In the next place, with respect to the dæmon of Socrates, these three things are to be particularly considered. First, that he not only ranks as a dæmon, but also as a God. For in the First Alcibiades Socrates clearly says, “I have long been of opinion that the God did not as yet direct me to hold any conversation with you.” He calls the same power therefore a dæmon and a God. And in the Apology he more clearly evinces that this dæmon is allotted a divine transcendency, considered as ranking in a dæmoniacal order. And this is what we before said, that the dæmons of divine souls, and who make choice of an intellectual and elevating life, are divine, transcending the whole of a dæmoniacal genus, and being the first participants of the Gods. For, as is a dæmon among Gods, such also is a God among dæmons. Among the divinities however the hyparxis is divine; but in dæmons on the contrary, the peculiarity of their essence is dæmoniacal, but the analogy which they bear to divinity evinces their essence to be godlike. For on account of their transcendency with respect to other dæmons they frequently appear as Gods. With great propriety therefore, does Socrates call his dæmon a God; for he belonged to the first and highest dæmons. Hence Socrates was most perfect, being governed by such a presiding power, and conducting himself by the will of such a leader and guardian of his life. This then was one of the illustrious prerogatives of the dæmon of Socrates. The second was this: that Socrates perceived a certain voice proceeding from his dæmon. For this is asserted by him in the Theætetus and in the Phædrus. This voice also is the signal from the dæmon, which he speaks of in the Theages. And again in the Phædrus, when he was about to pass over the river, he experienced the accustomed signal from the dæmon. What then, does Socrates indicate by these assertions, and what was the voice through which he says the dæmon signified to him his will?