CHAPTER XV.

THEAGES.

Theagês--has been declared spurious by some modern critics--grounds for such opinion not sufficient 98

Persons of the dialogue--Sokrates, with Demodokus and Theagês, father and son. Theagês (the son), eager to acquire knowledge, desires to be placed under the teaching of a Sophist 99

Sokrates questions Theagês, inviting him to specify what he wants _ib._

Theagês desires to acquire that wisdom by which he can govern freemen with their own consent 100

Incompetence of the best practical statesmen to teach any one else. Theagês requests that Sokrates will himself teach him _ib._

Sokrates declares that he is not competent to teach--that he knows nothing except about matters of love. Theagês maintains that many of his young friends have profited largely by the conversation of Sokrates 101

Sokrates explains how this has sometimes happened--he recites his experience of the divine sign or Dæmon _ib._

The Dæmon is favourable to some persons, adverse to others. Upon this circumstance it depends how far any companion profits by the society of Sokrates. Aristeides has not learnt anything from Sokrates, yet has improved much by being near to him 102

Theagês expresses his anxiety to be received as the companion of Sokrates 103

Remarks on the Theagês--analogy with the Lachês 104

Chief peculiarity of the Theagês--stress laid upon the divine sign or Dæmon _ib._

Plato employs this divine sign here to render some explanation of the singularity and eccentricity of Sokrates, and of his unequal influence upon different companions _ib._

Sokrates, while continually finding fault with other teachers, refused to teach himself--difficulty of finding an excuse for his refusal. The Theagês furnishes an excuse 106

Plato does not always, nor in other dialogues, allude to the divine sign in the same way. Its character and working essentially impenetrable. Sokrates a privileged person _ib._