ever at rest; the latter on the contrary principle, that every thing is in motion. To prove then that both were equally wrong, Plato has recourse to the phenomena of language. For as they formed a part of things in existence, the supporters of those theories ought to be able to explain why certain names were given to certain persons, acts, and things. And so, it would seem, Protagoras did in reality attempt to do in that part of his work under the title of Truth.

Epinomis;

Or, The Philosopher. Although this dialogue is called the Epinomis, which might be rendered into English by "A Sequel to the Laws," yet it contains not a single hint for an enactment of any kind. It is in fact little more than a homily, written for the most part on the Laws.

Eryxeas.

A Dialogue on Wealth. As regards the subject of this dialogue, it is intended to prove that it is the wise alone that are really the wealthy.

Axiochus.

A Dialogue on Death. This dialogue has been so great a favourite with scholars of different countries, that twelve translations have been made of it into Latin, four into German, and two into French. For though Cousin asserts that his own is the only French version, yet he might have known from Fabricius and Fischer, that Dolet had preceded him in 1544; whose tiny volume, that contains a translation likewise of Hipparchus, is so scarce, that no copy of it is to be found in the National Library at Paris, as is stated distinctly in a modern reprint of it; nor is it mentioned, I may add, in the different Catalogues of the British Museum.

On Virtue.

This dialogue is little more than two portions of the Meno. It has been considered spurious by some of the best critics.

On Justice.

This dialogue was in existence in the time of Trasyllus, from whom Diogenes Laertius drew the greater part of his information relating to the Platonic and pseudo-Platonic writings. Like the preceding dialogue, it is considered spurious.

Sysphus.

A Dialogue upon taking Counsel. With regard to the subject matter of the dialogue, it may be expressed in the words of Xenophon in Cyrop, 1. 6, 46, that "the wisdom of man no more knows how to choose what is best, than if a person were to do whatever might arise from the throw of a die."

Demodocus.

A Discourse.

Definitions

Of Terms used by Plato.

Timæus the Locrian,

On the Soul of the World and Nature. Of this short treatise, relating to the Cosmogony according to the Pythagorean theory, the authorship used to be attributed to Timæus the Locrian, and until Meiners adduced arguments to show that the work was the production of a more modern writer. The genuine writings of the Locrian philsopher had so completely disappeared before the time of Aristotle, that he seems to have known nothing about them, as may be inferred from what he says in Metaphysics, 1. 6. p. 649, B.

Thirteen Epistles.

Namely,-six to Dionysius, the tyrant of Syracuse; one to Hermias Erastus and Corsicus; two to the kindred and friends of Dion; two to Archytas of Tarentium; one to Arertodorus, and one to Laodamas.

*** For the benefit of those who would consult the writings of Plato with advantage, the following authors are named as suitable adjuncts.

Diogenes Laertius, The Life of Plato by.-Hesychius, The Life of Plato by.-Olympiodorus, The Life of Plato by.-Fenelon, Archbishop, The Life of Plato by.-Stanley, Thomas, The Life of Plato by.-Tenneman, G. W., The Life of Plato by.-(See Edwards and Park's Selections from German Literature. Andover, 1839.) Alginous. An Introduction to the Doctrines of Plato.-Albinus. An Introduction to the Dialogues of Plato.-Apuleius, on the Doctrines of Plato. Gray, Thomas.-Some Account of the Dialogues

and Epistles of Plato. Matthias.-Preface to the Writings of Plato. Sydenham Floyer.-A General View of the Writings of Plato. Taylor, Thomas.-Remarks on the Works of, and Introductions to the various Dialogues of Plato.

Crawford, Charles.

A Dissertation on the Phædon of Plato; or, Dialogue of the Immortality of the Soul, with some observations on the writings of that philosopher. To which is annexed a Psychology; or, An abstract investigation of the Nature of the Soul; in which the opinions of all the celebrated metaphysicians on that subject are discussed. 8vo, pp. 321. London, 1774.

Remarks

On the Life and Writings of Plato. With answers to the principal objections against him; and a general view of his Dialogues. 8vo, pp. 320. Edinburgh, 1750.

Oakeley, Frederick.

Remarks upon Aristotelian and Platonic Ethics, as a branch of the studies pursued in the University of Oxford. 8vo, pp. 83. Oxford, 1837.

Plato.

The Mysticism of, or Sincerity resting upon Reality. 8vo, pp. 111. London, 1832.

Potter, John Phillips.

Characteristics of the Greek Philosophers Socrates and Plato. 12mo, pp. 232. London, 1825.

Smith, William.

Dictionary of Greek and Roman Biography and Mythology. See article Plato. 3 vols. royal 8vo. London, 1849.

Tiedemann, D.

Dialogorum Platonis Argumenta exposita et illustrata. 8vo, pp. 382. Biponti, 1786.

Lewis, G. H.

A Biographical History of Philosophy. 4 vols. 12mo. London, 1848.

Heusde, P. Van.

Philosophiæ Platonicæ. 8vo. Traj., 1827.

Edinburgh Review.

No. 176, April, 1848.

Timæi

(Sophista). Lexicon Vocum Platonicorum ex Cordea MS. Edit. David Ruhnkenius. 8vo, pp. 296. Lugduni, 1789.

Cooper, John G.

The Life of Socrates, collected from the Memorabilia of Xenophon, and the Dialogues of Plato, and illustrated further by Aristotle, Diodorus Siculus, Cicero, Proclus, Aurelius, Maximus Tyrius, Boethius, Diogenes Laertius, and Aulius Gellius. 8vo. London, 1752.

Wiggar, De G.

A Life of Socrates. 12mo. London, 1840.

And the following translators and commentators :Bekker, Schneider, Stellbaum, Schleiermacher, Ficinus, Sarrane, Cousin, Hermeas, and Alexandrian commentators, Ast, Boeckh, Leroy, Fischer, Sydenham and Taylor, Martin, Fabricius, Bibliotheca Græca, Brucker, Ritter, and Stanley's History of Philosophy, and the late English translation by Carey, Davis and Burges, in 6 vols. 1854.

INTRODUCTION.

SOCRATES, in his Apology and in his Crito, teaches us how we ought to form our lives; and here he instructs us how to die, and what thoughts to entertain at the hour of death. By explaining his own views and designs, which were the spring of all his actions, he furnishes us with a proof of the most important of all truths, and of that which ought to regulate our life. For the immortality of the soul is a point of such importance, that it includes all the truths of religion, and all the motives that ought to excite and direct us. So that our first duty is to satisfy ourselves on this point; self-love and mere human interest ought to spur us up to understand it; not to speak, that there is not a more fatal condition than to be ignorant of the nature of death, which appears as terrible as unavoidable. For, according to the notion we have of it, we may draw consequences directly opposite, for managing the conduct of our lives and the choice of our pleasures. Socrates spends the last day of his life in discoursing with his friends upon this great subject. He unfolds all the reasons that require the belief of the immortality of the soul, and