Part 53

400. Alas, ye wretched, ye unblessed race of mortal beings, of what strifes and of what groans were ye born!

402. She wraps about them a strange garment of flesh.

403. Man-surrounding earth.

404. For from being living he made them assume the form of death by a change....

405. Nor had they any god Ares, nor Kydoimos (Uproar), nor king Zeus, nor Kronos, nor Poseidon, but queen Kypris. Her they worshipped with hallowed offerings, with painted figures, and perfumes of skilfully made odour, and sacrifices of unmixed myrrh and fragrant frankincense, casting on the ground libations from tawny bees. And her altar was not moistened with pure blood of bulls, but it was the greatest defilement among men, to deprive animals of life and to eat their goodly bodies.

415. And there was among them a man of unusual knowledge, and master especially of all sorts of wise deeds, who in truth possessed greatest wealth of mind; for whenever he reached out with all his mind, easily he beheld each one of all the things that are, even for ten and twenty generations of men.

421. For all were gentle and obedient toward men, both animals and birds, and they burned with kindly love; and trees grew with leaves and fruit ever on them, burdened with abundant fruit all the year.

425. This is not lawful for some and unlawful for others, but what is lawful for all extends on continuously through the wide-ruling air and the boundless light.

427. Will ye not cease from evil slaughter? See ye not that ye are devouring each other in heedlessness of mind?

430. 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.

436. Alas that no ruthless day destroyed me before I devised base deeds of devouring with the lips!

438. 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.

PASSAGES FROM PLATO RELATING TO EMPEDOKLES.

Phaed. 96 B. Is blood that with which we think, or air, or fire...?

Gorg. 493 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 persuasion 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.

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 agreement with vision and perceptible by that sense?—It is.

Sophist. 242 D. 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 is many and at enmity with itself by reason of a sort of strife.

PASSAGES IN ARISTOTLE REFERRING TO EMPEDOKLES.