inspired writings, omens, and prophecies have been valued as means of bringing man into communication with God, and as furnishing an unerring way of indicating the Divine will to humanity. But it would be difficult to mention any institution or practice having this ostensible aim which has had such absolute sway over the minds of those who came within reach of its influence, as the group of oracles which were celebrated in the ancient Hellenic world. It is no wonder, therefore, that in the age of Plutarch the present silence of the oracles was a common topic of speculation, of anxious alarm to the pious, of ribald sarcasm to the profane. Juvenal[1] satirically describes the meaner methods which the cessation of the Oracle at Delphi has imposed upon those who yet wish to peer through the gloom that hides the future. Lucan laments the loss which his degenerate time suffers from this cause: "non ullo secula dono Nostra carent majore Deum, quam Delphica sedes Quod siluit;"[2] and speculates as to the probable reason for the failure of
- [Footnote: sternutamenta et offensiones pedum, by means of which men have
endeavoured to discover hints of divine guidance, nevertheless, in another passage, quotes two wise oracles as having been "velut ad castigandam hominum vanitatem a Deo emissa." (Lib. ii. cap. 5, and vii. cap. 47.)—The political, religious, and moral influence of the Delphic oracle has been exhaustively dealt with by Wilhelm Götte in the work already cited (see p. 127, note), and by Bouché-Leclerq in the third volume of his "Histoire de la Divination dans l'Antiquité." On the general question of divination it would, perhaps, be superfluous to consult anything beyond this monumental work, with its exhaustive references and its philosophic style of criticism.]
