Three selections from Plutarch's Genius of Sokrates. Who the genii are, The dream of Timarchus, The care of the genii

75-/ u

UC-NRLF

$B 2^0 3DD

Iplutarcb's
Ccnius of Sohratcs

CO
CO
CD

Hennetf) VWm 6ttM

N>4^

THREE SELECTIONS FROM

Who the Genii Are

The Dream of Tiinarchu«r

The Cdwre of the Genii

Englished by Kenneth Sylvan Guthrie, AM*, Ph.D»^»D,

NEW York.

Theosophical Publishing Co.

244 LENOX AVENUE.

Copyright, 1904, by Kenneth Sylvan Guthrie.

This is the ^2 x^ Copy of a special limited Edition of J 40
copies, the type of which was set, and the issue printed by
the Translator, at the Monsalvat Press*

J' WHO THE GENU ARE jfc

ND Simmxas said, J' *\
think the Genius of So-
krates was not a vision
of some kind, but the
discernment of a Voice,
which reached him in
some particular, peculiar
manner; just as in dreams one imagines
hearing other people talk, though hear-
ing no real voice. J^ Nevertheless one re-
ceives sometimes in dreams a real, dis-
tinct experience. J' This may take place
because while one sleeps the body enjoys
a total stillness and rest, while the condi-
tion of those who are awake freqently
precludes them from apprehending the
motions of the unseen Higher Beings. ^
For not only the chaos of the passions,
but the distractions of very many sorts of
business stun us so thorougly that we can
neither hear the warning of the Gods,
nor, if heard, centre our attention on
them. ^ But Sokrates, whose pure and
passion-free reason had only so much in-
timacy with his body as might have

Who the Genii Are \\\ from
J* Plutarch's H'he Genius of Sokrates' J*

? 40278

been unavoidable, felt every motion of
the spirit, and was immediately sensitive
to every impression, •^ And these impres-
sions were not derived from a mere sound
but from the sigfnal, so to speak, of a Ge-
nius who, without voice, affected his rea-
son througfh the object itsclt. •^ Fof the
Voice migfht be compared to a blow g:iv-
en to the Soul through which she Is for-
ced by means of the sense of hearing to
take notice of the usual human speech. *^
But the reason of the Higher Being di-
rects Souls that are fitted for this through
the mere touch of the objects thought
of, dispensing entirely with the above-
mentioned psychic blow.
^ And the human Soul generally obeys
these Higher Beings gladly, whether or
not this advance her own desires. ^ In
this manner her desires are not antagon-
ized by contrary passions, permitting her-
self to be gently and willingly govern-
ed as by a bridle. This need not seem in-
credible, when it is considered that a pu-
ny rudder turns round the greatest ships
of burden, or that the potte?s disks per-
mit themselves easily to be turned around
by the hand. J' Although these instru-
ments have no soul, nevertheless they are
so well adapted to turn around that on

Who the Genii Are [2], from
j^ Plutarch's *Thc Genius of Sokrates' ^

account of theiif smoothness they may be
set in motion at the very first touchy J^
Likewise the human SottI may be directed
easier than any other instrument because
she is held tense as with ropes by num-
berless desires* J' Hence, as scon as any-
body's mental incidence affects her she
teccives the impulse to move in the direc-
tion of the thought* «^ All the passions
and desires reach far down into the think-
ing portion of the Soul, so that at the
very first tremor of the thought, they
are, as it were, attracted to it, and pro-
ceed to innervate and draw the outer
man*

J^ This circumstance gives us an insight
into the inherent power of thought. *^
Bones and nerves have not the slightest
sensation, not even the moist flesh; and
the heavy body-mass composed of these
normally rests inactively quiet. «^ But
just let the Soul lay hold on a thought,
and direct her efforts towards it, and lo,
in a moment this heavy mass is energ-
ized, makes its tendons tense, and hastens
to execute the mission as with wings. ^
For Just as a motive merely thought,
without any voice, easily sets the body
in motion, just in the same manner, me-
thinks, it is not impossible that a human

"Who the Genii Are [3], from
j^ Plutarch's The Genius of Sokrates' J*

reason might tsc led by a Higcr Reason,
a human Soul by a Diviner Soul* ^ This
migfht take place by a sort of external
touch, illustrated by the manner in which
answers and questions intermingle in a
conversation, and by the intermingling
of light and reflection, n^ For ultimately
we recognize another's thought by the
help of his voice, just as if we were grop-
ing in the dark, ^ But the thought of
the Genii have a certain splendor, so to
speak, which of itself streams out upon
the worthily receptive, without the in-
termediation of words or symbols — such
symbols as humans are forced to employ
one to another; which are therefore only
pictures or silhouettes of the thoughts^
These themselves are not generally per-
ceived clearly, except of course by those
who possess a certain portion of the Div-
ine Light.

j^ The process by which the Voice itself
reaches tis may also inspire us with con-
fidence. «^ The Voice is, as it were, con-
ducted into the soul of the hearer by the
air that at first is only thrown into vi-
brations by the single articute sounds,
and later is transmuted into voice and
speech. ^ What wonder then that this
air also, which so easily assumes every

Who the Genii Are [4], from
j^ Plutarch's *The Genius of Sokrates* c^

form anci shape, should in like manner
receive the thoughts of Higher Beings,
and expresses the meaning of the
thoughts of the Divine Being or Superi-
or Divine Human Being* ^ The blows
and knocks of soldiers who are 6\.%%'a:\%
mines may be noticed easily by the re-
verberation of the htsizen shields, because
the sound proceeding upward from the
depths is able to throw these into vibra-
tion, although remaining unnoticed in
any other manner, n^ This is exactly the
state of affairs with the utterances of the
Genii. J^ They elicit no response, nor a-
wake any sympathetic vibration in any
except those few whose nature is a quiet
temperament and a passionless mood,
and whom therefore we call properly Ho-
ly and Divine Men.

Jt It is usually supposed that the Genius
of a man gives his revelation in sleep on-
ly, and it is usually supposed ridiculous
and incredible that He should by the
same process impress those who are in
their waking condition, in their full nor-
mal consciousness. J^ Such a supposition
would find analogy in an artist who
should play upon a lyre whose strings
were loose, but who were unable to per-
form on one strung tense, and attuned*

"Who the Genii Are [5], from
•3» Plutarch's *The Genius of Sokrates *Jf>

f2^ Evidently the teal cause of non-recep-
tion is the unrest, the inharmoniousness
of the human breast — of all of which out
friend Sokratcs was entirely free, ^ In-
deed, this had already been prophesied
of him as a child, in the Oracle received
by his father*

•^ For the Oracle commanded that the
father should permit Sokratcs to carry
out any idea that came into his mind,
without forcing; him to, or hindering him
from anything* ^ He was to leave him
a free rein to his dcskcs, and do for him
nothing more than to make vows in his
behalf to Zeus of the Market-places, and
to the Muse;^ but beyond this to take no
anxiety whatever about his son, inas-
much as he possessed already within him-
self a Path-finder through his life, which
was better than a thousand teachers*
*^ **This, O my dear Phidolaos, is the o-
pinion I have always held about the Ge-
nius of Sokratcs, both during his life-
time, and since his decease — paying no
attention whatsoever to those who ac-
cepted a sneeze, or any such thing as a
direct revelation from the Gods*^

Who the Genii Are [6], from
J^ Plutarch's The Genius of Sokrates 'J^

Jfc II ^

>THE DREAM OF TIMARCHUS j»

ND yet^ continued Son-
mias, ^as to that which
I have heard Timarchtis
of Chetonea relate abotst
the matter might easily
be considered a fairy-

tale, so it may fee better

to refrain from saying: anything further
ab3iit it/

•3* *No, no»' cried Theocritus, 'fairy-tales
sometimes hit the truth, more than a lit-
tle. But, to begin with, tcll tts who this
Timarchus was — I never heard of the
man/

•3* *No wonder, dear Theocritos,* rejoin-
ed Simmias, 'lor he died a very young
man. J^ Before his death he hcggcd So-
krates to have him buried next to his son
Lamproklcs, one of his friends and equal-
a5:ed companions.

j^ 'This Timarchus was a youth of lofty
thought who had been but of late initi-
ated into Philosophy. ^ He longed most
earnestly to understand the real nature
of the Genius of Sokrates.

The Dream of Timarchus, [J] from
J* Plutarch^s 'The Genius of Sokrates' j*

f^ *And with this purpose in view, with
out informing any one but me and Ke-
bes, he descended into the Cave of Tro-
phimus, in the Boetian city of Lebadaea,
after he had carefully observed all the
ceremonies usual in the Temple of this
Oracle, j^ He staid in the Cave two
ntgfhts and a day, J' The greater num-
ber already considered him lost, and his
relations already mourned him as dead,
when, in the morning, he came out hap-
py and in good spirits. J^ He expressed
gratitude to the Divinities, and after he
had torn himself loose from the surround-
ing crowds, he related to us many mar-
vels he had seen and heard.
J' 'After he had climbed down to the O-
racle, he found himself at first, as he told
us, in a deep darkness* ^ He addressed
supplications to the Gods, and for a cert-
ain period of time lay without being ex-
actly conscious, whether he was awake
or dreaming. ^ It seemed to him, how-
ever, that a sort of blow had struck his
head, through which the sutures of his
cranium relaxed, so as to afford egress to
his Soul. ^ She immediately swung her-
self upwards, and after having, to her
great delight, disported herself by com-
mingling with the circumambient pure

The Dream of Timarchus [2], from
J^ Plutarch's HThe Genius of Sokrates' •^

piste and tf anspafcnt aif, she seemed to
refresh herself from the life-long oppres-
sion to which she had been subjected in
the body; and then she began to grow
larger, just as a sail filled by the wind*
•3^ Hereupon he heard, passing over his
head, a charming rustling sound* Look-
ing up, he failed to perceive the Earth
any more, but a multitude of Island?, il-
luminated by a serenely radiant effulg-
ence, revolving cyclically in an ocean
shimmering with variegated tints of ce-
rulean hlisz, thus producing the Aeolian
harmony that so delighted Timarchus
as to make him understand these were
the Isles of the Blest-

^ But as he looked beneath himself, he
SAW a monstrous Abyss, round in form,
as if it had been cut out by the falling of
a balL j^ It was horribly deep, and full
of thick darkness, which whirled around
restlessly, seemingly endeavoring to over-
flow the crater. ^ Timarchus was al-
most terrified by the sounds which pro-
ceeded thence — a thousandfold groanmg
and howling of living beings, a loud
moaning of children, a mingled plaint of
men and women, a chaos of screams,
which rose up in a horrible roar from the
very entrails of the Abyss*

The Dream of Timarchus [3], from
j^ Plutarch^s *The Genius of Sokrates* J^

j» Aftcf some time, without seeing any-
body, Timarchus heard the words *Tim-
archus, what desirest thoo to know?'
^Everything r rejoined he qtiickly. *B«t
first, what is that mass of Stars which
are flitting arotind the Abyss, some dip-
ping into itf others rising out of it acfain?'
*Then yoti do not know,' said the Invis-
ible, ^that yoti are beholding the Genii?
Let me explain to yoa the condition of
affairs.

J* *Every Soul, as such, is partaker of
the Divine Reason; and there is not one
of them entirely devoid of Reason or
Thought. J* Only that part of a Soul
which mingles itself with the flesh and
the passions suffers a transformation, and
degenerates through appetites or suffer-
ing into stupidity. ^ Nevertheless, not
every Soul mingles itself in the same
manner. *!^ Some of them sink into the
body in their totality, and through pas-
sion are entirely corrupted and destroyed
dut'iiig life. ^ Others mingle themselves
only partially, and their purest part re-
mains outside the body, and will in no
wise permit itself to be drawn down into
the flesh. ^ It swims on the surface of
the Man, so to speak, touching only his
head, acting like an upper anchor for the

The Dream of Timarchus [4], from
j» Plutarch's *Thc Genius of Sokrates' >

portion sunfc m the body, and which can
act as a platform on which the Soul may
from time to time refresh herself, in the
measure that she is docile, and does rot
permit herself to be quite overwhelmed
by the passions* J' That part which is
sunk in the body is usually called *SouI%
and that part which remains free from
danger, the greater part of men call
'Reason', and imagine it inheres in them,
just as if the objects reflected in a mirror
inhered in it. ^ But the Wise believe it
h located outside the man, and call it his
*Genius*»

^ *Now, as to the Stars you sec, you
must know that those that seem to grow
dim are souls which are just now sinking
themselves entirely into the body; those
which are growing brighter again, and
shine from above, just as if they were
swinging themselves up from the depths,
and are shaking off from themselves a
sort of dark mist like dust, are such souls
as are, after death, swimming back out
of their bodies. Finally, those which are
hovering on high, are Genii of wise and
discerning humans.

^ *Make an effort, and see whether you
can become conscious of the tie by which
each of them \s, united to its Soul.'

The Dream of Timarchus [5], from
J' Plutarch's 'The Genius of Sokratcs' j*

^ TxmarchttS, payiitgf closer attention,
noticed that the Stars swayed, some more
some less, just as one sees corks swaying
on the water-surface, serving as indicat-
ors of the nets beneath* ^ Some, indeed,
swayed as much as shuttles do, and could
not make any motion in a straight line
on account of the unequal, self-confused
burden they upheld^ J* The Voice in-
structed Timarchus on this point :
•J* 'Those whose motion is straight and
orderly have docile souls, with whom the
sub-rational part has, through nourish-
ment and education, been prevented from
becoming hard and rough* j* But those
which flit up and down in a disorderly
fashion, behaving as if \\s%%z6^ by a rope
are those who have to do with a contra-
ry and poorly-reared nature* jf' At one
time They win the victory, taming the
Souls by enforcement on them of higher
leadings; but soon, sucked back by the
old habit of sinning, the Souls are once
more contrary* ^ For whenever the Qz-
nius pulls the cord with which the ani-
mal part of the Soul is, as it were, har-
nessed, this effects what v& known as the
Repentance of Sins, and Sincere Shame
concerning the lusts, ^z;^ixcst and motions
of the flesh*

The Dream of Timarchus [6], from
^ Plutarch's *The Genius of Sokrates' J*

•^ These are the chastisements fcy which
the nobler part holds the Soul in check,
as with a bridle, until by repeated pun-
ishments, like a tamed animal, she final-
ly becomes so meek as to be obedient to
each nod and signal of her Genius with-
out blows or suffering* But such Souls are
brought back to their duty very slowly
and very lat^ but those which prove do-
cile to their Genius from birth constitute
that class of men known as Soothsayers,
whose prayers the Gods respect.
•3* Of such a kind was the soul of Her-
modorus the Klazomenian, which aban-
doned the body at will, both by day and
night, wandering anywhere, and return-
ing after having seen and heard all sorts
of things, at all distances. «^ This she did
continually until, through treachery of
his own wife, his enemies seized his soul-
forsaken body, and burned it together
with his house* «^ But this is not quite
accurate: the Soul never entirely aban-
doned his body; but at times yielding to
the Genius, loosened and lengthened the
connecting bond, so that she was enabled
to travel around the world in such a
manner as to report all she had seen and
heard outside* ^ They however, who,
during sleep, destroyed his body, are yet

The Dream of Timarchus [7], from
J^ Plutarch's The Genius of Sokrates' j^

being punished therefor in Taftaftis» ^
J' *Yoa will understand all this far more
dearly in three months, O youths
J' 'Now you may return/
J' **As the Voice ceased, Timarchus in-
tended to turn around, to see Who had
been conversing with him; but he sud-
denly felt a racking pain in the head, as
if it were being pressed together violent-
ly, and now he no longer saw or heard
aught of what was transpiring around
him* Shortly, however, he came to him-
self, lying near the entrance of the Cave
of Trophonius, just where he had first
lain down*

^ **This is the Dream of Timarchus. ^
He returned to Athens, and 6^1^ three
months later, as the Voice had prophesied;
but when we, marvelling, recounted this
Dream to Sokrates, he chode with us
that we had told him nothing of it du-
ring the life-time of Timarchus, from
he would have liked to get the details
more exactly.''

•^ Hereupon Theanor said, '^t seems to
me that this Story of Timarchus should
be considered sacred, and be preserved
unahered as dedicated to the Divinities;
and I should be much astonished if any-
body should doubt what we have heard.'*

The Dream of Timarchus [8], from
o* Plutarch's *The Genius of Sokrates' Jf*

^ m j»

^ THE CARE OF THE GENH ^

W it is not lincommon
to speak of the divinity
of Nature, and of swans
and serpents, and dog^s,
and horses; why should
wc then hesitate to assert

that Man is divine, and

may become a favourite of the Divinities,
the more especially as it is granted that
the Divinity is the Father of all ?
J* A horse-fancier does not, merely on
accotmt of his being siich, extend his care
to all specimens of the genus Horse indis-
criminately; he selects the best one obtai-
nable, separates it from the rest, tends it,
cherishes it^ and loves it particularly*
^ Just so do the Higher Beings deal with
Us: They impress their Mark only on
the Best, whom They separate from the
common herd, endow with peculiar and
more excellent training, and govern them
not indeed with bit and bridle, but by
their reason, through certain signs, of
which the common herd does not even
have the faintest conception.

The Care of the Genii [t\ from
j^ Plutarch's 'The Genius of Sokrates' J*

•3* Not all dogs know the signals of the
hunters; nor indeed all horses know the
signals of the riders ; only they who have
b^n properly trained comprehend the
task at the first whistle or chirrtip, and
gladly carry it out. ^ Even Homer seems
to be acquainted with this difference be-
tween men* J* Some of the soothsayers
he calls augurs, othe^ priests; and of some
he thinks that they converse with the
Gods, and prophesy future events; so,
•^ ^Yet the decision reached by the Gods
^ ^1n council, was perceived in the spirit
^ ^'By Helenos, Priam's son***
Also, ''For I have heard
•^ **The Voices of the immortal Gods***
Kings and generals publish their orders
by beacons, by the public crier, or by the
sound of trumpets; but to their intimates
and friends they announce decisions per-
sonally by word of mouth*
J^ Just so the Divinity converses peraoa-
ally only with a very few, and that ra-
rely; but He announces decisions to the
crowds by signs and omens, wherefrom
has arisen the whole art of augury* ^ So
there are never but a very few at any
time whom the Divinities single out by
such favours, and whom it is Their pur-
pose to make blessed and really divine*

The Gire of the Genii [2], from
^ Plutarch's *The Qzmxxs, of Sokrates' J*

•3> But those soals which have freed
themselves from generation, who have
no further commerce with the body, and
now enjoy unbounded freedom, these
now become Genii, who, as Hesiod says,
care for the weal of Humanity*
^ Like Athletes, who even when forced
by age to discontinue training, do not
necessarily cease struggling for fame and
bodily perfection, but rather enjoy the
spectacle of others exercising, encourag-
ing them, and persistently standing by
their side — just like these athletes is it
with those Souls who, after liberation
from the battles of this life, have been,
on account of their former virtues, or ra-
ther by them, promoted to the condition
and dignity of Genii* j^ Because of this
their promotion. They do not necessarily
scorn or ignore the conversations, circum-
stances and efforts of men; rather. They
show kindliness to all who are strugg-
ling after the same end, support them in
their zeal for virtue, and spur them on
the more continually by encouragements
the closer they seem to be to the goal of
their hopes, or indeed, behold them alrea-
dy nearly touching it*

The Gire of the Genii [3], from
jfc Plutarch's *The Genius of Sokrates' J^

•3* Fof the Genii do h6tf JncJisctiminately,
accept the charge of anybody* J^ When
persons are swimming in the ocean, far
from the land, and are battling with the
waves, by-standers on the shore can do
no more than look on silently; but those
who are near the shore can be met in the
water by persons running through the
surf, to help them with hand and voice,
and restore them to life, ^ My friend, the
Genii do likewise, J^ "When they see us
dive into the floods of business, seizing
hold of one thing after another as a hope
of salvation, they leave us fight it out a-
lone, that we may learn endurance, and
may through our own vim reach port.
^ When however a soul through many
births has endured willingly and success-
Eully heavy battles, and when, at the end
of her course this soul courageously de-
Eies danger, and even in the face of de-
feat struggles, with extreme exertions, to
climb upwards, then the Divinity does
not dislike to see that the soul's Genius
helps her, so the Genius's good offices are
given full freedom, ^ Each Genius has
his own soul, which he tries to save by
encouragements, .^ She, being near him,
and hearing him is saved; but she who
does not, is abandoned to misfortune*

The Care of the Genii [4], from
j^ Plutarch's *The Genius of Sokrates' J^

•9 TX»

f tjniversitt)

SEEJAM

LD 21~05m-7,'37

UL.Z. -^

y'B 4083

y^

<:

T / \iiaY

-■1

- ■f: :J| ;p:: -t J|i|l3|if

';"-:v:';h:K;!:i^:!:

'S^'M

iliiii

I '[ ^ ^* «■ k jj i'j ~

J ii'iL

lire' "i J'*-3,!.