worldly honors in order that he might diffuse the doctrines of his
master. Heraclitus refused the chief magistracy of Ephesus that he might
have leisure to explore the depths of his own nature. Anaxagoras allowed
his patrimony to run to waste in order to solve problems. "To
philosophy," said he, "I owe my worldly ruin, and my soul's prosperity."
All these men were, without exception, the greatest and best men of
their times. They laid the foundation of the beautiful temple which was
constructed after they were dead, in which both physics and psychology
reached the dignity of science. They too were prophets, although
unconscious of their divine mission,--prophets of that day when the
science which explores and illustrates the works of God shall enlarge,
enrich, and beautify man's conceptions of the great creative Father.

Nevertheless, these great men, lofty as were their inquiries and
blameless their lives, had not established any system, nor any theories
which were incontrovertible. They had simply speculated, and the world
ridiculed their speculations. Their ideas were one-sided, and when
pushed out to their extreme logical sequence were antagonistic to one
another; which had a tendency to produce doubt and scepticism. Men
denied the existence of the gods, and the grounds of certainty fell away
from the human mind.

This spirit of scepticism was favored by the tide of worldliness and
prosperity which followed the Persian War. Athens became a great centre
of art, of taste, of elegance, and of wealth. Politics absorbed the
minds of the people. Glory and splendor were followed by corruption of
morals and the pursuit of material pleasures. Philosophy went out of
fashion, since it brought no outward and tangible good. More scientific
studies were pursued,--those which could be applied to purposes of
utility and material gains; even as in our day geology, chemistry,