 In accordance with this conception of Platonism, Plutarch himself writes dialogues, which, like Plato's, are either dramatic (e.g. De cohibenda ira), narrated (e.g. De sera numinis vindicta), or mixed (De genio Socratis); see the typology of Platonic dialogues in Diogenes Laertius 3.50). As in Plato, in Plutarch's dialogues too the speakers give long speeches in favor of a certain view (Russell 1973, 34–36). It is often unclear, however, with what view Plutarch sympathizes, despite the fact that sometimes he appears as character in some dialogues (e.g. On the E at Delphi). Besides, Plutarch, following Plato again, often uses myths, metaphors, and analogies. The work On Isis and Osiris is particularly interesting in this regard. In it Plutarch relates the myth of the two Egyptian deities, yet he interprets it allegorically as a story informative about god, being, and creation (Ziegler 1951, 206–208). Of special interest are the eschatological myths in Plutarch, as they integrate cosmological, psychological, and ethical considerations. This is the case with the myth narrated in On The Face Which Appears in the Orb of the Moon, which centers on the role of the moon in the world and its role in the life of souls (see Cherniss, Plutarch Moralia, vol. XII, Loeb, Introduction). Analogous is the case of the work On the Delays of the Divine Vengeance, where Plutarch sets out to defend divine providence, yet, following Plato's claim of presenting only a likely account (eikôs mythos) in the Timaeus, he claims to be offering only what seems likely to him about divine actions (549E-F), and also like Plato, Plutarch structures his work into argument (logos) and a narrative (mythos). These authorial practices present a problem for the scholar who wants to identify Plutarch's own philosophical views, just as they do with Plato's own dialogues. The works that unambiguously present Plutarch's opinions on exegetical and philosophical matters are On the Generation of Soul in the Timaeus, and Platonic Questions, while the others must be used with caution, for the reasons given above, or because of their polemical aim and tone (see Opsomer 2007).