Daimonic and divine

Use in the book

Socrates introduces “something daimonic” at 128d to correct Theages’ assumption that improvement depends on Socrates’ willingness. The initial indefinite formulation, ti … daimonion, identifies an accompanying phenomenon before specifying that it is a voice. The account then moves among “the voice of the daimonic”, “the customary sign, the daimonic one”, and “the power of this daimonic thing”. Those expressions describe its appearance, communicative function and efficacy; they need not designate separate entities.

The companion adjective theios first occurs in this account in “by a divine lot”. Earlier, at 122b, Socrates had called education a supremely divine subject for deliberation. The recurrence gives the closing account a connection with the seriousness of the opening consultation, without proving that the opening adjective already referred to the sign. At 130e Socrates makes progress conditional on what is dear “to the god”; at 131a Theages moves from “this daimonic thing” to “the divine itself that comes to you”. The change belongs to Theages’ proposal to pray and sacrifice. Socrates agrees to the proposed trial, but does not explain whether its religious language supplies an adequate account of his experience.

Readers should also resist a false extra occurrence as theological evidence. The transmitted phrase †εὐθὺ τοῦ δαιμονίου† in the Timarchus story is explicitly marked corrupt. Its literal wording cannot securely establish that a condemned man goes towards a divine being.

Places to read

1. 122bθειοτέρου, “more divine” — the comparative marks the importance of education as a subject of counsel
2. 128dτι θείᾳ μοίρᾳ … δαιμόνιον — “something daimonic” accompanies Socrates “by a divine lot”
3. 128eἡ φωνὴ ἡ τοῦ δαιμονίου — the voice is attributed to the daimonic
4. 129bτὸ εἰωθὸς σημεῖον τὸ δαιμόνιον — “daimonic” qualifies the customary sign
5. 129eἡ … τοῦ δαιμονίου δύναμις — the power governs the effects of association
6. 130eτῷ θεῷ φίλον — success depends on what is dear to the god
7. 131aτοῦ δαιμονίου τούτου; αὐτὸ τὸ θεῖον — Theages’ two descriptions within the final proposal

Translation in this edition

“Daimonic” is deliberately distinguished from “divine”; note 29 explains the choice and note 39 draws attention to the final change of adjective. The edition reproduces the obeli at 129a and discusses the corruption in note 32. It does not repair that phrase silently or offer its literal rendering as a sound theological statement.

Daimonic thing — δαιμόνιον

Daimonic thing. A substantivised neuter adjective for the accompanying divine phenomenon Socrates identifies as a voice; not a later evil demon. Attested: δαιμόνιον (128d). Daimonic and divine.

God — θεός (theos) · θεῷ (130e).

θεός (theos)

God. The god whose favour is made a condition of Theages’ progress; no particular god is named. Attested: θεῷ (130e). Daimonic and divine.

Divine — θεῖος (theios)

θεῖος (theios)

Divine. Adjective qualifying the lot through which the phenomenon accompanies Socrates; distinct from daimonion in the same sentence. Attested: θείᾳ (128d). Daimonic and divine.

The divine — θεῖος (theios)

θεῖος (theios)

The divine. The substantivised adjective used by Theages when proposing a possible religious appeal to the phenomenon. Attested: θεῖον (131a). Daimonic and divine.

If dear to the god (contextual phrase)

130e: ἐὰν μὲν τῷ θεῷ φίλον ᾖ. The condition on rapid and great progress is that the association be dear or pleasing to the god. The following εἰ δὲ μή, οὔ makes the negative alternative emphatic. The wording does not identify a ritual procedure that guarantees favor. Theages' subsequent proposal to attempt propitiation remains a proposal. See Daimonic and divine.