[513]. See Bidez, p. 115, n. 1.
[514]. O. Kern, “Empedokles und die Orphiker” (Arch. i. pp. 489 sqq.). For the Rhapsodic Theogony, see Introd. p. 9, [n. 10].
[515]. See below, note in loc.
[516]. Diog. viii. 54 (R. P. 162).
[517]. See below, note in loc.
[518]. The latter view is that of Bidez (pp. 161 sqq.); but Diels has shown (Berl. Sitzb., 1898, pp. 406 sqq.) that the former is psychologically more probable.
[519]. I follow the wilder form of the story given by Diog. viii. 60, and not the rationalised version of Plutarch (adv. Col. 1126 b). The epithets ἀλεξανέμας and κωλυσανέμας were perhaps bestowed by some sillographer in mockery; cf. ἀνεμοκοίτης.
[520]. The Περὶ νόσων of Herakleides, from which it is derived, seems to have been a sort of medico-philosophical romance. The words are (Diog. viii. 60): Ἡρακλείδης τε ἐν τῷ Περὶ νόσων φησὶ καὶ Παυσανίᾳ ὑφηγήσασθαι αὐτὸν τὰ περὶ τὴν ἄπνουν. It was a case of hysterical suffocation.
[521]. For these coins see Head, Historia Numorum, pp. 147 sqq.
[522]. Diog. viii. 57 (R. P. 162 g).