Plutarch De E apud Delphos 2

[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 ¹ ; 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 Ismenian ² ( 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, ³ 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, ⁴ whereas three is everywhere the customary number; that no woman ⁵ 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 ⁶ 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.

[2] Since therefore this God is no less a philosopher than a prophet, Ammonius seemed to all of us rightly to apply every one of his names to this purpose, and to teach that he is Pythius (or a questionist) to those who begin to learn and enquire; Delius and Phanaeus (or a manifester and prover) to those to whom somewhat of the truth is already manifest and shines forth; Ismenius (or knowing) to those that have acquired knowledge; and Leschenorius (or discoursing) when they practise and enjoy their science, making use of it to discourse and philosophize with one another. Now, forasmuch as to philosophize implies to enquire, to wonder, and to doubt, it is probable (he said) that many of the things that concern God are not unfitly concealed under enigmas, and require that one should ask the reason why, and seek to be instructed in the causes, —as, why of all wood fir only is burnt in the eternal fire, why the laurel only is used in fumigations, why there are erected but two statues of the Fates, they being everywhere else thought to be three, why no woman is permitted to have access to the oracle, what is the reason of the tripod, and other such like things, which, being proposed to those who are not altogether irrational and soulless, allure and incite them to consider, hear, and discourse something about them. And do but behold how many questions these inscriptions, Know thyself and Nothing too much, have set afoot amongst the philosophers, and what a multitude of discourses has sprung up from each of them, as from a seed; than neither of which, I think the matter now in question to be less fruitful.