The fact is, that the Platonic Sokrates when he talks with the two Sophists in the dialogue Euthydêmus, is a character drawn by Plato for the purpose of that dialogue, and is very different from the real historical Sokrates, whom the public of Athens saw and heard in the market-place or gymnasia. He is depicted as a gentle, soothing, encouraging talker, with his claws drawn in, and affecting inability even to hold his own against the two Sophists: such indeed as he sometimes may have been in conversing with particular persons (so Xenophon[26] takes pains to remind his readers in the Memorabilia), but with entire elimination of that characteristic aggressive Elenchus for which he himself (in the Platonic Apology) takes credit, and which the auditors usually heard him exhibit. [Footnote 26: Xen. Mem. i. 4, 1; iv. 2, 40.] [Side-note: The two Sophists in the Euthydêmus are not to be taken as real persons, or representatives of real persons.] This picture, accurate or not, suited the dramatic scheme of the Euthydêmus. Such, in my judgment, is the value and meaning of the Euthydêmus, as far as regards personal contrasts. One style of reasoning is represented by Sokrates, the other by the two Sophists: both are the creatures of Plato, having the same dramatic reality as Sokrates and Strepsiades, or the [Greek: Di/kaios Lo/gos] and [Greek: A)/dikos Lo/gos], of Aristophanes, but no more. That they correspond to any actual persons at Athens, is neither proved nor probable. The comic poets introduce Sokrates as talking what was either nonsensical, or offensive to the feelings of the Athenians: and Sokrates (in the Platonic Apology) complains that the Dikasts judged him, not according to what he had really said or done, but according to the impression made on them by this dramatic picture. The Athenian Sophists would have equal right to complain of those critics, who not only speak of Euthydêmus and Dionysodorus with a degree of acrimony applicable only to historical persons, but also describe them as representative types of Protagoras, Gorgias, and their disciples.[27] [Footnote 27: The language of Schleiermacher is more moderate than that of Stallbaum, Steinhart, and others. He thinks moreover, that the polemical purpose of this dialogue is directed not against Protagoras or Gorgias, but against the Megarics and against Antisthenes, who (so Schleiermacher supposes) had brought the attack upon themselves by attacking Plato first (Einleitung zum Euthyd. p. 404 seq.). Schleiermacher cannot make out who the two Sophists were personally, but he conceives them as obscure persons, deserving no notice. This is a conjecture which admits of no proof; but if any real victim is here intended by Plato, we may just as reasonably suppose Antisthenes as Protagoras.] [Side-note: Colloquy of Sokrates with Kleinias--possession of good things is useless, unless we also have intelligence how to use them.]