For an example, see Lewis Farnell, The Cults of the Greek StatesArchived 2023-06-20 at the Wayback Machine, 1907, vol. IV, p. 189. "But all this came to be merely considered as an accessory, leading up to the great moment when the Pythoness ascended into the tripod, and, filled with the divine afflatus which at least the latter ages believed to ascend in vapour from a fissure in the ground, burst forth into wild utterance, which was probably some kind of articulate speech, and which the Ὅσιοι [Osioi], 'the holy ones', who, with the prophet, sat around the tripod, knew well how to interpret. ... What was essential to Delphic divination, then, was the frenzy of the Pythoness and the sounds which she uttered in this state which were interpreted by the Ὅσιοι [Osioi] and the 'prophet' according to some conventional code of their own."
Trudy Ring, Robert M. Salkin, Sharon La Bod, International Dictionary of Historic Places: Southern Europe; Page 185; [1]Archived 2023-05-13 at the Wayback Machine
doi.org
Dietrich, Bernard C. (1992-01-01). "Divine Madness and Conflict at Delphi". Kernos - Revue internationale et pluridisciplinaire de religion grecque antique [Kernos - International and multidisciplinary review of ancient Greek religion] (5). doi:10.4000/kernos.1047. ISSN0776-3824. Archived from the original on 2023-03-10. Retrieved 2023-03-10.
Dietrich, Bernard C. (1992-01-01). "Divine Madness and Conflict at Delphi". Kernos - Revue internationale et pluridisciplinaire de religion grecque antique [Kernos - International and multidisciplinary review of ancient Greek religion] (5). doi:10.4000/kernos.1047. ISSN0776-3824. Archived from the original on 2023-03-10. Retrieved 2023-03-10.
For an example, see Lewis Farnell, The Cults of the Greek StatesArchived 2023-06-20 at the Wayback Machine, 1907, vol. IV, p. 189. "But all this came to be merely considered as an accessory, leading up to the great moment when the Pythoness ascended into the tripod, and, filled with the divine afflatus which at least the latter ages believed to ascend in vapour from a fissure in the ground, burst forth into wild utterance, which was probably some kind of articulate speech, and which the Ὅσιοι [Osioi], 'the holy ones', who, with the prophet, sat around the tripod, knew well how to interpret. ... What was essential to Delphic divination, then, was the frenzy of the Pythoness and the sounds which she uttered in this state which were interpreted by the Ὅσιοι [Osioi] and the 'prophet' according to some conventional code of their own."
Dietrich, Bernard C. (1992-01-01). "Divine Madness and Conflict at Delphi". Kernos - Revue internationale et pluridisciplinaire de religion grecque antique [Kernos - International and multidisciplinary review of ancient Greek religion] (5). doi:10.4000/kernos.1047. ISSN0776-3824. Archived from the original on 2023-03-10. Retrieved 2023-03-10.
Smith's Dictionary of Greek and Roman Biography and Mythology notes on this point Ovid, Metamorphoses i. 321, iv. 642; Apollonius Rhodius, Argonautica iv. 800; Servius, commentary on the Aeneid iv. 246; pseudo-Apollodorus, Bibliotheke i. 4. § 1; Pausanias x. 5. § 3; Aeschylus, The Eumenides opening lines; see excerpts in translation at Theoi Project: Themis.
Trudy Ring, Robert M. Salkin, Sharon La Bod, International Dictionary of Historic Places: Southern Europe; Page 185; [1]Archived 2023-05-13 at the Wayback Machine
Dietrich, Bernard C. (1992-01-01). "Divine Madness and Conflict at Delphi". Kernos - Revue internationale et pluridisciplinaire de religion grecque antique [Kernos - International and multidisciplinary review of ancient Greek religion] (5). doi:10.4000/kernos.1047. ISSN0776-3824. Archived from the original on 2023-03-10. Retrieved 2023-03-10.
