note that all the speakers in that dialogue, while looking with their mind's eye far beyond any individual member of the Olympian Pantheon to that divine power whose functions correspond with the essential requirements of the loftiest monotheism, yet use the name of Apollo as the professed nucleus of their religious beliefs, and thus bring themselves into formal harmony with the demands of the "ancient and hereditary Faith." The same tendency, at once orthodox and unifying, is visible in the philosophic import attached, in accordance with the Stoic practice, to the popular names for the god in his various functions. In other tracts and essays the same aim is conspicuous, the same method of treatment is applied. In his fascinating account of the Egyptian myth of Isis and Osiris—which will be dealt with later from the material which it furnishes for investigating Plutarch's attempts to identify foreign gods with the gods of Greece—he uses both these divine names as a means of approach to the Divine Nature, that One Eternal, Absolute Being, which is the real object of the philosopher's clarified insight—[Greek: pollôn onomatôn morphê mia].[1] The true object of the service of Isis, for example, is "the knowledge of that First and Supreme Power which is compact of Intelligence; that Power whom the goddess (Isis) bids her servants seek, since He abides by her side and is united with her. The very name of her temple expressly promises the knowledge and the understanding of Being, inasmuch as it
- ↑ Æschylus: Prometheus Vinctus, 210.
