Ambrose believed that Plato met Jeremiah in Egypt and was influenced by his ideas. Augustine initially accepted this claim, but later rejected it, arguing in " The City of God ", that "Plato was born a hundred years after Jeremiah prophesied."  Hebrew -language chronology works [ by whom? ] argue that, based on seder hadoroth chronology, Jeremiah's final year of prophecy was 411 BCE (3350 HC ), at which time Plato was a teenager  and that he initially perceived Jeremiah to be absurd.  [ need quotation to verify ]
At some point in antiquity, it became traditional to arrange Plato's dialogues in groups of four called "tetralogies" after the grouping of Athenian theater : Diogenes Lærtius explicitly relates this grouping to that of Greek tragedies and quotes his source for such grouping as attributing it to Plato himself, if not for the reported grouping, at least for the fact of writing them in tetralogies ( DL III, 56). Our known source for such grouping, and the one cited by Diogenes, is a certain Thrasyllus, of which we know very little, and who might have lived during the 1st century AD. Unfortunately, his grouping in 9 tetralogies, which survived in medieval manuscripts, mixes wheat and weed, and thus does not do much to help us believe it dates back to Plato himself. It goes as follows :
Just as the rest of the speeches form building blocks for Diotima ’s speech, Aristophanes’ speech has connections to hers, although she will critique his ideas as well. Aristophanes describes the feeling of inability to describe what makes humans feel whole when they are with their other halves, preparing us for Diotima’s account and the answer to the question Hephaestus poses in Aristophanes speech: what we truly desire. However, she will also criticize that in Aristophanes’ account, finding the person who is our ‘other half’ is an end in itself, as well as his neglect of the role of beauty in love.