ORACLES (from the Latin oraculum) is a term of fluctuating and often vague signification, according to the various modes of its emploj'ment. Li its primary ac- ceptation it means an utterance inspired by a divinity ; and the terra may have originated from the supposition that the human mouth — os, oris — from which the super- natural declaration proceeded, was merely the mechan- ical and involuntary instrument moved by divine power, as in the case of the Cuma;an Sibyl, to become the means of communicating the divine will to men —
"Ille fiitigat Os rabidum, fera corda domaus, flngitqiie premendo."
By an easy metonymy the term is used to denote the place where such communications are made. By vari- ous metaphorical deflections the name is applied to the deity who inspires and the possessed who proclaims the messages. By a further transition it is given to all pre- dictions or revelations ; and hence, in an especial manner, to the commands of God contained in the Scriptures of the Old and of the New Covenant ; to the priests and preachers whose calling it is to promulgate, expound, and enforce these decrees. Hence also its application is extended to those who possess an extraordinarj' degree of sagacity and wisdom ; and, ironically, to those who arrogate such superior wisdom to themselves, or whose manner appears to indicate the assumption of such pre- tensions. The subordinate meanings are sufficiently illustrated by the dictionaries. It is only the primary and the closely associated secondary meaning that it will be appropriate to consider here — the supernatural communication, and the place where it is habitually de- livered.
1. An oracle, or oraculum, in this primary significa- tion, corresponds very closely to the Greek xpy]<jTi]piov and iiavTuov — the former term referring to a divine answer given at a definite place by a particular deity; the latter having a more general application, and in- cluding all prophetic utterances by those recognised as possessing the gift of vaticination, though frequently employed in the more restricted sense. It is not essen- tial, however, that the communication should be made directly bj^ the divinity through the mouth of the hu- man instrument. The priest, prophet, seer, or medium maj' be merely the appointed and singularly gifted in- terpreter of signs or sounds or visions or impressions or symbols or associations. The answers to applicants were sometimes conveyed by speech, sometimes by writ- ing, sometimes by strange noises, sometimes by tinta- marre of sacred vessels, sometimes bv dreams which
were explained by the inspired ministrants; and at other times by the exposition of the mystic meaning of the first exclamations of the inquirer after awakening from a vaticinatory trance. Nearly all the multitudi- nous forms of divination were, in different periods or localities, connected with oracular illumination. All signs, accidents, and lots might come from the deities as well as dreams from Jove. As the gods were con- sulted in regard to all the concerns, interests, and desires of human life, public and private, the answers received from them embraced the same variety of subjects, and were by no means confined to prophetic warnings or divine indications of future events. It is thus that the designation of oracle is extended to all divine com- mands, or directions supposed to be divine, and hence also to wise counsels and precepts. But the derivative significances need to be no further regarded than maj- be necessary for the avoidance of ambiguities. The topics immediately before us require only the notice of com- munications supposed to be of divine origin, b}^ what- ever modes or channels they may be transmitted to men.
If Mr. Austin Caxton had ever completed and pub- lished his Histoi-y of Human Error, a large and very important division of his work must have been devoted to the consideration of oracular credulity. The oracles of Greece exercised such influence on the Hellenic world, and are so prominent in classic literature, that the mind spontaneously and almost exclusively reverts to the grove of Dodona, the temple of Delphi, the cave of Trophonius, or the oasis of Ammon, when the subject of oracles is introduced. But these are only the most notable and the most noted instances of oracular persuasion. The temper which provokes these delusive satisfactions and the temper which gratifies such delu- sions are found alike in all ages and among all races, though frequently so disguised as to be entirely over- looked. In every pagan age and in every pagan race the superstitious belief in oracular communications is readily discernible. The human heart instinctively craves supernatural guidance ; the human mind longs for the supernatural revelation of the issues of actions and of coming events, and eagerly believes in any pre- tence which professes to satisfy its anxiety in either respect. It was the despairing advice of the sceptical Epicurean, after the multitudinous hazards, surprises, fears, and disappointments of the civil wars, which was given by Horace when he ejaculated,
" Quid sit futurum oras, fuge quserere ;" and a second time, when he exclaimed,
"Tn ne qussieris (scire uefas) quem mihi, quem tibi, Finem di dederiut."
But in all crude and still believing periods, among all rude and unenlightened populations and classes, whether in the 19th century before or the 19th century after Christ, and in all the intervening centuries, we find the same disposition to seek and to accept supramundane direction and knowledge ; and no age is so poor in de- ceivers, themselves often deceived, as to fail in provid- ing ministers for this want.