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We also hear Homer often calling such as are extraordinary good ‘Godlike,’ and ‘ God's compeers,’ and ‘ gifted with wisdom by the Gods.’ 1 But the epithet derived from Daemons we find him to bestow upon the good and bad indifferently, as,
“Daemon-like sir, make haste, why do you fear the Argives thus?”

And then on the contrary,

“When the fourth time he rushed on like a Daemon;”

[p. 87] and again where Jupiter speaks thus to Juno:

Daemonial dame, what hath poor Priam done
To anger you so much, or what his sons,
That you resolve fair Ilium's overthrow,
And your revengeful purpose won't forego?

where he seems to make Daemons to be of a mixed and unequal temper and inclination. Whence it is that Plato assigns to the Olympic Gods dexter things and odd numbers, and the opposite to these to Daemons. And Xenocrates also is of opinion, that such days as are commonly accounted unlucky, and those holy days in which are used scourgings, beatings of breasts, fastings, uncouth words, or obscene speeches, do not appertain to the honor of Gods or of good Daemons; but he thinks there are in the air, that environs us about, certain great and mighty natures, but withal morose and tetrical ones, that take pleasure in such things as these, and if they have them, they do no farther mischief. On the other side, the beneficent ones are styled by Hesiod ‘Holy Daemons,’ and ‘ Guardians of Mankind,’ and,

Givers of wealth, this royal gift they have.2

And Plato calls this sort the interpreting and ministering kind, and saith, they are in a middle place betwixt the Gods and men, and that they carry up men's prayers and addresses thither, and bring from thence hither prophetic answers and distributions of good things. Empedocles saith also that Daemons undergo severe punishments for their evil deeds and misdemeanors:—

The force of air them to the sea pursues;
The sea again upon the land them spews;
From land to th' sun's unwearied beams they're hurled,
Thence far into the realm of aether whirled,
Received by each in turn, by all abhorred;

until, being thus chastened and purified, they are again admitted to that region and order that suits their nature.

[p. 88]

1 See Odyss. VI. 12; Il. XIII. 810; V. 438; IV. 31.

2 Hesiod, Works and Days, 126.

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