We may clearly see that it was not at first the intention of Philomelus or his Phokian comrades to lay hands on the property of the Delphian temple; and Philomelus, while taking pains to set himself right in the eyes of Greece, tried to keep the prophetic agency of the temple in its ordinary working, so as to meet the exigencies of sacrificers and inquirers as before. He required the Pythian priestess to mount the tripod, submit herself to the prophetic inspiration, and pronounce the word thus put into her mouth, as usual. But the priestess,—chosen by the Delphians, and probably herself a member of one among the sacred Delphian Gentes,—obstinately refused to obey him; especially as the first question which he addressed concerned his own usurpation, and his chances of success against enemies. On his injunctions, that she should prophesy according to the traditional rites,—she replied that these rites were precisely what he had just overthrown; upon which he laid hold of her, and attempted to place her on the tripod by force. Subdued and frightened for her own personal safety, the priestess exclaimed involuntarily, that he might do what he chose. Philomelus gladly took this as an answer, favorable to his purpose. He caused it to be put in writing and proclaimed, as an oracle from the god, sanctioning and licensing his designs. He convened a special meeting of his partisans and the Delphians generally, wherein appeal was made to this encouraging answer, as warranting full confidence with reference to the impending war. So it was construed by all around, and confirmatory evidence was derived from farther signs and omens occurring at the moment.[523] It is probable, however, that Philomelus took care for the future to name a new priestess, more favorable to his interest, and disposed to deliver oracular answers under the new administrators in the same manner as under the old. [523] Diodor. xvi. 25, 26, 27.