Gonzalez Lodge, Commentary on Plato: Gorgias

ἐπεστάτει: we have to imagine such ἐπιστάται as, like the κυβερνήτης, παιδοτρίβης, ποίμην, are at the same time ἐπιστήμονες. Cf. Prot. 312 d, where the sophist is defined as ἐπιστάτης τοῦ ποιῆσαι δεινὸν λέγειν, i.e. ἐπιστάμενος ποιῆσαι κτἑ., a definition which furnishes, at the same time, an example for the φύρονται ἐν τῷ αὐτῷ καὶ περὶ ταὐτὰ σοφιστὴς καὶ ῥήτωρ above.

κατεθεωρεῖτο: cf. 457 c. Here is meant a thorough critical examination from a higher point of view.

τὸ τοῦ Ἀναξαγόρου: see on 450 c, 453 e, and Kr. 47, 5, 10. Anaxagoras, the friend of Pericles, agreed with the Atomic school and Empedocles, in holding that, in their original condition, the elements or atoms (according to him, unlimited in number, but of a certain definite quality) were mixed all together, without any definite arrangement. Into this confusion order was introduced by νοῦς, or the thinking spirit; or at least, this spirit gave the impulse towards it. His thesis describing the primitive condition of matter was this: ὁμοῦ πάντα χρήματα ἦν. Cf. Dyer-Cron, Introd. to Apol. § 10.

τούτων: perhaps with an intentional ambiguity.—Gorgias himself was not entirely without philosophical culture. See Introd. § 6. But as to Polus, we have no information.

τῶν τε ἰατρικῶν καὶ ὑγιεινῶν: both expressions are frequently connected to denote the same idea, both subjectively and objectively. Now, since ὑγιεινόν is that which ὑγίειαν ἐμποιεῖ (Rep. iv. 444 c) and ἰατρική is ἐπιστήμη τοῦ ὑγιεινοῦ, the latter must perforce be the art whose object is to restore the body to a healthy condition.

23 f.

ὃ μὲν οὖν κτἑ.: with this the discussion returns to the point which had given occasion to the above digressions (ὅπερ μέντοι).