This also is evident from Plato in the Timæus, where he says that intellect has in us the relation of a dæmon. But this is only true as far as pertains to analogy. For a dæmon according to essence is different from a dæmon according to analogy. For in many instances, that which proximately presides, subsisting in the order of a dæmon with respect to that which is inferior, is called a dæmon. Thus Jupiter in Orpheus calls his father Saturn an illustrious dæmon; and Plato in the Timæus calls those Gods who proximately preside over, and orderly distribute the realms of generation, dæmons. “For,” says he, “to speak concerning other dæmons, and to know their generation, exceeds the ability of human nature.” But a dæmon according to analogy is that which proximately presides over any thing, though it should be a God, or though it should be some one of the natures posterior to the Gods. And the soul that through similitude to the dæmoniacal genus produces energies more wonderful than those which belong to human nature, and which suspends the whole of its life from dæmons, is a dæmon κατα σχεσιν, according to habitude, i.e. proximity or alliance. Thus, as it appears to me, Socrates in the Republic calls those dæmons, who have lived well, and who in consequence of this are transferred to a better condition of being, and to more holy places. But an essential dæmon is neither called a dæmon through habitude to secondary natures, nor through an assimilation to something different from itself; but is allotted this peculiarity from himself, and is defined by a certain hyparxis, by appropriate powers, and by different modes of energies. In short, the rational soul is called in the Timæus the dæmon of the animal; but we investigate the dæmon of man, and not of the animal; that which governs the rational soul itself, and not its instrument; and that which leads the soul to its judges, after the dissolution of the animal, as Socrates says in the Phædo. For when the animal is no more, the dæmon which the soul was allotted while connected with the body, conducts it to its judge. For, if the soul possesses that dæmon while living in the body, which is said to lead it to judgment after death, this dæmon must be the dæmon of the man, and not of the animal alone. To which we may add, that beginning from on high, it governs the whole of our composition.