I cannot admit the hypothesis that the dialogue was written in 406 B.C. (when Plato was twenty-one years of age, at most twenty-two), nor that it had any intended bearing upon the real historical Alkibiades, who left Athens in 415 B.C. at the head of the armament against Syracuse, was banished three months afterwards, and never came back to Athens until May 407 B.C. (Xenoph. Hellen. i. 4, 13; i. 5, 17). He then enjoyed four months of great ascendancy at Athens, left it at the head of the fleet to Asia in Oct. 407 B.C., remained in command of the fleet for about three months or so, then fell into disgrace and retired to Chersonese, never revisiting Athens. In 406 B.C. Alkibiades was again in banishment, out of the reach of all such warnings as Hermann and Steinhart suppose that Plato intended to address to him in Alkib. i. Steinhart says (p. 152), "In dieser Zeit also, _wenige Jahre nach seiner triumphirenden Rückkehr_, wo Alkibiades," &c. Now Alkibiades left the Athenian service, irrevocably, within less _than one year_ after his triumphant return. Steinhart has not realised in his mind the historical and chronological conditions of the period.] [Side-note: Analogy with various dialogues in the Xenophontic Memorabilia--Purpose of Sokrates to humble presumptuous young men.] If we compare various colloquies of Sokrates in the Xenophontic Memorabilia, we shall find Alkibiadês I. and II. very analogous to them both in purpose and spirit. In Alkibiadês I. the situation conceived is the same as that of Sokrates and Glaukon, in the third book of the Memorabilia. Xenophon recounts how the presumptuous Glaukon, hardly twenty years of age, fancied himself already fit to play a conspicuous part in public affairs, and tried to force himself, in spite of rebuffs and humiliations, upon the notice of the assembly.[46] No remonstrances of friends could deter him, nor could anything, except the ingenious dialectic of Sokrates, convince him of his own impertinent forwardness and exaggerated self-estimation. Probably Plato (Glaukon's elder brother) had heard of this conversation, but whether the fact be so or not, we see the same situation idealised by him in Alkibiadês I., and worked out in a way of his own. Again, we find in the Xenophontic Memorabilia another colloquy, wherein Sokrates cross-questions, perplexes, and humiliates, the studious youth Euthydemus,[47] whom he regards as over-confident in his persuasions and too well satisfied with himself. It was among the specialties of Sokrates to humiliate confident young men, with a view to their future improvement. He made his conversation "an instrument of chastisement," in the language of Xenophon: or (to use a phrase of Plato himself in the Lysis) he conceived. "that the proper way of talking to youth whom you love, was, not to exalt and puff them up, but to subdue and humiliate them".[48] [Footnote 46: Xenoph. Memor. iii. 6.] [Footnote 47: Xenoph. Mem. iv. 2.]