 Daemons constitute a sub-category of gods “who have received as lot a long life” (B 115 = D 10), and by qualifying their immortality Empedocles adapts their traditional association with fate and a protecting spirit for humans as is evident in, for example, Hesiod (Erg. 122, 314). The cycle constantly renews the body of the daemon; in one fragment, a female subject is described as “enveloping in an unfamiliar cloak of flesh” (B 126 = D 19) a figure regularly interpreted as the daemon. At the same time, the fragments take for granted some set of stable qualities that are incrementally purified. In the absence of any Empedoclean discussion of the soul or an incorporeal carrier, scholars continue to debate the material makeup of the daemon, with arguments for it as embodied Love (Kahn 1960); incorporeal imprints of the Sphere (Therme 2010); or compounds of the roots (Trépanier 2014). Presumably, unlike the roots and Love and Strife, these “long-lived” gods will be subject to dissolution under the total reigns of Love or Strife (B 21 = D 77a). 