It is well known that this art was practised in Delphi through the agency of women, both young and old. They were called Pythonesses, and played the passive _rôle_ of clairvoyant somnambulists. Their oracles, often obscure, were interpreted, translated, and arranged by the priests in accordance with their own lights. Modern historians have seen in the institution of Delphi scarcely anything more than the exploitation of superstition by intelligent charlatans. Besides the assent, however, given by the whole of philosophic antiquity to the Delphic science of divination, several oracles related by Herodotus, such as those regarding Croesus and the battle of Salamis, speak in its favour. Doubtless their art had its beginning, its condition of prosperity, and its decay. Charlatanism and corruption exercised their demoralizing influence in the end, as we see in the case of king Cleomenes, who bribed the high priestess of Delphi to deprive Demaratus of his throne. Plutarch wrote a treatise inquiring into the reasons for the decline and extinction of the oracles; this degeneracy was felt to be a misfortune throughout all classes of antiquity. At first, divination was practised with a degree of religious sincerity and scientific thoroughness which raised it to the height of a real ministration. On the pediment of the temple could be read the inscription: “Know thyself,” and another one above the entrance door: “Let no one enter here with impure hands.” These words explained to all comers that earthly passions, falsehood and hypocrisy were not to pass the threshold of the sanctuary, that within, in awe-inspiring solemnity, reigned divine Truth. Pythagoras reached Delphi only after having visited all the temples of Greece. He had stayed with Epimenides in the sanctuary of Idaean Jupiter; he had been present at the Olympic games, and presided over the mysteries of Eleusis, where the hierophant had given up his place to him. Everywhere had he been received as a master, and now he was expected at Delphi. Here the art of divination was in a languishing condition, and Pythagoras wished to restore its former prestige and might. Accordingly he went there not so much to consult Apollo as to enlighten his interpreters and revive their enthusiasm and energy. Through them his influence would mould the soul of Greece and prepare a future for the land. Fortunately he found in the temple a marvellous instrument reserved for him, to all appearance, by the hand of Providence.