And, indeed, it seems that not merely the importance of Plutarch himself but also that of the land of his birth in the evolution of Greek civilisation has been passed over by modern critics.  To us, indeed, the bare rock to which the Parthenon serves as a crown, and which lies between Colonus and Attica’s violet hills, will always be the holiest spot in the land of Greece:  and Delphi will come next, and then the meadows of Eurotas where that noble people lived who represented in Hellenic thought the reaction of the law of duty against the law of beauty, the opposition of conduct to culture.  Yet, as one stands on the [Greek] of Cithaeron and looks out on the great double plain of Boeotia, the enormous importance of the division of Hellas comes to one’s mind with great force.  To the north is Orchomenus and the Minyan treasure house, seat of those merchant princes of Phoenicia who brought to Greece the knowledge of letters and the art of working in gold.  Thebes is at our feet with the gloom of the terrible legends of Greek tragedy still lingering about it, the birthplace of Pindar, the nurse of Epaminondas and the Sacred Band.

And from out of the plain where ‘Mars loved to dance,’ rises the Muses’ haunt, Helicon, by whose silver streams Corinna and Hesiod sang.  While far away under the white aegis of those snow-capped mountains lies Chaeronea and the Lion plain where with vain chivalry the Greeks strove to check Macedon first and afterwards Rome; Chaeronea, where in the Martinmas summer of Greek civilisation Plutarch rose from the drear waste of a dying religion as the aftermath rises when the mowers think they have left the field bare.

Greek philosophy began and ended in scepticism:  the first and the last word of Greek history was Faith.

Splendid thus in its death, like winter sunsets, the Greek religion passed away into the horror of night.  For the Cimmerian darkness was at hand, and when the schools of Athens were closed and the statue of Athena broken, the Greek spirit passed from the gods and the history of its own land to the subtleties of defining the doctrine of the Trinity and the mystical attempts to bring Plato into harmony with Christ and to reconcile Gethsemane and the Sermon on the Mount with the Athenian prison and the discussion in the woods of Colonus.  The Greek spirit slept for wellnigh a thousand years.  When it woke again, like Antaeus it had gathered strength from the earth where it lay, like Apollo it had lost none of its divinity through its long servitude.

In the history of Roman thought we nowhere find any of those characteristics of the Greek Illumination which I have pointed out are the necessary concomitants of the rise of historical criticism.  The conservative respect for tradition which made the Roman people delight in the ritual and formulas of law, and is as apparent in their politics as in their religion, was fatal to any rise of that spirit of revolt against authority the importance of which, as a factor in intellectual progress, we have already seen.