In the Theagês, p. 125, the senarius [Greek: sophoi\ tu/rannoi tô=n sophô=n sunousi/a|] is cited as a verse of _Euripides_. Now it appears that this is an error of memory, and that the verse really belongs to _Sophokles_, [Greek: e)n Ai)/anti Lokrô=|]. If the error had only appeared in this dialogue, Stallbaum would probably have cited it as one more instance of stupidity on the part of the _ineptus tenebrio_ whom he supposes to have written the dialogue. But unfortunately the error does not belong to the Theagês alone. It is found also in the Republic (viii. 568 B), the most unquestionable of all the Platonic compositions. Accordingly, Schleiermacher tells us in his note that the _falsarius_ of the Theagês has copied this error out of the above-named passage of the Republic of Plato (notes, p. 500). This last supposition of Schleiermacher appears to me highly improbable. Since we know that the mistake is one made by Plato himself, surely we ought rather to believe that he made it in two distinct compositions. In other words, the occurrence of the same exact mistake in the Republic and the Theagês affords strong presumption that both are by the same author--Plato.] [Side-note: Persons of the dialogue--Sokrates, with Demodokus and Theagês, father and son. Theagês (the son), eager to acquire knowledge, desires to be placed under the teaching of a Sophist.] Demodokus, an elderly man (of rank and landed property), and his youthful son Theagês, have come from their Deme to Athens, and enter into conversation with Sokrates: to whom the father explains, that Theagês has contracted, from the conversation of youthful companions, an extraordinary ardour for the acquisition of wisdom. The son has importuned his father to put him under the tuition of one of the Sophists, who profess to teach wisdom. The father, though not unwilling to comply with the request, is deterred by the difficulty of finding a good teacher and avoiding a bad one. He entreats the advice of Sokrates, who invites the young man to explain what it is that he wants, over and above the usual education of an Athenian youth of good family (letters, the harp, wrestling, &c.), which he has already gone through.[4] [Footnote 4: Plato, Theagês, 122.] [Side-note: Sokrates questions Theagês, inviting him to specify what he wants.] _Sokr._--You desire wisdom: but what kind of wisdom? That by which men manage chariots? or govern horses? or pilot ships? _Theag._--No: that by which men are governed. _Sokr._--But what men? those in a state of sickness--or those who are singing in a chorus--or those who are under gymnastic training? Each of these classes has its own governor, who bears a special title, and belongs to a special art by itself--the medical, musical, gymnastic, &c. _Theag._--No: I mean that wisdom by which we govern, not these classes alone, but all the other residents in the city along with them--professional as well as private--men as well as women.[5]