The Project Gutenberg EBook of Alcibiades II, by An Imitator of Plato

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Title: Alcibiades II

Author: An Imitator of Plato

Translator: Benjamin Jowett

Posting Date: September 21, 2008 [EBook #1677]
Release Date: March, 1999

Language: English

Character set encoding: ASCII

*** START OF THIS PROJECT GUTENBERG EBOOK ALCIBIADES II ***

Produced by Sue Asscher

ALCIBIADES II

by An Imatator of Plato

(see Appendix II)

Translated by Benjamin Jowett

APPENDIX II.

The two dialogues which are translated in the second appendix are not
mentioned by Aristotle, or by any early authority, and have no claim
to be ascribed to Plato. They are examples of Platonic dialogues to be
assigned probably to the second or third generation after Plato, when
his writings were well known at Athens and Alexandria. They exhibit
considerable originality, and are remarkable for containing several
thoughts of the sort which we suppose to be modern rather than ancient,
and which therefore have a peculiar interest for us. The Second
Alcibiades shows that the difficulties about prayer which have perplexed
Christian theologians were not unknown among the followers of Plato.
The Eryxias was doubted by the ancients themselves: yet it may claim the
distinction of being, among all Greek or Roman writings, the one which
anticipates in the most striking manner the modern science of political
economy and gives an abstract form to some of its principal doctrines.

For the translation of these two dialogues I am indebted to my friend
and secretary, Mr. Knight.

That the Dialogue which goes by the name of the Second Alcibiades is a
genuine writing of Plato will not be maintained by any modern critic,
and was hardly believed by the ancients themselves. The dialectic is
poor and weak. There is no power over language, or beauty of style; and
there is a certain abruptness and agroikia in the conversation, which
is very un-Platonic. The best passage is probably that about the
poets:--the remark that the poet, who is of a reserved disposition, is
uncommonly difficult to understand, and the ridiculous interpretation of
Homer, are entirely in the spirit of Plato (compare Protag; I