minds are fairly brought together. Protagoras falls before him after two
or three blows. Socrates partially gains his object in the first part of
the Dialogue, and completely in the second. Nor does he appear at any
disadvantage when subjected to 'the question' by Protagoras. He succeeds
in making his two 'friends,' Prodicus and Hippias, ludicrous by the way; he
also makes a long speech in defence of the poem of Simonides, after the
manner of the Sophists, showing, as Alcibiades says, that he is only
pretending to have a bad memory, and that he and not Protagoras is really a
master in the two styles of speaking; and that he can undertake, not one
side of the argument only, but both, when Protagoras begins to break down.
Against the authority of the poets with whom Protagoras has ingeniously
identified himself at the commencement of the Dialogue, Socrates sets up
the proverbial philosophers and those masters of brevity the
Lacedaemonians. The poets, the Laconizers, and Protagoras are satirized at
the same time.

Not having the whole of this poem before us, it is impossible for us to
answer certainly the question of Protagoras, how the two passages of
Simonides are to be reconciled. We can only follow the indications given
by Plato himself. But it seems likely that the reconcilement offered by
Socrates is a caricature of the methods of interpretation which were
practised by the Sophists--for the following reasons: (1) The transparent
irony of the previous interpretations given by Socrates. (2) The ludicrous
opening of the speech in which the Lacedaemonians are described as the true
philosophers, and Laconic brevity as the true form of philosophy, evidently
with an allusion to Protagoras' long speeches. (3) The manifest futility
and absurdity of the explanation of (Greek), which is hardly consistent
with the rational interpretation of the rest of the poem. The opposition
of (Greek) and (Greek) seems also intended to express the rival doctrines
of Socrates and Protagoras, and is a facetious commentary on their