[235] “Plato, ne Anaxagoræ aut Socratis modo impietatis reus succumberet, præterea ne sanctam animis hebetioribus religionem turbaret, intactos reliquit ritus publicos et communem de diis dæmonibusque opinionem; quæ ipse sentiat, significat quidem, sed, ut solet in rebus minus certis _et a mera dialectica alienis_, obvoluta fabulis” (WOLFF, _De Dæmonibus_, _loc. cit._). Is it permissible to suppose that the third consideration—that expressed in the italicized words—operated more strongly on Plato than either or both of the first two? Aristotle, at any rate, takes up a much firmer attitude in face of the popular mythology, which he regards as _fabulously introduced for the purpose of persuading the multitude, enforcing the laws, and benefiting human life_ (_Metaphysics_, xi. (xii.) 8, T. Taylor’s translation). This famous passage is as outspoken as Epicureanism. [236] PLATO: _Politicus_, 271 D. A similar “dispensation” is provided in the _Laws_, 717 A. [237] PLATO: _Symposium_, 202 E. [238] HERODOTUS: ii. 53. [239] _De Defectu Orac._, 415 B. [240] HESIOD: _Works and Days_, 122-125 (Elton’s translation). [241] _Works and Days_, 253. Cf. the beautiful fragment from Menander preserved by Plutarch, _De Tranquillitate Animi_, 474 B:— “By every man, the moment he is born, There stands a guardian Dæmon, who shall be His _mystagogue_ through life.” [242] _Works and Days_, 141-2. [243] _De Defectu Oraculorum_, 445 B.—Pluto, too, though perhaps not quite with the innocent purpose of Homer, gives “dæmons” as an alternative to “gods”—_Timæus_, Sec. 16. (A passage charged with the most mordant irony against the national religious tradition.) [244] _De Defectu Orac._, 416 C. [245] Cf. WOLFF: “Neque discrepat hac in re communis religio: multi enim dæmones mali Græcorum animos terrebant, velut Acco, Alphito, Empusa, Lamia, Mormo, sive Mormolyce,” &c.—Considering the numerous references made to the subject of Dæmonology by Greek poets and philosophers from Hesiod and Empedocles downwards, with all of which, as is clear from the citations made in our text, Plutarch is perfectly familiar, Prof. Mahaffy’s note on this point is a little mysterious.—“Mr. Purser points out to me that Plutarch rather popularized than originated this doctrine, and himself refers it to various older philosophers.” (Mahaffy, p. 313.)—It needs no very close study of Plutarch to see for one’s self that he does not claim to have originated the doctrine, and that he knows himself to be dealing with a long-standing and widespread tradition. [246] For a similar process, cf. the quotation from Dr. JACKSON’s _Treatise on Unbelief_, given by Sir WALTER SCOTT in _Demonology and Witchcraft_, p. 175, _note_: “Thus are the Fayries, from difference of events ascribed to them, divided into good and bad, when it is but one and the same malignant fiend that meddles in both.”