[80] _de Iside_, 26, 361 C. Cf. Plato, _Sympos._ 202 E, 203 A (referred to above), for the functions of _to daimonion_, which is _metaxu theou te kai thnetou ... hermeneuon kai diamorthmeuon theois ta par anthropon kai anthropois ta para theon kthe ... theos de anthropo ou mignutai ... ou toi de daimones polloi kai pantodapoi eisin, eis de touton esti kai ho Eros_. [81] _de def. orac._ 10, 414 F-415 A. [82] _de Iside_, 27, 361 E; _de def. orac._ 10, 415 C; cf. Tert. _ad Natt._ ii, 2. [83] _Romulus_, 28; _de def. orac._ 10, 415 B. [84] Hesiod, _Works and Days_, 121. "But," asks Tatian (c. 16), "why should they get _drastikoteras dynameos_ after death?" See the reply given by Plutarch, _de def. orac._ 39, 431 E. Compare also views of Apuleius (_de deo Socr._ 15) cited on p. 233. [85] _de genio Socratis_, 24, 593 D-F. He is thinking of the series of rebirths. [86] On such places and on necromancy in general see Tertullian, _de anima_, 57, who puts it down to illusion of the evil one--_nec magnum illi exteriores oculos circumscribere cui interiorem mentis aciem excaecare perfacile est_. [87] Cf. p. 15 on the _genius_ and the _fravashi_. [88] _de tranqu. animi_, 15, 474 B. [89] Cf. the story of the appearance to Brutus of his evil genius--_ho sos_, _o broute_, _daimon kakos_, Brutus, 36. Basilides the Gnostic (the father of Isidore) is credited with describing Man as a sort of Wooden Horse with a whole army of different spirits in him (Clem. Alex. _Strom_, ii, 113). Plutarch makes a similar jibe at the Stoic account of arts, virtues, vices, etc., as corporeal or even animate and rational beings--making a man "a Paradise, or a cattle-pen, or a Wooden Horse," _de commun. notit. adv. Stoicos_, 45, 1084 B. There was a tendency in contemporary psychology to attribute all feelings, etc., to daemonic influence; cf. Clem. Alex. _Strom._ ii, 110, who suggests that all _pathe_ are imprints (as of a seal) made on the soul by the spiritual powers against which we have to wrestle. Cf. Tert. _de Anima_, 41, the evil of soul in part due to evil spirit. [90] Clement says (_Strom._ vi, 53) that Isidore the Gnostic "in the first book of the expositions of Parchor the Prophet" dealt with the daemon of Socrates and quoted Aristotle's authority for such tutelary spirits. For the book of Apuleius, see ch. vii. [91] Porphyry, _v. Plotini_, 10. Cf. Origen, _c. Cels._ vii, 35, for Celsus' views on the visibility of daemons, _e.g._ in the cave of Trophonius. [92] _Life of Numa_, 4--a most interesting chapter, when it is remembered what other works were being written contemporaneously. [93] _de genio Socr._ 20, 588 D, 589 D. [94] _de gen. Socr._ 24, 593 D. [95] _de def. orac._ 38, 431 C, _phantasias tou mellontos_. [96] Cf. Clem. Alex. _Strom._ vi, 46, on preaching of Christ in Hades, where souls, rid of the flesh, see more clearly.