What has been already said, serves to show the common source of that multitude of intermediate powers, subordinate to the gods, but superior to man, with which he filled the universe: they were venerated under the names of nymphs, demi-gods, angels, daemons, good and evil genii, spirits, heroes, saints, &c. Among the Romans they were called _Dei medioxumi_, intermediate angels; they were looked upon as intercessors, as mediators, as powers whom it was necessary to reverence, in order either to obtain their favour, appease their anger, or divert their malignant intentions; these constitute different classes of intermediate divinities, who became either the foundation of their hopes, the object of their fears, the means of consolation, or the source of dread to those very mortals who only invented them when they found it impossible to form to themselves distinct, perspicuous ideas of the incomprehensible Being who governed the world in chief; or when they despaired of being able to hold communication with him directly. Meditation and reflection diminished the number of those deities which composed the ethnic polytheism: some who gave the subject more consideration than others, reduced the whole to one all-powerful Jupiter; but still they painted this being in the most hideous colours, gave him the most revolting features, because they were still obstinately bent on making man, his action and his passions, the model: this folly led them into continual perplexities, because it heaped together contradictory, incompatible, extravagant qualities; it was quite natural it should do so: the limited views, the superficial knowledge, the irregular desires of frail, feeble mortals, were but little calculated to typify the mind of the real Divinity; of that great _Cause of causes_, that _Parent of parents_, from whom every thing must have emanated. Although they persuaded themselves it was sinning to give him rivals, yet they described him as a jealous monarch who could not bear a division of empire; thus taking the vanity of earthly princes for their emblem, as if it was possible such a being could have a competitor like a terrestrial monarch. Not having contemplated the immutable laws with which he has invested nature, to which every thing it contains is subjected, which are the result of the most perfect wisdom, they were puzzled to account for the contrariety of those effects which their weak minds led them to suppose as evils; seeing that sometimes those who fulfilled in the most faithful manner their duties in this life, were involved in the same ruin with the boldest, the most inconsiderate violaters: thus in making him the immediate agent, instead of the first author, the executive instead of the formative power, they caused him to appear capricious, as unreasonably vindictive against his creatures, when they ought to have known that his wisdom was unlimited, his kindness without bounds, when he infused into nature that power which