that men had only to know the right in order to be ready to follow it. Hence that exaggerated importance attached to right knowing, and that comparative neglect of right feeling and right doing, which in the sequel proved so paralyzing. Hence the failure of Socrates' teaching to stem the tide of corruption in Athens, and restore her people to heroism and worth. Socrates left behind him many disciples, some of whom distinguished themselves in practical ways, others as founders of philosophic schools, emphasizing different sides of his teaching. He was but a few years in his grave when two of these were teaching regularly in the two old gymnasia of Athens. Plato, a full-blooded Athenian, was teaching in the Academy the intellectual and moral theories of his master, while Antisthenes, a half-breed (his mother being a Thracian), was inculcating the lesson of his heroic life in Cynosarges. Their followers were called, respectively, Academics and Cynics. Thus, by these two men, was the higher education for the first time introduced into the public institutions of Athens. Socrates' aim, as we have seen, had been purely a moral one, and this fact was not lost sight of by his immediate followers. The chief question with them all was still: How can the people be brought back to moral life? But, thanks partly to the vagueness in which he had left the details of his doctrine, they were divided with respect to the means whereby this was to be accomplished. One party, best represented by Plato, and following most closely in the footsteps of the master, held that, man being essentially a social being, and morality a relation in society, it was only in and through a social order, a State, that virtue could be realized. Another party, represented by Antisthenes, maintained that virtue was a purely personal matter, and that the wise man stood high above any and all social institutions. These two views maintained themselves, side by side, in nearly all subsequent Greek thought, and at last found expression in the State and Church of the Christian world. Two of Socrates' followers, believers in institutional morality, left behind them treatises which have come down to us, giving their views as to the manner in which virtue might be cultivated. These are the practical Xenophon and the theoretic Plato, both men of pure Athenian stock. Nothing will better enable us to comprehend the evils of the "New Education" than a consideration of the means by which these worthy men proposed to remedy them. Both are idealists and Utopians; but the former is conservative and reactionary, while the latter is speculative and progressive. Both are aiming at one thing--a virtuous and happy State, to replace the vicious and wretched one in which they found their lot cast; but they differed in their views regarding the nature of such a State, and the means of realizing it. CHAPTER II XENOPHON Never a good is the rule of the many; let one be the ruler.--Homer