THREE:Cairness rode at a walk round and round the crowding, snorting, restless herd of cattle that was gathered together in the pocket of the foot-hills under the night sky. There were five other cow-boys who also rode round and round, but they were each several hundred yards apart, and he was, to all intents, alone. Now and then he quickened the gait of his bronco and headed off some long-horned steer or heifer, that forced itself out of the huddled, dark mass, making a break for freedom. But for the most part he rode heavily, lopsided in his saddle, resting both hands on the high pommel. He had had time to unlearn the neat horsemanship of the service, and to fall into the slouchy manner of the cow-boy, skilful but unscientific. It was a pitchy night, in spite of the stars, but in the distance, far off across the velvety roll of the hills, there was a forest fire on the top of a range of mountains. It glowed against the sky and lighted the pocket and the prairie below, making strange shadows among the cattle, or bringing into shining relief here and there a pair of mighty horns. A wind, dry and hot, blew down from the flames, and made the herd uneasy.The chief theological doctrines held in common by the two schools, were the immortality of the soul and the existence of daemons. These were supposed to form a class of spiritual beings, intermediate between gods and men, and sharing to some extent in the nature of both. According to Plutarch, though very long-lived, they are not immortal; and he quotes the famous story about the death of Pan in proof of his assertion;390 but, in this respect, his opinion is not shared by Maximus Tyrius391, who expressly declares them to be immortal; and, indeed, one hardly sees how the contrary could have been maintained consistently with Platonic principles; for, if the human soul never dies, much less can spirits of a higher rank be doomed to extinction. As a class, the daemons are morally imperfect beings, subject to human passions, and capable of wrong-doing. Like men also, they are divided into good and bad. The former kind perform providential and retributive offices on behalf of the higher252 gods, inspiring oracles, punishing crime, and succouring distress. Those who permit themselves to be influenced by improper motives in the discharge of their appointed functions, are degraded to the condition of human beings. The bad and morose sort are propitiated by a gloomy and self-tormenting worship.392 By means of the imperfect character thus ascribed to the daemons, a way was found for reconciling the purified theology of Platonism with the old Greek religion. To each of the higher deities there is attached, we are told, a daemon who bears his name and is frequently confounded with him. The immoral or unworthy actions narrated of the old gods were, in reality, the work of their inferior namesakes. This theory was adopted by the Fathers of the Church, with the difference, however, that they altogether suppressed the higher class of Platonic powers, and identified the daemons with the fallen angels of their own mythology. This is the reason why a word which was not originally used in a bad sense has come to be synonymous with devil.
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