Protagoras extols the importance of knowing the works of the poets, and questions about parts of a song of Simonides. Dissenting opinions about the interpretation of the song.
For the purpose of questioning, Protagoras selects a song of Simonides: prefacing it with a remark, that the most important accomplishment of a cultivated man consists in being thorough master of the works of the poets, so as to understand and appreciate them correctly, and answer all questions respecting them.[76] Sokrates intimates that he knows and admires the song: upon which Protagoras proceeds to point out two passages in it which contradict each other, and asks how Sokrates can explain or justify such contradiction.[77] The latter is at first embarrassed, and invokes the aid of Prodikus; who interferes to uphold the consistency of his fellow-citizen Simonides, but is made to speak (as elsewhere by Plato) in a stupid and ridiculous manner. After a desultory string of remarks,[78] with disputed interpretation of particular phrases and passages of the song, but without promise of any result — Sokrates offers to give an exposition of the general purpose of the whole song, in order that the company may see how far he has advanced in that accomplishment which Protagoras had so emphatically extolled — complete mastery of the works of the poets.[79]
[76] Plat. Prot. p. 339 A. ἡγοῦμαι ἐγὼ ἀνδρὶ παιδείας μέγιστον μέρος εἶναι, περὶ ἐπῶν δεινὸν εἶναι.
[77] Plat. Prot. p. 339 C-D.
[78] Plat. Prot. pp. 340-341.
[79] Plat. Prot. p. 342 A. εἰ βούλει λαβεῖν μου πεῖραν ὅπως ἔχω, ὃ σὺ λέγεις τοῦτο, περὶ ἐπῶν.
Long speech of Sokrates, expounding the purpose of the song, and laying down an ironical theory about the numerous concealed sophists at Krete and Sparta, masters of short speech.
He then proceeds to deliver a long harangue, the commencement of which appears to be a sort of counter-part and parody of the first speech delivered by Protagoras in this dialogue. That Sophist had represented that the sophistical art was ancient:[80] and that the poets, from Homer downward, were Sophists, but dreaded the odium of the name, and professed a different avocation with another title. Sokrates here tells us that philosophy was more ancient still in Krete and Sparta, and that there were more Sophists (he does not distinguish between the Sophist and the philosopher), female as well as male, in those regions, than anywhere else: but that they concealed their name and profession, for fear that others should copy them and acquire the like eminence:[81] that they pretended to devote themselves altogether to arms and gymnastic — a pretence whereby (he says) all the other Greeks were really deluded. The special characteristic of these philosophers or Sophists was, short and emphatic speech — epigram shot in at the seasonable moment, and thoroughly prostrating an opponent.[82] The Seven Wise Men, among whom Pittakus was one, were philosophers on this type, of supreme excellence: which they showed by inscribing their memorable brief aphorisms at Delphi. So great was the celebrity which Pittakus acquired by his aphorism, that Simonides the poet became jealous, and composed this song altogether for the purpose of discrediting him. Having stated this general view, Sokrates illustrates it by going through the song, with exposition and criticism of several different passages.[83] As soon as Sokrates has concluded, Hippias[84] compliments him, and says that he too has a lecture ready prepared on the same song: which he would willingly deliver: but Alkibiades and the rest beg him to postpone it.
[80] Plat. Prot. pp. 316-317.
[81] Plat. Prot. p. 342.