De Genio Socratis

I HEARD lately, Caphisias, a neat saying of a painter, comprised in a similitude upon those that came to view his pictures. For he said, the ignorant and unskilful were like those that saluted a whole company together, but the curious and knowing like those that complimented each single person; for the former take no exact, but only one general view of the performance; but those that with judgment examine part by part take notice of every stroke that is either well or ill done in the whole picture. The duller and lazy sort are abundantly satisfied with a short account and upshot of any business. But he that is of a generous and noble temper, that is fitted to be a spectator of virtue, as of a curious piece of art, is more delighted with the particulars. For, upon a general view, much of fortune is discovered; but when the particulars are examined, then appear the art and contrivance, the boldness in conquering intervening accidents, and the reason that was mixed with and tempered the heat and fury of the undertakers. Suppose us to be of this sort, and give us an account of the whole design, how from the very beginning it was carried on, what company you kept, and what particular discourse you had that day;—a thing so much desired, that I protest I would willingly go to Thebes to be

CAPHISIAS. Indeed Archidamus, your kind eagerness after this story is so obliging, that, putting myself above all business (as Pindar says), I should have come on purpose to give you a relation. But since I am now come upon an embassy, and have nothing to do until I receive an answer to my memorial, to be uncivil and not to satisfy the request of an obliging friend would revive the old reproach that hath been cast upon the Boeotians for morose sullenness and hating good discourse, a reproach which began to die in the time of Socrates. But as for the rest of the company, pray sir, are they at leisure to hear such a story?—for I must be very long, since you enjoin me to add the particular discourses that passed between us.

ARCH. You do not know the men, Caphisias, though they are worthy your acquaintance; men of good families, and no enemies to you. This is Lysithides, Thrasybulus’s nephew; this Timotheus, the son of Conon; these Archinus’s sons; and all the rest my very good acquaintance, so that you need not doubt a favorable and obliging audience.

CAPH. Very well; but where shall I begin the story? How much of these affairs are you acquainted with already?

ARCH. We know, Caphisias, how matters stood at Thebes before the exiles returned,—how Archias, Leontidas, and their associates, having persuaded Phoebidas the Spartan in the time of peace to surprise that castle, banished some of the citizens, awed others, took the power into their own hands, and tyrannized against all equity and law. We understood Melon’s and Pelopidas’s designs, having (as you know) entertained them, and having conversed with them ever since they were banished. We knew likewise that the Spartans fined Phoebidas for taking

CAPH. In those days, Archidamus, all that were concerned in the design, as often as our business required, used to meet at Simmias’s house, who then lay lame of a blow upon his shin. This we covered with a pretence of meeting for improvement and philosophical discourse, and, to take off all suspicion, we many times invited Archias and Leontidas, who were not altogether averse to such conversation. Besides, Simmias, having been a long time abroad and conversant with different nations, was lately returned to Thebes, full of all sorts of stories and strange relations. To him Archias, when free from business, would resort with the youth of Thebes, and sit and hear with a great deal of delight; being better pleased to see us mind philosophy and learning than their illegal actions. Now the same day in which it was agreed that about night the exiles should cone privately to town, a messenger, whom none of us all but Charon knew, came from them by Pherenicus’s order, and told us that twelve of the youngest of the exiles were now hunting on the mountain Cithaeron, and designed to come at night, and that he was sent to deliver this and to know in whose house they should be received, that as soon as they entered they might go directly thither. This startling us, Charon put an end to all our doubts by offering to receive them in his house. With this answer the messenger returned.

But Theocritus the soothsayer, grasping me by the hand, and looking on Charon that went just before us, said:

Anaxidorus, overhearing this discourse of mine to

Well, said Theocritus, this happens very opportunely, for I had a mind to ask what was seen and what found in Alcmena’s tomb lately opened amongst you, for perhaps, sir, you were present when Agesilaus sent to fetch the relics to Sparta. And Phidolaus replied: Indeed I was not present at the opening of the grave, for I was not delegated, being extremely concerned and very angry with my fellow-citizens for permitting it to be done. There were found no relics of a body; but a small brazen bracelet, and two earthen pipkins full of earth, which now by length of time was grown very hard and petrified. Upon the monument there was a brazen plate full of strange, because very ancient, letters; for though, when the plate was washed, all the strokes were very easily perceived, yet nobody could make any thing of them; for they were a particular, barbarous, and very like the Egyptian character. And therefore Agesilaus, as the story goes, sent a transcript of them to the king of Egypt, desiring him to show them to the priests, and if they understood them, to send him the meaning and interpretation. But perhaps in this matter Simmias can inform us, for at that time he studied their philosophy and frequently conversed with the priests upon that account. The Haliartii believe the great scarcity and overflowing of the pool that followed were not effects of chance, but a particular judgment upon them for permitting the grave to be opened. And Theocritus, after a little pause, said: Nay, there seem some judgments to hang over the Lacedaemonians themselves, as those omens about which Lysanoridas just now discoursed me portend. And now he is gone to Haliartus to fill up the grave again, and, as the oracle directs, to make some oblations to Alcmena and Aleus; but who this Aleus

Whilst Theocritus was speaking, Leontidas and his friends went out; and we going in saluted Simmias, sitting upon his couch, very much troubled because his petition was denied. He, looking up upon us, cried out: Good God! The savage barbarity of these men! And was it not an excellent remark of Thales, who, when his friends asked him, upon his return from his long travels, what strange news he brought home, replied, I have seen a tyrant an old man. For even he that hath received no particular injury, yet disliking their stiff pride and haughty carriage, becomes an enemy to all lawless and unaccountable powers. But Heaven perhaps will take these things into consideration. But, Caphisias, do you know that stranger that came lately hither, who he is? And I replied, I do not know whom you mean. Why, said he, Leontidas told me that there was a man at night seen to rise out of Lysis’s tomb, with great pomp and a long train of attendants, and that he had lodged there all night upon beds made of leaves and boughs; for the next morning such were discovered there, with some relics of burnt

Well, said Phidolaus, when he comes we will entertain him; but at the present, Simmias, if you know any thing more of those letters about which we were talking, pray let us have it; for it is said that the Egyptian priests took into consideration the writing of a certain table which Agesilaus had from us when he opened Alcmena’s tomb. As for the table, replied Simmias, I know nothing of it; but Agetoridas the Spartan came to Memphis with letters from Agesilaus to Chonouphis the priest, whilst I, Plato, and Ellopio the Peparethian, studied together at his house. He came by order of the king, who enjoined Chonouphis, if he understood the writing, to send him the interpretation with all speed. And he in three days’ study, having collected all the different sorts of characters that could be found in the old books, wrote back to the king and likewise told us, that the writing enjoined the Greeks to institute games in honor of the Muses; that the characters were such as were used in the time of Proteus, and that Hercules, the son of Amphitryo, then learned them; and that the Gods by this admonished the Greeks to live peaceably and at quiet, to contend in philosophy to the honor of the Muses, and, laying aside their arms, to determine what is right and just by reason and discourse. We then thought that Chonouphis spoke right; and that opinion was confirmed when, as we were sailing from Egypt, about Caria some Delians met us, who desired Plato, being well skilled in geometry, to solve an odd oracle lately delivered by Apollo. The oracle was this: Then the Delians and all the other Greeks should enjoy some respite from their present evils, when they had doubled the altar at Delos. They, not comprehending

Whilst Simmias was speaking, my father Polymnis came in, and sitting down by him said: Epaminondas desires you and the rest of the company, unless some urgent business requires your attendance, to stay for him here a little while, designing to bring you acquainted with this stranger, who is a very worthy man; and the design upon which he comes is very genteel and honorable. He is a Pythagorean of the Italian sect, and comes hither to make some offerings to old Lysis at his tomb, according to divers dreams and very notable appearances that he hath seen. He hath brought a good sum of money with him, and thinks himself bound to satisfy Epaminondas for keeping Lysis in his old age; and is very eager, though we are neither willing nor desire him, to relieve his poverty. And Simmias, glad at this news, replied: You tell me, sir,

As soon as my father had ended this discourse, Galaxidorus cried out: Good Gods! how hard a matter is it to find a man pure from vanity and superstition! For some are betrayed into those fooleries by their ignorance and weakness; others, that they may be thought extraordinary men and favorites of Heaven, refer all their actions to some divine admonition pretending dreams, visions, and the like surprising fooleries for every thing they do. This method indeed is advantageous to those that intend to settle a commonwealth, or are forced to keep themselves up against a rude and ungovernable multitude; for by this bridle of superstition they might manage and reform the vulgar; but these pretences seem not only unbecoming philosophy, but quite opposite to all those fine promises she makes. For having promised to teach us by reason what is good and profitable, falling back again to the Gods as the principle of all our actions, she seems to despise reason, and disgrace that demonstration which is her peculiar glory; and she relies on dreams and visions, in which the worst of men are oftentimes as happy as the best. And therefore your Socrates, Simmias, in my opinion followed the most philosophical and rational method of instructions, choosing that plain and easy way as the most genteel and friendly unto truth, and scattering to the sophisters of the age all those vain pretences which are as it were the smoke of philosophy. And Theocritus taking him up said: What,

Be it so, rejoined Theocritus, but what shall we think of his Daemon? Was it a mere juggle? Indeed, nothing that is told of Pythagoras regarding divination seems to me so great and divine. For, in my mind, as Homer makes Minerva to stand by Ulysses in all dangers. so the Daemon joined to Socrates even from his cradle some vision to guide him in all the actions of his life; which going before him, shed a light upon hidden and obscure matters and such as could not be discovered by unassisted human understanding; of such things the Daemon often discoursed with him, presiding over and by divine instinct directing his intentions. More and greater things perhaps you may learn from Simmias and other companions of Socrates; but once when I was present, as I went to Euthyphron the soothsayer’s, it happened, Simmias,—for you remember it,—that Socrates walked up to Symbolum and the house of Andocides, all the way asking questions and jocosely perplexing Euthyphron. When standing still upon a sudden and persuading us to do the like, he mused a pretty while, and then turning about walked through Trunk-makers’ Street, calling back his friends that walked before him, affirming that it was his Daemon’s will and admonition. Many turned back, amongst whom I, holding Euthyphron, was one; but some of the youths keeping on the straight way, on purpose (as it were) to confute Socrates’s Daemon, took along with them Charillus the piper, who came in my company to Athens to see Cebes. Now as they were walking through Gravers’ Row,

Then Galaxidorus: And do you think, Theocritus, that Socrates’s Daemon had some peculiar and extraordinary power? And was it not that this man had by experience confirmed some part of the common necessity which made him, in all obscure and inevident matters, add some weight to the reason that was on one side? For as one grain doth not incline the balance by itself, yet added to one of two weights that are of equal poise, makes the whole incline to that part; thus an omen or the like sign may of itself be too light to draw a grave and settled resolution to any action, yet when two equal reasons draw on either side, if that is added to one, the doubt together with the equality is taken off, so that a motion and inclination to that side is presently produced. Then my father continuing the discourse said: You yourself, Galaxidorus, have heard a Megarian, who had it from Terpsion, say that Socrates’s Daemon was nothing else but the sneezing either of himself or others; for if another sneezed, either before, behind him, or on his right hand, then he pursued his design and went on to action; but if on the left hand, he desisted. One sort of sneezing confirmed him whilst deliberating and not fully resolved; another stopped him when already upon action. But indeed it seems strange that, if sneezing was his only sign, he should not acquaint his familiars with it, but pretend that it was a Daemon that encouraged or forbade him. For that this should proceed from vanity or conceit is not agreeable to the veracity and

Why then, pray, Simmias, said Phidolaus, shall we suffer Galaxidorus drollingly to degrade so considerable a prophetic spirit into an omen or a sneeze; which the vulgar and ignorant, it is true, merrily use about small matters; but when any danger appears, then we find that of Euripides verified,—

None near the edge of swords will mind such toys.[*](From the Autolycus, a lost Satyrdrama of Euripides, Frag. 284, vs. 22. (G.))

To this Galaxidorus rejoined: Sir, if Simmias hath heard Socrates himself speak any thing about this matter, I am very ready to hear and believe it with you; but yet what you and Polymnis have delivered I could easily demonstrate to be weak and insignificant. For as in physic the pulse or a whelk is itself but a small thing, yet is a sign of no small things to the physicians; and as the murmuring of the waves or of a bird, or the driving of a thin cloud, is a sign to the pilot of a stormy heaven and troubled sea; thus to a prophetic soul, a sneeze or an omen, though no great matter simply considered in itself, yet may be the sign and token of considerable impending accidents. For every art and science takes care to collect many things from few, and great from small. And as if one that doth not know the power of letters, when he sees a few ill-shapen strokes, should not believe that a man skilled in letters could read in them the famous battles of the ancients, the rise of cities, the acts and calamities of kings, and should assert that some divine power told him the particulars, he would by this ignorance of his raise a great deal of mirth and laughter in the company; so let us consider whether or no we ourselves, being altogether ignorant of every one’s power of divination by which he guesseth at what is to come, are not foolishly concerned when it is asserted that a wise man by that discovers some things obscure and inevident

Content, said Theocritus; but let us first see who these are that are coming, for I think I see Epaminondas bringing in the stranger. Upon this motion, looking toward the door, we saw Epaminondas with his friends Ismenidorus and Bacchylidas and Melissus the musician leading the way, and the stranger following, a man of no mean presence; his meekness and good-nature appeared in his looks, and his dress was grave and becoming. He being seated next Simmias, my brother next me, and the rest as they pleased, and all silent, Simmias speaking to my brother said: Well, Epaminondas, by what name and title must I salute this stranger?—for those are commonly our first compliments, and the beginning of our better acquaintance. And my brother replied: His name, Simmias,

The stranger subjoined: But you, Epaminondas, hinder the performance of the best action; for if it is commendable to oblige friends, it is not discommendable to be obliged; for a benefit requires a receiver as well as a giver; by both it is perfected, and becomes a good work. For he that refuseth to receive a favor, as a ball that is struck fairly to him, disgraceth it by letting it fall short of the designed mark; and what mark are we so much pleased to hit or vexed to miss, as our kind intentions of obliging a person that deserves a favor? It is true, when the mark is fixed, he that misseth can blame nobody but himself; but he that refuseth or flies a kindness is injurious to the favor in not letting it attain the desired end. I have told you already what was the occasion of my voyage; the same I would discover to all present, and make them judges in the case. For after the opposite faction had expelled the Pythagoreans, and the Cylonians had burned the remains of that society in their school at Metapontum, and destroyed all but Philolaus and Lysis,— who being young and nimble escaped the flame,—Philolaus flying to the Lucanians was there protected by his friends, who rose for his defence and overpowered the Cylonians; but where Lysis was, for a long time nobody could tell; at last Gorgias the Leontine, sailing from Greece to Italy, seriously told Arcesus that he met and discoursed Lysis at Thebes. Arcesus, being very desirous to see the man, as soon as he could get a passage, designed to put to sea himself; but age and weakness coming on, he took care that Lysis should be brought to Italy alive, if possible; but if not, the relics of his body. The intervening

When the stranger had said this, my father wept a considerable time, in memory of Lysis; but my brother, smiling upon me, as he used to. do, said: What do we do, Caphisias? Are we to give up our poverty to wealth, and yet be silent? By no means, I replied, let us part with our old friend and the excellent breeder of our youth; but defend her cause, for you are to manage it. My dear father, said he, I have never feared that wealth would take possession of our house, except on account of Caphisias’s body; for that wants fine attire, that he may appear gay and gaudy to his numerous company of lovers, and great supplies of food, that he may be strong to endure wrestling and other exercises of the ring. But since he doth not give up poverty, since he holds fast his hereditary want, like a color, since he, a youth, prides himself in frugality, and is very well content with his present state, what need have we, and what shall we do with wealth? Shall we gild our arms? Shall we, like Nicias the Athenian, adorn our shield with gold, purple, and other gaudy variety of colors, and buy for you, sir, a Milesian cloak,

What then, said Theanor, is it mean to think poverty a grievance? Is it not absurd to fly and be afraid of

My brother having finished this discourse, Simmias, nodding twice or thrice, said: Epaminondas is a great man, but this Polymnis is the cause of his greatness, who gave his children the best education, and bred them philosophers. But, sir, you may end this dispute at leisure among yourselves. As for Lysis (if it is lawful to discover it), pray, sir, do you design to take him out of his tomb and transport him into Italy, or leave him here amongst his friends and acquaintance, who shall be glad to lie by him in the grave? And Theanor with a smile answered: Lysis, good Simmias, no doubt is very well pleased with the place, for Epaminondas supplied him with all things necessary and fitting. But the Pythagoreans have some

At the same instant the chirurgeon coming in unbound Simmias’s leg and prepared to dress it; and Phyllidas entering with Hipposthenides, extremely concerned, as his very countenance discovered, desired me, Charon, and Theocritus to withdraw into a private corner of the porch. And I asking, Phyllidas, hath any new thing happened?—Nothing new to me, he replied, for I knew and told you that Hipposthenides was a coward, and therefore begged you not to communicate the matter to him or

These words of Phyllidas troubled every one; and Charon, looking very angrily upon Hipposthenides, said: Thou coward! what hast thou done? No harm, replied Hipposthenides, as I will make appear if you will moderate your passion and hear what your gray-headed equal can allege. If, Phyllidas, we were minded to show our citizens a bravery that sought danger, and a heart that contemned life, there is day enough before us; why should we wait till the evening? Let us take our swords presently, and assault the tyrants. Let us kill, let us be killed, and be prodigal of our blood. If this may be easily performed or endured, and if it is no easy matter by the loss of two or three men to free Thebes from so great an armed power as possesses it, and to beat out the Spartan garrison,—for I suppose Phyllidas hath not provided wine enough at his entertainment to make all Archias’s guard of fifteen hundred men drunk; or if we despatch him, yet Arcesus and Herippidas will be sober, and upon the watch,—why are we so eager to bring our friends and families into certain destruction, especially since the enemy hath some notice of their return? For

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

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.

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