Attalus to his brother Eumenes, 62. If brothers disagree, let each avoid a correspondence with the other’s enemies, 63. Cherish your brother’s friends, his wife and children, 64-68. WHEREFORE THE PYTHIAN PRIESTESS NOW CEASES TO DELIVER HER ORACLES IN VERSE. BY JOHN PHILIPS, GENT. A walk in Delphi, 69. The statues there; the color of the brass admired, 70. The Corinthian brass, whence its extraordinary lustre and beauty, 70, 71. The atmosphere of Delphi, its effect on the brass of the statues, 72. The ancient oracles of Delphi, whence their rudeness and coarseness, 73. Could verses so devoid of neatness and elegance proceed from Apollo? 73. The ideas were supplied by Apollo: the words came from the priestess, 75. The statue of Hiero at Delphi: prodigy connected with it, 76. Other similar prodigies, 76. But these were mere accidents, 77. Strange and unlooked-for events may happen from natural causes, 78. Even though predicted, it was not from any foreknowledge of the prophet but only from plausible conjecture, 78. Conjectures are sometimes verified, 79. Yet there may be real predictions and actual prophetic inspiration, 80. Instances given, 80. Frogs and water-snakes: what relation have they to Apollo? 80-82; and why are they represented in the Corinthian Hall at Delphi? 80-82. Why does the Corinthian Hall bear that name? 82. The statue of Phryne the courtesan, 83. It was no worse to place such a statue in the temple of Apollo than to fill it with spoils taken in war, 84. Yet statues and offerings are sometimes placed there in token of gratitude, 85. But why does the Pythian priestess no longer deliver her oracles in verse? 86. In ancient times philosophers sometimes spoke in verse, while oracles were sometimes delivered in prose, 87, 88. Instances given, 88, 89. Some oracles are now uttered in verse, 90. A singular anecdote, 90. As the soul acts through the body as its servant and instrument, so the Deity uses the soul, 91. As the moon reflects the light of the sun, yet in diminished force, so the Pythia imperfectly yet really conveys the energy of the Deity, 92. The Deity uses men according to their ability, 93. The Pythian priestess, having had a slender education, cannot speak the language of culture and refinement, 93, 94. The times are much altered from what they once were. History and philosophy do not now take a poetical form, 95, 96. Poetry has lost its ancient credit, 98. This may account for the disuse of verse in the Delphic utterances, 98. The ambiguity of the ancient oracles accounted for, 99. In these times of public tranquillity there is no need of oracles, 100. Yet let us not blame the oracle, 103. OF THOSE SENTIMENTS CONCERNING NATURE WITH WHICH PHILOSOPHERS WERE DELIGHTED. BY JOHN DOWEL, VICAR OF MELTON MOWBRAY IN LEICESTERSHIRE.