Plutarch, De defectu oraculorum
Frank Cole Babbitt, Ed.

Then Cleombrotus continued, ‘I shall be surprised if it does not appear to you much more strange than what has already been said. Yet it seems to be close to the subject of natural phenomena and Plato¹ has given the key-note for it, not by an unqualified pronouncement, but as the result of a vague concept, cautiously suggesting also the underlying idea in an enigmatic way ; but, for all that, there has been loud disparagement of him on the part of other philosophers. But there is set before us for general use a bowl of myths and stories combined, and where could one meet with more kindly listeners for testing these stories, even as one tests coins from foreign lands ? So I do not hesitate to favour you with a narrative about a man, not a Greek, whom I had great difficulty in finding, and then only by dint of long wanderings, [p. 411] and after paying large sums for information. It was near the Persian Gulf that I found him, where he holds a meeting with human beings once every year ; and there I had an opportunity to talk with him and met with a kindly reception. The other days of his life, according to his statement, he spends in association with roving nymphs and demigods. He was the handsomest man I ever saw in personal appearance and he never suffered from any disease, inasmuch as once each month he partook of the medicinal and bitter fruit of a certain herb. He was practised in the use of many tongues ; but with me, for the most part, he spoke a Doric which was almost music. While he was speaking, a fragrance overspread the place, as his mouth breathed forth a most pleasant perfume. Besides his learning and his knowledge of history, always at his command, he was inspired to prophesy one day in each year when he went down to the sea and told of the future. Potentates and kings' secretaries would come each year and depart. His power of prophecy he referred to the demigods. He made most account of Delphi and there was none of the stories told of Dionysus or of the rites performed here of which he had not heard ; these too he assert ed were the momentous experiences of the demigods and so, plainly, were those which had to do with the Python. And upon the slayer of that monster was not imposed an exile of eight full years,² nor, following this, was he exiled to Tempê; but after he was expelled, he fared forth to another world, and later, returning from there, after eight cycles of the Great Years, pure and truly the ‘Radiant [p. 413] One,’ he took over the oraele which had been guarded during this time by Themis. Such also, he said, were the stories about Typhons and Titans³; battles of demigods against demigods had taken place, followed by the exile of the vanquished, or else judgement inflicted by a god upon the sinners, as, for example, for the sin which Typhon is said to have committed in the case of Osiris, or Cronus in the case of Uranus ; and the honours once paid to these deities have become quite dim to our eyes or have vanished altogether when the deities were transferred to another world. In fact, I learn that the Solymi, who live next to the Lycians, paid especial honour to Cronus. But when lie had slain their rulers, Arsalus, Dryus, and Trosobius, he fled away from that place to some place or other, where they cannot say ; and then he ceased to be regarded, but Arsalus and those connected with him are called the ‘stern gods,’ and the Lycians employ their names in invoking curses both in public and in private. Many accounts similar to these are to be had from theological history. But, as that man said, if we call some of the demigods by the current name of gods, that is no cause for wonder ; for each of them is wont to be called after that god with whom he is allied and from whom' he has derived his portion of power and honour. In fact, among ourselves one of us is Dïus, another Athenaeus, another Apollonius or Dionysius or [p. 415] Hermaeus ; but only some of us have, by chance, been rightly named ; the majority have received names derived from the gods which bear no relation to the persons, but are only a travesty.’