‘THE SPHAIROS-GOD EMPEDOCLES'TWO POEMS “Thomas Alexander Souther Iino University Inthe history of Grek philosophy, Empedoctes of Akragas is treated mostly 26 8 stepping stone rom Parmenides to Piso, Swish, of cout, conect We remember that he ate resolve the blatant contadicton between Parmenides rue Eecount of lag and he Soeatarty” account of the oumogony by assetng that there were four changes elements ( Gr'rooig" are caled them, which were mined ogee and then ‘Spustel bythe alternating Sorinane of to forces Love (or ‘Aphrodite r Harmonia) and Ste (ako poetically called Ares) ‘The cosmos arose beaween two perios inthe world cycle. At one point everybing would be Hended together by Lave, then, a Sle Entre in ard gained increasing mastery, he elements formed new fd less even sixtres unl a last When Suite had pushed Love ‘utsie ofthe coxmos the four clements were compleey seperated ftom ther peter, forming, presimably, Tour concentric spheres ‘or Earth, Water Tie, and Acer erpectvely. Thea Love entered Sn andthe process everaed self, generating another coemos a the ‘anion back was made. Soc seems to be Empedoctes account inthis poem or "On Nature" shal eal Werte aso given fragments fom another poem, the “Katlamo or Pusicaona A ver differen person sexs 10 ewe snark forte Fo marine, meas account of mixing and sepersting a nyse veligions doctrine ofthe primal bloodsin, fall, and Tedempuon of, the Swanderng uma Soul instead. Included inthe Purtcatins” ae Injunction’ agune the alsughter of animals andthe eating of mest, 1 Gocuine of reincaration, the story of Golden Age when men inept dere le of Cys (Apo) a wel a8 cteripion of Empedoces himself aval frm ton to tn, ‘onorg as god; who works wonders and eas the sik “Te efor to reat these two poems constitutes the major critical problem in Empedosles. There have ben two prominent Solutions. One was fo smagine a youthful Empedocle, proudly posing te ates from onan aoa, Broupt ow By poll ext and undergoing a theosph religious conversion in Wtighly dovty old age. Such at lees, was the view of ‘Wilamowies and Diels The otersoltion simply reversed the homology, the "Priication," which i openly sessed to the Sltzens “ote great city of yellow Akzagus”(B112), beng the ork feats youtholterogance, he "Oa Nature reflecting The sobered wisom ofthe mature thinker nex who adresses histhougbt this oly fiend, one Pausaia. (1) a4 “These theories, I'm afraid, tellus more about the relation of religion and science in the 19th Century than about Empedorles. “There have been, ofcourse, several mediating testes, notably thote of Comnford, Charles Kahn and M.R, Wright ‘The nub of the problesn i really how, given the physical world ofthe poems ‘On Nature,” can Empedocles posit transmigrating soul (or, properly, "daimon")? ‘Ether iti the result of the temporary Fucture, which pershes when we de, or it must be identified wit {par of the mixture, one of ls constituents, which is exer. The ‘nly other solution is hat Empedocies inoduced an entity which ‘could not be explained bythe four elements and two forces, and sO {s inconsistent. Consford argued tat the simon isa portion ofthe force af Love! 1k is possible, by an effort of imagination, to picture the ‘soul as a. portion of Love, Enntainated inte impure embodied site, with & Portion of Strfe, and to identify i with the Famercal proportion, ato, or haumonia of the Clements considered an organizing principle apuble of passing from one compound 1 arotber tooidng em oper Toning wich fot stained to conceiving anything as tal $Immanent; such logos igh present tet asa exromel rae subgnce or foe, pervading the bodily elements ‘nace canna md tpn od ied ‘ssc et a an rt nein i pire idee kn tere eer at arene eer ey San ge ee coal Bete et gate ie dg magn ove! ae pet oye epee a i perio beeet Le nae oi een Sef gene Ta, Heb ele a fap etl tam lees, dee sro Beeetclg bce ticeang ue ov bea ine ir le eee eel eee ee Ftc spt ge rn ce Ree tower ate eae er tea peat Gignac annietonent” here kate fof Love is not realized apart from the elements, but in the complete fusion," which is "realized in the Sphere ‘Unfortunately Kat's decision to idenay the spritual home ofthe 35dalmones with ther unity in the Spharos i eft undeveloped, In fact, Kaba had previously criucized Coraford's view that ultnaely, as the Sphairos was realized, the daimones would lose {helt individuality as the cosmos became more and mare a blended tunity. With his change to viewing Love at a principle of Jmmanence, he must concede this point to Comford a3 well [Empesdocles never says the gods or dgimones are eternal instead, they are described as "long-lived® Indeed, as shal be seen, Erypedoctes highest god, the Spires, i wansiory, perhaps even instntaneoos. ‘MLR. Wright, who has given us a definitive edition of the ‘fragments, has developed Kahn's tess, and has wed t harmonize the notion ofthe daimnon aan immanent, organizing principle of the elements withthe idea tt the cosmos is undergoing a period fof inceasing Siife and that Love is retreating towald the periphery./ ‘The daimon, inher view, must be a "perfect mixture ff the elements. ‘This makes the daisnen ideally inteligent, since {for Empedocles awareness depends on ice elements knowing ike ‘Thus, what suffers wansmigration for Weights nota portion of | Love per se, buta perfect miaaure dominated by Love, which goes from body io body unl it Becomes so refined ta it oins he retreating pat ofthe cosmos still governed by Love: “There isan obvious and fatal law this theory: Empedocles xpi sates hat at onetime al the elements are ute by Love, land at another ll are "sattered snd divided” by Strife? There i 'o indication thar some of the elements escape the cosmic law. ‘This doesnot exclude the possiblity that Empedocles believed that, this damon with its "glorified body" lasted out unt the end when Strife became compleely dominant, But we must assume that at ‘one point in the cosmic cyclo Sti has voal dominion over the element, chat is, over the cosmos, and that Lave hasbeen pushed butsde and has reached ana Tet us take stock: of Empedocles' two poems, one “scieaitic™ and one “religious,” we only find the tention of 4 tcunsmigratingdaimon in he “eligious" poem, tbe "Pusicaions” Gan this idea be made compatible wih his "scienic" poem, the "On Nature"? “While i is possible to say with many’ scholars, indeed the majority, that Eipedocls either was inconsistent ot ‘hanged his mind tis ceainly amore ful hypothesis fr us lerpt to see the works a representing a consistent doctine.{ ‘Now, we may ask, what possible connecting lines ean be found sand how can the troublesome daimon of the "Purifications” be Compatible wih the principles of "On Nature™~indeed, what ‘exactly isthe elaonhip of the two poems 38 Works, Le, why did write the "My hypothesis takes th following course: the two poems 86 stage many common features (both refer to the four elements, the ‘world eyele, Love and Strife and, most importantly, the Sphaios): the damon for Hospedocles.represens @ wansiional portion of Love, temporarily adrift in a world rent by Suife, but which uldestely 1s untied inthe Spharos-Cod; and the two poems are related by regarding the "Puifications” as public, exoreri and ‘moralistic work, aid exhortation to the “good life" as well as a purificaroryintoduetion tothe "esoteric" or advance teachings of the."On Nature” which iself may have provided the theoretical basis for disciples learning a method of medical therapy from, Empedocis, ‘Let us focus on the notion of the daimon. What exactly is Emapedctes elaiming when he cals himself « simon, who has been "a boy, a gir, a Bush, a bind, and a silent seafish*(B117), who is pow an “oulaw from the gods and 2 wanderer because I Sse ning Sto“? (8115) We are lo nfored tat hve ‘who liv lives of progressive putication vat ast ive among men 88 rophets, bards Healers and rulers and from these they bad-forh si) as gods, highest in honor." (B 146) This gives & Clear description of Empedocles self-concepsion, for he was known for his curative and prophetic powers, his desire to ennact a jut, democratic rule, and, of cours, for his poetic gift. The next Step up, that i, the next Icamation after living the most blessed lie of mortal men, i hat ofa daimon-god. And, infact, we hear es making tis claim for fimcelt: “Travel among You a8 an immoral god, mortal no longer...” (B12), and elsewhere Claime superionty to "mortal men, who ondergo many death” eu) Tn Greek religion, the daimones were the original animistic ‘ature spins as well a he protective tal ancestor or hero sprit. AAs the Olympian pantheon emerged and was elevated, dsimones, became secondary or Intermediary spirit, Hesiod. (whom Empedocles emulates in many respects) describes the men of the iden Age becoming “sacred spints” Galmones hagno) after they died, who accomplish good deeds on earth, watch over men it tases at lw or ervel misdeeds; the are invisible, “hidden in ai land also have the power to bless men with wealth and’ good fortune.|2 This conception operates, I believe in Empedoctes ‘Thats, he probably belteved the the dalmones of men who lived purified lives persisted in higher form affer death ss mh protective spins. Hippolytus, the 3d Century bishop, atleast Sales that “Empedocls spake much about the nature of dain, Sayiogthatthere were «great mapy of them and that they go up and down directing early affairs" Such a view i also echoed in Plato's discussion in the Symposium of the great daimones (of ‘which Eros is one) which ae "the envoys and inerprecers that ply between heaven and earth, Nying upward with our worship and 87Prayers, and descending with the, heavenly answers and onimandments Pato has Dima add that daltnonesconstnte “ie media of he prophet ans, of pel sein, 4nd incantation, of divination and sorcery." Pats drawing on the wadiion which reguded daimanes not only as power Spins working forthe good of aan, Baas creators of harmony, ‘This is borne out in the speech ‘of the pedantic physious, Eryximachs (who ends to speak at an Empodoclean Abtnaona pitctiioner) who lumps atthe "ans of harmony” medics se aymnasies,asronomy, ad sacice under the ue of Eros. "Empedocies too regarded the presence of harmonies ofall ins a evidence ofthe ie of Love-Apirote er Pamala! is various actives as poe, prophet, helen, and politcal leader would be logically connected by this ide, just as they wee for Plato's Bryximachus and Diotima. So, et us remenber tht, whatever ele they may be, daimones for Ezpedocies ae spits Which work toward the cretion and preservation of Cosme harmonies, and a such represen the fore of Love inmanestly resent in and governing the element, as Comford stated Bet what are these hammoies-what ae they baronies af?” Cea. of the elements. If ultimately eventing canbe reduced t ntce an eprtonf he four ens aly aly harmonies We can speak of ae harmonies betwen these fasceniies, ‘od tis eas oo Empedces oneness doce ‘is aocount of Knowledge and perception and hs acount of the Sphalros-God. ‘Firs, as 1 meationes, Empedoccs 1s note fee lclating te “lke knows hie" Cote! "we perceive ear anh, fie by fire, water by water, and aither by ater! ‘Accordingly, those beings which have te evenet mtx tlements i those approaching the ieal rato of Deteive bes and most Cal. Enpodosles ened With knowiedge, and so such beings wl be most intiigent at Well, Wats id stat Empedecles dened this ideal Santas ‘wit blood, specifically with he bod sound the hea (or ten, hich lke most ancien people Gnhaing Aristotle) he Gelived to ‘othe centerofnteligerce. He deterbes how earth “anchored in the perfect harbors of Aphrodie" (he wom?) receives “almost equtl portions” ofthe other tnee elements, fom which “eas Hood ind the oe forms of flesh" the vanition being de 6s slight variations inthe maxcures. (898) The pues mire i eat {he hea, "nourished inthe Saif blood, surging to and fo, and {Bere above alls what men call ought Que). because forte the Blood around the ea i hgh" (3108) Ths inepretaon Is backed up by Theophrastus ‘We need but think of the episode in the Odyssey where Odysseus must speak With the shades of the dead. He pares & 88 rink of blood mixed with barley, honey, milk and wine which they must dink ete igy can speak, or, since the two were not distinguished, think!” Thus, for Ermpedoces, for thereto be Intelligence there must be a physical mixtare of the elements which spproiches the deal ai. The degree of perfection inthe mitre is due tthe degree of power, ie, the amoant ofthe "portion" oF Love governing the clements "To the exten thi thee isa presence ‘of 8 portion of Ste, the mixture will tend to be unequal snd, In fac ibe destaicsice Sie males the cement aol ech ther, Conversely, any portion of Lave which is seperated fom the elements cannot have intelligence or perception. When Love i ‘completely excluded from the costs under te full sway of Stile ‘we must imagine her as Weak and as senseless asthe “srengthless heads of the perished dead" whom Odysseus meets. ‘Tune to my ‘mind, completely refutes the original thesis of Kahn that the Purified state of Love (and the daimones) is when they are ‘lements, Such a moment doc: exist in the cosmic cycle tor Empedocles, but itis when Strife is ‘tiumphant. Th "purified state” ultimately is tthe opposite end of he cycle, when Love has conquered all he elements inthe Cosmos and evenly blended them together. “This condition marks te realization of Empedocle’ Sphairos, the most perfect creation of Love, an enormous spherical living being composed of blood, filed with pute intelligence, and completely at peace, sine it knows na Suite or division, Thovgh it {is generaied out of the elements and diseppears back into them, Bupedocles calls it a god simply because it marks the highest, fullest achievement of the cosmos. His sphere-god recalls of course those of Xenophanes and Parmenides, whom Empedocis Is ‘consciously adapting Like the former he warns that his Bod cannot Be ought off antrqpomorphi ems, “Tor he sot equiped ‘witha human head on his body; nor do two branches spot his hacks he has no fet, no swift knees, no hairy gnitels. ‘This passage, which occurs trice inthe fragments chads iferenly imeach case.’ ‘One concludes, "bat he sa sphere equal to himself inevery direction He is without break or seam apeizgn19 a rounded sphere, ‘sloicng in encircling solitary stillness The other ending reads, “Bot hes mind (htt), oly and uyyterale, daring toagh the whole cosmos with swift thoughts.21 ‘Ths later characters 5 ‘understandable when we realize that the Sphalros is composed of ‘he ideal thought-substance: his thoughts ieraly fill he costes, for he is one huge phen, There iso pat of the cosmos then Which s not god, wich, that i 0 say, allve and thinking. In ths condition, the elements approached tue unity as much a posible, the condition Parmenides identified with Being. Being, we musi 89semember, forthe Grecks was nota bland, empty, abst concept ut dened what was tly and most fl al: near GRE st Ro however fe Sef wih te car-blood. The physical mixture ie pershabler the diliman fs ‘ia tigate om ne crgond io tenet tn iat conus the compounds. This points again o Comnfos merprettion: the duiman.stcly speaking is portion of Loves SRE Src ge ad i le aun oert Clements; tis angbie which tansmigrts, Such & Pythagorean notion is endrely appropiate to Empesocies whe erly asta of Hyg aking and gy have etn Renegade, member of the community liself®> Both the ‘Purtcation" with tet PyingoreanInjonctions, and the "On ‘Natur," which says there ae rtos forall things are prods oa py conte. “Thus T believe Corford’s point that at some times the seperate daimones lose thie inaividuality an they become increasingly absorbed into the One being bough sbouty wasiog rguscoret, Te cutis in hear xrmchiket dsveloping embry: the elements are grails being hated together o form ope whole ereature-the Spo hu ass pars ‘become fnctioning members ofthe whole so hey see Lees Separate individuals. And the inal sage, the Sphaios asa he elements blended perteciy together. ‘Tere isn pat of the cones A hat ine whit does not exist he harmony of EL: ie faigon is harmony, there could be no seperate dana Unless ‘thie ditrent hamony obo, Thi oak eesti Seite that tere is increasing plurality. At time “appointed y Nesey” Suite enters the cosmos and ihe proces racnrtiy begins. This moment coresponds, I believe tote mythical fl ‘ecounied in the "Puncaions" The daiman's comes have “trusted in ping Strife” This would be oat fal ath tone when Strife makes its destuctive entry nto the Sphekns Moreover this embries the pial crime, which for Empedoeles is Bloodtied and slaughter. The Sphsiros is a living boing composed of blood teeny of Sie wounds it morally i ne harmony becomes pluralized into numberof lest atone until the cosmos ise "des" under the full sway of Safe, Bvesy lesser harmony thus reflec a portion of Seafe as well as Love which may explain Pluarchs observation sat “Eenpedoies og that there ae two fas or pina hich ake ech of as ino their care at inh and guide us ‘This leads wo fnal point, namely, how ae such yo deren. poems relied? “The atswer les i th uddiesaes ofthe pore themselves. The "Purincution is addressed tothe chizens ot Akragas, the “On Naute to one Pusan, AS saan eharplee show, addressing a person in'a work was icant as shee 90 — “sean topes ane Bee ee ere “ihe public at large” Lethe work was “exotic This explains See Set eee oe pi ee eee ree SE oe ontet a Encl on es prey ee es ot eee ; Tae, woes as co a apt Oe ae soe meter pene ea Sh eee ean erica anes origi ese meseetno tar Ee tee nenreemrnes Sie pianos aerate ES Bete gear Ay foment NES Py eer ete eera pe i ei See eae ee cont a etl em et er tS See ame beeen ear aesantirme eee eeeeeeeera mon {ystem in his though, something which was only achieved by eens Raph meray nr ine Eee toecrten rane: See phi hep pe Sess Soci Se eal pec eet otNoTEs 1, Fordiscussion of the cicalIterture seo W.K.C. Guthrie, : ‘Voll (Cambri, MA: 1963), anand Che ay "lio and Nal Psp Enpedoctes’ Doctine ofthe Soul in A. Mourlatos, ed. the ‘resarais (Anchor Books: 1974) p. 426, 2 SeeFM, Comers, ilaspby (New York, 12). 224, and. bie essay “Mystery Relgions aed re Socstie Philosophy in Th Cu Vol IV (New York: 1986), . 56) tty Charis Kahne Op. Ci, and MR Wiehe The (New Hiven, CI. 1981)” See also HS Long, “The Unity of Empedaciey Thought” AIP. 1949, pp 14256" Hazel Barnes, “Unty tn the ‘Thought of Empedoctes CJ, 1967, p. 1823, and Kick and Raven, Ihe PresSoeniies, 2nd ed. (1982 3 EM Corord, “Mystery Religions and Pre-Socratie Bison” p50 4, “This 4 alo Guihere's view (sce HP, M167.) Not al ‘Scholar accept this eg Jean Ballack and Pedick Solon Se A.A. Long, "Empedocies’ Cosmic Cycle in the Sixties Mouicatos p97. However ingens the effos wo view out ‘wortperod as one of increasing Love are {think the whole tenor ofthe "Puntietons" (eapecaly the Hediodc reference Wo the Salen Ape of Cypser phy ely Te pion ‘With my theory is why should Empedoccs strive for paeation ‘when Stes going. win ostanyway? The answer. Ubelcve the ie dhimgacs cn ai end te worse ina tee condition (perhaps, at Wright suggests, tthe porphery of the oumos ut ar fast See Sonquts all ihe eleneste"& pralla ‘nay be soon in Hinduism. Eventually th “nigh of Brehm will oe for al bat ts eter to have ended the eee na blessed 8 sae 2 pie rater an undergoing continual nd degrading pant reir 5 See Ken "Retractiones” appended to his original ace in Hionreite,p 455. 6. "See Fragments 21 where infact he describes the gods as {enerated from the clement The only dates (agmoral bags Sethe roots und Love and Sus, though at othe umes He speaks Of other tings (nelding hens) as mort Gee Fragen: 112 & 147). Such pasioges should not be taken oo leraly, especialy sce they occur inthe “Parton the average Greck would understand Te See Weiehe p73 & See Wright p. 71-76 compar wih Gui p, 25948 9. See Fragneat 117 whichis gut expiiton tis pont 10, AsPere says we should" af Thad the choise between two which uses terms 92 typotheses, the one more ideal the other more materialistic, ‘OU prefer otake the del one vpon probation, simpy beste ‘Meas afe tril of consequences” (Called Papas V3 $98) ict the ace Wea ype ich ols comnecons where none ae supposed, te. tat the two Poems represent one worldview, not two. Iris te one which leads us toward grater evidence, one way othe oe, Th See Wright p. 3H and Cathe, HGP, Vol Hp. 132. 12° Hesiod, Works and Dav, 11. 12320. Fora dicuston ofthe conceps of dutones see Marin Nilson, trans. FJ. Felden (New York. 1969) p. 106i 1p Eien Gate HORN Tp 2 14 Sumposium 2083, 20 (Michel Joye tranalatin) 15, See Fragment 10) for he clearest sstement of hs, Because Enmpedocles ad that we see Love by Love and Sule by Suse, ‘Ean Raven ase Wal eprint ato he Seif nop Gaesocatc Philosopher. is jst pain ‘wrong: Suite is principle of ciscord and disoltion and Eiht, and ap sc hamper, soret perception of ‘Sompounds Empeddcts ast npg ta al orl Sings havea porto of Sut tem wl tha ow te ete See esol fel anger and aversion ovat ings Jo. See de Seanitus 10 me 19, Ogyesey 129. 18, B29 and BLS, placed by Diels-Krane inthe "Purification," (Gceause tis oo religous forthe cient” poem) iexpicdy signed by Tzetes 1 "the thd book ofthe “On Nature!” (See the deasson in Waght p 253 () FredichSolmaen has argued that this passage actualy belongs im neither pot, but in Enpedoctes’ Hymn to Apolo (see "Empedocles Hymn to Apolio®, Pazozesis XXV, 1980, p. 219). Ts stkey me as {nmpausfles not ony is this one ofthe few fragments explicty sssgned to one ofthe poems, but the fact tat Exnpedotes uses & ‘eay dential expretion slwhere in the poet (which isnot ‘ost for him), seers to clinch the argument forme 18, "Guitre reniars hat aeizon could “describe both spherical and circular shape and “wa ed of apes and rng, to indicate that one can goon srosnd tem without ever coming ea bounding Tine" (HGP. Volr ip. 45). Hee the en is that te Spar is or an ecsvosinuveset ‘Wight, 188-90, who sppends B28 asa continuation 32s, “Soar stnes sy enn ofthe woblesome word, ‘monie, which may come fom mona aloe) or men (to Be at res ‘rat ome), Empedoctes ny have bad bot metnings equally in ‘mind, at both wer the Sphaios is the only thing therein the cosmos when tenis, itis sef-sfficen and self enclosed, ands bo completely at peace and complet 9321, B 134 (ee note 18 shove) Like Wright (and others) I cannot fagiee with Dareus CDaigon Parallels the Holy Phren in Elspedacles,” Pzonesis XXIL 1977, pp. 17590, hat the aly {oo thoughts or phmnaes of he Spar re Love ang Hate The Sphaios contains no Surf and pbmods fer f the ike elements paveivng their lice, In he eae ofthe Spain al fur ements ‘ould perceive their ike everywhere (sine the mixture is ven) nd we must imagine tht the whole Universe i fled wit te Highest Segoe of consciousness posible, “Tis is Empodoctes ‘vasion of aus naeeos" the Sphaios is pure, self-contained Selt-tintng (again, is resembles Parmenides g-con whichis ‘oth Being tn Thode a once) 2," As itis for Pato, at leat inthe Sophist (248 ff), for Aristo’ prime mover (Mata. XID, and for Ploins” resto of ‘Nous Wiosnur even dsinguishes the “minal power” danamis, ofthe One from the bare, sel dyaamls of matter" see Ea. It ‘ls 10,), At mentioned in te previous nae, even Parmenies ‘One mut be thought of a5 living nteligence, nots dead Block Snverse, ecaute for Pamenides as for Brpedocles like knows Tike, andzous knows Being As he says in Fragment 8, “Think and eing re he same.” This peated ia BE. iu 25. On Empedories relationship tothe Pythagoreans se Diagenes {Eris who recounts the tle that Einpedoles as orbaciaed om {he Pythagorean comminity for breaking the laws of secrecy and sso dates that he was thought to be a Stident of Hyppasus end EBromias. See te disesnon in Wright p. 3-8, armors, who twas alo reputed co be teacher of Eapedocls,stepoted by Diogenes a having teen Pythagorean as wel, «view which Gath ties seus 24. Plutarch, de anima traa, Maralia) 474» (Wheelwright fanslaton). See Coenford 238. 25 Hesiod adresses the Warke and Dass tis bothe Perse, ‘lmaion adresses Brontius, Leon, and Bathylus, Lucreuus caresses Memmins, Parc’ Lives speaks to one Sess. 26."Aub 110 Empedocles urges Pausanis to subdve or confine these teachings "deep in your phren-" For a materialist lke Epedocles, knowledge cou aaly be understood a achieving nd maintaining a proper physical harmony, Thi father support ihe foe of te “Buicaons and a prepraton for Raker teaching one would lirally have to puky te pts, "et itin Shap" before iveold receive the tut. See Weights dacusion, pk By. See Guthrie's discussion of Alkmaion (HGP, Vol. lp. 341 1), and Weights dacastion of Empodocles aa physician, (6 4). There were several competing Wadtons of caine s this te, snd the Wester Greek aditon was ote fr ate to Jncororate religion aad magic with is cues, Eripedoces Is 94 dizcetly atacked by the more empirical writers of the Ancient Medicine andthe Sacred Disease, the later lumping hin in with those who cue the sick "by pufieatry offerings and incantations" (Gitedin Weight, p18). 28, Clara Milered, On the Interpretation of Empedactes (Chicago, IL: "1908), p. 21. I woald tke to acknowledge the valuable comments ‘given ie for an earlier draft ofthis paper by John ‘Aotoa, Bill Ker, Diana Robin, Friedrich Solmsen, and Warren Smith 95