to him, and the allusion to the backward state of solid geometry in the
Republic. At any rate, there is no occasion to recall him to life again
after the battle of Corinth, in order that we may allow time for the
completion of such a work (Muller). We may also remark that such a
supposition entirely destroys the pathetic interest of the introduction.

Theodorus, the geometrician, had once been the friend and disciple of
Protagoras, but he is very reluctant to leave his retirement and defend his
old master. He is too old to learn Socrates' game of question and answer,
and prefers the digressions to the main argument, because he finds them
easier to follow. The mathematician, as Socrates says in the Republic, is
not capable of giving a reason in the same manner as the dialectician, and
Theodorus could not therefore have been appropriately introduced as the
chief respondent. But he may be fairly appealed to, when the honour of his
master is at stake. He is the 'guardian of his orphans,' although this is
a responsibility which he wishes to throw upon Callias, the friend and
patron of all Sophists, declaring that he himself had early 'run away' from
philosophy, and was absorbed in mathematics. His extreme dislike to the
Heraclitean fanatics, which may be compared with the dislike of Theaetetus
to the materialists, and his ready acceptance of the noble words of
Socrates, are noticeable traits of character.

The Socrates of the Theaetetus is the same as the Socrates of the earlier
dialogues. He is the invincible disputant, now advanced in years, of the
Protagoras and Symposium; he is still pursuing his divine mission, his
'Herculean labours,' of which he has described the origin in the Apology;
and he still hears the voice of his oracle, bidding him receive or not
receive the truant souls. There he is supposed to have a mission to
convict men of self-conceit; in the Theaetetus he has assigned to him by
God the functions of a man-midwife, who delivers men of their thoughts, and