make them in accordance with right, or with what is contrary to right? Not with what is contrary, assuredly; {98} for if laws are to be made in accordance with absolute right, the gods are the only powers that can make them perfectly. And so, Hippias, to finish our long discourse, we conclude that WITH THE GODS LAW AND RIGHT ARE IDENTICAL.” Now, without maintaining the perfect propriety or sufficiency of all the examples put forward in this argument, the general principles of it state the fundamental axioms of moral philosophy in a way which might have saved a certain modern school of ethical writers volumes of ingenious sophistry, if they had but possessed the natural amount of reverence and knowledge which would have enabled them to appreciate what was good and true in the discourses of the great fathers of their own science. For the unwritten laws whose authority the Athenian evangelist here so eloquently asserts, in goodly harmony with the noble Hebrew prophet (Jeremiah xxxi. 33) before him, and the heroic apostle of the Gentiles (Romans ii. 15) four centuries and a half later, are just the natural and necessary fruit of those innate human actions and divinely implanted instincts in the region of emotion and volition, which Locke, in an evil day for British philosophy, thought it incumbent on him to deny, and by the denial of which a whole school of meagre moralists, from Hume to John Stuart Mill, have either dragged themselves ingloriously in the mire, or entangled themselves in a tissue of the sorriest sophistries. In this dialogue also we see how ably the common sense of the great logical missionary of Greece fought its way through that most inconclusive argument against the immutability of moral distinctions derived from the strange and abnormal habits of certain savage tribes. {99} A law is not the less a law, replied Socrates to the sophistical Hippias, because it may be sometimes or frequently transgressed; and a divine instinct is not the less divine because there are found false instincts and morbid sensibilities in individual men, or even in whole tribes. The type of any race of animals is not to be taken from monsters, nor is the law of the variations of the magnetic needle near ferruginous rocks or in an iron vessel to be paraded as a proof that there is no such thing as magnetic polarity. According to the argument of Socrates, as Aristotle also teaches, the aberrations from the norm of human morality in certain persons or tribes, which so confounded Locke, are no more to be held as arguments against the eternity of innate moral distinctions than the existence of sporadic disease or degenerated types of body can be considered as disproving the fact of health, or the braying of an incidental ass, or even a troop of asses, can be taken as a refutation of one of Beethoven’s symphonies.