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naturally strong,) and to make his body, what it was intended to be, a servant to the spirit? Was it the effect solely of seeing the inscription on the oracle at Delphi—Γνωθι, σεαυτον, "Know thyself?" how many thousands had looked upon those same words without being so impressed! Whence came that spirit of disinterestedness, which could inspire him with the wish to go about doing good to others, and to make that the great purpose of his life, forgetful of himself? Whence the noble firmness that he showed, in standing up strongly and calmly for the right, against the clamours of an excited multitude? Whence that beautiful and lofty elevation above all natural fears, which enabled him to feel and to say, "Let my body perish, but I cannot sacrifice my principles?" Whence all these excellences? whence, in a word, was derived that goodness which we so much admire? This question Socrates himself could and did answer. He knew and acknowledged the Source of it all—that Supreme Being, that God, whose ambassador he believed himself to be. He it was, who inspired Socrates with those high thoughts and feelings; and enabled him first to master his own lower nature, and then incited him to go forth and assist others to master theirs. He it was, who gave him bravery in the midst of battle, and after it the noble disinterestedness to desire the prize of bravery to be given to another. That God it was, who gave Socrates his strength of heart, and firmness of look and tongue, to withstand the violence of wrong; and who, at last, in the hour of extremity, upheld his soul above the reach of bodily pains, and then, gently separating it from the mortal frame, drew it to Himself, to live in his pres-