social virtues. For it is not upon Himself, nor upon a part of Himself, but upon others, that He discharges the claims of justice, kindliness, goodness. Hence it is not probable that He is unneighboured and unfriended, or that this world of ours floats alone in the emptiness of infinite space."[1] Plutarch, however, is merely on tentative ground here; the plurality of worlds was an abstract academic question no less in those days than in these. Admitting a plurality of worlds, it does not necessarily follow that each should be under the dominion of a separate Deity. "What objection," he asks, in answer to the Stoics, "what objection is there to our asserting that all the worlds are beneath the sway of the Fate and Providence of Zeus, and that He bestows His superintendence and direction among them all, implanting in them the principles and seeds and ideas of all things that are brought about therein? Surely it is no more impossible that ten, or fifty, or a hundred worlds should be animated by the same rule of Reason, or should be administered in accordance with one and the same principle of action, than that a public assembly, an army, or a chorus, should obey the same co-ordinating power. Nay, an arrangement of this kind is in special harmony with the Divine Character."[2] Plutarch cannot get away from his fixed belief in the absolute Unity of God, and with God's Unity, as we have already seen, his Eternity and Immutability are involved. But Plutarch re-asserts this truth in various
