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essence, an absurdity must ensue: for being and well-being are not the same. But if the good is something different from essence, it must necessarily participate of essence, in consequence of essence being the genus of all forms. But if genera are more ancient than forms, the good which ranks among forms, and is posterior to their genus, will not be the superessential good which reigns over intelligibles; but this must be asserted of that good, under which this and every form is arranged, which possesses being, and which is the leader of the other genera of being.
P. 15. But the other medium, which is suspended from the Gods, though it is far inferior to them, is that of dæmons. In addition to what is said in this work by Iamblichus concerning dæmons, the following information about them from Olympiodorus, in his MS. Scholia on the Phædo of Plato, is well worthy the attention of the philosophical reader:
"Since there are in the universe things which subsist differently at different times, and since there are also natures which are conjoined with the superessential unities, it is necessary that there should be a certain middle genus, which is neither immediately suspended from deity, nor subsists differently at different times, according to better and worse, but which is always perfect, and does not depart from its proper virtue; and is immutable indeed, but is not conjoined with the superessential [which is the characteristic of deity]. The whole of this genus is dæmoniacal. There are, also, different genera of dæmons: for they are placed under the mundane Gods. The highest of these subsists according to the one of the Gods, and is called an unific and divine genus of dæmons. The next subsists according to the intellect which is suspended from deity, and is called intellectual. The third subsists according to soul, and is called rational. The fourth, according to nature, and is denominated physical. The fifth according to body, which is called corporeal-formed. And the sixth according to matter, and this is denominated material." Olympiodorus adds, "or after another manner it may be said, that some of these are celestial, others etherial, others aerial, others aquatic, others terrestrial, and others subterranean. With respect to this division also, it is evident that it is derived from the parts of the universe. But irrational dæmons originate from the aerial governors, whence, also, the Chaldean Oracle says,
Ηεριων ελατηρα κυνων χθονιων τε και υγρων.
