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throughout the realm for their wisdom, their valor, their amity, and wealth. But the greater their renown, the more the king feared them, for he was an evil man and jealous of all virtue. He gave command that they be killed, and as these brothers had ever lived together, so together they did die. Now these two brothers had two sons. One was killed beside his father, but the other was not found; he had gone to seek his fortune far away. This lad was by nature quick-witted, and educated as befits a gentleman. When he heard that the king had sought to kill him too, he contrived to feign his own death. First he drank a measure of hare's blood, mounted his horse, and rode off but a little way. Then falling from the saddle (he did this by design), he vomited forth the hare's blood as if it were his own. His servants bore him, looking near to death, within the house. They soon bore out from thence a coffin to be burned. Few people knew that within this coffin there lay concealed, not the body of their hunted master, but the carcass of a ram. The hunted man himself had disappeared. Constantly changing his clothing and his gear, he wandered hither and yon. When the story got out, as such stories will, a great hue and cry was raised for him. Many people were mistaken for the fugitive and punished in his stead; many a severed head was brought to the palace by persons who claimed that they had found him. But no one ever knew whether he had met his end, or whether he had got clean away.Time passed. The bad king died, and a good king took his place. Then, lo and behold, there appeared a man who claimed he was the fugitive, and sought to recover his wealth and rank. Many questions were put to him by many men, and he made clever answer. When, however, the new king queried him in Greek (a tongue with which the missing man had been since birth most perfectly familiar), this fellow was confounded, and could make no sense of the question. Thus, though in form he was by nature very like the fugitive, and had by practice come to resemble him in other ways, the impostor was unmasked because he proved unable to impersonate an educated man.This story evokes a scenario familiar from folk-tales.' A young herosometimes a pair of twins-is persecuted by the king.' Narrowly escaping death, in Cambridge, Oxford, Bloomington and Ann Arbor for comments and suggestions. My friends and colleagues have generously given me advice and feedback at various stages;

Galen's anatomical demonstrations on living animals constitute a justly famous chapter in the history of scientific method. This essay, however, examines them as a social phenomenon. Galen's demonstrations were competitive. Their visual, cognitive and emotional impact (often expressed by compounds of ѳαῦµα and ἔκπληξις) reduced onlookers to gaping amazement. This impact enhanced the logical force of Galen's arguments, compelling competitors to acknowlege his intellectual and technical preeminence. Thus, on the interpersonal level, Galen's demonstrations functioned coercively. On the philosophical level, Galen was using a rhetoric traditional to Greek science, a way of arguing that involved a unitary view of nature and an emphasis on homology between animals and man. But he was also using a rhetoric of power and status differentiation articulated via the body. As played out in the flesh, public vivisection resonated with other cultural practices of the Roman empire: wonder-working competitions, judicial trials, and ampitheater entertainment.