indeed, to believe, that any god or dæmon is capable of a sensual or bodily love and passion for any human form or beauty. Though, indeed, the wise Egyptians do not implausibly make the distinction, that it may be possible for a divine spirit so to apply itself to the nature of a woman, as to imbreed in her the first beginnings of generation, while on the other side they conclude it impossible for the male kind to have any intercourse or mixture by the body with any divinity, not considering, however, that what takes place on the one side, must also take place on the other; intermixture, by force of terms, is reciprocal. Not that it is otherwise than befitting to suppose that the gods feel towards men affection, and love, in the sense of affection, and in the form of care and solicitude for their virtue and their good dispositions. And, therefore, it was no error of those who feigned, that Phorbas, Hyacinthus, and Admetus were beloved by Apollo; or that Hippolytus the Sicyonian was so much in his favor, that, as often as he sailed from Sicyon to Cirrha, the Pythian prophetess uttered this heroic verse, expressive of the god's attention and joy:
Now doth Hippolytus return again,
And venture his dear life upon the main.
It is reported, also, that Pan became enamoured of Pindar for his verses, and the divine power rendered honor to Hesiod and Archilochus after their death for the sake of the Muses; there is a statement, also, that Æsculapius sojourned with Sophocles in his lifetime, of which many proofs still exist, and that, when he was dead, another deity took care for his funeral rites. And so if any credit may be given to these instances, why should we judge it incongruous, that a like spirit of the gods should visit Zaleucus, Minos, Zoroaster, Lycurgus. and Numa, the controllers of kingdoms, and the legislators for common-
