Here Ast agrees with Schleiermacher fully, including both the First and Second Alkibiades in his large list of the spurious. Most of the subsequent critics go with Schleiermacher only half-way: Socher, Hermann, Stallbaum, Steinhart, Susemihl, recognise the First Alkibiadês, but disallow the Second.[40] In my judgment, Schleiermacher and Ast are more consistently right, or more consistently wrong, in rejecting both, than the other critics who find or make so capital a distinction between the two. The similarity of tone and topics between the two is obvious, and is indeed admitted by all. Moreover, if I were compelled to make a choice, I should say that the grounds for suspicion are rather less strong against the Second than against the First; and that Schleiermacher, reasoning upon the objections admitted by his opponents as conclusive against the Second, would have no difficulty in showing that his own objections against the First were still more forcible. The long speech assigned in the First Alkibiadês to Sokrates, about the privileges of the Spartan and Persian kings,[41] including the mention of Zoroaster, son of Oromazes, and the Magian religion, appears to me more unusual with Plato than anything which I find in the Second Alkibiadês. It is more Xenophontic[42] than Platonic. [Footnote 40: Socher, Ueber Platon's Schriften, p. 112. Stallbaum, Prolegg. to Alkib. i. and ii. vol. v. pp. 171-304. K. F. Hermann, Gesch. und Syst. der Platon. Philos. p. 420-439. Steinhart, Einleitungen to Alkib. i. and ii. in Hieronymus Müller's Uebersetzung des Platon's Werke, vol. i. pp. 135-509.] [Footnote 41: Plato, Alkib. i. p. 121-124. Whoever reads the objections in Steinhart's Einleitung (p. 148-150) against the First Alkibiadês, will see that they are quite as forcible as what he urges against the Second; only, that in the case of the First, he gives these objections their legitimate bearing, allowing them to tell against the merit of the dialogue, but not against its authenticity.] [Footnote 42: See Xenoph. Oekonom. c. 4; Cyropæd. vii. 5, 58-64, viii. 1, 5-8-45; Laced. Repub. c. 15.] [Side-note: The supposed grounds for disallowance are in reality only marks of inferiority.]