9. LAMPRIAS: ‘We may believe in Gods, yet hold that their works may be interrupted by specific causes. It is not necessary that the God should personally operate in his oracles.’ 10. CLEOMBROTUS agreed, but observed that the hypothesis was much relieved by assuming the existence of daemons, a middle order between Gods and men, and not immortal, 11. But long-lived—say 9,720 years (as Hesiod)—‘What?’ interrupted DEMETRIUS; ‘Hesiod was leading up to the Stoic “Conflagration”!’ 12. CLEOMBROTUS refuses to split straws as to the duration of a daemon’s life; the point is that there are such things as daemons. 13. The daemons have been compared (by Xenocrates) to an isosceles triangle (Gods to an equilateral, men to a scalene). Or again to the moon, which is half earth, half star. 14. Instances of daemonic rites, 15. And daemonic stories, wrongly attributed to Gods, as that of Delphi (PHILIPPUS shows surprise) and the flight of Apollo. 16. HERACLEON (first addressing PHILIPPUS) allows that daemons, not Gods, may be concerned with oracles, but then they must be sinless beings—CLEOMBROTUS: “Sinless daemons—if so, they would no longer be daemons”: 17. And quotes stories to prove that daemons may be faulty, and one as to the death of Pan to prove that they may be mortal. 18. DEMETRIUS confirms this from his experiences in and about Britain. 19. CLEOMBROTUS compares the Stoic view of Gods who are perishable with the Epicurean ‘Infinity’. 20. AMMONIUS defends Empedocles’ view of faulty daemons against the Epicureans, who held that, if faulty, they must be short-lived. As the Epicureans are not represented, he calls on Cleombrotus to continue his argument for the migration of daemons. 21. CLEOMBROTUS, first referring to Plato, has a story of an oriental recluse, whom he had met about the Red Sea. He knew all the Delphi legend, and referred it to the struggles of daemons, who took on the names of the Gods to whom they were severally attached. 22. ‘But how does Plato come in?’ asked HERACLEON. ‘Because’, replied CLEOMBROTUS, ‘Plato allowed a possibility of more worlds than one, up to five; the recluse asserted (giving no proof) that there were exactly one hundred and eighty-three worlds.’ 23. ‘The impostor!’ says LAMPRIAS; ‘that view is purely Greek, and was put into a book by one Petron of Himera long ago.’ HERACLEON and DEMETRIUS exchange remarks about Plato’s views on a plurality of worlds, and agree to refer the matter to LAMPRIAS, who offers to give a cursory account, the discussion then to revert to the original question. [24-end. Lamprias is the speaker, with an interposition by Ammonius in c. 33 and again in c. 46, and by Demetrius, who answers a question in c. 45, and some shorter ones.] 24. LAMPRIAS _loq._: It is _a priori_ likely that this world is not a sole creation. 25. There need be no fear of interference from outside, of world with world. Aristotle’s view of the arrangement of matter stated, 26. And considered.