Of Demonology, and other Relics of the Religion of the Gentiles

Chapter 45 of Leviathan by Thomas Hobbes

Hobbes refers to sight as the "imagination of the object" from which reflected and refracted light enters our organs.

This same motion produces dreams, imagination and the internal light from external pressure on our eyes, when our eyes are closed. Hobbes cites Chapters 2 and 3 of Leviathan.

The ancients, lacking this conception of light and its connection to sight, dreams and imagination, attributed to immaterial or vanishing forms the attribute of "demon".

Heathen Commowealths established a tradition of "demonology" to regulate their fear of that which is unknown to sight, or that which vanishes in sight.

This is why the Greeks attribute the invisible forces that control nature to their gods. Here, Hobbes cites Hesiod.

The Jews inherited this tradition, but changed the meaning of "demons" to refer to evil, and gave the "good demons" the name of God. The "bad demon" (κακοδαιμον) came to mean "devil".

Madmen, lunatics, and epileptics ("falling sickness") were referred to as "demoniacs" or "possessed by the devil".

John the Baptist and Jesus were also accused of having demons / devils, so the Jews didn't yet recognize that phantasms were idols of the mind.

Hobbes argues that Jesus, despite not teaching against demonology directly, never denies that spirits are bodies when he says "a spirit hath not flesh and bone". He also quotes St. Paul who says "we shall rise spirital bodies", implying spirits are bodily.

Hobbes argues that when Jesus commanded the devil to go out of a man, he sometimes was referring to a disease, frenzy, or lunacy in terms that were simply colloquial for the time.

Ultimately Hobbes' thesis is that "the Scriptures do not teach that spirits are incorporeal" and that demonology is simply a relic of gentilism.

The worship of images and idols is another relic of gentilism mentioned.

Worship = cultus (latin), i.e. the words and actions that represent our honor towards a person or thing. Hobbes cites Chapter 25 of Leviathan.

- Civil worship = the worship of esteemed men, kings, etc.

- Divine worship = worship we exhibit to that which we think to be God.

- Hobbes distinguishes this interpretation of civil and divine from δουλεια and λατρεια, since his is based on the intent of the subject rather than historical, etymological meaning.

- δουλεια = the labor performed by slaves, i.e. prisoners of war, in distinction by the labor of voluntary servants known as θητες

- λατρεια = the general name of labor performed by both δοθλοι and λατρις

- both of the above terms are used in scripture to signify our service of God.

- but these terms by themselves don't describe worship at such, but merely the action of worship. So worship is better defined through honor, which includes intent.

Images = resemblance of something visible. The resemblance or representation (or both) of something visible. There can be no image of something infinite, because all images are figured, and a figure is a quantity.

Idolatry = to voluntarily worship of an image, in the sense of performing external acts that reflect worship.

To prostrate oneself before a prince or the throne of a prince in his absence, is civil worship and not idolatry. But to treat an inanimate object or throne as a person with a body and soul, i.e. present the throne with a petition, is divine worship and idolatry.

To pray to a king for that which is he able to do is just civil worship. But to pray to a king for divine acts, like good weather, is divine worship and idolatry.