stupid of his species. In public indeed every one would eulogise his virtues; but this would be done with a design of deceiving others, and in the fear of risking fortune if a contrary course were pursued.”[85] The character and doctrines of the sophists have been made known to us chiefly by the writings of an inveterate enemy, and it is expedient therefore to collect any testimony which may confirm the picture, such as it is given by Plato. Such corroboration will be found in the unexceptionable testimony of the contemporary historian. His description of the state of morals in Athens at the time of the plague, is sufficient proof that some powerful influence had been at work to root out every principle of justice and morality; and we may trace in it the natural consequences of the sophistical tenets, as they are delivered by Socrates, through the medium of Plato. We shall hereafter have occasion to quote this celebrated passage, and can therefore do no more here than refer to it. The new–formed empire of Athens had lasted some forty years, and had allowed time for those changes, which we have endeavoured to describe, to exert their seductive influence on the national character, when circumstances, which it is not necessary here to relate, led to a quarrel between the Athenians and Corinthians, the latter being a principal member of that confederacy consisting chiefly of Peloponnesian states of which Sparta was the head. At their instance a congress of the confederates was held at Sparta, in which they complained loudly of their injuries, and reproved the sluggishness of the Spartan councils, which had suffered so many Grecian cities to be deprived of independence. Finally it was resolved that the treaties then existing between Sparta and her allies, and the Athenians, were broken, and that a subsequent meeting should be held, to consider the expediency of declaring war. This took place in the autumn of the year 432 B.C.