foundation of the eternal constitution of things, the other is the mere shift of the moment, the sudden dictate of an expediency, which in noble natures is half ashamed of itself when it succeeds. Another well-known dogma of the Socratic philosophy is, that not only is Science as the product of Reason the supreme legislative authority in all questions of morals, but in point of fact also, that to know what is right is to do what is good, for no man with his eyes open will perpetrate an act which demonstrably leads to his own destruction. Of this assertion, so contrary to the universal experience of mankind, and so ably refuted by Aristotle and his school in the Nicomachean ethics, it need only be said that it is one of those paradoxes in the garb of {47} which all philosophies are apt to clothe themselves occasionally, partly for the gratification of the teacher, who delights to push his principle to an acme, partly for the benefit of the scholar, whose attention is excited and his imagination pleased by the startling novelty of the dictum. The proposition of Socrates therefore, that knowledge is virtue, and vice not only folly but ignorance, is of the same nature with the paradox of the Stoics, that _the virtuous man can have no enemy_, or that _pain is no evil_, or with the precept in the Gospel, which no man ever thinks of obeying in the letter, that when a thief takes your cloak you should thank him, like a benign Quaker, for his kindness, and give him your coat into the bargain. But it is possible to defend the paradox of Socrates taken strictly, by saying that when a man does a thing which demonstrably leads to his ruin, he either never had this demonstration vividly present to his mind, or, at the moment when the self-destroying act was committed, his knowing faculty was blinded and sopited, dosed and drugged by his passions, and so; at the time when his knowledge was most required, he was virtually ignorant of what he was about. But there is little profit in puzzling about such paradoxical maxims, as, like Berkeley’s theory about the non-existence of matter, they are constantly open to be corrected by common-sense and the daily experience of life. A Calvinist preaches Fatalism in the pulpit to-day, but to-morrow flogs his slave or his son for abusing his free-will. So a smart twitch of the toothache answers the Stoics when they assert that pain is no evil: and the lives of Solomon, King David, and Robert Burns prove that great men in all ages have, in {48} their cool moments, been as nobly sagacious as Socrates, but not therefore at all moments as consistently virtuous.