by philosophical friends and acquaintances of Plutarch at the shrine of Apollo at Delphi.
- [Footnote: tracts has been already given. A brief description of its contents is
added by way of note, to show its connexion with the two larger tracts. The tract takes the form of a letter from Plutarch to Serapion, who acts as a means of communication between Plutarch and other common friends. Its object is to ascertain why the letter [Greek: E] was held in such reverence at the Delphic shrine. A series of explanations is propounded, probably representing views current on the subject, varying, as they do, from those proper to the common people to those which could only have been the views of logicians or mathematicians. Theon, a close friend of Plutarch's, maintains that the syllable is the symbol of the logical attributes of the God, Logic, whose basis is [Greek: Ei] ("if"), being the process by which philosophical truth is arrived at. "If, then, Philosophy is concerned with Truth, and the light of Truth is Demonstration, and the principle of Demonstration is Connexion, it is with good reason that the faculty which includes and gives effect to this process has been consecrated by philosophers to the god whose special charge is Truth.". . . "Whence, I will not be dissuaded from the assertion that this is the Tripod of Truth, namely, Reason, which recognizing that the consequent follows from the antecedent, and then taking into consideration the original basis of fact, thus arrives at the conclusion of the demonstration. How can we be surprised if the Pythian God, in his predilection for Logic, is specially attentive to this aspect of Reason, to which he sees philosophers are devoted in the highest degree?" This connexion of Reason with Religion, a familiar process in Plutarch, is followed by a "list of the arithmetical and mathematical praises of the letter [Greek: E]" involving Pythagorean speculations, and the culmination of the whole piece lies in the splendid vindication by Ammonius of the Unity and Self-Existence and Eternity of the Deity. Perhaps the most interesting aspect of his argument is the assignation to Apollo of the functions of the Supreme Deity: an easy method of bringing Philosophy and Mythology to terms; a mode of operation perhaps not unaffected by that Mithraic worship which, on its classical side, was to culminate in Julian's famous prayer to Helios. The tract also furnishes, as already stated, a clear example of the method by which the literal terms known in the worship of Dionysus and Apollo are refined from their grosser elements and idealized by the subtleties of the philosophic intellect, which then accepts them as appropriate]*
