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By Steven Johnstone

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When the inhabitants see the smoke, they come down to the sea and set out gold before [or, in exchange for] the goods. They then retreat inland, away from the cargoes. Then the Carthaginians disembark and look it over, and if the gold seems to them worth the goods, they pick it up and leave. But if it doesn’t seem worth [the goods], they reboard their ships and wait. The natives come back and set out even more gold until they persuade them. 151 But the story embodies the dissolution of the asymmetries of the agora: There is no certified coinage, only goods and gold, which both sides inspect and proportion.

Plato develops this at length in a scene in his Protagoras: Hippocrates, son of Apollodoros, awakes Socrates before dawn, agog to be introduced to the great Protagoras pronto. 55 As Socrates analyzes it, the problem for buyers is knowledge of the goods: When you buy food or drink from a merchant or peddler, it’s possible to take it away in containers other than your body. 57 This problem contains two analytically distinct, but practically wed, phenomena: the difficulty buyers have in assessing the quality of goods before purchase, and the challenge of trusting the seller.

Kissing him, stroking his bald head, pouring him a sweet drink, calling him papa, almost giving him my body to use. Metro: But if he had asked for that too, you should have given it. Koritto: Yes, I should have. . 115 But mime 7’s Kerdon is abject. He tries everything; he is, by turns, obsequious, pitiable, boasting, hurt, and flirtatious. He persistently endures Metro’s abuse in the futile hope that he may yet sell some shoes. But no, by refusing to buy, Metro now has the power, and she humiliates Kerdon.

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