg. M2 regula, qua noscitur, quod uerbum dictum de bono angelo uel malo, utrum debeat refferere ad naturam angeli uel ad corpora assumpta A2 561-562 assumptum] add. que regula est B 572 Loth] marg. M2 xviii A2 573 Thobia] marg. M2 xix A2
569-571 Tob. 12:19
590
600
605
610
munt, a quibus sanguis potest ef-fundi, quod de bonis nequaquam est intelligendum.
19. Videtur Augustinus atte-stari ad hoc compulit eum pena demonum; numquam morta-
any means regarding good angels.
19. It seems that Augustine attested this. He was forced to approve this by the fact of the demonic punishment. He never appeared before mortal beings, though were not mortal Paul raptured, as Augustine tells Orosius: he looks at God face to face as angels see. Notwithstanding, we say that Paul then was not in a mortal condition. On the contrary, he did not make use of corporal senses but rather was in a state of comprehension. In the Gospel of John, that is no
560R
565R
lis apparuit, sed nonne Paulus mortalis erat qui in raptu suo, ut dicit Augustinus ad Orisium: uid.it deum facie ad faciem, si-cut uident angeli, sed dicimus quod Paulus non erat tunc in statu mortalium, sed comprehen-sorum neque tunc corporeis sen-sibus utebatur. In euangelio Io-hannis id est deum nemo uidit one saw God Himself in the unchange- 570R id ipsum id est inuariabile, mul- able state, much less visible, it is stated
to minus uisibile hoc dicit, quia sunt multa mutabilia que non sunt uisibilia ut anime, angelus.
(q.8.4) Quod demones possunt
INTRARE CORPORA, NON ANIMAS
20. Illud etiam dignissimum consideracione uidetur et cetera reuera corpora intrant demones, sed animam essencialiter possi-dere uel ei essencialiter illabi non possunt, hoc enim solius dei est qui eam creauit sui solius capacem, sed propter officium male suggestionis dicitur intrare in corporibus alicuius id est in
since a lot of changeable things, which are not visible like souls and angels, exist.
(q. 8.4) That demons can enter bodies 575R
BUT NOT SOULS
20. This seems to be the subject that deserves the most attention etc, demons enter real bodies, though they cannot possess or penetrate essentially souls. 580R This power belongs exclusively to God who created the soul by his exclusive ability. However, for the sake of malevolent intimations demons are said to enter certain bodies, that is in the soul. 585R Indeed, they are able to covertly enter
590-592 Migne, ed., 1852: 2 Cor. 12:2
584 intelligendum] add. archi Q 588 Paulus] marg. M2 quomodo Paulus uidit deum in raptum A2 602-603 Quod ... animas] marg. Quod demones possunt intrare corpora P2 604 dignissimum] add. contra B 611 capacem] marg. M2 Nota, quod diabolus hominem temptat dupliciter: uel in ymaginatiua somnando et representando illarum rerum species, quas homine est desiderare cognoscat; uel adherendo et se coniugendo ipsi anime, ut infundit congnationes (cogitationes corr.) malas A2
595
animam, substanciam enim cor-615 dis subintrare possunt, sed anime substancialiter illabi nequaquam, sed uidetur quod demones non intrant corpora racione no-uis obsessi. Qui enim obsidet ali-620 quid castrum non est intra illud, sed potius extra. Et ita uidetur quod demones non intrant corpora obsessorum, sed in multis locis legitur quod demones uisibi-625 liter de corporibus exibant. ii Re-gum XXVIII legitur quod dyabo-lus intrauit corpus Samuelis mortui, eodem modo possit ut uidetur intrare corpus hominis uiui, 630 quod concedimus. Sed tales homines proprie dicuntur inergumi-ni, quia intus faciunt eos demo-nes laborare, aliquando autem non intrant, sed exterius existen-635 tes eos impediunt quandoque ne uideant uel audiant et turbant homines, et tales proprie dicun-tur obsessi. Euangelium aperte declarat Matteus viii. Per inher-640 gam id est uirtualem operatio | 52va | nem. Inergia est quedam uis potestatiua et laboriosa im-pellente dyabolo intus in homine
substance into the heart, but they cannot penetrate the soul by any means. Albeit, it seems that demons do not enter the bodies of those who are named 590R obsessed by the definition itself. Someone, who besieges something else, stays outside rather than in the castle itself. And it seems so in the case of demons. They do not penetrate bodies of the ob- 595R sessed, although on many occasions it is read that demons are seen to go out from these bodies. I Reg. 28:14 acknowledges that the devil entered Samuel's body. The same way the devil could make his 600R way into the body of living human to what we agree. Nevertheless, such people are properly called energumens since demons make them suffer inside. In the case of those, who are properly called 605R obsessed, demons hinder them from seeing or hearing and disturb these people. By doing so, they do not enter inside their body and appear outside. The Gospel plainly declares this, Matt. 8:52. 610R Through inergia, that is through potential operation. Inergia is a certain force charged with power and suffering. It is produced by the urging of the devil within human being. Energia is a certain 615R internal force and zeal of the Lord. It is
630-633 Gennadius Massiliensis, 1862: 88
626 quod] quia V 635 impediunt] marg. M2 Nota, quod demon tribus modis dicitur esse in homine: uel per bonorum naturalium lesione immutis, unde Luca XI capitulum ibi eiciens demonum et illud eicit mutum; per ablationem gratuirorum, ut in peccatoribus, unde et de Maria dicitur dominus eicisse vii demonia, id est uniuersa peccata, Luca vii; per cooperatione flagellato enim et bonorum temporalium ablationem, ut in Iob A2 639 declarat] marg. M2 quis sit energia Pi 642 potestatiua] potestatura P1P2
625-628 I Reg. 28:14 638-639 Matt. 8:52
facta. Energia est quedam uis 645 interior, zelo domini ad bonum commota, qualem habuit Phi-nees; capabilis sue facture id est datiui casus.
(q.8.5) Auctoritas quod
650 MELIUS EST IGNORARE QUAM A DEMONIBUS ADDISCERE
21. Origenes super Numeri: Melius est ignorare quam a de-monibus discere, melius nonno 655 a propheta discere quam a diuinis quarere. Diuinatio enim non di-uinitus datur, sed per antifrasim sic dicitur. Non illabuntur demo-nes substancialiter Abacuc: ecce 660 iste scilicet lapis, qui operatus est id est factus est auro et argento et omnis spiritus non est in uisio-nibus eius. Glossa: potest asside-re simulacris spiritus inmundus, 665 sed extrinsecus, intrinsecus esse non potest.
(q. 8.6) Quod deus
INDIFFERENTER PUNIT PER BONOS ET PER MALOS ANGELOS
670 22. Et nota quod sicut super
moved towards good, such as Phineas had; able to be present in its work, in the dative case.
(q.8.5) An authority proving that 620R
BEING IGNORANT IS BETTER THAN LEARNING FROM THE DEMONS
21. Origen on the Book of Numbers: being ignorant is better than learning from the demons, is not it better to learn 625R from a prophet than inquiring soothsayers? Divination is not granted by the divine inspiration, rather it is called so
by an antiphrasis. Demons do not penetrate substantially, Hab. 2:19: behold, 630R that is the stone which has been labored, that is which has been made from gold and silver and all spirits are out of its sight. Gloss: the impure spirit can besiege someone by images only externally, 635R intrinsically it is impossible.
(q.8.6) That God indifferently
PUNISHES THROUGH GOOD AND EVIL ANGELS
22. And take notice that it is said 640R
646-648 Gennadius Massiliensis, 1862: 49 652-658 Migne, ed., 1852: Num. 23:23 663-666 ibid.: Hab. 2:19 670-678 ibid.: Ps. 77:49
647 capabilis] capax V 648 datiui] om. V 651 addiscere] marg. M2 quia semper cum admiscione falsi A2 659 Abacuc] Abacubh B 661 id est] om. B 661 auro] auror Pt 670 super ] marg. M2 Sed numquid deus per bonos angelos bonis hominibus flagella, quod sic uidetur per glosam super Danielem vii: milia milium ministrabant ei et cetera; contra tamen patet per Iob, quod a malo, scilicet sathana, flagellatus est; respondeo, numquam bonus angelus bonos homines flagellat, sed malus, sed tamen dicitur flagellare, quia a deo et persidit flagellati, et hoc ideo ipsum permittat secundum uoluntatem propriam punire, excedent enim modum libertatis in alius A2
647-648 Num. 25:11 659-663 Hab. 2:19
psalmum lxxvii, vi uersu: mi-sit deus per angelos malos, punit deus bonos et malos homines, sed bonos tantum corporalibus penis, 675 malos uero et corporalibus et spi-tualibus penis. Per bonos uero angelos punit deus homines tantum corporalibus penis, nocere non sinuntur a deo scilicet.
in Ps. 77:49, 6th verse: God unleashed bad angels, God punishes good and evil people. Though, he punishes good people exclusively by bodily punishments. In contrast, evil people are punished by 645R corporal and spiritual penalties. God inflicts corporal punishments on people only through good angels, angels are not allowed to harm by God.
ABBREVIATIONS
Aug. De gen. Augustinus. 1894. De Genesi ad litteram [in Latin]. In Sancti Aureli Augustini De Genesi ad litteram,, De Genesi ad litteram liber imperfectus, Locutiones in Heptateuchum, ed. by J. Zycha, 3-435. Corpus Scriptorum Ecclesiasticorum Latinorum, 28/1. Wien and Leipzig: Tempsky-Freytag.
Aug. De trin. Augustinus. 1968. De trinitate libri xv [in Latin]. Ed. by W. J. Mountain and F. Glorie. Corpus scriptorum ecclesiasticorum Latino-rum, 50-50A. Turnhout: Brepols.
ARCHIVAL SOURCES
"Exemplum de Bartolomeo" [in Latin]. In Bodleian Library. Oxford. Ms. 155b. Hugo de Sancto Caro. "Opus" [in Latin]. In Biblioteca Apostolica Vaticana. Città
del Vaticano. Ms. Vat. lat. 1098. - . "Opus" [in Latin]. In Fondo Antico presso la Biblioteca del Sacro Convento. Assisi. Ms. 130. - . "Opus" [in Latin]. In Fondo Antico presso la Biblioteca del Sacro Convento. Assisi. Ms. 131.
-. "Opus" [in Latin]. In Hoofdbibliotheek Biekorf Brugge. Brugge. Ms. 178.
-. "Opus" [in Latin]. In Bibliothèque nationale de France. Paris. Ms. lat. 10728.
-. "Opus" [in Latin]. In Bibliothèque nationale de France. Paris. Ms. lat. 3073.
REFERENCES
Alanus Insulensis. 1855. De Fide Catholica contra haereticos libri iv [in Latin].
Ed. by J. P. Migne. Paris: Garnier. Alexander de Hales. 1952. Glossa in quatuor libros sententiarum Petri Lombardi. In librum secundum [in Latin]. Ed. by Quaracchi Friars. Roma: Collegium S. Bonaventurae.
Gennadius Massiliensis. 1862. Liber de ecclesiasticis dogmatibus [in Latin]. Ed. by J. P. Migne. Paris: Sirou Publisher.
671 vi] distinctio A2 677 punit] ponit B
Geoffrey of Monmouth. 1985. The Historia Brittonum 3: The "Vatican" Recension [in English and Latin]. Ed. by D.N. Dumuille. Cambridge: D.S. Brewer.
Gersdorf, E. G., ed. 1838. S. Clementis romani Recognitiones, Rufino interprete [in Latin]. Leipzig: B. Tauchnitz.
Gregorius Magnus. 1985. Moralia siue Expositio in Iob (libri xxiii-xxxv) [in Latin]. Ed. by M. Adriaen. Turnhout: Brepols Publishers.
Guilelmus de Conchis. 1854. De philosophia mundi [in Latin]. Ed. by J. P. Mi-gne. Paris: Garnier.
Lipsius, R. A., and M. Bonnet, eds. 1891. Actus Petri cum Simone (Vercellenses) [in Latin]. Leipzig: Hermann Mendelsohn.
Lucius Apuleius. 1842. De Deo Socratis [in Latin]. Ed. by G. F. Hildebrand. Leipzig: Cnobloch.
Migne, J. P., ed. 1852. Glossa ordinaria [in Latin]. Paris: Garnier.
- , ed. 1857. Homiliae viginti [in Latin]. Paris: Garnier.
Orderic Vitalis. 1855. Historica ecclesiastica [in Latin]. Ed. by J. P. Migne. Paris: Garnier.
Hugh of Saint-Cher [Гуго Сен-Шерский] [Questions about Angels and Demons] [Вопросы об ангелах и демонах] / подг. к изд. и пер. с лат., примеч. Ф. В. Нехаенко // Философия. Журнал Высшей школы экономики. — 2023. — Т. 7, № 4. — P. 264-286.
Гуго Сен-Шерский
[Вопросы об ангелах и демонах]
Перевод: Hugo de Sancto Caro. «Opus» [in Latin]. In Biblioteca Apostolica Vaticana. Citta del Vaticano. Ms. Vat. lat. 1098; In Fondo Antico presso la Biblioteca del Sacro Convento. Assisi. Mss. 130, 131; In Hoofdbibliotheek Biekorf Brugge. Brugge. Ms. 178; In Bibliothéque nationale de France. Paris. Mss. lat. 10728, 3073.
DOI: 10.17323/2587-8719-2023-4-264-286.
