Some of the most pointed assaults in this Discourse, such for instance as that on the pedantic parade of wit, or that on the excessive preponderance of literary instruction in the art of education, are due to Montaigne; and in one way, the Discourse might be described as binding together a number of that shrewd man’s detached hints by means of a paradoxical generalisation.  But the Rousseau is more important than the Montaigne in it.  Another remark to be made is that its vigorous disparagement of science, of the emptiness of much that is called science, of the deadly pride of intellect, is an anticipation in a very precise way of the attitude taken by the various Christian churches and their representatives now and for long, beginning with De Maistre, the greatest of the religious reactionaries after Rousseau.  The vilification of the Greeks is strikingly like some vehement passages in De Maistre’s estimate of their share in sophisticating European intellect.  At last Rousseau even began to doubt whether “so chattering a people could ever have had any solid virtues, even in primitive times."[166] Yet Rousseau’s own thinking about society is deeply marked with opinions borrowed exactly from these very chatterers.  His imagination was fascinated from the first by the freedom and boldness of Plato’s social speculations, to which his debt in a hundred details of his political and educational schemes is well known.  What was more important than any obligation of detail was the fatal conception, borrowed partly from the Greeks and partly from Geneva, of the omnipotence of the Lawgiver in moulding a social state after his own purpose and ideal.  We shall presently quote the passage in which he holds up for our envy and imitation the policy of Lycurgus at Sparta, who swept away all that he found existing and constructed the social edifice afresh from foundation to roof.[167] It is true that there was an unmistakable decay of Greek literary studies in France from the beginning of the eighteenth century, and Rousseau seems to have read Plato only through Ficinus’s translation.  But his example and its influence, along with that of Mably and others, warrant the historian in saying that at no time did Greek ideas more keenly preoccupy opinion than during this century.[168] Perhaps we may say that Rousseau would never have proved how little learning and art do for the good of manners, if Plato had not insisted on poets being driven out of the Republic.  The article on Political Economy, written by him for the Encyclopaedia (1755), rings with the names of ancient rulers and lawgivers; the project of public education is recommended by the example of Cretans, Lacedaemonians, and Persians, while the propriety of the reservation of a state domain is suggested by Romulus.