1. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE)
| 22c. that what they composed they composed not by wisdom, but by nature and because they were inspired, like the prophets and givers of oracles; for these also say many fine things, but know none of the things they say; it was evident to me that the poets too had experienced something of this same sort. And at the same time I perceived that they, on account of their poetry, thought that they were the wisest of men in other things as well, in which they were not. So I went away from them also thinking that I was superior to them in the same thing in which I excelled the public men.Finally then I went to the hand-workers. |
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2. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE)
| 396d. Hermogenes. Indeed, Socrates, you do seem to me to be uttering oracles, exactly like an inspired prophet. Socrates. Yes, Hermogenes, and I am convinced that the inspiration came to me from Euthyphro the Prospaltian. For I was with him and listening to him a long time early this morning. So he must have been inspired, and he not only filled my ears but took possession of my soul with his superhuman wisdom. So I think this is our duty: |
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3. Plato, Euthyphro, None (5th cent. BCE - 4th cent. BCE)
| 12e. Euthyphro. This then is my opinion, Socrates, that the part of the right which has to do with attention to the gods constitutes piety and holiness, and that the remaining part of the right is that which has to do with the service of men. Socrates. I think you are correct, Euthyphro; |
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4. Plato, Ion, None (5th cent. BCE - 4th cent. BCE)
| 534c. as you do about Homer—but by a divine dispensation, each is able only to compose that to which the Muse has stirred him, this man dithyrambs, another laudatory odes, another dance-songs, another epic or else iambic verse; but each is at fault in any other kind. For not by art do they utter these things, but by divine influence; since, if they had fully learnt by art to speak on one kind of theme, they would know how to speak on all. And for this reason God takes away the mind of these men and uses them as his ministers, just as he does soothsayers and godly seers |
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5. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)
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6. Plato, Meno, None (5th cent. BCE - 4th cent. BCE)
| 99c. This is the means which statesmen employ for their direction of states, and they have nothing more to do with wisdom than soothsayers and diviners; for these people utter many a true thing when inspired, but have no knowledge of anything they say. Men. I daresay that is so. Soc. And may we, Meno, rightly call those men divine who, having no understanding, yet succeed in many a great deed and word? Men. Certainly. Soc. Then we shall be right in calling those divine of whom |
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7. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
| 242c. that usually comes to me came—it always holds me back from something I am about to do—and I thought I heard a voice from it which forbade my going away before clearing my conscience, as if I had committed some sin against deity. Now I am a seer, not a very good one, but, as the bad writers say, good enough for my own purposes; so now I understand my error. How prophetic the soul is, my friend! For all along, while I was speaking my discourse, something troubled me, and as Ibycus says |
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8. Plato, Philebus, None (5th cent. BCE - 4th cent. BCE)
| 66b. Soc. Second, then, comes proportion, beauty, perfection, sufficiency, and all that belongs to that class. Pro. Yes, so it appears. Soc. And if you count mind and wisdom as the third, you will, I prophesy, not wander far from the truth. Pro. That may be. Soc. And will you not put those properties fourth which we said belonged especially to the soul—sciences, arts, and true opinions they are called— |
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9. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)
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10. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE)
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11. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE)
| 142c. Megara ? EU. He was in a hurry to get home; for I begged and advised him to stop, but he would not. So I went along with him, and as I was coming back I thought of Socrates and wondered at his prophetic gift, especially in what he said about him. For I think he met him a little before his own death, when Theaetetus was a mere boy, and as a result of acquaintance and conversation with him, he greatly admired his qualities. When I went to Athens he related to me the conversation |
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12. Thucydides, The History of The Peloponnesian War, 8.1 (5th cent. BCE - 4th cent. BCE)
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13. Xenophon, Apology, 30 (5th cent. BCE - 4th cent. BCE)
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14. Xenophon, Symposium, 4.48-4.49 (5th cent. BCE - 4th cent. BCE)
| 4.48. Well, these gods, omniscient and omnipotent, feel so friendly toward me that their watchfulness over me never lets me out of their ken night or day, no matter where I am going or what business I have in view. They know the results also that will follow any act; and so they send me as messengers omens of sounds, dreams, and birds, and thus indicate what I ought to do and what I ought not to do. And when I do their bidding, I never regret it; on the other hand, I have before now disregarded them and have been punished for it. 4.49. None of these statements, said Socrates , is incredible. But what I should like very much to know is how you serve them to keep them so friendly. A very economical service it is, I declare! responded Hermogenes. I sound their praises,—which costs nothing; I always restore them part of what they give me; I avoid profanity of speech as far as I can; and I never wittingly lie in matters wherein I have invoked them to be my witnesses. Truly, said Socrates , if it is conduct like this that gives you their friendship, then the gods also, it would seem, take delight in nobility of soul! Such was the serious turn given to the discussion of this topic. |
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15. Aristotle, Eudemian Ethics, None (4th cent. BCE - 4th cent. BCE)
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16. Cicero, On Divination, 1.67 (2nd cent. BCE - 1st cent. BCE)
| 1.67. illud, quod volumus, expressum est, ut vaticinari furor vera soleat. A/dest, adest fax óbvoluta sánguine atque íncendio! Múltos annos látuit; cives, férte opem et restínguite. Deus inclusus corpore humano iam, non Cassandra loquitur. Iámque mari magnó classis cita Téxitur; exitium éxamen rapit; A/dveniet, fera vélivolantibus Návibus complebít manus litora. Tragoedias loqui videor et fabulas. | 1.67. However, the point which I wish to press, that true prophecies are made during frenzy, has found expression in the following lines:It comes! it comes! that bloody torch, in fireEnwrapped, though hid from sight these many years!Bring aid, my countrymen, and quench its flames!It is not Cassandra who next speaks, but a god in human form:Already, on the mighty deep is builtA navy swift that hastes with swarms of woe,80ºIts ships are drawing nigh with swelling sails,And bands of savage men will fill our shores. [32] |
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