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    sopher describes the evil consequences of such deceits , is so characteristic of Plato ' s mode of illustration , and is so beautiful in itself , that I will quote it at length : — 4 Do you not perceive the evil which at present attends the exercise of our reasoning powers , how great it is ? It is just as if a certain supposititious child were educated in great opulence in a rich and noble family , and amidst many flatterers , and should perceive , when grown up to manhood , that he is not descended of those who are said to be his parents , but yet should not discover his real parents ; can you divine how such an one would be affected , both towards his

    flatterers and towards his supposed parents , both at the time when he knew nothing of the cheat , and at the time again when he came to perceive it ? Or are you willing to hear me while I presage it ? I am willing , said he . I prophecy then , said I , that he will pay more honour to his father and mother , and his other supposed relations , than to the flatterers , and that he will less neglect them when they are in any want , and be less apt to do or say anything amiss to them , and in matter of

    consequence be less disobedient to them than to those flatterers , during that period in which he knows not the truth . But when he perceives the real state of the affair , I again prophecy , he will then slacken in his honour * and respect fur them , and attend to the flatterers , and be remarkably more persuaded by them now than formerly , and truly live according to their manner , conversing with them openly . But for that father , and those supposed relations , if he be not of an entirely good natural disposition , he will have no regard . * t

    In drawing" your attention to the consentient testimony of two of the master mechanists of the human mind respecting the evils of blending truth with falsehood in the imagination and feelings , in drawing your attention to the evils of pious frauds as ur ged by Plato , and admitted by Wesley , I would caution you against the error of declining to use the imagination and fe-elincrs in the

    work of discipline , because they have been ,, and may be , so much abused . To those who are convinced that there is no capability and power in nature which may not be converted to a good purpose , however it may have been perverted to a bad one , the powerful influence of a perverted imagination suggests the possibility of employing this power for great good .

    You will remember that the object of our present inquiry is , how knowledge may be best communicated to such audiences as are commonly found in small country towns , to such audiences as are not likely to commence with much interest in the discussion of dry facts and abstract principles . Now , instead of detaining you by a metaphysical inquiry into the nature and use of the imagination ami the feelings , I prefer to ask yon a plain practical question , trusting to your conviction of the capability of imagination being " employed for a great and good object , to give me an

    answer . * Quwque ipse miserima vidi , Kt quorum pars fui . f See Taylor ' s Plato , vol . i . p . 382 .

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    The Diffusion of Knowledge amongst the People . 13

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Jan. 2, 1834, page 13, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2629/page/13/