of the other, leads to defective philosophy. But he who first made use of both these principles, combining creative Reason with created Matter, freed us from fear of criticism either on the ground of impiety or unreason. For we deprive prophetic inspiration neither of God nor of Reason when we allow as its material the human soul, and assign as its instrument the inspiring exhalation.[1] The Earth, indeed, breeds these exhalations, but he that implants in the earth its tempering and transforming power—I mean the Sun—is regarded as a god in our ancestral religion. Then, if we leave the Dæmons as presidents and attendants and guardians, to secure the due harmonizing of the various elements of the inspiring exhalation, now slackening and now tightening it, now restraining its excessive power of phrensy and confusion, and gently tempering its stimulating force so that it becomes harmless and painless to those under its influence—if we adopt these views, we shall be in perfect harmony with reason and possibility."[2]
The one thing that is conspicuously evident throughout these discussions on important questions of Religion is the earnest sincerity with which they are universally approached. We notice everywhere that combination of piety with philosophy, which is characteristic of Plutarch's own genius, and which appears to be no less characteristic of the society in which he constantly moves. Even the Epicurean Boethus, an excellent man with his witty stories and courtly compliments, finds it
