VI.—­The relationship with Theology is also close.  That is to say, Plato was not satisfied to construct a science of good and evil, without conjoining the sentiments towards the Gods.  His Theology, however, was of his own invention, and adapted to his ethical theory.  It was necessary to suppose that the gods were the authors of good, in order to give countenance to virtue.

Plato was the ally of the Stoics, as against the Epicureans, and of such modern theorists as Butler, who make virtue, and not happiness, the highest end of man.  With him, discipline was an end in itself, and not a means; and he endeavoured to soften its rigour by his poetical and elevated Idealism.

Although he did not preach the good of mankind, or direct beneficence, he undoubtedly prepared the way for it, by urging self-denial, which has no issue or relevance, except either by realizing greater happiness to Self (mere exalted Prudence, approved of by all sects), or by promoting the welfare of others.

THE CYNICS AND THE CYRENAICS.

These opposing sects sprang from Sokrates, and passed, with little modification, the one into the Stoics, the other into the Epicureans.  Both ANTISTHENES, the founder of the Cynics, and ARISTIPPUS, the founder of the Cyrenaics, were disciples of Sokrates.

Their doctrines chiefly referred to the Summum Bonum—­the Art of Living, or of Happiness.

The CYNICS were most closely allied to Sokrates; they, in fact, carried out to the full his chosen mode of life.  His favourite maxim—­that the gods had no wants, and that the most godlike man was he that approached to the same state—­was the Cynic Ideal.  To subsist upon the narrowest means; to acquire indifference to pain, by a discipline of endurance; to despise all the ordinary pursuits of wealth and pleasure,—­were Sokratic peculiarities, and were the beau ideal of Cynicism.

The Cynic succession of philosophers were, (1) ANTISTHENES, one of the most constant friends and companions of Sokrates; (2) DIOGENES of Sinope, the pupil of Antisthenes, and the best known type of the sect.  (His disciple Krates, a Theban, was the master of Zeno, the first Stoic.) (3) STILPON of Megara, (4) MENEDEMUS of Eretria, (5) MONIMUS of Syracuse, (6) KRATES.

The two first heads of the Ethical scheme, so meagrely filled up by the ancient systems generally, are almost a total blank as regards both Cynics and Cyrenaics.

I.—­As regards a Standard of right and wrong, moral good or evil, they recognized nothing but obedience to the laws and customs of society.

II.—­They had no Psychology of a moral faculty, of the will, or of benevolent sentiment.  The Cyrenaic Aristippus had a Psychology of Pleasure and Pain.

The Cynics, instead of discussing Will, exercised it, in one of its most prominent forms,—­self-control and endurance.

Disinterested conduct was no part of their scheme, although the ascetic discipline necessarily promotes abstinence from sins against property, and from all the vices of public ambition.