of birds, were not only considered by the Egyptians as the
symbols of the winds, but good and bad omens of every kind were founded
or rather derived from the flying of the feathered tribe. The birds at
this time had become wonderfully wise; and an owl, to whom, for reasons
not precisely known, light is not so agreeable as darkness, could not
pass by the windows of a sick person in the night, where the creature
was not offended by the glimmerings of a light or candle, but his
hooting must be considered as prophesying, that the life of the poor man
was nearly wound up.

Amongst the Romans, these auguries were taken usually upon an eminence:
after the month of March they were prohibited in consequence of the
moulting season having commenced; nor were they permitted at the waning
of the moon, nor at any time in the afternoon, or when the air was the
least ruffled by winds or clouds. The feeding of the sacred chickens,
and the manner of their taking the corn that was offered to them, was
the most common method of taking the augury. Observations were also made
on the chattering or singing of birds, the hooting of crows, pies,
owls, etc., and from the running of beasts, as heifers, asses, rams,
hares, wolves, foxes, weasels and mice, when these appeared in uncommon
places, crossed the way, or ran to the right or left. They also
pretended to draw a good or bad omen from the most trifling actions or
occurrences of life, as sneezing, stumbling, starting, numbness of the
little finger, the tingling of the ear, the spilling of salt upon the
table, or the wine upon one's clothes, the accidental meeting of a bitch
with whelp, etc. It was also the business of the augur to interpret
dreams, oracles, and prodigies.

Nothing can be so surprising than to find so wise and valorous a people
as the Romans addicted to such childish fooleries. Scipio, Augustus, and
many others, without any fatal consequences, despised the _sacred_
chickens, and other arts of divination: but when the generals had
miscarried in any enterprise, the people laid the whole blame on the
negligence with which these oracles had been consulted: and if an
unfortunate general had neglected to consult them, the blame of
miscarriage was thrown upon him who had preferred his own forecast to
that of the fowls; while those who made these kinds of predictions a
subject of raillery, were accounted impious and profane. Thus they
construed, as a punishment of the gods, the defea