thought in his own time, which was distinctively
that of the sophistic teaching: "The common meaning of words was turned
about at men's pleasure; the most reckless bravo was deemed the most
desirable friend; a man of prudence and moderation was styled a coward;
a man who listened to reason was a good-for-nothing simpleton. People
were trusted exactly in proportion to their violence and
unscrupulousness, and no one was so popular as the successful
conspirator, except perhaps one who had been clever enough to outwit
him at his own trade, but any one who honestly attempted to remove the
causes of such treacheries was considered a traitor to his party. As
for oaths, no one imagined they were to be kept a moment longer than
occasion required; it was, in fact, an added pleasure to destroy your
enemy if you had managed to catch him through his trusting to your
word."

These are the words not of Plato, who is supposed often enough to allow
his imagination to carry him beyond his facts about the Sophists as
about others, nor are they the words of a satiric poet such as {98}
Aristophanes. They are the words of the most sober and philosophic of
Greek historians, and they illustrate very strikingly the tendency,
nay, the absolute necessity, whereby the theories of philosophers in
the closet extend themselves into the market-place and the home, and
find an ultimate realisation of themselves for good or for evil in the
'business and bosoms' of the common crowd.

It is not to be said that the individualistic and iconoclastic movement
which the Sophists represented was wholly bad, or wholly unnecessary,
any more (to again quote a modern instance) than that the French
Revolution was. There was much, no doubt, in the traditional religion
and morality of Greece at that time which represented obsolete and
antiquated conditions, when every city lived apart from its neighbours
with its own narrow interests and local cults and ceremonials. Greece
was ceasing to be an unconnected crowd of little separate communities;
unconsciously it was preparing itself for a larger destiny, that of
conqueror and civiliser of East and West. This scepticism, utterly
untenable and unworkable on the lines extravagantly laid down by its
leading teachers, represented the birth of new conditions of thought
and action adapted to the new conditions of things. On the surface,
and accepted literally, it seemed to deny the possibility of knowledge;
it threatene