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through all these particulars, the contrary to what you infer takes place. For it happens that a divine nature is incapable of being allured, is impassive and uncompelled, if there are in reality such powers in theurgy, as we have demonstrated there are.
After this, you pass on to another division into contraries, viz. the division of Gods with reference to dæmons. For you say, "that the Gods are pure intellects;" but you propose this opinion as an hypothesis, or you narrate it as a dogma adopted by certain persons. And you infer, "that dæmons are psychical essences participating of intellect." Neither, therefore, am I ignorant that this is the opinion of many philosophers; but to you, I do not think it is proper to conceal what appears to me to be the truth. For all such opinions are full of confusion; since they wander from dæmons to souls, which also participate of intellect; and from the Gods to an immaterial intellect in energy, which the Gods entirely excel by a priority of nature. Why, therefore, is it re-
