The first is the case of any memorable scepticism published in a pointed or witty form; as Demosthenes avowed his suspicions "that the Oracle was _Philippizing_." This was about 344 years B.C. Exactly one hundred years earlier, in the 444th year B.C., or the _locus_ of Pericles, Herodotus (then forty years old) is universally supposed to have read, which for _him_ was publishing, his history. In this work two insinuations of the same kind occur: during the invasion of Darius the Mede (about 490 B.C.) the Oracle was charged with _Medizing_; and in the previous period of Pisistratus (about 555 B.C.) the Oracle had been almost convicted of _Alcmœonidizing_. The Oracle concerned was the same,--namely, the Delphic,--in all three cases. In the case of Darius, fear was the ruling passion; in the earlier case, a near self-interest, but not in a base sense selfish. The Alemœonidae, an Athenian house hostile to Pisistratus, being exceedingly rich, had engaged to rebuild the ruined temple of the Oracle; and had fulfilled their promise with a munificence outrunning the letter of their professions, particularly with regard to the quality of marble used in facing or "veneering" the front elevation. Now, these sententious and rather witty expressions gave wings and buoyancy to the public suspicions, so as to make them fly from one end of Greece to the other; and they continued in lively remembrance for centuries. Our answer we reserve until we have illustrated the other heads. In the second case, namely, that of sceptical slights shown to the Oracle, there are some memorable precedents on record. Everybody knows the ridiculous stratagem of Crœsus, the Lydian king, for trying the powers of the Oracle, by a monstrous culinary arrangement of pots and pans, known (as he fancied) only to himself. Generally the course of the Delphic Oracle under similar insults was--warmly to resent them. But Crœsus, as a king, a foreigner, and a suitor of unexampled munificence, was privileged, especially because the ministers of the Delphic temple had doubtless found it easy to extract the secret by bribery from some one of the royal mission. A case, however, much more interesting, because arising between two leading states of Greece, and in the century subsequent to the ruder age of Crœsus (who was about coeval with Pisistratus, 555 B. C.), is reported by Xenophon of the Lacedæmonians and Thebans. They concluded a treaty of peace without any communication, not so much as a civil notification to the Oracle; _to men Teo ouden ekoinosanto, hopis hæ eirpnp genoito_--to the god (the Delphic god) they made no communication at all as to the terms of the peace; _outoi de ebeleuonto_, but they personally pursued their negotiations in private. That this was a very extraordinary reach of presumption, is evident from the care of Xenophon in bringing it before his readers; it is probable, indeed, that neither of the high contracting parties had really acted in a spirit of religious