Plutarch, De E apud Delphos
Goodwin, Ed.

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 [p. 480] 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.