Archæologiæ Græcæ, or, The antiquities of Greece by John Potter ...

CHAPTER IX. Of the Oracles of Apollo.

I Come in the next place to speak of the Oracles sacred to Apollo, who was thought more peculiarly to preside over Prophets, and inspire into them the knowledge of future Events; for which reason it is, that the Enigmatical Poet calls him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Gainful, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies Gain, because of the profit which Man∣kind receiv'd by his Predictions, saith Tzetzes (d) 1.1 upon that place.

The Oracles of Apollo were not only the most numerous, but of great∣est Repute; and amongst them the Delphian challeng'd the first place, as well for it's Antiquity, (wherein it contended even with that of Do∣dona)

as for the truth and perspicuity of it's Answers, the mag∣nificence of it's Structures, the number and richness of the sacred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Presents, dedicated to the God, and the Multitudes which from all Parts resorted thither for Counsel; in all which respects it surpass'd, not only all the Oracles of other Gods, but even those sacred to Apollo himself.

The place in which the Oracles were deliver'd was call'd Pythium, the Priestess Pythia; the Sports also instituted in honour of Apollo were nam'd Pythian, and Apollo himself Pythius; either from Python a Serpent, or a Man for his Cruelty so call'd, who possess'd this place, and was overcome by Apollo: or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. to putrifie; be∣cause the Carkase of Pytho was suffer'd to lye there and putrifie, and this reason is given us by Homer (a) 1.2: or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. to enquire; because the Oracle was there consulted and enquired of, and this is Strabo's (b) 1.3 opinion: or from Pytho, another name of Delphi, the place of this Oracle, given it from Pythis the Son of Del∣phus, the Son of Apollo.

The City Delphi (as Strabo (c) 1.4 reports) was by some thought to be plac'd in the middle of the World; and the Poets feign that Iupiter, being desirous to know the middle part of the Earth, sent forth two Eagles, (or Crows, as Pindar, or Swans, as others relate) one from the East, the other from the West, and that they met in this Place. However that be, Strabo telleth us, it was plac'd in the middle of Greece; whence it is by the Poets commonly call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which word signifieth a Navil, because that is the middle part of Man's body; and therefore Sophocles calls this Oracle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and in allusion to that name, Strabo and Pausanias say, there was to be seen in the Temple the figure of a Navil, made of white Stone, with a Ribband hanging from it, instead of the Navil-string, and upon it were plac'd two Eagles, in memory of the Eagles sent forth by Iupiter. But Lactantius, and Phurnutus are of opinion, that this Name was not deriv'd from the Situation of the Place, but from the divine Answers that were given there, and are in Greek call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Concerning the Original of this Oracle there are various Reports, Diodorus the Sicilian (d) 1.5 tells us, it first belong'd to Earth, by whom Daphne, one of the Mountain-Nymphs, was constituted Priestess; the same Author afterwards saith, that in a Greek Poem call'd Eumolpia, it is reported to have been sacred both to Earth, and Neptune; and that Earth gave Answers her self, but Neptune had an Interpreter nam'd Pyrco, and that afterwards Neptune resign'd his part to Earth. This Goddess was succeeded by Themis, who gave Oracles about the time of Deucalion's Deluge, and was consulted by him: some

there are, that will have Themis to have possess'd this Oracle from the beginning; and in Coelius (a) 1.6 we find, that others say it belong'd to Saturn. However that be, at length it came into the hands of Apollo; nor did he long enjoy it alone, for in the War against the Sons of Ti∣tan, Bacchus being mangled and torn in pieces by them, was afterwards restor'd to his Brother Apollo, who receiv'd him into his Temple, and order'd that divine Honours should be paid him there. This Fable you may find quoted out of Callimachus and Euphorion, by Isaac Tzetzes in his Comment upon Lycophron (b) 1.7, where Agamemnon is brought in sacrificing to Bacchus in the Temple of Delphinian Apollo. Hence some say, the City Delphi was so call'd, q. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which word sig∣nifieth Brethren, because Apollo and Bacchus were both Sons of Iu∣piter.

We find it related in Diodorus the Sicilian (c) 1.8, that this Oracle was first discover'd by Goats, in memory whereof the Delphians, when they ask'd Counsel of the God, for the most part offer'd a Goat. The man∣ner of the discovery was thus: Upon Mount Parnassus, where Goats were wont to feed, there was a deep Cavern, with a small, narrow Mouth, to which when any of the Goats approach'd, they began immediately to leap after an unusual and antick manner, uttering strange and unheard of sounds; the Goat-herd (Plutarch calls him Coretas) observing this, and wondring what should be the cause of it, went himself to view the Cavern, whereupon he also was seiz'd with a like Fit of Madness, leaping and dancing, and fore-telling things to come. This being nois'd abroad, vast Multitudes of People flock'd to the Place, where as many as look'd in, were inspir'd af∣ter the same manner. At length, when many were possess'd with such a degree of Divine Phrenzy, as to throw themselves headlong into the Vorago; there was an Edict put out, whereby it was made unlawful for any Man to approach to it; and a Tripus was plac'd upon the Mouth of it, upon which a Virgin was appointed to sit, and there deliver the Answers of the God. This is the most common Ac∣count of the Original of this Oracle: Pausanias hath given some others, which I shall forbear to mention, being unwilling to abuse the Reader's patience in the repetition of any more vain and useless Fables. Thus much however is certain (if any thing at such a di∣stance may be call'd so,) viz. That this Oracle was very ancient, and flourish'd above an hundred Years before the Trojan War.

Concerning the Tripus plac'd upon the mouth of the Cavern, there are different Opinions: some say, it was a Pot fill'd with dust, thro' which the Afflatus pass'd into the Virgin's Belly, and thence proceeded out of her Mouth. The Scholiast upon Aristophanes (d) 1.9 saith, it was a wide-mouth'd Brass-Pot, fill'd with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Pebbles, by the leaping of which the Prophetess made her Conjectures. Others are of opinion, that it was a large Vessel supported by three Feet, into

which the Prophetess plung'd her self, when she expected an Inspira∣tion. But, according to the more common opinion, Coelius (a) 1.10 hath prov'd at large, that it was not a Vessel, but a Table, or Seat, on which the Pythia lean'd, or sat. The cover of the Tripus, or, as some say, the Tripus it self, they call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which word properly de∣notes a Mortar, or round Stone, according to Hesychius; whence Apollo is call'd in Sophocles, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and his Prophetess, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And this, as some are of opinion, gave occasion to the Proverb, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is applied to those that speak prophetically; but others derive it from a certain Diviner, call'd Holmus; and others (amongst whom is Aristophanes the Grammarian, in Zenodotus) referr it to the old superstitious Custom of sleeping in these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when they desi∣red a Prophetical Dream. Phurnutus will have the Tripus to have been sacred to Apollo, either because of the perfection of the Number Three; or in allusion to the three coelestial Circles, two of which the Sun toucheth, and passeth over the third in his Annual Circuit. The Tripus, saith the Scholiast upon Aristophanes (b) 1.11, had three Legs, by which were symbolically signified the knowledge of the God, as dis∣tinguish'd by the three Parts of Time, viz Present, Past, and, Fu∣ture,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪

Who knew things past, and present, and to come.

The same Tripus was not always us'd; the first, it is probable, might be plac'd there by the Inhabitants of the neighbouring Countrey; af∣terwards, when Pelops married Hippodamia the Daughter of Oenomaus, King of the Eleans, he presented to Apollo a Tripus, wrought by Vul∣can, which seems to have been that famous one made of Brass, so famous amongst the Poets. There was also another Tripus of Gold, as the Scholiast upon Aristophanes (c) 1.12 reports, dedicated to Apollo on this account: Certain Fisher-men at Miletus, having sold their next draught to some Persons that stood by, cast their Nets into the Water, and drew up a Golden Tripus; whereupon there arose a very hot Contention between the Fisher-men and their Chap-men; the Fisher-men alledging, that they sold nothing but the Fish they were to take, and that therefore the Tripus belong'd to them; The Buyers, on the other hand, replyed, that they had bought the whole draught, and therefore laid a just claim to whatever came to the Net; at length, when neither side would yield, they agree'd to submit the matter to Apollo's determination, whereupon they came to Delphi, and there receiv'd this Answer,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Art Thou, a Native of Miletus, come T' enquire what must be with the Tripod done? Give it to Him, who's wisdom claims a right Above all others. —

Mr. Hutchin.

This Oracle was given at the time when the seven Wise-men flou∣rish'd in Greece; the Tripus therefore was presented to one of them, (which that was, is not agree'd on by ancient Writers) He modestly refusing it, they offer'd it to another, and so on to the rest, till it had been refus'd by them all; whereupon it was determin'd to consecrate it to Apollo himself, as being the Fountain of all Wisdom. The Tripus was call'd by the Latins Cortina, of which appellation there are several reasons assign'd, for which I referr you to the Grammarians. Others say, Cortina was only the Cover of the Tripus, and therefore de∣rive it from the word corium, i. e. a Skin, because it was made, as they say, of Python's Skin. Lastly, others more probably think it signified the Tent, within which was kept the sacred Tripus, and that because of it's figure, which was, like that of a Cauldron, round; upon the same account Cortina was us'd to signifie the Tiring-room in the Theater, or the Curtains, or Hangings, out of which the Players us'd to be usher'd on to the Stage; for the same reason the celestial Hemisphere is by Ennius call'd Coeli cortina; and the Tholus, or round Compass at the top of a Theater, is by another nam'd cortina Theatri.

The Person, that deliver'd the Oracles of the God, was a Woman, whom they call'd Pythia, Pythonissa, and Phoebas: the most celebrated of these, saith Pausanias (a) 1.13, was Phoemonoe, who is remarkable, not on∣ly as being the first Priestess of that Oracle, but more especially because she was the first (as most say,) that cloath'd the Oracles with Heroick Verse. But Boeo, a Delphian Lady, in one of her Hymns, re∣ports that Olen, with the Hyperboreans, first instituted this Oracle, and return'd Answers in Heroick Verse, of which He was the first Inven∣tor; Her words we find in Pausanias to be thus,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

Where Hyperb••reans to thy lasting praise Eternal Oracles did consecrate.

Then she proceeds to enumerate some others of the Hyperboreans, and in the End of the Hymn adds,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

No Graecian yet warm'd with Poetick Fire Cou'd fit th' unpolish'd Language to the Lyre, Till the first Priest of Phoebus Olen rose, And chang'd for smoother Verse, their stunning Prose.

Mr. Hutchin.

But herein She contradicts (saith my Author) the common opinion of Mankind, grounded on the Testimony of ancient Writers, who unanimously agree in this, That never any but Women were the Interpreters of this God.

Venerius (a) 1.14 is of opinion, that there were more than one Pythia at the same time; which he gathers out of Herodotus, w••o in the sixth Book of his History reports, that Cleomenes corrupted with bribes the Prophetess Perialla, who was vaticinantium mulierum antistes, the President of the Prophetesses: How true this may be I know not, but I do not remember that ever I have read of above one at the same time; and tho' the words quoted by Venerius are in the Latin Version, yet no such thing is said, or can be inferr'd from the Greek, where Perialla is only call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which word (however it may seem to signifie a Prophet superiour to the rest) according to it's common acceptation implyes no more than 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for so Euripides (b) 1.15 hath us'd it, when he saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. one that fore-telleth evils to come. And in like manner Herodotus himself in another place hath us'd the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: more instances would be needless.

These Women were, at the first, Virgins, till one of them was de∣flowr'd by Echechrates a Thessalian; and then choice was made of Wo∣men above fifty years of Age; that so they might either be secur'd from the Attempts of Lust, or, if they should be at any time forc'd to the violation of their chastity, having pass'd the time of Child-bear∣ing they might remain undiscover'd, and not bring the Oracles, or Religion into Contempt: nevertheless they wore the habit of Vir∣gins, thereby to signifie their Purity, and Virginal Modesty. They were oblig'd to observe the strictest Laws of Temperance and Chastity; not being allow'd to wear rich and costly Apparel, or ••se phantastical Dresses; and Plutarch (c) 1.16 hath told us, they neither anointed themselves, nor wore Purple Garments. The Pythia, be∣fore she ascended the Tripus, us'd to wash her whole Body, especially her Hair, in Castalis, a Fountain at the Foot of Parnassus, where the Poets, Men inspir'd by the same Deity, us'd to wash and drink. At her

first sitting down upon the Tripus, She us'd to shake the Laurel-tree that grew by it, and sometimes to take the Leaves, and eat them. Her self also, and the Tripus were crown'd with Garlands of the same Plant, as we learn from the Scholiast upon Aristophanes (a) 1.17 at this Verse, where one asketh,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;

What from the Oracle with Garlands trimm'd Has Phoebus utter'd. —

Nor did the Pythia only make use of Laurel in this manner, but other Prophets also, because it was thought to conduce to inspiration; whence it was peculiarly call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Prophetick Plant. The Pythia being plac'd upon the Tripus, receiv'd the Divine Afflatus in her Belly; and she is commonly call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because the Daemon sometimes spoke within her. She was no sooner inspired, but she began immediately to swell, and foam at the mouth, running round, tearing her Hair, cutting her Flesh, and in all her other Behaviour appearing like one phrenetick and distracted. But she was not always affected in the same manner, for if the Spirit was in a kind and gentle Humour, Her Rage was not very violent; but if sullen and malignant, She was thrown into extreme Fury; in∣somuch, that Plutarch (b) 1.18 speaks of one that was enrag'd to such a degree, that She affrighted, not only those that consulted the Oracle, but the Priests themselves, so that they run away and left her; and so violent was the Paroxysm, that in a little Time after she dyed. Some say, that under the Tripus hath been seen a Dragon that return'd Answers.

The Time of consulting the Oracle, was only one Month in a Year. This Month, Plutarch (c) 1.19 tells us, was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which, as many are of Opinion, was so nam'd q. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. to Spring up, because it was in the beginning of Spring, when all things flourish and put forth buds; but this (saith he) is not the true reason, for the Delphians do not use B for Φ (as the Macedo∣nians, who for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) but instead of Π; for they usually say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 therefore is put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because in that Month they were allow'd to enquire of Apollo's Oracle, and this is their genuine and Country-way of speaking. The seventh day of this Month they call'd Apollo's Birth-day, naming it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as some read it) not because they bak'd a sort of Cakes call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but because the God did then return a great many Answers; and at the

first the Pythia gave Answers only on this Day, as Callisthenes and A∣naxandridas report. To this purpose Plutarch. And even in later ages, Oracles us'd only to be given once every Month.

Whoever went to consult the Oracle, was required to make large Presents to the God, whereby it came to pass, that this Temple in Riches, Splendor, and Magnificence was superiour to almost all others in the World. And Aphetoriae opes (so call'd from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a name of Apollo, given him, as some say, from sending forth Oracles) have been proverbially us'd for abundance of wealth. Another thing re∣quired of those that desired Answers, was, that they should propound their Questions in as few words as might be: this we learn from Philo∣stratus (a) 1.20, in the Life of Apollonius. It was the Custom also, to offer Sacrifice to Apollo, in which except the Omens were favourable, the Prophetess would not give any Answer. At these Sacrifices there were five Priests, saith Plutarch (b) 1.21, nam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. Holy, that as∣sisted the Prophets, and perform'd many other Offices with them, being suppos'd to be descended from Deucalion; there was one also that presided over these, call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Purifier; tho' Plutarch saith, that the Sacrifice slain when any of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 were declar'd, was call'd by that name; unless instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the Sacrifice kill'd, we might be allow'd to read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the Person that kill'd the Sacrifice. There was another Priest also that assisted the Prophetess in managing the Oracle, whom they call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, upon the same account that Apollo was so named.

The Answer was always return'd in Greek, as appears from Cice∣ro (c) 1.22, who, speaking of the Oracle, reported by Ennius to be given to Pyrrhus the Epirote by Apollo, viz.

Aio te, Aeacida, Romanos vincere posse.

Go Pyrrhus, go, engage with Warlike Rome, Fate has decree'd th' irrevocable Doom, And you the Valiant Romans shall o'recome.

Mr. Hutchin.

concludes it was genuine, because the Pythia never us'd to speak in Latin: as also for that in Pyrrhus's time they had left off delivering An∣swers in Verse, which had been the Custom in all former Ages, from the first foundation of the Oracle, deriving (as hath been said already) it's Original from Phoemonoc, the first Pythia. And the ancient Greek•• deliver'd their Laws in Verse, whence it came to pass, as Aristotle wit∣nesseth, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which in it's proper acceptation signifieth a Law, is often us'd to signifie Verses, or Songs. The ancient Philosophers, as oft as they thought fit to Communicate their Mysteries to the

World, cloath'd them in Verse; in short, those Ages scarce seem to have written any thing Curious, or Excellent, nor any thing of weight or moment, but in Verse. The Verses of the Pythia were for the most part, saith Plutarch (b) 1.23, rude and unpolish'd, and not com∣parable to those of Homer, or Hesiod; yet, saith he, this is no reflexion upon Apollo, the Patron of Poets, because He only communicated the knowledge to the Pythia, which She deliver'd in what Dress She pleas'd; the Sence therefore was his, the Words her own. In the same Book he tells us, that some were of Opinion, that there were Poets maintain'd in the Temple, to catch the Oracles as they were given, and wrap them up in Verse. The Verses were for the most part Hexameter, insomuch that this Oracle was thought to be none of Apollo's, because it was not Heroick enough to become the Au∣thor,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

To Wisdom Sophocles makes just pretence, Yet do's to sage Euripides give place, As he and all Men must to Socrates.

Mr. Hutchin.

In later Ages, when Oracles began to grow into dis-repute, this Cu∣stom of Versifying was left off, the reason whereof hath been suffi∣ciently disputed already by Plutarch in a Treatise on that Subject, to which I referr the Reader. I shall only add one thing more to be ob∣serv'd, That as the Custom of giving Answers in Verse never obtain'd so universally, but that sometimes they were deliver'd in Prose, as Plutarch hath prov'd by a great many instances; so neither was it ever so wholly left off, but that sometimes Oracles were pronounc'd in Verse, an instance whereof he giveth in his own Time.

The Delphian Oracles, if compar'd with some others, might justly be call'd plain, and perspicuous; and, as Hermeas the Philosopher tells us, it was usual for those that had receiv'd an obscure Answer at Dodona, to desire Apollo at Delphi to explain the Meaning of it; He adds also, that Apollo had interpreted a great many of them. Nevertheless, they were generally very obscure, and ambiguous; in∣somuch, that Apollo, as some say, was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because his Answers were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. crooked, as it were, and hard to be understood. And Heraclitus in Plutarch, speaking of Apollo, saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. He doth not speak the Truth plainly, nor yet altogether conceal it, but only give small Hints of it; so that if the Event happen'd contrary to any Man's expectation, he might rather accuse his own ignorance and mistake in mis-interpret∣ing

the Answer, than call in question either the Knowledge, or Honesty of Apollo.

The Veracity of this Oracle was so famous, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. the Responses given from the Tripus, came to be us'd proverbially, for certain and infallible Truths: and, as Cicero rightly argues, it is im∣possible the Delphian Oracle should ever have gain'd so much Repute in the World, or have been enrich'd with such vast presents from almost all Kings and Nations, had not the truth of it's Predictions been sufficiently attested by the Experience of all Ages. But in later Times the case was altered; and so Cicero tells us, it was a long while before his Days; nay, Demosthenes, who flourish'd three-hundred Years before him, complain'd the Pythia did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or speak as Philip the Macedonian would have her. Another time she was said to receive a bribe of Clisthenes, to perswade the Lacedaemonians to free the Athenians from the Tyrants, that were impos'd on them. Perialla the Pythia was depriv'd of her Office for being corrupted by one of Cleomen••s's Agents, to say that Demaratus, Cleomenes's Colleague, was not the true Son of A∣risto, to the end it might be thought he was not his lawful Successor, and upon that account be dethron'd.

At what Time, or upon what Account this Oracle came to cease, is uncertain; Strabo (a) 1.24 hath told us, that in his time it had lost it's ancient Reputation; and in Iuvenal's (b) 1.25 time, the Gods had quite forsaken it, if any credit may be given to him, when he saith,

— Delphis Oracula cessant.

The Delphian Oracles are now no more.

Lucan (c) 1.26 telleth us, that it had ceas'd a long time before the the Battle at Pharsalia,

— Non ullo Secula dono Nostra carent majore Deum, quam Delphica sedes Quod siluit. —

No greater gift can bounteous Heaven bestow, Nor do's our Age a greater Blessing want Than silenc'd Delphi.—

Mr. Hutchin.

But this m••st not be understood of a total Defect, or perpetual Si∣lence; for this Oracle, as van Dale (d) 1.27 hath abundantly prov'd, did several times loose it's prophetick faculty, and again recover it. Lu∣cian (e) 1.28 reports, that Answers were given in his Time, which was about the Reigns of Marcus Aurelius, and his Son Commodus. But he

is at a loss, whether those Oracles were indeed Apollo's, or only supposititious. And farther, 'tis certain that this, and those at De∣los, and Dodona, with some others, continued till the Reign of Iu∣lian the Apostate, and were consulted, saith Theodoret, by him; and at what time they were finally exstinct, is altogether uncertain: who∣ever desireth to be more particularly inform'd about their cessation, may consult van Dale's Treatise on that Subject.

When the God forsook Delphi, he betook himself to the Hyper∣bore••n Scythians, as we learn from Claudian,

— pulcher Apollo Lustrat Hyperboreas Delphis cessantibus aras.

Ah! abject D••lphi, see thy God resides In distant Hyporborean Climates. —

Mr. Dechai••.

Abaris, a Scythian, one of Apollo's Priests, is said to have written a Book concerning his Oracles, and removal to that Place. And the Athe∣nians, at a time when the Plague rag'd over all Greece, receiv'd an O∣racle from thence, commanding them to make Vows and Prayers in behalf of the rest; and they continued to send Gifts and Offerings thither, as they had formerly done to Delphi.

I might enlarge about the Magnificence and Splendor of the Del∣phian Temple, but I fear I have already trespass'd too far upon the Reader's patience; if any one therefore have Curiosity and Leisure enough to employ about such Trifles, he may have a large and exact Description of all the magnificent Structures, rich Presents, curious pieces of Art, and other Rarities belonging to that Place, in Pausa∣nias.

Delos was the most celebrated of all the Cyclades, which were a Knot of Islands in the Aegean Sea. It is famous among the Poets for having been the Birth-place of Apollo and Diana, and was therefore accounted so sacred and inviolable, that the Persians, when they pil∣lag'd, or destroy'd almost all the other Grecian Temples, durst not at∣tempt any thing upon the Temple in this Island; which was seated on the Sea-shore, looking towards Euboea, in the very place, where A∣pollo was feign'd to be born. He had in Image erected in this place in the shape of a Dragon; and gave Answers for their Certainty, and Per∣spicuity, not only not inferiour to those at Delphi, but, as some report, (a) 1.29 far exceeeding them, and all other Oracles of Apollo; being deliver'd in clear, plain Terms, without any ambiguity, or obscurity. But these Answers were not to be expected all the Year, Apollo only kept his Summer's Residence in this Place, and in Winter retired to Pata••a, a City of Lycia, as Servius hath observ'd in his Comment upon these words of Virgil,

Qualis ubi hybernam Lyciam, Xanthique fluenta Deserit, ac Delum maternam invisit Apollo (a) 1.30.

Such Pomp and Splendor God Apollo grace, When He his Winter Lycia, or that Place Which Xanthus Silver Streams wash kindly, leaves, And Delos visits, whence He answers gives. In Summer Seasons. —

Mr. D••chair.

The Altar was by some reckon'd amongst the seven Wonders of the World; it was erected by Apollo at the age of four Years, and com∣pos'd of the Horns of Goats kill'd by Diana upon Mount Cynthus, which were compacted together in a wonderful manner, without any visible Tye or Cement, whence Ovid saith of it,

Miror & innumeris structam de cornibus aram.

— 'tis strange to see How each in th'other twin'd the Goat-horns lie, And make an Altar bound with n'ere a Tye.

Mr. Dechair.

To Sacrifice any living Creature upon this Altar was held unlawful, and a prophanation of the Place, which it was the Gods Will to have preserv'd pure from blood, and all manner of Pollution. Thu∣cydides (b) 1.31 reports, that no Dogs were permitted to enter into the Island; and it was unlawful for any Person to dye, or be born in it; and therefore, when the Athenians were by the Oracle commanded to purifie it, they dug up the dead Bodies out of their Graves, and wafted them over the Sea, to be interred in one of the adjacent Islands; this done, the better to preserve it from pollution, they put forth an E∣dict, commanding that whoever lay sick of any mortal or dangerous Disease, and all Women great with Child, should be carried over to a little Isle call'd Rhena.

I must not omit in this place the annual Procession made by the Athe∣nians to Delos, in honour of Apollo. The first Author of this Custom was Theseus, who, being sent with the rest of the Athenian Youths into Crete, to be devour'd by the Minotaur, made a Vow to Apollo, that if He would grant them a safe return, they would make a solemn Voy∣age to his Temple at Delos every Year. This was call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Persons employ'd in it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from the name of the Island, the Chief of them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Ship in which they

went 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which was the very same that carrried The∣seus and his Companions to Crete; being (saith Plutarch) preserv'd by the Athenians till Demetrius the Phalerean's time, they restoring al∣ways what was decay'd, and changing the old and rotten Planks for those that were new and entire; insomuch, that it furnish'd the Philo∣sophers with matter of Dispute, Whether after so many Reparations and Alterations it might still be call'd the same individual Ship; and serv'd as an Instance to illustrate the Opinion of those, that held the body still remain'd the same numerical substance, notwithstand∣ing the continual decay of old parts, and acquisition of new ones, through the several Ages of Life; for which reason Callimachus (a) 1.32 calls it's Tackle everliving,

— 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

To great Apollo's Temple ev'ry year, The sturdy Theoris th' Athenians send, Yet spight of envious Time, and angry Seas The Vessel ever whole will be.

Mr. Dechair.

The beginning of the Voyage was computed from the time that A∣pollo's Priest first adorn'd the Stern of the Ship with Garlands, saith Plato (b) 1.33; and from that time they began to cleanse and lustrate the City; and it was held unlawful to put any Malefactor to death till it's return; which was the reason that Socrates was repriev'd thirty days after his condemnation, as we learn from Xenophon (c) 1.34. The Theori wore Garlands of Laurel upon their Heads, and were accom∣panied by two of the Family of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who were appointed to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 at Delos for that Year, of which Office I have already treated. Before them went certain Men with Axes in their Hands, in shew as if they design'd to clear the Ways of Robbers; in memory, that Theseus, in his Journey from Troezen to Athens, free'd the Countrey from all the Robbers that infested those Parts. To this Custom Aeschylus (d) 1.35 seems to allude, when he saith,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Mov'd with a Sense of Piety To Him th' Athenians do repair,

Still as they on their Journey go, Whatever Parts infested be With Robbers cruel Outrages, Setting 'em free. —

Mr. Dechair.

When they went thither they were said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to ascend; when they return'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to descend. When they arriv'd, they of∣fer'd Sacrifice, and celebrated a Festival in Honour of Apollo: this done, they repair'd to their Ship, and sail'd homewards. At their re∣turn, all the People ran forth to meet them, opening their Doors, and making Obeysance as they pass'd by; the neglect of which respect makes Theseus complain in Euripides (a) 1.36,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

My scornfull Citizens I find neglect, Rushing to crow'd about the op'ned Doors, And pay Me that Respect which is decree'd For one that from the Embassie returns.

Mr. Dechair.

The next Oracle I shall speak of, is that of Apollo Didymaeus, so nam'd (b) 1.37 from the double light imparted by him to Mankind, the one directly and immediately from his own Body, which causeth the Day; the other, mediately, and by reflection from the Moon, which enlightneth the Night. The place of it was also call'd Didyma, and belong'd to the Milesians. It was also call'd the Oracle of the Bran∣chidae, and Apollo himself was call'd Branchides, from Branchus, who was reputed the Son of Machareus, but begotten by Apollo; for it was no unusual thing for the ancient Heroes to be call'd the Sons of two Fathers, the one Mortal, who was always their Mothers Hus∣band; the other some lascivious Deity, that had fallen in Love with her: so Hercules was reputed the Son of Iupiter and Amphitryon; He∣ctor of Priamus and Apollo, with many others. This Branchus having on a certain time kiss'd Apollo, receiv'd from him a Crown and Sce∣pter, together with the gift of Prophesy, and presently after disap∣pear'd. Some time after, a magnificent Temple was erected in honour of Him, and dedicated to Him and Apollo; whence Statius saith he was

— patrioque aequalis honori.

In honour equal to his Father Phoebus.

(e) 1.38

Others derive the Name from Branchus, a The••salian Youth, belov'd by Apollo, who receiv'd him into his own Temple, and commanded that Divine honours should be paid him after Death. But Ste∣phanus the Byzantian (a) 1.39 telleth us, that this Oracle was sacred to Iupiter and Apollo, and perhaps it might belong to all three.

In the time of the Persian War (b) 1.40, this Temple was spoil'd and burn'd, being betray'd into the Hands of the Barbarians by the Bran∣chidae, or Priests that had the care of it; but they, conscious of their own wickedness, and fearing least they should meet with condign Punishment, desired of Xerxes, that as a requital of their Service, he would grant them a Habitation in some remote part of Asia, whence they might never return into Greece, but live secure, being plac'd beyond the reach of Justice; Xerxes granted their Request; whereupon, not∣withstanding a great many unlucky Omens appear'd to them, they founded a City, and call'd it after their ancient name, Branchidae. But for all this, they could not escape Divine Vengeance, which was inflicted on their Children by Alexander the Great, who, having conquer'd Darius, and possess'd himself of Asia, utterly demolish'd their City, and put all it's Inhabitants to the Sword, as detesting the very Posterity of such impious Wretches.

The Persians being vanquish'd, and Peace restor'd to Greece (c) 1.41, the Temple was rebuilt by the Milesians, with such magnificence, that it surpass'd all the other Grecian Temples in Bigness, being rais'd to such a bulk, that they were forc'd to let it remain uncover'd; for the compass of it was no less than that of a Village, and contained, at least, four, or five Stadia.

Another of Apollo's Oracles, we read of in Abae, a City of Phocis, mention'd by Herodotus (d) 1.42, and Stephanus the Byzantian (e) 1.43; by the latter of which we are told, it was more ancient then the Delphiaen. Sophocles (f) 1.44 also hath taken notice of it,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Hence all Religion, now I will no more Trouble that hallow'd Fane, which equally Parts the divided Earth, no Journies make To Abae for the Answers of a God; In vain 'tis to be good.

Mr. Dechair.

The Scholiasts on this place are of opinion, that Abae was a City in Lycia, but are sufficiently refuted by the testimonies already cited.

At Clar••s, a City of Ionia, not far from Colophon, there was another Oracle sacred to Apollo, first instituted by Manto, the Daughter of Tiresias, who fled thither in the second Theban War, when the Epigoni, i. e. the Sons of those that were slain in the former War, invaded The∣bes, under the conduct of Al••maeon, in revenge of their Fathers Deaths. The Person that deliver'd Answers, was a Man, who was generally chosen out of some certain Families, and for the most part out of Miletus (a) 1.45: He was usually unlearn'd, and very ignorant, yet return'd the Oracles in Verses wonderfully satisfactory, and ada∣pted to the intention of the Enquirers; and this by the Virtue of a little Well, feign'd to have sprung out of the Tears of Manto, when she bewail'd the desolation of her Countrey: into this He de∣scended when any Man came to consult him; but paid dear for his Knowledge, for the Water was very prejudicial to his Health, and, as Pliny (b) 1.46 hath told us, a means to shorten his Life.

At Larissa, a Fort of the Argives, there was an Oracle of Apollo ••irnam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from Diras, a Region belonging to Argos. The Answers in this place were return'd by a Woman, who was for∣bidden the company of Men; every Month she sacrific'd a Lamb in the Night, and then, having tasted the Blood of the Victim, was immediately seiz'd with a Divine Fury.

Apollo had another famous Oracle at Eutresis, a Village in Boeo∣tia (c) 1.47, seated in the way between the Thespians, and Plataeans.

At Tegyrae, a City in Boeotia, there was an Oracle sacred to Te∣gyrean Apollo, which was frequented till the Persian War. but after that remain'd for ever filent (e) 1.48.

No less famous was Ptous, a Mountain in Boeotia, for the Oracles given by Apollo sirnam'd Ptous from that Place, where was a Temple de∣dicated to him. This Oracle ceas'd when Thebes was demolish'd by Alexander (d) 1.49.

Apollo, sirnam'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from Daphne his beloved Mistress, or ••he Laurel, into which she was transform'd, had an Oracle near the Castalian Fountain, the Waters of which were also endu'd with a pro∣phetick Virtue (f) 1.50.

Apollo was call'd Ismenius, from Ismenus a River, and Moun∣tain in Boeotia, in which he had a Temple, and gave Answers to those that came to enquire of him.

Pausanias (g) 1.51 hath told us of another place in Boeotia, where Apollo return'd Answers, viz. a Stone call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, upon which he had an Altar, erected out of the Ashes of Victims offer'd to him; whence he was call'd Spodius from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; i. e. ashes; whence for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Pausanias must be read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He did not here, as in other places signifie his will viva voce, but by Omens, in the observation of

which He instructed Persons appointed for that purpose; for this way of Divination also was in use amongst the Grecians, especially at Smyrna, saith my Author, where was a Temple built on the out∣side of the City-wall for that Purpose. Thus much of the Oracles of Apollo.

Notes

• (d) 1.1

  Cassandr. v. 208.
• (a) 1.2

  Hymn. in Apollinem v. 372.
• (b) 1.3

  Geogr. lib. IX.
• (c) 1.4

  Lib. IX.
• (d) 1.5

  Lib. XVI. cap. XVI.
• (a) 1.6

  Lect. Ant. lib. XVI. cap. XI.
• (b) 1.7

  Vers. 209.
• (c) 1.8

  Biblioth. Hist. l. XVI.
• (d) 1.9

  Lysistrate.
• (a) 1.10

  Lect. Antiq. lib. VIII. cap. XV.
• (b) 1.11

  Initio Pluti.
• (c) 1.12

  Loco citat.
• (a) 1.13

  Ph••cicis.
• (a) 1.14

  De Divination. & Orac. Antiq.
• (b) 1.15

  Helena.
• (c) 1.16

  Lib. de Pyth. Orac.
• (a) 1.17

  In Pluto.
• (b) 1.18

  De Defect. Orac.
• (c) 1.19

  Quaest. Grac. IX:
• (a) 1.20

  Lib. VI. cap. V.
• (b) 1.21

  Loc. cit.
• (c) 1.22

  Lib. II de Divinatione.
• (b) 1.23

  Lib. de P••thia Orac.
• (a) 1.24

  Lib. IX.
• (b) 1.25

  Sat. VI. v. 554.
• (c) 1.26

  Lib. V.
• (d) 1.27

  Dissert. de Orac.
• (e) 1.28

  A∣l••xandr•• Pseudomant.
• (a) 1.29

  Alexand. ab Alex.
• (a) 1.30

  Aeneid. IV. v. 143.
• (b) 1.31

  Lib. IV.
• (a) 1.32

  Hymno in Belum.
• (b) 1.33

  In Phaedone.
• (c) 1.34

  Memorab. lib. IV.
• (d) 1.35

  Eu∣menid. initio.
• (a) 1.36

  Hippolyto.
• (b) 1.37

  Macrob. Saturnal. lib. I cap. XVII.
• (e) 1.38

  Theb. III.
• (a) 1.39

  Voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (b) 1.40

  Strabo lib. XIV. & Suidas in voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (c) 1.41

  Strab•• loc. cit.
• (d) 1.42

  Lib. I▪ cap. XLVI.
• (e) 1.43

  Voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. item Hesychius, & Phavorinu••.
• (f) 1.44

  Oedip. Tyr. v. 908.
• (a) 1.45

  Coel. Rhod. Ant. Lect. lib. XXVII. cap. V.
• (b) 1.46

  Nat. Hist. lib. II. cap. CIII.
• (c) 1.47

  Stephanus in voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (e) 1.48

  Pausanias Boeoticis.
• (d) 1.49

  Plutarch. P••l••pida.
• (f) 1.50

  Clemens Protrept.
• (g) 1.51

  Pausan. Ibidem.