De Genio Socratis

Plutarch

Plutarch. Plutarch's Morals, Vol. II. Goodwin, William W., editor; Creech, Thomas, translator. Boston: Little, Brown, and Company; Cambridge: Press of John Wilson and Son, 1874.

This was Timarchus’s story; and when at Athens, in the third month after he had heard the voice, he died. We, amazed at the event, told Socrates the whole tale. Socrates was angry with us for not discovering it whilst Timarchus was alive; for he would very gladly have had a more full discovery front his own mouth. I have done, Theocritus, with the story and discourse; but pray, shall we not entreat the stranger to discuss this point? For it is a very proper subject for excellent and divine men. What then, said Theanor, shall we not have the opinion of Epaminondas, who is of the same school, and as well learned as myself in these matters? But my father with a smile said: Sir, that is his humor; he loves to be silent, he is very cautious how he proposeth any thing, but will hear eternally, and is never weary of an instructive story; so that Spintharus the Tarentine, who lived with him a long time, would often say that he never met a man that knew more, or spake less. Therefore, pray sir, let us have your thoughts.

Then, said Theanor, in my opinion, that story of Timarchus should be accounted sacred and inviolable, and consecrated to God; and I wonder that any one should disbelieve his report, as Simmias has related it. Swans, horses, dogs, and dragons we sometimes call sacred; and yet we cannot believe that men are sacred and favorites of Heaven, though we confess the love of man and not the love of birds to be an attribute of the Deity. Now as one that loves horses doth not take an equal care of the whole kind, but always choosing out some one excellent, rides, trains, feeds, and loves him above the rest; so amongst men, the superior powers, choosing, as it were, the best out of the whole herd, breed them more carefully and nicely; not directing them, it is true, by reins and bridles, but by reason imparted by certain notices and signs, which the vulgar and common sort do not understand. For neither

do all dogs know the huntsman’s, nor all horses the jockey’s signs; but those that are bred to it are easily directed by a whistle or a hollow, and very readily obey. And Homer seems to have understood the difference I mention; for some of the prophets he calls augurs, some priests, some such as understood the voice of the very Gods, were of the same mind with them, and could foretell things; thus,
  • Helenus Priam’s son the same decreed,
  • On which consulting Gods before agreed.
    • And in another place,
    As I heard lately from th’ immortal Gods.[*](Il. VII. 44 and 53.)
    For as those that are not near the persons of kings or commanders understand their minds by fire-signals, proclamation, sound of trumpet, or the like, but their favorites receive it from their own mouth; so the Deity converses immediately but with very few, and very seldom; but to most he gives signs, from which the art of divination is gathered. So that the Gods direct the lives of very few, and of such only whom they intend to raise to the highest degree of perfection and happiness. Those souls (as Hesiod sings) that are not to be put into another body, but are freed from all union with flesh, turn guardian Daemons and preside over others. For as wrestlers, when old age makes them unfit for exercise, have some love for it still left, delight to see others wrestle, and encourage them; so souls that have passed all the stages of life, and by their virtue are exalted into Daemons, do not slight the endeavors of man, but being kind to those that strive for the same attainments, and in some sort banding and siding with them, encourage and help them on, when they see them near their hope and ready to catch the desired prize. For the Daemon doth not go along with every one; but as in a shipwreck, those that are far from land their friends standing on the shore only
    look upon and pity, but those that are near they encourage and wade in to save; so the Daemon deals with mankind. Whilst we are immersed in worldly affairs, and are changing bodies, as fit vehicles for our conveyance, he lets us alone to try our strength, patiently to stem the tide and get into the haven by ourselves; but if a soul hath gone through the trials of a thousand generations, and now, when her course is almost finished, strives bravely, and with a great deal of labor endeavors to ascend, the Deity permits her proper Genius to aid her, and even gives leave to any other that is willing to assist. The Daemon, thus permitted, presently sets about the work; and upon his approach, if the soul obeys and hearkens to his directions, she is saved; if not, the Daemon leaves her, and she lies in a miserable condition.