"We can only trace the rest of his opinions from his philosophy, which we have said in the general to be Platonic, though it cannot also be denied that there was a tincture in it of the Electic[1] sect, which was begun by Potamon under the empire of Augustus, and which selected from all the other sects what seemed most probable in their opinions, not adhering singularly to any of them, nor rejecting every thing. I will only touch his belief of Spirits. In his two Treatises of Oracles, the one concerning the Reason of their Cessation, the other inquiring Why they were not given in Verse as in former times, he seems to assert the Pythagorean doctrine of Transmigration of Souls. We have formerly shown that he owned the unity of a Godhead; whom, according to his attributes, he calls by several names, as Jupiter from his almighty power, Apollo from his wisdom, and so of the rest; but under him he places those beings whom he styles Genii or Dæmons, of a middle nature, between divine and human; for he thinks it absurd that there should be no mean between the two extremes of an immortal and a mortal being; that there cannot be in nature so vast a flaw, without some intermedial kind of life, partaking of them both. As, therefore, we find the intercourse between the soul and body to be made by the animal spirits, so between divinity and humanity there is this species of daemons. Who,[2] having first been men, and followed the strict rules of virtue, have purged off the grossness and feculency of their earthly being, are exalted into these genii; and are from thence either raised higher into an ethereal life, if they still continue virtuous, or tumbled down again into mortal bodies, and sinking into flesh after they have lost that purity which constituted their glorious being. And this sort of Genii are
