priestesses, who took alternate duties on the tripod, and a third was appointed to be available in case of emergency. But now there is but one Pythia; and her we find enough for all our needs. For the prophetic inspiration that yet remains is sufficient to send all comers away with their requirements satisfied. Agamemnon employed nine heralds; and even so he was hard put to it to control the assembly of the Greeks, so numerous it was. But within a few days you will have an opportunity of observing that one voice will easily reach the ears of everybody in the Theatre here. In a similar manner the prophetic influence of the god issued by a greater number of voices when the population was greater. But as things at present are, the real cause for astonishment would be that the god should allow the prophetic agency to waste like water, or his voice to sound in vain like the cries of shepherds and sheep re-echoing among the rocky solitudes.’[302] Ammonius ceased, and I remained silent. But Cleombrotus, turning to me, said: ‘Was it not you who, just now, maintained that it is the god himself who not only gives, but also takes away the oracles?’ ‘No, indeed,’ replied I, ‘on the contrary, I assert that the god has taken away neither oracle nor sacred shrine. But just as the god bestows upon us many other things which are subject to decay and destruction by natural processes—or, rather, the original substance, containing a principle of change and movement in its own nature, often dissolves itself and reshapes itself without the intervention of the original creator—so in like manner, I think, the oracles undergo darkenings and declines, being included in the truth of the statement that the god bestows many fair gifts on men, but not one of them to last for ever; or, as Sophocles has it, “the gods immortal are, but not their works”’”—“The foundation of oracles is rightly assigned to God,” continues Plutarch, “but the law of their existence and its operation we must seek for in nature and in matter. For it is nothing but the most childish folly to look upon God as a sort of ventriloquist: like the fellows once called Eurycleis and nowadays Pythons, inserting Himself into the bodies of the prophets, using their mouths and vocal chords as instruments of His messages. For he who puts God into this personal contact with human weaknesses and necessities, sins against His glory, and deprives Him of the excellence and grandeur of His Virtue.” This strong insistence upon the splendour of the Divine Nature is, as we know, one of the most characteristic elements of Plutarch’s philosophy, and, so long as he can preserve this intact, he is not careful of consistency in his arguments on less important points of doctrine. We have seen him shrinking in conversation from too close an identification with Rationalism; and we are also prepared to find him giving importance to a view which introduces a supernatural element even into the operation of secondary causes.