dding 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 Daemon of Socrates.]

If by the Daemon 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.]

After the death of Socrates there arose several schools professing to be
founded upon his principles. The divergences they exhibited when
compared with one another prove how little there was of precision in
those principles. Among these imitators is numbered Euclid of Megara,
who had been in the habit of incurring considerable personal risk for
the sake of listening to the great teacher, it being a capital offence
for a native of Megara to be found in Athens. Upon their persecution,
Plato and other disciples of Socrates fled to Euclid, and were well
received by him. His system was a mixture of the Eleatic and Socratic,
the ethical preponderating in his doctrine. He maintained the existence
of one Being, the Good, having various aspects--Wisdom, God, Reason,
and showed an inclination to the tendency afterward fully developed by
the Cynical school in his dogma that the wise man should be insensible
to pain.

[Sidenote: The Cyrenaic school. Pleasure is the object of life.]

With the Megaric school is usually classified the Cyrenaic founded by
Aristippus. Like Socrates, he held in disdain physical speculations, and
directed his attention to the moral. In his opinion, happiness consists
in pleasure; and, indeed, he recognized in pleasure and pain the
criteria of external things. He denied that we can know anything with
certainty, our senses being so liable to deceive us; but, though we may
not perceive things truly, it is true that we perceive. With the
Cyrenaic school, pleasure was the g