18. Then Theocritus putting in, and enjoining silence on Charon, who was eager to reply, said: As for my part, Hipposthenides, though all my sacrifices were of good omen to the exiles, yet I never found any greater inducement to go on than the dream you mentioned; for you say that a great and bright fire, rising out of a friend’s house, caught the city, and that the habitation of the enemies was blackened with smoke, which never brings any thing better than tears and disturbance; that inarticulate sounds broke out from us shows that none shall make any clear and full discovery; only a blind suspicion shall arise, and our design shall appear and have its desired effect at the same time. And it is very natural that the diviners should find the sacrifices ill-omened; for both their office and their victims belong not to the public, but to the men in power. Whilst Theocritus was speaking, I said to Hip posthenides, Whom did you send with this message? for if it was not long ago, we will follow him. Indeed, Caphisias, he replied, it is unlikely (for I must tell the truth) that you should overtake him, for he is upon the best horse in Thebes. You all know the man, he is master of the horse to Melon, and Melon from the very beginning hath made him privy to the design. And I, observing him to be at the door, said: What, Hipposthenides, is it Clido, he that last year at Juno’s feast won the single horse-race? Yes, the very same. Who then, continued I, is he that hath stood a pretty while at the court-gate and gazed upon us? At this Hipposthenides turning about cried out: Clido, by Hercules! I’ll lay my life some unlucky accident hath happened. Clido, observing that we took notice of him, came softly from the gate towards us; and Hipposthenides giving him a nod and bidding him deliver his message to the company, for they were all sure friends and privy to the whole plot, he began: Sir, I know the men very well, and not finding you either at home or in the market-place, I guessed you were with them, and came directly hither to give you a full account of the present posture of affairs. You commanded me with all possible speed to meet the exiles upon the mountain, and accordingly I went home to take horse, and called for my bridle; my wife said it was mislaid, and stayed a long time in the hostry, tumbling about the things and pretending to look carefully after it; at last, when she had tired my patience, she confessed that her neighbor’s wife had borrowed it last night; this raised my passion and I chid her, and she began to curse, and wished me a bad journey and as bad a return; all which curses, pray God, may fall upon her own head. At last my passion grew high, and I began to cudgel her, and presently the neighbors and women coming in, there was fine work; I am so bruised that it was as much as I could do to come hither to desire you to employ another man, for I protest I am amazed and in a very bad condition.
18. ὑπολαβὼν δʼ ὁ Θεόκριτος καὶ κατασχὼν τὸν Χάρωνα βουλόμενον εἰπεῖν τι πρὸς τὸν Ἱπποσθενείδαν, ἀλλʼ ἔμοιγʼ εἶπεν ἀπʼ οὐδενὸς οὕτως; οὐδέποτε θαρρῆσαι πρὸς τὴν πρᾶξιν, ὦ Ἱπποσθενείδα, παρέστη, καίπερ ἱεροῖς ἀεὶ χρησαμένῳ καλοῖς ὑπὲρ τῶν φυγάδων, ὡς ἀπὸ τῆς ὄψεως ταύτης· εἴ γε φῶς μὲν πολὺ καὶ λαμπρὸν ἐν τῇ πόλει λέγεις ἐξ οἰκίας φίλης ἀνασχεῖν, καπνῷ δὲ συμμελανθῆναι τὸ τῶν πολεμίων οἰκητήριον, οὐδὲν οὐδέποτε δακρύων καὶ ταραχῆς φέροντι κρεῖττον· ἀσήμους δὲ φωνὰς ἐκφέρεσθαι παρʼ ἡμῶν, ὥστε κἂν εἴ τις ἐπιχειροίη κατηγορεῖν, περιφώνησιν ἀσαφῆ καὶ τυφλὴν ὑπόνοιαν ἡ πρᾶξις λαβοῦσα μόνον ἅμα καὶ φανήσεται καὶ κρατήσει. δυσιερεῖν δέ γε θύοντας εἰκός ἡ γὰρ ἀρχὴ καὶ τὸ ἱερεῖον οὐ δημόσιον ἀλλὰ τῶν κρατούντων ἐστίν. ἔτι δὲ τοῦ Θεοκρίτου λέγοντος, λέγω πρὸς τὸν Ἱπποσθενείδαν τίνα πρὸς τοὺς ἄνδρας ἐξαπέστειλας; εἰ γὰρ οὐ πολὺ προείληφας, διωξόμεθα καὶ Ἱπποσθενείδας οὐκ οἶδʼ εἶπεν ὦ Καφεισία ʽ δεῖ γὰρ ὑμῖν τἀληθῆ λέγειν̓, εἰ καταλάβοις ἂν τὸν ἄνθρωπον ἵππῳ χρώμενον τῶν ἐν Θήβαις κρατίστῳ· γνώριμος δʼ ὑμῖν ὁ ἄνθρωπός ἐστι, τῶν Μέλωνα ἁρματηλατῶν ἐπιστάτης καὶ διὰ Μέλωνα τὴν πρᾶξιν ἀπʼ ἀρχῆς συνειδώς. κἀγὼ κατιδὼν τὸν ἄνθρωπον ἆρʼ οὐ Χλίδωνα λέγεις εἶπον ὦ Ἱπποσθενείδα, τὸν κέλητι τὰ Ἡραῖα νικῶντα πέρυσιν; ἐκεῖνον μὲν οὖν αὐτόν· ἔφησε. καὶ τίς οὗτος ἔφην ἐστὶν ὁ πρὸς ταῖς αὐλείοις θύραις ἐφεστὼς πάλαι καὶ προσβλέπων ἡμῖν; ἐπιστρέψας οὖν ὁ Ἱπποσθενείδας Χλίδων ἔφη νὴ τὸν Ἡρακλέα· φεῦ, μή τι χαλεπώτερον συμβέβηκε; κἀκεῖνος, ὡς εἶδεν ἡμᾶς προσέχοντας αὐτῷ, ἀπὸ τῆς θύρας ἡσυχῆ προσῆγε. τοῦ δʼ Ἱπποσθενείδου νεύσαντος αὐτῷ καὶ λέγειν κελεύσαντος εἰς ἅπαντας. … οἶδʼ ἔφη τοὺς ἄνδρας ἀκριβῶς, Ἱπποσθενείδα καί σε μήτε κατʼ οἶκον εὑρὼν μήτʼ ἐπʼ ἀγορᾶς δεῦρο πρὸς τούτους ἐτεκμαιρόμην ἣκειν, καὶ συνέτεινον εὐθύς, ἵνα μηδὲν ἀγνοῆτε τῶν γεγονότων. ὡς γὰρ ἐκέλευσας τάχει παντὶ χρησάμενον ἐπὶ τοῦ ὄρους ἀπαντῆσαι τοῖς ἀνδράσιν, εἰσῆλθον οἴκαδε ληψόμενος τὸν ἵππον· αἰτοῦντι δὲ μοι τὸν χαλινὸν οὐκ εἶχεν ἡ γυνὴ δοῦναι, ἀλλὰ διέτριβεν ἐν τῷ ταμιείῳ πολὺν χρόνον· ὡς δὲ ζητοῦσα καὶ σκευωρουμένη τὰ ἔνδον, ἱκανῶς ἀπολαύσασά μου, τέλος ὡμολόγησε κεχρηκέναι τῷ γείτονι τὸν χαλινὸν ἑσπέρας, αἰτησαμένης αὐτοῦ τῆς γυναικός· ἀγανακτοῦντος ἐμοῦ καὶ κακῶς αὐτὴν λέγοντος, τρέπεται πρὸς δυσφημίας ἀποτροπαίους, ἐπαρωμένη κακὰς ὁδοὺς κακὰς δʼ ἐπανόδους· ἃ νὴ Δία πάντα τρέψειαν εἰς αὐτὴν ἐκείνην οἱ θεοί. τέλος δὲ μέχρι πληγῶν προαχθεὶς ὑπʼ ὀργῆς, εἶτʼ ὄχλου γειτόνων καὶ γυναικῶν συνδραμόντος, αἴσχιστα ποιήσας καὶ παθὼν μόλις ἀφῖγμαι πρὸς ὑμᾶς, ὅπως ἄλλον ἐκπέμπητε πρὸς τοὺς ἄνδρας, ὡς ἐμοῦ παντάπασιν ἐκστατικῶς ἐν τῷ παρόντι καὶ κακῶς ἔχοντος.
19. Upon this news we were strangely altered. Just before we were angry with the man that endeavored to put it off; and now the time approaching, the very minute just upon us, and it being impossible to defer the matter, we found ourselves in great anxiety and perplexity. But I, speaking to Hipposthenides and taking him by the hand, bade him be of good courage, for the Gods themselves seemed to invite us to action. Presently we parted. Phyllidas went home to prepare his entertainment, and to make Archias drunk as soon as conveniently he could; Charon went to his house to receive the exiles; and I and Theocritus went back to Simmias again, that having now a good opportunity, we might discourse with Epaminondas.
19. ἡμᾶς δέ τις ἔσχεν ἄτοπος μεταβολὴ τοῦ πάθους. μικρὸν γὰρ ἔμπροσθεν τῷ κεκωλῦσθαι δυσχεραίνοντες, πάλιν διὰ τὴν ὀξύτητα τοῦ καιροῦ καὶ τὸ τάχος, ὡς οὐκ οὔσης ἀναβολῆς, εἰς ἀγωνίαν ὑπηγόμεθα καὶ φόβον. οὐ μὴν ἀλλʼ ἐγὼ προσαγορεύσας τὸν Ἱπποσθενείδαν καὶ δεξιωσάμενος ἐθάρρυνον, ὡς καὶ τῶν θεῶν παρακαλούντων ἐπὶ τὴν πρᾶξιν. ἐκ δὲ τούτου Φυλλίδας μὲν ᾤχετο τῆς ὑποδοχῆς ἐπιμελησόμενος, καὶ τὸν Ἀρχίαν εὐθὺς ἐνσείσων εἰς τὸν πότον· Χάρων δὲ τῆς οἰκίας ἐγὼ δὲ καὶ Θεόκριτος πάλιν πρὸς τὸν Σιμμίαν ἐπανήλθομεν, ὅπως τῷ Ἐπαμεινώνδᾳ καιρὸν λαβόντες ἐντύχοιμεν.
20. We found them engaged in a notable dispute, which Galaxidorus and Phidolaus had touched upon before; the subject of the enquiry was this,—What kind of substance or power was the famed Daemon of Socrates? Simmias’s reply to Galaxidorus’s discourse we did not hear; but he said that, having once asked Socrates about it and received no answer, he never repeated the same question; but he had often heard him declare those to be vain pretenders who said they had seen any divine apparition, while to those who affirmed that they heard a voice he would gladly hearken, and would eagerly enquire into the particulars. And this upon consideration gave us probable reasons to conjecture that this Daemon of Socrates was not an apparition, but rather a sensible perception of a voice, or an apprehension of some words, which after an unaccountable manner affected him; as in a dream there is no real voice, yet we have fancies and apprehensions of words which make us imagine that we hear some speak. This perception in dreams is usual, because the body whilst we are asleep is quiet and undisturbed; but when we are awake, meaner thoughts creep in, and we can hardly bring our souls to observe better advertisements. For being in a hurry of tumultuous passions and distracting business, we cannot compose our mind or make it listen to the discoveries. But Socrates’s understanding being pure, free from passion, and mixing itself with the body no more than necessity required, was easy to be moved and apt to take an impression from every thing that was applied to it; now that which was applied was not a voice, but more probably a declaration of a Daemon, by which the very thing that it would declare was immediately and without audible voice represented to his mind. Voice is like a stroke given to the soul, which receives speech forcibly entering at the ears whilst we discourse; but the understanding of a more excellent nature affects a capable soul, by applying the very thing to be understood to it, so that there is no need of another stroke. And the soul obeys, as it stretches or slackens her affections, not forcibly, as if it wrought by contrary passions, but smoothly and gently, as if it moved flexible and loose reins. And sure nobody can wonder at this, that hath observed what great ships of burden are turned by a small helm, or seen a potter’s wheel move round by the gentle touch of one finger. These are lifeless things, it is true; but being of a frame fit for motion, by reason of their smoothness, they yield to the least impulse. The soul of man, being stretched with a thousand inclinations, as with cords, is the most tractable instrument that is, and if once rationally excited, easy to be moved to the object that is to be conceived; for here the beginnings of the passions and appetites spread to the understanding mind, and that being once agitated, they are drawn back again, and so stretch and raise the whole man. Hence you may guess how great is the force of a conception when it hath entered the mind; for the bones that are insensible, the nerves, the flesh that is full of humors, and the heavy mass composed of all these, lying quiet and at rest, as soon as the soul gives the impulse and raiseth an appetite to move towards any object, are all roused and invigorated, and every member seems a wing to carry it forward to action. Nor is it impossible or even very difficult to conceive the manner of this motion and stirring, by which the soul having conceived any thing draweth after her, by means of appetites, the whole mass of the body. But inasmuch as language, apprehended without any sensible voice, easily excites; so, in my opinion, the understanding of a superior nature and a more divine soul may excite an inferior soul, touching it from without, like as one speech may touch and rouse another, and as light causes its own reflection. We, it is true, as it were groping in the dark, find out one another’s conceptions by the voice; but the conceptions of the Daemons carry a light with them, and shine to those that are able to perceive them, so that there is no need of words such as men use as signs to one another, seeing thereby only the images of the conceptions, and being unable to see the conceptions themselves unless they enjoy a peculiar and (as I said before) a divine light. This may be illustrated from the nature and effect of voice; for the air being formed into articulate sounds, and made all voice, transmits the conception of the soul to the hearer; so that it is no wonder if the air, that is very apt to take impressions, being fashioned according to the object conceived by a more excellent nature, signifies that conception to some divine and extraordinary men. For as a stroke upon a brazen shield, when the noise ariseth out of a hollow, is heard only by those who are in a convenient position, and is not perceived by others; so the speeches of the Daemon, though indifferently applied to all, yet sound only to those who are of a quiet temper and sedate mind, and such as we call holy and divine men. Most believe that Daemons communicate some illuminations to men asleep, but think it strange and incredible that they should communicate the like to them whilst they are awake and have their senses and reason vigorous; as vise a fancy as it is to imagine that a musician can use his harp when the strings are slack, but cannot play when they are screwed up and in tune. For they do not consider that the effect is hindered by the unquietness and incapacity of their own minds; from which inconveniences our friend Socrates was free, as the oracle assured his father whilst he was a boy. For that commanded him to let young Socrates do what he would, not to force or draw him from his inclinations, but let the boy’s humor have its free course; to beg Jupiter’s and the Muses’ blessing upon him, and take no farther care, intimating that he had a good guide to direct him, that was better than ten thousand tutors and instructors.
20. οἱ δʼ ἦσαν πρόσω ζητήσεως οὐκ ἀγεννοῦς νὴ Δίʼ ἀλλʼ ἧς ὀλίγον ἔμπροσθεν οἱ περὶ Γαλαξίδωρον καὶ Φειδόλαον ἥψαντο, διαποροῦντες τίνος οὐσίας καὶ δυνάμεως εἴη τὸ Σωκράτους λεγόμενον δαιμόνιον. ἃ μὲν οὖν πρὸς τὸν Γαλαξιδώρου λόγον ἀντεῖπεν ὁ Σιμμίας οὐκ ἠκούσαμεν αὐτὸς δὲ Σωκράτη μὲν ἔφη περὶ τούτων ἐρόμενός ποτε μὴ τυχεῖν ἀποκρίσεως, διὸ μηδʼ αὖθις ἐρέσθαι πολλάκις δʼ αὐτῷ παραγενέσθαι τοὺς μὲν διʼ ὄψεως ἐντυχεῖν θείῳ τινὶ λέγοντας ἀλαζόνας ἡγουμένῳ, τοῖς δʼ ἀκοῦσαί τινος φωνῆς φάσκουσι· προσέχοντι τὸν νοῦν καὶ διαπυνθανομένῳ μετὰ σπουδῆς ὅθεν ἡμῖν παρίστατο, σκοπουμένοις ἰδίᾳ πρὸς ἀλλήλους, ὑπονοεῖν μήποτε τὸ Σωκράτους δαιμόνιον οὐκ ὄψις ἀλλὰ φωνῆς τινος αἴσθησις ἢ λόγου νόησις εἴη, συνάπτοντος ἀτόπῳ τινὶ τρόπῳ πρὸς αὐτόν· ὥσπερ καὶ καθʼ ὕπνον οὐκ ἔστι φωνή, λόγων δέ τινων δόξας καὶ νοήσεις λαμβάνοντες οἴονται φθεγγομένων ἀκούειν, ἀλλὰ τοῖς μὲν ὡς ἀληθῶς ὄναρ ἡ τοιαύτη σύνεσις γίγνεται, διʼ ἡσυχίαν καὶ γαλήνην τοῦ σώματος, ὅταν καθεύδωσι … μόλις ἐπήκοον ἔχουσι τὴν ψυχὴν τῶν κρειττόνων καὶ πεπνιγμένοι γε θορύβῳ τῶν παθῶν καὶ περιαγωγῇ τῶν χρειῶν εἰσακοῦσαι καὶ παρασχεῖν τὴν διάνοιαν οὐ δύνανται τοῖς δηλουμένοις. Σωκράτει δʼ ὁ νοῦς καθαρὸς ὢν καὶ ἀπαθής, τῷ σώματι μικρὰ τῶν ἀναγκαίων χάριν καταμιγνὺς αὑτόν, εὐαφὴς ἦν καὶ λεπτὸς ὑπὸ τοῦ προσπεσόντος ὀξέως μεταβαλεῖν· τὸ δὲ προσπῖπτον οὐ φθόγγον ἀλλὰ λόγον ἄν τις εἰκάσειε δαίμονος, ἄνευ φωνῆς ἐφαπτόμενον αὐτῷ τῷ δηλουμένῳ τοῦ νοοῦντος πληγῇ γὰρ ἡ φωνὴ προσέοικε τῆς ψυχῆς, διʼ ὤτων βίᾳ τὸν λόγον εἰσδεχομένης, ὅταν ἀλλήλοις ἐντυγχάνωμεν. ὁ δὲ τοῦ κρείττονος νοῦς ἄγει τὴν εὐφυᾶ ψυχὴν ἐπιθιγγάνων τῷ νοηθέντι πληγῆς μὴ δεομένην· ἡ δʼ ἐνδίδωσιν αὐτῷ χαλῶντι καὶ συντείνοντι τὰς ὁρμάς, οὐ βιαίους ὑπὸ παθῶν ἀντιτεινόντων, ἀλλʼ εὐστρόφους καὶ μαλακὰς ὥσπερ ἡνίας ἐνδούσας. οὐ δεῖ δὲ θαυμάζειν ὁρῶντας τοῦτο μὲν ὑπὸ μικροῖς; οἴαξι μεγάλων περιαγωγὰς ὁλκάδων, τοῦτο δὲ τροχῶν κεραμεικῶν δίνησιν ἄκρας παραψαύσει χειρὸς ὁμαλῶς περιφερομένων· ἄψυχα μὲν γὰρ ἀλλʼ ὅμως τροχαλὰ ταῖς κατασκευαῖς ὑπὸ λειότητος ἐνδίδωσι πρὸς τὸ κινοῦν ῥοπῆς γενομένης. ψυχὴ δʼ ἀνθρώπου μυρίαις ὁρμαῖς οἷον ὕσπληξιν ἐντεταμένη, μακρῷ πάντων ὀργάνων εὐστροφώτατόν ἐστιν, ἄν τις κατὰ λόγον ἅπτηται, ῥοπὴν λαβοῦσα πρὸς τὸ νοηθὲν κινεῖσθαι ἐνταῦθα γὰρ εἰς τὸ νοοῦν αἱ τῶν παθῶν καὶ ὁρμῶν κατατείνουσιν ἀρχαί· τούτου δὲ σεισθέντος, ἑλκόμεναι σπῶσι καὶ συντείνουσι τὸν ἄνθρωπον. ᾗ καὶ μάλιστα τὸ νοηθὲν ἡλίκην ἔχει ῥώμην καταμαθεῖν δίδωσιν· ὀστᾶ γὰρ ἀναίσθητα καὶ νεῦρα καὶ σάρκες ὑγρῶν περίπλεαι, καὶ βαρὺς ὁ ἐκ τούτων ὄγκος ἡσυχάζων καὶ κείμενος,· ἅμα τῷ τὴν ψυχὴν ἐν μνηστείᾳ βαλέσθαι τι καὶ πρὸς αὐτὸ κινῆσαι τὴν ὁρμήν, ὅλος ἀναστὰς καὶ συνταθείς, πᾶσι τοῖς μέρεσιν οἷον ἐπτερωμένος φέρεται πρὸς τὴν πρᾶξιν. εἰ δʼ ὁ τῆς κινήσεως καὶ συνεντάσεως καὶ παραστάσεως τρόπος χαλεπὸς ἢ παντελῶς ἄπορος συνοφθῆναι, καθʼ ὃν ἡ ψυχὴ νοήσασα ἐφέλκεται ταῖς ὁρμαῖς τὸν ὄγκον, ἀλλʼ ἐν ὅσῳ μάλα δίχα φωνῆς ἐννοηθεὶς κινεῖ λόγος ἀπραγμόνως, οὕτως οὐκ ἂν οἶμαι δυσπείστως ἔχοιμεν ὑπὸ νοῦ κρείσσονος νοῦν καὶ ψυχῆς θειοτέρας ἂν ἄγεσθαι θύραθεν ἐφαπτομένης ἣν πέφυκεν ἐπαφὴν λόγος ἴσχειν πρὸς λόγον ὥσπερ φῶς ἀνταύγειαν. τῷ γὰρ ὄντι τὰς μὲν ἀλλήλων νοήσεις οἷον ὑπὸ σκότῳ διὰ φωνῆς ψηλαφῶντες γνωρίζομεν· αἱ δὲ τῶν δαιμόνων φέγγος ἔχουσαι τοῖς δυναμένοις ἐλλάμπουσιν, οὐ δεόμεναι ῥημάτων οὐδʼ ὀνομάτων, οἷς χρώμενοι πρὸς ἀλλήλους; οἱ ἄνθρωποι συμβόλοις εἴδωλα τῶν νοουμένων καὶ εἰκόνας ὁρῶσιν, αὐτὰ δʼ οὐ γιγνώσκουσι πλὴν οἷς ἔπεστιν ἴδιόν τι καὶ δαιμόνιον ὥσπερ εἴρηται φέγγος· καίτοι τὸ περὶ τὴν φωνὴν γιγνόμενον ἔστιν παραμυθεῖται τοὺς ἀπιστοῦντας· ὁ γὰρ ἀὴρ φθόγγοις ἐνάρθροις τυπωθεὶς καὶ γενόμενος διʼ ὅλου λόγος καὶ φωνὴ πρὸς τὴν ψυχὴν τοῦ ἀκροωμένου περαίνει τὴν νόησιν· ὥστε θαυμάζειν οὐκ ἄξιον, εἰ καὶ κατὰ τοῦτο τὸ νοηθὲν ὑπὸ τῶν ἀμεινόνων ὁ ἀὴρ τρεπόμενος διʼ εὐπάθειαν ἐνσημαίνεται τοῖς θείοις καὶ περιττοῖς ἀνδράσι τὸν τοῦ νοήσαντος λόγον. ὥσπερ γὰρ αἱ πληγαὶ τῶν … οντων ἀσπίσι χαλκαῖς ἁλίσκονται διὰ τὴν ἀντήχησιν, ὅταν ἐκ βάθους ἀναφερόμεναι προσπέσωσι, τῶν δʼ ἄλλων ἀδήλως διεκθέουσαι λανθάνουσιν· οὕτως οἱ τῶν δαιμόνων λόγοι διὰ πάντων φερόμενοι μόνοις ἐνηχοῦσι τοῖς ἀθόρυβον ἦθος καὶ νήνεμον ἔχουσι τὴν ψυχὴν, οὓς δὴ καὶ ἱεροὺς καὶ δαιμονίους ἀνθρώπους καλοῦμεν. οἱ δὲ πολλοὶ καταδαρθοῦσιν οἴονται τὸ δαιμόνιον ἀνθρώποις ἐπιθειάζειν· εἰ δʼ ἐγρηγορότας καὶ καθεστῶτας ἐν τῷ φρονεῖν ὁμοίως κινοῦσι, θαυμαστὸν ἡγοῦνται καὶ ἄπιστον· ὥσπερ ἂν εἴ τις οἴοιτο, τὸν μουσικὸν ἀνειμένῃ τῇ λύρᾳ χρώμενον, ὅταν συστῇ τοῖς τόνοις ἢ καθαρμοσθῇ, μὴ ἅπτεσθαι μηδὲ χρῆσθαι. τὸ γὰρ αἴτιον οὐ συνορῶσι, τὴν ἐν αὐτοῖς ἀναρμοστίαν καὶ ταραχήν, ἧς ἀπήλλακτο Σωκράτης ὁ ἑταῖρος ἡμῶν ὥσπερ ὁ δοθεὶς ἔτι παιδὸς ὄντος αὐτοῦ τῷ πατρὶ χρησμὸς ἀπεθέσπισεν ἐᾶν γὰρ αὐτὸν ἐκέλευσεν ὅ τι ἂν ἐπὶ νοῦν ἴῃ πράττειν, καὶ μὴ βιάζεσθαι μηδὲ παράγειν ἀλλʼ ἐφιέναι τὴν ὁρμὴν τοῦ παιδός, εὐχόμενον ὑπὲρ αὐτοῦ Διὶ ἀγοραίῳ καὶ Μούσαις, τὰ δʼ ἄλλα μὴ πολυπραγμονεῖν περὶ Σωκράτους, ὡς κρείττονα δήπουθεν ἔχοντος ἐν αὑτῷ μυρίων διδασκάλων καὶ παιδαγωγῶν ἡγεμόνα πρὸς τὸν βίον.
21. This, Phidolaus, was my notion of Socrates’s Daemon, whilst he lived and since his death; and I look upon all they mention about omens, sneezings, or the like, to be dreams and fooleries. But what I heard Timarchus discourse upon the same subject, lest some should think I delight in fables, perhaps it is best to conceal. By no means, cried Theocritus, let’s have it; for though they do not perfectly agree with it, yet I know many fables that border upon truth; but pray first tell us who this Timarchus was, for I never was acquainted with the man. Very likely, Theocritus, said Simmias; for he died when he was very young, and desired Socrates to bury him by Lampocles, the son of Socrates, who was his dear friend, of the same age, and died not many days before him. He being eager to know (for he was a fine youth, and a beginner in philosophy) what Socrates’s Daemon was, acquainting none but Cebes and me with his design, went down into Trophonius’s cave, and performed all the ceremonies that were requisite to gain an oracle. There he stayed two nights and one day, so that his friends despaired of his return and lamented him as lost; but the next morning he came out with a very cheerful countenance, and having adored the God, and freed himself from the thronging inquisitive crowd, he told us many wonderful things that he had seen and heard; for this was his relation.
21. ἡμῖν μέν, ὦ Φειδόλαε, καὶ ζῶντος Σωκράτους καὶ τεθνηκότος, οὕτως ἐννοεῖν περὶ τοῦ δαιμονίου παρίσταται, τῶν κληδόνας ἢ πταρμοὺς ἤ τι τοιοῦτον εἰρηκότων ἄλλο καταφρονοῦσιαν ἃ δὲ Τιμάρχου τοῦ Χαιρωνέως ἠκούσαμεν ὑπὲρ τούτου διεξιόντος, οὐκ οἶδα μὴ μύθοις ὁμοιότερʼ ἢ λόγοις ὄντα σιωπᾶν ἄμεινον. μηδαμῶς εἶπεν ὁ Θεόκριτος ἀλλὰ δίελθʼ αὐτά· καὶ γὰρ εἰ μὴ λίαν ἀκριβῶς, ἀλλʼ ἔστιν ὅπη ψαύει τῆς ἀληθείας καὶ τὸ μυθῶδες. πρότερον δὲ τίς ἦν οὗτος ὁ Τίμαρχος φράσον· οὐ γὰρ ἔγνων τὸν ἄνθρωπον εἰκότως γʼ εἶπεν ὁ Σιμμίας ὦ Θεόκριτε νέος γὰρ ὢν κομιδῇ ἐτελεύτησε, καὶ τοῦ Σωκράτους δεηθεὶς ταφῆναι παρὰ Λαμπροκλέα τὸν Σωκράτους υἱόν, ὀλίγαις πρότερον ἡμέραις αὐτοῦ τεθνηκότα, φίλον καὶ ἡλικιώτην γενόμενον. οὗτος οὖν ποθῶν γνῶναι τὸ Σωκράτους δαιμόνιον ἣν ἔχει δύναμιν, ἅτε δὴ νέος οὐκ ἀγεννὴς ἄρτι γεγευμένος φιλοσοφίας, ἐμοὶ καὶ Κέβητι κοινωσάμενος μόνοις εἰς Τροφωνίου κατῆλθε, δράσας τὰ νομιζόμενα περὶ τὸ μαντεῖον. ἐμμείνας δὲ δύο νύκτας κάτω καὶ μίαν ἡμέραν, τῶν πολλῶν ἀπεγνωκότων αὐτὸν ἤδη καὶ τῶν οἰκείων ὀδυρομένων, πρωὶ μάλα φαιδρὸς ἀνῆλθε προσκυνήσας δὲ τὸν θεόν, ὡς πρῶτον διέφυγε τὸν ὄχλον, διηγεῖτο ἡμῖν θαυμάσια πολλὰ καὶ ἰδεῖν καὶ ἀκοῦσαι.
22. As soon as he entered, a thick darkness surrounded him; then, after he had prayed, he lay a long while upon the ground, but was not certain whether awake or in a dream, only he imagined that a smart stroke fell upon his head, and that through the parted sutures of his skull his soul fled out; which being now loose, and mixed with a purer and more lightsome air, was very jocund and well pleased; it seemed to begin to breathe, as if till then it had been almost choked, and grew bigger than before, like a sail swollen by the wind; then he heard a small noise whirling round his head, very sweet and ravishing, and looking up he saw no earth, but certain islands shining with a gentle fire, which interchanged colors according to the different variation of the light, innumerable and very large, unequal, but all round. These whirling, it is likely, agitated the ether, and made that sound; for the ravishing softness of it was very agreeable to their even motions. Between these islands there was a large sea or lake which shone very gloriously, being adorned with a gay variety of colors mixed with blue; some few of the islands swam in this sea, and were carried to the other side of the current; others, and those the most, were carried up and down, tossed, whirled, and almost overwhelmed.
22. ἔφη δὲ καταβὰς εἰς τὸ μαντεῖον περιτυχεῖν σκότῳ πολλῷ τὸ πρῶτον, εἶτʼ ἐπευξάμενος κεῖσθαι πολὺν χρόνον, οὐ μάλα συμφρονῶν ἐναργῶς εἴτʼ ἐγρήγορεν εἴτʼ ὠνειροπόλει πλὴν δόξαι γε, τῆς κεφαλῆς ἅμα ψόφῳ προσπεσόντι πληγείσης, τὰς ῥαφὰς διαστάσας μεθιέναι τὴν ψυχήν. ὡς δʼ ἀναχωροῦσα κατεμίγνυτο πρὸς ἀέρα διαυγῆ καὶ καθαρὸν ἀσμένη, πρῶτον μὲν ἀναπνεῦσαι τότε δοκεῖν διὰ χρόνου συχνοῦ σιεινομένην τέως, καὶ πλείονα γίγνεσθαι τῆς πρότερον ὥσπερ ἱστίον ἐκπεταννύμενον ἔπειτα κατακούειν ἀμαυρῶς ῥοίζου τινὸς ὑπὲρ κεφαλῆς περιελαυνομένου φωνὴν ἡδεῖαν ἱέντος. ἀναβλέψας δὲ τὴν μὲν γῆν οὐδαμοῦ καθορᾶν, νήσους δὲ λαμπομένας μαλακῷ πυρί, κατʼ ἀλλήλων ἐξαμειβούσας ἄλλην ἄλλοτε χρόαν, ὥσπερ βαφὴν ἄγειν τῷ φωτὶ ποικιλλομένῳ κατὰ τὰς μεταβολάς. φαίνεσθαι δὲ πλήθει μὲν ἀναρίθμους μεγέθει δʼ ὑπερφυεῖς, οὐκ ἴσας δὲ πάσας ἀλλʼ ὁμοίως κυκλοτερεῖς· οἴεσθαι δὲ ταύταις τὸν αἰθέρα κύκλῳ φερομέναις ὑπορροιζεῖν εἶναι γὰρ ὁμολογουμένην τῇ τῆς κινήσεως λειότητι τὴν πραότητα τῆς φωνῆς ἐκείνης ἐκ πασῶν συνηρμοσμένης. διὰ μέσου δʼ αὐτῶν θάλασσαν ἢ λίμνην ὑποκεχύσθαι τοῖς χρώμασι διαλάμπουσαν διὰ τῆς γλαυκότητος ἐπιμιγνυμένοις·
The sea in some places seemed very deep, especially toward the south, in other parts very shallow; it ebbed and flowed, but the tides were neither high nor strong; in some parts its color was pure and sea-green, in others it looked muddy and as troubled as a pool. The current brings those islands that were carried over to the other side back again; but not to the same point, so that their motions are not exactly circular, but winding. About the middle of these islands, the ambient sea seemed to bend into a hollow, a little less, as it appeared to him, than eight parts of the whole. Into this sea were two entrances, by which it received two opposite fiery rivers, running in with so strong a current, that it spread a fiery white over a great part of the blue sea. This sight pleased him very much; but when he looked downward, there appeared a vast chasm, round, as if he had looked into a divided sphere, very deep and frightful, full of thick darkness, which was every now and then troubled and disturbed. Thence a thousand howlings and bellowings of beasts, cries of children, groans of men and women, and all sorts of terrible noises reached his ears; but faintly, as being far off and rising through the vast hollow; and this terrified him exceedingly.
καὶ τῶν νήσων ὀλίγας μὲν ἐκπλεῖν κατὰ πόρον καὶ διακομίζεσθαι πέραν τοῦ ῥεύματος, ἄλλας δὲ πολλὰς … ἐφέλκεσθαι τῇ … σχεδὸν ὑποφερομένας. εἶναι δὲ τῆς θαλάσσης πῆ μὲν πολὺ βάθος κατὰ νότον, μάλιστα δʼ ἀραιὰ τενάγη καὶ βραχέα, πολλαχῆ δὲ καὶ ὑπερχεῖσθαι καὶ ἀπολείπειν αὖθις οὐ μεγάλας ἐκβολὰς λαμβάνουσαν, καὶ τῆς χρόας τὸ μὲν ἄκρατον καὶ πελάγιον, τὸ δʼ οὐ καθαρὸν ἀλλὰ συγκεχυμένον καὶ λιμνῶδες. τῶν· δὲ ῥοθίων τὰς νήσους ἅμα περαινομένας ἐπανάγειν οὐδὲν εἰς ταὐτὸ τῇ ἀρχῇ συνάπτειν πέρας οὐδὲ ποιεῖν κύκλον, ἀλλʼ ἡσυχῆ παραλλάσσειν τὰς ἐπιβολὰς ἕλικα ποιούσας μίαν ἐν τῷ περιστρέφεσθαι. τούτων δὲ πρὸς τὸ μέσον μάλιστα τοῦ περιέχοντος καὶ μέγιστον ἐγκεκλίσθαι τὴν θάλασσαν ὀλίγῳ τῶν ὀκτὼ μερῶν τοῦ παντὸς ἔλαττον, ὡς αὐτῷ κατεφαίνετο· δύο δʼ αὐτὴν ἔχειν ἀναστομώσεις πυρὸς ἐμβάλλοντας ἐναντίους ποταμοὺς δεχομένας, ὡς ἐπὶ πλεῖστον ἀνακοπτομένην κοχλάζειν καὶ ἀπολευκαίνεσθαι τὴν γλαυκότητα. ταῦτα μὲν οὖν ὁρᾶν τερπόμενος τῇ θέᾳ· κάτω δʼ ἀπιδόντι φαίνεσθαι χάσμα μέγα στρογγύλον οἷον ἐκτετμημένης σφαίρας, φοβερὸν δὲ δεινῶς καὶ βαθύ, πολλοῦ σκότους πλῆρες οὐχ ἡσυχάζοντος ἀλλʼ ἐκταραττομένου καὶ ἀνακλύζοντος πολλάκις·
A little while after, an invisible thing spoke thus to him: Timarchus, what dost thou desire to understand? And he replied, Every thing; for what is there that is not wonderful and surprising? We have little to do with those things above, they belong to other Gods; but as for Proserpina’s quarter, which is one of the four (as Styx divides them) that we govern, you may visit it if you please. But what is Styx? The way to hell, which reaches to the contrary quarter, and with its head divides the light; for, as you see, it rises from hell below, and as it rolls on touches also the light, and is the limit of the extremest part of the universe. There are four divisions of all things; the first is of life, the second of motion, the third of generation, and the fourth of corruption. The first is coupled to the second by a unit, in the substance invisible; the second to the third by understanding, in the Sun; and the third to the fourth by nature, in the Moon. Over every one of these ties a Fate, daughter of Necessity, presides; over the first, Atropos; over the second, Clotho; and Lachesis over the third, which is in the Moon, and about which is the whole whirl of generation. All the other islands have Gods in them; but the Moon, belonging to earthly Daemons, is raised but a little above Styx. Styx seizes on hr once in a hundred and seventy-seven second revolutions; and when it approaches, the souls are startled, and cry out for fear; for hell swallows up a great many, and the Moon receives some swimming up from below which have run through their whole course of generation, unless they are wicked and impure. For against such she throws flashes of lightning, makes horrible noises, and frights them away; so that, missing their desired happiness and bewailing their condition, they are carried down again (as you see) to undergo another generation. But, said Timarchus, I see nothing but stars leaping about the hollow, some carried into it, and some darting out of it again. These, said the voice, are Daemons; for thus it is. Every soul hath some portion of reason; a man cannot be a man without it; but as much of each soul as is mixed with flesh and appetite is changed, and through pain or pleasure becomes irrational. Every soul doth not mix herself after one sort; for some plunge themselves into the body, and so in this life their whole fame is corrupted by appetite and passion; others are mixed as to some part, but the purer part still remains without the body,—it is not drawn down into it, but it swims above, and touches the extremest part of the man’s head; it is like a cord to hold up and direct the subsiding part of the soul, as long as it proves obedient and is not overcome by the appetites of the flesh. That part that is plunged into the body is called the soul, but the uncorrupted part is called the mind, and the vulgar think it is within them, as likewise they imagine the image reflected from a glass to be in that. But the more intelligent, who know it to be without, call it a Daemon. Therefore those stars which you see extinguished imagine to be souls whose whole substances are plunged into bodies; and those that recover their light and rise from below, that shake off the ambient mist and darkness, as if it were clay and dirt, to be such as retire from their bodies after death; and those that are carried up on high are the Daemons of wise men and philosophers. But pray pry narrowly, and endeavor to discover the tie by which every one is united to a soul. Upon this, Timarchus looked as steadfastly as he could, and saw some of the stars very much agitated, and some less, as the corks upon a net; and some whirled round like a spindle, having a very irregular and uneven motion, and not being able to run in a straight line. And thus the voice said: Those that have a straight and regular motion belong to souls which are very manageable, by reason of their genteel breeding and philosophical education, and which upon earth do not plunge themselves into the foul clay and become irrational. But those that move irregularly, sometimes upwards, sometimes downwards, as striving to break loose from a vexing chain, are yoked to and strive with very untractable conditions, which ignorance and want of learning make headstrong and ungovernable. Sometimes they get the better of the passions, and draw them to the right side; sometimes they are drawn away by them, and sink into sin and folly, and then again endeavor to get out. For the tie, as it were a bridle on the irrational part of the soul, when it is pulled back, draws in repentance for past sins, and shame for loose and unlawful pleasures, which is a pain and stroke inflicted on the soul by a governing and prevailing power; till by this means it becomes gentle and manageable, and like a tamed beast, without blows or torment, it understands the minutest direction of the Daemon. Such indeed are but very slowly and very hardly brought to a right temper; but of that sort which from the very beginning are governable and obedient to the direction of the Daemon, are those prophetic souls, those intimates of the Gods. Such was the soul of Hermodorus the Clazomenian, of which it is reported that for several nights and days it would leave his body, travel over many countries, and return after it had viewed things and discoursed with persons at a great distance; till at last, by the treachery of his wife, his body was delivered to his enemies, and they burnt the house while the inhabitant was abroad. It is certain, this is a mere fable. The soul never went out of the body, but it loosened the tie that held the Daemon, and permitted it to wander; so that this, seeing and hearing the various external occurrences, brought in the news to it; yet those that burnt his body are even till this time severely tormented in the deepest pit of hell. But this, youth, you shall more clearly perceive three months hence; now depart. The voice continuing no longer, Timarchus (as he said) turned about to discover who it was that spoke; but a violent pain, as if his skull had been pressed together, seized his head, so that he lost all sense and understanding; but in a little while recovering, he found himself in the entrance of the cave, where he at first lay down.
ὅθεν ἀκούεσθαι μυρίας μὲν ὠρυγὰς καὶ στεναγμοὺς ζῴων μυρίων δὲ κλαυθμὸν βρεφῶν καὶ μεμιγμένους ἀνδρῶν καὶ γυναικῶν ὀδυρμούς, ψόφους δὲ παντοδαποὺς καὶ θορύβους ἐκ βάθους πόρρωθεν ἀμυδροὺς ἀναπεμπομένους οἷς οὐ μετρίως αὐτὸς ἐκπεπλῆχθαι. χρόνου δὲ προϊόντος, εἰπεῖν τινα πρὸς αὐτὸν οὐχ ὁρώμενον ὦ Τίμαρχε, τί ποθεῖς πυθέσθαι φράσαι δʼ αὐτὸν ὅτι πάντα, τί γὰρ οὐ θαυμάσιον; ἀλλʼ ἡμῖν φάναι τῶν ἄνω μέτεστι μικρόν· ἄλλων γὰρ θεῶν ἐκεῖνα· τὴν δὲ Φερσεφόνης μοῖραν, ἣν ἡμεῖς διέπομεν, τῶν τεττάρων μίαν οὖσαν ὧν ἡ Στὺξ ὁρίζει, βουλομένῳ σοι σκοπεῖν πάρεστιν ἐρομένου δʼ αὐτοῦ τίς ἡ Στύξ ἐστιν; ὁδὸς εἰς Ἅιδου φάναι καὶ πρόεισιν ἐξ ἐναντίας, αὐτῇ σχίζουσα τῇ κορυφῇ τὸ φῶς ἀνατείνουσα δʼ, ὡς ὁρᾷς, ἐκ τοῦ Ἅιδου κάτωθεν ᾗ ψαύει περιφερομένη καὶ τοῦ φωτός, ἀφορίζει τὴν ἐσχάτην μερίδα τῶν ὅλων. τέσσαρες δʼ εἰσὶν ἀρχαὶ πάντων, ζωῆς μὲν ἡ πρώτη κινήσεως δʼ ἡ δευτέρα γενέσεως δʼ ἡ τρίτη φθορᾶς; δʼ ἡ τελευταία· συνδεῖ δὲ τῇ μὲν δευτέρᾳ τὴν πρώτην Μονὰς κατὰ τὸ ἀόρατον; τὴν δὲ δευτέραν τῇ τρίτῃ Νοῦς καθʼ, ἣλιον, τὴν δὲ τρίτην πρὸς τετάρτην Φύσις κατὰ σελήνην; τῶν δὲ συνδέσμων ἑκάστου Μοῖρα κλειδοῦχος Ἀνάγκης θυγάτηρ κάθηται, τοῦ μὲν πρώτου Ἄτροπος τοῦ δὲ δευτέρου Κλωθώ, τοῦ δὲ πρὸς σελήνην Λάχεσις, περὶ ἣν ἡ καμπὴ τῆς γενέσεως. αἱ μὲν γὰρ ἄλλαι, νῆσοι θεοὺς ἔχουσι σελήνη δὲ δαιμόνων, ἐπιχθονίων οὖσα φεύγει τὴν Στύγα μικρὸν ὑπερφέρουσα· λαμβάνεται δʼ ἅπαξ ἐν μέτροις δευτέροις ἑκατὸν ἑβδομήκοντα ἑπτά· καὶ τῆς Στυγὸς ἐπιφερομένης αἱ ψυχαὶ βοῶσι δειμαίνουσαι πολλὰς γὰρ ὁ Ἅιδης ἀφαρπάζει περιολισθανούσας ἄλλας δʼ ἀνακομίζεται κάτωθεν ἡ σελήνη προσνηχομένας, αἷς εἰς καιρὸν τῆς γενέσεως ἡ τελευτὴ συνέπεσε, πλὴν ὅσαι μιαραὶ καὶ ἀκάθαρτοι ταύτας δʼ ἀστράπτουσα καὶ μυκωμένη φοβερὸν οὐκ ἐᾷ πελάζειν, ἀλλὰ θρηνοῦσαι τὸν ἑαυτῶν πότμον ἀποσφαλλόμεναι φέρονται κάτω πάλιν ἐπʼ ἄλλην γένεσιν, ὡς ὁρᾷς. ἀλλʼ οὐδὲν ὁρῶ τὸν Τίμαρχον εἰπεῖν ἢ πολλοὺς ἀστέρας περὶ τὸ χάσμα παλλομένους, ἑτέρους δὲ καταδυομένους εἰς αὐτό, τοὺς δʼ ᾅττοντας αὖ κάτωθεν. αὐτοὺς ἄρα φάναι τοὺς δαίμονας ὁρῶν ἀγνοεῖς. ἔχει γὰρ ὧδε· ψυχὴ πᾶσα νοῦ μετέσχεν, ἄλογος δὲ καὶ ἄνους οὐκ ἔστιν, ἀλλʼ ὅσον ἂν αὐτῆς σαρκὶ μιχθῇ καὶ πάθεσιν, ἀλλοιούμενον τρέπεται καθʼ ἡδονὰς καὶ ἀλγηδόνας εἰς τὸ ἄλογον. μίγνυται δʼ οὐ πᾶσα τὸν αὐτὸν τρόπον· ἀλλʼ αἱ μὲν ὅλαι κατέδυσαν εἰς σῶμα, καὶ διʼ ὅλων ἀναταραχθεῖσαι τὸ σύμπαν ὑπὸ παθῶν. διαφέρονται κατὰ τὸν βίον· αἱ δὲ πῆ μὲν ἀνεκράθησαν, πῆ δʼ ἔλιπον ἔξω τὸ καθαρώτατον, οὐκ ἐπισπώμενον ἀλλʼ οἷον ἀκρόπλουν ἐπιψαῦον ἐκ κεφαλῆς τοῦ ἀνθρώπου καθάπερ ἐν βυθῷ δεδυκότος ἄρτημα κορυφαῖον, ὀρθουμένης περὶ αὐτὸ τῆς ψυχῆς ἀνέχον ὅσον ὑπακούει καὶ οὐ κρατεῖται τοῖς πάθεσιν. τὸ μὲν οὖν ὑποβρύχιον ἐν τῷ σώματι φερόμενον ψυχὴ λέγεται· τὸ δὲ φθορᾶς λειφθὲν οἱ πολλοὶ νοῦν καλοῦντες ἐντὸς εἶναι νομίζουσιν αὑτῶν, ὥσπερ ἐν τοῖς ἐσόπτροις τὰ φαινόμενα κατʼ ἀνταύγειαν οἱ δʼ ὀρθῶς ὑπονοοῦντες, ὡς ἐκτὸς ὄντα δαίμονα προσαγορεύουσι. τοὺς μὲν οὖν ἀποσβέννυσθαι δοκοῦντας ἀστέρας, ὦ Τίμαρχε φάναι τὰς εἰς σῶμα καταδυομένας ὅλας ψυχὰς ὁρᾶν νόμιζε, τοὺς δʼ οἷον ἀναλάμποντας πάλιν καὶ ἀναφαινομένους κάτωθεν, ἀχλύν τινα καὶ ζόφον ὥσπερ πηλὸν ἀποσειομένους, τὰς ἐκ τῶν σωμάτων ἐπαναπλεούσας μετὰ τὸν θάνατον· οἱ δʼ ἄνω διαφερόμενοι δαίμονὲς εἰσι τῶν νοῦν ἔχειν λεγομένων ἀνθρώπων. πειράθητι δὲ κατιδεῖν ἑκάστου τὸν σύνδεσμον, ᾧ τῇ ψυχῇ συμπέφυκε. ταῦτʼ ἀκούσας αὐτὸς ἀκριβέστερον προσέχειν καὶ θεᾶσθαι τῶν ἀστέρων ἀποσαλεύοντας τοὺς μὲν ἧττον τοὺς δὲ μᾶλλον, ὥσπερ τοὺς τὰ δίκτυα διασημαίνοντας ἐν τῇ θαλάσσῃ φελλοὺς ὁρῶμεν ἐπιφερομένους· ἐνίους δὲ τοῖς κλωθομένοις ἀτράκτοις ὁμοίως ἐγκατατεταραγμένην καὶ ἀνώμαλον ἕλκοντας, οὐ δυναμένους καταστῆσαι τὴν κίνησιν ἐπʼ εὐθείας. λέγειν δὲ τὴν φωνὴν τοὺς μὲν εὐθεῖαν καὶ τεταγμένην κίνησιν ἔχοντας εὐηνίοις ψυχαῖς χρῆσθαι διὰ τροφὴν καὶ παίδευσιν ἀστείαν, οὐκ ἄγαν σκληρὸν καὶ ἄγριον παρεχομέναις τὸ ἄλογον τοὺς δʼ ἄνω καὶ κάτω πολλάκις ἀνωμάλως καὶ τεταραγμένως ἐγκλίνοντας, οἷον ἐκ δεσμοῦ σπαραττομένους, δυσπειθέσι καὶ ἀναγώγοις διʼ ἀπαιδευσίαν ζυγομαχεῖν ἤθεσι, πῆ μὲν κρατοῦντας καὶ περιάγοντας; ἐπὶ δεξιάν, πῆ δὲ καμπτομένους ὑπὸ τῶν παθῶν καὶ συνεφελκομένους τοῖς ἁμαρτήμασιν, εἶτα πάλιν ἀντιτείνοντας καὶ βιαζομένους. τὸν μὲν γὰρ σύνδεσμον οἷα χαλινὸν τῷ ἀλόγῳ τῆς ψυχῆς ἐμβεβλημένον, ὅταν ἀντισπάσῃ, τὴν λεγομένην μεταμέλειαν ἐπάγειν ταῖς ἁμαρτίαις καὶ τὴν ἐπὶ ταῖς ἡδοναῖς, ὅσαι παράνομοι καὶ ἀκρατεῖς, αἰσχύνην, ἀλγηδόνα καὶ πληγὴν οὖσαν ἐνθένδε τῆς ψυχῆς ὑπὸ τοῦ κρατοῦντος καὶ ἄρχοντος ἐπιστομιζομένης· μέχρι ἂν οὕτω κολαζομένη πειθήνιος γένηται καὶ συνήθης ὥσπερ θρέμμα πρᾶον ἄνευ πληγῆς καὶ ἀλγηδόνος ὑπὸ συμβόλων ὀξέως καὶ σημείων, αἰσθανομένη τοῦ δαίμονος. αὗται μὲν οὖν ὀψέ ποτε καὶ βραδέως ἄγονται καὶ καθίστανται πρὸς τὸ δέον. ἐκ δὲ τῶν εὐηνίων ἐκείνων καὶ κατηκόων εὐθὺς ἐξ ἀρχῆς καὶ γενέσεως τοῦ οἰκείου δαίμονος καὶ τὸ μαντικόν ἐστι καὶ θεοκλυτούμενον γένος· ὧν τὴν Ἑρμοδώρου τοῦ Κλαζομενίου ψυχὴν ἀκήκοας δήπουθεν, ὡς ἀπολείπουσα παντάπασι τὸ σῶμα νύκτωρ καὶ μεθʼ ἡμέραν ἐπλανᾶτο πολὺν τόπον, εἶτʼ αὖθις ἐπανῄει, πολλοῖς τῶν μακρὰν λεγομένων καὶ πραττομένων ἐντυχοῦσα καὶ παραγενομένη· μέχρι οὗ τὸ σῶμα, τῆς γυναικὸς προδούσης, λαβόντες οἱ ἐχθροὶ ψυχῆς ἔρημον οἴκοι κατέπρησαν. τοῦτο· μὲν οὖν οὐκ ἀληθές ἐστιν· οὐ γὰρ ἐξέβαινεν ἡ ψυχὴ τοῦ σώματος, ὑπείκουσα δʼ ἀεὶ καὶ χαλῶσα τῷ δαίμονι τὸν σύνδεσμον ἐδίδου περιδρομὴν καὶ περιφοίτησιν, ὥστε πολλὰ συνορῶντα καὶ κατακούοντα τῶν ἐκτὸς εἰσαγγέλλειν. οἱ δʼ ἀφανίσαντες τὸ σῶμα κοιμωμένου μέχρι νῦν δίκην ἐν τῷ ταρτάρῳ τίνουσι. ταῦτα δʼ εἴσῃ φάναι σαφέστερον, ὦ νεανία, τρίτῳ μηνὶ· νῦν δʼ ἄπιθι παυσαμένης δὲ τῆς φωνῆς, βούλεσθαι μὲν αὑτὸν ὁ Τίμαρχος ἔφη θεάσασθαι περιστρέφοντα, τίς ὁ φθεγγόμενος εἴη· σφόδρα δὲ τὴν κεφαλὴν αὖθις ἀλγήσας, καθάπερ βίᾳ συμπιεσθεῖσαν, οὐδὲν ἔτι γιγνώσκειν οὐδʼ αἰσθάνεσθαι τῶν καθʼ ἑαυτόν· εἶτα μέντοι μετὰ μικρὸν ἀνενεγκὼν ὁρᾶν αὑτὸν ἐν Τροφωνίου παρὰ τὴν εἴσοδον, οὗπερ ἐξ ἀρχῆς κατεκλίθη, κείμενον.
23. 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.
23. ὁ μὲν οὖν Τιμάρχου μῦθος οὗτος. ἐπεὶ δʼ ἐλθὼν Ἀθήναζε τρίτῳ μηνὶ μετὰ τὴν γενομένην φωνὴν ἐτελεύτησεν, ἡμεῖς δὲ Σωκράτει θαυμάζοντες ἀπηγγέλλομεν, ἐμέμψατο Σωκράτης ἡμᾶς, ὅτι μὴ ζῶντος ἔτι τοῦ Τιμάρχου διήλθομεν αὐτοῦ γὰρ ἂν ἡδέως ἐκείνου πυθέσθαι· καὶ προσανακρῖναι σαφέστερον. ἀπέχεις, ὦ Θεόκριτε, μετὰ τοῦ λόγου τὸν μῦθον· ἀλλʼ ὅρα μὴ καὶ τὸν ξένον ἡμῖν παρακλητέον ἐπὶ τὴν ζήτησιν οἰκεία γὰρ πάνυ καὶ προσήκουσα θείοις ἀνδράσι. τί δʼ εἶπεν Ἐπαμεινώνδας οὐ συμβάλλεται γνώμην ἀπὸ τῶν αὐτῶν ἀναγόμενος ἡμῖν; καὶ ὁ πατὴρ μειδιάσας τοιοῦτον ἔφη τὸ ἦθος, ὦ ξένε, τὸ τούτου, σιωπηλὸν καὶ πρὸς τοὺς λόγους εὐλαβές, ἄπληστον δὲ τοῦ μανθάνειν καὶ ἀκροᾶσθαι· διὸ καὶ Σπίνθαρος ὁ Ταραντῖνος οὐκ ὀλίγον αὐτῷ συνδιατρίψας ἐνταῦθα χρόνον ἀεὶ δήπου λέγει μηδενί πη τῶν καθʼ ἑαυτὸν ἀνθρώπων ἐντετυχηκέναι μήτε πλείονα γιγνώσκοντι μήτε ἐλάσσονα φθεγγομένῳ. σὺ οὖν ἃ φρονεῖς αὐτὸς δίελθε περὶ τῶν εἰρημένων.
24. 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.” 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.
24. ἐγὼ τοίνυν ἔφη τὸν μὲν Τιμάρχου λόγον ὥσπερ ἱερὸν καὶ ἄσυλον ἀνακεῖσθαί φημι τῷ θεῷ χρῆναι θαυμάζω δʼ εἰ τοῖς ὑπὸ Σιμμίου λεγομένοις περὶ αὐτοῦ δυσπιστήσουσί τινες, κύκνους μὲν ἱεροὺς καὶ δράκοντας καὶ κύνας καὶ ἵππους ὀνομάζοντες, ἀνθρώπους δὲ θείους εἶναι καὶ θεοφιλεῖς ἀπιστοῦντες, καὶ ταῦτα τὸν θεὸν οὐ φίλορνιν ἀλλὰ φιλάνθρωπον ἡγούμενοι. καθάπερ οὖν ἀνὴρ φίλιππος οὐ πάντων ὁμοίως ἐπιμέλεται τῶν ὑπʼ αὐτὸ τὸ γένος, ἀλλʼ ἀεὶ τινʼ ἄριστον ἐξαιρῶν καὶ ἀποκρίνων καθʼ αὑτὸν ἀσκεῖ καὶ τρέφει καὶ ἀγαπᾷ διαφερόντως· οὕτω καὶ ἡμῶν οἱ ὑπὲρ ἡμᾶς, τοὺς βελτίστους οἷον ἐξ ἀγέλης χαράξαντες, ἰδίας τινὸς καὶ περιττῆς παιδαγωγίας ἀξιοῦσι, οὐχ ὑφʼ ἡνίας οὐδὲ ῥυτήρων ἀλλὰ λόγῳ διὰ συμβόλων εὐθύνοντες· ὧν οἱ πολλοὶ καὶ ἀγελαῖοι παντάπασιν ἀπείρως ἔχουσιν. οὐδὲ γὰρ οἱ πολλοὶ κύνες τῶν θηρατικῶν σημείων οὐδʼ οἱ πολλοὶ ἵπποι τῶν ἱππικῶν συνιᾶσιν ἀλλʼ οἱ μεμαθηκότες, εὐθὺς ἀπὸ σιγμοῦ τοῦ τυχόντος ἢ ποππυσμοῦ τὸ προσταττόμενον αἰσθανόμενοι, ῥᾳδίως εἰς ὃ δεῖ καθίστανται. φαίνεται δὲ γιγνώσκων καὶ Ὅμηρος ἣν λέγομεν διαφορὰν ἡμεῖς· τῶν γὰρ μάντεων οἰωνοπόλους τινὰς καλεῖ καὶ ἱερεῖς, ἑτέρους δὲ τῶν θεῶν αὐτῶν διαλεγομένων συνιέντας καὶ συμφρονοῦντας ἀποσημαίνειν οἴεται τὸ μέλλον, ἐν οἷς λέγειτῶν δʼ Ἕλενος, Πριάμοιο φίλος παῖς, ξύνθετο θυμῷβουλήν, ἥ ῥα θεοῖσιν ἐφήνδανε μητιόωσικαί ὣς γὰρ ἐγὼν ὄπʼ ἄκουσα θεῶν αἰειγενετάων. ὥσπερ γὰρ τῶν βασιλέων καὶ τῶν στρατηγῶν τὴν διάνοιαν οἱ μὲν ἐκτὸς αἰσθάνονται καὶ γιγνώσκουσι πυρσοῖς τισι καὶ κηρύγμασι καὶ ὑπὸ σαλπίγγων, τοῖς δὲ πιστοῖς καὶ συνήθεσιν αὐτοὶ φράζουσιν· οὕτω τὸ θεῖον ὀλίγοις ἐντυγχάνει διʼ αὑτοῦ καὶ σπανίως, τοῖς δὲ πολλοῖς σημεῖα δίδωσιν, ἐξ ὧν ἡ λεγομένη μαντικὴ συνέστηκε. θεοὶ μὲν γὰρ οὖν ὀλίγων ἀνθρώπων κοσμοῦσι βίον, οὓς ἂν ἄκρως μακαρίους τε καὶ θείους ὡς ἀληθῶς ἀπεργάσασθαι βουληθῶσιν· αἱ δʼ ἀπηλλαγμέναι γενέσεως ψυχαὶ καὶ σχολάζουσαι τὸ λοιπὸν ἀπὸ σώματος, οἷον ἐλεύθεραι πάμπαν ἀφιέμεναι, δαίμονὲς εἰσιν ἀνθρώπων ἐπιμελεῖς καθʼ Ἡσίοδον. ὡς γὰρ ἀθλητὰς καταλύσαντας ἄσκησιν ὑπὸ γήρως οὐ τελέως ἀπολείπει τὸ φιλότιμον καὶ φιλοσώματον, ἀλλʼ ἑτέρους ἀσκοῦντας ὁρῶντες ἥδονται καὶ παρακαλοῦσι καὶ συμπαραθέουσιν· οὕτως οἱ πεπαυμένοι τῶν περὶ τὸν βίον ἀγώνων διʼ ἀρετὴν ψυχῆς γενόμενοι δαίμονες οὐ παντελῶς ἀτιμάζουσι τἀνταῦθα πράγματα καὶ λόγους καὶ σπουδάς, ἀλλὰ τοῖς ἐπὶ ταὐτὸ γυμναζομένοις τέλος εὐμενεῖς ὄντες καὶ συμφιλοτιμούμενοι πρὸς τὴν ἀρετήν, ἐγκελεύονται καὶ συνεξορμῶσιν, ὅταν ἐγγὺς ἢδη τῆς ἐλπίδος ἁμιλλωμένους καὶ ψαύοντας ὁρῶσιν. οὐ γὰρ οἷς ἔτυχε συμφέρεται τὸ δαιμόνιον· ἀλλʼ οἷον ἐπὶ τῶν νηχομένων ἐν θαλάττῃ τοὺς μὲν πελαγίους ἔτι καὶ πρόσω τῆς γῆς φερομένους οἱ ἐπὶ γῆς ἑστῶτες σιωπῇ θεῶνται μόνον, τοὺς δʼ ἐγγὺς ἤδη παραθέοντες καὶ παρεμβαίνοντες ἅμα καὶ χειρὶ καὶ φωνῇ βοηθοῦντες ἀνασῴζουσιν οὕτως, ὦ … τοῦ δαιμονίου ὁ τρόπος … ἡμᾶς βαπτιζομένους ὑπὸ τῶν πραγμάτων, καὶ σώματα πολλὰ καθάπερ ὀχήματα μεταλαμβάνοντας, αὐτοὺς ἐξαμιλλᾶσθαι καὶ μακροθυμεῖν, διʼ οἰκείας πειρωμένους ἀρετῆς σῴζεσθαι καὶ τυγχάνειν λιμένος. ἥτις δʼ ἂν ἤδη διὰ μυρίων γενέσεων ἠγωνισμένη μακροὺς ἀγῶνας εὖ καὶ προθύμως ψυχή, τῆς περιόδου συμπεραινομένης κινδυνεύουσα καὶ φιλοτιμουμένη περὶ τὴν ἑκβασιν ἱδρῶτι πολλῷ ἄνω προσφέρηται, ταύτῃ τὸν οἰκεῖον οὐ νεμεσᾷ δαίμονα βοηθεῖν ὁ θεὸς ἀλλʼ ἀφίησι τῷ προθυμουμένῳ προθυμεῖται δʼ ἄλλος ἄλλην ἀνασῴζειν ἐγκελευόμενος· ἡ δὲ συνακούει διὰ τὸ πλησιάζειν καὶ σῴζεται μὴ πειθομένη δέ, ἀπολιπόντος τοῦ δαίμονος, οὐκ εὐτυχῶς ἀπαλλάσσει.