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THREE:"Is not that your signature endorsed on every one?" he asked.

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THREE:��He��s drawing up the wheels, now,�� Sandy called to Dick.

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THREE:Our readers have now before them everything of importance that is known about the Sophists, and something more that is not known for certain, but may, we think, be reasonably conjectured. Taking the whole class together, they represent a combination of three distinct tendencies, the endeavour to supply an encyclopaedic training for youth, the cultivation of political rhetoric as a special art, and the search after a scientific foundation for ethics derived from the results of previous philosophy. With regard to the last point, they agree in drawing a fundamental distinction between Nature and Law, but some take one and some the other for their guide. The partisans of Nature lean to the side of a more comprehensive education, while their opponents tend more and more to lay an exclusive stress on oratorical proficiency. Both schools are at last infected by the moral corruption of the day, natural right becoming identified with the interest of the stronger, and humanism leading to the denial of objective reality, the substitution of illusion for knowledge, and the confusion of momentary gratification with moral good. The dialectical habit of considering every question under contradictory aspects degenerates into eristic prize-fighting and deliberate disregard of the conditions which alone make argument possible. Finally, the component elements of Sophisti103cism are dissociated from one another, and are either separately developed or pass over into new combinations. Rhetoric, apart from speculation, absorbs the whole time and talent of an Isocrates; general culture is imparted by a professorial class without originality, but without reproach; naturalism and sensuous idealism are worked up into systematic completion for the sake of their philosophical interest alone; and the name of sophistry is unhappily fastened by Aristotle on paid exhibitions of verbal wrangling which the great Sophists would have regarded with indignation and disgust.If private society exercised a demoralising influence on its most gifted members, and in turn suffered a still further debasement by listening to their opinions, the same fatal interchange of corruption went on still more actively in public life, so far, at least, as Athenian democracy was concerned. The people would tolerate no statesman who did not pamper199 their appetites; and the statesmen, for their own ambitious purposes, attended solely to the material wants of the people, entirely neglecting their spiritual interests. In this respect, Pericles, the most admired of all, had been the chief of sinners; for ��he was the first who gave the people pay and made them idle and cowardly, and encouraged them in the love of talk and of money.�� Accordingly, a righteous retribution overtook him, for ��at the very end of his life they convicted him of theft, and almost put him to death.�� So it had been with the other boasted leaders, Miltiades, Themistocles, and Cimon; all suffered from what is falsely called the ingratitude of the people. Like injudicious keepers, they had made the animal committed to their charge fiercer instead of gentler, until its savage propensities were turned against themselves. Or, changing the comparison, they were like purveyors of luxury, who fed the State on a diet to which its present ��ulcerated and swollen condition�� was due. They had ��filled the city full of harbours, and docks, and walls, and revenues and all that, and had left no room for justice and temperance.�� One only among the elder statesmen, Aristeides, is excepted from this sweeping condemnation, and, similarly, Socrates is declared to have been the only true statesman of his time.127

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THREE: Mendicant prophets go to rich men��s doors and persuade them that they have a power committed to them of making atonement for their sins or those of their fathers by sacrifices or charms.... And they produce a host of books ... according to which they perform their ritual, and persuade not only individuals but whole cities, that expiations and atonements for sin may be made by sacrifices and amusements which fill a vacant hour,155 and are equally at79 the service of the living and the dead; the latter sort they call mysteries, and they redeem us from the pains of hell, but if we neglect them no one knows what awaits us.156

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