we admit the sincerity of his reiterated belief in a Supreme and Universal Deity.
But it is one of the most interesting suspects of Plutarch's Theology—not the less interesting, perhaps, because it has a certain inconsistency with other parts of his Religion—that, even were we to confine our investigations to the philosophic elements of his idea of the Divine Nature: even if we could totally exclude from consideration all the functions which he ascribes to the Dæmonic character: we should still find ourselves face to face with a God different, in one of the qualities now regarded as essential to a complete conception of Deity, from any of the theological representations current in the schools of Greek Philosophy. The essential basis of all these representations is the God of Plato, partly regarded as the creative Demiurgus of the "Timæus;" partly as the World-Soul, that "blessed god" produced by the operation of the Creator's "Intelligence"; and partly as that ultimate ideal Unity, the final abstraction reached by a supreme effort of dialectic subtlety. The last of these three conceptions is essentially and truly that of Plato; it is the native and unalloyed product of Dialectic, owing naught of its existence to the illustrative or ironical use of Myth, out of which the other two conceptions spring. The element of personality is totally absent from this conception,[1] nor did the Stoics introduce this element into*
- ↑ Dr. Martineau (Types of Ethical Theory, vol. i. p. 91) thinks that "we must go a little further than Zeller, who decides that Plato usually conceived of God as if personal, yet was restrained by a doctrine inconsistent with such conception from approaching it closely or setting it deliberately on any scientific ground," and devotes several
