not without danger, since some in their desire to shun the swamp of Superstition have unconsciously slipped over the precipice of Atheism."[1] Here we have, combined in one sentence, Plutarch's belief in the Unity of God, his acceptance of the theory of Dæmons, his recognition of the truth of foreign creeds, his desire, so frequently expressed, and so consistently acted upon, to follow the guidance of a reverent yet inquiring philosophy on a path which is equally distant from the two great moral evils which loom so large in his mental vision. Hence this tract is organically connected with the treatise on Superstition; the former aims at securing by purely intellectual and rational processes what the latter attempts by appealing to the Intellect through the medium of the Imagination.[2]
- ↑ 378 A.
- ↑ There is a strain of mysticism in the De Osiride which is alien from the cheerful common sense which usually marks Plutarch; a remark which also applies to the De Facie quæ apparet in Orbe Lunæ. But the same strain appears in others of his authentic tracts, though mostly operating through the medium of Platonic dreams and myths, e.g. the story of Thespesius in the Sera Num. Vindic., and that of Timarchus in the De Dæmonio Socratis. Besides, one would not ceteris paribus deny the authenticity of Browning's "Childe Roland" because he had written "The Guardian Angel," or that of "The Antiquary" because Scott was also the author of "The Monastery." The tract was probably composed after that return from Alexandria to which Plutarch so charmingly alludes in Sympos., 678 C. Moreover, the very nature of the subject, and the priestly character of the lady to whom it was addressed, as well as the mysterious nature of the goddess whose ministrant she was, are all parts of a natural inducement to mysticism. We must admit that Plutarch here participates in that spirit of mysticism which, always inherent in Platonism, was kept in check by his acutely practical bent, to be revived and exaggerated to the destruction of practical ethics in the dreams and abstractions of the Neo-Platonists.
