SOC. Yes, but not better than you, Theodorus. So you must not imagine that I have to defend your deceased friend

 
by any and every means, while you do nothing at all; but come, my good man, follow the discussion a little way, just until we can see whether, after all, you must be a measure in respect to diagrams, or whether all men are as sufficient unto themselves as you are in astronomy and the other sciences in which you are alleged to be superior. THEO. It is not easy, Socrates, for anyone to sit beside you and not be forced to give an account of himself and it was foolish of me just now to say you would excuse me and would not oblige me, as the Lacedaemonians do, to strip; you seem to me to take rather after Sciron. Sciron was a mighty man who attacked all who came near him and threw them from a cliff. He was overcome by Theseus. Antaeus, a terrible giant, forced all passersby to wrestle with him. He was invincible until Heracles crushed him in his arms. For the Lacedaemonians
 
tell people to go away or else strip, but you seem to me to play rather the role of Antaeus; for you do not let anyone go who approaches you until you have forced him to strip and wrestle with you in argument. SOC. Your comparison with Sciron and Antaeus pictures my complaint admirably; only I am a more stubborn combatant than they; for many a Heracles and many a Theseus, strong men of words, have fallen in with me and belabored me mightily, but still I do not desist, such a terrible love
 
of this kind of exercise has taken hold on me. So, now that it is your turn, do not refuse to try a bout with me; it will be good for both of us. THEO. I say no more. Lead on as you like. Most assuredly I must endure whatsoever fate you spin for me, and submit to interrogation. However, I shall not be able to leave myself in your hands beyond the point you propose. SOC. Even that is enough. And please be especially careful that we do not inadvertently give a playful turn
 
to our argument and somebody reproach us again for it. THEO. Rest assured that I will try so far as in me lies. SOC. Let us, therefore, first take up the same question as before, and let us see whether we were right or wrong in being displeased and finding fault with the doctrine because it made each individual self-sufficient in wisdom. Protagoras granted that some persons excelled others in respect to the better and the worse, and these he said were wise, did he not? THEO. Yes. SOC. Now if he himself were present and could agree to this, instead of
 
our making the concession for him in our effort to help him, there would be no need of taking up the question again or of reinforcing his argument. But, as it is, perhaps it might be said that we have no authority to make the agreement for him; therefore it is better to make the agreement still clearer on this particular point; for it makes a good deal of difference whether it is so or not. THEO. That is true.