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αἰδῶ, δίκην: often represented as the protecting spirits and the underlying conditions of all social and civilized life, “reverence for divine and human law.” Cf. Tyrt. xii. 39 f. (= Theogn. 937 f.) γηράσκων ἀστοῖσι μεταπρέπει (growing old, he is distinguished among the citizens), οὐδέ τις αὐτὸν | βλάπτειν (deprive him of) οὔτ᾽ αἰδοῦς οὔτε δίκης ἐθέλει, Theogn. 291 f. αἰδὼς μὲν γὰρ ὄλωλεν, ἀναιδείη δὲ καὶ ὕβρις (shamelessness and insolence) | νικήσασα δίκην γῆν κατὰ πᾶσαν ἔχει, Hes. Ἔργα 192 δίκη δ᾽ ἐν χερσὶ καὶ αἰδὼς οὐκ ἔσται, and similarly ib. 200 αἰδὼς καὶ νέμεσις.
δεσμοί: cf. Tim. 31 c δεσμὸν γὰρ ἐν μέσῳ δεῖ τινα ἀμφοῖν ξυναγωγὸν γίγνεσθαι for there must be some bond between them uniting them both. The words are perhaps borrowed from some poet. The paronomasia κόσμοι, δεσμοί is noticeable.
οὖν: in a dependent question, cf. Symp. 219 d ὥστε οὔθ᾽ ὅπως οὖν ὀργιζοίμην εἴχον so neither therefore could I be angry with him. So ἄρα Phaedr. 228 d δείξας γε πρῶτον τί ἄρα ἐν τῇ ἀριστερᾷ ἔχεις.—For a similar sudden transition to dir. disc., cf. 320 d, 325 d, 338 b.
καὶ οἱ ἄλλοι δημιουργοί: is loosely appended; sc. πολλοῖς ἱκανοὶ ἰδιώταις. We should have expected καὶ εἷς ἕκαστος τῶν ἄλλων δημιουργῶν ὡσαύτως. Cf. 328 c.
Hermann Sauppe. James A. Towle. Commentary on Plato: Protagoras. Ginn & Company. Boston and London. 1889.
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