among these warring elements.[170] Being so satisfied with the constitution of the world, it is natural that Plutarch should have nothing but reverent words for the eternal powers whose guidance had led to so happy a disposition of human affairs. However much Philosophy should endeavour to free the mind from the crude and vulgar elements in the “ancient and hereditary Faith,” she must never be tempted to profess other than the most pious belief in its fundamental truth and right; and the ultimate aim of Philosophy must be to strengthen and revive the ancient Religion by freeing it from inconsistencies and crudities which, so long as they appeared to be an essential part of the system, only existed to shock the pious and to encourage atheism. Plutarch’s attitude towards the ancient Faith may thus be defined as one of patriotic acceptance modified by philosophic criticism; not that criticism which tries everything from the fixed standpoint of a set of rules logically irrefutable: but that which is really the spirit of rationalism pervading all philosophies alike. If Plutarch’s attitude is that of a Platonist, it is that of a Platonist whose experience of ordinary human affairs, and whose recognition of their importance in Philosophy, have compelled him to modify the genuine teaching of the Master into something like the spirit of compromise characterizing the later Academics. His teaching is not the philosophic despotism of Plato; it might easily be characterized as “plebeian,”[171] as Epicureanism was by Cicero, or “commonplace,” as Aristotle has been described by Platonists. It breathes that free spirit of truth which bids every man, whether he is a practised philosopher or not, or even if he has not studied mathematics, to give a reason for the faith that is in him: to apply the touchstone of his own practical experience and native intelligence to the domain of Ethics and Religion as to the domain of every-day life, because, as a matter of fact, the domain of every-day life is the domain of Religion and Ethics. The dictum of Hesiod, enforced by Aristotle and applied in practice by the Epicureans, and by the Stoics, is the keynote of the teaching of Plutarch:—“He is most excellent of all, who judges of all things for himself.” CHAPTER V. _Plutarch’s Theology—His conception of God not a pure metaphysical abstraction, his presentment of it not dogmatic—General acceptance of the attributes recognized by Greek philosophy as essential to the idea of God—God as UNITY, ABSOLUTE BEING, ETERNITY—God as INTELLIGENCE: PERSONALITY of Plutarch’s God intimately associated with his Intelligence—God’s Intelligence brings him into contact with humanity: by it he knows the events of the Future and the secrets of the human heart—From his knowledge springs his Providence—God as Father and Judge—the DE SERA NUMINIS VINDICTA—Immortality of the Soul._