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Something within warned him, as the Daemon used to warn Socrates, that his errand would be bootless. He thought of the theatre, and of that firm, compressed lip; and forgot the hollow eye of misery which accompanied it, in his wrath against his lately-worshipped idol. 'Oh, go! go! I tell you it was against her will. She felt for me I saw it Oh, God! when I did not feel for myself!
"You tant," retorted the young ruffian, gripping with both hands the chair that he was occupying, "I'se sittin' on it." His daemon was, no doubt, resolved that misfortune, as personified by nurse, should not hurt him. The misfortune, alas! proved stronger than the daemon, and misfortune, he found did hurt him. But, sooner or later, the daemon lets go, and then we howl.
"It is only natural. There are no images of the gods in this Christian hovel. Away, hateful serpent! We are honest folks and will not agree to any vile baseness. Here is my amulet, Karnis; if the daemon comes again you must turn it round you know how." Early next morning the singers set out for the house of Porphyrius.
Let the daemon within them rejoice. Why should he fret when the children cry for bread? Is it not in the nature of things that the children of the poor should cry for bread? The gods in their wisdom have arranged it thus. Let the daemon within him reflect upon the advantage to the community of cheap labour. Let the farm labourer contemplate the universal good. Literature and the Middle Classes.
Here and there in the patristic accounts we light on a fact worthy of consideration, as, for example, when Simon is reported to have denied that the real soul of a boy could be exorcised, and said that it was only a daemon, in this case a sub-human intelligence or elemental, as the Mediaeval Kabalists called them.
After the reading was over came an address, very wild in tone and gesture, and equally unintelligible, and then a prayer or invocation, partly to their god, but also, as it seemed, to this Jesus, who evidently ranked as a daemon, or perhaps as Divine, Charmides was quite unaffected.
How could he reconcile the idea of that absolute and eternal one Being, that Zeus, Father of Gods and men, self-perfect, self-contained, without change or motion, in whom, as a Jew, he believed even more firmly than the Platonists, with the Daemon of Socrates, the Divine Teacher whom both Plato and Solomon confessed?
Indeed, it was true. The soul, on looking down, perceived the tall towers, the courts, the stables, and the fair gardens of the castle. Although it was past midnight, there was a blaze of light in the banqueting-hall, and a lamp burning in the open window of the Lady Matilda. "With whom shall we begin?" said the daemon: "with the baron or the lady?" "With the lady, if you will."
The belief in this Logos or Daemon speaking to the Reason of man, was one which neither Plutarch nor Marcus, neither Numenius nor Ammonius, as far as we can see, learnt from the Christians; it was the common ground which they held with them; the common battlefield which they disputed with them. Neither have we any reason to suppose that they learnt it from the Hindoos.
I would not assert, nor would I deny, that they were the voices of inspiration. What is inspiration? It has often been communicated to men. Who can deny that the daemon of Socrates was something more than a fancied voice? When did supernatural voices first begin to utter the power of God? When will the voices of inspiration cease to be heard on earth?
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