[171] Cicero: Quæst. Tusc., i. 23.
[172] Amatorius, 762 A.
[173] One need scarcely go so far as Professor Lewis Campbell, who says that the main result of the “Ethics” of Plutarch is to show “how difficult it was for a common-sense man of the world to form distinct and reasonable opinions on matters of religion in that strangely complicated time” (Religion in Greek Literature, 1898). But Professor Campbell is also of opinion that “the convenient distinction between gods and demons, which he (i.e. Plutarch) and others probably owed to their reading of Plato, is worth dwelling on because it was taken up for apologetic purposes by the early Christian fathers.” Surely its religious value to an age which did not anticipate the coming of “the early Christian fathers” makes the distinction worth study from a point of view quite different from that represented in Christian apologetics.
[174] See Maury, vol. i. p. 352.—“Pythagore admet l’existence de démons bons et mauvais comme les hommes, et tout ce qui lui paraissait indigne de l’idée qu’on devait se faire des dieux, il en faisait l’œuvre des démons et des héros.” (For a fuller discussion of this question see the chapters on Dæmonology.)
[175] Plutarch devotes so much of his work to an exposition of his views of the Divine character, that one feels inclined to regard him less as a philosopher in the general sense than as a theologian. A kindly piece of description of his own (see De Defectu Orac., 410 A), in which he mentions Cleombrotos of Lacedemon as “a man who made many journeys, not for the sake of traffic, but because he wished to see and to learn,” and says that as a result of his travels and researches he was compiling a practically complete corpus of philosophical material, the end and aim of philosophy being, as he used to put it, “Theology”—may be spoken with equal truth of Plutarch himself. We cannot, perhaps, do better than apply the term Θεόσοφος to him, and support the appellation with an interesting passage from M. Maury, in which he deals with the distinction between theosophs and philosophers in the early stages of Greek philosophy and religion:—“Les uns soumettant tous les faits à l’appréciation rationelle, et partant de l’observation individuelle, pour expliquer la formation de l’univers substituaient aux croyances populaires un système créé par eux, et plus ou moins en contradiction avec les opinions du vulgaire: c’étaient les philosophes proprement dits. Les autres acceptaient la religion de leurs contemporains, ... ils entreprenaient au nom de la sagesse divine, dont ils se donnaient pour les interprètes, non de renverser mais de réformer les notions théologiques et les formes religieuses, de façon à les mettre d’accord avec leurs principes philosophiques” (Maury, vol. i. p. 339). Cf. C. G. Seibert, De Apologetica Plutarchi Theologia (1854):-“Finis autem ad quem tendebat ipsa erat religio a majoribus accepta, qua philosophiæ ope purgata æqualium animos denuo implere studebat.” He thinks Plutarch was a theologian first and a philosopher after. (In the passage quoted above from the De Defectu it is difficult not to regard Mr. Paton’s emendation of φιλόθεος μὲν οὖν καὶ φιλόμαντις as more in accordance with the character of Cleombrotos than the φιλοθεάμων καὶ φιλομαθής of Bernardakis’ text, although, of course, he was a great traveller and an ardent student.)
[176] De E, 392 A. Cf. Plato: Laches, 240 C.
[177] 393 A-D.
[178] 394 C.
[179] De Defectu, 413 D.
[180] 433 D, E.