This passage is quoted by Aristotle (_de Respir_, 473 b 9), who makes the curious mistake of taking ῥινῶν for the genitive of ῥίς instead of ῥινός. The _locus classicus_ on the subject of the klepsydra is _Probl._ 914 b 9 sqq. (where read αὐλοῦ for ἄλλου, b 12). The klepsydra was a metal vessel with a narrow neck (αὐλός) at the top and with a sort of strainer (ἠθμός) pierced with holes (τρήματα, τρυπήματα) at the bottom. The passage in the _Problems_ just referred to attributes this theory of the phenomenon to Anaxagoras, and we shall see later that he also made use of a similar experiment (§ 131). Footnote 566: This seems to be the experiment described in _Probl._ 914 b 26, ἐὰν γάρ τις αὐτῆς (τῆς κλεψύδρας) αὐτὴν τὴν κωδίαν ἐμπλήσας ὕδατος, ἐπιλαβὼν τὸν αὐλόν, καταστρέψῃ ἐπὶ τὸν αὐλόν, οὐ φέρεται τὸ ὕδωρ διὰ τοῦ αὐλοῦ ἐπὶ στόμα. ἀνοιχθέντος δὲ τοῦ στόματος, οὐκ εὐθὺς ἐκρεῖ κατὰ τὸν αὐλόν, ἀλλὰ μικροτέρῳ ὕστερον, ὡς οὐκ ὂν ἐπὶ τῷ στόματι τοῦ αὐλοῦ, ἀλλ’ ὕστερον διὰ τούτου φερόμενον ἀνοιχθέντος. The epithet δυσηχέος applied to ἰσθμοῖο is best explained as a reference to the ἐρυγμός or “belching” referred to at 915 a 7 as accompanying the discharge of water through the αὐλός. Any one can produce this effect with a water-bottle. If it were not for this epithet, it would be tempting to read ἠθμοῖο for ἰσθμοῖο. Sturz conjectured this, and it is actually the reading of a few MSS. Footnote 567: On fr. 101, see Beare, p. 135, n. 2. Footnote 568: That the reference is to dreams, we learn from Simpl. _de An._ p. 202, 30. PURIFICATIONS (112) Friends, that inhabit the great town looking down on the yellow rock of Akragas, up by the citadel, busy in goodly works, harbours of honour for the stranger, men unskilled in meanness, all hail. I go about among you an immortal god, no mortal now, honoured among all as is meet, crowned with fillets and <<5>> flowery garlands. Straightway, whenever I enter with these in my train, both men and women, into the flourishing towns, is reverence done me; they go after me in countless throngs, asking of me what is the way to gain; some desiring oracles, while some, who for many a weary day have been pierced <<10>> by the grievous pangs of all manner of sickness, beg to hear from me the word of healing. R. P. 162 f. (113) But why do I harp on these things, as if it were any great matter that I should surpass mortal, perishable men? (114) Friends, I know indeed that truth is in the words I shall utter, but it is hard for men, and jealous are they of the assault of belief on their souls. (115)