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THREE:But Jeff held a level course. He had to, in order to maintain the advantage of speed. He thought he could get alongside their quarry before the mist swallowed it, hid it, ended the pursuit.In that he was beaten by only a hundred feet.
THREE:This reaction had begun to make itself felt long before the birth of a philosophical literature in the Latin language. It may be traced to the time when the lecture-halls at Athens were first visited by Roman students, and Greek professors first received on terms of intimate companionship into the houses of Roman nobles. In each instance, but more especially in the latter, not only would the pupil imbibe new ideas from the master, but the master would suit his teaching to the tastes and capacities of the pupil. The result would be an intellectual condition somewhat resembling that which attended the popularisation of philosophy in Athens during the latter half of the fifth century B.C.; and all the more so as speculation had already spontaneously reverted to the Sophistic standpoint. The parallel will be still more complete if we take the word Sophist in its original and comprehensive sense. We may then say that while Carneades, with his entrancing eloquence and his readiness to argue both sides167 of a question, was the Protagoras of the new movement; Panaetius, the dignified rationalist and honoured friend of Laelius and the younger Scipio, its Prodicus; and Posidonius, the astronomer and encyclopaedic scholar, its Hippias, Phaedrus the Epicurean was its Anaxagoras or Democritus.When we pass from Plutarch to Maximus Tyrius and Apuleius, the darkness grows perceptibly thicker, and is no longer broken by the lucida tela diei with which the Theban thinker had combated at least one class of mistaken beliefs. These writers are so occupied with developing the positive aspects of supernaturalism��daemonology, divination, and thaumaturgy��that they can find no place for a protest against its extravagances and perversions; nor is their mysticism balanced by those extensive applications of philosophy to255 real life, whether under the form of biography or of discourses on practical morality, which enabled Plutarch��s mind to preserve an attitude of comparative sobriety and calmness. Hence while Maximus is absolutely forgotten, and Apuleius remembered only as an amusing story-teller, Plutarch has been perhaps the most successful interpreter between Greek humanity and modern thought. His popularity is now rapidly declining, but the influence exercised by his writings on characters differing so much from one another and from his own as those of Montaigne, Rousseau, and Wordsworth, suffices to prove, if any proof be needed, how deep and wide were the sympathies which they once evoked.

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THREE:We have not here to examine the scientific achievements of Pythagoras and his school; they belong to the history of science, not to that of pure thought, and therefore lie outside the present discussion. Something, however, must be said of Pythagoreanism as a scheme of moral, religious, and social reform. Alone among the pre-Socratic systems, it undertook to furnish a rule of conduct as well as a theory of being. Yet, as Zeller has pointed out,11 it was only an apparent anomaly, for the ethical teaching of the Pythagoreans was not based on their physical theories, except in so far as a deep reverence for law and order was common to both.13 Perhaps, also, the separation of soul and body, with the ascription of a higher dignity to the former, which was a distinctive tenet of the school, may be paralleled with the position given to number as a kind of spiritual power creating and controlling the world of sense. So also political power was to be entrusted to an aristocracy trained in every noble accomplishment, and fitted for exercising authority over others by self-discipline, by mutual fidelity, and by habitual obedience to a rule of right. Nevertheless, we must look, with Zeller, for the true source of Pythagoreanism as a moral movement in that great wave of religious enthusiasm which swept over Hellas during the sixth century before Christ, intimately associated with the importation of Apollo-worship from Lycia, with the concentration of spiritual authority in the oracular shrine of Delphi, and the political predominance of the Dorian race, those Normans of the ancient world. Legend has thrown this connexion into a poetical form by making Pythagoras the son of Apollo; and the Samian sage, although himself an Ionian, chose the Dorian cities of Southern Italy as a favourable field for his new teaching, just as Calvinism found a readier acceptance in the advanced posts of the Teutonic race than among the people whence its founder sprang. Perhaps the nearest parallel, although on a far more extensive scale, for the religious movement of which we are speaking, is the spectacle offered by mediaeval Europe during the twelfth and thirteenth centuries of our era, when a series of great Popes had concentrated all spiritual power in their own hands, and were sending forth army after army of Crusaders to the East; when all Western Europe had awakened to the consciousness of its common Christianity, and each individual was thrilled by a sense of the tremendous alternatives committed to his choice; when the Dominican and Franciscan orders were founded; when Gothic architecture and Florentine painting arose; when the Troubadours and Minnes?ngers were pour14ing out their notes of scornful or tender passion, and the love of the sexes had become a sentiment as lofty and enduring as the devotion of friend to friend had been in Greece of old. The bloom of Greek religious enthusiasm was more exquisite and evanescent than that of feudal Catholicism; inferior in pure spirituality and of more restricted significance as a factor in the evolution of humanity, it at least remained free from the ecclesiastical tyranny, the murderous fanaticism, and the unlovely superstitions of mediaeval faith. But polytheism under any form was fatally incapable of coping with the new spirit of enquiry awakened by philosophy, and the old myths, with their naturalistic crudities, could not long satisfy the reason and conscience of thinkers who had learned in another school to seek everywhere for a central unity of control, and to bow their imaginations before the passionless perfection of eternal law.