to do a thing or not to do it, it confirmed him; but if, being already engaged in any act, he sneezed, this he considered as a warning to desist. If any of his friends sneezed on his right hand, he interpreted this as a favourable omen; but, if on his left, he immediately relinquished his purpose. 100 Socrates vindicated his mode of expressing himself on the subject, by saying that others, when they spoke of omens, for example, by the voice of a bird, said the bird told me this, but that he, knowing that the omen was purely instrumental to a higher power, deemed it more religious and respectful to have regard only to the higher power, and to say that God had graciously warned him. 101 One of the examples of this presage was, that, going along a narrow street with several companions in earnest discourse, he suddenly stopped, and turned another way, warning his friends to do the same. Some yielded to him, and others went on, who were encountered by the rushing forward of a multitude of hogs, and did not escape without considerable inconvenience and injury. 102 In another instance one of a company among whom was Socrates, had confederated to commit an act of assassination. Accordingly he rose to quit the place, saying to Socrates, “I will be back presently.” Socrates, unaware of his purpose, but having received the intimation of his demon, said to him earnestly, “Go not.” The conspirator sat down. Again however he rose, and again Socrates stopped him. At length he escaped, without the observation of the philosopher, and committed the act, for which he was afterwards brought to trial. When led to execution, he exclaimed, “This would never have happened to me, if I had yielded to the intimation of Socrates.” 103 In the same manner, and by a similar suggestion, the philosopher predicted the miscarriage of the Athenian expedition to Sicily under Nicias, which terminated with such signal disaster. 104 This feature in the character of Socrates is remarkable, and may shew the prevalence of superstitious observances, even in persons whom we might think the most likely to be exempt from this weakness.
22. De Natura Deorum, Lib. I, c. 38.
23. Plato, De Republica, Lib. X, sub finem.
24. Batrachos, v. 1032.
25. De Arte Poetica, v.391.
26. Memoires de l’Academie des Inscriptions, Tom. V, p. 117.
27. De Arte Poetica, v. 391, 2, 3.
28. Virgil, Georgiea, Lib. IV. v. 461, et seqq.
29. Georgiea, iv, 525.
30. Metamorphoses, xi, 55.
31. Philostratus, Heroica, cap. v.
32. Horat, de Arte Poetica, v. 394. Pausanias.
33. Odyssey, Lib. XI, v. 262.
34. Statius, Thebais, Lib. X. v. 599.
35. Ibid, Lib. IV, v. 599.
36. Ibid, Lib. IV, v. 409, et seqq.
37. Lib. IV, c. 36.
38. Iamblichus.
39. Julius Firmicus, apud Scaliger, in Eusebium.
40. Iamblichus, Vita Pythagorae.
41. Pluto, Charmides.
42. Chronological Account of Pythagoras and his Contemporaries.
43. Laertius, Lib. VIII, c. 3.
44. Lloyd, ubi supra.
45. Iamblichus, c. 17.
46. Iamblichus, c. 29.
47. Ibid, c. 7.
48. Laertius, c. 15.
49. Ibid, c. 11.
50. Plutarchus, Symposiaca, Lib. VIII, Quaestio 2.
51. Aulus Gellius, Lib. I, c. 1, from Plutarch.
52. Laertius, c.19.
53. Bailly, Histoire de l’Astronomie, Lib VIII, S.3.
54. Plutarchus, de Esu Carnium. Ovidius, Metamorphoses, Lib. XV. Laertius, c. 12.
55. Iamblichus, c. 16.
56. Laertius, c. 6.
57. Clemens Alexandrinus, Stromata, Lib. I, p. 302.
58. Iamblichus, c.17.
59. Laertius, c. 8. Iamblichus, c. 17.
60. Cicero de Natura Deorum, Lib. I, c. 5.
