[[83]] Romulus, 28; de def. orac. 10, 415 B.
[[84]] Hesiod, Works and Days, 121. "But," asks Tatian (c. 16), "why should they get drastikôteras dynameôs after death?" See the reply given by Plutarch, de def. orac. 39, 431 E. Compare also views of Apuleius (de deo Socr. 15) cited on p. 233.
[[85]] de genio Socratis, 24, 593 D-F. He is thinking of the series of rebirths.
[[86]] On such places and on necromancy in general see Tertullian, de anima, 57, who puts it down to illusion of the evil one—nec magnum illi exteriores oculos circumscribere cui interiorem mentis aciem excæcare perfacile est.
[[87]] Cf. p. 15 on the genius and the fravashi.
[[88]] de tranqu. animi, 15, 474 B.
[[89]] Cf. the story of the appearance to Brutus of his evil genius—ho sós, ô broute, daímôn kakós, Brutus, 36. Basilides the Gnostic (the father of Isidore) is credited with describing Man as a sort of Wooden Horse with a whole army of different spirits in him (Clem. Alex. Strom, ii, 113). Plutarch makes a similar jibe at the Stoic account of arts, virtues, vices, etc., as corporeal or even animate and rational beings—making a man "a Paradise, or a cattle-pen, or a Wooden Horse," de commun. notit. adv. Stoicos, 45, 1084 B. There was a tendency in contemporary psychology to attribute all feelings, etc., to dæmonic influence; cf. Clem. Alex. Strom. ii, 110, who suggests that all páthe are imprints (as of a seal) made on the soul by the spiritual powers against which we have to wrestle. Cf. Tert. de Anima, 41, the evil of soul in part due to evil spirit.
[[90]] Clement says (Strom. vi, 53) that Isidore the Gnostic "in the first book of the expositions of Parchor the Prophet" dealt with the dæmon of Socrates and quoted Aristotle's authority for such tutelary spirits. For the book of Apuleius, see ch. vii.
[[91]] Porphyry, v. Plotini, 10. Cf. Origen, c. Cels. vii, 35, for Celsus' views on the visibility of dæmons, e.g. in the cave of Trophonius.
[[92]] Life of Numa, 4—a most interesting chapter, when it is remembered what other works were being written contemporaneously.