In the first place, we must say that Socrates, through his dianoëtic power, and his science of things, enjoyed the inspiration of his dæmon, who continually recalled him to divine love. In the second place, in the affairs of life, Socrates supernally directed his providential attention to more imperfect souls. And according to the energy of his dæmon, he received the light proceeding from thence, neither in his dianoëtic part alone, nor in his doxastic powers, but also in his spirit, the illumination of the dæmon suddenly diffusing itself through the whole of his life, and now moving sense itself. For it is evident that reason, imagination, and sense, enjoy the same energy differently; and that each of our inward parts is passive to, and is moved by the dæmon in a peculiar manner. The voice therefore, did not act upon Socrates externally with passivity; but the dæmoniacal inspiration, proceeding inwardly through his whole soul, and diffusing itself as far as to the organs of sense, became at last a voice, which was rather recognized by consciousness than by sense. For such are the illuminations of good dæmons and the Gods. In the third place, let us consider the peculiarity of the dæmon of Socrates; for it never exhorted, bet perpetually recalled him. This also must be again referred to the Socratic life. For it is not a property common to our allotted dæmons, but was the characteristic of the guardian of Socrates. We must say therefore, that the beneficent and philanthropic disposition of Socrates, and his great promptitude with respect to the communication of good, did not require the exhortation of the dæmon. For he was impelled from himself, and was ready at all times to impart to all men the most excellent life. But since many of those that came to him were unadapted to the pursuit of virtue and the science of wholes, his governing good dæmon restrained him from a providential care of such as these. Just as a good charioteer alone restrains the impetus of a horse naturally well adapted for the race, but does not stimulate him, in consequence of his being excited to motion from himself, and not requiring the spur, but the bridle. And hence Socrates, from his great readiness to benefit those with whom he conversed, rather required a recalling than an exciting dæmon. For the inaptitude of auditors, which is for the most part concealed from human sagacity, requires a dæmoniacal discrimination; and the knowledge of favourable opportunities can by this alone be accurately announced to us. Socrates therefore being naturally impelled to good, alone required to be recalled in his unseasonable impulses.