And yet the school of Aristotle Cf. Aristotle, Meteorologica , i. 3 (340 b 29); Cicero, De Divinatione , i. 19 (38); ii. 57 (117). would make it appear that exhalation is the author of all these changes that have taken place in the earth, and that things of this nature must of necessity follow with it in disappearing, changing their locality, and bursting forth once more in full vigour. Plainly the same sober opinion is to be held regarding the spirits that inspire prophecy; the power that they possess is not everlasting and ageless, but is subject to changes. For excessive rains most likely extinguish them, and they probably are dispersed by thunderbolts, and especially, when the earth is shaken beneath by an earthquake and suffers subsidence and ruinous confusion in its depths, the exhalations shift their site or find completely blind outlets, as in this place they say that there are still traces of that great earthquake which overthrew the city. And in Orchomenos they relate that a pestilence raged and many persons died of it, and the oracle of Teiresias become altogether obsolescent and even to this day remains idle and mute. And if a like fate has befallen those in Cilicia, as we have been told, there is nobody, Demetrius, who could give us more certain information than you. I do not know, said Demetrius, the state of affairs there at present; for as you all know, I have been out of the country for a long time now. But, when I was there, both the oracle of Mopsus and that of Amphilochus were still flourishing. I have a most amazing thing to tell as the result of my visit to the oracle of Mopsus. The ruler of Cilicia was himself still of two minds towards religious matters. This, I think, was because his scepticism lacked conviction, for in all else he was an arrogant and contemptible man. Since he kept about him certain Epicureans, who, because of their admirable naturestudies, forsooth, have an arrogant contempt, as they themselves aver, Frag. 395 Usener; Diogenes Laertius, x. 135. for all such things as oracles, he sent in a freedman, like a spy into the enemy’s territory, arranging that he should have a sealed tablet, on the inside of which was written the inquiry without anyone’s knowing what it was. The man accordingly, as is the custom, passed the night in the sacred precinct and went to sleep, and in the morning reported a dream in this fashion: it seemed to him that a handsome man stood beside him who uttered just one word Black and nothing more, and was gone immediately. The thing seemed passing strange to us, and raised much inquiry, but the ruler was astounded and fell down and worshipped; then opening the tablet he showed written there the question: Shall I sacrifice to you a white bull or a black? The result was that the Epicureans were put to confusion, and the ruler himself not only duly performed the sacrifice, but ever after revered Mopsus. When Demetrius had told this tale he lapsed into silence. But I, wishing to crown, as it were, the discussion, glanced again towards Philip and Ammonius who were sitting side by side. They seemed to me to be desirous of saying something to us, and again I checked myself. Then Ammonius said, Philip also has some remarks to make, Lamprias, about what has been said; for he himself thinks, as most people do, that Apollo is not a different god, but is the same as the sun. Cf. 376 b, supra , and 1130 a, for example. But my difficulty is greater and concerns greater matters. I do not know how it happened, but a little time ago we yielded to logic in wresting the prophetic art from the gods and transferring it merely to the demigods. But now it seems to me that we are thrusting out these very demigods, in their turn, and driving them away from the oracle and the tripod here, when we resolve the origin of prophecy, or rather its very being and power, into winds and vapours and exhalations. For these temperings and heatings and hardenings that have been spoken of serve only the more to withdraw repute from the gods and suggest in regard to the final cause some such conclusion as Euripides Euripides, Cyclops , 332-333. makes his Cyclops employ: The earth perforce, whether it will or no, Brings forth the grass to fat my grazing flocks. But there is one difference: he says that he does not offer them in sacrifice to the gods, but to himself and to his belly, greatest of divinities, whereas we offer both sacrifices and prayers as the price for our oracles. What possesses us to do so, if our souls carry within themselves the prophetic power, and it is some particular state of the air or its currents which stirs this to activity? And what is the significance of the libations poured over the victims and the refusal to give responses unless the whole victim from the hoofjoints up is seized with a trembling and quivering, as the libation is poured over it? Shaking the head is not enough, as in other sacrifices, but the tossing and quivering must extend to all parts of the animal alike accompanied by a tremulous sound; and unless this takes place they say that the oracle is not functioning, and do not even bring in the prophetic priestess. Yet it is only on the assumption that they ascribe the cause almost entirely to a god or a demigod that it is reasonable for them to act and to believe thus; but on the basis of what you say it is not reasonable. For the presence of the exhalation, whether the victim be excited or not, will produce the inspiration and will dispose the soul auspiciously, not only the soul of the priestess, but that of any ordinary person with whom it may come into contact. Wherefore it is silly to employ one woman alone for the purpose of the oracles and to give her trouble by watching her to keep her pure and chaste all her life. As a matter of fact, this Coretas, who the people of Delphi say was the first, because he fell in, to supply any means of knowing about the power with which the place is endowed, was not, I think, any different from the rest of the goatherds and shepherds, if so be that this is not a fable or a fabrication as I, for one, think it is. When I take into account the number of benefactions to the Greeks for which this oracle has been responsible, both in wars and in the founding of cities, in cases of pestilence and failure of crops, I think it is a dreadful thing to assign its discovery and origin, not to God and Providence, but to chance and accident. But regarding these matters, he added, I wish that Lamprias would say something to us. Will you wait? Certainly I will, said Philip, and so will all who are here. For what you have said has set us all thinking.