The history of philosophy, in eight parts by Thomas Stanley.

CHAP. VI.

Of his Daemon.

THat Socrates had an attendant spirit (meant as Plutarch conceives by the* 1.1 Oracles answer to his Father) which diverted him from dangers, is impugned by Athenaeus, not without much prejudice, which the bitternesse of the discourse betraies, soules that are not candid, and think ill of the best, saith Origen, never refrain from Calumny, seeing that they mock even the Genius of Socrates as a feigned thing. On the contrary, we have the testimony of Plato, Xenophon and* 1.2 Antisthe∣nes contemporary with him, confirmed by Laertius, Plu ••arch, Maximus Tyrius, Dion Chrysostomus, Cicero, Apuleius, by Fathers, Te••tullian, Origen, Clemens Alexandrinus and others, whereof a great many instances (as Cicero saith) were collected by Anti∣pater: these onely preserv'd by other Authors.* 1.3

Theocritus going to consult Euthyphron a Sooth-sayer,* 1.4 found him with much company walking in the streets, amongst whom were Simias and Socrates, who was very busie, asking him many questions. In the midst of his discourse he maue a suddain stop, and after some pause, turned back and went down another street, calling out to the rest of the company to return and follow him, as being warned by the Daemon. The greater part did so, the rest went forward, on purpose to confute the Daemon, and drew along with them one Charillus that played on the flute; but in the way which was so narrow, as not to give them room to passe by, they were met and overturn'd in the dirt by a great herd of swine; by repetition of which accident, Charillus often afterwards defended the Daemon.

Nor did the advice of this spirituall attendant onely respect the good of Socra••es, but extended to such friends as conversed with him, whereof him self gives these instances.

* 1.5 Charmides Son of Glauco, going to exercise in the Nemean race, as he was discoursing with Socrates, was by him upon notice of the voice dissuaded from going, to which he answered, that perhaps the voice onely meant that he should not get the victory, but, said he, however I shall advantage myself by exercising at this time, which said, he went to the Games; where he met with some accident, which though it be not re∣lated, is acknowledg'd to have iustified the counsell given him by the Daemon.

Tymarchus and Philemon Son of Philemonides having plotted together to murther Nicias,* 1.6 Son of Hircoscomander, were at the same time drinking with Socrates. Timarchus with intention to execute what they had determin'd, offer'd to rise from the table, saying to Socra∣tes, well Socrates, drink you on, I will but step a little way and re∣turn immediately. Rise not said Socrates, (hearing the Daemon as soon as he spake) for the Daemon hath given me the accustomed sign; whereupon he sate stil, presently after he offer'd again to be gone; Socra∣tes hearing the voice withheld him. At last, as Socrates was diverted by something, and did not mind him, he stole away and committed the murther, for which being brought to execution, his last words to his brother Glitomachus were, that he was come to that untimely end for not obeying Socrates.

Another time, seeing his friend Crito's eie ti'd up,* 1.7 he asked him the reason, who answering, that as he walked in the field, one pulling a bough, it gave a jerk back, and hit him in the eye; Then you did not take my advise, replies Socrates, for I call'd you back, making use, as I have accustomed of divine presage.

That it had likewise a great influence upon the soules of those who conversed with him, and liv'd with him,* 1.8 he alledgeth as examples Aristides Son of Lysimachus, and Thucydi∣des Son of Melissus. The first leaving Socrates to go to the wars, lost, with his company, the habit of learning, which he ac∣knowledg'd to have gained, not by any verball instructions, of

which he had none from him, but by being neer him, seeing him, and sitting in the same room with him: The second as easily, by the same means attained the same habit.

And not only to particular persons, but to generall affairs did these predictions extend: He foretold some friends the de∣feat of the Athenian Army in Sicily, as is attested by Plutarch, and mentioned by himself in Plato, where he gives another fair example, or rather tryall of the truth of the Daemons predicti∣ons, speaking of a businesse, whereof the event was at that time doubtfull:* 1.9 You will hear, saith he, from many in Sicily, to whom it is known what I foretold concerning the destruction of the Army, and we may now have an experiment if the Daemon speak true. Samionus, son of Calus is gone in an expedition, the sign came to me: he goes with Thrasylus to war against Ephesus and Jonia: my opinion is, that he will either be slain, or at least, in much danger, I greatly fear the whole design. These are his words in Plato, delivered as before, the event of that action, which fell out according to his predicti∣on; for* 1.10 Thrasylus was repulsed, and beaten by the Ephesians, the Athenians put to flight, with the losse of foure hundred men; of which Victory the Ephesians erected two trophies. this was in the twentie one year of the Peloponnesian war.

We have alledg'd the universall consent of Authors, that Socrates had such a spirituall attendant; yet is there some dis∣agreement concerning the name, more concerning the nature of it.

It is commonly named his Daemon, by which title, he him∣selfe owned it: Plato sometimes calls it his Guardian, Apuleius his God, because (saith Saint* 1.11 Augustine) the name of Daemon at last grew odious. But we must observe, that he did not account it a God, but sent from God, and in that sence affirmed the signes to come from God, to wit, by mediation of this spirit. This, besides other places we may argue from his first Epistle, where he speaks of the sign it selfe; he useth the word Daemon, when of the advise, whereof that sign was the instrument, he names God. Thus are we to understand these, and all other places of the same nature in Plato, where Socrates speaking of the Daemon saith, if it please God, you shall learn much, and the sign from God did not offer to stay me.

As for the signe or manner of the prediction,* 1.12 some affirme it was by sneezing, either of himselfe or others; if any chanced to sneeze standing before him, behind him, or on his right hand, he went immedi∣ately about that which he intended; if on the left hand, he refrained or desisted: if he sneezed himselfe before the enterprise, it was applausive, if in the action, disswasive. There needs not much argument to prove this opinion. If this sternutation proceeded either from chance, or his naturall constitution, it could not have that pro∣vident supernaturall effect; if it proceeded from some more ex∣cellent

outward cause, we recurre to the Genius.

Others confine this prescience within the soule of Socrates himself, that he said, his Genius advised him, they interpret it, as we usually say, his mind gave him, or so inclined him: In this sense indeed Daemon is not seldome taken; but this is inconsistent with the description which Socrates gives of a voice and signes, ab exteriore, besides this knowledge is not above humane na∣ture.

Plutarch having exploded the opinion of Terpsion concerning sneezing, conjectured first, that it might be some apparition; but at last concludes, that it was his observation of some inar••culate unaccustomed sound (or voice) conveighed to him by some extraordinary way, as we see in dreams. This avoids not the inconvenience of the former; if Socrates did first of him∣selfe interpret this sound, it is the same with the last opinion, that his soule had a Prophetick inspiration, if by any help, it will come at last to the Genius.

Some conceive it to be one of those spirits which have the particular care of men; which Maximus Tyrius, and Apuleius describe in such manner, that they want only the name of a good Angell.

But there want not those who give it that appellation: * 1.13 Lactanius having proved that God sends Angells to guard mankind, addes, and Socrates affirmed that there was a Daemon constantly neer him, which kept him company from a child, by whose beck and instruction he guided his life. Eusebius upon these words of the Psalmist, He hath given his Angells charge over thee,* 1.14 that they should keep thee in all thy waies. We learn out of Scripture (saith he) that every man hath a Guardian appointed him from above; and Plato doubteth not to write in this manner: All soules having chosen a condition of living, they proceed in order thereunto, being moved by the Daemon, which is proper to every one, and is sent along with them to preserve them in this life, and to perfect those things whereof they have made choice. And immediately after; You may beleeve, saith he, that Socrates meant this, when he often affirmed that he was go∣verned by a Daemon. More plainly* 1.15 Eugubinus, The Daemon of Socrates, saith he, mentioned so often by Plato (seeing that Socrates was a good man, and exhor••ed all men to vertue, and by the Daemon was alwaies excited to that which was good) may perhaps not unjustly be thought his Angell, as that which appeared to Balaam the Prophet, and diverted him from his wickednesse.* 1.16 But Ficinus expresly; If you are not pleased, saith he, speaking of this spirit, to call the familiar guide of a man his spirit, call it, if you please, his good Angell.

The chiefest argument of* 1.17 Collius, who opposeth this opi∣nion, and endeavours to prove it was an evill spirit, is, that the Daemon never disswaded or diverted from vice, but only from outward danger, whereas the contrary is evident enough

from the foregoing story of Tim••••••••us and Philemon.

True it is, that the advice of the Daemon was alwaies disswa∣sive, never, as* 1.18 Cicero saith, impulsive, often coercive. Apuleius flatters Socrates with this reason; Socrates, saith he, as being a man absolute and perfect of himselfe, ready in all offices that concerned him, never needed any exhorter, but sometimes a prohibitour, if it hap∣pened there were any danger in that which he went about, that being forwarned he might take beed, and decline the undertaking for that time; which afterwards he might reassume, or attempt some other way.

Notes

• * 1.1

  Sup. cap. 2.
• * 1.2

  Apud. Athe∣naeum. ••
• * 1.3

  De divinat. ib. 1
• * 1.4

  Plut. de Gen. Socr.
• * 1.5

  Plato. Theag. Aelian var. hist. 8. 1.
• * 1.6

  Plat. Theag.
• * 1.7

  Cic. de divinat. 3.
• * 1.8

  Plat. Theag.
• * 1.9

  Plat. Theag.
• * 1.10

  Xenoph. hist. Graec. 1.
• * 1.11

  De civ. dei. 8. 4.
• * 1.12

  Plutarch. de gen. Socr.
• * 1.13

  De Orig. error. 2. 15.
• * 1.14

  In Psal. 91.
• * 1.15

  De perenn. philos. 25.
• * 1.16

  Argum. ad Apol. Soc.
• * 1.17

  De anim. pa∣gan. 5. 14.
• * 1.18

  De divinat. 1.