The daemons are only mentioned as Ministers or Ushers in the after-world; there is no threefold division of the man into body, soul, and mind, only one into body and soul; there is one reference to Delphi and its oracle, where a popular belief that Night and Apollo were partners is corrected. An attentive reading will bring out a resemblance of words and phrases to those familiar to us in the Sixth Book of the _Aeneid_, the subject of E. Norden’s fruitful and convincing study. (2) The beautiful story of Timarchus, the young friend of Socrates’ son, who passed into a trance in the cave of Trophonius, and saw things of the unseen world which were to be fully revealed to him three months later, i. e. in actual death, comes into the Dialogue _On the Genius of Socrates_ (pp. 36-40) to explain the special correspondence during life between the God and those gifted souls who possess mind, and become daemons or spirits after death. Here the three-fold division into body, soul, and mind (see p. 303) is maintained. A practical application of the myth is drawn by Theanor, the young Pythagorean visitor. As the supposed Dialogue takes place in B. C. 378, we do not expect to find in it the astronomy of Plutarch’s day, though he would not have shrunk from any anachronism. The general imagery is again that of the _Phaedo_, but there is a sea on which circular bodies, the stars which are men’s souls, float. The current which bears them is circular, yet not completely circular, not ending in the point where it started, but describing a continuous spiral (just as the moon does with reference to the earth’s path). This sea is inclined to the middle and highest point of the firmament by ‘a little less than eight-ninths of the whole’. This is puzzling; it may suggest the inclination of the ecliptic to the equator, or, again, that of the Milky Way to the ecliptic. Doubtless some explanation will be forthcoming. An interesting detail is ‘Styx, a way to Hades’, clearly the shadow in a lunar eclipse, since the moon ‘only avoids Styx by a slight elevation, and is caught once in one hundred and seventy-seven secondary measures’, the exact number of periods of twenty-four hours contained in six lunar months, the normal interval between two eclipses (see p. 286). ‘Secondary measures’ is a curious expression, since Plutarch elsewhere (Plat. Quaest. 3, p. 1006 E) calls periods of a day and a night ‘the primary measures’. It seems not impossible that δευτέροις here has replaced some word which the scribe could not make out, such as νυχθημέροις. We have the four principles of birth and death, as in the _Face in the Moon_; only there Clotho takes the moon for her sphere of office, and Lachesis the earth, here Lachesis takes the moon, Clotho the sun, Atropus the ‘unseen’. Neither list agrees with the assignment of functions by Xenocrates (see the end of Dr. M. Adler’s Dissertation mentioned below).