(4) But the prophetess in Delphi, whether she gives oracles to mankind through an attenuated and fiery spirit, bursting from the mouth of the cavern, or whether being seated in the adytum on a brazen tripod, or on a stool with four feet, she becomes sacred to the God; whichsoever of these is the case, she entirely gives herself up to a divine spirit, and is illuminated with a ray of divine fire. And when, indeed, fire ascending from the mouth of the cavern circularly invests her in collected abundance, she becomes filled from it with a divine splendour. But when she places herself on the seat of the God, she becomes coadapted to his stable prophetic power: and from both these preparatory operations she becomes wholly possessed by the God. And then, indeed, he is present with and illuminates her in a separate manner, and is different from the fire, the spirit, the proper seat, and, in short, from all the visible apparatus of the place, whether physical or sacred.

(2) It is acknowledged then by all men, that the oracle in Colophon gives its answers through the medium of water. For there is a fountain in a subterranean dwelling from which the prophetess drinks; and on certain established nights, after many sacred rites have been previously performed, and she has drank of the fountain, she delivers oracles, but is not visible to those that are present. That this water, therefore, is prophetic, is from hence manifest. But how it becomes so, this, according to the proverb, is not for every man to know. For it appears as if a certain prophetic spirit pervaded through the water. This is not, however, in reality the case. For a divine nature does not pervade through its participants in this manner, according to interval and division, but comprehends as it were externally, and illuminates the fountain, and fills it from itself with a prophetic power. For the inspiration which the water affords is not the whole of that which proceeds from a divine power, but the water itself only prepares us, and purifies our luciform spirit, so that we may be able to receive the divinity; while, in the mean time, there is a presence of divinity prior to this, and illuminating from on high.

(1) Another species of divine divination which is much celebrated, most manifest and manifold, is that of oracles, about which you say as follows: “ There are some who drink water, as the priest of Clarius, in Colophon; but others are seated at the mouth [of a cavern], as those who prophesy at Delphi; and others imbibe the vapour from water, as the prophetesses in Brandchidæ .” You have, therefore, made mention of these three oracles by name, not that there are only these, for there are many more which you have omitted, but as these are more celebrated than the rest, and, at the same time, because through these you may be sufficiently instructed in the mode of divination sent to men from the Gods, hence, as it appears to me, you were satisfied with these. We, therefore, likewise shall discuss these three, omitting to speak about the many other oracles that exist.