Demons' late prediction of temple destruction
Augustine is answering why a demon of Serapis predicted the destruction of the temples and idols just before it happened, when God's prophets had foretold it long before.
What wonder is it, then, that when the overthrow of the temples and idols was already at hand—the overthrow that the prophets of the most high God had predicted so long before—the demon Serapis disclosed it to one of his worshipers just before it happened, so as to commend his own quasi-divinity by departing or fleeing, as it were?
For these demons are put to flight, or even bound by higher commands and dragged away and removed from their places, so that concerning the things over which they ruled and for which they were worshiped, the will of God may be done. God predicted this long before throughout all the nations, and commanded that it be accomplished through his faithful ones.
But why should the demon not be allowed to predict this, since he already foresaw that it was imminent? For this prediction would both bear witness to the prophets by whom these things were written down, and give the wise an opportunity to understand how watchfully one must beware the deceit of demons and flee their worship. They had kept silent in their temples for so long a time about these future events, which they could not have been ignorant were predicted by the prophets. But after these events began to draw near, they wanted to predict them, as it were, so that they would not be thought ignorant and conquered.
Since it had been predicted and written down so long before—to pass over other things for now—what the prophet Zephaniah says: “The Lord will prevail against them and will exterminate all the gods of the nations of the earth, and all the islands of the nations will worship him, each from his own place” (Zephaniah 3:9)—either those who were worshiped in the temples of the nations did not believe these things would happen to them, and for that reason did not want to spread them through their own seers and fanatics—as their poet introduces Juno not entirely believing what Jupiter had said about the death of Turnus: “Now a heavy end awaits the innocent man, or I am deceived about the truth. Would that I might rather be mocked by false fear, and that you, who are able, might turn your undertakings to the better!”—or the demons, that is, the airy powers, doubted that these things predicted by the prophets could happen to them, and therefore did not want to celebrate their prediction—and from this one may understand what sort of beings they are—or, since they knew with complete certainty that these things would come, they kept silent in their temples so that they would not begin even then to be abandoned and despised by people of understanding, because the prophets who forbade worshiping them bore witness to the future overthrow of their temples and idols.
But now, after the time has come when the prophecies of the prophets of the one God are being fulfilled—the God who calls these false gods and most vehemently commands that they not be worshiped—why should they not also be allowed to predict the fulfillment itself? From this it would appear more clearly that they had either not believed these things before, or had feared to announce them to their worshipers, and that at the end, as if having nothing more to do, they wanted to display their divination even there, where they are now exposed as having long pretended divinity.
Latin
Quid ergo mirum, si iam inminente templorum et simulacrorum euersione, quam prophetae dei summi tanto ante praedixerant, Serapis daemon alicui cultorum suorum hoc de proximo prodidit, ut suam quasi diuinitatem recedens uel fugiens commendaret?
Fugantur enim isti uel etiam iussis superioribus conligati abstrahuntur et alienantur a locis suis, ut de rebus, quibus dominabantur quibusque colebantur, fiat uoluntas dei, qui hoc tanto ante per omnes gentes futurum esse praedixit et, ut per suos fideles fieret, imperauit. cur autem hoc non sineretur daemon praedicere. cum sibi iam praenosceret inminere, cum haec praedictio et prophetis adtestaretur, a quibus sunt ista conscripta, et prudentibus daretur intellegi, quam uigilanter esset daemonum cauenda fallacia cultusque fugiendus? qui cum ante per tam longum tempus in templis suis haec futura tacuissent, quae per prophetas praedicta ignorare non possent, posteaquam adpropinquare coeperunt, uoluerunt ea quasi praedicere, ne ignari uictique putarentur. cum igitur tam longe ante praedictum esset atque conscriptum, ut alia interim taceam, illud, quod Sophonias propheta dicit: praeualebit dominus aduersus eos et exterminabit omnes deos gentium terrae, et adorabunt eum unusquisque de loco suo, omnes insulae gentium, aut non credebant ista sibi euentura, qui in templis gentium colebantur, et haec ideo per suos uates ac fanaticos frequentare noluerunt — sicut eorum poeta Iunonem inducit non omni modo credentem, quae de Turni morte Iuppiter dixerat: Iuno autem ab istis potestas aeria praedicatur, quae apud Virgilium sic loquitur: nunc manet insontem grauis exitus, aut ego ueri uana feror. quod ut o potius formidine falsa ludar et in Melius tua, qui potes, orsa reflectas! — aut ergo ista sibi, quae per prophetas praedicta nouerant, posse accidere daemones, hoc est potestates aeriae, dubitabant et propterea praedicationem eorum celebrare noluerunt — et hinc intellegendum est quales sint — aut, cum ea uentura certissime scirent, ideo per sua templa tacuerunt, ne iam tunc inciperent ab hominibus intellegentibus deseri atque contemni, quod de templorum et simulacrorum suorum futura euersione eis prophetis adtestarentur, qui eos coli prohibebant. nunc uero, posteaquam tempus aduenit, quo conplerentur uaticinia prophetarum dei unius, qui istos falsos deos dicit et. ne colantur, uehementissime praecipit, cur non hoc etiam ipsi completum praedicere sinerentur, unde clarius adpareret eos haec antea uel minime credidisse uel suis cultoribus enuntiare timuisse, in fine autem, tamquam nihil amplius habentes quod agerent, etiam ibi uoluisse suam ostendere diuinationem, ubi iam produntur diu simulasse diuinitatem?
nunc manet insontem grauis exitus, aut ego ueri
uana feror. quod ut o potius formidine falsa
ludar et in Melius tua, qui potes, orsa reflectas! —