440. Plut. Quaest. conv. 646 0. MSS. τῆς δάφνης τῶν φύλλων ἀπὸ πάµπαν ἔχεσθαι χρή, corr. Stein. 441. Aul. Gell. Ν.Α. iv. 11; Didym. Geopon. ii. 865, 8. 442-443. Theo. Smyrn. Artth. i. 19 Bull, p. 15, 9 Hill. ΜΒ. κρηνάων ἀπὸ weve’ ἀνιμῶντα, φησί», ἀτείρει χαλκῷ δεῖν ἀπορρύ- πτεσθαι, Arist. poet.xxi.; 1457 Ὁ 15 ταμὼν ἀτειρέι χαλκφ. Text from Diels.
444, Plut. de wa 464 8.
Empedokles 213
480. A father takes up his dear son who has changed
his form and slays him with a prayer, so great is his
folly! They are borne along beseeching the sacrificer ;
but he does not hear their cries of reproach, but slays
them and makes ready the evil feast. Then in the
same manner son takes father and daughters their
mother, and devour the dear flesh when they have
deprived them of life.
486. Alas that no ruthless day destroyed me before I devised base deeds of devouring with the lips!
488. Among beasts they become lions haunting the
mountains, whose couch is the ground, and among fair-
foliaged trees they become laurels.
440. Refrain entirely from laurel leaves.
441. Miserable men, wholly miserable, restrain your hands from beans.
442. Compounding the water from five springs in unyielding brass, cleanse the hands.
444, Fast from evil.
445. Accordingly ye are frantic with evils hard to bear, nor ever shall ye ease your soul from bitter woes.
447. But at last are they prophets and hymn-writers
and physicians and chieftains among men dwelling on
the earth ; and from this they grow to be gods, receiving
the greatest honours, sharing the same hearth with the
other immortals, their table companions, free from
human woes, beyond the power of death and harm.
214 the First Philosophers of Greece
eis δὲ τελὸς pavrets τε καὶ ὑμνοπόλοι καὶ ἐητροὶ 884
καὶ πρόµοι ἀνθρώποισιν ἐπιχθονίοισι πέλονται,
ἔνθεν ἀναβλαστοῦσι θεοὶ τιμῇσι Φφέριστοι,
450 ἀθανάτοις ἄλλοισιν ὀμέστιοι, αὐτοτράπεζοι, sivies ἀνδρείων ἀχέων, ἀπόκηροι, ἀτειρεῖς.
445-446. Clem. Al. Protr. p. 23. Cf. Carmen aureum v. 54 f.
447-449. Clem. Al. Strom. p. 632; Theod. Therap. viii. p. 599.
450-451. Clem. Al. Strom. p. 722; Euseb. Praep. evang. xiii. 13. MSS. ἐόντες ἆ. ᾿Αχαιῶν ἀπόκληροι awnpeis corr. Scaliger.
PassaGES FROM PLATO RELATING TO EMPEDOKLES.
Phaed. 96 8. Is blood that with which we think, or air, or το . . .?!
Gorg. 498 a. And perhaps we really are dead, as I once before heard one of the wise men say: that now we are dead, and the body our tomb, and that that part of the soul, it so happens, in which desires are, is open to per- suasion and moves upward and downward. And indeed a clever man—perhaps some inhabitant of Sicily or Italy—speaking allegorically, and taking the word from ‘credible’ (πιθανός) and ‘ persuadable’ (πιστικός), called it a jar (πίθος). And those without intelligence he called uninitiated, and that part of the soul of the uninitiated where the desires are, he called its intemperateness, and said it was not watertight, as a jar might be pierced with holes—using the simile because of its insatiate desires.
Meno 76 c. Do you say, with Empedokles, that there are certain effluences from things ?—Certainly.
And pores, into which and through which the effluences go ?—Yes indeed.
* Cf. Cicero, Tusc. I. 9: sEapeneiee animum esse censet cordi
suffusum sanguinem.’
Empedokles 2
And that some of the effluences match certain of the pores, and others are smaller or larger ?—It is true.
And there is such a thing as vision ?—Yes.
And ... colour is the effluence of forms in agree- ment with vision and perceptible by that sense ?—It is.
Sophist. 242 p. And certain Ionian. and Sicilian Muses agreed later that it is safest ‘to weave together both opinions and to say that Being is many and one [πολλά τε καὶ ἕν], and that it is controlled by hate and love. Borne apart it is always borne together, say the more severe of the Muses. But the gentler concede that these things are always thus, and they say, in part, that sometimes all is one and rendered loving by Aphrodite, while at other times it 1s many and at enmity with itself by reason of a sort of strife.
PassaGEs IN ARISTOTLE REFERRING TO E:MPEDOKLES.
Phys.i. 3; 187420. And others say that the opposites
existing in the unity are separated out of it, as Anaximan-
dros says, and as those say who hold that things are
both one and many, as Empedokles and Anaxagoras.
1.4; 188218. But it is better to assume elements fewer in number and limited, as Empedokles does.
i. 4; 196a20. Empedokles says that the air is not always separated upwards, but as it happens.
vill. 1; 250b 27. Empedokles says that things are
in motion part of the time and again they are at rest ;
they are in motion when Love tends to make one out of
many, or Strife tends to make many out of one, and in
the intervening time they are at rest (Vv. 69-73).
vill. 1; 25246. So it is necessary to consider this
(motion) a first principle, which it seems Empedokles
means in saving that of necessity Love and Strife control
things and move them part of the time, and that they
are af rest during the intervening time.
216 the First Philosophers of Greece
De Caelo 279 b14. Some say that alternately at one time there is coming into being, at another time there is perishing, and that this always continues to be the case ; so say Empedokles of Agrigentum and Herakleitos of Ephesus.
li. 1; 284a 24. Neither can we assume that it is
after this manner nor that, getting a slower motion
than its own downward momentum on account of rota-
tion, it still is preserved so long a time, as Empedokles
Bays.
ll. 18; 29515. But they seek the cause why it
remains, and some say after this manner, that its
breadth or size is the cause; but others, as Empedokles,
that the movement of the heavens revolving in a circle
and moving more slowly, hinders the mower of the earth,
like water in vessels... .
ili. 2; 801a14. It is not right to make genesis take
place out of what is separated and in motion. Wherefore
Empedokles passes over genesis in the case of Love; for
he could not put the heaven together preparing it out
of parts that had been separated, and making the
combination by means of Love; for the order of the
elements has been established out of parts that had been
separated, so that necessarily it arose out of what is one
and compounded.
ill. 2; 9094 28. Empedokles says that fire and earth
and associated elements are the elements of bodies, and
that all things are composed of these.
11. 6; 805a1. But if separation shall in some way be stopped, either the body in which it is stopped will be indivisible, or being separable it is one that will never be divided, as Empedokles seems to mean.
lv. 2; 809219. Some who deny that a void exists,
do not define carefully light and heavy, as Anaxagoras
and Empedokles.
Empedokles 217°
Gen. corr. i. 1; 814b7. Wherefore Empedokles
speaks after this manner, saying that nothing comes
into being, but there is only mixture and separation of
the mixed. |
1. 15 815a8. Empedokles seemed both to contradict
things as they appear, and to contradict himself. For
at one time he says that no one of the elements arises
from another, but that all other things arise from these ;
and at another time he brings all of nature together
into one, except Strife, and says that each thing arises
from the one.
OK i. 8; 824 b 26. Some thought that each sense impres-
sion was received through certain pores from the last and strongest agent which entered, and they say that after this manner we see and hear and perceive by all the other senses, and further that we see through air and water and transparent substances because they have pores that are invisible by reason of their littleness, and are close — together in series ; and the more transparent substances have more pores. Many made definite statements after this manner in regard to certain things, as did Empe- dokles, not only in regard to active and passive bodies, but he also says that those bodies are mingled, the pores of which agree with each other. ...
1.8; 825a84. From what is truly one multiplicity
could not arise, nor yet could unity arise from what is
truly manifold, for this is impossible; but as Empe-
dokles and some others say, beings are affected through
pores, so all change and all happening arises after this
manner, separation and destruction taking place through
the void, and in like manner growth, solid bodies coming
in gradually. For itis almost necessary for Empedokles
to say as Leukippos does; for there are some solid and
indivisible bodies, unless pores are absolutely contiguous.
325b19. But as for Empedokles, it is evident that he
/ 7 EEN
218 the First Philosophers of Greece
holds to genesis and destruction as far as the elements
are concerned, but how the aggregate mass of these
arises and perishes, it is not evident, nor is it possible
for one to say who denies that there is an element of
fire, and in like manner an element of each other thing—
as Plato wrote in the Timaeos.
li. 3; 990 Ὦ19. And some say at once that there are
four elements, as Empedokles. But he combines them
into two ; for he sets all the rest over against fire.
ii. 6; 883b 20. Strife then does not separate the —
elements, but Love separates those which in their origin
are before god ; and these are gods.
Meteor. 857 a 24. In like manner it would be absurd if any one, saying that the sea is the sweat of the earth, thought he was saying anything distinct and clear, as for instance Empedokles; for such a statement might perhaps be sufficient for the purposes of poetry (for the metaphor is poetical), but not at all for the knowledge of nature.
369 b11. Some say that fire originates in the clouds ;
and Empedokles says that this is what is encompassed
by the rays of the sun.
De anim. 1. 2; 404b7. As many as pay careful
attention to the fact that what has soul is in motion,
these assume that soul is the most important source of
motion; and as many as consider that it knows and
perceives beings, these say that the first principle is
soul, some making more than one first principle and
others making one, as Empedokles says the first prin-
ciple is the product of all the elements, and each of these
is soul, saying (Vv. 888-835).
1.4; 408a14. And in like manner it is strange that
soul should be the cause of the mixture; for the mixture
of the elements does not have the same cause as flesh
and bone. The result then will be that there are many
Empedokles 219
souls through the whole body, if all things arise out of
the elements that have been mingled together; and the
cause of the mixture is harmony and soul.
i. 5; 410a 28. For it involves many perplexities to
say, as Empedokles does, that each thing is known by the
material elements, and like by like. . .. And it turns
out that Empedokles regards god as most lacking in the
power of perception ; for he alone does not know one of
the elements, Strife, and (hence) all perishable things ;
for each of these is from all (the elements).
i. 4; 415 b28. And Empedokles was incorrect when
he went on to say that plants grew downwards with their
roots together because the earth goes in this direction
haturally, and that they grew upwards because fire goes
in this direction.
li. 7; 418620. So it is evident that light is the
presence of this (fire). And Empedokles was wrong,
and any one else who may have agreed with him, in
saying that the light moves and arises between earth
and what surrounds the earth, though it escapes our
notice.
De sens. 441 4. It is necessary that the water in
it should have the form of a fluid that is invisible by
reason of its smallness, as Empedokles says.
446 a 26. Empedokles says that the light from the
sun first enters the intermediate space before it comes to
vision or to the earth.
De respir. 477482. Empedokles was incorrect in
saying that the warmest animals having the most fire
were aquatic, avoiding the excess of warmth in their
nature, in order that since there was a lack of cold and
wet in them, they might be preserved by their position.
Pneumat. 482 a 29. With reference to breathing some
ο not say what it is for, but only describe the manner in which it takes place, as Empedokles and Demokritos.