thinker has thrown a light on many parts of human knowledge,
and has solved many difficulties. We cannot receive his doctrine of
opposites as the last word of philosophy, but still we may regard it as
a very important contribution to logic. We cannot affirm that words have
no meaning when taken out of their connexion in the history of thought.
But we recognize that their meaning is to a great extent due to
association, and to their correlation with one another. We see the
advantage of viewing in the concrete what mankind regard only in the
abstract. There is much to be said for his faith or conviction, that God
is immanent in the world,--within the sphere of the human mind, and not
beyond it. It was natural that he himself, like a prophet of old, should
regard the philosophy which he had invented as the voice of God in man.
But this by no means implies that he conceived himself as creating God
in thought. He was the servant of his own ideas and not the master of
them. The philosophy of history and the history of philosophy may be
almost said to have been discovered by him. He has done more to explain
Greek thought than all other writers put together. Many ideas of
development, evolution, reciprocity, which have become the symbols of
another school of thinkers may be traced to his speculations. In the
theology and philosophy of England as well as of Germany, and also in
the lighter literature of both countries, there are always appearing
'fragments of the great banquet' of Hegel.

SOPHIST

PERSONS OF THE DIALOGUE: Theodorus, Theaetetus, Socrates. An Eleatic
Stranger, whom Theodorus and Theaetetus bring with them. The younger
Socrates, who is a silent auditor.

THEODORUS: Here we are, Socrates, true to our agreement of yesterday;
and we bring with us a stranger from Elea, who is a disciple of
Parmenides and Zeno, and a true philosopher.

SOCRATES: Is he not rather a god, Theodorus, who comes to us in the
disguise of a stranger? For Homer says that all the gods, and especially
the god of strangers, are companions of the meek and just, and visit
the good and evil among men. And may not your companion be one of those
higher powers, a cross-examining deity, who has come to spy out our
weakness in argument, and to cross-examine us?

THEODORUS: Nay, Socrates, he is not one of the disputatious sort--he
is too good for that. And, in my opinion, he is not a god at all; but
divine he certainly is, for this is a title