depart, blaming the god instead of charging the defect to the weakness of our human intellect, which cannot comprehend the purposes of the Deity."[1]
In this defence of the Deity Theon has apparently committed himself to a view of the manner in which the process of inspiration takes place. "The body employs many organs, while the soul employs the body and its parts. The soul, in like manner, is God's instrument. Now the virtue of an instrument consists in imitating, subject to its natural limitations, the power that makes use of it, and in exhibiting the thought of that power in operation. This it cannot do to the extent of reproducing the purity and perfection of the Divine Creator, but its work is mixed with alien matter. The Moon reproduces the splendour of the Sun, but in a dim and weak form. These images are representations of the way in which the Pythia reproduces for the service of mankind the thoughts of God."[2] We may be tempted, while reading this explanation, to assert that Plutarch wishes to maintain that the inspiration of the Pythia by the Deity is direct. But these illustrations are intended only to explain why the Pythian verses are not divinely perfect. They come through a human soul, which has the weakness of an instrument, and is prevented by its limitations from expressing the purity and beauty of the divine thought. The manner of this inspiration is more fully discussed in the following dialogue, the "De Defectu Oraculorum."
