y are
subject to them.

Obj. 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.

_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.

_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 (A. 4). But this opinion is proved to be
false from what we have said above (Q. 51, A. 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.

Reply Obj. 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 natu