 Indeed, presenting democracy, the form of government of the new times, as the heir and culmination of the Greek political tradition is certainly a brilliant outcome which legitimises Protagoras’ aspirations and ambitions. By claiming a direct link with the great poets and thinkers of the past but also by appropriating and transforming their tenets, Protagoras can present himself as an heir to Greek paideia, as one of the great masters, or, rather, as the great master, the only one who is capable of imparting a teaching that drew upon tradition but also meet the needs of the new times. In such a way, Protagoras could reinforce his claim to be the new teacher, the educator capable of imparting teachings suited to the needs of the new world of the polis. Plato’s goal, in the Protagoras and in the Theaetetus, was to show that this was not correct—if in the myth the sophist was implicitly identifying himself to Zeus, at the end he will turn out as Epimetheus. But for the time being, until this has been proven, one can well understand the enthusiasm of the Athenians when they heard that the great thinker had arrived in Athens (Protagoras 310b–e).