first expressed by the philosophers, but doubtless widely spread among the people, of safeguarding the sanctity of the gods, while at the same time recognizing the substantial validity of tradition. This tendency would be also probably aided by the fact that in Homer, as Plutarch points out, and in the dramatists and prose writers generally, as is well known, the designations of "gods" and "dæmons " were mutually interchanged.[1] Plutarch, at all events, who boldly uses the Dæmons to perform such functions, and to bear the blame for such actions, as were inappropriate to the divine character, is enabled to make one of his dramatis personæ—Cleombrotus, the traveller, who was specially devoted to the study of such matters—assert that "it can be demonstrated by unexceptionable testimony from antiquity that there do exist beings of a nature intermediate between that of God and man, beings subject to mortal passions and liable to inevitable changes, but whom we must, in accordance with the established custom of our fathers, regard and invoke as Dæmons, giving them all due reverence."[2] It is natural, therefore, in the light of these indications, to believe that, side by side with the popular gods, there existed, in the popular imagination, subordinate beings of two kinds, both described as Dæmons: the first class comprising the good and benevolent Dæmons
