Ante-Nicene Fathers, Vol VII:
Lactantius: Chap. XV.—Of the corruption of angels, and the two kinds of demons

Chap. XV.—Of the Corruption of Angels, and the Two Kinds of Demons.

When, therefore, the number of men had begun to increase, God in His forethought, lest the devil, to whom from the beginning He had given power over the earth, should by his subtilty either corrupt or destroy men, as he had done at first, sent angels for the protection and improvement 317 of the human race; and inasmuch as He had given these a free will, He enjoined them above all things not to defile themselves with contamination from the earth, and thus lose the dignity of their heavenly nature. 318 He plainly prohibited them from doing that which He knew that they would do, that they might entertain no hope of pardon. Therefore, while they abode among men, that most deceitful ruler 319 of the earth, by his very association, gradually enticed them to vices, and polluted them by intercourse with women. Then, not being admitted into heaven on account of the sins into which they had plunged themselves, they fell to the earth. Thus from angels the devil makes them to become his satellites and attendants. But they who were born from these, because they were neither angels nor men, but bearing a kind of mixed 320 nature, were not admitted into hell, as their fathers were not into heaven. Thus there came to be two kinds of demons; one of heaven, the other of the earth. The latter are the wicked 321 spirits, the authors of all the evils which are done, and the same devil is their prince. Whence Trismegistus calls him the ruler of the demons. But grammarians say that they are called demons, as though dœmones, 322 that is, skilled and acquainted with matters: for they think that these are gods. They are acquainted, indeed, with many future events, but not all, since it is not permitted them entirely to know the counsel of God; and therefore they are accustomed to accommodate 323 their answers to ambiguous results. The poets both know them to be demons, and so describe them. Hesiod thus speaks:—  

And this is said for this purpose, because God had sent them as guardians to the human race; but they themselves also, though they are the destroyers of men, yet wish themselves to appear as their guardians, that they themselves may be worshipped, and God may not be worshipped. The philosophers also discuss the subject of these beings. For Plato attempted even to explain their natures in his “Banquet;” and Socrates said that there was a demon continually about him, who had become attached to him when a boy, by whose will and direction his life was guided. The art also and power of the Magi altogether consists in the influences 324 of these; invoked by whom they deceive the sight of men with deceptive illusions, 325 so that they do not see those things which exist, and think that they see those things which do not exist. These contaminated and abandoned spirits, as I say, wander over the whole earth, and contrive a solace for their own perdition by the destruction of men. Therefore they fill every place with snares, deceits, frauds, and errors; for they cling to individuals, and occupy whole houses from door to door, and assume to themselves the name of genii; for by this word they translate demons in the Latin language. They consecrate these in their houses, to these they daily pour out 326 libations of wine, and worship the wise demons as gods of the earth, and as averters of those evils which they themselves cause and impose. And these, since spirits are without substance 327 and not to be grasped, insinuate themselves into the bodies of men; and secretly working in their inward parts, they corrupt the health, hasten diseases, terrify their souls with dreams, harass their minds with phrenzies, that by these evils they may compel men to have recourse to their aid.  

Footnotes

Cultum.  

Substantiæ, “essence.”  

See 2 Cor. iv. 4, “the god of this world.”  

Middle.  

Unclean.  

δαήμονες. Other derivations have been proposed; but the word probably comes from δαίω, “to distribute destinies.” Plato approves of the etymology given by Lactantius; for he says that good men, distinguished by great honours, after their death became demons, in accordance with this title of prudence and wisdom. [See the whole subject in Lewis’ Plato, etc., p. 347. ]  

To combine, qualify, or temperate.  

Aspirations.  

Blinding tricks, juggleries.  

They lavish. The word implies a profuse and excessive liberality.  

Thin, unsubstantial, as opposed to corporeal. The ancients inclined to the opinion that angels had a body, not like that of man, but of a slight and more subtle nature. Probably Lactantius refers to this idea in using the word tenuis. How opposed this view is to Scripture is manifest. [Not so manifest as our translator supposes. I do not assert what Lactantius says to be scripturally correct: but it certainly is not opposed to many facts as Scripture states them; whether figuratively or otherwise, I do not venture a suggestion.]