It is, of course, the fact, as already suggested, that, in these chapters, Professor Mahaffy is dealing with Plutarch only so far as he furnishes material illustrative of the conception which the historian has formed as to the character of the age in which his subject lived. This fact is conspicuously evident in the brief account of Plutarch’s Religion given in the ten pages from page 311 onwards, where Professor Mahaffy accepts the belief of so many of his predecessors, that the age was an age of religious decadence, and not an age of religious revival; and that, moreover, it was blameworthy in Plutarch that “he never took pains to understand” Christianity.[10] Further, it must be added, that the historian’s natural desire to illustrate Plutarch’s times, rather than to display Plutarch himself, has led him to commit serious injustice by his uncritical acceptance of certain spurious tracts as the genuine workmanship of Plutarch. The conclusion at which Professor Mahaffy arrives, that Plutarch was “a narrow and bigoted Hellene,”[11] is intelligible enough to those who accept the view which we have endeavoured to combat in Chapter III. of the following essay, a view which is simply a belated survival of the ancient prejudice which consigns to eternal perdition the followers of other Religions, because they are wilfully blind to the light with which our own special Belief has been blessed in such splendour. But the man who, after even the most casual study of Plutarch’s utterances on Religion, can seriously describe him as “narrow and bigoted” will maintain, with equal serenity, that it is the practice of the sun to shine at midnight. Professor Mahaffy, indeed, in using such expressions, is at variance with his own better judgment, inasmuch as he elsewhere concedes that, “had Plutarch been at Athens when St. Paul came there, he would have been the first to give the Apostle a respectful hearing.”[12] The subject of Plutarch’s “Moralia” has also been touched in a few contributions to the current Literature of the Reviews. The article on “Plutarch” appearing over Paley’s initials in the “Encyclopædia Britannica,” and giving a brief statement of the subjects dealt with in the different tracts in the “Moralia,” almost entirely exhausts the short list of English literary contributions to the treatment of this portion of Plutarch’s work. Paley declared in the article in question that the “Moralia” were “practically almost unknown to most persons in Britain, even to those who call themselves scholars.” This sweeping assertion is not by any means true to-day, although it is still the case that, so far as the literary presentment of results is concerned, the “Ethics” of Plutarch are a neglected field of research.