y meanings; and all language and all opinion
may, by such a process, be rendered uncertain. One opinion is,
consequently, for the individual, just as good as another; and all
opinions are equally true and untrue. It was nevertheless desirable, for
the good of society, that there should be some agreement, and that, for
a time at least, certain opinions should prevail; and if philosophy had
failed to secure this agreement, rhetoric, at least, was effectual; and,
with the Sophist, rhetoric was "the art of making the worst appear the
better reason." All wisdom was now confined to a species of "word
jugglery," which in Athens was dignified as "the art of disputation."

[Footnote 473: "And do we not know that the Eleatic Palamedes (Zeno)
spoke by art in such a manner that the same things appeared to be
similar and dissimilar, one and many, at rest and in
motion?"--"Phaedrus," Sec. 97.]

SOCRATES (B.C. 469-399), the grand central figure in the group of
ancient philosophers, arrived in Athens in the midst of this general
skepticism. He had an invincible faith in truth. "He made her the
mistress of his soul, and with patient labor, and unwearied energy, did
his great and noble soul toil after perfect communion with her." He was
disappointed and dissatisfied with the results that had been reached by
the methods of his predecessors, and he was convinced that by these
methods the problem of the universe could not be solved. He therefore
turned away from physical inquiries, and devoted his whole attention to
the study of the human mind, its fundamental beliefs, ideas, and laws.
If he can not penetrate the mysteries of the outer world, he will turn
his attention to the world within. He will "know himself," and find
within himself the reason, and ground, and law of all existence. There
he discovered certain truths which can not possibly be questioned. He
felt he had within his own heart a faithful monitor--a _conscience_,
which he regarded as the voice of God.[474] He believed "he had a divine
teacher with him at all times. Though he did not possess wisdom, this
teacher could put him on the road to seek it, could preserve him from
delusions which might turn him out of the way, could keep his mind fixed
upon the end for which he ought to act and live."[475] In himself,
therefore, he sought that ground of certitude which should save him from
the prevailing skepticism of his times. The Delphic inscription, Gnoti
seauton, "_know thyself_