of Æschylus and Euripides, or of Thrasymachus the sophist, and of Aristophanes himself. What is certain is, that they represent the old and new style of training and education: and they set forth the claims of their respective systems in a long discussion, in which each abuses the other with the utmost licence of Athenian comedy. Yet there are passages of great simplicity and beauty here and there, in the speeches of the worthier claimant. The Unjust Argument, confident in the popularity of his system and his powers of argument, permits his rival to set his claims before the audience first. He proceeds to speak of the days when justice, temperance, and modesty were in fashion; when the Athenian youth were a hardy and a healthy race, not languid and effeminate as now; and he calls upon young Pheidippides to choose for himself the principles and the training which "had made the men of Marathon:"—
Cast in thy lot, youth, with me, and choose the better paths—
So shalt thou hate the Forum's prate, and shun the lazy baths;
Be shamed for what is truly shame, and blush when shame is said,
And rise up from thy seat in hall before the hoary head;
Be duteous to thy parents, to no base act inclined,
But keep fair Honour's image deep within thine heart enshrined;
And speak no rude irreverent word against the father's years,
Whose strong hand led thine infant steps, and dried thy childhood's tears.
But the arguments of the evil counsellor are many and
