 That the match between these two elisions is significant is established by another match: the one between the defense Socrates doesn’t give for bringing Aristodemus to Agathon’s and the one he doesn’t give before the jury in 399 B.C., when he is on trial for corrupting the youth. I mean, the defense Socrates’ familiar spirit or daimonion prevents him from giving by not preventing him from giving the one in which he speaks and acts in his own accustomed elenctic way—in which he plays the part of himself (Ap. 40a2-b6). Later in the Symposium, the match is reestablished by the close parallels between the preamble to Socrates’ speech in praise of Erôs and that to his speech before the jury. There he is “amazed (ethaumasa)” by what his accusers say (Ap. 17a4–5); here Agathon’s speech is “amazing (thaumasta)” (Smp. 198b4). There he isn’t a clever (deinos) speaker, unless cleverness consists in speaking the truth (Ap. 17a4-b6). Here he isn’t clever in the art of love unless encomia to Erôs involve telling the truth about it (Smp. 198c5–199a6). There “what the jurors will hear will be spoken extemporaneously (epituchousin) in whatever words come to mind” (Ap. 17c1–2); here the symposiasts will “hear the truth spoken about Erôs in such words and arrangements as occur to me extemporaneously (tuchê epelthousa)” (Smp. 199b3–5). Whatever occupies Socrates on the road to Agathon’s, we may infer, ends not in the knowledge Homer is so confident either he or Aristodemus will have, but in the aporetic awareness of the absence of knowledge that distinguishes Socrates’ “human wisdom” from the “more than human wisdom” claimed by the sophists (Ap. 20c4-e8).