Plato employs the Sokratic Dæmon, in the Theagês, for a philosophical purpose, which, I think, admits of reasonable explanation. During the eight (perhaps ten) years of his personal communion with Sokrates, he had had large experience of the variable and unaccountable effect produced by the Sokratic conversation upon different hearers: a fact which is also attested by the Xenophontic Memorabilia. This difference of effect was in no way commensurate to the unequal intelligence of the hearers. Chærephon, Apollodôrus, Kriton, seem to have been ordinary men:--[25] while Kritias and Alkibiades, who brought so much discredit both upon Sokrates and his teaching, profited little by him, though they were among the ablest pupils that he ever addressed: moreover Antisthenes, and Aristippus, probably did not appear to Plato (since he greatly dissented from their philosophical views) to have profited much by the common companionship with Sokrates. Other companions there must have been also personally known to Plato, though not to us: for we must remember that Sokrates passed his whole day in talking with all listeners. Now when Plato in after life came to cast the ministry of Sokrates into dramatic scenes, and to make each scene subservient to the illustration of some philosophical point of view, at least a negative--he was naturally led to advert to the Dæmon or divine inspiration, which formed so marked a feature in the character of his master. The concurrence or prohibition of this divine auxiliary served to explain why it was that the seed, sown broadcast by Sokrates, sometimes fructified, and sometimes did not fructify, or speedily perished afterwards--when no sufficient explanatory peculiarity could be pointed out in the ground on which it fell. It gave an apparent reason for the perfect singularity of the course pursued by Sokrates: for his preternatural acuteness in one direction, and his avowed incapacity in another: for his mastery of the Elenchus, convicting men of ignorance, and his inability to supply them with knowledge: for his refusal to undertake the duties of a teacher. All these are mysterious features of the Sokratic character. The intervention of the Dæmon appears to afford an explanation, by converting them into religious mysteries: which, though it be no explanation at all, yet is equally efficacious by stopping the mouth of the questioner, and by making him believe that it is guilt and impiety to ask for explanation--as Sokrates himself declared in regard to astronomical phenomena, and as Herodotus feels, when his narrative is crossed by strange religious legends.[26] [Footnote 25: Xenophon, Apol. Sokr. 28. [Greek: A)pollo/dôros--e)pithumê/tês me\n i)schurô=s au)tou=, a)/llôs d' eu)ê/thês.]--Plat. Phædon, 117 D.] [Footnote 26: Xen. Mem. iv. 7, 5-6; Herodot. ii. 3, 45-46.]