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20. μέλλεις σαυτὸν ἐπιτρέπειν is wrongly rejected by Cobet. The words are to be taken closely with τὸν δὲ σοφιστὴν τί ποτ᾽ ἔστιν φαίνει ἀγνοῶν: that Hippocrates should entrust himself to that of which he knows nothing is the climax of Socrates' rebuke.

21. ἔοικεν: sc. εἶναι, i.e. be true (not ἐμὲ ἀγνοεῖν, which is doubtful Greek for ἔοικα ἀγνοεῖν). The subject is simply ‘it’, as in Rep. I. 333C, where ἔοικεν is similarly for ἔοικεν εἶναι.

23. τυγχάνει ὢνψυχὴ τρέφεται. τυγχάνει ὤν is virtually equivalent to ‘really is’: cf. Gorg. 468D οἰόμενος ἄμεινον εἶναι αὐτῷ, τυγχάνει δὲ ὂν κάκιον, and note on Euthyphr. 4E. The ἔμπορος is a travelling merchant who trades on a larger scale than the retail dealer or κάπηλος: see Rep. II. 371D οὐ καπήλους καλοῦμεν τοὺς ρπὸς ὠνήν τε καὶ ρπᾶσιν διακονοῦντας ἱδπυμένους ἐν ἀγορᾷ, τοὺς δὲ πλανήτας ἐπὶ τὰς πόλεις ἐμπόρους; The same account of the Sophist as ἔμπορός τις περὶ τὰ τῆς ψυχῆς μαθήματα (Soph. 231E) is given in Soph. 223C-224E.

24. φαίνεται γὰρ ἔμοιγε τοιοῦτός τις. We follow Schleiermacher in giving these words to Socrates. Turner judiciously points out that γε in ἔμοιγε is only appropriate if Socrates speaks the words, and that Hippocrates could hardly assent till he knew what τροφὴ ψυχῆς meant.

26. ὅπως γε μὴἐπαινῶν πωλεῖ ἐξαπατήσει. πωλεῖν is ‘to have on sale’: ‘to sell’ is ἀποδίδοσθαι. Cobet, Novae Lectiones, p. 159. For ἐξαπατήσει the MSS. have ἐξαπατήσῃ, but the 1st aor. conj. is very doubtful in Plato after ὅπως μή (see on the whole question Kühner's Griechische Grammatik, II, 899), and final - and -ει are frequently confused in the MSS.

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