Post #442

The Xenocratean theory interprets daemonic nature in geometric terms. By means of an analogy, he describes the gods as equilateral triangles whose sides are all equal, mankind as scalene triangles whose sides are all unequal, and the mediating daemons as isosceles triangles which have partly equal and partly unequal sides. From this analogy, Xenocrates draws the conclusion that the δαίμονες [daemons] mediate between the divine and human spheres of activity, and are in possession of both “πάθος θνητοῦ καὶ θεοῦ δύναμιν” (mortal passion and divine power). The contrary position develops out of Hesiod and Empedocles (c. 490–430 BC) — to whom Plutarch directly appeals. He notes Plato’s description of the daemons as being an intermediary class of supernatural beings existing between gods and men, and weds this to both Hesiod’s notion of “ἁγνοὺς δαίμονας” (good daemons) who are the “φύλακας ἀνθρώπων” (guardians of mankind) and Empedocles’ idea of the δαίμονες as being the souls of dead men who are in the midst of becoming “κολασθέντες” (cleansed) and “καθαρθέντες” (chastised) so as to achieve a higher, natural, position in the hierarchy of beings.