INTRODUCTION

moral supremacy. And we find, in the sequel, that this is done largely by pitting him against Agathon over the wine-bowl. In this we have the reason for the juxtaposition of the two speeches, matched, as it were, one against the other. His speech is, in itself, one sufficient proof of the superiority of Socrates over his rival. But there are also other proofs: the masterly criticism and confutation to which Socrates subjects the belauded poet; the express statement, confirmed by action, of Alcibiades, asserting the superiority of Socrates not merely to Agathon but to all others who claim wisdom original: σοφία. (213 E, 215 C ff.); and finally, the Wine-god himself bestows on Socrates the palm when, in the concluding scene, we see him alone pursuing discussion with unflagging zeal and a clearness of head undimmed by long and deep potations, while his rival drowses and succumbs to sleep. Thus the "contest regarding wisdom" original: διαδικασία περὶ τῆς σοφίας. runs through the book, and always, from beginning to end, "Socrates wins" original: νικᾷ ὁ Σωκράτης..

To this we may add one minor point. Agathon, in this preliminary play of wit, applies to Socrates the epithet "mocker" original: ὑβριστής.. And this, too, is a trait upon which Alcibiades, in the sequel, lays much stress. "Hubris" original: ὕβρις. is one of the most striking characteristics of the Satyr-Socrates (216 E, 219 C).

(d) Another example of the literary interweaving—or the method of "responsions," as we might term it—which is so marked a feature of the dialogue, is to be found in the statement of Socrates concerning the character of his own knowledge. His specialty in the way of science is, he announces, "erotics," and this is his only specialty (177 D). Accordingly, when we find Socrates in the sequel delivering a discourse on this subject, we are evidently intended by Plato to feel that his views are to be taken seriously as those of one who professed to be an expert in this subject if in nothing else. And this intention is emphasized when we come to the later passage (the "responsion") in 198 D, where Socrates again refers to his conviction that concerning "erotics" he knew the truth original: εἰδὼς τὴν ἀλήθειαν.. It is hardly necessary to add that "erotics," construed in the Socratic sense, constitutes by no means an insignificant department of knowledge original: φαύλη τις σοφία., as Socrates modestly implies, inasmuch as it is practically coextensive with a theory of education and involves an insight into the origin, nature, and destiny of the human soul.