[651] Xenoph. Mem. iv, 8, 5.
[652] Xenoph. Sympos. viii, 5; Plato, Euthydem. c. 5, p. 272, E.
[653] See Plato (Theætet. c. 7, p. 151, A; Phædrus, c. 20, p. 242. C; Republic, vi, 10, p. 496, C)—in addition to the above citations from the Apology.
The passage in the Euthyphron (c. 2, p. 3, B) is somewhat less specific. The Pseudo-Platonic dialogue, Theagês, retains the strictly prohibitory attribute of the voice, as never in any case impelling; but extends the range of the warning, as if it was heard in cases not simply personal to Sokratês himself, but referring to the conduct of his friends also (Theagês, c. 11, 12, pp. 128, 129).
Xenophon also neglects the specific attributes, and conceives the voice generally as a divine communication with instruction and advice to Sokratês, so that he often prophesied to his friends, and was always right (Memor. i, 1, 2-4; iv, 8, 1).
[654] See Dr. Forster’s note on the Euthyphron of Plato, c. 2, p. 3.
The treatise of Plutarch (De Genio Socratis) is full of speculation on the subject, but contains nothing about it which can be relied upon as matter of fact. There are various stories about prophecies made by Sokratês, and verified by the event, c. 11, p. 582.
See also this matter discussed, with abundant references, in Zeller Philosophie der Griechen, v. ii, pp. 25-28.
[655] Plato, Ap. Sok. c. 22, p. 33, C. Ἐμοὶ δὲ τοῦτο, ὡς ἐγώ φημι, προστέτακται ὑπὸ τοῦ θεοῦ πράττειν καὶ ἐκ μαντείων καὶ ἐξ ἐνυπνίων, καὶ παντὶ τρόπῳ, ᾧπέρ τίς ποτε καὶ ἄλλη θεία μοῖρα ἀνθρώπῳ καὶ ὁτιοῦν προσέταξε πράττειν.
[656] Plato, Apol. Sok. c. 5, p. 21, A. Sokratês offers to produce the testimony of the brother of Chærephon, the latter himself being dead, to attest the reality of this question and answer.