ministers, and interposing in what is being done, they ascribe the credit to themselves.(1) The sign of the cross is a terror to demons, and at the sight of it they flee from the bodies of men. When sacrifices are being offered to the gods, if one be present who bears on his forehead the sign of the cross, the sacred rites are not propitious (_sacra nullo modo litant_), and the oracle gives no reply.(2) Eusebius, like all the Fathers, represents the gods of the Greeks and other heathen nations as merely wicked demons. Demons, he says, whether they circulate in the dark and heavy atmosphere which encircles our sphere, or inhabit the cavernous dwellings which exist within it, find charms only in tombs and in the sepulchres of the dead, and in impure and unclean places. They delight in the blood of animals, and in the putrid exhalations which rise from their bodies, as well as in earthly vapours. Their leaders, whether as inhabitants of the upper regions of the atmosphere, or plunged in the abyss of hell, having discovered that the human race had deified and offered sacrifices to men who were dead, promoted the delusion in order to savour the blood which flowed.and the fumes of the burning flesh. They deceived men by the motions conveyed to idols and statues, by the oracles they delivered, and by healing diseases, with which, by the power inherent in their nature, they had before invisibly smitten bodies, and which they removed by ceasing to torture them. These demons first introduced magic amongst men.(3) We may here refer to the account of a miracle which Eusebius seriously quotes, as exemplifying another occasional {135}