might have grown up to the last moment in that which is destroyed. How right-minded was the decision of Socrates! and how worthy of being an example to all time! He complied with the rites of opinion, even so far as to use Divination, in cases where doubt and hesitation would have perplexed the mind, but in which, owing to the absence of all ground for conjecture or reasoning, there could be no deliberation. He appears to have desired to make these rites an acknowledgment of that first great truth: Despise not that which is invisible to the senses; but, inferring the existence of Power from its effects, reverence the Deity."* Thus Socrates did not reject even this figure, though gave it a sounder meaning. But he refused to adopt that practically false and mischievous abuse of Divination, which so often supersedes the use of observation and judgment in the established course of physical and moral consequence. "He acted thus with his friends; he counselled them to conduct the business of life in whatever he considered the best he * Xen. Mem. mode of action, (for he said those were superstitious who resorted to Divination in cases where the gods gave them sound information to guide their decisions;*) but about matters where there were no means of discerning how they would turn out, he permitted them to resort to Divination."† To eulogise the character of Socrates must be felt to be arrogant or hypocritical; arrogant, if we imagine that we can add any thing to its nobleness by our praise; hypocritical, if we affect to appreciate its exceeding goodness. His best eulogy is pronounced by Xenophon, with that peculiar simplicity and truth which distinguishes every thing he says of Socrates: "As to myself, knowing him of a truth to be such a man as I have described; so pious towards the gods, as never to undertake any thing without having first consulted them; so just towards men, as never to do an injury, even the very slightest, to any one, whilst many and great were the benefits he conferred on all with whom he had any dealings; so temperate and Ibid. B. iv. c. 3. * Xen. Mem. B. i. c. 1. chaste, as not to indulge an appetite or inclination at the expense of whatever was modest or becoming; so prudent, as never to err in judging of good and evil, nor wanting the assistance of others to discriminate concerning them; so able to discourse upon and define with the greatest accuracy, not only those points of which we have been speaking, but likewise of every other, and looking, as it were, into the minds of men, discover the very moment for reprehending vice or stimulating to the love of virtue ;-experiencing, as I have done, all these excellencies in Socrates, I can never cease considering him as the most virtuous and the most happy of all mankind. But if there is any one who is disposed to think otherwise, let him go and compare Socrates with any other, and afterwards let him determine."* Deep conviction of Divine Obligation is needed in our times also, both to arrest the progress of Irreligion and Anarchy, and to prevent mysticism and superstition from betraying Religion into contempt or slight regard. * Xen. Mem. B. i. v. c. 8. When the suspicions of the people are roused, and their energies are prompt for action; when rulers are acting on higher principles, and putting forth more strenuous exertions; when the intermediate ranks are filled at once with hope and fear of the result, there is a manifest necessity for an obligation which may bind these forces together for a good purpose. The imaginations and feelings of Mysticism must lose their influence as their real nature becomes better known; but the conviction that there is a work for Princes and for People, for Individuals and for Communities, which none can neglect with impunity, but which, if neglected, will be enforced by events, is that Obligation which knowledge will only strengthen. It was the object of Socrates' life to urge this principle on the belief and practice of his country, to rest it on every vantage ground of opinion and institution, and to remove errors and falsehoods which were undermining the very foundations of this conviction. He refused to carry speculation farther, but he insisted on carrying it as far as practice war ranted. He knew that conviction was necessary to conduct, and he believed that when conviction was effected, conduct would follow. He taught men to look around them for proofs of Power, Wisdom, and Goodness; he led them to look into themselves for moral Capabilities and Principles; he drew their attention to the consequences of actions for an estimate of God's Providence. From all these he inferred a Divine Obligation, and showed men that it was a rule suited to rational creatures; and that Conscience and Reason derive from this conviction the fullest satisfaction and the highest hope. How coincident all the best principles of Socrates are with the Christian Religion, must be observable to every person who looks into them attentively. Do they not call upon the Philosopher to adopt the Christian Rule with a hearty sincerity? or shall he act in a manner which Socrates would have been the first to censure? Before he answers this, let him view the Christian Religion independently of the Interpretations of those Mystics who have not possessed sufficient learning to estimate |