their treasure in things which, in time to come, would make their fame eternal. Moreover, he said, that whilst they continue building, they should be presently rich, by reason of the diversity of work of all sorts, and other things which they should have need of; and to compass these things better, and to set them in hand, all manner of artificers and workmen that would labour, should be set on work. So should all the citizens and townsmen receive pay and wages of the common treasure, and the city by this means should be greatly beautified, and much more able to maintain itself.”[79] As a defence the reply is valueless, but it shows how small a portion of reason or justice is sufficient to supply a pretext when backed by power, and points out the certain, and not unmerited, lot of those nations which give the sword out of their own hand, and trust to wealth to purchase defenders. Farther ground for discontent might be found in the increased amount of the tax, which, at the beginning of the Peloponnesian war, had been raised from four hundred and sixty talents, the sum levied by Aristides B.C. 477, to about six hundred talents. To this splendour Pericles seems to have been led alike by policy and taste. The Athenians were naturally a vain people, and their self–complacency was nurtured by the unequalled rapidity with which their fame and power had increased. Every thing which ministered to that fame became precious in their eyes, and a good instance of this is given by Plutarch, if we may trust the accuracy of that gossiping and amusing historian. “Pericles, perceiving that his enemies did still cry out upon him, that he did vainly waste and consume the common treasure, and that he bestowed on the works the whole revenue of the city, one day, when the people were assembled together, he asked before them all whether they thought that the cost bestowed were too much. The people answered him, a great deal too much. Well, then, said he, the charges shall be mine (if you think good), and none of yours; provided that no man’s name be written on the works, but mine only. When Pericles had said so, the people cried out aloud, that they would none of that (either that they wondered at the greatness of his mind, or else for that they would not give him the only honour and praise to have done so sumptuous and stately works), but willed him that he should see them finished at the common charges, without sparing for any cost.”[80] “In his political course,” says Professor Heeren, “Pericles was guided by a simple principle, to be the first in his own city, while he secured it the first place among cities.” Hence in arts, as well as in arms, he wished it to obtain pre–eminence; and, instead of following the narrow policy of Sparta, which discouraged in every way the approach of strangers, he endeavoured to make his city the resort and wonder of the world, and to adopt every means of turning the wealth of other