whirlpools of controversies were surging in the chaos of thought, what transformations of the old philosophies were taking place everywhere, what eclecticisms and syncretisms and realisms and nominalisms were affecting the mind of Hellas. The decline of philosophy during this period is no less remarkable than the loss of freedom; and the two are not unconnected with each other. But of the multitudinous sea of opinions which were current in the age of Aristotle we have no exact account. We know of them from allusions only. And we cannot with advantage fill up the void of our knowledge by conjecture: we can only make allowance for our ignorance. There are several passages in the Philebus which are very characteristic of Plato, and which we shall do well to consider not only in their connexion, but apart from their connexion as inspired sayings or oracles which receive their full interpretation only from the history of philosophy in later ages. The more serious attacks on traditional beliefs which are often veiled under an unusual simplicity or irony are of this kind. Such, for example, is the excessive and more than human awe which Socrates expresses about the names of the gods, which may be not unaptly compared with the importance attached by mankind to theological terms in other ages; for this also may be comprehended under the satire of Socrates. Let us observe the religious and intellectual enthusiasm which shines forth in the following, 'The power and faculty of loving the truth, and of doing all things for the sake of the truth': or, again, the singular acknowledgment which may be regarded as the anticipation of a new logic, that 'In going to war for mind I must have weapons of a different make from those which I used before, although some of the old ones may do again.' Let us pause awhile to reflect on a sentence which is full of meaning to reformers of religion or to the original thinker of all ages: 'Shall we then agree with them of old time, and merely reassert the notions of others without risk to ourselves; or shall we venture also to share in the risk and bear the reproach which will await us': i.e. if we assert mind to be the author of nature. Let us note the remarkable words, 'That in the divine nature of Zeus there is the soul and mind of a King, because there is in him the power of the cause,' a saying in which theology and philosophy are blended and reconciled; not omitting to observe the deep insight into human nature which is shown by the repetition of the same thought 'All philosophers are agreed that mind is the king of heaven and earth' with the ironical addition, 'in this way truly they magnify themselves.' Nor let us pass unheeded the indignation felt by the generous youth at the 'blasphemy' of those who say that Chaos and Chance Medley created the world; or the significance of the words 'those who said of old time that mind rules the universe'; or the pregnant observation that 'we are