religious system that does not recognize a first source of evil, as well
as a first source of good. But the spirit of evil occupies a position of
varying importance: in some systems he maintains himself as co-equal of
the spirit of good; in others he sinks to a lower stage, remaining very
powerful to do harm, but nevertheless under the control, in matters of
the highest importance, of the more beneficent Being. In each of these
cases, the first principle is found operating, ever augmenting the
ranks; monodiabolism being as impossible as monotheism; and hence the
importance of fully establishing that proposition.

19. (iii.) The last and most important of these principles is the
tendency of all theological systems to absorb into themselves the
deities extraneous to themselves, not as gods, but as inferior, or even
evil, spirits. The actual existence of the foreign deity is not for a
moment disputed, the presumption in favour of innumerable spiritual
agencies being far too strong to allow the possibility of such a doubt;
but just as the alien is looked upon as an inferior being, created
chiefly for the use and benefit of the chosen people--and what nation is
not, if its opinion of itself may be relied upon, a chosen people?--so
the god the alien worships is a spirit of inferior power and capacity,
and can be recognized solely as occupying a position subordinate to that
of the gods of the land.

This principle has such an important influence in the elaboration of the
belief in demons, that it is worth while to illustrate the generality of
its application.

20. In the Greek system of theology we find in the first place a number
of deities of varying importance and power, whose special functions are
defined with some distinctness; and then, below these, an innumerable