Plutarch, De defectu oraculorum
Goodwin, Ed.

With all my heart, answered Cleombrotus; but I shall now say something which will seem more absurd than any telling I have heretofore offered, although it seems to be grounded on natural reason; and Plato himself has touched upon it, not positively affirming it, but offering it as a probable opinion, although among other philosophers it has been much cried out against. And seeing that we are fallen into a free discourse, and that a man cannot light into better company and a more favorable auditory to test the story, as if it were foreign coin, I shall therefore tell you a story which I heard from a stranger, whose acquaintance has cost me no small sum of money in searching after him in divers countries, whom at length, after much travel, I found near the Red Sea. He would converse with men but once a year, all the rest of his time (as he told me) he spent among the Nymphs, Nomades, and Daemons. He was very free with me, and extremely obliging. I never [p. 27] saw a more graceful person in all my life; and that which was very strange in him was, that he was never subject to any disease; once every month he ate the bitter fruit of a certain medicinal herb. He spake several languages perfectly well; his discourse to me was in the Doric dialect; his speech was as charming as the sweetest music, and as soon as ever he opened his mouth to speak, there issued out of it so sweet and fragrant a breath, that all the place was filled with it. Now, as to human learning, such as history, he retained the knowledge thereof all the year; but as to the gift of divination, he was inspired therewith only one day in the year, in which he went down to the sea-side, and there foretold things to come. And thither resorted to him the princes and great men of all the country, or else their secretaries, who there attended his coming at a prefixed day, and then returned. This person attributed divination to the Daemons, and was well pleased to hear what we related concerning Delphi. Whatsoever we told concerning Bacchus and the sacrifices which are offered to him, he knew it all, saying that, as these were great accidents which happened to Daemons, so also was that which was related of the serpent Python. And he affirmed, that he who slew him was not banished for nine years, neither did he fly into the Valley of Tempe, but was driven out of this world into another, from whence, after nine revolutions of the great years, being returned, cleansed, and purified, and become a true Phoebus,—that is to say, clear and bright,—he had at length recovered the superintendence of the Delphic oracle, which in the mean time had been committed to the charge of Themis He said as much concerning what is related of Typhon and the Titans. For he affirmed, they were the battles of Daemons against Daemons, and the flights and banishments of those that had been vanquished, or the punishments inflicted by the Gods on those who had committed such [p. 28] acts as Typhon is said to have done against Osiris, and Saturn against Uranus, whose honors are much obscured, or wholly lost, by being translated into another world. For I know that the Solymeans, who are borderers to the Lycians, did greatly honor Saturn; but since he killed their princes, Arsalus, Dryus, and Trosobius, he fled into some other country, they knew not where, and he now is in a manner forgotten. But they called these three— Arsalus, Dryus, and Trosobius—the severe Gods, and the Lycians do at this day curse people in their names, as well in private as in public. Several other such like examples may a man find in the records of the Gods. And if we call any of the Daemons by the usual and common names of the Gods, on whom they do depend, it is no marvel at all, said the stranger; for they like to be called by the Gods on whom they do depend, and from whom they have received their honor and power; even as amongst us men one is named Diius, another Athenae, another Apollonius, another Dionysius, and still another Hermaeus. And there are some who have names imposed on them, as it were, by chance, which yet do well agree with their tempers; whereas some carry the names of the Gods which do not at all suit with their weaknesses.