An examination of the Anatolian sources of Greek theogonic traditions, syncretistic myths that took shape in admixed Ur-Aeolian–Luvian communities in the Late Bronze Age, and descendent Aeolian assemblages of mythic and cult elements that persist into the Iron Age. Essential to many of these traditions is the presence of honey, especially honey having psychotropic properties of a sort that occurs naturally along the southern and eastern shores of the Black Sea.

This chapter looks at approximately a millennium of ancient reception, from factors pertaining to the writing and early circulation of Gorgias to the commentary on the work by Olympiodorus in the sixth century of our era. The dialogue was not written for light-hearted entertainment but as a vehicle for serious philosophy. Early readers must have included Plato’s rival Isocrates, whose Against the Sophists criticizes material early in the work, while inspiring 519b-d. Aristotle made extensive use of it in the Rhetoric, but may have thought its ethics superceded. A range of allusions in the spurious Alcibiades II strongly suggests that Gorgias was well-known by the late fourth century. It was widely read thereafter, thanks to rhetoricians and grammarians. Commentaries emerged from the Platonist schools, from Taurus to Olympiodorus, and may be supplemented from other philosophic discussion. Dodds had a low regard for Olympiodorus, taking little account of the task faced by the Alexandrian commentator. Some examples show how this view caused him to overlook places where Olympiodorus’ offers assistance, or even to misreport what he says. I conclude with the value of studying the ancient reception for enhancing our view of Plato.