30. The Daemons do not always stay in the moon, but sometimes descend down here below, to have the care and superintendency of oracles. They are assistant also, and join in celebrating the sublimest ceremonies, having their eye upon misdeeds, which they punish, and preserving the good as well in perils of war as of the sea. And if in the performance of this charge they commit any fault, either through anger, envy, or any unjust grace or favor, they smart for it; for they are again thrust down to the earth, and tied to human bodies. Now those who were about Saturn said, that themselves were some of the better of these Daemons; as were formerly those that were heretofore in Crete called Dactyli Idaei, the Corybantes in Phrygia, and the Trophoniades in Lebadea, a city of Boeotia, and infinite others in several places of the habitable earth, whose names, temples, and honors continue to this day. But the powers of some fail, being by a most happy change translated to another place; which translations some obtain sooner, others later, when the understanding comes to be separated from the soul; which separation is made by the love and desire to enjoy the image of the sun, in which and by which shines that divine, desirable, and happy beauty, which every other nature differently longs after and seeks, one after one manner, another after another. For the moon herself continually turns, through the desire she has to be joined with him. But the nature of the soul remains in the moon, retaining only some prints and dreams of life. And of this I think it to have been well and truly said, The soul, like to a dream, flies quick away;[107] which it does not immediately, as soon as it is separated from the body, but afterwards, when it is alone and divided from the understanding. And of all that Homer ever writ, there is not any passage more divine than that in which, speaking of those who are departed this life, he says, Next these, I saw Alcides’ image move; Himself is with th’ immortal Gods above.[108] For every one of us is neither courage, nor fear, nor desire,—no more than flesh or humors,—but the part by which we think and understand. And the soul being moulded and formed by the understanding, and itself moulding and forming the body, by embracing it on every side, receives from it an impression and form; so that although it be separated both from the understanding and the body, it nevertheless so retains still its figure and semblance for a long time, that it may with good right be called its image.