1 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.
1 Ad quintum sic proceditur. Videtur quod corpora caelestia possint imprimere in ipsos Daemones. Daemones enim secundum certa augmenta lunae aliquos homines vexant, qui et propter hoc lunatici dicuntur; ut patet Matth. IV et XVII. Sed hoc non esset, nisi corporibus caelestibus subiacerent. Ergo Daemones subiacent actionibus caelestium corporum.
2 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.
2 Praeterea, necromantici observant certas constellationes ad invocandos Daemones. Non autem per corpora caelestia invocarentur, si non eis subiacerent. Ergo Daemones subiacent actionibus caelestium corporum.
3 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.
3 Praeterea, corpora caelestia virtuosiora sunt quam corpora inferiora. Sed quibusdam inferioribus corporibus Daemones arcentur, scilicet herbis et lapidibus et animantibus, et quibusdam sonis certis ac vocibus, et figurationibus atque figmentis, ut a Porphyrio dictum Augustinus introducit in X de Civ. Dei. Ergo multo magis Daemones subduntur actioni caelestium corporum.
4 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.
4 Sed contra est quod Daemones sunt superiores ordine naturae quam corpora caelestia. Agens autem est superius patiente, ut Augustinus dicit XII super Gen. ad Litt. Ergo Daemones non subiiciuntur actioni corporum caelestium.
5 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.
5 Respondeo dicendum quod circa Daemones fuit triplex opinio. Prima Peripateticorum, qui posuerunt Daemones non esse; sed ea quae attribuuntur Daemonibus, secundum artem necromanticam, fiunt virtute caelestium corporum. Et hoc est quod Augustinus, X de Civ. Dei, introducit dictum a Porphyrio, quod fabricantur in terra ab hominibus potestates idoneae siderum variis effectibus exequendis. Sed haec positio est manifeste falsa. Experimento enim scitur multa per Daemones fieri, ad quae nullo modo virtus caelestium corporum sufficeret; puta quod arreptitii loquuntur lingua ignota, quod recitant versus et auctoritates quas nunquam sciverunt, quod necromantici faciunt statuas loqui et moveri, et similia. Ex quibus Platonici moti fuerunt ut ponerent Daemones esse animalia corpore aerea, animo passiva; ut ab Apuleio dictum Augustinus introducit VIII de Civ. Dei. Et haec est secunda opinio, secundum quam dici posset quod Daemones hoc modo subduntur corporibus caelestibus, sicut et de hominibus dictum est. Sed haec opinio ex superioribus patet esse falsa, dicimus enim Daemones esse substantias intellectuales corporibus non unitas. Unde patet quod non subduntur actioni caelestium corporum, nec per se nec per accidens, nec directe nec indirecte.
6 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: 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.
6 Ad primum ergo dicendum quod hoc quod Daemones secundum certa augmenta lunae homines vexant, contingit propter duo. Primo quidem, ad hoc quod infament creaturam Dei, scilicet lunam, ut Hieronymus et Chrysostomus dicunt. Secundo quia, cum non possint operari nisi mediantibus naturalibus virtutibus, ut supra dictum est; in suis operibus considerant corporum aptitudines ad effectus intentos. Manifestum est autem quod cerebrum humidissimum est omnium partium corporis, ut Aristoteles dicit, et ideo maxime subiicitur operationi lunae, quae ex sua proprietate habet movere humorem. In cerebro autem perficiuntur vires animales, et ideo Daemones secundum certa augmenta lunae perturbant hominis phantasiam, quando considerant cerebrum ad hoc esse dispositum.
7 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.
7 Ad secundum dicendum quod Daemones advocati in certis constellationibus, propter duo veniunt. Primo quidem, ut homines in hunc errorem inducant, quod credant aliquod numen esse in stellis. Secundo, quia considerant secundum aliquas certas constellationes materiam corporalem magis esse dispositam ad effectus pro quibus advocantur.
8 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.
8 Ad tertium dicendum quod, sicut Augustinus dicit XXI de Civ. Dei, Daemones alliciuntur per varia genera lapidum, herbarum, lignorum, animalium, carminum, rituum, non ut animalia cibis, sed ut spiritus signis; inquantum scilicet haec eis exhibentur in signum divini honoris, cuius ipsi sunt cupidi.