I shall content myself with noticing a few of the temples above-mentioned. The first in order is the oracle at the fountain of Tilphossa under Mount Helicon, famous for the grave of Tiresias and the monument of Rhadamanthus, who is said to have dwelt here with Alcmena the mother of Hercules.(1008) To this spot were attached some remarkable traditions of the Cretan worshippers of Apollo, forming a branch of the colonization of Cirrha; which is alluded to in Homer’s account of the Thracians’ bringing Rhadamanthus to Eubœa for the purpose of seeing Tityus;(1009)—a remarkable passage, which I can only understand to mean that the Cretan hero was desirous to see Tityus, who was vanquished by Apollo. Tegyra was a place of great importance in the Bœotian tradition, as being the birthplace of Apollo.(1010) The Delphian oracle was more favourable to this tradition than to that of Delos. Pindar(1011) represents the youthful god as coming to take possession of Pytho from Tegyra, not, as the Attic poets, from Delos. 12. The identity of the Bœotian with the Delphian worship of Apollo was particularly striking in the temple of Ismene at Thebes. As at Delphi the Python was slain and the laurel broken anew every eight years, so at Thebes a procession of laurel-bearers took place at the same periods, the use of which, as a measure of time, is evident.(1012) Here also, as at Delphi, the statue of Athene was placed in front of the temple (πρόναος).(1013) Tripods were the sacred vessels in both temples, though never employed in the latter for the purpose of prophecy. In later times the priests were contented with observing omens from the flame and ashes of sacrifices,(1014) like the πυρχόοι of Delphi;(1015) although the mode of delivering oracles, from a mental enthusiasm, was prevalent also in Thebes at an earlier period; at least Tiresias (whom we may consider as a prophet of the temple of Ismene)(1016) does not, either in Homer or the tragedians, appear as a diviner from fire.