other obtained by cunning.

"Thus it will ever be; while men grope in the darkness of their outward nature; which receives no light from the inward, because they will not open the doors of the temple, where a shrine is placed, from which it ever beams forth with occult and venerable splendour.

"Philosophers would do well if they ceased to disturb themselves with the meaning of mythologic fables, and considered whether they have not within themselves a serpent possessing more folds than Typhon, and far more raging and fierce. When the wild beasts within the soul are destroyed, men will no longer have to contend against their visible forms."

"But tell me, O admirable Plato!" said Anaxagoras, "what connection can there be between the inward allegorical serpent, and the created form thereof?"

"One could not exist without the other," answered Plato, "because where there is no ideal, there can be no image. There are doubtless men in other parts of the universe better than we are, because they stand on a higher plane of existence, and approach nearer to the idea of man. The celestial lion is intellectual, but the sublunary irrational; for the former is nearer the idea of a lion. The lower planes of existence receive the influences of the higher, according to the purity and stillness of the will. If this be restless and turbid, the waters from a pure fountain become corrupted, and the corruption flows down to lower planes of existence, until it at last manifests itself in corporeal forms. The sympathy thus produced between things earthly and celestial is the origin of imagination; by which men have power to trace the images of supernal forms, invisible to mortal eyes. Every man can be elevated to a higher plane by quiescence of the will; and thus may become a prophet. But none are perfect ones; because all have a tendency to look downward to the opinions of men in the same existence with themselves: and this brings them upon a lower plane, where the prophetic light glimmers and dies. The Pythia at Delphi, and the priestess in Dodona, have been the cause of very trifling benefits, when in a cautious, prudent state; but when agitated by a divine mania, they have produced many advantages, both public and private, to the Greeks."

The conversation was interrupted by the merry shouts of children; and presently a troop of boys and girls appeared, leading two lambs decked with garlands. They were twin lambs of a ewe that had died; and they had been trained to suck from a pipe placed in a