As the Soul of the World permeates the whole Cosmos, even beasts must have in them something divine.[20] This, also, is the doctrine of Buddhists and the Hermetists, and Manu endows with a living soul even the plants and the tiniest blade of grass. The dæmons, according to this theory, are intermediate beings between {xx} the divine perfection and human sinfulness,[21] and he divides them into classes, each subdivided in many others. But he states expressly that the individual or personal soul is the leading guardian dæmon of every man, and that no dæmon has more power over us than our own. Thus the _Daimonion_ of Socrates is the god or Divine Entity which inspired him all his life. It depends on man either to open or close his perceptions to the Divine voice. Like Speusippus he ascribed immortality to the ψυχη, psychical body, or irrational soul. But some Hermetic philosophers have taught that the soul has a separate continued existence only so long as in its passage through the spheres any material or earthly particles remain incorporated in it; and that when absolutely purified, the latter are _annihilated_, and the quintessence of the soul alone becomes blended with its _divine_ spirit (the _Rational_), and the two are thenceforth one. Zeller states that Xenocrates forbade the eating of animal food, not because he saw in beasts something akin to man, as he ascribed to them a dim consciousness of God, but, “for the opposite reason, lest the irrationality of animal souls might thereby obtain a certain influence over us.”[22] But we believe that it was rather because, like Pythagoras, he had had the Hindu sages for his masters and models. Cicero depicted Xenocrates utterly despising everything except the highest virtue;[23] and describes the stainlessness and severe austerity of his character.[24] “To free ourselves from the subjection of sensuous existence, to conquer the Titanic elements in our terrestrial nature through the Divine one, is our problem.” Zeller makes him say:[25] “Purity, even in the secret longings of our heart, is the greatest duty, and only philosophy and the initiation into the Mysteries help toward the attainment of this object.” Crantor, another philosopher associated with the earliest days of Plato’s Academy, conceived the human soul as formed out of the primary substance of all things, the Monad or _One_, and the Duad or the _Two_. Plutarch speaks at length of this philosopher, who like his master believed in souls being distributed in earthly bodies as an exile and punishment.