more difficult, because we cannot collect any thing about them from apparent objects, but it alone requires a divinely-inspired energy, and intellectual projection. And thus much concerning this doubt. Again, though we have assigned a reason why Plato calls the sublunary Gods dæmons, we may likewise say according to another conception, that in the celestial regions there are dæmons, and in the sublunary, Gods; but that in the former the genus is indeed divine,[128] though dæmons also are generated according to it;[129] and that in the latter the whole multitude are dæmons. For there indeed, the divine peculiarity, but here the dæmoniacal predominates, to which some alone looking, have divided the divine and the dæmoniacal, according to the heavens and generation. They ought however, to have arranged both in both; but in the former indeed the divine nature, and in the latter the dæmoniacal predominates; though in the former there is also the divine peculiarity. For if the whole world is a blessed God, no one of the parts which give completion to it is destitute of divinity, and providential inspection. But if all things participate of deity and providence, the world is allotted a divine nature. And if this be the case, appropriate orders of Gods preside over its different parts. For if the heavens through souls and intellects as media participate of one soul, and one intellect, what ought we to think of these sublunary elements? How is it possible, that these should not in a much greater degree participate through certain middle divine orders, of the one deity of the world? Farther still, it would also be absurd that the telestic art (or the art pertaining to mystic ceremonies) should establish on the earth places fitted for oracles, and statues of the Gods, and through certain symbols should cause things generated from a partial and corruptible matter, to become adapted to the participation of deity, to be moved by him, and to predict future events; but that the demiurgus of wholes, should not place over the whole elements which are the incorruptible plenitudes of the world, divine souls, intellects and Gods. For whether was he unwilling? But how could he be unwilling, since he wished to make all things similar to himself? Was he then unable? But what could hinder him? For we see that this is possible from telestic works. But if he was both willing and able, it is evident that he gave subsistence to Gods, who have allotments in, and are the inspective guardians of generation. Since however the genus of dæmons is every where an attendant on the Gods, there are also dæmons who are the fabricators of generation; some of whom indeed rule over the whole elements, but others are the guardians of climates, others are the rulers of nations, others of cities, others of certain families, and others are the guardians of individuals. For the guardianship of dæmons extends as far as to the most extreme division.