The other class was composed of the superstitious and bigoted,—of the vicious and imbecile,—who were daily exposed to the censures and sarcasms of the philosopher; in fine, of that set of narrow, jealous-minded men, who looked upon the welfare and fame of their neighbors with envy and with malice. The race that had exiled Aristides, because he was great, was ready to condemn Socrates, because he was wise. The friends and disciples of the great philosopher saw the danger that menaced him, and with anxiety and fear they crowded around their master, supplicating him to fly, or to adopt some means of defence; but he would do neither. Lysias, one of the most celebrated orators of the day, composed a pathetic oration, which he wished his friend to pronounce, as his defence, in the presence of his judges. Socrates read it, praised its animated and eloquent style, but rejected it, as being neither manly nor expressive of fortitude. The anxiety and trouble of avoiding condemnation appeared to him of little moment, when compared to the performance of his duty in upholding to the last moment, the truth of his principles and the dignity of his character. Socrates, though both eloquent and persuasive in conversation, was not capable of addressing a large assembly; therefore, on the day of his trial, he asked permission of his judges to use the means of defence to which he had been accustomed; namely, to speak familiarly with, and ask questions of, his adversaries. “Athenians,” he said, in commencing, “I hope I shall succeed in my defence, if, by succeeding, good may result from it; but I look upon my success as very doubtful, and, therefore, do not deceive myself in that respect. But let the will of the gods be obeyed.” The two chief accusations against Socrates, were firstly, that he did not believe in the religion of the state; secondly, that he was guilty of corrupting the minds of young men, and of disseminating the disbelief of the established religion.