GENERAL INTRODUCTION
know that he was ignorant. The earliest Dialogues, such as the Apology, Crito, Euthyphro, Charmides, Laches and Lysis, show the manner in which he performed his ministry. In rousing men, especially those whose minds were fresh, to the need of knowing themselves, he promoted the authority of the intellect, the law of definite individual knowledge, above all reason of state or tie of party; and it is not surprising that his city, in the effort of recovering her political strength, decided to hush such an inconvenient voice. He must have foreseen his fate, but he continued his work undeterred.
Though he seems, in his usual talk, to have professed no positive doctrine, there were one or two beliefs which he frequently declared. Virtue, he said, is knowledge; for each man's good is his happiness, and once he knows it clearly, he needs must choose to ensue it. Further, this knowledge is innate in our minds, and we only need to have it awakened and exercised by "dialectic," or a systematic course of question and answer. He also believed his mission to be divinely ordained, and asserted that his own actions were guided at times by the prohibitions of a "spiritual sign." He was capable, as we find in the Symposium, of standing in rapt meditation at any moment for some time, and once for as long as twenty-four hours.
It is clear that, if he claimed no comprehensive theory of existence, and although his ethical reliance on knowledge, if he never analysed it, leaves him in
