the ancient inspiration.[1] That Plutarch should have shown solicitude on this aspect of the ancient faith is natural, and one cannot but be grateful that the chances of time have preserved the exhaustive tracts in which he and his friends are represented as discussing various questions connected with the inspiration of the Delphic Oracle, and the manner in which this inspiration was conveyed to humanity. No extant work gives us so intelligible and natural an explanation of the significance which oracular institutions possessed for the ancient world, nor so close an insight into the workings of the minds of educated men at one of the most important periods of human history, in face of one of the most interesting and, perhaps, most appalling of human problems. We have already made copious quotations from the two tracts in question; we now propose to use them mainly for the light which they cast on the question of oracular inspiration. We refer to the tracts known as the " De Pythiæ Oraculis" and the "De Defectu Oraculorum." These two tracts (together with the one entitled the "De E apud Delphos")[2] purport to be reports of conversations held*
- ↑
—"Muto Parnassus hiatu
Conticuit, pressitque Deum: seu spiritus istas
Destituit fauces, mundique in devia versum
Duxit iter: seu barbarica cum lampade Pytho
Arsit, in immensas cineres abiere cavernas,
Et Phœbi tenuere viam: seu sponte Deorum
Cirrha silet fatique sat est arcana futuri
Carmine longævæ vobis commissa Sibyllæ:
Seu Pæan solitus templis arcere nocentes,
Ora quibus solvat nostro non invenit ævo." - ↑ The main argument of the third and shortest of the Delphic
