Page:The religion of Plutarch, a pagan creed of apostolic times; an essay (IA religionofplutar00oakeiala).pdf/199

 the guardian care of the Dæmons. These two opposing views having been fully expounded by their respective defenders, we should now expect the dialogue to be concluded, in the usual manner of Plutarch, with a compromise between the rationalistic and the religious attitudes. But on this occasion we are disappointed. Plutarch abandons the rôle of rationalist and gives himself up entirely to the view of Dæmonic influence expounded by Archidamas, taking Myth for his guide again whither Philosophy refuses to go. He is careful, however, as in the parallel case in the "De Sera Numinis Vindicta," at once to still the suspicion of the philosopher and to put the pious reader on his guard, by suggesting a contrast between Myth and Reason before entering on the narrative, a warning which is strongly emphasized by the fact that even Theocritus, "the Soothsayer," can only claim for Myth, that it is not to be depended upon for scientific accuracy, but only sometimes comes in contact with Truth. The Myth in this case describes the experiences in the Cave of Trophonius of the young philosopher Timarchus, a friend of Socrates, who desired to ascertain the true nature of the "Dæmon" of that great man. The story is told with considerable beauty of imagery, an example of Plutarch's skill in which we have already seen in the similar story of Thespesius of Soli. The soul of the philosopher leaves his body through the sutures of the cranium. In the subterranean regions he stays two nights and a day, receiving from an invisible spirit much information concerning the