again whither Philosophy refuses to go. He is careful, however, as in the parallel case in the “De Sera Numinis Vindicta,” at once to still the suspicion of the philosopher and to put the pious reader on his guard, by suggesting a contrast between Myth and Reason before entering on the narrative, a warning which is strongly emphasized by the fact that even Theocritus, “the Soothsayer,” can only claim for Myth, that it is not to be depended upon for scientific accuracy, but only sometimes comes in contact with Truth.[320] The Myth in this case describes the experiences in the Cave of Trophonius of the young philosopher Timarchus, a friend of Socrates, who desired to ascertain the true nature of the “Dæmon” of that great man. The story is told with considerable beauty of imagery, an example of Plutarch’s skill in which we have already seen in the similar story of Thespesius of Soli. The soul of the philosopher leaves his body through the sutures of the cranium. In the subterranean regions he stays two nights and a day, receiving from an invisible spirit much information concerning the afterworld and the beings who inhabit it. The main object of the story seems to be to establish and elucidate the ethical value of the doctrine of Dæmonology, while at the same time we note that a mystical significance now begins to be attached to certain principles long the topic of discussion in the schools. Timarchus is informed by the invisible spirit that there are four principles which operate throughout the universe: the first of Life, the second of Motion, the third of Generation, the fourth of Corruption. The sphere of Life is united to the sphere of Motion by the _Monad_ in the world of invisibility; the sphere of Motion is united to the sphere of Generation by _Nous_ in the Sun; the sphere of Generation is united to the sphere of Corruption by _Nature_ in the Moon. Over each of these unions a Fate presides. The other “islands” are peopled by gods: but the Moon is inhabited by Epichthonian Dæmons, being raised only a little above Styx, which is “the way to Hell.”[321] Styx periodically seizes upon many of these souls in the Moon, and they are swallowed up in Hell. Other souls, at the end of their participation in the life of generation, are received into the Moon from below, except such as are “polluted and unpurified,” these being driven away from her by thunder and lightning to undergo another period of generation. As in the myth of Thespesius, there is a chasm through which the souls pass and repass to and from the life of earth. “What,” asks Timarchus, “are these stars that dart about the chasm, some descending into its depths, others arising from it?” “These are Dæmons,” he is told; and we can only conclude that they are identical with the souls already described as inhabiting the Moon. These Dæmons are incarnated in mankind. Some are altogether dominated by the passions and appetites of the body,