woman at the acts of a man who was too shiftless to have any concern for his domestic honour. He would not gratify her urgent entreaties by accepting from those upon whom he lavished his time the money that was so greatly needed at home. After his condemnation, she carried her children with her to his prison, and was dismissed by him, as he told his friends, from his apprehension of her deep distress. To the last we see her bearing herself in a manner honourable to a woman and a wife. There is surely something wrong in a man's life when the mother of his children is protesting against his conduct, and her complaints are countenanced by the community. In view of all the incidents of the history of Socrates, we can come to no other conclusion than that the Athenians regarded him as an unworthy, and perhaps troublesome member of society. There can be no doubt that his trial and condemnation were connected with political measures. He himself said that he should have suffered death previously, in the affair of Leon of Salamis, had not the government been broken up. His bias was toward aristocracy, not toward democracy. In common with his party, he had been engaged in undertakings that could not do otherwise than entail mortal animosities; and it is not to be overlooked that his indictment was brought forward by Anytus, who was conspicuous in restoring the old order of things. The mistake made by the Athenians was in applying a punishment altogether beyond the real offence, and in adding thereto the persecution of those who had embraced the tenets of Socrates by driving them into exile. Not only admiration for the memory of their master, but also a recollection of their own wrongs, made these men eloquent eulogists. Had Socrates appeared to the Athenians as he appears to us, it is not consistent with human proceedings that they should have acted in so barbarous and totally indefensible a manner. [Sidenote: The Dæmon of Socrates.] If by the Dæmon to whose suggestions Socrates is said to have listened anything more was meant than conscience, we must infer that he laboured under that mental malady to which those are liable who, either through penury or designedly, submit to extreme abstinence, and, thereby injuring the brain, fall into hallucination. Such cases are by no means of infrequent occurrence. Mohammed was affected in that manner. [Sidenote: The Megaric school. The wise should be insensible to pain.]