descend to
things of this kind. This is the province of the intermediate gods,
who dwell in the regions of the air, which border on the earth, and
yet are no less conversant with the confines of the heavens; just as
in every part of the world there are animals adapted to the several
parts, the volant being in the air and the gradient on the earth."

As to the expression "the god" ([Greek: ho theos]), which often occurs
in Greek writers, Taylor observes (note _a_.) "According to Plato one
thing is a god simply, another on account of union, another through
participation, another through contact, and another through
similitude. For of super-essential natures, each is primarily a god;
of intellectual natures, each is a god according to union; and of
divine souls, each is a god according to contact with the gods; and
the souls of men are allotted this appellation through similitude." He
therefore concludes that Apuleius was justified in calling the daemon
of Sokrates a god; and that this was the opinion of Sokrates appears,
as he says, from the First Alkibiades, where Sokrates says, "I have
long been of opinion that the god did not as yet direct me to hold any
conversation with you."

Apuleius further says, "There is another species of daemons, more
sublime and venerable, not less numerous, but far superior in dignity,
who, being always liberated from the bonds and conjunction of the
body, preside over certain powers. In the number of these are Sleep
and Love, who possess powers of a different nature; Love, of exciting
to wakefulness, but Sleep of lulling to rest. From this more sublime
order of daemons, Plato asserts that a peculiar daemon is allotted to
every man who is a witness and a guardian of his conduct in life, who,
without being visible to any one, is always present, and who is an
arbitrator not only of his deeds, but also of his thoughts. But when,
life being finished, the soul returns [to the judges of its conduct],
then the daemon who presided over it, immediately seizes and leads it
as his charge to judgment, and is there present with it while it
pleads its cause. There, this daemon reprehends it, if it has acted on
any false pretence; solemnly confirms what it says, if it asserts
anything that is true; and conformably to its testimony passes
sentence. All you therefore who hear this divine opinion of Plato, as
interpreted by me, so form your minds to whatever you may do, or to
whatever may be the subject of