come from time to time an intellectual fashion; but Winckelmann was not farther removed by language than by local aspects and associations from the vestiges of the classical spirit, and he lived at a time when, in Germany, classical studies were out of fashion. Yet, remote in time and place, he feels after the Hellenic world, divines the veins of ancient art, in which its life still circulates, and, like Scyles in the beautiful story of Herodotus, is irresistibly attracted by it. This testimony to the authority of the Hellenic tradition, its fitness to satisfy some vital requirement of the intellect, which Winckelmann contributes as a solitary man of genius, is offered also by the general history of culture. The spiritual forces of the past, which have prompted and informed the culture of a succeeding age, live, indeed, within that culture, but with an absorbed, underground life. The Hellenic element alone has not been so absorbed or content with this underground life; from time to time it has started to the surface; culture has been drawn back to its sources to be clarified and corrected. Hellenism is not merely an element in our intellectual life; it is a conscious tradition in it.
Again, individual genius works ever under conditions of time and place: its products are coloured by the varying aspects of nature and type of human
