who are of varying character, some good, others evil, and that the rites also vary accordingly. "As regards the mysteries," he says, "wherein are given the greatest manifestations or representations ([Greek: emphaseis kai diaphaseis]) of the truth concerning 'daemons,' let my lips be reverently sealed, as Herodotus has it"; but the wilder orgies of religion, he argues, are to be set down as a means of appeasing evil 'daemons' and of averting their wrath; the human sacrifices of old time, for example, were not demanded nor accepted by gods, but were performed to satisfy either the vindictive anger of cruel and tormenting 'daemons,' or in some cases "the wild and despotic passions ([Greek: erôtas]) of 'daemons' who could not and would not have carnal intercourse with carnal beings. Just as Heracles besieged Oechalia to win a girl, so these strong and violent 'daemons,' demanding a human soul that is shut up within a body, and being unable to have bodily intercourse therewith, bring pestilences and famines upon cities and stir up wars and tumults, until they get and enjoy the object of their love." And reversely, he continues, some 'daemons' have punished with death men who have forced their love upon them; and he refers to the story of a man who violated a nymph and was found afterwards with his head severed from his body[1]. The whole passage betrays clearly enough what was the popular belief which Plutarch here set himself so to explain as to safeguard the goodness of the gods; but perhaps the end of it is the most significant of all. Plutarch forgets that a nymph, if she is a 'daemon,' is by his own hypothesis incapable of bodily intercourse; in this case then his attempted explanation is not even logically sound, and his conception of a purely spiritual 'daemon' is a failure; but at the same time, save for this invention, he is following the popular belief of both ancient and modern Greece that carnal intercourse between man and nymph is possible but is fraught with grave peril to the man[2]. It is impossible then to doubt that in the earlier part of the passage he was explaining away a popular belief by means of the same hypothesis. He himself would hold that spiritual 'daemons' demanded human sacrifice because they lusted after a soul or spirit confined out of their reach in a body until death severed it therefrom; but the popular
