But more than that, in regard to God’s foreknowledge of the future and his forewarning thereof to whomsoever he will, these are the same terms, I assert, that all men use, and this is their belief. The only difference between them and me is that whereas they call the sources of their forewarning birds, utterances, chance meetings, prophets, I call mine a divine thing;Or divine sign. Here, as earlier, the mere adjective is used; but in Plato’s (Plat. Theag. 128 D ff.) and (Plat. Apol. 31 D) this admonitory something is described as a voice sent by heavenly dispensation, and is called variously the sign (Plat. Apol. 41 D), the usual sign (Plat. Apol. 40 C), the divine sign (Plat. Rep. 496 C), the usual divine sign (Plat. Euthyd. 272 E, Plat. Phaedr. 242 B, Plat. Theag. 129 B), the sign from God (Plat. Apol. 40 B), something God-sent and divine (Plat. Apol. 31 D). Plato reports Socrates’ description of this as a voice not directing his actions but serving only as a deterrent when he or his friends were contemplating doing something inadvisable. and I think that in using such a term I am speaking with more truth and deeper religious feeling than do those who ascribe the gods’ power to birds. Now that I do not lie against God I have the following proof: I have revealed to many of my friends the counsels which God has given me, and in no instance has the event shown that I was mistaken.

Hermogenes further reported that when the jurors raised a clamour at hearing these words, some of them disbelieving his statements, others showing jealousy at his receiving greater favours even from the gods than they, Socrates resumed: Hark ye; let me tell you something more, so that those of you who feel so inclined may have still greater disbelief in my being honoured of Heaven. Once on a time when ChaerephonA very enthusiastic follower of Socrates. made inquiry at the Delphic oracle concerning me, in the presence of many people Apollo answered that no man was more free than I, or more just, or more prudent.