13. The daemons have been compared (by Xenocrates) to an isosceles triangle (Gods to an equilateral, men to a scalene). Or again to the moon, which is half earth, half star.
14. Instances of daemonic rites,
15. And daemonic stories, wrongly attributed to Gods, as that of Delphi (Philippus shows surprise) and the flight of Apollo.
16. Heracleon (first addressing Philippus) allows that daemons, not Gods, may be concerned with oracles, but then they must be sinless beings—Cleombrotus: “Sinless daemons—if so, they would no longer be daemons”:
17. And quotes stories to prove that daemons may be faulty, and one as to the death of Pan to prove that they may be mortal.
18. Demetrius confirms this from his experiences in and about Britain.
19. Cleombrotus compares the Stoic view of Gods who are perishable with the Epicurean ‘Infinity’.
20. Ammonius defends Empedocles’ view of faulty daemons against the Epicureans, who held that, if faulty, they must be short-lived. As the Epicureans are not represented, he calls on Cleombrotus to continue his argument for the migration of daemons.
21. Cleombrotus, first referring to Plato, has a story of an oriental recluse, whom he had met about the Red Sea. He knew all the Delphi legend, and referred it to the struggles of daemons, who took on the names of the Gods to whom they were severally attached.
22. ‘But how does Plato come in?’ asked Heracleon. ‘Because’, replied Cleombrotus, ‘Plato allowed a possibility of more worlds than one, up to five; the recluse asserted (giving no proof) that there were exactly one hundred and eighty-three worlds.’