12. δικαιοσύνη—τὸ ὅσιον εἶναι. Thus for the first time
Protagoras definitely speaks of the virtues in language implying
their unity: cf. 323E
14. ἀνδρὸς ἀρετήν: ἀνδρός is somewhat loftier and more impressive than ἀνθρώπου (cf. Rep. VIII. 565E βίον ἀνδρὸς ἀφανίζων).
For the sentiment cf. Rep. VI. 501B ξυμμιγνύντες τε καὶ κεραννύντες ἐκ τῶν ἐπιτηδευμάτων τὸ ἀνδρείκελον, ἀπ᾽ ἐκείνου τεκμαιρόμενοι, ὃ δὴ καὶ Ὅμηρος ἐκάλεσεν ἐν τοῖς ἀνθρώποις ἐγγιγνόμενον
θεοειδές τε καὶ θεοείκελον.
15. μετὰ τοὐτου: not μεθ᾽ οὗ, see on 313Aκαὶ ἐν ᾧ. For the
use of μετά cf. Phaed. 69A ff. (μὴ) ᾖ ἐκεῖνο μόνον τὸ νόμισμα
ὀρθόν, ἀνθ᾽ οὗ δεῖ ἅπαντα ταῦτα καταλλάττεσθαι, φρόνησις, καὶ τούτου
μὲν καὶ μετὰ τούτου (ὠνούμενά τε καὶ πιπρασκόμενα) τῷ ὄντι ᾖ καὶ
ἀνδρεία κτλ.
18. καὶ παῖδα καὶ ἄνδρα καὶ γυναῖκα: nearly equivalent to
‘not only child but etc.’: παῖδα is put first as the natural object
of κολάζειν—‘et nos ergo manum ferulae subduximus’ (Juv.
1. 15).
20. ὑπακούῃ is more than obey: the word means ‘to hear
and answer’ (cf. Crito, 43A): tr. ‘respond’, sc. by becoming
better (as explained in l. 19).
Plato. Protagoras. J. Adam & A. M. Adam. Cambridge. Cambridge University Press. 1893.
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