promoted them to the duty of keeping watch over the actions of men. We have seen him already develop this hint in an assertion that the Dæmons, in addition to attending on shrines and religious ceremonies, are endowed with punitive authority over great sinners; and the ethical value of the doctrine is enforced in a passage in which the love of justice, the fear of dishonour, the adoration of virtue, the amenities and graces of civilized life, are intimately associated with the belief that good deities and Dæmons keep a watch upon our career.[1] This belief in an intimate personal relation between men and Dæmons received its most notorious expression in the famous philosophic tradition of the Dæmon of Socrates, and it is naturally in a tract with this title that we have the fullest information respecting Plutarch's view of the personal connexion between Dæmons and men. The essay, "On the Dæmon of Socrates," does not, however, contain an exhaustive and scientific discussion of this interesting aspect of Theology similar to that given by Apuleius in his tract with the same designation. At first we find ourselves plunged into the midst of a most dramatically told piece of history—the famous Return of the Theban Exiles under Pelopidas after the treacherous seizure of the Cadmea by the Spartans. In the pauses of the plot the Thebans—averse from such studies as their character
- ↑ Adversus Coloten, 1124 D. The religious value of the belief in Dæmonology is indicated in an interesting passage in the "De Iside et Osiride" in which Isis, by her sufferings, is described as "having given a sacred lesson of consolation to men and women involved in similar sorrows." 361 E. (In the next sentence she and Osiris are raised from the dæmonic rank to the divine.)
