The treatise of Anaxagoras, the first writer who has clearly and boldly explained the phases and eclipses of the moon, was then known only to a few, and had not the credit of antiquity, while even those who understood it were afraid to mention it to their most trusted friends. Men at that time could not endure natural philosophers and those whom they called in derision stargazers, but accused them of degrading the movements of the heavenly bodies by attributing them to necessary physical causes. They drove Protagoras into exile, and cast Anaxagoras into prison, from whence he was with difficulty rescued by Perikles; while Sokrates, who never took any part in these speculations, was nevertheless put to death because he was a philosopher. It was not until after the period of which I am writing that the glorious works of Plato shed their light upon mankind, proving that Nature obeys a higher and divine law, and removing the reproach of impiety which used to attach to those who study these matters, so that all men might thereafter investigate natural phenomena unreproved. Indeed, Plato's companion Dion, although the moon was eclipsed when he was starting from the island of Zakynthus to attack the despot Dionysius, was not in the least disturbed by the omen, but sailed to Syracuse and drove out the despot. Nikias at this time was without a competent soothsayer, for his intimate friend, Stilbides, who used to check a great deal of his superstition, died shortly before this. Indeed, the omen, if rightly explained, as Philochorus points out, is not a bad one but a very good one for men who are meditating a retreat; for what men are forced to do by fear, requires darkness to conceal it, and light is inimical to them. Moreover men were only wont to wait three days after an eclipse of the moon, or of the sun, as we learn from Autokleides in his book on divination; but Nikias persuaded them to wait for another complete circuit of the moon, because its face would not shine upon them propitiously before that time after its defilement with the gross earthy particles which had intercepted its rays.[3] XXIV. Nikias now put all business aside, and kept offering sacrifices and taking omens, until the enemy attacked him. Their infantry assailed the camp and siege works, while their fleet surrounded the harbour, not in ships of war; but the very boys and children embarked in what boats they could find and jeered at the Athenians, challenging them to come out and fight. One of these boys, named Herakleides, the son of noble parents, ventured too far, and was captured by an Athenian ship. His uncle Pollichus, fearing for his safety, at once advanced with ten triremes which were under his command; and this movement brought forward the rest of the Syracusan fleet to support him. An obstinate battle now took place, in which the Syracusans were victorious, and many of the Athenians perished, amongst whom was their admiral Eurymedon. And now the Athenians refused to remain before Syracuse any longer, and called upon their generals to lead them away by land, for the Syracusans after their victory had at once blockaded the entrance to the harbour, so that no passage was left. Nikias and the other generals refused to agree to this proposal, as they thought it would be a pity to abandon a fleet of so many transports, and nearly two hundred ships of war. They placed the flower of the land force on board the ships, with the best of the slingers and darters, and manned one hundred and ten triremes, for they had not sufficient oars for a larger number. Nikias now abandoned the great camp and walls of investment, which reached as far as the temple of Herakles, and drew the army up on the beach as spectators of the battle. Thus the Syracusan priests and generals were able for the first time since the siege began to sacrifice to Herakles, as they were wont to do, while the people were manning their fleet.