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140 He receives the strangers who come to consult the oracle or to see the wonders of the shrine, and shows himself, by turns, an expert ritualist or a polite cicerone. Centuries later, Ion would have had his place among the youthful ascetics who, by the beauty of their lives, and sometimes of their persons also, adorned the church and edified or rebuked the world. But this early Basil or Gregory of Delphi had other work destined for him than serving at the altar or waiting on pilgrims. He will have to go out of "religion" into the haunts of men: the privilege of celibacy is denied him; his ephod he must exchange for a breastplate, his laurel wreath for a plumed helmet. The name of Ion is due to an illustrious race.

Of all extant Greek dramas, this beautiful one, though easy for readers to understand, is the most complex in its action, and possibly may have kept the original spectators of it, in spite of the information given by Mercury in the prologue, in suspense up to its very last scene. In fact, the principal characters are all at cross-purposes. Creusa has come to Delphi on the pretext that a friend of hers is anxious to learn what has become of a son whom she has borne to Apollo—her own, story transferred to another. Her husband Xuthus is there to ask advice from the neighbouring oracle of Trophonius by what means Creusa and himself may cease to be childless. While he goes on his errand, his wife encounters Ion in the fore-court of the temple, and their conversation begins with the following words:—