Menexenus | Page 6

hand, can we exclude a bare possibility that some dialogues which are usually rejected, such as the Greater Hippias and the Cleitophon, may be genuine. The nature and object of these semi-Platonic writings require more careful study and more comparison of them with one another, and with forged writings in general, than they have yet received, before we can finally decide on their character. We do not consider them all as genuine until they can be proved to be spurious, as is often maintained and still more often implied in this and similar discussions; but should say of some of them, that their genuineness is neither proven nor disproven until further evidence about them can be adduced. And we are as confident that the Epistles are spurious, as that the Republic, the Timaeus, and the Laws are genuine.
On the whole, not a twentieth part of the writings which pass under the name of Plato, if we exclude the works rejected by the ancients themselves and two or three other plausible inventions, can be fairly doubted by those who are willing to allow that a considerable change and growth may have taken place in his philosophy (see above). That twentieth debatable portion scarcely in any degree affects our judgment of Plato, either as a thinker or a writer, and though suggesting some interesting questions to the scholar and critic, is of little importance to the general reader.
MENEXENUS
by
Plato (see Appendix I above)
Translated by Benjamin Jowett
INTRODUCTION.
The Menexenus has more the character of a rhetorical exercise than any other of the Platonic works. The writer seems to have wished to emulate Thucydides, and the far slighter work of Lysias. In his rivalry with the latter, to whom in the Phaedrus Plato shows a strong antipathy, he is entirely successful, but he is not equal to Thucydides. The Menexenus, though not without real Hellenic interest, falls very far short of the rugged grandeur and political insight of the great historian. The fiction of the speech having been invented by Aspasia is well sustained, and is in the manner of Plato, notwithstanding the anachronism which puts into her mouth an allusion to the peace of Antalcidas, an event occurring forty years after the date of the supposed oration. But Plato, like Shakespeare, is careless of such anachronisms, which are not supposed to strike the mind of the reader. The effect produced by these grandiloquent orations on Socrates, who does not recover after having heard one of them for three days and more, is truly Platonic.
Such discourses, if we may form a judgment from the three which are extant (for the so-called Funeral Oration of Demosthenes is a bad and spurious imitation of Thucydides and Lysias), conformed to a regular type. They began with Gods and ancestors, and the legendary history of Athens, to which succeeded an almost equally fictitious account of later times. The Persian war usually formed the centre of the narrative; in the age of Isocrates and Demosthenes the Athenians were still living on the glories of Marathon and Salamis. The Menexenus veils in panegyric the weak places of Athenian history. The war of Athens and Boeotia is a war of liberation; the Athenians gave back the Spartans taken at Sphacteria out of kindness-- indeed, the only fault of the city was too great kindness to their enemies, who were more honoured than the friends of others (compare Thucyd., which seems to contain the germ of the idea); we democrats are the aristocracy of virtue, and the like. These are the platitudes and falsehoods in which history is disguised. The taking of Athens is hardly mentioned.
The author of the Menexenus, whether Plato or not, is evidently intending to ridicule the practice, and at the same time to show that he can beat the rhetoricians in their own line, as in the Phaedrus he may be supposed to offer an example of what Lysias might have said, and of how much better he might have written in his own style. The orators had recourse to their favourite loci communes, one of which, as we find in Lysias, was the shortness of the time allowed them for preparation. But Socrates points out that they had them always ready for delivery, and that there was no difficulty in improvising any number of such orations. To praise the Athenians among the Athenians was easy,--to praise them among the Lacedaemonians would have been a much more difficult task. Socrates himself has turned rhetorician, having learned of a woman, Aspasia, the mistress of Pericles; and any one whose teachers had been far inferior to his own--say, one who had learned from Antiphon the Rhamnusian--would be quite equal to the task of praising men to themselves. When we remember that Antiphon is described by Thucydides as the best pleader of his