[Footnote 48: Xenoph. Mem. i. 4, 1. [Greek: skepsa/menoi mê\ mo/non a(\ e)kei=nos] (Sokrates) [Greek: _kolastêri/ou e(/neka _tou/s pa/nt' oi)ome/nous ei)de/nai e)rôtô=n ê)/legchen, a)lla\ kai\ a(\ le/gôn sunême/reue toi=s sundiatri/bousin], &c. So in the Platonic Lysis, the youthful Lysis says to Sokrates "Talk to Menexenus, [Greek: i(/n' au)to\n kola/sê|s]" (Plat. Lysis, 211 B). And Sokrates himself says, a few lines before (210 E), [Greek: Ou(/tô chrê\ toi=s paidikoi=s diale/gesthai, tapeinou=nta kai\ suste/llonta, kai\ mê\ ô(/sper su\ chaunou=nta kai\ diathru/ptonta.]] [Side-note: Fitness of the name and character of Alkibiades for idealising this feature in Sokrates.] If Plato wished to idealise this feature in the character of Sokrates, no name could be more suitable to his purpose than that of Alkibiades: who, having possessed as a youth the greatest personal beauty (to which Sokrates was exquisitely sensible) had become in his mature life distinguished not less for unprincipled ambition and insolence, than for energy and ability. We know the real Alkibiadês both from Thucydides and Xenophon, and we also know that Alkibiades had in his youth so far frequented the society of Sokrates as to catch some of that dialectic ingenuity, which the latter was expected and believed to impart.[49] The contrast, as well as the companionship, between Sokrates and Alkibiades was eminently suggestive to the writers of Sokratic dialogues, and nearly all of them made use of it, composing dialogues in which Alkibiades was the principal name and figure.[50] It would be surprising indeed if Plato had never done the same: which is what we must suppose, if we adopt Schleiermacher's view, that both Alkibiadês I. and II. are spurious. In the Protagoras as well as in the Symposion, Alkibiades figures; but in neither of them is he the principal person, or titular hero, of the piece. In Alkibiadês I. and II., he is introduced as the solitary respondent to the questions of Sokrates--[Greek: kolastêri/ou e(/neka]: to receive from Sokrates a lesson of humiliation such as the Xenophontic Sokrates administers to Glaukon and Euthydemus, taking care to address the latter when alone.[51] [Footnote 49: The sensibility of Sokrates to youthful beauty is as strongly declared in the Xenophontic Memorabilia (i. 3, 8-14), as in the Platonic Lysis, Charmidês, or Symposion. The conversation reported by Xenophon between Alkibiades, when not yet twenty years of age, and his guardian Perikles, the first man in Athens--wherein Alkibiades puzzles Perikles by a Sokratic cross-examination--is likely enough to be real, and was probably the fruit of his sustained society with Sokrates (Xen. Memor. i. 2, 40).] [Footnote 50: Stallbaum observes (Prolegg. ad Alcib. i. p. 215, 2nd ed.), "Ceterum etiam Æschines, Euclides, Phædon, et Antisthenes, dialogos _Alcibiadis_ nomine inscriptos composuisse narrantur". Respecting the dialogues composed by Æschines, see the first note to this chapter.]