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 wise; beginning with the politicians, all of whom he found to be in a state of gross ignorance, and in general more profoundly so in proportion to their reputation, but puffed up in the extreme by a false opinion of their own knowledge. He next tested the poets, but found that though they composed splendid things, doubtless by a divine afflatus, they were unable to give any rational account of the works which, or of the subjects on which, they composed. Last, he tried the artificers, and these, he found, did possess real knowledge, each concerning his special art; but fell into the error of imagining that they knew other things besides, which false opinion put them on the whole in a worse condition than his own conscious ignorance. It is noticeable that he does not here mention the Sophists among those whom he had cross-examined, and convicted of not knowing what they pretendcd to know. It is evident, however, that one who had this opinion concerning all the world, would come first and most into collision with the teachers. Those who not only fancied that they knew What they knew not, but professed to teach it, would be the very first persons whom it would fall in his way to conviet of ignorance ; and this is the exact position of Plato with regard to the Sophists. He attacks them not as the pervertcrs of society, but as marked representatives of society itself, and compelled, by the law of their existence as its paid instructors, to sum up in themselves all that is bad in its tendencies.

The enemy against whom Plato really fought, and the warfare against whom was the incessant occupation of the greater part of his life and writings, was not Sophistry, either in the ancient or the modern sense of the term,