_hierô=|_ dai/moni kathie/rôsen~, Plu., _Timol._ 36, where ~hierô=|~ is evidently an ancient copyist's error). Cf. also the saying of Xeniades, D.L. vi, 74. Such guardian spirits of the house are of course familiar enough in our own popular superstition, but in their case "the transition from souls of the dead to kindly house-spirits or kobolds is still demonstrable" (Grimm, p. 913). At the household meal the first few drops of unmixed wine belong by right to the ~agatho\s dai/môn~ (Hug, _Plat. Symp._^2, p. 23); then follows the libation to Zeus Soter. But sometimes it was the "Heroes" and not the ~ag. d.~ who preceded Zeus Soter (Sch. Pi., _I_ v, 10; Gerhard, p. 39): they have taken the place of the ~ag. d.~, which itself reveals the connexion between the ~ag. d.~ and these "souls". Another fact pointing in the same direction is the worship of the ~agatho\s dai/môn~ in common with many other deities of chthonic nature in the temple of Trophonios at Lebadeia (Paus. 9, 39, 5). In this case it is mentioned by the side of Tyche and these two are sometimes met with together in grave-inscriptions (e.g. _CIG._ 2465 f.) and Tyche herself appears with such chthonic deities as Despoina, Plouton, and Persephone (_CIG._ {208} 1464 Sparta). In epitaphic inscriptions ~daimo/nôn agathô=n~ sometimes occurs as completely equivalent to _Dis Manibus_: e.g. ~Daimo/nôn agathô=n Poti/ou~, _CIG._ 2700 b.c. (Mylasa); ~daimo/nôn agathô=n Arte/mônos kai\ Ti/tou~, _Ath. Mitt._ '90, p. 110 (Mylasa); cf. the inscr. from Mylasa in _Ath. Mitt._ '90, pp. 276-7 (nn. 23-5, 27). The singular is rare: ~Dai/monos agathou= Ariste/ou ktl.~ _BCH._ '90, p. 626 (Karia). (~dai/mosin heautou= te kai\ Laititi/as tê=s gunaiko\s autou=~ = Dis Manibus suis et Laetitiae uxoris in the bilingual ins. from Beroea, _CIG._ 4452: cf. 4232 and 5827.) All these have come under Roman influence, but it is worth noticing, all the same, that the ~agatho\s d.~ was identified with the _Di Manes_; which means that it was regarded as a daimon that had once been a disembodied human soul.--The subject might be dealt with more fully than would be in place here.] [134\5: In Boeotia (and elsewhere, particularly in Thessaly) the designation of the dead as ~hê/rôs~--always an indication of a higher conception of its spirit nature--is especially frequent on tombstones. More will be found on this subject below. The inscriptions are for the most part of late date. But even in the fifth century (at all events at the beginning of the fourth) the custom of "heroizing" the ordinary dead was current. To this Plato Com. (i, p. 622 K.) alludes in the "Menelaos", ~ti/ ouk apê/gxô, hi/na Thê/bêsin hê/rôs ge/nê|~; (Zenob. vi, 17, etc. The Paroemiogrr. connect this with the Theban custom of refusing the honours of the dead to those who committed suicide. This is certainly wrong and contradicts Pl.'s intention. Keil shows this clearly, _Syll. Insc. Boeot._, p. 153).]