 Apart from these titles, unfortunately, all we have are a few (less than ten in Diels-Kranz’s edition) authentic fragments and many interpretations. Ever since Antiquity, his provocative theses have elicited interest and criticism from his readers. As a result, different reconstructions of his thought are available, which are not always reliable and are often clearly shaped by disparaging intentions. The first and most important tradition stretches back to Plato, who devoted two dialogues to the theses of the sophist of Abdera, the Protagoras and the Theaetetus. Many of the later testimonies, starting with Aristotle’s, would appear to depend on Plato’s discussions, and this must be taken into account when examining the information from our sources. Alongside the Platonic, another tradition proved rather influential in Antiquity, namely the one that highlighted the sceptical implications of Protagoras’ thought (the most interesting testimony, not in DK, comes from the Commentary on the Psalms by Didymus the Blind, see PToura V 222.18-29; this testimony, absent in DK, can be read in the recent edition by Laks and Most 2016, vol. VIII.1, 109–111). However, little is known about this interpretation because sceptics such as Sextus Empiricus explicitly refused to be associated with Protagoras, whom they regarded as a dogmatist. This kind of reading certainly served polemical purposes. Another tradition that was hostile to Protagoras, and which was possibly connected to the sceptical interpretation, was the Epicurean one, which is responsible for the emphasis on the link between Protagoras and Democritus, on the ground of their epistemologies—in all likelihood, an unfounded idea. All in all, we must note that many—if not all—the testimonies we have about Protagoras are vitiated by underlying polemical attitudes of some sort, which in some cases lead to actual distortions of his thought.