The Socrates of the Gorgias may be compared with the Socrates of the Protagoras and Meno. As in other dialogues, he is the enemy of the Sophists and rhetoricians; and also of the statesmen, whom he regards as another variety of the same species. His behaviour is governed by that of his opponents; the least forwardness or egotism on their part is met by a corresponding irony on the part of Socrates. He must speak, for philosophy will not allow him to be silent. He is indeed more ironical and provoking than in any other of Plato’s writings: for he is ‘fooled to the top of his bent’ by the worldliness of Callicles. But he is also more deeply in earnest. He rises higher than even in the Phaedo and Crito: at first enveloping his moral convictions in a cloud of dust and dialectics, he ends by losing his method, his life, himself, in them. As in the Protagoras and Phaedrus, throwing aside the veil of irony, he makes a speech, but, true to his character, not until his adversary has refused to answer any more questions. The presentiment of his own fate is hanging over him. He is aware that Socrates, the single real teacher of politics, as he ventures to call himself, cannot safely go to war with the whole world, and that in the courts of earth he will be condemned. But he will be justified in the world below. Then the position of Socrates and Callicles will be reversed; all those things ‘unfit for ears polite’ which Callicles has prophesied as likely to happen to him in this life, the insulting language, the box on the ears, will recoil upon his assailant. (Compare Rep. x. 613, D, E, and the similar reversal of the position of the lawyer and the philosopher in the Theaetetus, 173-176.) [Sidenote: _The representation of Socrates in the Gorgias._] There is an interesting allusion to his own behaviour at the trial of the generals after the battle of Arginusae, which he ironically attributes to his ignorance of the manner in which a vote of the assembly should be taken (473 E). This is said to have happened ‘last year’ (B. C. 406), and therefore the assumed date of the dialogue has been fixed at 405 B. C., when Socrates would already have been an old man. The date is clearly marked, but is scarcely reconcilable with another indication of time, viz. the ‘recent’ usurpation of Archelaus, which occurred in the year 413 (470 D); and still less with the ‘recent’ death (503 B) of Pericles, who really died twenty-four years previously (429 B. C.) and is afterwards reckoned among the statesmen of a past age (cp. 517 A); or with the mention of Nicias, who died in 413, and is nevertheless spoken of as a living witness (472 A, B). But we shall hereafter have reason to observe, that although there is a general consistency of times and persons in the Dialogues of Plato, a precise dramatic date is an invention of his commentators (Preface to Republic, p. ix). [Sidenote: _Socrates the only true politician._]