To say the truth, these supposed prophets were Deities, to whom temples were consecrated under these names; or, to speak more properly, they were all titles, which related to one God, the Sun. That they were reputed Deities, is plain, from many accounts. Dion Cassius speaks of Αμφιλοχου χρηστηριον: and the three principal oracles mentioned by Justin Martyr are [768]μαντεια--Αμφιλοχου Δωδωνης, και Πυθους. We have a similar account from Clemens Alexandrinus. [769]Διηγησαι ἡμιν και της αλλης μαντικης, μαλλον δε μανικης, τα αχρηστα χρηστηρια, τον Κλαριον, τον Πυθιον, τον Αμφιαρεω, τον Αμφιλοχον. The Amphictuons were originally prophetic personages, who attended at the temple at Delphi. Hesychius observes: Αμφικτυονες--περιοικοι Δελφων, πυλαγοραι, ιερομνημονες. Minerva, heavenly wisdom, is by Lycophron styled [770]Amphira; which is a compound of Amphi-Ur, the divine influence, or oracle of Orus. Of this name there was a city near Olympia in Elis: for many places were in this manner denominated, on account of their being esteemed the seat of prophecy. In Phocis was the city Hyampolis: and close to it [771] Amphissa, famous for the oracle of an unknown Goddess, the daughter of Macaria. Amphrysus, in Bœotia, was much famed for the influence of [772] Apollo; and Amphimallus, in Crete, was well known for its [773] oracle. Amphiclea, in [774] Phocis, had Dionusus for its guardian Deity, whose orgies were there celebrated; and whose shrine was oracular. I imagine that this sacred influence, under the name of Amphi, is often alluded to in the exordia of Poets, especially by the writers in Dithyrambic measure, when they address Apollo. Taken in its usual sense (αμφι circum) the word has no meaning: and there is otherwise no accounting for its being chosen above all others in the language to begin hymns of praise to this Deity, who was the principal God of prophecy. We have one instance of it in the Nubes of Aristophanes: [775]Αμφι μοι αυτε αναξ, Δηλιε, Κυνθιαν εχων Ὑψικερατα πετραν. Periander is mentioned as beginning a hymn with a like exordium: Αμφι μοι αυθις ανακτα: And Terpander has nearly the same words: [776]Αμφι μοι αυθις ανακθ' ἑκατηβολον. Apollo was so frequently called Αμφι αναξ, that it was in a manner looked upon as a necessary proœemium. Suidas observes, Αμφιανακτιζειν το προοιμιαζειν: And Hesychius, Αμφιανακτα, αρχη νομου Κιθαρωδικου. Much the same is told us in the Scholia upon the passage above from Aristophanes: [777]Μιμειται δε (Αριστοφανης) τον Διθυραμβων τα προοιμια· συνεχως γαρ χρωνται ταυτῃ λεξει· διο αμφιανακτας αυτους καλουσι. However, none of these writers inform us why this word was so particularly used; nor tell us what was its purport. In the short hymns ascribed to Homer this term is industriously retained; and the persons who composed them have endeavoured to make sense of it, by adopting it according to the common acceptation.