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.
Sokr. — I know nothing of the fine things which these Sophists teach: I wish I did know. I declare everywhere, that I know nothing whatever except one small matter — what belongs to love. In that, I surpass every one else, past as well as present.[11] Theag. — Sokrates is only mocking us. I know youths (of my own age and somewhat older), who were altogether worthless and inferior to every one, before they went to him; but who, after they had frequented his society, became in a short time superior to all their former rivals. The like will happen with me, if he will only consent to receive me.[12]
[11] Plato, Theagês, 128 B. ἀλλὰ καὶ λέγω δήπου ἀεί, ὅτι ἐγὼ τυγχάνω, ὡς ἔπος εἰπεῖν, οὐδὲν ἐπιστάμενος πλήν γε σμικροῦ τινὸς μαθήματος, τῶν ἐρωτικῶν, τοῦτο μέντοι τὸ μάθημα παρ’ ὁντινοῦν ποιοῦμαι δεινὸς εἶναι, καὶ τῶν προγεγονότων ἀνθρώπων καὶ τῶν νῦν.
[12] Plato, Theagês, 128 C.
Sokrates explains how this has sometimes happened — he recites his experience of the divine sign or Dæmon.
Sokr. — You do not know how this happens; I will explain it to you. From my childhood, I have had a peculiar superhuman something attached to me by divine appointment: a voice, which, whenever it occurs, warns me to abstain from that which I am about to do, but never impels me.[13] Moreover, when any one of my friends mentions to me what he is about to do, if the voice shall then occur to me it is a warning for him to abstain. The examples of Charmides and Timarchus (here detailed by Sokrates) prove what I say: and many persons will tell you how truly I forewarned them of the ruin of the Athenian armament at Syracuse.[14] My young friend Sannion is now absent, serving on the expedition under Thrasyllus to Ionia: on his departure, the divine sign manifested itself to me, and I am persuaded that some grave calamity will befall him.
[13] Plato, Theagês, 128 D. ἐστι γάρ τι θείᾳ μοίρᾳ παρεπόμενον ἐμοὶ ἐκ παιδὸς ἀρξάμενον δαιμόνιον· ἔστι δὲ τοῦτο φωνή, ἢ ὅταν γένηται, ἀεί μοι σημαίνει, ὃ ἂν μέλλω πράττειν, τούτου ἀποτροπήν, προτρέπει δὲ οὐδέποτε.
[14] Plato, Theag. 129.
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.
These facts I mention to you (Sokrates continues) because it is that same divine power which exercises paramount influence over my intercourse with companions.[15] Towards many, it is positively adverse; so that I cannot even enter into companionship with them. Towards others, it does not forbid, yet neither does it co-operate: so that they derive no benefit from me. There are others again in whose case it co-operates; these are the persons to whom you allude, who make rapid progress.[16] With some, such improvement is lasting: others, though they improve wonderfully while in my society, yet relapse into commonplace men when they leave me. Aristeides, for example (grandson of Aristeides the Just), was one of those who made rapid progress while he was with me. But he was forced to absent himself on military service; and on returning, he found as my companion Thucydides (son of Melesias), who however had quarrelled with me for some debate of the day before. I understand (said Aristeides to me) that Thucydides has taken offence and gives himself airs; he forgets what a poor creature he was, before he came to you.[17] I myself, too, have fallen into a despicable condition. When I left you, I was competent to discuss with any one and make a good figure, so that I courted debate with the most accomplished men. Now, on the contrary, I avoid them altogether — so thoroughly am I ashamed of my own incapacity. Did the capacity (I, Sokrates, asked Aristeides) forsake you all at once, or little by little? Little by little, he replied. And when you possessed it (I asked), did you get it by learning from me? or in what other way? I will tell you, Sokrates (he answered), what seems incredible, yet is nevertheless true.[18] I never learnt from you any thing at all. You yourself well know this. But I always made progress, whenever I was along with you, even if I were only in the same house without being in the same room; but I made greater progress, if I was in the same room — greater still, if I looked in your face, instead of turning my eyes elsewhere — and the greatest of all, by far, if I sat close and touching you. But now (continued Aristeides) all that I then acquired has dribbled out of me.[19]