XX. However, they were far on in an inquiry of no mean import, Heaven knows, but one which Galaxidorus and Pheidolaus had started a little earlier, the problem of the real nature [Sidenote: C] and potency of the Divine Sign of Socrates, so called. What Simmias said in reply to the argument of Galaxidorus we did not hear; but he went on to say that he had himself once asked Socrates on the subject, and failed to get an answer, and so had never asked again; but that he had often been with him when he gave his opinion that those who claim intercourse with the divine by way of vision are impostors, whereas he attended to those who professed to hear a voice, and put serious questions to them. Hence it began to occur to us, as we were discussing the matter among ourselves, to suspect that the Divine Sign of Socrates might possibly be no vision but a special sense for [Sidenote: D] sounds or words, with which he had contact in some strange manner; just as in sleep there is no voice heard, but fancies and notions as to particular words reach the sleepers, who then think that they hear people talking. Only sleepers receive such conceptions in a real dream because of the tranquillity and calm of the body in sleep, whereas in waking moments the soul can hardly attend to greater powers, being so choked by thronging emotions and distracting needs that they are unable to listen and to give their attention to clear revelations. But the mind of Socrates, pure and passionless, and intermingling itself but [Sidenote: E] little with the body for necessary purposes, was fine and light of touch, and quickly changed under any impression. The impression we may conjecture to have been no voice, but the utterance of a spirit, which without vocal sound reached the perceiving mind by the revelation itself. For voice is like a blow upon the soul, which perforce admits its utterance by way of the ears, whenever we converse with one another. But the mind of a stronger being leads the gifted soul, touching it with the thing thought, and no blow is needed. To such a being soul yields as it relaxes or tightens the impulses, which are never [Sidenote: F] violent, as when there are passions to resist, but supple and pliant like reins which give. There is nothing wonderful in this; as we see great cargo-vessels turned about by little helms, and, again, potters’ wheels whirling round in even revolution at the light touch of a hand. These are things without a soul no doubt, yet so constructed as to run swiftly and smoothly, and therefore to yield to a motive force when a touch is given. But the soul of a man, being strained by countless impulses, as by cords, is far the easiest of all machines to turn, if it be touched rationally; it accepts the touch of thought, and moves as thought directs. For here the passions and impulses are stretched towards the [Sidenote: 589] thinking principle and end in it; if that principle be stirred they receive a