Scenic arrangement and personages of the dialogue.
The dialogue called Protagoras presents a larger assemblage of varied and celebrated characters, with more of dramatic winding, and more frequent breaks and resumptions in the conversation, than any dialogue of Plato — not excepting even Symposion and Republic. It exhibits Sokrates in controversy with the celebrated Sophist Protagoras, in the presence of a distinguished society, most of whom take occasional part in the dialogue. This controversy is preceded by a striking conversation between Sokrates and Hippokrates — a youth of distinguished family, eager to profit by the instructions of Protagoras. The two Sophists Prodikus and Hippias, together with Kallias, Kritias, Alkibiades, Eryximachus, Phædrus, Pausanias, Agathon, the two sons of Periklês (Paralus and Xanthippus), Charmides, son of Glaukon, Antimœrus of Mende, a promising pupil of Protagoras, who is in training for the profession of a Sophist — these and others are all present at the meeting, which is held in the house of Kallias.[1] Sokrates himself recounts the whole — both his conversation with Hippokrates and that with Protagoras — to a nameless friend.
[1] Plato, Protag. p. 315.
This dialogue enters upon a larger and more comprehensive ethical theory than anything in the others hitherto noticed. But it contains also a great deal in which we hardly recognise, or at least cannot verify, any distinct purpose, either of search or exposition. Much of it seems to be composed with a literary or poetical view, to enhance the charm or interest of the composition. The personal characteristics of each speaker — the intellectual peculiarities of Prodikus and Hippias — the ardent partisanship of Alkibiades — are brought out as in a real drama. But the great and marked antithesis is that between the Sophist Protagoras and Sokrates — the Hektor and Ajax of the piece: who stand forward in single combat, exchange some serious blows, yet ultimately part as friends.
Introduction. Eagerness of the youthful Hippokrates to become acquainted with Protagoras.
An introduction of some length impresses upon us forcibly the celebrity of the Great Sophist, and the earnest interest excited by his visit to Athens. Hippokrates, a young man of noble family and eager aspirations for improvement, having just learnt the arrival of Protagoras, comes to the house of Sokrates and awakens him before daylight, entreating that Sokrates will introduce him to the new-comer. He is ready to give all that he possesses in order that he may become wise like Protagoras.[2] While they are awaiting a suitable hour for such introduction, Sokrates puts a series of questions to test the force of Hippokrates.[3]
[2] Plato, Protag. pp. 310-311 A.
[3] Plato, Protag. p. 311 B. καὶ ἐγὼ ποπειρώμενος τοῦ Ἱπποκράτους τῆς ῥώμης διεσκόπουν αὐτὸν καὶ ἠρώτων, &c.
Sokrates questions Hippokrates as to his purpose and expectations from Protagoras.
Sokr. — You are now intending to visit Protagoras, and to pay him for something to be done for you — tell me what manner of man it is that you are going to visit — and what manner of man do you wish to become? If you were going in like manner to pay a fee for instruction to your namesake Hippokrates of Kos, you would tell me that you were going to him as to a physician — and that you wished to qualify yourself for becoming a physician. If you were addressing yourself with the like view to Pheidias or Polykleitus, you would go to them as to sculptors, and for the purpose of becoming yourself a sculptor. Now then that we are to go in all this hurry to Protagoras, tell me who he is and what title he bears, as we called Pheidias a sculptor? Hipp. — They call him a Sophist.[4] Sokr. — We are going to pay him then as a Sophist? Hipp. — Certainly. Sokr. — And what are you to become by going to him? Hipp. — Why, judging from the preceding analogies, I am to become a Sophist. Sokr. — But would not you be ashamed of presenting yourself to the Grecian public as a Sophist? Hipp. — Yes: if I am to tell you my real opinion.[5] Sokr. — Perhaps however you only propose to visit Protagoras, as you visited your schoolmaster and your musical or gymnastical teacher: not for the purpose of entering that career as a professional man, but to acquire such instruction as is suitable for a private citizen and a freeman? Hipp. — That is more the instruction which I seek from Protagoras. Sokr. — Do you know then what you are going to do? You are consigning your mind to be treated by one whom you call a Sophist: but I shall be surprised if you know what a Sophist is[6] — and if you do not know, neither do you know what it is — good or evil — to which you are consigning your mind. Hipp. — I think I do know. The Sophist is, as the name implies, one cognizant of matters wise and able.[7] Sokr. — That may be said also of painters and carpenters. If we were asked in what special department are painters cognizant of matters wise and able, we should specify that it was in the workmanship of portraits. Answer me the same question about the Sophist. What sort of workmanship does he direct? Hipp. — That of forming able speakers.[8] Sokr. — Your answer may be correct, but it is not specific enough: for we must still ask, About what is it that the Sophist forms able speakers? just as the harp-master makes a man an able speaker about harping, at the same time that he teaches him harping. About what is it that the Sophist forms able speakers: of course about that which he himself knows?[9] Hipp. — Probably. Sokr. — What then is that, about which the Sophist is himself cognizant, and makes his pupil cognizant? Hipp. — By Zeus, I cannot give you any farther answer.[10]