even the Delphic oracle halted between two opinions—between the conception of the maiden as a victim to appease angry genii and the belief that the dead girl herself would become the guardian-daemon of the stronghold.
Let us read another story from Pausanias[1]: 'At the base of Mount Cronius, on the north side (of the Altis at Olympia), between the treasuries and the mountain, there is a sanctuary of Ilithyia, and in it Sosipolis, a native daemon of Elis, is worshipped. To Ilithyia they give the surname "Olympian," and elect a priestess to minister to her year by year. The old woman too who waits upon Sosipolis is bound by Elean custom to chastity in her own person, and brings water for the bathing of the god and serves him with barley-cakes kneaded with honey. In the front part of the temple, which is of double construction, is an altar of Ilithyia, and entrance thereto is public; but in the inner part Sosipolis is worshipped, and only the woman who serves the god may enter, and she only with her head and face covered by a white veil. And while she does so, maidens and married women wait in the temple of Ilithyia and sing a hymn; incense of all sorts is also offered to him, but no libations of wine. An oath also at the sanctuary of Sosipolis is taken on very great occasions.
'It is said that when the Arcadians had once invaded Elis, and the Eleans lay encamped opposite to them, a woman came to the generals of the Eleans, with a child at her breast, and said that, though she was the mother of the child, she offered it, bidden thereto by dreams, to fight on the side of the Eleans. And those in command, trusting the woman's tale, put the child in the forefront of the army naked. Then the Arcadians came to the attack, and lo! straightway the child was changed into a serpent. And the Arcadians, dismayed at the sight, turned to flight, and were pressed by the Eleans, who won a signal victory and gave to the god the name of Sosipolis ("saviour of the state"). And at the place where the serpent disappeared in the ground after the battle they set up the sanctuary; and along with him they took to worshipping Ilithyia, because she was the goddess who had brought the boy into the world.'
Is this story complete, or did Pausanias' informants suppress one material point out of shame? How came a mortal infant
- ↑ VI. 20. 2-5.
