On the Cessation of Oracles

p. 113 intelligible, the dissimilarities that exist as to cause and form, of the divisions in locality; whence Plato, in opposition to such as make out the All to be One, declares that which is to be both the Same and Different, and over all, Motion and Rest. There being then these five figures, it were to be wondered at, if of the five corporeal elements 1 each one had been produced as a copy and image of each quality—not, indeed, pure and unmixed, but participating as far as possible in each power each in its turn. For the Cube is palpably the proper emblem of Rest; on account of the security and firmness of the superficies: and of the Pyramid everybody will recognize the fiery and movable character in the slenderness of its sides, and the acuteness of its angles; the nature of the dodecahedron, being comprehensive of the other figures, may be supposed an image of 'That which is' with reference to the corporeal part: whilst of the remaining two, the Eicosihedron has got for its share the figure of the 'Different,' and the Octahedron the figure of the 'Same.' On this account, he has represented in one form Air, which holds together all existence; and on the other side, Water, which turns into the most numerous kinds of qualities by reason of its intermixture. If, therefore, Nature demands an equilibrium in all things, it is probable that the worlds are neither more nor less than their patterns, in order that each may have for each a rule of government and of power, just as it has got in the constitutions of bodies? 2

XXXV. "Not but that these several divisions are a consolation to him that wonders why we divide the Nature existing in births and changes, into so great a number of p. 114 species. Examine the case attentively in company with me: and observe how that of the highest Powers (I mean the One, and the undefined Two) that which is the element of all deformity and disorder is denominated 'infinity,' whereas the nature of the One that limits and checks 1 the empty, 2 undefined, irrational nature of infinity, renders it capable of form, and will produce it in some way or another obedient to, and susceptible of the consequent division into categories as regards the objects of intellect, and the Principles themselves make their first appearance with reference to Number: or rather Number is by no manner of means plurality, unless considered as a form of Matter, that arises out of the unlimited nature of the Infinite, and is subdivided in one place into more, in another, into fewer parts: for then each of the pluralities becomes Number, when it is defined by the One. But if the One be removed: then again the unlimited Two will confuse and make the All inharmonious, unlimited, and immeasurable. For since "Species" is not a doing away with Matter, but only a form and ordering of the subject-matter, it is a necessary consequence that both the Principles also should exist in Number, out of which Principles spring the greatest difference and inequality. For the undefined Principle is creator of the even; the better Principle of the odd numbers. The first of the even numbers is the Two, the first of the odd the Three, from the addition of which springs the Five—a number by composition common to both, but by its power, odd. For it was a necessary consequence of the intelligible and the Corporeal being measured out into several parts, by reason of the

p. 115 necessity implanted in their nature for variance, that neither the first should be even, nor the first odd but the third, made up out of them, so that it springs from both Principles—from that which creates the even, and that which creates the odd; since it was not possible for the one to be separated from the other, for either of them has the nature and power of a Principle, and when both are doubled, the Better One prevailed over the indefiniteness that divided the Corporeal part, and stood still, and because Matter was cut asunder between the two, this Principle placed the unit in the middle, and did not allow the Universe to be distributed into two parts, but the result was a plurality of worlds by means of the variance and the difference of the indefinite part. This plurality was rendered an uneven number by the power of the latter and of the Definite part, but such unevenness it was not allowed to overpass because the Better principle possesses a more extensive nature. For if the One were unmixed and pure, Matter would not have admitted of any separation at all; but since it is parted by the loosening property of the Two, it has admitted of dissection and division into parts; and stood still at this point, the even number being overpowered by the uneven. XXXVI. "For this reason it was the custom with the ancients to call reckoning 'counting by fives;' and I am of opinion that 'all things' (πάντα) were so named from 'five' (πέντε) by analogy; because, forsooth, the Five was made up out of the first numbers: for the other numbers when multiplied with others produce a number different from themselves; whereas the Five, if it be taken an even number of times, makes the Ten perfect; and if taken an uneven number of times, it reproduces itself. But if, for the reason that the Five was composed out of the two first squares, namely, Unity and Four, for it is the first that being of equal value with the two preceding it composes

p. 116 the most beautiful of right-angled triangles; and it first produces the sesquilateral proportion. All this, perhaps, has not much to do with the subject before us; but the other is more so, viz., what is by its own nature the division of number; and the fact that Nature does divide most things of the sort in this manner. Also in ourselves are five senses, and members of the soul—the physical, the sensitive, the appetitive, the irascible, and the rational; and five fingers of each hand; and the most fecundating semen is divided into five parts; for no woman is recorded to have brought forth more than five children at the same birth. Also the Egyptians fable that Rhea brought forth five gods, thus hinting at the creation of the five worlds out of one matter; and in the universe the earth's circumference has five zones; and the sky is divided into five cycles—two arctic, two tropic, and the equinoctial in the middle; five also have beers made the revolutions of the planets, for the Sun, Mercury, and Jupiter, keep in the same course. Harmonious also is the constitution of the world, in exactly the same manner as all musical composition amongst ourselves is divided into the arrangement of the five tetrachords,—the highest, the middle, the united, the separated, and the bass. Tunes also have five intervals—diesis, semitone, tone, tone and a half, double tone. Thus doth Nature appear to take more delight in making all things run in fives, than she does in making them spherical—as Aristotle used to say.

XXXVII. "Why, then (somebody may ask), did Plato refer the number of the Five Worlds to the five geometrical figures, by saying 'that the Deity employed the fifth constitution upon the Universe, when he mapped out that universe'—and then by suggesting that question about the number of worlds, as to whether it is in reality proper to hold that they be one or five, he evidently thinks that the notion arises from that circumstance. If, then, we must p. 117 bring forward probability as an argument against that notion of his—if you reflect that of the differences of those bodies and figures the necessary consequence is a habit of variation, as he himself teaches when he is proving that whatever is subdivided, or composite, does, along with the alteration of the essence, also change the form. For if Fire be produced from Air, in consequence of the Octahedron being dissolved, and split up into pyramids; 1 or on the contrary, Air out of Fire, when it is driven together and compressed into the Octahedron—it is not possible for it to remain where it was at first, but it flies and is borne along into another place, forcing its way and struggling with all that oppose and check its course. But the case is better illustrated by a comparison: those using the various instruments for the winnowing of wheat observe that the elements shaking the material, and that are shaken by the same, always approach like to like into another position … until the whole is put in order. 2 In the same way, Matter being then in that condition in which it is probable the universe would be, where the Deity is absent, the first five Qualities, having tendencies of their own, were carried asunder; not entirely so, however, nor were they clearly separated, for the reason that when all things were mixed up together, those that were overpowered followed the stronger, in spite of their natural tendency. For which reason, in fact, they (these five Qualities) produced portions and intervals in like number for the different species of bodies that moved asunder in

p. 118 different directions—one, not of pure Fire, but of fiery nature; another, not of unmixed Æther, but æthereal; another, not of Earth pure and simple, but earthy; and above all, Air associated with Water, because, as already mentioned, it had gone off impregnated with elements of different sorts. 1 For it was not the Deity who parted and distributed the Essence, but after it had separated itself and was moving asunder in such varieties of disorder, He took it in hand, arranged and fitted it together, by the rule of analogy and the golden mean: in the next place, He having set Reason, like a deputy and guard in each province, 2 He created as many worlds as are the kinds of the primal substances. Let thus much be conceded in Plato's favour, for Ammonius's sake; but for my part I will not affirm positively respecting the number of worlds, that they are exactly so many as this; but yet I consider the opinion that has been advanced of their being more than one, not indeed infinite, but limited in number, to be more agreeable to analogy than any of the rest; when I consider the natural tendency to dispersion and subdivision of Matter, whilst it is not suffered by Reason to move in one direction only, nor yet in an infinite number of ways. But here, if anywhere, let us remember the Academy, and divest ourselves of too much confidence, and reserve certainty, as in a slippery place, for the argument about their infinity." 3

XXXVIII. On my saying this, Demetrius replied: "Rightly does Lamprias advise, for— "'The gods in form are many, not in thought,' p. 119 as Euripides says: but they trip us up in facts, when we are so bold as to give our opinions on such great matters, as though we knew all about them: but we must bring back the discussion, as the same person says, to the original subject. For the assertion that the Oracles are lying idle and dumb, because the dæmons have migrated or deceased, just as workmen leave their tools, starts another yet more important inquiry into the cause and power, whereby they render prophets and prophetesses possessed with inspiration, and capable of seeing visions. For it is not possible to lay the blame on their desertion as the cause why the Oracles are dumb, without first explaining in what way the dæmons, when they do preside at them, and are present, render these same Oracles active and able to speak." Ammonius, taking up the word: "Do you think, then, that the dæmons are anything else but spirits that go up and down, as Hesiod says, 'clothed in mist?' For it seems to me that whatever difference one man exhibits, as compared with another who is acting either tragedy or comedy, just the same difference will a spirit that has taken possession of the body exhibit with respect to ordinary life. 1 It is, therefore, neither absurd nor strange if spirits encountering spirits do create in them visions of the Future; just as we ourselves signify to each other, not by voice alone, but also by writing; nay, often also by a touch, or by a look, many things of what has happened, and also tell beforehand many of what are about to happen by the same means. And if you, my Ammonius, 2 say nothing to the contrary, for a rumour lately reached us of your having talked at length on the subject with your hosts at Lebadia, nothing of which did our informant exactly remember."

p. 120 [paragraph continues] "Do not wonder at it," answered I; "for many doings and occupations intervening, in consequence of there being an oracle and a sacrifice going on, rendered our discourses desultory, and full of interruptions." "But now," replied Ammonius, "you have got hearers quite at liberty, and anxious partly to inquire, partly to learn, all cavilling and contradiction being put out of the way, and full indulgence and freedom, as you see, granted to the discussion." XXXIX. When all the rest joined in this demand, I, after a short pause, continued: "In truth, Ammonius, by an odd coincidence, ’twas yourself that supplied the starting-point and introduction to those discourses of mine. For whether dæmons be spirits separated from the body, or never united to one, according to you and the divine Hesiod, being "'Pure dwellers upon earth, keepers of mortals,' why shall we deprive souls in the body of that power by which the dæmons are naturally enabled to foreknow and foretell future events? For that any new power or faculty is superadded to souls after they have left the body, which they did not previously possess, is by no means probable: but that they possess, indeed, those powers originally, but have them in inferior degree, whilst united with the body, some being imperceptible and latent, others feeble and obscure, in a similar way to things seen through a mist, or in moving water, inactive, and slow, and standing in need of much curing, and recovery of what is their own, 1 and removal and clearing away of what obscures them—all this is probable enough. For just as the Sun doth not become bright, when he bursts through the clouds, but is so perpetually, yet he appears to us, when in a mist, dull and obscure, in like manner the soul doth not acquire the prophetic power, when it passes out of the body, as out of a

p. 121 cloud, but possesses it even now, though it is dimmed by its mixture and confusion with the body. We ought not to wonder or disbelieve this, when we observe, if nothing else, the faculty of the Soul which is the converse of Foreknowledge, that is what we call the Memory: how great an operation doth it perform in preserving and storing up things gone by, or rather, things that are! For of things past, none is or subsists, but all things are born and die together—both actions, and words, and passions—whilst Time, like a mighty river, sweeps them by, one by one; but this faculty of the Soul, laying hold upon them, I know not how, invests things not present with visible form and existence! For, truly, the oracle given to the Thessalians respecting Anna, promises "'To the deaf hearing, to the blind their sight.' [paragraph continues] But the Memory is to us the hearing of deaf actions, and the seeing of blind. No wonder, then, as I have said, if that which holds tight the things that be no more, should anticipate many of those that do not yet exist; for these belong more peculiarly to it, and for these it has a natural sympathy, inasmuch as it stretches itself out, and pushes forward towards the Future, but disengages itself from things that be past and come to an end, except so far as the remembering of them goes. XL. "Souls therefore possessing this faculty inherent in their nature, though obscured, and hardly showing itself, do nevertheless put forth blossom, and recover this power—in dreams often, on the point of death, 1 some few—either that the body becomes purified, or assumes a new temperament on these occasions, 2 or else that the reasoning and thinking parts of the soul are unbound and released

XL. "Souls therefore possessing this faculty inherent in their nature, though obscured, and hardly showing itself, do nevertheless put forth blossom, and recover this power—in dreams often, on the point of death, 1 some few—either that the body becomes purified, or assumes a new temperament on these occasions, 2 or else that the reasoning and thinking parts of the soul are unbound and released p. 122 from the irrational and visionary condition of the Present, and turn towards the Future. For it is not so, as Euripides says: "He's the best prophet that can guess the best,' but such a one is a man that has his wits about him, and follows the intelligent part of his soul as it guides him on his way, with a show of probability. For the prophetic part, like a tablet unwritten on, 1 senseless, and indefinite of itself, but capable of receiving visionary impressions and forebodings, grasps the Future without any consideration, at the moment when it is first departing out of the Present. It makes the same escape from the Present by means of the temperament and condition of the body when in a state of change, which we call inspiration. Now the body doth frequently of its own accord acquire this predisposition; and the earth sends forth springs of water productive of various effects upon mankind—some being productive of delirium, and disease, and death; and others that are good, benignant, and salubrious, as they prove by experience to such as frequent them. But the prophetic stream or blast is the most godlike and most holy, whether it be taken in with the air or drawn from the liquid fountain; for when it unites itself with the body it engenders in the soul a temperament altogether unusual and strange, the peculiar nature of which it is difficult to explain clearly, although history in many places affords us means for a conjecture. That by means of its heat and diffusion it opens certain passages suited to admit impressions of the Future is probable enough, just as when wine gets up into the head it brings about other effects, and unlocks words stored up in memory and forgotten. Also the Bacchic frenzy and madness itself possesses much of the prophetic spirit, when the soul, becoming

p. 123 heated and full of fire, shakes off the caution that human prudence lays upon it, and thereby frequently turns aside and puts out the fire of inspiration. XLI. "At the same time one may, not without reason, suppose that dryness coming on together with heat, subtilizes the spirit, and renders it more ethereal and pure: because the soul itself is dry, according to Heraclitus. For moisture not only dulls the sight and hearing, but when it touches mirrors takes away from them reflection (μίχος); and the brightness and the light descend from the air. On the other hand, again, that through a certain sudden cooling and condensation of spirit, as is the case in the tempering of iron, that the prophetic portion of the soul is both augmented and rendered keener, is a thing by no means impossible. And again, just as tin being melted together with it constringes and solidifies copper, naturally soft and porous, and renders it brighter and cleaner, in like manner the prophetic vapour, it is not improbable, having a certain sympathy and affinity to the soul, fills up the soft parts thereof, and cements and keeps them together. For different substances are congenial and have affinity to others, just as bean-flour is supposed to assist the dye of the murex, and natron 1 that of the kermes, when mixed therewith: 'some of the blue crocus is mingled with flax,' and as Empedocles hath said. But with respect to the Cydnus, and the consecrated sword of Apollo at Tarsus, we have heard you, Demetrius, telling how that only the Cydnus cleanses that steel, and no other river cleanses that sword. At Olympia also, the ashes for the Altar 2 they knead up, and bring to consistency, by pouring over them water out of the Alpheus, but if they wet these same ashes with any

p. 124 other water they are not able to solidify and cement the ashes. XLII. "It is therefore not to be wondered at if, although Earth sends up numerous streams, these [at Delphi] alone should dispose the soul to ecstasy, and to conceive visions of future events. And the voice of Fame likewise indisputably tallies with my argument, for the story goes that the power residing in the place first became manifest after a certain shepherd had accidentally tumbled into the well, and afterwards began to utter words that were inspired, which his neighbours at first laughed at, but when many things the fellow had foretold actually came about, then they were filled with wonder. And the best historians of Delphi keep up the memory of his name, and call him Coretas. But it seems to me that the soul acquires this tendency and inclination to dissolve into the prophetic spirit, for the same reason as the sight does with respect to the light, because the latter has a natural sympathy for it. For though the eye possesses the power of vision, there is no employment of it without the light; similarly the prophetic faculty of the soul, like the eye, stands in need of something of its own nature to assist in grasping objects, and to sharpen its force. For which cause, most of the ancients supposed Apollo to be the same with the Sun, and they that understood and admired the beautiful and ingenious comparison, guessed that what body is to soul, sight to mind, light to truth—the same is the Sun to the nature of Apollo; his offspring, and his child, perpetually born of 'Him that is,' perpetually reflecting 1 the author of its being; for it kindles, promotes, and stimulates the power of vision of the sense, just as he does the prophetic faculty of the soul.

XLIII. "Those, however, that supposed him one and the p. 125 same god with the Sun, did with good reason dedicate the Oracle to Apollo and the Earth conjointly: for they believed that the Sun generated in the Earth the disposition and temperament out of which she sends forth the prophetic vapour. Earth herself, 'sure foundation of all things,' as Hesiod with far more sagacity than our philosophers hath called her, we hold to be everlasting and imperishable: 1 but of the powers belonging to her, it is probable that in one place deceases happen, in another new births; elsewhere, migrations and influxes from different quarters, and that such revolutions come round no less frequently in the whole course of time, as we may conjecture from natural phenomena. For in the case of lakes, rivers, and yet more, of hot springs, there have occurred in some places failures, and wastings away, and in others, as it were, a flight and, self-interment: and on the other hand, their re-appearance in the same places as before, or their welling forth in the same neighbourhood. Also of mines, entire failures have happened in recent times, as for instance of the silver mines in Attica, and of the copper ore in Eubœa, out of which the cold-hammered 2 sword-blades used to be wrought, as Æschylus says— "'Taking his self-sharpened Eubean blade;' and in the case of the quarry at Carystus, ’tis no long time since it ceased to produce soft and thread-like veins of stone: 3 for I believe some of you have seen towels and

and in the case of the quarry at Carystus, ’tis no long time since it ceased to produce soft and thread-like veins of stone: 3 for I believe some of you have seen towels and p. 126 nets, and hair-cauls made thereof, which would not burn, but as many as became dirty from use, they threw into the fire, and got them back again bright and transparent; but now it has disappeared and scarcely fibres or hairs, as it were, of the substance, run about in the mines. XLIV. "And of all these effects the followers of Aristotle make out the Exhalation to be the author in the interior of the earth. Simultaneously with which exhalation it is a necessary consequence that effects of the kind must come to an end, change their places, and on the other hand be revivified once more. In fact, we must hold the same opinion with respect to oracular inspirations, inasmuch as they have not an everlasting, or undecaying power, but one that is subject to vicissitudes. For it is probable that excessive rains extinguish these exhalations; or that by the falling of thunder-bolts they are destroyed; or, above all, when the earth is affected by a trembling, and suffers settlements and jumbling together of her parts, in her inmost depths, that the said exhalations shift their place, or are put out entirely, just as in this place they say it [the oracular power] did not continue after the great earthquake, which also overthrew the whole city. 1 And at Orchomenos they relate that a pestilence prevailing, many people perished, and the Oracle of Tiresias came to an end altogether, and remains idle and silent to this day. And if the same fate has befallen those in Cilicia, as we hear is the case, nobody will give us more authentic news of it than yourself, Demetrius."

p. 127 XLV. Then Demetrius: "I know not the present state of things: for, as you are aware, I have now been away from home a very long time. But when I was there the Oracle of Mopsus still flourished, as well as that of Amphilochus. But I have a very wonderful event to tell, which happened during my visit to the Oracle of Mopsus. The governor of Cilicia, being sceptical in religious matters, disbelieving them, I fancy, out of wantonness, 1 for he was an extremely insolent and wicked man, and had about him a set of Epicureans who after their fine fashion and their 'natural science' principles, made sport of all things of the kind, as they themselves openly profess; he sent his freedman, furnishing him as a spy going into the enemy's camp, with a sealed letter, in which the inquiry was written, nobody knowing the contents. The fellow therefore having passed the night, as is the rule, within the sanctuary, and having slept there, related to us next morning the following dream. He dreamed that a man of handsome appearance stood over him and shouted 'A black one!' and nothing more, but immediately retired. This seemed to us absurd, and occasioned great perplexity; the governor, however, was astounded at it, and making a gesture of adoration and opening the letter, showed written therein the question: Whether shall I sacrifice to thee a white or a black bull? so that the Epicureans were put to the rout, and he himself performed the sacrifice, and ever after held Mopsus in respect." 2

p. 128 XLVI. Demetrius having spoken thus much, ceased: but I, wishing to place, as it were, a crowning stone on the discussion, turned my eyes upon Philip and Ammonius, who were sitting together: they seemed to me to be wanting to say something, but they checked themselves again. At last Ammonius: "Philip has got something to say about the story just told, for he believes, as do many others, and I myself, that Apollo is no other god, but the same with the Sun: but my difficulty is a greater one, and concerning greater matters. At first, we went aside, I know not how, in the discussion, and transferred with all due respect the oracular office from the gods to the dæmons; but now we seem to me to be pushing these latter gentlemen themselves from thence, out of the oracle and off the Tripod; when we resolve the final cause of prophecy, or rather its very essence and power, into blasts and vapours and exhalations. For the above mentioned 'temperatures' and beatings' and 'temperings,' the more they draw away our belief from the interposition of the Deity, suggest such an idea of the Final Cause as Euripides makes his Cyclops entertain:— "'For will she, null she, dame Necessity Makes the grass grow, that feeds my sheep so fat.' [paragraph continues] Except that he says he does not sacrifice to the gods but to himself and 'his belly, that greatest of deities,' whereas we both offer sacrifice and make prayers at the Oracles, for what purpose, pray, if it is only winds that excite the prophetic power in them; or else sonic kind of temperature of the air or wind, that sets the same in motion? and what is the meaning of the presentation of the victims, and the fact of them not being acceptable unless the beast become all of a tremble from the top of the brow downwards, and stagger, when the libation is poured upon it. For it is not sufficient that it shake its head, as in the case of all

p. 129 other sacrifices, but the motion and quivering must spread over al] its limbs, accompanied with a tremulous sound; for whenever this does not take place, they say the Oracle is not at work, and do not bring in the Pythoness. And yet, if they supposed the chief cause to have nothing to do with either god or dæmon, it would be reasonable for them to act and to think in this way: but according to your notions, it is not reasonable; for the exhalation, whether the victim do tremble or not, being there permanently will produce the inspiration, and that not merely in the Pythoness, but in any ordinary person. For which reason it is absurd to employ one woman only for the purpose of the Oracles, and to give leer trouble by keeping her all her life through, chaste and pure. For that Coretos, who, the Delphians say, first gave notice of the property residing in the place by tumbling into it, did not, I fancy, differ in any way from the other goatherds and shepherds—that is, indeed, if this be not an allegory, or an empty fiction, as I myself esteem it. But when I reflect of what great service to the Greeks this Oracle hath been the author, both in wars and in the founding of cities, also on occasions of pestilence and seasons of barrenness, I think it hard to assign both the discovery and the final cause not to God and to Providence, but to accident and natural means. On these points," added he, "my dear Lamprias, I wish to discourse—will you have patience with me?" 1 "Yes, certainly," replied Philip, "and so will all of those present—for the subject interests the whole of us."

XLVII. Then I in reply to him: "It has not only angered, but filled me with confusion, that I should be thought by you, and so numerous and respectable a company as you p. 130 are, to have (in spite of my years), 1 made out a fine story by plausible arguments, in order to destroy or upset any of the sound and religious notions entertained with respect to the Deity. I will therefore make my defence against the charge, and bring forward Plato for a witness and advocate in my cause; since that philosopher has censured Anaxagoras of old, seeing that he went too much into natural causes, and was always tracing out and hunting after what was necessarily accomplished by the properties of bodies, so that he neglected the higher causes, final and efficient, of the effect and of the agent. He (Plato) was the first, or did the most, of the philosophers, to investigate both points, assigning to the Deity the origin of the things that are constituted according to reason; without, however, depriving Matter of the efficient causes necessary for that which is done; for he discerned that all the world of sense was regularly arranged, but was not unmixed or pure, but receives its origin from Matter impregnated by Reason. And consider in the case of artificers: for example here at hand, the celebrated base and stand for the vase which Herodotus calls the 'Crater holder,' 2 that has for natural efficient causes fire and iron, and above all the tempering of the metal by means of fire and water, without which there was no means for the work to be done. But the yet more valid cause that set these two in motion, and kept them incessantly at work, did Art and Reason furnish

p. 131 to the undertaking, and again the creator and artist of these pictures and figures around us, 1 has inscribed himself 'Polygnotus of Thasos, son of Aglaophon, has painted the sacking of the citadel of Ilium'—as he is seen to have written. 2 But without the aid of paints ground up together and dissolved into each other, there was no possibility for this work to have got its arrangement and visible form. Does then the person who wishes to trace out the material cause, by inquiring and explaining what effects and changes ochre produces when mixed with Sinope, or Melean white with lamp-black 3—does he thereby detract from the fame of Polygnotus? And he that tells about the hardening and the softening of iron, how that when deprived of rigidity by means of fire it spreads itself and yields to those who are beating it out, and bringing it into form, and having been thrown into pure water, by reason of the tenderness and liquidity produced on it by the fire, it becomes impregnated with cold, and acquires the elasticity and the density that Homer calls 'the strength of iron'—does he the less on that score wholly reserve to the artificer the cause of the production of the work? I, truly, do not think so. Again, there are some who investigate the properties of remedial agents, and yet do not subvert the science of medicine. In the same way, certainly, when Plato makes out that we see by means of the light resident in the eye being mingled with the light of the Sun, and that we hear by means of the repercussion of the air, does not disprove that we were born capable of seeing and of hearing by design and by providence.

XLVIII. "And universally, as I say, existence having two p. 132 efficient causes, the very ancient theologians and poets chose to pay attention only to the higher one of the two, applying to all subjects in common that invocation:— "'Jove first, Jove last, all things spring out of Jove,' for they had not yet got as far as 'necessary' and physical causes.' But the more modern, and those styling themselves 'natural philosophers,' on the contrary, stray away from the superior cause, and place the whole theory of sensation in elements, conditions of elements, collisions, and interminglings of bodies. For which cause the reasoning on both sides is deficient in an essential part, for the one set ignore or omit the agent and the author; the others, the means, and the materials. Now he who was the first to handle both these points in a lucid manner, and who took into the account besides Him that makes according to Reason, and puts into motion, the necessarily subject and passive element, will clear us also of all suspicion and blame. For we do not make prophecy to be without God and without Reason, by assigning to it the human soul for the material, but the inspiring breath or exhalation, for the instrument as it were, or the thing that makes it give out a sound. For in the first place it is Earth that breeds these exhalations, but He who imparts to Earth the faculty for tempering and for changing, namely, the Sun, is, according to the belief of our fathers, a god to us. In the next place, as we have dæmons, as it were, for presidents, ministers, and guardians, of this said natural constitution, who occasionally let it down, like a musical instrument, and again tighten it up, by diminishing its over-great ecstatic and maddening property, and tempering the excitement so as to be unproductive of pain or injury to such as experience it—we must not be thought to be doing anything unreasonable or impossible.

XLIX. "For when we offer the preliminary sacrifice, and p. 133 put garlands and pour libations upon the victim, we are not doing anything opposed to this view of the matter. For the priests and holy men say that they offer up the victim, pour the libation, and observe its movement and trembling for no other purpose than to discover whether the god is then performing his functions, 1 because it is necessary that the thing to be sacrificed should be perfect both in body and soul, unblemished, and uncorrupted. Indications of this in the case of the body, it is not very difficult to discover; but the soul they test by putting upon the bulls barley-meal, and upon the he-goats vetches: for the beast that eats not thereof they judge not to be sound. For the she-goat cold water is the test—because the animal is not of a nature insensible to such sprinkling, and not disposed to tremble at it. But whether it be certain that the quivering of the victim be a sign of its being lawful to consult the Oracle, and its not quivering of the reverse, I do not perceive what objection results therefrom against my argument, because every power acts better or worse according to the season ordained for it by Nature; consequently when the season varies, it is but reasonable the Deity should give us warning of the fact. L. As for the Exhalation 2 itself, I do not think it is constantly in the same condition, but that it is liable to fallings off, and on the other hand, to augmentations of force: and for the fact which I adduce as proof, I have the testimony of many visitors, and of all the people that

L. As for the Exhalation 2 itself, I do not think it is constantly in the same condition, but that it is liable to fallings off, and on the other hand, to augmentations of force: and for the fact which I adduce as proof, I have the testimony of many visitors, and of all the people that p. 134 minister to the Oracle. For the hall in which they make those who consult the god sit down, is filled, not frequently nor regularly, but at uncertain intervals, with a sweet smell, and a breath, like the most delicious and costly perfumes, in consequence of the sanctuary sending forth vapours as from a fountain: 1 for it is probable that it is excited from time to time, either by heat, or some accidental compression. But if this does not seem to you credible, at least you will allow that the Pythoness herself has the part of her soul which is affected by the exhalation in different states and dispositions at different times, and does not always preserve the same temperament like an unchangeable harmony. For many infirmities and disturbances, to her own knowledge, and many more that be unperceived, seize upon her body, and pervade her soul, filled with which it is better she should not enter there; neither ought they (the priests) in that state to present her to the god when she is not perfectly pure, just as though she were some musical instrument, well finished indeed, and well sounding, but yet liable to be affected, and to get out of tune. For neither does wine always produce intoxication in the same manner, nor the fife, excitement, but at one time the same persons rave and rage more, at another time less, as the temperament in them varies. But especially does the imaginative part of the soul show itself to be mastered by the body, and to sympathize with its changes; as is apparent in the case of dreams. For sometimes we are involved in numerous and infinitely varied visions, whilst at other times, on the contrary, we have complete freedom and peace from anything of the sort, and we know that Cleon here, one of the people from

p. 135 [paragraph continues] Daulia, declares that in all the many years he has lived, he has never had a single dream. And of those of former times the same thing is told respecting Thrasymedes the Herman. The cause is the temperament of the body: for that of the atrabilious is very subject to dreams, and to visions, even though dreaming true seems to be their especial privilege: because turning themselves in their fancies to many things at many times, like those shooting often, they sometimes hit the mark. LI. "When, therefore, the prophetic and imaginative faculty is in a state that harmonizes with the assimilation of the vapour, like that of a medicine, inspiration must necessarily follow; just as, that not being the case, it must either not take place at all, or else be delirious, not genuine, and full of confusion—as we know happened in the case of the Pythoness lately deceased. For consulters of the Oracle having arrived from abroad, 1 the victim is said to have withstood the preliminary agitations without feeling, and without motion; and when the priests in their zeal substituted others, and still persevered, with difficulty did it become tremulous 2 and staggering about, to give the necessary sign. What, pray, happened with respect to the Pythoness? She descended into the place of the Oracle against her will, and in a bad humour; and directly upon the very first answers, she manifested by the harsh sound of her voice that she was not repeating 3 the dictation of the god: like to a ship drifting before the gale, she was filled with an incoherent and evil inspiration. At last being completely driven out of her senses, and rushing

p. 136 with a shriek to the entrance, she threw herself on the ground; so that not only the consulters took to flight in terror, but even the interpreter 1 Nicander, and such of the holy men as were present. After a little while, however, they went in again, and picked her up—she was insane, and only survived for a few days. 2 This is the reason why they keep the body of the Pythoness pure from all sexual intercourse, and her life clear from all mixture and contact with and conversation of strangers: and also before consultation, observe the above-mentioned signs: for they believe that it is clearly understood by the god whether she has the proper frame of body and disposition, so as to receive the inspiration without injury. For the power of the vapour does not affect all persons indiscriminately, nor yet the same persons always in the sane way, but as above said, it supplies an incentive and cause to such as be suitably disposed to feel it, and undergo the change. The power is in reality due to a god, and to a daemon, yet it is not exempt from cessation, imperishable, undecaying, or capable of lasting to all eternity of time—by which all things between Earth and Moon are worn out, according to our theory. Some there be who hold that even things above that sphere do not hold out to all eternity p. 137 and infinity, but are subject to violent revolutions and renewals. LII. "These subjects I exhort both you and myself to examine frequently; inasmuch as they present many holds for objections, and grounds for the opposite opinion; which time does not allow us to enumerate at length. So they must lie over, as also the question Philip raised about the Sun and Apollo."

LII. "These subjects I exhort both you and myself to examine frequently; inasmuch as they present many holds for objections, and grounds for the opposite opinion; which time does not allow us to enumerate at length. So they must lie over, as also the question Philip raised about the Sun and Apollo." [Apollo before the Delphic Tripod. (once owned by Lorenzo de’ Medici)] 72:1 Of whom a most interesting memorial is still extant in the Museum at York, a little bronze tablet inscribed with the letters, ΘΕΟΙΣ ΤΟΙΣ ΤΟΥ ΗΓΗΜΟΝΙΚΟΥ ΠΡΑΙΤΩΡΙΟΥ ΣΚΡΙΒΑ ΔΗΜΗΤΡΙΟΣ, a dedication tallying with the epithet "holy" here given to him. He was, p. 73 probably, a scriba quæstorius, "treasury clerk," like Horace, and had been employed in the finance department in the government office at Eboracum, the headquarters for the Northern province. A second tablet bears, ΩΚΕΑΛΝΩΙ ΚΑΙ ΤΗΘΥΙ ΔΗΜΗΤΡΙΟΣ. 73:1 μεϑίσταντες in text (perhaps μετρήσαντες), which, if correct, must mean "setting aside." 74:1 Conversely, a remarkable absence of house-flies has been noticed here in the summers followed by cholera. 74:2 Astronomers made their observations upon the sun's disk reflected on the surface of water, as Pliny notices in speaking of the heliotrope stone. 74:3 The name is lost; as Reiske thinks, probably Ursa Major. 75:1 "They" in text, which changes the person very awkwardly. 77:1 i.e. declares the will of Fate. 77:2 The answers were communicated in dreams to the inquirers sleeping inside the Temple.

77:2 The answers were communicated in dreams to the inquirers sleeping inside the Temple. 79:1 The regular badge of his sect. 80:1 Or perhaps "refraining from abusive language." 82:1 Should read "this place," Delphi, the scene of the dialogue. 82:2 i.e. the intoxicating exhalation from the Delphic Cave was as powerful as formerly—an important notice, as refuting the story that it had been blocked up and destroyed by order of Nero, when Apollo rebuked him for his matricide. 85:1 1 + 2 + 4 + 4 + 9 + 8 + 27 = 55, not 54; but this is near enough for the argument. 85:2 This passage is hopelessly corrupt, but seems to have implied that one story was as ridiculous as the other. 85:3 Referring to Lamprias' explanation of Hesiod's "generation" by "year." 89:1 Of the real Apollo, that is. 90:1 The real object of their verses and declamations was not the god, but the genii who haunted Delphi. 90:2 προσάπτων in text, must be προσάπτειν. 93:1 This emperor must be Trajan, as Demetrius was just returned from Britain at the time of the dialogue. The island, as lying nearest to the coast, must have been Anglesey, the focus of Druidism. If Æmilian was an "old man" when he told the story just quoted, and his father had flourished under Tiberius. this dialogue comes down to the end of the first century. 94:1 Lucretius mentions that the fumes of a smouldering lamp-wick produce apoplexy—which is still the popular belief in Italy.

94:1 Lucretius mentions that the fumes of a smouldering lamp-wick produce apoplexy—which is still the popular belief in Italy. 94:2 ποι μένουσιν must be corrupt, as a plural following a neuter noun—p. 95 ποιμαίνουσιν is clearly the original reading, and gives the funny image of these philosophers driving about "their flocks of spectra." 95:1 δυσκολαίνοντας must be δυσκολαίνοντες, and still referring to the Epicureans. 95:2 Upon the theory of the Epicureans; which he goes on to quote. 96:1 The chewing of betel-nut may be at the bottom of this story, and the man a Buddhist hermit. 97:1 The popular dialect at Alexandria, which was peopled by emigrants from Sicily: the source whence a Hindoo would naturally get his smattering of Greek. 97:2 An obscure allusion to the Jews, who claim Saturn for their star. 98:1 ὅθεν εὖ ἐγγύου in text, must be ὅτε συνεγένον. 99:1 According to this explanation, the Mysteries taught the theory of the creation, and of the government and laws of the universe: a doctrine clearly set forth in Julian's "Mother of the Gods." 99:2 "Perhaps he makes bows or perhaps he steals." 100:1 Julian's πεμπτὸν, εἱλικτὸν σῶμα: the Quintessence of the later Aristotelians. 103:1 The dative of these words must be corrupt, read them in the accusative. 105:1 Something is wanting here; but what follows shows it to have been an hypothesis of the existence of several worlds depending upon some common and superior body.

105:1 Something is wanting here; but what follows shows it to have been an hypothesis of the existence of several worlds depending upon some common and superior body. 106:1 i.e. the chief end at which the Essence has been working from all eternity is the stability and incorruptibility of the world. 107:1 The same difficulty has perplexed modern divines, substituting the technical terms "sin" and "atonement" for "Fate" and "Providence." 107:2 καθ᾽ ἕκαστον, an evident allusion to the Supreme and Nameless Deity, then recognized as supreme above all the gods of the old mythology. 108:1 i.e. beautiful, congenial, ever-changing spectacles. 109:1 i.e. no longer confine him to the creation of one world. 109:2 The symbol ϵ, dedicated in gold by Livia Augusta, to replace the ancient one in wood presented by Pittacus. 111:1 A Brahminical notion: Siva, god of Fire, being expressed by the Pyramid; Vishnu, of Water, by the same inverted. 113:1 i.e., the five geometrical bodies are respectively images of the five predicates of the Deity, as defined by Plato. 113:2 From this Platonic theory the Kabalists got the notion of their Four Worlds, the models, "Ideas," of which were furnished by the Ten Sephiroth, the Attributes of Jehovah. 114:1 'The checking and limitation of this ἀπειρία plays the chief part in Julian's "Hymn to the Mother of the Gods;" and he makes it to be typified by the mutilation of Atys.

114:1 'The checking and limitation of this ἀπειρία plays the chief part in Julian's "Hymn to the Mother of the Gods;" and he makes it to be typified by the mutilation of Atys. 114:2 στενήν, certainly an error for κενην, which the sense absolutely demands. 117:1 The pyramid being equivalent to Fire, when a figure composed of pyramids is taken to pieces Fire must necessarily be produced. Again, if these pyramids be put together into the figure of the Octahedron, which is the equivalent of air, air must be the result. 117:2 The whole of this paragraph has fallen into inextricable confusion; but the sense is that in the winnowing of corn, the different parts, such as the chaff and the grains, when put into violent motion, have a natural tendency to collect like with like. 118:1 φύλλων ἀναπεπεπλησμένον in text must be read ὑλῶν ἀναπεπλησ μένον. 118:2 Hence the Alexandrian school got the doctrine of the Logos acting as the deputy of the Supreme Deity. 118:3 The infinity of the number of worlds may be denied with certainty; but the actual number must ever be a matter of dispute. 119:1 There is the same difference between a man possessed by a Spirit and ordinary men, as there is between a tragedian or comedian when acting and other people. 119:2 A mistake for "Lamprias," who replies in the next sentence. 120:1 Their proper faculties. 121:1 τελετὰς for τελευτὰς, beyond all doubt. 121:2

121:2 "The soul's poor cottage, battered and decayed, Lets in new light thro' chinks that Time hath made." 122:1 "A blank sheet of paper." 123:1 Native carbonate of soda, got from the Natron Lakes, near Cairo: the ancient substitute for soap. 123:2 This Altar was an immense heap of the ashes produced by the sacrifices from time immemorial; as Pausanias describes the same. 124:1 αποφαινοντες makes no sense; it must be ἀποφαίνοντα, referring to ἡ?'λιον. 125:1 Julian, who evidently had studied this tract, uses the very same expression in his above quoted Hymn. 125:2 Like the spear-heads and chisels of the ancient miners on Lake Superior, hammered out of the pure metal, without the use of fire, and yet of the most extraordinary temper: cutting the ore better than steel tools. Also the "cobre dos labradores" in Nicaragua, fit for use as it comes from the mine (Dan. Wilson: Boyle). 125:3 A valuable notice of the origin of the asbestos cloth, specimens of which are still found in Roman tombs. Carystus supplied the Cipolline p. 126 marble, largely employed at Rome at the time of this Dialogue. The pillars of the portico of the Temple of Faustina, immensely large, are made of it. 126:1 This curious passage is unluckily so corrupt that the meaning can only be guessed from the context, παραμένειν τὰ περὶ τὸν μέγαν σεισμον must certainly be read ὥσπερ ἐγένετο περὶ τ.μ.σ. The cessation of the Delphic Oracle, was, however, only for a time.

126:1 This curious passage is unluckily so corrupt that the meaning can only be guessed from the context, παραμένειν τὰ περὶ τὸν μέγαν σεισμον must certainly be read ὥσπερ ἐγένετο περὶ τ.μ.σ. The cessation of the Delphic Oracle, was, however, only for a time. 127:1 δἰ ἀσθένειαν ἀπιστίας must be δί ἂσέλγειαν ἀπιστήσας, or perhaps ἀσέβειαν. "Epicureans, Atheists, and Christians," are classed together in the proclamation of the oracle-monger, Alexander of Abonetichos, as persons to be chased from the temple. 127:2 Alexander the Prophet, by taking a cast in plaster of the seals of such letters of inquiry, was able to open them, learn the contents, frame his responses accordingly, reseal the letters, and return to the bringers with seal unbroken. Mopsus, doubtless, was acquainted with the same device to promote his "clairvoyance." 129:1 περιμένοις must be περιμενεῖς. 130:1 One of the few indications of a date to be found in these Moralia, as showing they were written in Plutarch's old age. 130:2 Dedicated by Alyattes, father of Crœsus, and regarded as a miracle of art, being made of wrought iron, and all the parts welded together, not fastened by rivets. At the time of its making, the sixth century before our era (Alyattes B.C. 560), wrought iron was hardly known in Greece. Herodotus says the maker, Glaucus of Chios, first invented the welding of iron. The stand supported a great crater of silver, but this would not have escaped the melting-pot of Philomelus, or of Sylla after him.

131:1 The celebrated fresco of the "Fall of Troy," painted on the walls of the Lesche. 131:2 Aliter, as you may see he has written. 131:3 The only colours used by the early painters were yellow, red, white and black. 133:1 θεμιστεύειν, Themis having been first owner of the Oracle. 133:2 An instance of a similar πνεῦμα issuing from the earth is to be found at Gradovo, capital of Montenegro; where, within the monastery court, there issues from a chasm in the rock a strong and icy wind, coldest in the summer heats. This too produces inspiration, though indirectly, for the monks make use of it to cool their wine and beer. Nevertheless, the fact of its being enclosed within the sacred walls, proves that a character of sanctity was attached to it at the time of the conversion of the mountaineers ("Montenegro," by R. C. S.). 134:1 An important fact, as showing that the emission of some intoxicating gas from the depths of the cavern was by no means a fable. The so-called "laughing gas," which produces immediate intoxication, has the smell of bitter almonds. 135:1 From some Roman official, high in power, as may be inferred from the zeal of the priests in not keeping the envoys waiting for a more auspicious day. 135:2 ὕπομβρον for ὑπύτρομον. 135:3 ἀναφερειν must apply to what she ought to have heard the dweller in the cave respond. Some words that followed are lost. 136:1 The προφήτης must be rendered "interpreter," his business being to put into an intelligible form the incoherent utterances of the intoxicated woman. Such an officer was a necessary appendage to every Oracle, wherever established. At the Temple of Dens Nodens, in Lydney Park, Gloucestershire, Victorinus calls himself "Interpres Latine," not because the god was drunk like the Pythia, but because, as a local deity, he could only speak Welsh. This building was of the time of the Flavian family.

136:2 The particulars just given prove the unfortunate Pythia died from a violent fit of delirium tremens, produced by the unusual strength of the nitrous gas she had inspired. But this was a rare exception, the gaseous intoxication as a rule being harmless, and not preventing her sisters from attaining to great age.