a philosopher.

This might lead us to conclude that the theory was Critias's own
invention, though, of course, it would not follow that he himself adhered
to it. But it is more probable that it was a ready-made modern theory
which Critias put into the mouth of Sisyphus. Not only does the whole
character of the fragment and its scene of action favour this supposition,
but there is also another factor which corroborates it.

In the _Gorgias_ Plato makes one of the characters, Callicles--a man of
whom we otherwise know nothing--profess a doctrine which up to a certain
point is almost identical with that of the fragment. According to
Callicles, the natural state (and the right state; on this point he is at
variance with the fragment) is that right belongs to the strong. This
state has been corrupted by legislation; the laws are inventions of the
weak, who are also the majority, and their aim is to hinder the
encroachment of the strong. If this theory is carried to its conclusion,
it is obvious that religion must be added to the laws; if the former is
not also regarded as an invention for the policing of society, the whole
theory is upset. Now in the _Gorgias_ the question as to the attitude of
the gods towards the problem of what is right and what is wrong is
carefully avoided in the discussion. Not till the close of the dialogue,
where Plato substitutes myth for scientific research, does he draw the
conclusion in respect of religion. He does this in a positive form, as a
consequence of _his_ point of view: after death the gods reward the just
and punish the unjust; but he expressly assumes that Callicles will regard
it all as an old wives' tale.

In Callicles an attempt has been made to see a pseudonym for Critias. That
is certainly wrong. Critias was a kinsman of Plato, is introduced by name
in several dialogues, nay, one dialogue even bears his name, and he is
everywhere treated with respect and sympathy. Nowadays, therefore, it is
generally acknowledged that Callicles is a real person, merely unknown to
us as such. However that may be, Plato would never have let a leading
character in one of his longer dialogues advance (and Socrates refute) a
view which had no better authority than a passage in a satyric drama. On
the other hand, there is, as shown above, difficulty in supposing that the
doctrine of the fragment was stated in the writings of an eminent sophist;
so we come to the conclusion that it was developed and d