of the Celestial Hierarchy of Dionysius "the Areopagite," with its thrice-repeated triplets of Thrones, Cherubim, Seraphim; Powers, Dominions, Mights; Angels, Archangels, Principalities. But, in the first place, Plutarch does not keep his Religion and his Philosophy in separate mental compartments: they are fused into one operation in his thought; and we should adopt a false method of interpretation were we to separate the result as expounded in his writings. Further, we should obtain a totally misleading view of Plutarch's teaching were we to insist that he was fully conscious of all the conclusions that by a strict use of logic could conceivably be deduced from his tenets. An examination of the opinions and beliefs which he states that he actually maintained leads inevitably to the conviction that his Dæmonology was as sincere as his Theology. There can, we think, be no doubt that his reverence for the national tradition gave him as real a belief in the polytheistic activities of the Dæmons as his love of Philosophy gave him in the Unity, Perfection and Eternity of the Deity. The strength of this belief was increased by his recognition of the important part it might play, in one direction by solving perplexities and removing stumbling-blocks from the national tradition, in another by responding to that eternal craving of humanity for a god-man, a mediator, which had already begun to receive a purer, a simpler, and a more perfect satisfaction. The conscious expression, therefore, which Plutarch gives in his writings to the belief in Dæmons, we are bound to accept as corresponding with a conviction actually existing in his mind, quite as much as
