[[35]] II. Clem. 1, 3-7 (abridged a little).
[[36]] Clem. R. 7, 4.
[[37]] Clem. R. 16, 17.
[[38]] Ign. Eph. 10, 3.
[[39]] Cf. Socr. e.h. iii, 17, 4, the Antiochenes mocked the Emperor Julian, eurípistoi gàr oi ánthrôpoi eis húbreis.
[[40]] II. Clem. 14, 2.
[[41]] See Tertullian, Apol. 22.
[[42]] Athenagoras, Presbeia, 9.
[[43]] See a very interesting chapter in Philo's de migr. Abr. 7 (441 M), where he gives a very frequent experience of his own (muriákis pathòn) as a writer. Sometimes, though he "saw clearly" what to say, he found his mind "barren and sterile" and went away with nothing done, with "the womb of his soul closed." At other times he "came empty and suddenly became full, as thoughts were imperceptibly sowed and snowed upon him from above, so that, as if under Divine possession (katochês enthéou), he became frenzied (korubantiân) and utterly knew not the place, nor those present, nor himself, nor what was said or written." See Tert. de Anima, 11, on the spirits of God and of the devil that may come upon the soul.
[[44]] It may be remarked, in passing, that the contemporary worship of the Emperor is to be explained by the same theory of the possibility of an indwelling daimonion. It was helped out by the practice, which had never so far died out in the East and in Egypt, of regarding the King and his children as gods incarnate. See J. G. Frazer, Early History of Kingship.