The Ancient Library

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Coriolanus,1 that the image or the god in person speaks, or it may be that a mysterious voice is heard whose source no one knows, or, thirdly, that news arrives with a speed which defies the conditions imposed by time and space. Camillus built the shrines of Pheme and Kledon on the spot where Marcus Caedicius heard a mysterious voice at night-time bidding Rome prepare for the Gallic invasion.2 The altar of Pheme at Athens was erected because the news of the battle of Eurymedon reached Athens on the same day.3 Between the purely kleromantic kledonism of the accepted utter­ance and the direct message of the god lies midway the ritual of Hermes of Pharai, wnere kleromantic methods are followed, but under the direct auspices of a god.

also an ominous utterance whose meaning has a wider significance than that of the speaker's immediate intention, Herodotos v. 72.

1 Plutarch, Defort. Rom. 319 A.

2 III. 319 A ; Camillus 30; Livy v. 32. 6 ; cf. Livy i. 31. 3 ; Cicero, Dediv. i. 45 (101).

3 Schol. Aischines i. 128, p. 277 (ed. Schultz); cf. the case of Plataia and Mykale, Herod, ix. 101. Aischines, contrasting rhetori­cally 07JjC«7 and avKoQavTla, says 0?)/«/ ptv ia-civ, &to.v t!> ir\ij(los tu>v fl-oXiTuJx aM/MTOv ck fiijSe/jUM irpoipdaews ^yo riv' us yeyefijfi£i>riii •rrpa£it>. This makes clear how it is that writers both ancient (e.g. Aischines i. 128) and modern (Bouche Leclerq, i. 155) connect directly Hesiod, Op. et Di. 763, with the deified 0w«) of Kledonism. If Hesiod's 0ij/«; was really a goddess, she is, I fancy, nearer to Nemesis (Murray, Rise of the Creek Epic, p. 81 foil.) than to Kledon.

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