off from Hellenism. Yet even then the severance was not complete. For these were the ages of the Catholic theocracy; and if we had to choose one man as the founder of Catholicism as a theocratic system, we should have to name neither Augustine nor St. Paul, still less Jesus Christ, but Plato, who in the Laws sketches out with wonderful prescience the conditions for such a polity, and the form which it would be compelled to take. Even in speculative thought we know that Augustine owed much to the Platonists, the Schoolmen to Aristotle, the mystics to the pupil of Proclus whom they called Dionysius. Only Greek science, and the scientific spirit, were almost completely lost, and a beginning de novo had to be made when the West shook off its fetters.

Hellenism then is not the mind of a particular ethnic type, nor of a particular period. It was not destroyed, though it was emasculated, by the loss of political freedom; it was neither killed nor died a natural death. Its philosophy was continuous from Thales to Proclus, and again from Ficino and Pico to Lotze and Bradley, after a long sleep which was not death. Its religion passes into Christian theology and cultus without any real break. The early Church spoke in Greek and thought in Greek. In the days of Greek freedom to be a Greek had meant to be a citizen of a Greek canton; after Alexander it meant to have Greek culture. None of the great Stoics were natives of Greece proper; Zeno himself was a Semite. Of the later Greek writers, Marcus Aurelius was a Romanized Spaniard, Plotinus possibly a Copt, Porphyry and Lucian Syrians, Philo, St. Paul, and probably the Fourth Evangelist were Jews. These men all belong to the history of Greek culture. And if these were Greeks how shall we deny the name to Raphael and Michael Angelo, to Spenser and Sidney, to Keats and Shelley? When Blake wrote—