through the Reason; but the First Hypostasis, being unconditioned, cannot be grasped by Reason, which moves in the sphere of conditions and relations. Hence, the Perfect Vision repudiates that Reason of which it is the culmination: “for thought is a kind of movement, but in the Vision is no movement.” In the Revelation of the Perfect Vision, as well as in the formal development of the Trinity, we see the influence of a desire to compete with Christianity. This ecstatic contemplation of the highest conception of their Theology exhibited a mysticism which had a more degrading side, one which is specially conspicuous in the Neo-Platonist Dæmonology. There also the Mysticism is in combination with refinements of logical definition. Plotinus takes the floating conceptions of Dæmonology and makes them submit to a rigid classification in formal harmony with the tripartite character of the Divine Nature. Divine Powers he divides into three classes. The first Power is that which dwells in the world of Ideas, apart from the perception of man and in close touch with the Divine Intelligence. The next is the race of visible Gods, the Stars, Nature, Earth: the third is that of the Dæmons. The Dæmons are again subdivided into three ranks: Gods, Loves, and Dæmons. Porphyry insists on a similar classification. In one of the oracles collected by him and preserved by Eusebius, the beings of the Dæmonic hierarchy are classified with equal strictness, but with greater simplicity than that shown by Plotinus. His highest rank corresponds with that of his Master. The second rank corresponds with Plotinus’ third class, but does not here undergo a tripartite subdivision. His third class, unlike the first, which moves in the presence of God, is far away from communion with Him, and corresponds with the created and visible gods in the second class of Plotinus. He is not always faithful to this simplicity. In the third book of his “De Philosophia ex Oraculis” he admits another class of Dæmons called Heroes, admitting Christ to their number. Elsewhere he divides the Dæmons into archangels, angels, and dæmons. Proclus will have six ranks: and Dionysius the Areopagite, who classified this Dæmonlore for the Christian Church, will have nine. We can equally discern here the operation of that spurious Eclecticism which fits its thefts into the clamps of a preconceived system. The simple notion of Beings intermediate between God and Man, breaking the distance between the two by participating in the Divine and Human nature, is rendered absurd and impossible by its compulsory harmonizing with the demand of the Alexandrine Trinity. Plotinus thought he had made Aristotle agree with Plato, but the harmony was of the same character as that secured between Christianity and Neo-Platonism by making the Christian God-man a Neo-Platonist Dæmon. The Ideas of Plato, the νόησις τῆς νοήσεως of Aristotle, and the World Soul of the Stoics: how easy to reconcile these different conceptions of the