[478]. R. P. 126, where Fülleborn’s ingenious emendation κλῃδοῦχον for κληροῦχον is tacitly adopted. This is based upon the view that Aetios (or Theophrastos) was thinking of the goddess that keeps the keys in the Proem (fr. [1], [14]). I now think that the κλῆροι of the Myth of Er are the true explanation of the name. Philo uses the term κληροῦχος θεός.
[479]. Simpl. Phys. p. 39, 19, καὶ τὰς ψυχὰς πέμπειν ποτὲ μὲν ἐκ τοῦ ἐμφανοῦς εἰς τὸ ἀειδές (i.e. ἀιδές), ποτὲ δὲ ἀνάπαλίν φησιν. We should probably connect this with the statement of Diog. ix. 22 (R. P. 127) that men arose from the sun (reading ἡλίου with the MSS. for the conjecture ἰλύος in the Basel edition).
[481]. Cicero, de nat. D. i. 11, 28: “Nam Parmenides quidem commenticium quiddam coronae simile efficit (στεφάνην appellat), continente ardore lucis orbem, qui cingat caelum, quem appellat deum.” We may connect with this the statement of Aetios, ii. 20, 8, τὸν ἥλιον καὶ τὴν σελήνην ἐκ τοῦ γαλαξίου κύκλου ἀποκριθῆναι.
[482]. Diog. ix. 23, καὶ δοκεῖ (Παρμενίδης) πρῶτος πεφωρακέναι τὸν αὐτὸν εἶναι Ἕσπερον καὶ Φωσφόρον, ὥς φησι Φαβωρῖνος ἐν πέμπτῳ Ἀπομνημονευμάτων· οἱ δὲ Πυθαγόραν. If, as Achilles says, the poet Ibykos of Rhegion had anticipated Parmenides in announcing this discovery, that is to be explained by the fact that Rhegion had become the chief seat of the Pythagorean school.
[483]. Plato, Symp. 195 c 1. It is implied that these παλαιὰ πράγματα were πολλὰ καὶ βίαια, including such things as ἐκτομαί and δεσμοί. The Epicurean criticism of all this is partially preserved in Philodemos, de pietate, p. 68, Gomperz; and Cicero, de nat. D. i. 28 (Dox. p. 534; R. P. 126 b).
[484]. For all this, see R. P. 127 a, with Arist. de Part. An. Β, 2. 648 a 28; de Gen. An. Δ, 1. 765 b 19.
[485]. Theophr. de sens. 3, 4 (R. P. 129).
[486]. Herod. iii. 131, 137.
[487]. On Alkmaion, see especially Wachtler, De Alcmaeone Crotoniata (Leipzig, 1896).