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 of late date and little intrinsic value, was a hybrid product of Greek and Oriental speculation, and its place in history is by the side of Gnosticism. What contact it has with the Greek mind is with that mind in its decadence; as the little in Plate which is allied to it belongs chiefiy to the decadence of Plato's own mind. We are quite reconciled to the exclusion from Mr. Grote's plan, of this tedious and unsatisfactory chapter in the history of human intellect. But such an exposition as he is capable of giving of Aristotle, will be hardly inferior in value to that of Plato. The latter, however, was the most needed; for Plato presents greater ditiiculties than Aristotle to the modern mind; more of our knowledge of the master, than of the pupil, is only apparent, and requires to be unlearned; and much more use has been made of what the later philosopher can teach us, than of the earlier.

Though the writings of Plate supply the principal material of Mr. Grote's three volumes, the portion of them which does not relate directly to Plate is of great interest and value. The first two chapters contain as full an account as our information admits, of the forms of Greek philosophy which preceded Sokrates; and the two which conclude the work recount the little which is known (except in the case of Xenophon it is very little) of the other "Socratici viri” and their spcculations: the Megaric school, commencing with Euklcides, the Cynic, with Antisthenes, the Cyrenaic or Hedonistic, with Aristippus. All these were personal companions of Sokrates, and their various and conflicting streams of thought did not flow out of a primitive intellectual feuntain opened by him, but issued from