As for the particular offices and operations of those various tribes, 'Plato, in _Critias_, and after him his followers, gave out that they were men's governors and keepers, our lords and masters, as we are of our cattle. They govern provinces and kingdoms by oracles, auguries, dreams, rewards and punishments, prophecies, inspirations, sacrifices and religious _superstitions_, varied in as many forms as there be diversity of spirits; they send wars, plagues, peace, sickness, health, dearth, plenty, as appears by those histories of Thucydides, Livius, Dionysius Halicarnassensis, with many others, that are full of their wonderful stratagems.' They formerly devoted themselves, each one, to the service of particular individuals as familiar demons, 'private spirits.' Numa, Socrates, and many others were indebted to their _Genius_. The power of the devil is not limited to the body. 'Many think he can work upon the body, but not upon the mind. But experience pronounceth otherwise, that he can work both upon body and mind. Tertullian is of this opinion.' The causes and inducements of 'possession' are many. One writer affirms that 'the devil being a slender, incomprehensible spirit can easily insinuate and wind himself into human bodies, and cunningly couched in our bowels, vitiate our healths, terrify our souls with fearful dreams, and shake our minds with furies. They go in and out of our bodies as bees do in a hive, and so provoke and tempt us as they perceive our temperature inclined of itself and most apt to be deluded.... Agrippa and Lavater are persuaded that this humour [the melancholy] invites the devil into it, wheresoever it is in extremity, and, of all other, melancholy persons are most subject to diabolical temptations and illusions, and most apt to entertain them, and the devil best able to work upon them. 'But whether,' declares Burton, 'by obsession, or possession, or otherwise, I will not determine; 'tis a difficult question.'[79] [79] _The Anatomy of Melancholy_, by Democritus junior; edited by Democritus minor. Part i. sect. 2. An equally copious and curious display of learning. Few authors, probably, have been more plagiarised. The mediaevalists believed themselves surrounded everywhere by spiritual beings; but unlike the ancients, they were convinced not so much that they were the peculiar care of heaven as that they were the miserable victims of hellish malice, ever seeking their temporal as well as eternal destruction; a fact apparent in the whole mediaeval literature and art.[80]