37. The relation of the five solid figures to Plato’s theory of creation further considered. But we are on slippery ground here. 38. LAMPRIAS is invited to return to the original question, as to the oracles and the migration of daemons. 39. LAMPRIAS resumes: Why should the prophetic gift be associated with daemons, i.e. souls which have left the body, rather than with those still in the flesh, though it may be more energetic after death? Compare the processes of Memory. 40. Divination touches on the future through bodily conditions assisted by emanations and the like. 41. The special virtues of certain vapours or streams, as the Cydnus at Tarsus. 42. The story of the first discovery of the Adytum of Delphi by the shepherd Coretas. There must be sympathy of soul with prophecy, as of the eye with light. The identification of Apollo with the sun. 43. The local prophetic currents may shift their place about, as rivers and lakes are known to do. 44. Physical commotions, especially earthquakes, may be expected to cause such shiftings. 45. DEMETRIUS has been too long away from home to answer as to the Cydnus, but he tells a story about the oracle of Mopsus, which had convinced a sceptical magistrate. 46. AMMONIUS and PHILIPPUS have points to raise. That of the latter is as to the identity of the sun with Apollo, and is allowed to stand over. AMMONIUS protests against the ascription of all prophecy to material causes, but wishes to hear the view of LAMPRIAS. 47. LAMPRIAS observes that Plato had made a similar protest against Anaxagoras. _Both_ sets of causes must be recognized. 48. And so in the case of prophetic utterances. 49. The actual procedure of Delphi, and the tests applied to the victim, justified. 50. The influences to which the prophetess is subject. 51. Story of a prophetess who was wrongly pressed when the conditions were adverse. The force of the exhalation affects different persons differently. It is essentially daemonic, but not exempt from change or decay. 52. The subject is difficult, and must remain open to discussion, as also the question raised by Philippus about Apollo and the sun. ON THE CESSATION OF THE ORACLES I. There is a story, Terentius Priscus, that certain eagles [Sidenote: 409] or swans, in flight from the extremities of earth to its middle [Sidenote: F] point, met at Delphi near the Navel, as we call it; that later on Epimenides of Phaestus came to examine into the story in the God’s house, and, receiving an indistinct and ambiguous response, wrote _No central boss there is of land or sea, The Gods may know one, but from man ’tis hid._ As for the inquirer, he was properly punished by the God for putting an old story to the proof as though fingering a picture. [Sidenote: 410]