Front Matter, p. 4 (part 12)

But to the other Gods, to the world, and to the erratic and fixed stars, composed from body and soul, and to the visible divinities, testimonials of gratitude are to be offered by sacrificing with inanimate substances. After these there remains that multiude of invisible beings, which Plato indiscriminately calls dæmons. Some of these are allotted a peculiar name by mankind, from whom they obtain divine honours and other kinds of religious worship: but others of these are for the most part called by no peculiar name, but are obscurely worshipped by some p. 60 men, and are denominated according to certain streets or cities. But the remaining multitude are called by the common name of dæmons. Concerning all these, a general persuasion obtains, that their influence is noxious and malignant if they are once angered because their accustomed worship is neglected; and that they are again benificent if appeased by prayers and supplications, by sacrifices and convenient rites. "But the confused opinion which subsists concerning these beings, and which has proceeded to great infamy, requires that we should distinguish their nature according to the decisions of reason. After this manner then they are distributed. As many souls as proceeding from the universal soul, administer considerable parts of those places contained under the lunar orb, who are indeed connected with an aerial part, but subject p. 61 it to the dominion of reason, are to be esteemed good dæmons. We ought to believe that all their operations tend to the utility of the concerns subject to their dominion, whether they preside over certain animals, or over fruits assigned to their charge, or over things subservient to these particulars; such as prolific showers, moderate winds, serene weather, and whatever is calculated to promote these, as a good temperament of the seasons of the year, &c. They likewise administer to us the use of music, and of every discipline, together with the medicinal and gymnastic arts, and whatever else is allied to these. For it is impossible that such dæmons can supply what is convenient and proper; and at the same time be the authors of things destructive and improper. In this class the messengers, as Plato calls them, between Gods and men must be numbered, who convey our prayers and pious offerings p. 62 to the Gods as judges of our conduct, and bring back to us in return divine warnings, exhortations, and oracles. But as many souls as do not properly govern the aerial part with which they are connected, but are for the most part subdued by its influence, and are agitated and hurried away by its brutal power in a rash and disorderly manner, whenever the wrathful irritations and desires of the pneumatic part grow strong; souls of this kind are properly denominated dæmons, but ought at the same time to be called malevolent and base. "All these, together with those who obtain a contrary power, are invisible, and entirely imperceptible to human sensation for they are not invested like terrene animals with a solid body; nor are they all endued with one shape; but they possess a diversity of forms. However, the forms impressed on their aerial part, are sometimes p. 63 apparent, and at other times obscured. Sometimes too evil dæmons change their shapes. But this pneumatic part, so far as corporeal, is subject to passion and change; and although it is so confined by the coercive power of these demoniacal souls, that its form continues for a long time, yet it is not by this means eternal. For is reasonable to believe, that something continually flows from this aerial part; and that it receives a nutriment accommodated to its nature. Indeed the πνευμα, or aerial part of the good dæmons, consists in a certain commensurate proportion, in the same manner as those bodies which are the objects of our present perception.