Empedocles' Life

I. Empedocles, as Hippobotus relates, was the son of Meton, the son of Empedocles, and a citizen of Agrigentum. And Timæus, in the fifteenth book of his Histories, gives the same account, adding that Empedocles, the grandfather of the poet, was also a most eminent man. And Hermippus tells the same story as Timæus; and in the same spirit Heraclides, in his treatise on Diseases, relates that he was of an illustrious family, since his father bred a fine stud of horses. Erastothenes, in his List of the Conquerors at the Olympic Games, says, that the father of Meton gained the victory in the seventy-first olympiad, quoting Aristotle as his authority for the assertion.

I. According to Hippobotus, Empedocles was a citizen of Agrigentum and the son of Meton, whose father was also named Empedocles. Timæus gives the same account in the fifteenth book of his Histories. He adds that the poet's grandfather, Empedocles, was also a very distinguished man. Hermippus gives the same account as Timæus. Similarly, Heraclides says in his treatise on Diseases that Empedocles came from a distinguished family, since his father bred fine horses. Erastothenes says in his List of the Conquerors at the Olympic Games that Meton's father won a victory in the seventy-first Olympiad. He cites Aristotle as his source.

But Apollodorus, the grammarian, in his Chronicles, says that he was the son of Meton; and Glaucus says that he came to Thurii when the city was only just completed. And then proceeding a little further, he adds:—

But Apollodorus the grammarian says in his Chronicles that he was the son of Meton. And Glaucus says that he came to Thurii just after the city was completed. A little later, Glaucus adds:

But certainly the person who got the victory with a single horse in the seventy-first olympiad was a namesake of this man, and that it is which deceived Apollodorus as to the age of this philosopher.

But the person who won with a single horse in the seventy-first Olympiad certainly shared this philosopher's name. This led Apollodorus to mistake the philosopher's age.

But Satyrus, in his Lives, asserts, that Empedocles was the son of Exænetus, and that he also left a son who was named Exænetus. And that in the same Olympiad, he himself gained the victory with the single horse; and his son, in wrestling, or, as Heraclides says in his Abridgment, in running. But I have found in the Commentaries of Phavorinus, that Empedocles sacrificed, and gave as a feast to the spectators of the games, an ox made of honey and flour, and that he had a brother named Callicratidas.

But Satyrus says in his Lives that Empedocles was the son of Exænetus. He also says that Empedocles left a son named Exænetus. In the same Olympiad, Empedocles won the single horse race, and his son won the wrestling contest. Heraclides, however, says in his Abridgment that the son won a running race. But I found in the Commentaries of Phavorinus that Empedocles sacrificed an ox made of honey and flour. He then served it as a feast to the spectators at the games. Phavorinus also says that Empedocles had a brother named Callicratidas.

But Telauges, the son of Pythagoras, in his letters to Philolaus, says that Empedocles was the son of Archinomus; and that he was a citizen of Agrigentum, he himself asserts at the beginning of his Purifications.

But Telauges, the son of Pythagoras, says in his letters to Philolaus that Empedocles was the son of Archinomus. Empedocles himself says at the beginning of his Purifications that he was a citizen of Agrigentum.

And this is enough to say about his family.

That is enough about his family.

II. Timæus, in his ninth book, relates that he was a pupil of Pythagoras, saying that he was afterwards convicted of having divulged his doctrines, in the same way as Plato was, and therefore that he was forbidden from thenceforth to attend his school. And they say that Pythagoras himself mentions him when he says:—

II. In his ninth book, Timæus says that he was a pupil of Pythagoras. He was later found guilty of revealing Pythagoras's doctrines, just as Plato was. He was therefore forbidden to attend Pythagoras's school again. They also say that Pythagoras himself mentions him when he says:

But some say that when the philosopher says this, he is referring to Parmenides.

But some say that when the philosopher says this, he is referring to Parmenides.

Neanthes relates, that till the time of Philolaus and Empedocles, the Pythagoreans used to admit all persons indiscriminately into their school; but when Empedocles made their doctrines public by means of his poems, then they made a law to admit no Epic poet. And they say that the same thing happened to Plato; for that he too was excluded from the school. But who was the teacher of the Pythagorean school that Empedocles was a pupil of, they do not say; for, as for the letter of Telauges, in which he is stated to have been a pupil of Hippasus and Brontinus, that is not worthy of belief. But Theophrastus says that he was an imitator and a rival of Parmenides, in his poems, for that he too had delivered his opinions on natural philosophy in epic verse.

Neanthes says that until the time of Philolaus and Empedocles, the Pythagoreans admitted everyone to their school without distinction. But when Empedocles made their doctrines public in his poems, they made a law against admitting epic poets. They say that the same thing happened to Plato, who was also excluded from the school. But they do not say which teacher at the Pythagorean school taught Empedocles. A letter from Telauges says that he was a pupil of Hippasus and Brontinus, but the letter is not trustworthy. Theophrastus, however, says that Empedocles imitated and rivaled Parmenides in his poems. Parmenides, too, had expressed his views on natural philosophy in epic verse.

Hermippus, however, says that he was an imitator, not of Parmenides, but of Xenophanes with whom he lived; and that he imitated his epic style, and that it was at a later period that he fell in with the Pythagoreans. But Alcidamas, in his Natural Philosophy, says, that Zeno and Empedocles were pupils of Parmenides, about the same time; and that they subsequently seceded from him; and that Zeno adopted a philosophical system peculiar to himself; but that Empedocles became a pupil of Anaxagoras and Pythagoras, and that he imitated the pompous demeanour, and way of life, and gestures of the one, and the system of Natural Philosophy of the other.

Hermippus, however, says that he imitated Xenophanes, not Parmenides, and that he lived with Xenophanes. He imitated Xenophanes’ epic style and only later met the Pythagoreans. But Alcidamas says in his Natural Philosophy that Zeno and Empedocles were pupils of Parmenides at about the same time. Both later left him. Zeno developed a philosophical system of his own. Empedocles, however, became a pupil of Anaxagoras and Pythagoras. He imitated Anaxagoras’ pompous manner, way of life, and gestures, and Pythagoras’ system of natural philosophy.

III. And Aristotle, in his Sophist, says that Empedocles was the first person who invented rhetoric, and Zeno the first person who invented dialectics. And in his book on Poetry, he says, that Empedocles was a man of Homeric genius, and endowed with great power of language, and a great master of metaphor, and a man who employed all the successful artifices of poetry, and also that when he had written several poems, and among them one on the passage of the Hellespont, by Xerxes, and also the proœmium of a hymn to Apollo, his daughter subsequently burnt them, or, as Hieronymus says, his sister, burning the proœmium unintentionally, but the Persian poem on purpose, because it was incomplete. And speaking generally, he says that he wrote tragedies and political treatises.

III. In his Sophist, Aristotle says that Empedocles invented rhetoric and Zeno invented dialectics. In his book on Poetry, Aristotle says that Empedocles had a genius like Homer’s, a great command of language, and great skill with metaphor. He also says that Empedocles used all the successful techniques of poetry. Empedocles wrote several poems, including one about Xerxes’ crossing of the Hellespont and the introduction to a hymn to Apollo. His daughter later burned them. Hieronymus, however, says it was his sister. She burned the introduction by accident, but burned the Persian poem deliberately because it was unfinished. Aristotle also says that Empedocles wrote tragedies and political treatises.

But Heraclides, the son of Sarapion, says that the tragedies were the work of some other Empedocles; and Hieronymus says that he had met with forty-three. Neanthes, too, affirms that when he was a young man, he wrote tragedies, and that he himself had subsequently met with them; and Satyrus, in his Lives, states that he was a physician, and also a most excellent orator. And accordingly, that Gorgias, of Leontini, was his pupil, a man of the greatest eminence as a rhetorician, and one who left behind him a treatise containing a complete system of the art; and who, as we are told by Apollodorus, in his Chronicles, lived to the age of a hundred and nine years.

But Heraclides, the son of Sarapion, says the tragedies were written by another Empedocles. Hieronymus says he had come across forty-three tragedies. Neanthes also says that Empedocles wrote tragedies when he was young, and that he himself later came across them. In his Lives, Satyrus says that Empedocles was a physician and an excellent orator. Satyrus also says that Gorgias of Leontini was his pupil. Gorgias was a highly distinguished teacher of rhetoric and left behind a treatise setting out a complete system of the art. Apollodorus tells us in his Chronicles that Gorgias lived to the age of 109.

IV. Satyrus tells us that he used to say that he had been present when Empedocles was practising magic; and that he professes this science, and many others too in his poems when he says:—

IV. Satyrus says that he used to claim he had seen Empedocles practicing magic. Empedocles also claims knowledge of magic and many other arts in his poems, when he says:

V. And Timæus, in his eighteenth book, says, that this man was held in great esteem on many accounts; for that once, when the etesian gales were blowing violently, so as to injure the crops, he ordered some asses to be flayed, and some bladders to be made of their hides, and these he placed on the hills and high places to catch the wind. And so, when the wind ceased, he was called wind-forbidder (κωλυσανέμας). And Heraclides, in his treatise on Diseases, says that he dictated to Pausanias the statement which he made about the dead woman. Now Pausanias, as both Aristippus and Satyrus agree, was much attached to him; and he dedicated to him the works which he wrote on Natural Philosophy, in the following terms:—

V. In his eighteenth book, Timæus says that this man was held in high esteem for many reasons. Once, the etesian winds were blowing so fiercely that they damaged the crops. He ordered some donkeys to be skinned and their hides made into bladders. He placed the bladders on hills and high places to catch the wind. When the wind stopped, he was called wind-forbidder (κωλυσανέμας). Heraclides says in his treatise on Diseases that he dictated the account of the dead woman to Pausanias. Aristippus and Satyrus agree that Pausanias was very attached to him. He dedicated his works on natural philosophy to Pausanias in the following words:

He also wrote an epigram upon him:—

He also wrote an epigram about him:

VI. The case of the dead woman above mentioned, Heraclides says, was something of this sort; that he kept her corpse for thirty days dead, and yet free from corruption; on which account he has called himself a physician and a prophet, taking it also from these verses:—

VI. Heraclides says the case of the dead woman mentioned above was roughly as follows. He kept her body for thirty days after her death, and it did not decay. For this reason, he called himself a physician and a prophet, also drawing on these verses:

VII. And he says that Agrigentum was a very large city, since it had eight hundred thousand inhabitants; on which account Empedocles, seeing the people immersed in luxury, said, “The men of Agrigentum devote themselves wholly to luxury as if they were to die to-morrow, but they furnish their houses as if they were to live for ever.”

VII. He says that Agrigentum was a very large city, with eight hundred thousand inhabitants. Seeing its people immersed in luxury, Empedocles said, “The men of Agrigentum devote themselves entirely to luxury as if they were going to die tomorrow, but they furnish their houses as if they were going to live forever.”

VIII. It is said that Cleomenes, the rhapsodist, sung this very poem, called the Purifications, at Olympia; at least this is the account given by Phavorinus, in his Commentaries.

VIII. It is said that Cleomenes, the rhapsodist, sang this very poem, called the Purifications, at Olympia. At least, that is what Phavorinus says in his Commentaries.

IX. And Aristotle says, that he was a most liberal man, and far removed from anything like a domineering spirit; since he constantly refused the sovereign power when it was offered to him, as Xanthus assures us in his account of him, showing plainly that he preferred a simple style of living. And Timæus tells the same story, giving at the same time the reason why he was so very popular. For he says that when on one occasion, he was invited to a banquet by one of the magistrates, the wine was carried about, but the supper was not served up. And as every one else kept silence, he, disapproving of what he saw, bade the servants bring in the supper; but the person who had invited him said that he was waiting for the secretary of the council. And when he came he was appointed master of the feast, at the instigation of the giver of it, and then he gave a plain intimation of his tyrannical inclinations, for he ordered all the guests to drink, and those who did not drink were to have the wine poured over their heads. Empedocles said nothing at the moment, but the next day he summoned them before the court, and procured the execution of both the entertainer and the master of the feast.

IX. Aristotle says that he was a very generous man, with no desire to dominate others. He repeatedly refused sovereign power when it was offered to him. Xanthus confirms this in his account of him, showing clearly that he preferred a simple life. Timæus tells the same story and also explains why he was so popular. Timæus says that a magistrate once invited him to a banquet. Wine was passed around, but supper was not served. Everyone else remained silent, but he disapproved of what he saw and told the servants to bring in supper. His host said that he was waiting for the secretary of the council. When the secretary arrived, the host had him appointed master of the feast. The secretary then gave a clear sign of his tyrannical inclinations. He ordered all the guests to drink, and anyone who refused was to have wine poured over their head. Empedocles said nothing at the time. But the next day, he summoned the host and the master of the feast before the court and secured their execution.

And this was the beginning of his political career. And at another time, when Acron, the physician, asked of the council a place where he might erect a monument to his father, on account of his eminence as a physician, Empedocles came forward and opposed any such grant, adducing many arguments on the ground of equality, and also putting the following question:—“And what elegy shall we inscribe upon it? Shall we say:—

This was the beginning of his political career. On another occasion, Acron, the physician, asked the council for a site to erect a monument to his father, because his father was an eminent physician. Empedocles came forward and opposed granting the site. He gave many arguments based on equality and also asked: “What elegy shall we inscribe on it? Shall we say:

But some give the second line thus:—

But some give the second line as follows:

And others assert that it is the composition of Simonides.

And others say that Simonides wrote it.

But afterwards Empedocles abolished the assembly of a thousand, and established a council in which the magistrates were to hold office for three years, on such a footing that it should consist not only of rich men, but of those who were favourers of the interests of the people. Timæus, however, in his first and second book (for he often mentions him), says that he appeared to entertain opinions adverse to a republic. And, as far as his poetry goes, any one may see that he was arrogant and self-satisfied. Accordingly, he says:—

But later Empedocles abolished the assembly of a thousand and established a council whose magistrates would serve for three years. The council was to include not only rich men, but also supporters of the people’s interests. Timæus, however, says in his first and second books that Empedocles seemed to hold views hostile to a republic. Timæus often mentions him. And anyone can see from Empedocles’ poetry that he was arrogant and self-satisfied. Thus, he says:

And so on.

And so on.

But when he went to the olympic games he was considered a worthy object of general attention; so that there was no mention made of any one else in comparison of Empedocles.

But when he went to the Olympic games, he attracted everyone's attention. No one else was talked about as much as Empedocles.

X. Afterwards, indeed, when Agrigentum was settled, the descendants of his enemies opposed his return; on which account he retired to Peloponnesus, where he died. And Timon has not let even Empedocles escape, but satirises him in this style, saying:—

X. Later, when Agrigentum was settled, the descendants of his enemies opposed his return. So he went to Peloponnesus, where he died. Timon did not spare even Empedocles, but satirizes him like this:

But there are two accounts of the manner of his death.

But there are two accounts of how he died.

XI. For Heraclides, relating the story about the dead woman, how Empedocles got great glory from sending away a dead woman restored to life, says that he celebrated a sacrifice in the field of Pisianax, and that some of his friends were invited, among whom was Pausanias. And then, after the banquet, they lay down, some going a little way off, and some lying under the trees close by in the field, and some wherever they happened to choose. But Empedocles himself remained in the place where he had been sitting. But when day broke, and they arose, he alone was not found. And when he was sought for, and the servants were examined and said that they did not know, one of them said, that at midnight he had heard a loud voice calling Empedocles; and that then he himself rose up and saw a great light from heaven, but nothing else. And as they were all amazed at what had taken place, Pausanias descended and sent some people to look for him; but afterwards he was commanded not to busy himself about the matter, as he was informed that what had happened was deserving of thankfulness, and that they behoved to sacrifice to Empedocles as to one who had become a God.

XI. Heraclides tells the story of the dead woman, whom Empedocles sent away restored to life, earning great glory. He says that Empedocles offered a sacrifice in the field of Pisianax and invited some friends, including Pausanias. After the banquet, they lay down to rest. Some went a little way off, some lay under the trees nearby, and others chose places wherever they wished. But Empedocles stayed where he had been sitting. At daybreak, they got up, but Empedocles alone was nowhere to be found. They searched for him and questioned the servants, who said they knew nothing. But one servant said he had heard a loud voice calling Empedocles at midnight. He had then risen and seen a great light from heaven, but nothing else. They were all amazed by what had happened. Pausanias came down and sent some people to look for Empedocles. But afterward he was told not to concern himself with the matter. He was informed that what had happened was cause for gratitude. They should offer sacrifices to Empedocles as someone who had become a god.

Hermippus says also, that a woman of the name of Panthea, a native of Agrigentum, who had been given over by the physicians, was cured by him, and that it was on this account that he celebrated a sacrifice; and that the guests invited were about eighty in number. But Hippobotus says that he rose up and went away as if he were going to mount Ætna; and that when he arrived at the crater of fire he leaped in, and disappeared, wishing to establish a belief that he had become a God. But afterwards the truth was detected by one of his slippers having been dropped. For he used to wear slippers with brazen soles. Pausanias, however, contradicts this statement.¹¹⁷

Hermippus also says that he cured a woman named Panthea, a native of Agrigentum, whom the doctors had given up on. Because of this, he offered a sacrifice and invited about eighty guests. But Hippobotus says that he got up and left as if he were going to climb Ætna. When he reached the fiery crater, he jumped in and disappeared, hoping to make people believe he had become a God. But the truth was later discovered because one of his slippers had been left behind. He used to wear slippers with bronze soles. Pausanias, however, contradicts this account.¹¹⁷

But Diodorus, of Ephesus, writing about Anaximander, says that Empedocles imitated him; indulging in a tragic sort of pride, and wearing magnificent apparel. And when a pestilence attacked the people of Selinus, by reason of the bad smells arising from the adjacent river, so that the men died and the women bore dead children, Empedocles contrived a plan, and brought into the same channel two other rivers at his own expense; and so, by mixing their waters with that of the other river, he sweetened the stream. And as the pestilence was removed in this way, when the people of Selinus were on one occasion holding a festival on the bank of the river, Empedocles appeared among them; and they rising up, offered him adoration, and prayed to him as to a God. And he, wishing to confirm this idea which they had adopted of him, leaped into the fire.

But Diodorus of Ephesus, writing about Anaximander, says that Empedocles imitated him. Empedocles displayed a theatrical kind of pride and wore magnificent clothes. A plague struck the people of Selinus because of the foul smells from a nearby river. Men died, and women gave birth to stillborn children. Empedocles devised a plan and, at his own expense, diverted two other rivers into the same channel. By mixing their waters with the river’s water, he made the stream fresh again. The plague ended as a result. Once, when the people of Selinus were holding a festival on the riverbank, Empedocles appeared among them. They rose, worshipped him, and prayed to him as a god. Wanting to confirm their belief that he was a god, he leaped into the fire.

But Timæus contradicts all these stories; saying expressly, that he departed into Peloponnesus, and never returned at all, on which account the manner of his death is uncertain. And he especially denies the tale of Heraclides in his fourth book; for he says that Pisianax was a Syracusan, and had no field in the district of Agrigentum; but that Pausanias erected a monument in honour of his friend, since such a report had got about concerning him; and, as he was a rich man, made it a statue and little chapel, as one might erect to a God. “How then,” adds Timæus, “could he have leaped into a crater, of which, though they were in the neighbourhood, he had never made any mention? He died then in Peloponnesus; and there is nothing extraordinary in there being no tomb of his to be seen; for there are many other men who have no tomb visible.” These are the words of Timæus; and he adds further, “But Heraclides is altogether a man fond of strange stories, and one who would assert that a man had fallen from the moon.”

But Timæus contradicts all these stories. He says plainly that he left for Peloponnesus and never returned. For that reason, how he died is uncertain. In his fourth book, Timæus especially denies Heraclides’ story. He says that Pisianax was a Syracusan and had no field in the district of Agrigentum. But a report about his friend had spread, so Pausanias erected a monument in his honor. Since Pausanias was rich, he made it a statue and a small chapel, like one might erect to a god. “How then,” Timæus adds, “could he have leaped into a crater that he had never mentioned, though they were in the neighborhood? He died in Peloponnesus. There is nothing unusual about there being no visible tomb for him, since many other men have no visible tomb.” These are the words of Timæus. He adds, “But Heraclides is a man who is altogether fond of strange stories. He would even claim that a man had fallen from the moon.”

Hippobotus says, that there was a clothed statue of Empedocles which lay formerly in Agrigentum, but which was afterwards placed in front of the Senate House of the Romans divested of its clothing, as the Romans had carried it off and erected it there. And there are traces of some inscriptions or reliefs still discernible on it.

Hippobotus says that a clothed statue of Empedocles once lay in Agrigentum. Later, it stood naked in front of the Roman Senate House, because the Romans had carried it off and erected it there. Traces of some inscriptions or reliefs are still visible on the statue.

Neanthes of Cyzicus, who also wrote about the Pythagoreans, says, that when Meton was dead, the seeds of tyrannical power began to appear; and that then Empedocles persuaded the Agrigentines to desist from their factious disputes, and to establish political equality. And besides, as there were many of the female citizens destitute of dowry, he portioned them out of his own private fortune. And relying on these actions of his, he assumed a purple robe and wore a golden circlet on his hand, as Phavorinus relates in the first book of his Commentaries. He also wore slippers with brazen soles, and a Delphian garland. His hair was let grow very long, and he had boys to follow him; and he himself always preserved a solemn countenance, and a uniformly grave deportment. And he marched about in such style, that he seemed to all the citizens, who met him and who admired his deportment, to exhibit a sort of likeness to kingly power. And afterwards, it happened that as on the occasion of some festival he was going in a chariot to Messene, he was upset and broke his thigh; and he was taken ill in consequence, and so died, at the age of seventy-seven. And his tomb is in Megara.

Neanthes of Cyzicus also wrote about the Pythagoreans. He says that after Meton died, signs of tyranny began to appear. Empedocles then persuaded the people of Agrigentum to stop their political disputes and establish political equality. Many women citizens had no dowries, so he provided dowries for them from his own fortune. On the strength of these actions, he put on a purple robe and wore a gold ring on his hand. Phavorinus relates this in the first book of his Commentaries. Empedocles also wore slippers with bronze soles and a Delphian garland. He let his hair grow very long and had boys follow him. He always kept a solemn expression and carried himself with consistent gravity. He went about in such style that all the citizens who met him and admired his bearing saw a likeness to royal power. Later, while traveling by chariot to a festival in Messene, he was thrown out and broke his thigh. He became ill as a result and died at the age of seventy-seven. His tomb is in Megara.

But as to his age, Aristotle differs from this account of Neanthes; for he asserts that he died at sixty years of age; others again say, that he was a hundred and nine when he died. He flourished about the eighty-fourth olympiad. Demetrius, of Trœzen, in his book against the Sophists, reports that, as the lines of Homer say:—

But Aristotle disagrees with Neanthes about his age. Aristotle says he died at sixty, while others say he was 109. He flourished around the eighty-fourth Olympiad. In his book against the Sophists, Demetrius of Trœzen reports that, as Homer’s lines say:

But in the letter of Telauges, which has been mentioned before, it is said that he slipped down through old age, and fell into the sea, and so died.

But the letter from Telauges mentioned earlier says that he slipped because of his old age, fell into the sea, and died.

And this is enough to say about his death.

That is enough about his death.

There is also a jesting epigram of ours upon him, in our collection of Poems in all Metres, which runs thus:—

I also wrote a humorous epigram about him in my collection Poems in all Metres. It goes like this:

And another:—

And another:

XII. The following were some of his doctrines. He used to assert that there were four elements, fire, water, earth, and air. And that that is friendship by which they are united, and discord by which they are separated. And he speaks thus on this subject:—

XII. These were some of his teachings. He said that there were four elements: fire, water, earth, and air. He said that friendship united the elements, while discord separated them. He speaks about this as follows:

Meaning by Jove fire, by Juno the earth, by Pluto the air, and by Nestis water. And these things, says he, never cease alternating with one another; inasmuch as this arrangement is perpetual. Accordingly, he says subsequently:—

By Jove he means fire, by Juno the earth, by Pluto the air, and by Nestis water. He says these things never stop alternating with one another, because this arrangement is perpetual. Accordingly, he later says:

And he asserts that the sun is a vast assemblage of fire, and that it is larger than the moon. And the moon is disk-shaped; and that the heaven itself is like crystal; and that the soul inhabits every kind of form of animals and plants. Accordingly, he thus expresses himself.

He says that the sun is a vast mass of fire and is larger than the moon. The moon is shaped like a disk, and the heavens are like crystal. The soul lives in every kind of animal and plant. He puts it this way:

XIII. His writings on Natural Philosophy and his Purifications extend to five thousand verses; and his Medical Poem to six hundred; and his Tragedies we have spoken of previously.

XIII. His writings on natural philosophy and his Purifications total five thousand verses. His Medical Poem contains six hundred verses. We have already discussed his tragedies.