and that he really did not believe in the existence of the god whom the injunction immediately concerned. While the general evidence of the adherence of Socrates both {90} in theory and practice to the popular creed is so strong, we have no right in any particular instance to set him down as insincere. Of his general sincerity on these matters there certainly can be no doubt. It is set forth distinctly in more than one dialogue of Xenophon, and harmonizes exactly with all that we read in Plato. The philosopher used the common kinds of divination practised by his countrymen, and gave special directions as to the subjects on which a wise man should consult the gods, and on which he should seek for direction from them rather than from his own reason. We have special testimony to the fact that on one occasion (see above, page 11) he, after a long period of pious meditation, offered up a prayer to the Sun; and one of the Platonic dialogues concludes with a prayer of Socrates in the following curt and significant style:-- “O dear Pan, and ye other gods who frequent this spot, grant me, in the first place, to be good within; and as for outward circumstances, may they be such as harmonize well with my inward capacities. Grant me ever to esteem the wise man as the alone wealthy man; and as for gold, may I possess as much of it as a man of moderate desires may know to use wisely.” So much for the theological belief and unaffected piety of this great man. How intimately he held Religion and Morality to be bound together will best appear from the following dialogue with the Sophist Hippias, on the foundation of natural right and positive law. We give it at length, as it has a direct bearing on some fundamental principles of general jurisprudence which have been largely debated in this country, from Locke down to Bentham and Mill.