 This purgatory after death is not confined to those who have died at peace with God; if any should fail to be saved, it is not because the opportunity to repent has been withdrawn, but because the soul has become so brutish that it is incapable of amendment (Princ. 1.5.5). This is the only truth that Origen thinks can be ascribed to Plato’s doctrine of transmigration into beasts (Princ. 3.4.3), and it cannot be presumed that even the demons will remain obdurate for ever. Commenting on Paul’s promise that “the last enemy, death” will be vanquished, Origen surmises that death will not be annihilated but will cease to molest the saints (Princ. 3.6.5). It is generally assumed that the proper subject of this passage is the devil, and the word diabolus does indeed occur in a ninth-century quotation (Eriugena, Periphyseon, Patrologia Latina 122, 930C). On the other hand, in a letter to his friends in Alexandria, Origen is said to have exclaimed that only a lunatic would prophesy the salvation of the devil (Crouzel 1973). Perhaps he means only that Satan is not destined for beatitude; this need not preclude his release from torment on the last after his peaceful acquiescence in the victory of God (see Edwards 2010).