B. Philinus narrates a Conversation between
Philinus.
Diogenianus, a young visitor from Pergamum, son of a friend of the same name.
Theon, a literary friend.
Serapion, the Athenian poet.
Boethus, a geometrician, almost a convinced Epicurean.
Two Guides of the temple of Delphi.
1. Philinus, coming out of the temple, explains to Basilocles why his party has been so long in making the round of the sights. It included an intelligent and inquisitive visitor, the younger Diogenianus, of Pergamum. He continues:—
2. Diogenianus raised a point about the tint of the Corinthian bronze. Theon interposed with a story:
3. And discussed the properties of olive oil, which produces a crust on metals. He refers to Aristotle’s view (which cannot be traced in his extant works).
4. He suggested special properties in the air of Delphi—density and rarity—and quotes Homer for the combination of such opposites.
5. A verse inscription catching the eye of Diogenianus caused him to ask why the verses of oracles are so poor. Serapion suggested that perhaps our standard ought to be revised by that of the God. Boethus told a story about Pauson the painter. He added that there is no excuse in the subject-matter, witness Serapion, who wrote excellent poetry on dry science!
6. Serapion agreed that our standards are wrong—they lack severity. Pleasure was cast out, once for all, from the seat of the Sibyl.
7. Theon disclaimed the false theory of inspiration. The verses are not the God’s, he only gives the impulse. But there is no pleasing the Epicureans, whether the prophetess uses verse or prose. Diogenianus protested against levity on a subject of profound interest to all Greeks. Theon asked that the question might be reserved, and the round continued.
8. Instances from Hiero’s statue, and others, of the jealous care of Providence for human affairs. Boethus thought Chance, or Spontaneity, sufficient to account for all, and was answered by Philinus, who continued,
9. And referred to the history of the first Sibyl. Boethus mocked, and was met by Diogenianus with instances of prophecies verified,
10. Which Boethus would explain as successful guesses.
11. Serapion called for a distinction to be made between prophecies made in general terms, and those which go into details.
12. Diogenianus asked the emblematic import of the frogs on the Corinthian brazen bowl. Serapion suggested a reference to the Sun rising out of water. Philinus here detected an intrusion of the Stoic ‘Conflagration’ into the discussion. A casual remark raised the question of the identity of the sun with Phoebus. ‘They are as different’, said Diogenianus, ‘as the sun and the moon, only the sun has permanently eclipsed the God, the sensible, the spiritual.’
13. Serapion asked a question which the guides had already answered: ‘No wonder if they are bewildered by our high-flown talk.’
14. The statue of Rhodope, the courtesan, called forth a stern protest from Diogenianus.
15. Theon, on an appeal from Serapion, pointed out the greater scandal of offerings made by Greeks for victories over Greeks.
16. One of the Guides reminded the company of the story of Croesus and the baker-woman.
17. Diogenianus begged that, instead of more anecdotes, the original question might be discussed: ‘Why has the use of verse in oracular answers been discontinued?’ The company seated itself in a new position, and Boethus genially remarked on its appropriateness, the place of origin of the heroic metre.
18. Serapion congratulated him on his improved tone, and Philinus agreed. Philosophers have dropped verse, yet we do not infer that Philosophy has died out. Philinus agreed.
19-end. Theon spoke to the original question.
19. He mentioned ancient oracles delivered in prose,
20. And modern oracles given in verse.
21. To sum up: Soul is the instrument of the God, body of soul; the result must partake in the infirmity of body. The cases of reflecting mirrors, and of the moon. Thus there are two separate emotions in the prophetess—inspiration and Nature.
22. Homeric instances of the choice of human instruments—Story of Battus.
23. Of the ancient oracles (1) many were delivered in prose, (2) the fashion of the times was for verse (cp. c. 18).
24. It is better that oracles should be given in current coin, not in the depreciated coin of verse. History of poetical usage.
25. In old times obscurity was thought dignified, now it provokes impatience; and it has become vulgarized through charlatans.
26. When cities and statesmen used to consult the oracle on questions of high policy, circumlocution was necessary.
27. Again, verse was a great help to memory, when intricate advice was given, as to Battus.
28. In these days of general rest, only homely questions are asked, and are best answered in homely prose.
29. Yet we fear lest the credit acquired in three thousand years by the straight concise answers of the oracle should be lost! We gush out with wealth, as the mythical Galaesus with milk. I am proud to have had some hand in this.
30. People who regret the old obscurity and bombast are like children who admire a rainbow more than the sun which makes it.
In Theon’s long concluding speech (c. 19, p. 403 A to the end) he is no doubt expressing Plutarch’s own views. But the literary references and the touch of levity are quite in Theon’s style; ‘my young friend’, in c. 20, recalls the same phrase in c. 3. Later on, Plutarch is, as Wyttenbach has observed, indicated by τὸν καθηγεμόνα ταύτης τῆς πολιτείας. Professor Hartman (see Preface, p. [xx]) states his conviction that Theon was an older friend of Plutarch and his predecessor in the priesthood (pp. 166 and 617). In a Dialogue in which the Epicureans are attacked (Non posse suaviter, p. 1088 D) a long speech clearly belonging to Theon is introduced by the words ‘I (Plutarch) said’. This slip is probably due to the author. (See, on the general subject, Mr. John Oakesmith’s note on p. 149 of The Religion of Plutarch.)