2
That the god is no less a philosopher than a prophet Ammonius seemed to all to postulate and prove correctly, with reference to this or to that one of his several titles Cf. 393 b, infra; Cornutus, chap. xxxii.; von Arnim, Stoicorum Veterum Fragmenta, i. 543 (p. 123); and Apollo in the Index thereto.; that he is the Pythian (Inquirer) for those that are beginning to learn and inquire; the Delian (Clear) and the Phanaean (Disclosing) for those to whom some part of the truth is becoming clear and is being disclosed; the IsmenianPlutarch’s attempt to connect Ismenian with ἰδ-- (οἶδα) can hardly be right. (Knowing) for those who have knowledge; and the Leschenorian (Conversationalist) when people have active enjoyment of conversation and philosophic intercourse with one another. Since, he wrent on to say, inquiry is the beginning of philosophy, and wonder and uncertainty the beginning of inquiry, Cf. Plato, Theaetetus, 155 d. it seems only natural that the greater part of what concerns the god should be concealed in riddles, and should call for some account of the wherefore and an explanation of its cause. For example, in the case of the undying fire, that pine is the only wood burned here, while laurel is used for offering incense; that two Fates have statues here, Cf. Pausanias, x. 24. 4. whereas three is everywhere the customary number; that no woman Cf. Euripides, Ion, 222. is allowed to approach the prophetic shrine; the matter of the tripod; and the other questions of this nature, when they are suggested to persons who are not altogether without mind and reason, act as a Iure and an invitation to investigate, to read, and to talk about them. Note also these inscriptions Cf.Moralia, 164 b, 408 e, 511 a. here, Know thyself and Avoid extremes, how many philosophic inquiries have they set on foot, and what a horde of discourses has sprung up from each, as from a seed! And no less productive of discourse than any one of them, as I think, is the present subject of inquiry.
