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ἐάσωμεν: sc. σκοπεῖσθαι from the following σκοπούμενος. Cf. Alc. I. 113 d ἐάσαντες οὖν περὶ αὐτῶν σκοποῦσιν ὁπότερα συνοίσει πράξασιν passing over therefore the question concerning them, they ask which course will prove profitable if taken.—We expect σκοπώμεθα, but the expression is turned on account of the change to dir. discourse.
συμποσίοις: this custom is followed in Xen. Symp. 2. 1 ἔρχεταί τις αὐτοῖς ἐπὶ κῶμον (revel) Συρακόσιος ἄνθρωπος, ἔχων τε αὐλητρίδα ἀγαθὴν καὶ ὀρχηστρίδα (dancing-girl) τῶν τὰ θαύματα δυναμένων ποιεῖν καὶ παῖδα πάνυ γε ὡραῖον καὶ πάνυ καλῶς κιθαρίζοντα καὶ ὀρχούμενον. These show their skill during the whole banquet. Plato, however, has the same view as the one here, when he says Symp. 176 e εἰσηγοῦμαι τὴν μὲν ἄρτι εἰσελθοῦσαν αὐλητρίδα χαίρειν ἐᾶν, αὐλοῦσαν ἑαυτῇ, ἢ ἂν βούληται ταῖς γυναιξὶ ταῖς ἔνδον, ἡμᾶς δὲ διὰ λόγων ἀλλήλοις συνεῖναι τὸ τήμερον.
ἀγοραίων: cf. ἀγοραῖος νοῦς: ὁ πάνυ εὐτελὴς καὶ συρφετώδης (vulgar) οὐδὲ πεφροντισμένος: οἱ γὰρ ἀγοραῖοι ἄνθρωποι ἀμαθεῖς καὶ ἀπαίδευτοι Bekk. Anecd. 339. 10; Ar. Eq. 218 φωνὴ μιαρά, γέγονας κακῶς, ἀγοραῖος εἶ.
Hermann Sauppe. James A. Towle. Commentary on Plato: Protagoras. Ginn & Company. Boston and London. 1889.
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