Perhaps. When we think of Gods and Goddesses I think we are referring to aspects of Divinity. Aphrodite is the aspect of divinity that has to do with physical beauty. Artemis is the aspect of divinity that has to do with the huntress. The aspects that the Greeks were interested in - beauty, hunting, the hearth, the mother - reflected their culture. The aspects of the Buddhist faith - compassion, wisdom - reflect their culture. The Buddhists recognize that the various deities and their peaceful and wrathful representations are aspects. A woman named Yeshe Tsogyal who is very important to the Tibetans and is considered to be an enlightened woman, has the aspects of Vajrayogini, Sarasvati, etc. So the same deity figure can have many names, all of which are aspects of that deity. Speaking of the Delphic Oracle, however, since this is a Greek site - there is an old book out called _The Delphic Oracle_ by H. W. Parke and another author. The first volume is history and the second is actually' the oracles themselves. I bought the first volume from Alibris for $100 - I guess it is a classic, and I will be glad to quote some passages from it about the Dephic Oracle if you are interested. I will start with this one. This is a direct quote from page 2 - "For a thousand years of recorded history the Greeks and Romans, sometimes as private individuals, sometimes as official ambassadors, came to Delphi to consult the prophetess. Her words were taken to reveal the will of the gods. These prophecies were not usually intended simply to be a forecast of the future as such. The Pythia's function was to tell the divine purpose in relation to coming events. Hence the question put to her usually took one of two forms. The most frequent was to ask: 'Is it better and more good that such and such a course be adopted?' The Pythia's answer would approve or disapprove, and the meaning would be conveyed or disguised in ambiguous indications on the probable consequences of the suggested course of action. Alternatively the enquirer might be resolved on his purpose, and might wish to consult the oracle only on the means to attain it. The enquiry then would take the form of asking to what gods or goddesses offerings should be made to achieve the specified object, and the Pythia's reply would prescribe the appropriate ritual. Thus the consultations were religious in form, and not mere inquisitive speculations of the future or attempts to obtain practical short cuts to success. But as at least in earlier periods religion entered into every aspectg of Greek life, there were few subjects on which the advice of Apollo was not sought. The state that wished for success in war or advice on its constitution might approach the Pythia and so also might the ordinary individual, who felt the need for guidance in such important decisions as marriage or the choice of a vocation. Hence the oracle acted in turn as international arbitrator or father confessor."