THE FRAGMENTS EMPEDOCLES
WILLIAM E. LEONARD. PH D. 
.JH.
THE FRAGMENTS OF
EMPEDOCLES
TRANSLATED INTO ENGLISH VERSE
BY
WILLIAM ELLERY LEONARD, PH. D.
ENGLISH DEPARTMENT, UNIVERSITY OF WISCONSIN
CHICAGO
THE OPEN COURT PUBLISHING COMPANY
LONDON AGENTS
KEGAN PAUL, TRENCH, TRUBNER & CO., LTD.
1908
. 
- E
Empedocles . . .
Whom that three-cornered isle of all the lands Bore on her coasts which, though for much she seem
The mighty and the wondrous isle,.. . hath ne'er Possessed within her aught of more renown,
Nor aught more holy, wonderful, and dear Than this true man. Nay, ever so far and pure
The lofty music of his breast divine
Lifts up its voice and tells of glories found
That scarce he seems of human stock create. Lucretius, I. 716 ff.
COPYRIGHT BY
THE OPEN COURT PUBLISHING CO.
1908 
DEDICATION.
(To W. R. N.)
In my last winter by Atlantic seas,
How often, when the long day's task was through, I found, in nights of friendliness with you,
The quiet corner of the scholar's ease; While you explored the Orphic liturgies,
Or old Pythagoras' mystic One and Two, Or heartened me with Plato's larger view, Or the world-epic of Empedocles:
It cost you little; but such things as these,
When man goes inland, following his starWhen man goes inland where the strangers are — Build him a house of goodly memories : So take this book in token, and rejoice That I am richer having heard your voice.
W. E. L.
MADISON. Wis., Dec. 1906. 
PREFACE.
THIS translation was made at the suggestion of my friend, Dr. W. R. Newbold, Professor of Greek Phi losophy at the University of Pennsylvania, in the hope of interesting here and there a student of thought or a lover of poetry. The introduction and notes are intended merely to illustrate the text: they touch only incidentally on the doxographical material and give thus by no means a com plete account of all it is possible to know about Empedocles's philosophy. My indebtedness to the critics is frequently attested in the references; but I have in all points tried to exercise an independent judgment. Most citations from works not accessible in English are given in translation.
It is a genuine pleasure to acknowledge my special obli gations to Professor Newbold and to Professor E. B. McGilvary of the philosophical department at Wisconsin for their kindness in reading the manuscript and adding several valuable suggestions. I am indebted to Dr. J. R. Blackman of the department of physiology at the University of Wis consin for medical references.
WILLIAM ELLERY LEONARD.
MADISON, Wis., May 14, 1907. 
TABLE OF CONTENTS.
PAGE
PREFACE v
EMPEDOCLES : THE MAN, THE PHILOSOPHER, THE POET.
Life i
Personality 2 Works 3
History of the Text 3
Translations 4
The Ideas of Empedocles 4
The Poetry of Empedocles 9
BIBLIOGRAPHY 13
Ow NATURE.
To his Friend IS
Limitations of Knowledge 15 The Elements 17
Ex Nihilo Nihil 19
The Plenum 19 Our Elements Immortal 20
Love and Hate., the Everlasting 20 The Cosmic Process 20
Love and Hate in the Organic World 23
From the Elements is All We See 24
Similia Similibus 25
An Analogy 26
The Speculative Thinker 27
An Aphorism 27 The Law of the Elements 28
The Sphere 29
Physical Analogies 30
The Conquest of Love 31
Similia Similibus 32
The World as It Now Is 33
Earth and Air not Illimitable 33  viii THE FRAGMENTS OF EMPEDOCLES.
PACE
Sun and Moon 33
The Darkling Night 35 Wind and Rain 35
Fire 35
The Volcano 35
Air 35
Things Passing Strange 36
Strange Creatures of Olden Times 36
The Process of Human Generation To-day 38 On Animals and Plants 39
Our Eyes 42
Similia Similibu-s 44 The Black River Bottoms 44
Eyes 45 Bones 45
Blood and Flesh 45
The Far 46
The Rushing Blood and the Clepsydra 46 Scent 48
On the Psychic Life 49
Dominion 51
THE PURIFICATIONS.
The Healer and Prophet 53
Expiation and Metempsychosis 54
This Earth of Ours 5»
This Sky-Roofed World 56 This Vale of Tears &
The Changing Forms 51^
The Golden Age 5'^ The Sage 59
Those Days 60 The Divine 60
Animal Sacrifice 62
Taboos 63
Sin 63
The Progression of Rebirth 64
Last Echoes of a Song Half Lost 65
NOTES. . 67 
EMPEDOCLES: THE MAN, THE PHILOS OPHER, THE POET.
LIFE.
THE philosopher Empedocles, according to the common tradition of antiquity, was born at
Agrigentum in Sicily, and flourished just before the Peloponnesian war, the contemporary of the great Athenians about Pericles. He might have heard the Prometheus in the theatre of Dionysus and have talked with Euripides in the Agora; or have seen with Phidias the bright Pallas Athene on the Acropolis ; or have listened in the groves beyond the city while Anaxagoras unfolded to him those half-spiritual guesses at the nature of the universe, so different from his own. He might: but the de tails of his life are all too imperfectly recorded. The brief references in other philosophers and the vita of Diogenes Laertius contain much that is contra dictory or legendary. Though apparently of a wealthy and conservative family, he took the lead among his fellow citizens against the encroach ments of the aristocracy; but, as it seems, falling at last from popular favor, he left Agrigentum and died in the Peloponnesus — his famous leap into Mount Aetna being as mythical as his reputed 
2 THE FRAGMENTS OF EMPEDOCLES. translation after a sacrificial meal .... But time restores the exiles: Florence at last set the image of Dante before the gates of Santa Croce; and now, after two thousand years, the hardy demo crats of Agrigentum begin to cherish (so I have read) the honest memory of Empedocles with that of Mazzini and Garibaldi.
PERSONALITY.
The personality of this old Mediterranean Greek must have been impressive. He was not only the statesman and philosopher, but the poet. And ego tistic, melancholy, eloquent1 soul that he was, he seems to have considered himself above all as the wonder-worker and the hierophant, in purple vest and golden girdle,
"Crowned both with fillets and with flowering wreaths;" and he tells us of his triumphal passage through the
Sicilian cities, how throngs of his men and women accompanied him along the road, how from house and alley thousands of the fearful and the sick crowded upon him and besought oracles or healing words. And stories have come down to us of his wonderful deeds, as the waking of a woman from a long trance and the quite plausible cure of a mad man by music. Some traces of this imposing figure, with elements frankly drawn from legends not here mentioned appear in Arnold's poem.
1 From Empedocles, indeed, according to Aristotle, the study of rhetoric got its first impulse. Cf. Diels's Gorgias und Empedocles in Sitzungsbcrichtc d. K. P. Akademic d. Wissenschaften, 1884. 
THE FRAGMENTS OF EMPEDOCLES.
WORKS.
Of the many works, imputed to Empedocles by antiquity, presumably only two are genuine, the poems On Nature and the Purifications; and of these we possess but the fragments preserved in the citations of philosopher and doxographer from Ar istotle to Simplicius, which, though but a small part of the whole, are much more numerous and com prehensive than those of either Xenophanes or Parmenides. It is impossible to determine when the poems were lost: they were read doubtless by Lu cretius and Cicero, possibly as late as the sixth century by Simplicius, who at least quotes from the
On Nature at length.2
HISTORY OF THE TEXT.
The fragments were imperfectly collected late in the Renaissance, as far as I have been able to deter mine, first by the great German Xylander, who translated them into Latin. Stephanus published his Empedoclis Fragmenta at Paris in 1573. But not till the nineteenth century did they get the at tention they deserve, in the editions of Sturz ( 1805)
Karsten ( 1838) , Stein ( 1852) , and Mullach ( 1860), which show, however, confusing diversities in the readings as well as in the general arrangement.
Each except Stein's is accompanied by Latin transThe writings of Democritus are conjectured to have been lost between the third and fifth centuries. 
4 THE FRAGMENTS OF EMPEDOCLES. lation3 and notes. But our best text is unquestion ably that of Hermann Diels of Berlin, first pub lished in 1901 in his Poctarnm Philosophorum
Fragmeuta, and subsequently (1906), with a few slight o changes o and additions, in his Fraemente o dcr
Vorsokratiker.
TRANSLATIONS.
As said above, there are several translations into
Latin ; all that I have seen being" in prose, and some rather loose for the work of distinguished scholars.
The late P. Tannery gives a literal French trans lation in his work on Hellenic Science, Diels in his
Fragmcntc one in German, Hodrero in his // Prin- cipio one in Italian, and Burnet and Fairbanks in their works on early Greek philosophy literal Eng lish translations, of which the former's is the better. There is one in German hexameters from the ear lier decades of the last century; and a few brief selections in the English hexameters of \Y. C. Lawton may be found in \Yarner's Library of the ll'orld's Best Literature. The works of Frere and of Symonds contain specimen renderings, the form er's in verse, the kilter's in prose. Probably Diels does most justice to the meaning of Empedocles; none assuredly does any kind of justice to his poetry.
THE IDEAS OF EMPEDOCLES.
We can reconstruct something of Empedocles's system out of the fragments themselves and out of
8 1 have not seen the original of Sturz's edition ; but I gather from references in my reading that it contains a translation. 
THE FRAGMENTS OF EMPEDOCLES. 5 the allusions in the ancients; yet our knowledge is by no means precise, and even from the earliest times has there been diversity of interpretation.
Various problems are discussed, as they come up, in the Notes, but a brief survey of what seems to be his thought as a whole, even at the risk of some repetition, may help the general reader to get his bearings.
The philosophy of the On Nature may be con sidered as a union of the Eleatic doctrine of Being with that of the Heraclitic Becoming, albeit the Sicilian is more the natural scientist than the dia lectician, more the Spencer than the Hegel of his times. With Parmenides he denies that the aught can come from or return to the naught ; with Heraclitus he affirms the principle of development. There is no real creation or annihilation in this universal round of things ; but an eternal mixing and unmix ing, due to two eternal powers, Love and Hate, of one world-stuff in its sum unalterable and eternal.
There is something in the conception suggestive of the chemistry of later times. To the water of
Thales, the air of Anaximenes, and the fire of
Heraclitus he adds earth, and declares them as all alike primeval, the promise and the potency of the universe,
"The fourfold root of all things."
These are the celebrated "four elements" of later philosophy and magic. In the beginning, if we may so speak of a vision which seems to transcend 
6 THE FRAGMENTS OF EMPEDOCLES. time, these four, held together by the uniting bond of Love, rested, each separated and unmixed, beside one another in the shape of a perfect sphere, which by the entrance of Hate was gradually broken up to develop at last into the world and the individual things,
"Knit in all forms and wonderful to see."
But the complete mastery of Hate, means the com plete dissipation and destruction of things as such, until Love, winning the upper hand, begins to unite and form another world of life and beauty, which ends in the still and lifeless sphere of old, again
"exultant in surrounding solitude."
Whereupon, in the same way, new \vorld-periods arise, and in continual interchange follow one an other forever, like the secular axms of the nebular hypothesis of to-day. Moreover, Empedocles tells us of a mysterious vortex, the origin of which he may have explained in some lost portion of his poem, a whirling mass, like the nebula in Orion or the original of our solar system, that seems to be the first stage in the worldprocess after the motionless harmony of the sphere.
Out of this came the elements one by one: first, air, which, condensing or thickening, encompassed the rest in the form of a globe or, as some maintain, of an egg; then fire, which took the upper space, and crowded air beneath her. And thus arose two hemispheres, together forming the hollow vault of the terrestrial heaven above and below us, the 
THE FRAGMENTS OF EMPEDOCLES. 7 bright entirely of fire, the dark of air, sprinkled with the patches of fire we call stars. And, because in unstable equilibrium, or because bearing still something of the swift motion of the vortex, or be cause of fire's intrinsic push and pressure — for Empedocles's physics are here particularly obscure — this vault begins to revolve : and behold the morn ing and the evening of the first day; for this revo lution of the vault is, he tells us, the cause of day and night.
Out of the other elements came the earth, prob ably something warm and slimy, without form and void. It too was involved in the whirl of things; and the same force which expels the water from a sponge, when swung round and round in a boy's hand, worked within her, and the moist spurted forth and its evaporation filled the under spaces of air, and the dry land appeared. And the everlast ing Law made two great lights, for signs and sea sons, and for days and years, the greater light to rule the day, and the lesser light to rule the night; and it made the stars also.
The development of organic life, in which the interest of Empedocles chiefly centers, took place, as we have seen, in the period of the conflict of Love and Hate, through the unceasing mixing and sepa ration of the four elements. Furthermore, the quantitative differences of the combinations pro duced qualitative differences of sensible properties.
First the plants, conceived as endowed with feeling, sprang up, germinations out of earth. Then ani- 
THE FRAGMENTS OF EMPEDOCLES. mals arose piecemeal — he tells us in one passage- heads, arms, eyes, roaming ghastly through space, the chance unions of which resulted in grotesque shapes until joined in fit number and proportion, they developed into the organisms we see about us.
Tn another passage we hear how first rose mere lumps of earth
"with rude impress," but he is probably speaking of two separate periods of creation. Empedocles was a crude evolutionist.4 His theory of the attraction of like for like, so suggestive of the chemical affinities of modern sci ence; his theory of perception, the earliest recog nition, with the possible exception of Alcmaon of
Croton, of the subjective element in man's experi ence with the outer world; and his affirmation of the consciousness of matter, in company with so many later materialists, even down to Haeckel, who puts the soul in the atom, are, perhaps, for our pur poses sufficiently explained in the notes.
Behind all the absurdities of the system of Em pedocles, we recognize the keen observation, in sight, and generalizing power of a profound mind, which, in our day with our resources of knowledge, would have been in the forefront of the world's seek ers after that Reality which even the last and the greatest seek with a success too humble to warrant much smiling at those gone before.
4 Some portions of the above paragraphs are translated and con densed from Zeller. some others from Vorlander, Geschichte der Philosophic, I. Band, Leipsic, 1903. 
THE FRAGMENTS OF EMPEDOCLES. 9
THE POETRY OF EMPEDOCLES.
Empedocles and his forerunner Parmenides were the only Greek philosophers who wrote down their systems in verse; for Heraclitus had written in crabbed prose, and Xenophanes was more poetsatirist than poet-philosopher. Lucretius, the poet ical disciple of Empedocles (though not in the same degree that he was the philosophic disciple of Epi curus), is in this their only successor. Contempo rary reflective satire and the metrical forms of the
Orphics may, as Burnet conjectures, have sug gested the innovation; but both Parmenides and
Empedocles were poets by nature, and I see no rea son why they should not naturally and spontane ously have chosen the poet's splendid privilege of verse for their thought.
The Ionic dialect of Empedocles's hexameters, and occasionally even his phrase, is Homeric; but in mood and manner, as sometimes in philosophic terminology, he recalls the Eleatic. Parmenides had written :
"And thou shalt know the Source etherial, And all the starry signs along the sky,
And the resplendent works of that clear lamp
Of glowing sun, and whence they all arose.
Likewise of wandering works of round-eyed moon Shalt thou yet learn and of her source ; and then
Shalt thou know too the heavens that close us round —
Both whence they sprang and how Fate leading them Bound fast to keep the limits of the stars
How earth and sun and moon and common sky,
The Milky Way, Olympos outermost,
And burning might of stars made haste to be."8
8 Parmenides, fr. 10, n, Diels, FV. 
10 THE FRAGMENTS OF EMPEDOCLES.
And it is as if he were addressing the Agrigen- tine and bequeathing him his spiritual heritage; and we might add thereto those verses of another poet of more familiar times :
"And thou shalt write a song like mine, and yet Much more than mine, as thou art more than I."
For, although Empedocles has left us no pas sage of the gorgeous imagination of Parmenides's proem,0 the 1777701 rat />te <j>epovo-Lv, his fragments as a whole seem much more worth while.
He was true poet. There is first the grandeur of his conception. Its untruth for the intellect of to-day should not blind us to its truth and power for the imagination, the same yesterday, to-day and perhaps forever. The Ptolemaic astronomy of Par adise Lost is as real to the student of Milton as the
Copernican to the student of Laplace, and an essen tial element in the poem. The nine circles of the subterranean Abyss lose none of their impressiveness for us because we know more of geology than the author of the Inferno. The imagination can glory in the cross of Christ, towering over the wrecks of time, long after the intellect has settled with the dogmas of orthodoxy. And an idea may be imposing even for the intellect where the intel lect repudiates its validity. A stupendous error like the Hegelian logic of history, even the pseudoscience of Goethe's vertebral theory of the skull, that yet suggests the great principle of morpholog8 Diels, PV. Arnold has borrowed from it one of the best lines of Empedocles on Aetna :
"Ye sun-born Virgins ! on the road of truth." — 
THE FRAGMENTS OF EMPEDOCLES. 1 1 ical and functional metamorphosis, argues greater things for the mind of man than any truth, however ingeniously discovered, in the world of petty facts.
And the response of the soul is a poetic response, the thrill and the enthusiasm before the large idea.
Our poet's conception is impressive to imagination and to intellect : we stand with him amid the awful silence of the primeval Sphere that yet exults in surrounding solitude; but out of the darkness and the abyss there comes a sound : one by one do quake the limbs of God; the powers of life and death are at work; Love and Hate contend in the bosom of nature as in the bosom of man ; we sweep on in fire and rain and down the
"awful heights of Air;" amid the monstrous shapes, the arms, the heads, the glaring eyes, in space, and at last we are in the habitable world, this shaggy earth, this sky-roofed cave of the fruitful vine and olive, of the multi tudinous tribes of hairy beasts, and of men and women, — all wonderful to see; for Empedocles is strikingly concrete. But the aeons of change never end ; and the revolution, as we have seen, comes full circle forever.
There is too the large poet's feeling for the color, the movement, the mystery, the life of the world about us : for the wide glow of blue heaven, for the rain streaming down on the mountain trees, for the wind-storm riding in from ocean, for
"Night, the lonely, with her sightless eyes," 
12 THE FRAGMENTS OF EMPEDOCLES. for the lion couched on the mountain side, the diverbird skimming- the waves with its wings, and
"The songless shoals of spawning fish" that are
"nourished in deep waters" and led, it may be, by Aphrodite.
There is the poet's relation to his kind, the sym pathy with
"men and women, the pitied and bewailed," who after their little share of life with briefest fates
"Like smoke are lifted up and flit away;" the interest and the joy in the activities of man: how now one lights his lantern and sallies forth in the wintry night ; how now another mixes his paints in the sunlight for a variegated picture of trees and birds which is to adorn the temple; how now a little girl, down by the brook,
"Plays with a waterclock of gleaming bronze."
There is the poet's instinct for the effective phrase, which suggests so much, because it tells so little; an austere simplicity, which relates the author by achievement to that best period of Greek art to which he belonged by birth; and a roll of rhythm as impassioned and sonorous as wras ever heard on
Italian soil, though that soil was the birth-place of Lucretius. . .But I am the translator, not the critic, of the poet. 
BIBLIOGRAPHY.
BODRERO in his // Principio fondamentale del sistema di Empedode1 (Rome, 1904; cited as "Bodrero") gives a valuable bibliog raphy, almost exhaustive for the study of our philosopher, save for the surprising omission of the work of Burnet. Bo drero is presumably known and accessible to the special stu dent; found for sufficient the general : reader the following will, perhaps, be
BLAKE WELL. Source Book in Greek Philosophy, New York, 1907. (Contains partial prose translation, but came to hand after the present volume was in press.)
BURNET, Early Greek Philosophy, London, 1892. (Keen and inde pendent. Cited as "Burnet.").
FAIRBANKS, The First Philosophers of Greece, New York, 1898.
(Contains translations of the doxographers on Emped'ocles.)
GOMPERZ, Greek Thinkers, vol. I., trans, by Laurie Magnus, New York, 1901. (Beautifully written, inspiring; but somewhat fanciful. Cited as "Gomperz.")
SY.MONDS, Studies of the Greek Poets, vol. I, chap. VII., London, tions.) 1893. (Good critical appreciation, with some prose transla
TANNERY, Pour I'histoire de la science hellene, Paris, 1887. (Keen and independent. Cited as "Tannery.")
WINDELBAND, Plistory of Ancient Philosophy, trans, by H. E. Cush- man, New York, 1899. acumen 'This as book for the seems speciousness to me as of remarkable for its scholarship and its views. I wrote to Professor time Diels to about examine it, who it. answered, however, that he had not as yet found 
14 THE FRAGMENTS OF EMPEDOCLES.
ZELLER, Die Philosophie dcr Griechcn, I. Teil, fiinfte Auflage, Leipsic, 1892. (Cited as "Zeller.")
And the above mentioned texts of
DIELS, Poetarum Philosophorum Fragmenta, Berlin, 1901. (Contains the comments of the doxographers in the Greek, and a few, but very useful, original notes in Latin. Cited as "Diels,
PPR")
Fragmcnte der Vorsokratiker, zweite Auflage, erster Band,
Berlin, 1906. (Contains German translation. Cited as "Diels,
FV.") 
ON NATURE.
To His Friend.
I.
Haver cu> 117, cru Se /cXv$t, Sat'^poz'os 'Ay^trov vie.
Hear thou, Pausanias, son of wise Anchitus!
Limitations of Knowledge. 2.
CTTeivcoiroi fjiev yap TraXdfJLai Kara yvla /ce
TroXXa, Se SeiX' ejaTrata, ra T' a/ Travpov Se ^w^5 tStou yaepo? d
O)KVfJLOpOl KCLTTVOIO St/CT^V a avro IJLOVOV Tretcr^eVre? , ora;t Trpoa-eKvptrev eKacrro?
' V e'Xavi'd/xevot, > ) ^ \ TO /O> S' ' oXoz> O > [TTCI?] > ^' ev^erat » evpelv ' ovr eiTioepKra rao avopacriv ovo e?raKovcrra
V / \ / NO'1? » N *O> >\ / ovre z^oa>t TreptX^Trra. crv o ovz^, CTTCI coo eXtac
Trevcreat ou TT\eov rje (Bporeir) ja^rt? opwpev.
For narrow through their members scattered ways
Of knowing lie. And many a vile surprise
Blunts soul and keen desire. And having viewed
Their little share of life, with briefest fates,
Like smoke they are lifted up and flit away,
Believing only what each chances on, 
1 6 THE FRAGMENTS OF EMPEDOCLES.
Hither and thither driven; yet they boast
The larger vision of the whole and all.
But thuswise never shall these things be seen,
Never be heard by men, nor seized by mind ;
And thou, since hither now withdrawn apart,
Shalt learn — no more than mortal ken may span.
3- crreydcrcu
<^>pevo9 eXXoTro? eicrai.
Shelter these teachings in thine own mute breast.
4 dXXa Oeol TOJI/ yxei/ (JLavfyv a.Trorpe^ia.T€. yXa
€K S' ocrifov o-TOfJLO.Toji> KaOaprjv o^erevorare
/cat ere', TroXv^vrjcrTrj XevKwXei'e Trap9ev€. Movcra, aWo/xat, &v dejjLis eVrti^ e^i^/Aeptottrti/ aKoueti/,
7T€/i7T€ Trap' Ever 6^8117 5 eXcioucr' evtjvLOv ap/Jia. ere y cuSd^oto ^Str^crerat (Lvdea. alt
Bdpcrti KOI rore 817 <ro<j>vr)s eV d/cpotcrt dXX' dy' ddpei TrdcrrjL TraXdjai^t, TT^I S^Xoi/ e/cacrrot',
TL oi//t^ e^wi/ Tricrret irXeov ^ Kar'
OLKQ-TIV epiSovTTOV vvrep rpavatfjiara rt rail/ dXXwv, OTrdcr^t vrdpo? ecrrl
TricrTiv epvK€y voei 6* 171 SiJXov e/cacrroi>.
But turn their madness, Gods ! from tongue of mine,
And drain through holy lips the well-spring clear !
And many-wooed, O white-armed Maiden-Muse,
Thee I approach : O drive and send to me
Meek Piety's well-reined chariot of song, 
THE FRAGMENTS OF EMPEDOCLES. 1 7
So far as lawful is for men to hear,
Whose lives are but a day. Nor shall desire
To pluck the flowers of fame and wide report
Among- mankind impel thee on to dare Speech beyond holy bound and seat profane
Upon those topmost pinnacles of Truth.
But come, by every way of knowing see
How each thing is revealed. Nor, having sight,
Trust sight no more than hearing will bear out,
Trust echoing ear but after tasting tongue ;
Nor check the proof of all thy members aught :
Note by all ways each thing as 'tis revealed.
5- dXXo, /ca/cot? p,€v Kapra /le'Xei Kparlovcriv amcrTcu/. a>? Se Trap* Tj/Aerep^s /ce'Xerai mcrTa^aTa Moucr^s, yva)0L $Laa'O"r)0€VTO<5 evl erTrXay^votcrt Xoyoio.
Yea, but the base distrust the High and Strong;
Yet know the pledges that our Muse will urge,
When once her words be sifted through thy soul.
The Elements.
6. rccrcrapa yap travrtov /5i£w/Aara Trpwrov
Zevs apy^s "Hpy T€ <£epecr/3(,o5 178' '
#', 17 Sa/c/3voi5 reyyet Kpovvaif^a (3p6reiov.
And first the fourfold root of all things hear !
White gleaming Zeus, life-bringing Here, Dis,
And Nestis whose tears bedew mortality. 
1 8 THE FRAGMENTS OF EMPEDOCLES.
7-
The uncreated elements.
Birth and Death. 8. aXXo oe rot e'pe'ar ^vcrt? ouSer'o? CCTTLV OvrjTuv, ovSe rt? ovXo/jLevov 6a.va.Toio reXeur??, aXXa H,QVOV /JLL£L<; re StaXXa^ig re piyevTaiv ecru, Averts 8' eVl rot? o^o/xa^erat a.v9 puTroicnv .
More will I tell thee too : there is no birth
Of all things mortal, nor end in ruinous death;
But mingling only and interchange of mixed There is, and birth is but its name with men.
9.
01 o ore fj,ev Kara, c^wra yuiyeVr' et<? aWep' l r) /cara 9rjpuv dypoT€pa)i> -yeVo? ^ Kara, Od^
-^e /car otw^ai^, Tore /LteV ro [Xe'yovcrt] yeve evre 8' dTroKpLvOvcn, ra 8' au 8ucrSat/>to^a
17 ^e/x,ts [ou] Ka\€ovcn. , ^o/xwt 8' eVu^/xi Kal avro?.
But when in man, wild beast, or bird, or bush,
These elements commingle and arrive
The realms of light, the thoughtless deem it "birth" ;
When they dispart, 'tis "doom of death;" and though Not this the Law, I too assent to use.
10.
Qa.va.Tov , . . aXoirrjv.
Avenging Death. 
THE FRAGMENTS OF EMPEDOCLES.
Ex nihilo nihil. ii.
VTfJTTLOL- OV yap O~(f)LV SoXt^O^pOVe'? el(Ti ot ST) yiyvecrOai Trctpo? OVK eov eX7rt£ovo"ti> rj TL KaraOvrjKTKeiv re /cat e^oXXvcr^at aTra
Fools ! for their thoughts are briefly brooded o'er.
Who trust that what is not can e'er become, Or aught that is can wholly die away.
12. etf re yap ovSa/x' e'ojro? a^ij^avov ecrrt
/cat T' eoi^ e^aTToXecrdai ' avijvvcrTov Kat O.TTVO'TOV atet -ya/3 Tt y ecrrat, 077171 KC rt? atez>
From what-is-not what-is can ne'er become;
So that what-is should e'er be all destroyed, No force could compass and no ear hath heard
For there 'twill be forever where 'tis set.
The Plenum. 13- ov8e rt TOV iravTos Keveov ueXet ovSe irepia'O'ov.
The All hath neither Void nor Overflow.
14. rov Trai'Tos 8' ovSev Keveov trodev ovv TL K eTre
But with the All there is no Void, so whence
Could aught of more come nigh? 
2O THE FRAGMENTS OF EMPEDOCLES.
Our Elements Immortal. 15-
OVK av avrjp rotaura o-oc^os (frpecrl /lai/revo-airo, w? o<f)pa IJLCV re /3iwcri, TO 877 fiiorov /caXeovcri, r6(j)pa fjiev ovv etcriV, /cat cr<£ti> Trapa SetXa /cat eV#Xa, fipoTol /cat [eVet] \vdev, ovSej/ ap' €tcrt»/.
No wise man dreams such folly in his heart,
That only whilst we live what men call life
We have our being and take our good and ill,
And ere as mortals we compacted he,
And when as mortals we he loosed apart, We are as nothing.
Love and Hate, the Everlasting. 16. rji yap /cat Trapo? ecr/cc, /cat ecro-erai, ovSe TTOT', ot<u, v /cei/eaxrerat ao~7rero9 ata)^.
For even as Love and Hate were strong of yore, They shall have their hereafter; nor I think
Shall endless Age he emptied of these Twain.
The Cosmic Process.
17- otTiX epe'or rore yu,eV yap ev yv^TJOr) ^QVOV eu'ai
IK TiXeo^aj^, rore 8' av Ste^u TrXe'o^' e^ eVos eii/at.
8ot^ 8e 6vr}Tuv yeWcrts, 80117 8' a77-oXeti/;tsTrjv jaei/ yap TTavrajv o~woSo? rt/cret T' oXe'/cet re,
17 8e TraXtv $ia(f)vofji€i>a)v 0pe(f)0€la-a SteTmy.
/cat ravr aXXao"crovra Sta/iTrepeg ovSa/xa XTyyet, aXXore /otet' ^tXdr^rt (rvvep^o^e^ ets eV avra^ra, 
THE FRAGMENTS OF EMPEDOCLES. 21 aXXore o av St^' e/cacrra (jtopevfieva Net/ceo?
TJI jLteV ev e'/c TT\e6v(i)v fjLefjLadrjKG <£vecr#at] ta<£vVro9 0/09 TrXe'oi/ eVreXe'0oucrt, yiyvovrai re /cat ou cr^tcrtv e/A7reSos cu<ui> oe otaXXacrcrovra StajaTrepe? ovSajua X^yet,
8* atei/ eacnv aKwrjroL Kara /cu/cXo^. dXX' aye ^vda)v K\v0i- fjidOrj yap rot <j)peva<5 av^ ce>? yap /cat 7rptz> eetTra Tri(j)avo'Ka)v Treipara fJLv6o) oiVX' cpeoj" Tore /xei' yap eV rjv^TJOr) povov eivai
€K TT\€.OV(i)V, TOTE 8' ttU 8t€(^)V TT\4ov' €^ C^O5 ell/at
Trv/3 /cat u8r-;p /cat yata /cat ^epo? airXerov vi//o9,
Net/co? T' ovXojJLevov 8t^a TW^ , arakavrov aTrdvr
/cat ^tXor^s ez/ rotcrti/, ten? /x^/cds re TrXaro? reav j'owt Sep/cev, ^178' o/t/xacrtv i^cro re^Trw?-
/cat Ovrjrola-L ^o^t^erat e/x^fro? apOpois, re <£t'Xa (frpoveovcri /cat ap0fjiLa cpya reXovcrt, oo'vvriv /caXeo^re? ITT^VV^OV 778* ' ov rt? /xera rolcriv eXtcrcro^Ltev^v SeSa^/ce os dvTJp- crv 8' a/cove Xoyov OToXoj/ ov/c a ravra yap Tcra TC Travra /cat ijXt/ca ycvvav eacrt,
Tt/x^? 8' aXXr/s aXXo /ae8et, Trapa 8* ^^os e/cacrra>t eV Se /u,epet /cpareovcrt 7rept7rXo/a,eVoto
/cat Trpo? rot? ovr' ap re rt ytVerat ovr etre yap tfyOelpovro Sta/ATrepe?, ov/cer* ai/ r)<rav rovro 8' eTrav^ifcrete TO Traz/ rt /ce Kat TroOev €\66v;
TTTJI Se /ce KT^aTToXotro, eVet rai^S' ovSeV cpTjfioi/; dXX* avra ecrrti/ ravra, 8t* dXXi^Xwv Se Oeovra. yiyverai aXXore aXXa /cat ^ve/ceg ateV o/zota.
I will report a twofold truth. Now grows
The One from Many into being, now 
22 THE FRAGMENTS OF EMPEDOCLES.
Even from the One disparting come the Many.
Twofold the birth, twofold the death of things :
For, now, the meeting of the Many brings
To birth and death ; and, now, whatever grew
From out their sundering, flies apart and dies.
And this long interchange shall never end.
Whiles into One do all through Love unite;
Whiles too the same are rent through hate of Strife. And in so far as is the One still wont
To grow from Many, and the Many, again,
Spring from primeval scattering of the One,
So far have they a birth and mortal date ;
And in so far as the long interchange
Ends not, so far forever established gods
Around the circle of the world they move.
But come ! but hear my words ! For knowledge gained Makes strong thy soul. For as before I spake,
Naming the utter goal of these my words,
I will report a twofold truth. Now grows
The One from Many into being, now
Even from the One disparting come the Many, — Fire, Water, Earth and awful heights of Air;
And shut from them apart, the deadly Strife
In equipoise, and Love within their midst
In all her being in length and breadth the same.
Behold her now with mind, and sit not there
With eyes astonished, for 'tis she inborn Abides established in the limbs of men.
Through her they cherish thoughts of love, through her 
THE FRAGMENTS OF EMPEDOCLES. 23
Perfect the works of concord, calling her By name Delight or Aphrodite clear.
She speeds revolving in the elements, But this no mortal man hath ever learned _
Hear thou the undelusive course of proof: Behold those elements own equal strength And equal origin; each rules its task; And unto each its primal mode; and each Prevailing conquers with revolving time. And more than these there is no birth nor end ; For were they wasted ever and evermore, They were no longer, and the great All were then How to be plenished and from what far coast ?
And how, besides, might they to ruin come, Since nothing lives that empty is of them ? —
No, these are all, and, as they course along Through one another, now this, now that is born— And so forever down Eternity.
18.
<&iXirj.
Love.
19.
Firm-clasping Lovingness.
Love and Hate in the Organic World.
20.
TOVTO fj,ev av pporeuv ^ueXeW a/DtSet/ceroi/ OJKOV aXXore ^«/ OtXor^rt a-vvep^o^ev eis ev diravra 
24 THE FRAGMENTS OF EMPEDOCLES. ra <ra>/u,a XeXoy^€, filov dXXore 8' avre Ka/ojicrt StaT/xi irXa^erat at/Si^' eKacrra Treplpp^yfJiivL /3ioio. cus 8' avrco? OdfjLvoicri Kal iyOvcriv v8po/xeXa^pois
Orjpcri,
The world-wide warfare of the eternal Two
Well in the mass of human limbs is shown:
Whiles into one do they through Love unite,
And mortal members take the body's form, And life doth flower at the prime; and whiles,
Again dissevered by the Hates perverse,
They wander far and wide and up and down
The surf-swept beaches and drear shores of life.
So too with thicket, tree, and gleaming fish
Housed in the crystal walls of waters wide;
And so with beasts that couch on mountain slopes,
And water-fowls that skim the long blue sea.
From the Elements is All We See.
21. aXX* dye, rwvS' odpuv Trporepuv eTTLp-aprvpa Se'p/cev,
Ct Tt Kal €V TTpOTCpOLfTi XlTTO^uXoi/ €1T\€TO rje\Lov fjitv Oepp-ov opav KCU \ap.7rpov arrai apPpora 8' over' tSet re Kal dpyeri Several av
6fji/3poi> 8' eV Tracrt Svo</>oei>Tct re piya\eov re-
€K 8* 0,1779 irpopeovcn 0€\vp.va re Kai crrepeanra. €v 8e Kdrojt $id(jLop<j>a Kal di/8t^a irdvra a-vv 8* e)3i7 eV <I>tXoTT7Tt Kal aXX^Xotcrt Tro
IK TOVTOJV yap TrdvO' ocra T* r/v ocra T «rrt Kat carcu, d T' e'/8Xdo-n7(r€ /cat dt/epes i)8e 
THE FRAGMENTS OF EMPEDOCLES.
T o(Dvo re Ka
/cat re #eol SoXt^atwves avra ya/3 eoTiz> raura, Si* dXX^Xwv 8e yiyverau, aXXotaiTra- TOCTOV 8ta
But come, and to my words foresaid look well,
If their wide witness anywhere forgot
Aught that behooves the elemental forms:
Behold the Sun, the warm, the bright-diffused; Behold the eternal Stars, forever steeped
In liquid heat and glowing radiance; see
Also the Rain, obscure and cold and dark,
And how from Earth streams forth the Green and
Firm.
And all through Wrath are split to shapes diverse ;
And each through Love draws near and yearns for each.
For from these elements hath budded all
That was or is or evermore shall be—
All trees, and men and women, beasts and birds,
And fishes nourished in deep waters, aye,
The long-lived gods, in honors excellent. For these are all, and, as they course along
Through one another, they take new faces all,
By varied mingling and enduring change.
Similia Similibus.
22.
(lev yap raura eavratv Travra re -^da>v re /cat ovpavbs ^8e ocrcra <J>LV iv dv^rolaiv a 
26 THE FRAGMENTS OF EMPEDOCLES. o)<? §' aurojg ocra Kpacriv IrrapKea /xaXXo^ Icteric , g ecrrepKTcu 6yu,oio>$eW ' a \_o a] TrXetcrro^ 0,77' d\\ij\a>i> Ste^ovcrt y€.vvt}i re KpTJcret, re KCU etSecrt^ eK/a,a/crotcrt,
TTO.VTTIL (Tvyyivf.crOa.L drjOea Kal /xaXa \vypd
NetVeo? eWea'i^icriz', ort cr^)icrt yevvav eopyev.
For amber Sun and Earth and Heaven and Sea
Is friendly with its every part that springs,
Far driven and scattered, in the mortal world ;
So too those things that are most apt to mix
Are like, and love by Aphrodite's best. But hostile chiefly are those things which most
From one another differ, both in birth,
And in their mixing and their molded forms —
Unwont to mingle, miserable and lone,
After the counsels of their father, Hate.
An Analogy.
23- a)? o o-rrorav -ypa^e'e? oLva.0-rjfjLa.Ta 7TOLKL\\a)cnv dvepts d/jL(^l 76^77? VTTO [J.-IJTLOS ev SeSacore, oir eVet ovv fjid pi^aicr i TroXv^poa (jxip/jiaKa yepcriv, dp/jLovLYii fjiti^avre ra /xei^ vrXew, aXXa 8' e'Xacrcra;, e/c Tail/ etSea TTOLCTIV aXty/cta Tropavvovcn,
SeVSpea re Kri^ovre /cat avepa?
Orfpa.^ 7 oiwvovs re KCU
KCLL re 6eov<; SoXt^ataj^a? cr aTraTrj (frpeva KaivvTco ahXodev
, ocrcra ye S^Xa yeyaKaariv a<T7rera, aXXa To/aw? ravr' tcr^t, ^eov irdpa pvOov a/ 
THE FRAGMENTS OF EMPEDOCLES. 2/
And even as artists — men who know their craft
Through wits of cunning — paint with streak and hue
Bright temple-tablets, and will seize in hand
The oozy poisons pied and red and gold
(Mixing harmonious, now more, now less),
From which they fashion forms innumerable,
And like to all things, peopling a fresh world
With trees, and men and women, beasts and birds, And fishes nourished in deep waters, aye,
And long-lived gods in honors excellent :
Just so (and let no guile deceive thy breast), Even so the spring of mortal things, leastwise Of all the host born visible to man.
O guard this knowledge well, for thou hast heard
In this my song the Goddess and her tale.
The Speculative Thinker.
24.
. . . Kopv(j>as ere/acts ereprjicri lLv9a>v /AT) reXeetv drpaTrov JJLLCLV. . .
To join together diverse peaks of thought, And not complete one road that has no turn.
An Aphorism.
25-
. . . Kai ot? yap, o Set, KaXov ecrrtv i
What must be said, may well be said twice o'er. 
28 THE FRAGMENTS OF EMPEDOCLES.
The Laiv of the Elements.
26. eV Se jjiepeL Kpareova-i TreptTrXo/xevoto /cv/cXoto,
/cat <f)0ivei ei<; a\\r)\a /cat au^erat eV avra yap ecmv ravra, Si' dXX^'Xajv 8e yivovTai avOpajnoi, re /cat dXXaiv tOveai Qr\pu>v aXXore jaei/ ^1X0717x1 o-vvep^o^ev et? el-a aXXore 8' av St^' e/cacrra tfropovfjitva Nei/ceo?
^ (rvfJi^vvTa TO TTOLV v-rrevcpOe
171 /zev e^ e/c TrXedi/wt' p,ejJid9r)Ke
-)j8e TraXtv Stac^wro? ei^os vrXeW e/creXe^oucrt, r^t /xei^ ylyvovrai re /cat ou crc^tcrti/ e)x7re8o5 i^t Se ra8' aXXacrcroi^ra Siaju,7repe<? ouSayaa X^yet,
Tavrrji 8' atev eacnv d/ctV^rot /caret /cv/cXo^.
In turn they conquer as the cycles roll,
And wane the one to other still, and wax
The one to other in turn by olden Fate ;
For these are all, and, as they course along
Through one another, they become both men
And multitudinous tribes of hairy beasts ;
Whiles in fair order through Love united all,
Whiles rent asunder by the hate of Strife,
Till they, when grown into the One and All
Once more, once more go under and succumb. And in so far as is the One still wont
To grow from the Many, and the Many, again,
Spring from primeval scattering of the One,
So far have they a birth and mortal date.
And in so far as this long interchange
Ends not, so far forever established gods
Around the circle of the world they move. 
THE FRAGMENTS OF EMPEDOCLES. 29
The Sphere.
27- ev#' ovr* 'HeXioio SietSercu <y/ce'a yvta ovSe [j,€v ovS' aii7<5 \dcriov /xeVos ovoe TTVKLVWL Kpvcfxoi ecrr^pt/crat
There views one not the swift limbs of the Sun,
Nor there the strength of shaggy Earth, nor Sea;
But in the strong recess of Harmony,
Established firm abides the rounded Sphere,
Exultant in surrounding solitude. ov crrctcrt? ovSe re S^pis d^cucrijuo? ez>
Nor faction nor fight unseemly in its limbs
28. dXX* o ye TrdvToOev Icros [eTp] /<ctt TrdfATrav
The Sphere on every side the boundless same,
Exultant in surrounding solitude.
29. ov yap 0,770 varroio Svo /cXctSot dtcro~ovTat, ou TroSe?, ou ^oa yowa, ov ja^Sea dXXa cr(f>alpo<s €Y)V KOL
For from its back there swing no branching arms,
It hath no feet nor knees alert, nor form 
3O THE FRAGMENTS OF EMPEDOCLES.
Of life-producing member, — on all sides A sphere it was, and like unto itself.
30. avrap eVet /xe'ya Net/cos eVt/x^teXeeo'o'tv et e? rt/xa? T dvopovcre reXctoyaevoto ^poVoio,
09 <r$iv a'/xot/3ato5 TrXare'og Trap' eX^'Xarat opKov .
Yet after mighty Strife had waxen great
Within the members of the Sphere, and rose
To her own honors, as the times arrived
Which unto each in turn, to Strife, to Love,
Should come by amplest oath and old decree. .
3'.
TrdVra yap e^etr^? TreXe^at^ero yvla Oeolo.
For one by one did quake the limbs of God.
Physical Analogies.
32.
8uo> Seei ap9pov.
The joint binds two.
33. tu? 8 or OTTO? yaXct XevKov lyo fji^aicrev /cat eS^cre
But as when rennet of the fig-tree juice Curdles the white milk, and will bind it fast. .
34- Cementing meal with water . . . 
THE FRAGMENTS OF EMPEDOCLES. 3!
The Conquest of Love.
35- avrap e'yo) TraXivopcro? eXevcrojuat e<? iropov rov Trporepov /careXe^a, \6yov Xdyov e eVei Net/cog /xe> eWpraTov tAcero eV Se yae'cr^i $1X0x175 crrpoc^aXiyyc ye e^ r^t Sr) raSe Trdvra crvvep^erai ev [JLOVOV etvat,
OVK: a^>ap, dXXa Oe\r)[JLa crwicrra/Aei'' aXkoOev aXXa rw^ Se re /xicryo/AO'toZ' x6*-7"' tOvta pvpia
TroXXa S' a/xet/^r' ecrri^Ke Kepaio^evoicnv ocrcr' ert Net/co? epvKe ju-erapcrto^- ov yap a
TOJZ> Traz/ l^eo-rj]Kev eV ecr^ara rep/xara /cu dXXa ra fteV r' eVe/xtp-^e, /xeXewv ra Se r' e oacrov 8' atei^ vTreKrrpoOeoi, rocrov altv eVi^ ati//a Se OV^T* etfrvovro, ra Trpt^ pdOov aOdvar et ^copa re ra Trptv, a/cp^ra [Kpr/rd, ?] StaXXct^a^ra
OJV Se re ^icryo^vo^v X6*-7"' £@vea pvpLa dp^pdra, dav^a. tSe
But hurrying back, I now will make return
To paths of festal song, laid down before,
Draining each flowing thought from flowing thought.
When down the Vortex to the last abyss
Had foundered Hate, and Lovingness had reached
The eddying center of the Mass, behold
Around her into Oneness gathered all.
Yet not a-sudden, but only as willingly Each from its several region joined with each; 
32 THE FRAGMENTS OF EMPEDOCLES.
And from their mingling thence are poured abroad
The multitudinous tribes of mortal things.
Yet much unmixed among the mixed remained, As much as Hate still held in scales aloft.
For not all blameless did Hate yield and stand
Out yonder on the circle's utmost bounds; But partwise yet within he stayed, partwise
Was he already from the members gone.
And ever the more skulked away and fled,
Then ever the more, and nearer, inward pressed
The gentle minded, the divine Desire
Of blameless Lovingness. Thence grew apace
Those mortal Things, erstwhile long wont to be
Immortal, and the erstwhile pure and sheer
Were mixed, exchanging highways of new life,
And from their mingling thence are poured abroad
The multitudinous tribes of mortal things, Knit in all forms and wonderful to see.
36.
WV Se crvvepxofJiewv e£ ecr^arov tcrraro
Net/co?.
And as they came together, Hate began
To take his stand far on the outer verge.
Similia similibus.
37- av£ei Se -^Oatv JJLZV (T^irepov Se/xa?, aWepa 8'
And Earth through Earth her figure magnifies,
And Air through Air. 
THE FRAGMENTS OF EMPEDOCLES. 33
The World as It Now Is.
38.
. . . et 8' aye rot Xe^w TrpwO' T^Xt/ca r apxyv, eg uv 8f)\' tyivovro ra vvv eVopw/xev avra^ra, yata re /cat Tro^rog TroXvKVfjLaiv 778' uypo5 d^p
^o' aWrjp crfyiyyaiv Trepl KVK\OV
Come! I will name the like-primeval Four,
Whence rose to sight all things we now behold —
Earth, many-billowed Sea, and the moist Air,
And Aether, the Titan, who binds the globe about.
Earth and Air Not Illimitable.
39-
€L7rep aTreipova yfjs re ftdOr] /cat 8ai//t\o? a)<j Sta TroXXw^ 877 yXwcrcr^? prjOevra jaarata)? e/c/ce^vrat (rrojaarwt', okiyov TOV Travros
If Earth's black deeps were endless, and o'er-full Were the white Ether, as forsooth some tongues
Have idly prated in the babbling mouths Of those who little of the All have seen. . .
Sun and Moon.
40.
17X105
6£u/3eXr}5
778' tXctetpa creX^Vfi.
Keen-darting Helios and Selene mild.
41- aXX o jaez^ aXtcr$ets
/xeyav ovpavov cl
But the sun's fires, together gathered, move Attendant round the mighty space of heaven, 
34 THE FRAGMENTS OF EMPEDOCLES.
42.
> / cj \ t j / o.TrecTTeycicrez' oe oc ctt>y<X5j
* > * V /)/ /} 5 /; P. \ / ear av 1171 Kauvrrepuev^ a77ecr/c^t(pa)cre oe yai^s
TOfTcrov ocrov T evpos yXavKcomoos eVXero ^^^s.
And the sun's beams
The moon, in passing under, covers o'er, And darkens a bleak tract of earth as large
As is the breadth of her, the silver-eyed.
43- a)? avyr) Tityacra creXrjvaLrjs KVK\OV evpvv . . .
As sunbeam striking on the moon's broad disk.
44- avTavyel
77/305
OXvfjLTrov a.Tap/3~r)ToicrL
7T/3oo"cu77Ot5.
Toward Olympos back he darts his beams, With fearless face.
45-
KVK\OTep€$ TTepl yaiav eXtcrcrerat aXXdrptov ^015.
Round earth revolves a disk of alien light.
46. ct/3/iaTO5 o>5 Trept
X^01'7? tXiVcrercu rj re Trap aKprjv
.
Even as revolves a chariot's nave, which round The outmost. . .
47- aOpel JJLCV yap avaKros ivavriov ayta KVK\OV.
For toward the sacred circle of her lord
She gazes face to face. 
THE FRAGMENTS OF EMPEDOCLES. 35
48.
VVKTOL
Se ycua
Tidycrw v^tcrra^evoto
(£ae<T£Ti.
But earth makes night for beams of sinking sun.
The Darkling Night.
49.
Of night, the lonely, with her sightless eyes.
Wind and Rain.
50.
1/315 o IK TreXayou? ave^iov (frepei r)
Iris from sea brings wind or mighty rain.
Fire.
SiKa/37raXt)u,a>?
S' dvoiraiov
. . .
And fire sprang upward with a rending speed.
The Volcano.
52.
TToXXo, 8' evepOe ovSeo? Trvpa Kaierai.
And many a fire there burns beneath the ground.
Air.
53- OVT&) yap crvveKvpcre decav Tore, vroXXa/a 8'
For sometimes so upon its course it met, And ofttimes otherwise. 
36 THE FRAGMENTS OF EMPEDOCLES.
Things Passing Strange.
54- aWijp [8' av] paKprjicri Kara ^96va Svero yoi£cug.
In Earth sank Ether with deep-stretching roots.
55.
Earth's sweat, the sea.
56. aX? iirdyri pLTrrjicriv eoKT/xez/os iJeXtoto.
The salt grew solid, smit by beams of sun.
Strange Creatures of Olden Times.
57-
TroXXat [lev KopcraL l 8' eVXa'£ovTO fipa^iovts cwtSe? r ola eVXavaro Tre^revo^ra
There budded many a head without a neck,
And arms were roaming, shoulderless and bare,
And eyes that wanted foreheads drifted by.
58.
[. . . fJiOvvofjieXr) ert ra yvta . . . OVTOL eVXai^aTO . . . J
In isolation wandered every limb,
Hither and thither seeing union meet. 
THE FRAGMENTS OF EMPEDOCLES. 37
59- avrap CTret /caret ^t^ov e/u'cryero Saiftovt Sai//,&«>,
Tavrd re cjv/u,7ri7rTeo"Koz>, 077171 crvveKvp(rev eKacrra, aXXa re 7T/50? rots TroXXd 8117 verf e^eyivovro.
But now as God with God was mingled more,
These members fell together where they met,
And many a birth besides was then begot
In a long line of ever varied life.
60. eiXiVoS' oL
Creatures of countless hands and trailing feet.
61.
TToXXct fjiev djji(f)nrp6crct)7ra KCU dfjufricrTepva <f)veo-0ai,
/Bovyevrj dvSpotrpuipa, ret 8' e/xvraXtv e^avareXXet^ dv$pcxj)vrj fiovKpava, ^e^eiy^iva rrji pev avr' dvopwv rrji Se ywat/co^)U^ , cr/ctepots rjcrKyneva yvtot?.
Many were born with twofold brow and breast,
Some with the face of man on bovine stock,
Some with man's form beneath a bovine head, Mixed shapes of being with shadowed secret parts,
Sometimes like men, and sometimes womangrowths.
62. vvv 8' ay', 07TW9 aVS/awv re TroXu/cXavrwv re evvv^ovs opTrrjKOLS avTjya'ye. Kpivo^evov Trv/3, ra>^8e /cXv'- ov yap pvOos avrocr/coTro? ovS' d ov\o<f)vels fjiev irpwra TVTTOL ^dovo? uSaro? re /cat tSeos alorav 
38 THE FRAGMENTS OF EMPEDOCLES. irvp av€7T€iJL7re 6eXov 77/369 ofjiolov i/cecr^cu, ovre ri 7TU) /LteXeajv epaTov Seyaa? e/x^aiVo^ra? ovr IvoTrrjv oiov T CTrt^ajptov az/Spacri yvtov.
But come! now hear how 'twas the sundered Fire
Led into life the germs, erst whelmed in night,
Of men and women, the pitied and bewailed;
For 'tis a tale that sees and knows its mark. First rose mere lumps of earth with rude impress, That had their shares of Water and of Warm.
These then by Fire (in upward zeal to reach
Its kindred Fire in heaven) were shot aloft,
Albeit not yet had they revealed a form
Of lovely limbs, nor yet a human cry,
Nor secret member, common to the male.
The Process of Human Generation To-day.
63- aXXa SiecTTraoTcu /xeXeaji/ Averts- 17 p,€v eV a*>8po? . . .
But separate is the birth of human limbs;
For 'tis in part in man's. . .
64. ran 5 eVt KO.I ITo^o? elcrt St' OI/H.OS a.fjLfjLijj.vrjio'KCDv.
Love-longing comes, reminding him who sees.
6scv 0 IxyOr] Ka0apOL(n- TO, p^v re\i9ovcri i//v^eo? dvTiaVa.i'Ta, [TO, 8' e]u,7raXt^ dppeva
Into clean wombs the seeds are poured, and when
Therein they meet with Cold, the birth is girls;
And boys, when contrariwise they meet with Warm. 
THE FRAGMENTS OF EMPEDOCLES. 39
66. fet?] cr^tcrrov? Xetjuwz/a? . . . 'A^poStr^?.
Into the cloven meads of Aphrodite.
67. iv 'yap OepfJiOTepoii TO/CGI? appevos eVXero yacrrifp'
/cat ^aeXaves Sta rouro /cat dz/SpcoSeoTepot aVSpes /cat
For bellies with the warmer wombs become
Mothers of boys, and therefore men are dark,
More stalwart and more shaggy. ev oySooVov Se/cdV^t TTVOV eTrXero
On the tenth day, in month the eighth, the blood
Becomes white pus.
69.
Twice bearing.
Sheepskin. 70.
On Animals and Plants.
71. et oe rt crot Trept rwi'Se XtTro^vXo? eTrXero TrtcrTt?,
770)5 vSaros yatr;? re /cat at^epo? -^eXiov re
Kipva^vaiv etSi7 re yevoia.ro ^pota re 0vr)Ta>v
TOCTCT', ocra i/vi^ yeyaacrt crvvap^ocrOivr 
40 THE FRAGMENTS OF EMPEDOCLES.
And if belief lack pith, and thou still doubt
How from the mingling of the elements,
The Earth and Water, the Ether and the Sun,
So many forms and hues of mortal things
Could thus have being, as have come to be,
Each framed and knit by Aphrodite's power. . .
72-
7TW5 KCU devdpea aa/cpa KCU
As the tall trees and fish in briny floods.
73- o>5 Se Tore -^Oova Kuvrpi?, eVet T' e'S l-r\vtv ev tSea TTOLTrvvovcra BOWL Trvpl 8ai/ce KpaTvvai . . .
As Kypris, after watering Earth with Rain,
Zealous to heat her, then did give Earth o'er To speed of Fire that then she might grow firm.
74-
(frv\ov dfMOVCTo^ ayoucra TroXvcnrepeaiV Kaf^acrrjvtav.
Leading the songless shoals of spawning fish.
75-
TWV 8' O(T €(7(1) fJieV TTVKvd, TO. S' €KTO0l ^Oi
KuvrptSo? eV TraXa/x^to-t vrXaS^? rotrJcrSe TV^OVTO, .
Of beasts, inside compact with outsides loose,
Which, in the palms of Aphrodite shaped,
Got this their sponginess. 
THE FRAGMENTS OF EMPEDOCLES. 4!
76.
TOVTO pep eV /coy^atcrt OaXacrcrovo^v val {JLTjv KrjpvKwv re \(,6oppiv<DV
€V0' oi//ei
'Tis thus with conchs upon the heavy chines Of ocean-dwellers, aye, of shell-fish wreathed,
Or stony-hided turtles, where thou mark'st The earthen crust outside the softer parts.
77-78.
[Sez/Spea 8'] e'//,7reSo<£vXXa /cat e'^vreSo/capTra reOrjX
Kaprrwv d^^o^aytcrt /car' rjtpa irdvT eviavrov.
Trees bore perennial fruit, perennial fronds,
Laden with fruit the whole revolving year,
Since fed forever by a fruitful air.
79- OVTCD 8' ojtoro/cet fjLCLKpd Se^Spea irpwrov eXatas.
Thus first tall olives lay their yellow eggs.
80. ovveKtv tyfyovoi re criSat /cat V7rep<f)\oia fjLrjXa.
Wherefore pomegranates slow in ripening be,
And apples grow so plentiful in juice.
Si. owo? o,7To <J)\OLOV TTcXerat cranev iv £V\Q)L vSa)p.
Wine is but water fermented in the wood, And issues from the rind. 
42 THE FRAGMENTS OF EMPEDOCLES.
82. raura rpt^e? /cai c^uXXa /cat oioivoiv Trrepd TTVKVO.
Kal XeTuSes yiyvQvra.1 eVl crTifiapolcn
From the same stuff on sturdy limbs grow hair,
Leaves, scales of fish, and bird's thick-feathered plumes. 83- avToip
Stiff hairs, keen-piercing, bristle on the chines
Of hedge-hogs.
Our Eyes.
84. o»? 8' ore TI<> TrpooSov voewv ajTrXtcrcraro
^Lfjiepi,r)i> Sta vv/cra, Trvpo? cre\a<; cfy/a?, TTavTOLW avi^v Xa/x Trrepa
01 T ave^aiv JJLCV TT^eu/xa Siacr/aSi'acriz' de
<^>a>5 S' eifw Sta^poHcrKov, ocroi' Tavacorepot' Xa^iTrecr/cei/ /card ^817X6^ dretpecrt^ d/crtVecreny
019 Se ror' eV /x^Vty^iv iepy^vov ZryvyLOV Trvp
\67TTrj LCTLV [r'] oOovriKTi Xo^a'^ero /cv/cXo7ra
[at] ^odvr](.cri Siavra Terpifaro 6ecrir€cri.r)La-ii> at 8' vSaro? /xet' ySeV^os aTrecrreyoi/ d/
8' eifcu Sttecr/cot', ocroi> Ta^aa/repo^
As when a man, about to sally forth,
Prepares a light and kindles him a blaze
Of flaming fire against the wintry night,
In horny lantern shielding from all winds; 
THE FRAGMENTS OF EMPEDOCLES. 43
Though it protect from breath of blowing winds,
Its beam darts outward, as more fine and thin,
And with untiring rays lights up the sky:
Just so the Fire primeval once lay hid
In the round pupil of the eye, enclosed
In films and gauzy veils, which through and through
Were pierced with pores divinely fashioned,
And thus kept off the watery deeps around,
Whilst Fire burst outward, as more fine and thin.
85- r Se (>\o
The gentle flame of eye did chance to get
Only a little of the earthen part.
86.
J/-TV > V > » / O-O > « / O> / e£ w ofJifJiaT eTrygev aretpea 01 AypooLTr).
From which by Aphrodite, the divine,
The untiring eyes were formed.
87. yoja<£oi5 acrKfjcracra Karacrropyot? 'A^poStrrj.
Thus Aphrodite wrought with bolts of love. yyverai
One vision of two eyes is born. 
44 THE FRAGMENTS OF EMPEDOCLES.
Similia similibus.
" , ort TrdvTtov elcrlv drroppocu, ocrcr' eyeVovro
Knowing that all things have their emanations.
90.
015 yXv/cv fji^v yXu/cu /aapTrre, TTLKpov 8' eVt irutpov opovcrev, o^v 8' eV o^u e/3i7, Saepov 8' eVo^etro Sa^pait.
Thus Sweet seized Sweet, Bitter on Bitter flew,
Sour sprung for Sour, and upon Hot rode Hot.
91. olvtoi . . . fJLa\\ov IvdpBiJiiov, avTap e'Xcuou OVK eWXet.
Water to wine more nearly is allied,
But will not mix with oil.
92.
TO>I
KOLTTLTeptoi jjieL^Oei'Ta
TOV
^aX/coi/
. . .
As when one mixes with the copper tin.
93-
/3vcrcraH 8e yXavKrjs KOKKOS Kara/xto-yerai aKTrjs.
With flax is mixed the silvery elder's seed.
The Black River Bottoms.
94. et niger in /undo fluvii color exstat ab umbra, atque cavernosis itidem spectatur in antris. 
THE FRAGMENTS OF EMPEDOCLES. 45
And the black color of the river's deeps Comes all from shade; and one may see the same In hollow caves.
Eyes.
95- KvTrpiSo? eV TTaXoi^KTiv ore £V{JL Trpoir* l<j)vovro,
As, in the palms of Kypris shaped, they first
Began to grow together . . .
Bones.
96. rj Se -^dcov tTrfypos ev evo-repvoiS ^octvotcrt
TO) Svo T<i)v 6/cro) fiepecav ^ci^e N^crnSo? atyX^s, recrcrapa 8' 'H^aicrroto- ra 8' ocrrea Xev/ca yevovro
Kind Earth for her broad-breasted melting-pots,
Of the eight parts got two of Lucid Nestis,
And of Hephsestos four. Thence came white bones,
Divinely joined by glue of Harmony.
97- The back-bone.
Blood and Flesh.
98.
?) Se XOaiv rovroicriv 10*17 crvveKvpcre jact\to"ra,
T' o/x/3pa>t re /cat aWepi opjatcr^eicra reXetots ev 
46 THE FRAGMENTS OF EMPEDOCLES. ctr 6\iyov uti^atv etre TrXeoi'ecrcru' eXcu
IK TOJV aljjid re yeVro Kal aXXi?? etSea
And after Earth within the perfect ports Of Aphrodite anchored lay, she met
Almost in equal parts Hephsestos red,
And Rain and Ether, the all-splendorous
(Although the parts of Earth were sometimes less,
Sometimes a little more than theirs). From these
There came our blood and all the shapes of flesh.
The Ear.
99-
KeoSajy. ddpKivo*; o£o5.
A bell ... a fleshy twig.
The Rushing Blood and the Clepsydra.
100. a>0€ 8 dvaTrvtl TTOLVTO. KOI CKnvel- TTCLCTL crapKwv crvptyye? nvfjiarov Kara crw/ia
Kai crfyiv eVt orofitots TrvKtvat? rerpr^vrai ecr^ara repOpa StayaTrepe?, ware <$>6vov pep
, aWepi 8' einropfyv 8to8ot<rt rer/x^cr^at. ev06v erret^* orrorav i*.ev aTraf^t repev af/xa, awrjp 7ra(j)Xd^a)v KaratcrcreTai otS/xart /xapywt, ewe 8 dva0pa>L<TKr)i, ird\iv e'/cTri^e'et, axTTrep orav Trat?
K\ei/;v8/3T7t Trat^tcrt SieiTrere'o? ^a evre /xet' avXoi) nopOfjiov eV euetSet ets vSaro? ^SaTrr^tcrt repev Se'/xa? ovS' er' e'? ayyocrS' 6fji/3po<; eVe'p^erat, dXXa ttii/ elpyei fa » \ aepo? oy/co? ecrojc/e Trecrw^ evrt aTrocTTey acr^t TTVKLVOV poov avrdp eVetra 
THE FRAGMENTS OF EMPEDOCLES. 47 e'XXetVo^ro? etrcp^erat alcn^ov vSaj/3. * o> * r'/p ^C1 \ v / rt * o \ " cos o avTcos, of uocop /xez/ e^ryt Kara pevuea ^aA/cov
TropBfJiov xcocr#eVro9 yS/aoreau XP0^ V^t Tropoto, aWrjp 8' €KTos ecra) XeXt^jiteVo? 6p,/3pov epv/cet a.jj.(j>l TrvXa? tcr^/xoio Sucr^^eog, a/cpa Kparvvaiv, etcrd/ce XaP^ ju-e^f rare S' av TraXtv, efjiirakiv T) irpiv,
015 S' avroj? repev at/aa /cXaSacrcro/x-evo^ 8ta OTTTTore /xet» iraXivopcrov aTrat^ete /xv^d^Se, aWepos €v0v$ pevfjia Karep^erat otS/u,art eure 8' dvaOpuiO'Krji) TrdXiv IKTTV€€.L Icrov oirLcrcra).
And thus does all breathe in and out. In all,
Over the body's surface, bloodless tubes Of flesh are stretched, and, at their outlets, rifts
Innumerable along the outmost rind
Are bored; and so the blood remains within;
For air, however, is cut a passage free. And when from here the thin blood backward streams,
The air comes rushing in with roaring swell;
But when again it forward leaps, the air
In turn breathes out; as when a little girl
Plays with a water-clock of gleaming bronze:
As long as ever the opening of the pipe
Is by her pretty fingers stopped and closed,
And thuswise plunged within the yielding mass
Of silvery water, can the Wet no more
Get in the vessel; but the air's own weight, That falls inside against the countless holes,
Keeps it in check, until the child at last 
\ 48 THE FRAGMENTS OF EMPEDOCLES.
Uncovers and sets free the thickened air,
When of a truth the water's destined bulk Gets in, as air gives way. Even so it is,
When in the belly of the brazen clock
The water lies, and the girl's finger tip Shuts pipe and tube: the air, that from without
Comes pressing inward, holds the water back
About the gateways of the gurgling neck,
As the child keeps possession of the top,
Until her hand will loosen, when amain—
Quite contrariwise to way and wise before—
Pours out and under the water's destined bulk, As air drops down and in. Even so it is
With the thin blood that through our members drives:
When hurrying back it streams to inward, then
Amain a flow of air comes rushing on;
But when again it forward leaps, the air
In turn breathes out along the selfsame way.
Scent.
101.
/zeXeo)i> p-vKTTJpcriv e ocrcr' a.7re'Xei7re TroSwv aTraX^t, Trepl 7701171
Sniffing with nostrils mites from wild beasts' limbs, Left by their feet along the tender grass. . . .
102. eSSe f^ev ovv Trvoir}s re XeXoy^acrt TTOLVTO. /cat
And thus got all things share of breath and smells. 
THE FRAGMENTS OF EMPEDOCLES. 49
On the Psychic Life. 103.
/xei> ovv 10x17x1 Tu^Ty? TrecfjpovrjKev
Thus all things think their though by will of Chance.
104.
KCU K.aff ocrov fjL€v cipaioxaxa £vv€Kvpcre TrecroVxa.
And in so far the lightest at their fall
Do strike together ....
105. aijaaxo? iv 7reA.dye<ro"t xe^pajLt/xeVi^ avTiOopovTO*;, rrji xe z^ory/xa p-dXtcrxa KLK\TJCTK€TOLL dj alua ' yap / I dv^pwTroc? I 7rept/«xpSto^ II ecrxt
In the blood-streams, back-leaping unto it,
The heart is nourished, where prevails the power
That men call thought; for lo the blood that stirs
About the heart is man's controlling thought.
1 06.
Trpo? Trapeov yap //,>?xi5 de^exat a.v6p<t>TTOL<Tiv.
For unto men their thrift of reason grows,
According to the body's thrift and state. 107. e/c TOVTCDV [yap] TrdVxa 7rem7yacrii> apjjLOcrOevTa.
KO.I xovxoig <j>pov€ov(rt /cat iJSoiV ^S* dvtwvxat.
For as of these commingled all things are,
Even so through these men think, rejoice, or grieve. 
5O THE FRAGMENTS OF EMPEDOCLES.
108. ocra'ov [8'] aXXotoi /tere^v^, rocrov dp cr<j)LO'iv aiet /cat TO (frpovelv dXXoia rraptcrTaTai . . .
As far as mortals change by day, so far
By night their thinking changes . . .
109. fiev yap yalav oTrajTrajaev, vSart 8' vScop,
8' aWepa 8to^, drap rrvpl Trvp dtSi^Xov,
8e (TTopyfji, vft/co? Se re veiKei, \vypa)L.
For 'tis through Earth that Earth we do behold, Through Ether, divine Ether luminous,
Through Water, Water, through Fire, devouring Fire,
And Love through Love, and Hate through doleful Hate. no. et -yap K.iv cr<§> dStv^irrtv VTTO TrpaTri&ecra-Lv e'peura? ravrd re crot ^aXa Trdi/ra 8t' ataivo? ctXXa re TrdXX' aTro raJj^S' eKTifcreaf avra yap au£e ravr' €t5 77$os (LKO-CTTOV, 077171 ^ucrt? ICTTIV e/cacrrajt. ci 8e o~v y' dXXotwv eVope'^eat, ota Kar' a^Spa?
/zvpta SetXa Tre'Xovrat a r d/M/3Xwouo~i
•^ o~' a<f>ap e/cXeiv|/ovo~t TreptTrXo/u-eVot cr<j)cjv auraiv TroOeovra (^>t\f]v evrl yevvav
Trdi/ra yap tcr^t (^pdz/^crtv exeti^ *a! vatpaTos al&av.
For if reliant on a spirit firm,
With inclination and endeavor pure, 
THE FRAGMENTS OF EMPEDOCLES. 51
Thou wilt behold them, all these things shall be
Forever thine, for service, and besides
Thereof full many another shalt thou gain;
For of themselves into that core they grow
Of each man's nature, where his essence lies. But if for others thou wilt look and reach —
Such empty treasures, myriad and vile,
As men be after, which forevermore
Blunt soul and keen desire — O then shall these
Most swiftly leave thee as the seasons roll;
For all their yearning is a quick return
Unto their own primeval stock. For know:
All things have fixed intent and share of thought.
Dominion.
III.
(j>dpfjLaKa 8' ocr<ra yeyacri KaK&v KO.I yifpao? a\Kap
Trevcr^i, eVel JJLOVVCOL crol e'ya> Kpavea) raSe Trdvra.
Travcrets 8' d/ca/u,arajv ave^wv fj,evo<; ol r eVt yalav
TTVoia&i Karaivvovcriv apovpas' f)i> eOeXrjLcrBaj TraXivrtra irvevfjiaTa CTra
0T](r€L<; 8' l£ ofjifipoio K€\a.ivov Kaipiov av^fjiov
, 0-rjcreLS Se /cat e'£ av^oto Bepeiov vSped^peTrra, ra r aWepi vairforovrai^ <>> '/>• ' i '^ i /i ' ' * ^ ' o eg AtOao /caracpc/tjae^ou /zet'o? avopos.
And thou shalt master every drug that e'er
Was made defense 'gainst sickness and old age — For thee alone all this I will fulfil —
And thou shalt calm the might of tireless winds,
That burst on earth and ruin seedlands; aye, 
52 THE FRAGMENTS OF EMPEDOCLES.
And if thou wilt, shalt thou arouse the blasts, And watch them take their vengeance, wild and shrill,
For that before thou cowcdst them. Thou shalt change
Black rain to drought, at seasons good for men, And the long drought of summer shalt thou change To torrents, nourishing the mountain trees, As down they stream from ether. And thou shalt From Hades beckon the might of perished men. 
THE PURIFICATIONS.
The Healer and Prophet.
112. at <j>i\oL) ot /teya acrrv Kara £avQov '
'er' av* >^ a/cpa ^ \ TroXeo?, ' dyaOvv ' jueA.eSi'^toz'es v epycw, cuootot A^teife? Ka/cor^ro? aTretpot,
'- eya) 8' V/AU> ^€05 a/x/3poro9, ov/cert /xera Tracrt rert/xeVog, wcrTrep eot/ca, rat-tat? re TreptcrreTrro? crre'^ecrtV re ^ roicriv a/jC >^^ [evr'J at' <••' LKotfJiaL /T5" e? acrrea e o> v > v ^oe yvz/atgt, crept^o/xaf ot o a/x errovrai e^epeovre?, oTT-^t -Trpo? Ke/oSos a ot jaev fjLavTocrvvewv Ke^p^^Ltevot, ot 8' eTTt
TvOoVTO K\V€.LV evr)K€(L {3d£iV
^ ^aXeTrotcrt TTCTrap/AeVot [clju,^)t
Ye friends, who in the mighty city dwell
Along the yellow Acragas hard by
The Acropolis, ye stewards of good works,
The stranger's refuge venerable and kind, All hail, O friends! But unto ye I walk
As god immortal now, no more as man,
On all sides honored fittingly and well,
Crowned both with fillets and with flowering wreaths.
When with my throngs of men and women I come 
54 THE FRAGMENTS OF EMPEDOCLES.
To thriving cities, I am sought by prayers,
And thousands follow me that they may ask
The path to weal and vantage, craving some
For oracles, whilst others seek to hear
A healing word 'gainst many a foul disease That all too long hath pierced with grievous pains.
"3- dXXa rt TourS* eTTi/cei//,' eucret jieya '^p'rjf^d n el
Yet why urge more, as if forsooth I wrought
Some big affair — do I not far excel
The mortals round me, doomed to many deaths! 114. a> <£i'Xot, oTSa fJLtv OVVCK a\7)0eCrj irdpa //<v#oi9, ^ > > t/- / '\ sj * \ ' r "n ' ov? eya) e^epeoj- jjia\a o apyaAe^ L^J -ye rerv/crat
KOL Sucr^Xo? CTTI (frpeva TTWTTtos
O friends, I know indeed in these the words
Which I will speak that very truth abides;
But greatly troublous unto men alway
Hath been the emulous struggle of Belief To reach their bosoms.
Expiation and Metempsychosis. "5- ea-Tiv 'Aixxy/ojg ^p^/xa, 0€u>v ijj-rjfacrfjLa 7raXeuoi>, diStov, TrXareecrfrt KaTe«r^>/3T7ytcr/u,eVov o/3/cot?- cure Tt? d/xTrXa/cuyKn <f>6va)L ^>tXa yvta
[Net/cet ^'] os K€ ttriopKov djaapr^cra? otre n-aKpaiaivos XeXa^acrt /3toto, 
THE FRAGMENTS OF EMPEDOCLES. 55 upas CXTTO jJLaKopcov
(f>vofjL€vov<; TravTola Sid ^povou eiSea dpyaXeas /3ioroio /xeraXXacro'ovTa aWepiov fji€v ydp crfye /aevos 7rovroi/8e
Trot'To? 8' eg ^oz'O? ovSag aTreVrvcre , yata 8' e? avya?
T^eXtof (fraedovTos, 6 8' aWepos e/A/3aXe SiVcu?- aXXog 8' e^- aXXou Several, crrvyeovcrc Se Tra /cat eya>
Net/cet xat^oaeVwt TTICTWO?.
There is a word of Fate, an old decree
And everlasting of the gods, made fast
With amplest oaths, that whosoe'er of those Far spirits, with their lot of age-long life, Do foul their limbs with slaughter in offense,
Or swear forsworn, as failing of their pledge,
Shall wander thrice ten thousand weary years
Far from the Blessed, and be born through time
In various shapes of mortal kind, which change
Ever and ever troublous paths of life:
For now Air hunts them onward to the Sea;
Now the wild Sea disgorges them on Land;
Now Earth will spue toward beams of radiant Sun ;
Whence he will toss them back to whirling Air —
Each gets from other what they all abhor.
And in that brood I too am numbered now,
A fugitive and vagabond from heaven,
As one obedient unto raving Strife.
116.
OTvyeet SvcrrXi^TO^ 'AvdyKyv.
Charis abhors intolerable Fate. 
56 THE FRAGMENTS OF EMJEDOCLES.
117.
* yap TTOT eya> yef/ATji/ Koups re KO/DT} re s re /cat e^aXos eXXoTros t
For I was once already boy and girl,
Thicket and bird, and mute fish in the waves.
This Earth of Ours.
118.
K\avcrd re KCU KUKVCTCL tSan/ ao-vvrfOea ywpov.
I wept and wailed, beholding the strange place. re KOI ocro-ov JLTKCOS 6\3ov
1 19. e'£ 01775 n/ w8e [Trecrwv Kara yatav] dvacrrpe'^o/jLat, /xera 9vr]To1s.
From what large honor and what height of bliss
Am I here fallen to move with mortal kind!
This Sky-Roofed World.
1 20. r)\v0ofj,ev roS' v-n avrpov vTrdcrreyov . . .
And then we came unto a roofed cave.
This I 'ale of Tears.
121. arepnea ywpov, evBa 3>6vo<; re KOTO? re KCU aXXcov eOvea Krjpvv
T€ I/o<TOt Ka'' °")?x//te? epya re pevcrra av Xa/jiaW Kara CTKOTO? 7)Xao-/covo-ti/.
A joyless land,
Where Slaughter and Grudge, and troops of Dooms besides, 
THE FRAGMENTS OF EMPEDOCLES. 57
Where shriveled Diseases and obscene Decays,
And Labors, burdened with the water-jars, Do wander down the dismal meads of Bane.
122. evO* rjaav "KOovivi re /cat 'HXtoTn?
A?5pt9 & aijaardecrora /cat 'Apjjiovi KaXXtcrrw r Alcr^prf re, Oowcra re AT^^ai^ re, rjs T epotcrcra /teXay/coupog r' 'Acra<£eta.
There was Earth-mother,
There the far-peering Virgin of the Sun,
And bloody Quarrel and grave-eyed Harmony, And there was Fair and Foul and Speed and Late,
Black-haired Confusion and sweet maiden Sure.
123.
<&u(ra> re QQipevri re, /cat Ev^any /cat ^Eyepcrt?,
Kti'w r AcrrejLt^)^? re, 7roXvo"re/(£ai>o5 re Meytorw /cat <&ovr ^CJTTT re /cat
Growth and Decay, and Sleep and Roused-from- sleep,
Action and Rest, and Glory many-crowned,
And Filth, and Silence and prevailing Voice.
124. o> TroTrot, o> SeiXoz/ 6vr}Twv yeVo?, o>
Toio)v e/c r' epiScjv e/c re o~Tova^a>v
O mortal kind! O ye poor sons of grief!
From such contentions and such sighings sprung! 
58 THE FRAGMENTS OF EMPEDOCLES.
The Changing Forms. 125-
> \ \ <f ~ i //) v v£ > ' 'n e/c jaez/ yap 4WWI/ ertfet veKpa etde a/xeipajv.
For from the living he the dead did make,
Their forms exchanging . . .
126.
(TapKutv aXXoy^cort Trepicrre'XXoucra, yiruvL.
All things doth Nature change, enwrapping souls
In unfamiliar tunics of the flesh.
127.
€v Oijpecro'L Xe'ovre? opetXe^ee? yiyvovrai, Scu^ai 8' eVt SeVSpecrt^
The worthiest dwellings for the souls of men,
When 'tis their lot to live in forms of brutes, Are tawny lions, those great beasts that sleep
Couched on the black earth up the mountain side;
TUit, when in forms of beautiful plumed trees
They live, the bays are worthiest for souls.
The Golden Age.
128. ovSe Zeu<j /So.o'iXevs ovSe Kpoi/o? ov8e dXXa Kv7rpt9 /SacrtXeta. ot y* evcre^e'ecrcrtv dyaXyLtacrt^ iXacr/covro re ^ojtot(Tt [JLVpOLCTL T€ SatSaXedo/xot?
T OLKpTJTOV 6v(TLCLL<; XlftoiVOV T6 re (TTroi/Sa? eXiTaiv lTrrovres e? o38a? 
THE FRAGMENTS OF EMPEDOCLES. 59
Tavpo)v S' aKp-qTOKTi (f)6vois ov Severe /8eo/u,og, ctXXd jLvcros TOUT' ecrKev eV av#w7roicri a7roppaL<TavTa<; eve&pevai ije'a yuta. Nor unto them
Was any Ares god, nor Kydoimos,
Nor Zeus, the king of gods, nor Kronos, nor
Poseidon then, but only Kypris queen. . .
Whom they with holy gifts were wont to appease,
With painted images of living things,
With costly unguents of rich fragrancy,
With gentle sacrifice of taintless myrrh,
With redolent fumes of frankincense, of old
Pouring libations out upon the ground
Of yellow honey; not then with unmixed blood
Of many bulls was ever an altar stained;
But among men 'twas sacrilege most vile To reave of life and eat the goodly limbs.
The Sage. 129. fy Se' rt? eV Keivoicriv avyp Treptwcrta etSw?,
65 ST) fjLTJKio-Tov 7rpa,7uSwz> eVnfcraTO TT\OVTOV re /AaXtfrra CTCK^WV eTrnjpavos epyw yap irdo"r]icriv ope^curo 7rpa,7TtSe<Tcriv, pel o ye rwv ovrwv Trdvrwv Xevcrcrecr/cet' e
/cat re SeV avOMTrcav /cat r
Was one among them there, a supreme man
Of vastest knowledge, gainer of large wealth
Of understanding, and chief master wise
Of diverse works of skill and wisdom all; 
60 THE FRAGMENTS OF EMPEDOCLES.
For whensoe'er he sought with scope and reach
Of understanding, then 'twas his to view
Readily each and every thing that e'er In ten or twenty human ages throve.
Those Days.
130. ycrav 8e /m'Xa TrdWa /cat dvOpatTroicri irp ocrrjvrj, T otajz/ot re xXoocrvvr re
All things were tame, and gentle toward men,
All beasts and birds, and friendship's flame blew fair.
The Divine.
131- ei yap €(j)rjfj.epLO)v eW/ceV rtvog, a^i/3pore Movcra, r)p,€Tepa<; /LteXeVa? [fj.e\€ rot] Sta (^povn'So? eX^etv, vvv avre TraptVracro, KaXXtoTreta, jaa/capaji/ ayaOov \6yov €[JL(f)aLvovTL.
For since, O Muse undying, thou couldst deign
To give for these our paltry human cares
A gateway to thy soul, O now much more,
Kalliope of the beautiful dear voice,
Be near me now beseeching! — whilst I speak
Excelling thoughts about the blessed gods.
132.
0X^8109, 6? OeLcov TrpaTTL^cov eKTijcraro 7rXovroi>,
OeiXo? S', <Si cTKoroecrcra dewv Trept, 8o£a fj,€fj,'f)\€v.
O well with him who hath secured his wealth 
THE FRAGMENTS OF EMPEDOCLES. 6l
Of thoughts divine, O wretched he whose care
Is shadowy speculation on the gods!
133-
OVK CCTTIV 7reXdcra,o-#ai ev 6(j>0a f) X€Pa^L ^•/^cu', rjnrep re
We may not bring It near us with our eyes,
We may not grasp It with our human hands,
With neither hands nor eyes, those highways twain
Whereby Belief drops into minds of men.
134- ouSe yap di/Spo/ie-^i Ke(j>a\rjL Kara ywa Ke'/cacrrat, ov fjLev airal varroio Suo /cXaSot dtcrcrovrat, ov TroSe?, ov 6oa yovva, ov /xi^Sea a <f>pr)v iepr) /cat d^ecr^aros e-TrXero
L Kocrpov anavTa Kara^crcrovcra dorjicnv.
For 'tis adorned with never a manlike head, For from Its back there swing no branching arms,
It hath no feet nor knees alert, nor form
Of tufted secret member; but It lives,
One holy mind, ineffable, alone,
And with swift thoughts darts through the universe.
135- aXXa TO [lev TrdvTfDv VQ^LI[LQV Sid r* evpv/x aWepos T^e/ce'cos rerarat Sid T aTrXerou avyfjs
But the wide law of all extends throughout
Broad-ruling ether and the vast white sky. 
62 THE FRAGMENTS OF EMPEDOCLES.
Animal Sacrifice.
136. ov Travo'co'Oe (frovoLO 8vo"T7^e'o9; OVK ecropare SaTTTO^res d/c^Sei^tcrt vooio;
Will ye not cease from this great din of slaughter ?
Will ye not see, unthinking as ye are,
How ye rend one another unbeknown?
137- fjLOpfjyrjf 8* aXXa^avTa, Trar^p (^i\ov vlov cr^>a£et eVeu^o/xez^o? /xe'ya i^^Vto?- ot S'
Xtcrcroyae^ot ^uo^ra<?, 6 8' au vrfKovcrTo*; <r^>a£a<? cV ^ydpoicri KUKRIS a.\eyvvaro Satra.
OJ9 8' aura»5 Trare'p' vto<? a.TTOppa.i(TavTe
The father liftcth for the stroke of death
His own dear son within a changed form,
And slits his throat for sacrifice with prayers— A blinded fool! Hut the poor victims press,
Imploring their destroyers. Yet not one
Hut still is deaf to piteous moan and wail.
Each slits the throat and in his halls prepares
A horrible repast. Thus too the son
Seizes the father, children the mother seize,
And reave of life and eath their own dear flesh.
138.
~^a\K(jJL 0,770 \I)V^TIV apvcras
Drawing the soul as water with the bronze. 
THE FRAGMENTS OF EMPEDOCLES. 63
139- on ov 7rpo<T0ev /ae StwXecre t^Xee? lv cr^erXt' epya /3opa? TTC/H ^etXecrt
Ah woe is me! that never a pitiless day
Destroyed me long ago, ere yet my lips
Did meditate this feeding's monstrous crime!
Taboos.
140. airo
Withhold your hands from leaves of Phoebus' tree !
141. oetXot, Traz/SetXot, KvdfjLcov ano ^
Ye wretched, O ye altogether wretched, Your hands from beans withhold!
Sin.
142.
TOV o ovr ap re Aios reyeot So/xot atyto^oto av ovSe [atv^§ 'E]K[aT]i7? reyos
Neither roofed halls of aegis-holding Zeus
Delight it, nor dire Hecate's venging house.
143-
> * / / > i- > ~i > ' \« Kpyvaav 0,770 Trej/re ra/AOvr \_tvj aretpet vaX/ccut . . .
Scooping from fountains five with lasting bronze. 
64 THE FRAGMENTS OF EMPEDOCLES.
144. j/^orevcrat KOXOTTJTOS.
O fast from evil-doing.
145- roiydproi xaXeTr^ioni' dXvovres KaKorrja-iv
OVTTOTC oetXatwv d^la^v \a)<f>TJcr€Te dvpov.
Since wildered by your evil-doings huge,
Ne'er shall ye free your life from heavy pains.
The Progression of Rebirth.
146.
€ts Se re'Xo? /xdVret9 re /cat v/xi/oTroXoi Kat 1177/301
/cat Trpo/Ltot a.v6p(i)Troia'Lv eVt^^o^totcrt Tre'Xoirat. evuev avafiXaarovcri 6to\ rt/x^tcrt
And seers at last, and singers of high hymns,
Physicians sage, and chiefs o'er earth-born men Shall they become, whence germinate the gods, The excellent in honors.
147. a#aj>dYots aXXotortv o/zeortoi avTorpdVe^oi, ewie? avSpeicw d^ecov, aTro/cX^pot, dretpet?.
At hearth and feast companioned with the immor tals,
From human pains and wasting eld immune. 
THE FRAGMENTS OF EMPEDOCLES. 65
Last Echoes of a Song Half Lost.
148. ova.
Man-enfolding Earth.
149.
The cloud-collecting.
150.
The blood-full liver.
151-
Life-giving.
152.
Evening, the day's old age.
153- fiav/3(t>. The belly.
1533. ev €7rra e
In seven times seven days. 
NOTES.
ON NATURE.
Fr. I. Pausanias is the friend to whom Empedocles addresses himself throughout the poem On Nature. Matthew Arnold has made him a character in Empedocles on Aetna.
Fr. 2. Narrow ways: these are the pores (Tropoi) into which pass the emanations (diroppoai) from things (cf. fr. 89) ; whence man's portion — such as it is — of perception and knowledge (cf. the simulacra of Lucr. IV). "Ways" (ira\a/j.a.i) are literally "de vices"; but the notion of small passages is suggested by ffreivuiroi ; cf. fr. 4.
Their little share of life : a note of sadness struck more than once by Empedocles, and one of the few elements in common with the personage in Arnold's poem. Cf. the comments on life and man in the Gnomic writers.
Like smoke: cf.
"Ergo dissolui quoque convenit omnem animai naturam, ceu fumus, in altas aeris auras." Lucr., Ill, 455-6.
Than mortal ken may span: more literally, "than mortal skill may have power to move"
Fr. 3. Addressed to Pausanias; so elsewhere.
Fr. 4. Their madness : this evidently refers to the over-bold specu lations of Parmenides and other philosophers.
Meek Piety's : lit., "from [the realm of] Piety."
By every way of knowing : by every passage, or device
(VaXd^Tj) ; cf. fr. 2. Empedocles, unlike Parmenides, affirms the relative trustworthiness of the senses.
Trust sight no more than hearing, etc. : here E. may imply a distinction between the understanding and sense perception ; 
68 THE FRAGMENTS OF EMPEDOCLES. or he may consider, with the sensationalists of modern psy chology, one sense as acting as a check on another, without realizing that there must still be something over and above them which weighs and decides. His theory of knowledge was apparently little developed. Aristotle (De an., Ill, 3, 4273.
21-29) says that E. drew no distinction between voelv or <ppoveiv and alcrOdveffOai.
Note by all ways : "ways" here translates iropos, 'road,' 'pore.'
The Roman critic (Hor., DC arte poetlca, 134 ff.) warns the poet against a beginning that promises bigger things than the work bears out, and he might have chided Empedocles with the contrary fault ; for the reverent attitude, reflected in this fragment, soon gives way to dogmatism and grandiloquence, as the old philosopher's soul thrills to his large thought and the roll of his splendid verse. Later writers on the Unknow able and the limitations of human knowledge have not always been more consistent.
Fr. 5. The High and Strong: "either philosophers or doctrines or the gods Love and Strife." Diels, PPF.
Sifted through thy soul: an illustration of the dependence of a poetic value on an emendation; if, instead of StaffffTjOevros
(FV), we read 8ia.Tfj.rj6ei>Tos (PPF), the translation might run:
"Deep in thine inward parts dividing thought," a very different, and to me less effective figure.
Fr. 6. The four-fold root: the four elements, but there is some dis agreement as to the interpretation of the symbols that follow.
Nestis is presumably a Sicilian water divinity, identified by van ten Brink and Heyne with Proserpina, and the context shows that she symbolizes water. Zeller (p. 759) makes Zeus fire, Here air, and Aidoneus (Dis) earth; Burnet (p. 243) and Bodrero (p. 78). following Knatz, make Zeus air, Here earth, and Aidoneus fire. I am not persuaded that any peculiar theory is implied in this mythology, as Bodrero attempts to prove (cf. also Gomperz, p. 245) ; at the most E. is hinting at the elements as eternal (the "established gods" of fr. 17) and primary — "the four-fold root of all things." Moreover, E. was poet no less than philosopher.
Earlier philosophy had recognized the materials which E. calls the four elements, though it had never made them Grundstoffc. Cf. also the "flowing" (like water), the "mistiform" 
THE FRAGMENTS OF EMPEDOCLES. 69
(like air) and the dry mist (like fire) of Heraclitus; and the contrasted warm and cold which Anaximander conceived as differentiated from the &Treipoi>. (The five-fold division of Philolaos was probably derived from E.) E. was the first ab solute pluralist ; preceding thinkers, Thales, Pythagoras, Hera clitus, Parmenides, etc., had made ultimate reality a material
One. Not until Plato have we an approach to an idealistic monism (cf. Burnet, p. 207-8).
Fr. 7. Elements (oroi^eta), supplied here and elsewhere, is nowhere preserved to us by E., and was apparently first used in philos ophy by Plato. Cf. Zeller, p. 759.
Fr. 8. End in ruinous death: this is not here enlarged upon as is the idea of birth; it is, however, but the other aspect of the latter: the interchange of the mixed implies a scattering as well, the dissolution of the old to form the new; at least I take if. so. Cf. fr. 17.
Fr. 9. In msn, etc. : properly, "in the case of man."
I too assent to use : how many philosophers have felt them selves balked in the perfect expression of their thought by having in their vocabulary to "assent to use."
Fr. 10. Avenging Death : evidently used in a connection similar to
"doom of death" in fr. 9 (cf. Plut. quoted by Diels, PPF).
"ut 'A6-rjva d\oiris Lycoph. 935 est sceleris vindex, sic Mors peccatorum ultrix." Diels, PPF.
Fr. H-I2. The doctrine (and in part the words) of Parmenides, afterwards developed with such energy and imagination and observation of the processes of the sensible universe in Book
I of the De Natura Rerum.
For there 'tucill lie, etc. : perhaps a more literal rendering would make the meaning more obvious to some readers : "For every time will it [i. e., any given object] be right there, where any one every time puts it."
Fr. 13-14. E. held with Parmenides that the world is a Plenum, in capable either of excess or of deficiency.
Fr. 15. "But that there is here any affirmation of the immortality of the psychic life (Siebeck, Gesch. d. Psychol., I, 53, 267) I do not believe. Pporol denotes with E. not only men but all per- 
7O THE FRAGMENTS OF EMPEDOCLES. ishable beings, and these are eternal only in so far as their elements are eternal." Zeller, p. 756.
Dicls, however, renders (FV) Pporol "wir Sterbliche"; in deed, as "men" is evidently the understood subject of KaXeovet
('call'), it must also be the subject of /Stwfft ('live'), and it is but natural to construe fipoTol below in the same sense. But there is still presumably no reference to the immortality of the soul. Thought and feeling with E. are part of the physical system ; and "our being" is but a physical being, to which, however, as to every thing, the thought of fr. ir must apply.
"Compacted" and "loosed apart" refer to the mingling and the scattering of the body's constituent elements.
Fr. 16. Lore and Hate : under varying names, "Lovingness" and "Strife," "Aphrodite" and "Wrath," etc., conceived by E. as the dynamic powers of the universe. Many details of the conception are still in dispute (cf. Zeller, p. 771; Tannery, p.
306). Efforts to relate them genetically to the Isis and Typhon of the Egyptian, or to the Ormuzd and Ahriman of the Persian seem to me unsuccessful ; one is rather reminded of the "War" and "Harmonia" of Heraclitus.
Fr. 17. The longest, the most significant, and the most difficult of the fragments; preserved by Simplicius. "The One" is the
Sphere; "the Many," as we see from line 18 (of the Greek text), are the four elements.
Two-fold the birth, two-fold the death of tilings: a dark saying; I paraphrase a Latin note of Diels, PPF:
"The wheel of nature runs a double course, one from the complete separation of the four elements to the union of the
Sphere, the other from the Sphere to the separation of the elements. In either course exist the certainties of creation and dissolution : for, as the elements come together, their meeting (ffvvoSos) brings things to birth, but when the tend ency to mingle has finally increased so far as to form the
Sphere again, the same meeting is found at last to be no less the source of their destruction (thus ffvvoSos ri'/cret r' <5Xe'/cei re) ; again, as the elements begin to separate from the Sphere (Sia- <f>vonti>uv) , things are born into an orderly arrangement of their elements, until, with the increased tendency toward sepa ration, everything at last flies apart (Sieirrij) and perishes." Cf. fr. 26. 
THE FRAGMENTS OF EMPEDOCLES. 7!
It must be noted that, when Love is supreme, we have the harmony of the Sphere ; when Hate is supreme, a complete dissipation. In neither state is anything like our world pos sible : we must be in either one or the other intermediate period, where the elements are making headway (i) away from the Sphere toward dissipation, or (2) from dissipation toward the Sphere. Cf. Burnet (p. 248 ff.), who believes we are in the former period.
Anaximander (but cf. Burnet, p. 64) and Heraclitus and the
Pythagoreans seem also to have taught a succession of worlds born and destroyed; and a similar thought is implicit in the nebular hypothesis of modern astronomy.
So far have they a birth, etc. : "they" refers, I believe, to the four elements : mortal, if viewed as parts of the perishable things of our world; immortal and unshaken as gods (cf. the mythological names of fr. 6), if viewed as the primeval sources of all things and as subject to the law of the four cosmic periods — eternal interchange and revolution round "the circle of the world."
And shut from them apart, etc. : both Strife and Love are apparently conceived as material, not simply as dynamic prin ciples. The early philosophers were a long way from the incorporealities and abstractions of modern science (cf. Burnet, p. 246) ; and even the Pythagorean numbers were by no means sharply distinguished from their concrete expression in geo metrical forms and material things, and even the "Nous" of Anaxagoras was mindstuff in space. Thus Strife is in equi poise, i.e., everywhere of the same weight (aTaXavrov s'entend de 1'equilibre des poids. Tannery, p. 305), and at this moment somewhere outside the Sphere ; while Love, equal in length and breadth, is situated inside, and
"speeds revolving in the elements."
Tannery (p. 306) regards them as "media endowed with special properties and able to displace each other, media in the bosom of which are plunged the corporeal molecules, but which are still conceived to be as material as the imponderable ether of the modern physicists," i. e., almost as diffused gases; but it is very doubtful if Empedocles had such a defi nite thought in mind.
'Tis she inborn, etc. : whatever the difficulties in thinking out the thought with consistency of detail, there is a freshness 
72 THE FRAGMENTS OF EMFEDOCLES. and a grandeur in this identification of a cosmic principle, or material, with a passion, or a faculty, in the life of man. E. makes a similar identification of Hate (cf. fr. 109). Schopen hauer's identification of the dynamic principle of all nature with "will" offers a modern analogy. Nor should we overlook the prior significance in the very choice of the names, drawn from the passions of men to stand for activities as funda mental and wide as the universe.
I think, by the way, that E.'s language here makes it possible to interpret love ("thoughts of love," etc.) as more than the physiological passion of sex for sex, with which it is usually identified by the commentators.
Behold these elements own equal strength, etc.: E. conceives the elements as each alike in quantity and strength, each alike primeval ; but each, with its peculiar function and appearance
(cf. E's specific descriptive adjectives used in naming the ele ments), qualitatively distinct from the others. Cf. Zeller, p.
762. But what he means by affirming that
"each
Prevailing conquers with revolving time" is not, to me at least, perfectly clear. He speaks nowhere of an age of Air, or Earth, or Water; and the peculiar agencies he imputes to fire (see infra) are apparently at all times at work, without ever ending in fire's dominating all, as in the common interpretation of the system of Heraclitus. Possibly he refers to the temporal sequence in the separation of the elements from the Sphere (for which see Zeller, p. 787), or simply to the fact that now this, now that created object in natura rerum has more of this or more of that element in its composition. Cf. fr. 26. In Chinese philosophy "The elements are supposed to conquer one another according to a definite law. We are told that wood conquers earth, earth conquers water, water conquers fire, fire conquers metal, and metal con quers wood." Paul Carus, Chinese Thought, 1907, p. 47. But there is nothing in E.'s thought that seems to correspond.
Through one another : an allusion to the theory of the pores, the precursor of Atomism. Cf. Zeller, p. 767.
Fr. 18. The translator has made no effort to be consistent in render ing <J>i\li) and 4>i\6ri)s into English by different words. There is evidently no vital difference of meaning in the Greek as used by E. Cf. Pint., quoted by Diels, PPF. 
THE FRAGMENTS OF EMPEDOCLES. 73
Fr. 19. With reference here to water.
Fr. 20. Line i has been supplied by the translator. Cf. with this fragment fr. 57-62.
Fr. 21. But come, etc. : i. e., 'observe if what I have already said does not give a sufficiently clear description of the form, or physical characteristics of the elements'— "si quid materiae etiam in priore numeratione elementorum relictum erat formae explicandae." Diels, PPF.
The Sun : see note on fr. 41.
The eternal Stars : E. conceived the fixed stars as fastened to the vault (of the dark hemisphere), the planets as free, and both as formed of fire separated from the air.
The sun and the stars apparently correspond to the fiery element, rain to the watery, and earth to the earthy, con sidered here as visible parts of the present universe no less than as the sources thereof. Air seems to be unrepresented, unless it be suggested by "glowing radiance." I am inclined to take the phrase merely as a bit of poetry— it is the radiance of the night, hardly the bright heaven, the aery expanse of day. But were it so interpreted, one might well note that E. regularly uses alffjp ('sky') and once ovpavos ('heaven') for air, and might compare Lucretius'
"Unde aether sidera pascit" (Bk. I, 231), and Virgil's
"Polus dum sidera pascit" (Bk. I, 608)— phrases which, however, are not, as I understand them, based on an astronomy like that of Empedocles.
The green : the Greek is 0&vpva, 'the beginnings of things,' the with 'semina some rerum' of Lucretius (Liddell & Scott), here possibly suggestion of the growth of the vegetable world (hence the translation "green"). There is assuredly no ref erence for to the primeval "lumps with rude impress" of fr. 62, E. is here speaking of things as they are.
The long-lived gods: the gods in the On Nature of Em pedocles are part of the perishable world, formed, like tree or fish, out of the elements ; hence, though "in honors excellent," they are not immortal. 
74 THE FRAGMENTS OF EMPEDOCLES.
Fr. 22. Heaven : air; cf. note to fr. 21.
For amber Sun, etc.: the mutual attraction of the like and the repulsion of the unlike are here referred respectively to the action of Love and Hate; but elsewhere in his system Empedocles leaves us much in the dark on the matter. Cf. Gomperz, p. 237. Tannery, p. 308. Also Burnet, p. 247.
Things that are most apt to mix: where the emanations of the one are peculiarly well fitted to the pores of the other. Cf.
Burnet, 247 fr.
Fr. 23. mixing harmonious, etc.: Gomperz (p. 233) sees a reference in this fragment to the four primary colors, as analogous to the four elements. The simile were then doubly striking.
The goddess: lit., 'divinity' (0eoO), undoubtedly the Muse, mentioned several times by E. (cf. fr. 4, 5, 131); important as a hint that the author is poet as well as philosopher, and may use language not always literally in accord with his sys tem.
Fr. 25. One may regret that Empedocles has not left us more such pithy sayings.
Cf. "A reasonable reason,
If good, is none the worse for repetition." Byron, Don Juan, XV, 51.
Fr. 26. In turn they conquer: "they" means the elements; cf. note on fr. 17. olden Fate: fate is mentioned several times by E., and can only mean, I think, the universal law of being.
Whiles in fair order: Gr. eh eva riff/iov; it refers to that orderly arrangement of the elements which results, as the uni fying process goes on, in the dead harmony of the Sphere.
Whiles rent asunder: this refers to the process which ends in the complete dissipation of the elements and the destruction of all things.
Till they, when grown. .. .succumb: i.e., as I understand it, till, after having completed the process of coming together again which ends in the Sphere, they again begin the process of separating which ends in dissipation. Cf. fr. 17; and Zeller
(p. 778), who might question this interpretation. 
THE FRAGMENTS OF EMPEDOCLES. 75
"Go under and succumb" is in the Greek virevepOe yevrjTai, a phrase found in Theognis (1. 843) :
" 'AXX' bworav KaOvirepdev ewi> virevepOe yevrjTai
TOVTOLKIS OLKad' i,uet> Travffd/j.ei'Oi iroffios " where the event is, however, hardly of the same cosmic im portance.
Fr. 27. There: in the Sphere, where one could distinguish none of the elements and none of the forms of things. One notes that the passage makes no mention of air, and wonders if a line may have been lost. The Sphere corresponds somewhat to the "Being" of Parmenides, which was spherical and im movable; but the four elements, though in this sphere visibly indistinguishable, must still maintain their respective qual ities. For various ancient interpretations of the nature of the Sphere, cf. Burnet, p. 250 ff.
In the close recess of Harmony: "in Concordiae latebris fixus tenetur." Diels, PPF. A poetic figure for the idea that the Sphere is completely under the reign of Love. Possibly
"the close recess" is but the "surrounding solitude" below, and is not, perhaps, to be taken any more literally than the refer ence to the Sphere as "exultant." If examined narrowly, however, difficulties must be admitted. The figure may be
Pythagorean. Harmony, then, were the personified "fitting,"
"adaptation," and would refer to the closely fitted parts of the universe, when brought together by Love. HVKIVOS ('closefitted,' 'compact') were itself perfectly appropriate; but Kpvcj>os, as a noun (meaning, as it seems to here, 'a hidden place') would confuse the thought, for the figure, if Pythagorean, requires us to conceive "Harmony" as pervading the Sphere, not as hiding it somewhere in space. Moreover, one would expect to find Kpifas applied to the Sphere rather than to the recess. Prof. Newbold in a letter suggests Kpvu for Kpixpu, i. e.,
'in Harmonia's close-binding frost,' as "better than the MS reading, though not altogether satisfactory."
Bodrero assumes (p. 135) that Harmony "is not Love alone, but the union of Love and Hate, their equilibrium"; but his whole interpretation of Empedocles is very far from that of all other scholars, and is usually, as here, of little service to the point of view adopted in these pages.
The rounded Sphere : This primeval Sphere must never be confounded with E.'s present spherical universe, composed, as 
76 THE FRAGMENTS OF EMPEDOCLES. we learn from the doxographers, of a revolving bright hemi sphere of day and a dark hemisphere of night. Cf. note to f r. 48.
Exultant in surrounding solitude: quoted with literary tact, though in a corrupt form, by Marcus Aurelius (XII, 3) : "If thou wilt separate, I say, from this ruling faculty the things which arc attached to it by the impressions of sense, and the things of time to come and of time that is past, and wilt make thyself like Empedocles' Sphere, 'All round, and in its joyous rest reposing.' "
Fr. 29. Cf. fr. 134, where expressions, in part identical, are used apparently of the Divine; and note that below in fr. 31 the
Sphere is called God.
Nor form of life-producing member: a touch possible only to a free and an austere imagination : Empedocles gazes upon man, the naked and the swift, and seizes at once on that which most identifies his manhood.
Fr. 30. Yet after mighty Strife: it will be remembered that Strife breaks up and separates the elements in the Sphere.
Amplest oath : Gr. TrXare'os 6p/cou, lit. 'broad oath.' Cf. fr. 115.
Fr. 31. God: the Sphere. "This mixture of all materials is divine only in the sense in which antiquity in general sees in the world itself the totality of divine beings and powers." Zeller, p. 813; cf. p. 814.
Fr. 32. "quod e coniecttira scrips! artus hingit bina eleganter expressit Martianus Rota sive ingenio sive meliore libro fretus : articulis constat semper iunctura duobus." Diels, PPF.
Fr. 33. Dicls (PPF) cites Homer, E,QO2, and says "e Plut. patet
Concordiae processum illustrari"— it illustrates the process of Love.
Fr. 34. i. e., like a baker, according to Karsten and Burnet.
Fr. 35. When down the Vortex : the origin of the vortex is not ex plained in any existing fragment of Empedocles. Tannery thinks (p. 312) "the vortex is due to a disturbance of equi librium the final resultant of the disordered movements which Hate occasions in the Sphere." And again (p. 314) :
"Hate.... is the principle of division and movement; in con- 
THE FRAGMENTS OF EMPEDOCLES. 77 sequence of its very mobility it works its way naturally into the interior of the motionless Sphere, produces an agitation and then a movement of revolution. Thereupon Hate is thrown off to the circumference where the movement is most rapid, and is finally excluded altogether." But cf. Zeller, p. 784, 787. This chaos, or vortex, caused, according to Tannery by Hate, has suggested to some the "x^Ma" of Hesiod and the "rudes indigestaque moles" of Ovid; it was, however, an accepted tenet of the older schools (cf. The Siv-rj in Anaximenes and Anaximander, W. A. Heidel, Class. Philology, I, 3., July 1906).
The ec'dying centre of the mass: "the mass" is not in the
Greek; but is to be understood rather than "the Sphere"— which has properly ceased to be in becoming a vortex.
Oneness: not to be identified with the Sphere, but with the
"fair order" of fr. 26, as seems clear from the lines that fol low, "and from their mingling," etc.
Only as willingly: possibly a reference to the attraction of like for like. Cf. note to fr. 22.
Not all blameless : i. e., Hate retreated under protest, differ ing from "blameless Lovingness" in not willingly submitting to the "old decree" (see Diels, PPF, and fr. 30) ; although this seems, if anything more than a poetic touch, to involve the inconsistency of a free will over against the fundamental ne cessity. Such cruxes recall the inconsistencies even in the more developed materialism of modern times, which assumes the possibility of sense experience and of distinguishing truth and error, right and wrong. Cf. fr. 116.
The circle's utmost bounds : the circumference of the vortex, not the Sphere.
The members: the elements.
Those mortal things : the elements as constituents of physical objects in the perishable world, contrasted with the elements as eternal sources of creation. Cf. fr. 17 and 26. "Dagli elementi eterni si formano esseri viventi e peribili." Bodrero, p. 130. The two states are again contrasted in
"The erstwhile pure and sheer
Were mixed," below.
Fr. 36. They : The elements. Cf. preceding fragment. 
7» THE FRAGMENTS OF EMPEDOCLES.
Fr. 37. "cetera elementa duo commemorata fuisse veri simile (cf.
Lucr. II 1114 sq.), at versus recuperari nequit." Diels, PPF. Cf. fr. 109 on sense perception.
Fr. 38. If the brief examples of "all things we now behold" are to correspond to the four elements, one finds nothing representa tive of fire, unless ether be here used, as by Anaxagoras, for fire, with reference to the fiery sky (cf. note to fr. 135) and to the etymology of the word itself (from atOeiv, 'light up,'
'blaze') — a sense, indeed, appropriate to the appellative "Titan." Rut this were quite a different sense than is usual in E., with whom ether regularly stands for the element air. This, how ever, involves us in another difficulty: "moist air" (vypbs drip) has been already mentioned: but with Zeller we may interpret it as the lower, thicker, misty air (so a-yp in Homer), as op posed to the upper air, the pure ether, "without, however, assuming any elemental difference," p. 786. "Moist air" is rendered "feuchten Luftkreis" by Diels (FV), and "damp mist" by Rurnet. T may add that Rurnet is evidently wrong in affirming that drjp never refers to air in E. : it is used inter changeably with aiGr/p ('air') in fr. 100 (q. v.) Cf. Stickney, notes to Cicero's DC Xat. Dconun, T, 44.
"With Ether, the Titan who binds the globe about :" cf.
"Rread, kingdoms, stars, and sky that holds them all." Emerson, Days.
Fr. 39. The white Ether: "white" is not in the Greek, but is in keeping with E.'s "Ether, the all splendorous," the "awful heights of Air," the vaulted sky of his imagination.
As forsooth some tongues, etc. : a gruffncss reminding of
Ileraclitus, and of Emerson's line:
"The brave Empedocles defying fools."
Fr. 41. E. seems to have conceived the sun as "a luminous image of the earth, when the latter was lighted up by the fire of the day fi. e., the bright hemisphere] and reflected upon the crys tal vault of heaven." Tannery, p. 317. Rut cf. Rurnet, p. 254, and Zellcr, p. 789, for slight differences of interpretation. How the sun, a mere reflection, was borne along its track in the re volving sky we are left to guess. 
THE FRAGMENTS OF EMPEDOCLES. 79
Fr. 42. An anticipation of the modern scientific explanation of solar eclipses.
The silver-eyed: y^avKuinSos wvw, for the much discussed yXavKuiris see the Homeric dictionaries. It refers properly not to color but to "brightness and flashing splendor," used especially of Athene, of whom the Iliad (A, 200) says, "Seivu
5e oi oaae (paavOev ." Cf. Schol. on Apoll. Rhod. I. 1280 (quoted by Merrill and Riddell, Odys. A, 44) : "diayXatiffffovffut dvrl rov
(pwrl^ovai rf diaXdfjLTrovaij '66et> /cat •}] 'AOrfva. y\a.vKuiris} /cat y\rii>7] TJ
Kop-rj rov 6<p6oL\fj.ov> irapa rt> y\av<Tffeiv '6 ecrri \d/j.Treii>. /cat ~Evpnridys eirl rijs creATjj'Tjs expijiraTO 7\ai>/Cw7rt's re arpefperai /JL-TIVIJ." But it is doubtful if E., who speaks of "Selene mild," intended here anything stronger than "with eye of silvery sheen." y\avKos is used of the willow, the olive, and E. himself uses it (fr. 93) of the elder. Diels' "blauaugigen" seems to me in adequate.
Fr. 43. E. knew the source of the moon's light (cf. fr. 45, 47) ; but the moon itself he held to be a disk of frozen air, and one-half as far from the earth as the sun ("E. StTrXdo-ioj' aTrexetj/ (ri>v ijXtoi') diro rijs yijs rfirep TTJV ffeX^vijv." Plac. II, 31).
Fr. 44. He darts his beams: with Diels I take the subject to be 'the sun' and not 'the earth' (Burnet) ; and "Olympos" is then the bright heaven, Tannery's "feu du jour" (see note to fr. 41). E. explained the light of the heavenly bodies through his doc trine of emanations, and, accordingly maintained — a correct conclusion from incorrect premises — that the sun's light re quires a certain time to reach earth. Cf. Zeller, p. 790.
Fr. 46. Which round the outmost: probably 'goal is turning,' or something of the sort, followed here. The form of the clause shows that it served as a simile.
Fr. 47. Pier lord: the sun, see note on fr. 43.
Fr. 48. E. conceived our earth as surrounded by a hollow globe composed of two hemispheres, a lighter of fire, a darker of air, whose revolution produces day and night. Cf. Zeller, p. 786 ff. This line means only that earth shuts off the light of the fiery hemisphere that sinks below the horizon, bearing with it its sun (see fr. 41). 
8O THE FRAGMENTS OF EMPEDOCLES.
FT. 50. For authenticity cf. Diels, PPF. I am uncertain what scien tific meaning this line had for Empedocles ; but for the modern reader it is at least charming poetry. Burnet (p. 256) says:
"Wind was explained from the opposite motions of the fiery and airy hemispheres. Rain was caused by the compression of the Air, which forced any water there might be in it out of its pores in the form of drops."
Fr. 51. And upward, etc.: of fire, which, in E.'s thought, had an upward, as air a downward (see fr. 54) tendency, innate powers apparently not elsewhere explained. The peculiar functions attributed by E. to fire led Aristotle (De gen. et corr.,
B 3. 33ob 19) to separate it from the other elements of the system, an interpretation developed with much ingenuity by
Bodrero (Chap. II.).
Fr. 52. Doubtless an allusion to volcanic phenomena, as common in Sicily.
Fr. 53. "It" refers to air. "Met," i.e., with the other elements.
Fr. 54. Sec note to fr. 51.
Fr. 55. "The earth.... was at first mixed with water, but the in creasing compression caused by the velocity of the world's revolution [the Vortex of fr. 35] made the water gush forth." Burnet, p. 256. The phrase is not, then, as criticized by Aris totle, mere poetic metaphor.
Fr. 56. With E. fire has a crystallizing, condensing function. Cf. fr. 73-
Fr. 57-6r. These fragments contain the rude germ of the theory of natural selection and the origin of species (but cf. Zeller, p.
795) ; they seem to refer to a process of animal genesis during the period when Love is increasing in power (i.e., the fourth period; see fr. 17) ; fr. 62, on the other hand to another process when Hate is increasing (i. e., in the period of the present world). Cf. Burnet, p. 261.
Cod with god : Gr. Salmon balnuv, \. e., Love and Hate.
There seems to be no reason for the conjecture, sometimes advanced, that E. is here influenced by the monsters of Baby lonian legend and art. The Greek imagination was long fa- 
THE FRAGMENTS OF EMPEDOCLES. 8l miliar with centaurs, satyrs, chimasras, cyclops, hermaphro dites and other "mixed shapes of being." The library of Johns Hopkins has recently (1906) been enriched, so a med ical colleague informs me, by a collection (originally from
Marburg), containing some 936 old volumes on monsters, which the curious reader may consult at his leisure for further parallels.
Fr. 62. See notes to fr. 57-61.
The sundered fire : Gr. Kpiv&nevov irvp, lit. 'self-sundering*
— the fire which "burns beneath the ground" and has the
"upward zeal." Though E. is speaking here of mankind,
"Of men and women, the pitied and bewailed," he probably considers the process as typical for the whole animal kingdom.
Warm: warm and cold seem to have been important con ditions in E.'s system, the former favoring growth, the latter inducing decay, old age, sleep, death, in the last instance per haps serving as the occasion for the separation of the elements by Hate. The general idea is probably as old as speculation.
Fr. 63. For 'tis in part in man's : i. e., in part in the male semen. E. explained conception as a union of male and female semen, each furnishing parts for the formation of offspring. Cf.
"Aegre admiscetur muliebri semine semen." Lucr., IV, 1239.
In so far as this ancient belief recognizes that both sexes furnish the germs of the offspring, it is an anticipation of modern embryology.
Fr. 64. An alternative reading, a little freer :
"Love-longing comes upon him, waking well Old memories, as he gazes."
Fr. 65. This is, perhaps, as rational as most modern theories. "At present we are almost absolutely ignorant concerning the causation of sex, though certain observers are inclined to suppose that the determining factor must be sought for in the ovum." Williams, Obstetrics (1904), p. 143. 
82 THE FRAGMENTS OF EMPEDOCLES.
Fr. 66. Cloven meads: surely the labia majora.
Fr. 68. While pus: Gr. TO TriW, not 6 7""os ('colostrum'), if my available lexical information be correct, though the latter is probably meant (Burnet). The comparison seems to he — however grotesque — between mother's milk (properly colos trum) in the breast enlarging during pregnancy, and the matter of a suppurating boil — the teat of the former corre sponding to the "head" of the latter. Colostrum is, however, present in the breast after the first few months.
Fr. 69. Tii'ice-bearing : i. e., bearing offspring in the seventh and tenth month.
Fr. 70. Sheepskin : used of the membrane conceived as covering the "embryo" (fa'tus?). E. could only have been familiar with the membranes which follow the birth of the young.
Fr. 71. Sun : this is of course here a symbol for the element fire.
Fr. 73. Kypris: Aphrodite, Love.
To speed of fire that she might groiv firm: fire has a con densing property. Cf. fr. 56.
Fr. 74. The subject may be Aphrodite.
Fr. 75-76. Here the hones, the earthen part (in modern science, the lime) within some animals are related, quite in the spirit of our own physiology, to the shells on the outside of others.
The turtle's shell, consisting chiefly of keratin, is, however, morphologically connected, like horn, finger-nails, etc., with the skin. Aristotle (Pneumat. 4843 38) says that E. explained fingernails as produced from sinew by hardening.
Fr. 77-78. Trees were supposed by E. to derive their nourishment through their pores from the air, more or less vitalizing ac cording to the mixture — again a suggestion of modern science.
Fr. 79. In thus assimilating the seeds of the olive tree to the eggs laid by birds, E. was probably guided by similarity no less of function than of form.
Fr. 80. Wherefore: Can any one tell me? Prof. McGilvary happily suggests it is "because the pomegranate has a very hard 
THE FRAGMENTS OF EMPEDOCLES. 83 thick skin, not admitting air as readily as the thin skin of an apple. See fr. 77-78."
Fr. 82. A doctrine of comparative morphology that has reminded many critics of the poet-scientist Goethe.
Fr. 84. Of horny lantern : the ancients had lanterns made of trans lucent horn, and '"horny," though not in the text, must be understood here.
"Emp. conceives the eye as a sort of lantern. The apple of the eye contains fire and water enclosed in films, the pores of which, alternately arranged for each element, give to the emanations of each a free passage. Fire serves for perceiving the bright, water for the dark. When the emanations of visible things reach the outside of the eye, there pass through the pores from within it emanations of its fire and water, and from the joint meeting arises vision." Zeller, p. 801.
"It was an attempt, however inadequate, to explain percep tion by intermediate processes. It was an attempt, moreover, which admitted, however reluctantly, the subjective factor, thus completing one stage of the journey whose ultimate goal is to recognize that our sense-perceptions are anything rather than the mere reflections of exterior objective qualities of things." Gomperz, p. 235. Cf. Burnet, p. 267.
Fr. 86. From which : i. e., from these elements.
Fr. 87. Bolts of love: a metaphor for the uniting power of Aphro dite. Cf. fr. 96.
Fr. 88. Interesting as an early lesson in a sound theory of optics.
Fr. 89. Cf. note on fr. 2.
Fr. 90. Sour sprung for Sour: "went for" (e^) would be a more effective rendering, but for the slangy connotations.
Fr. 92. Diels (FV), following Aristotle, who has preserved us the fragment, makes the connection sufficiently clear : "Die Samcn- mischung bei der Erscugung von Mauleseln bringt, da swei iveiche Stoffe zusammenkommen, cine harte Verbindung zustandc. Demi nur Hohles and Dichtes passt zu einandcr.
Dort aber geht es, wie wenn man Zinn und Kupfer mischt." 
84 THE FRAGMENTS OF EMPEDOCLES.
Fr. 93. Silvery : See note to fr. 42.
Fr. 94. Preserved only in Latin (Plut. Quaest. not., 39). Diels (PPF) has thus turned it into Greek:
"/cai Tre'Xet ei> fievOti TTOTO./JLOV /ue'Xav e/c ffKioevros
Kal cnrri\atu5ea(Tiv 6/uuis fvoparai fi> avrpois.''
Fr. 95. They: i. e., the eyes. The thought is thus completed by Diels
(FV), following Simplicius: "crgab sich auch dcr Unterschicd, dass cinige bei Tag, anderc bci Nacht heller schcn."
Fr. 96. Thus hones are formed of 2 parts earth, 2 parts water, and
4 parts fire.
Broad-breasted melting pots: "ben construtti vasi," as Bod- rero translates it.
Glue of Harmony : cf. "bolts of love."
Fr. 97. Thus completed by Diels (FV), following Aristotle: "hat ihre Form dahcr, dass sie bei dcr Entstchung dcr Tiere durch cine zufalligc IVcndung zcrbrach."
Fr. 98. She met: Gr. ffwlKvpye, a word, among others, which sug gests in Empeclocles' system, an implicit doctrine of chance. Cf. fr. 102, 103. Cf. Bodrero, p. 107 ff.
Ether, the all-splcndorous : an illustration of how E. will sometimes emphasize a term, used symbolically to denote an clement as one of the four-fold roots of all things, by an epithet suggestive of that element as it appears in the world about us.
Diels (PPF) paraphrases: "Tellus ad sanguinem efficiendum fere pares partes ignis, aquae, aeris arcessit, sed fieri potest ut paulo plus terrae aut minus, ut quae pluribus elementis una occurrat, admisceatur."
Fr. 99. A fleshy sprout : E.'s picturesque definition of the outer ear. The inner ear he likens to a bell which sounds as the air strikes upon it — again an anticipation of modern science.
Fr. 100. This fragment (cf. fr. 105) shows some knowledge of the motions of the blood, though far enough from the discovery of Harvey. Cf. Harvey's own work On the Motion of the Heart and Blood in Animals (1628) for the anterior views.
As a theory of respiration, it is as grotesque as it is ingenious. 
THE FRAGMENTS OF EMPEDOCLES. 8^
•j
The comparison with the clepsydra, though in form of a
Homeric simile, rests, as Burnet points out, upon scientific experiment, and is doubly significant for its sound physics.
The following diagram and analysis from Burnet (p. 2.30) will, perhaps, make the allusion clear :
"The water escaped drop by drop through a single orifice at a. The top b was not altogether open, but was per forated so that the air might exert its pressure on the water inside. The in strument was filled by plunging it in water upside down, and stopping the orifice at a with the finger before taking it out again."
Theviater's destined Inilk : i. e., a cor responding mass of water.
Fr. 101. All that is left of E.'s theory of scent. The mites are the emanations.
Fr. 102. Got: lit., "chanced on" (\e\6yxo-ffi). Cf. note on fr. 98.
Fr. 103. Chance : cf. note on fr. 98. Here, as in some passages elsewhere, E. seems to be a hylozoist. Cf. Zeller, p. 802 ; but
E. nowhere credits the elements as such, with consciousness, unless fr. 109 be so interpreted (but cf. Gomperz, p. 245).
Fr. 104. The lightest : supply "bodies."
Fr. 105. In the blood streams: cf. note to fr. 100.
The blood that stirs, etc. : the verse was often alluded to by the ancients (cf. Diels, PPF), and Tertullian seems himself to have turned it into Latin in his De Anima (chap. 16) :
"namque homini sanguis circumcordialis et sensus."
But E. did not mean here, I think, to exclude some power of thought from other parts of the body; he says "where prevails the power," i. e., where it chiefly (fj-aXiffra) exists. Cf. Zeller, p. 803. 
86 THE FRAGMENTS OF EMPEDOCLES.
Fr. 106. Cf.
"Praeterea gigni pariter cum corpore et una crescere sentimus pariterque senescere mentem." Lucr., Ill, 445-6.
"Empedoclcs hat nicht die Seele aus den Elementen zusam- mengesetzt, sondern er hat das, was \vir Seelenthatigkeit nenncn, aus der elementarischen Zusammensetzung des Korpers erkliirt. cine vom Korpcr verscliiedene Seele kehnt seine Physik nicht" — i. e., a soul as distinct from the composition of the elements in the body is nowhere found in the On Nature.
Zeller, p. 8o_>.
Fr. 107. These : the elements. Cf. note on fr. 106.
Fr. 1 08. "Ry day" and "by night" have been supplied here from references in Simpl. and Philop., quoted by Diels, PPF.
Fr. 109. Through Earth, etc. : "we think each element with the cor responding element in our body" (Zeller, p. 802), and the same holds true of Love and Hate (cf. note on fr. 17).
Cf. PlotiriUS : Oi5 yo-p ai> TTUTTOTC tlSev 6ff>0a\fj.bs ri\iov r)\ioe<.5i]s fiy
T^yei/Tj/xeVos. Cf. also Goethe :
"War" nicht das Auge sonnenhaft,
Die Sonne konnt' es nie erblicken ;
Lag' nicht in tins des Gottes eig'ne Kraft,
Wie konnt' tins Gottliches entzucken?"
Man is the microcosm.
Fr. no. All these things: perhaps the good thoughts of the master's doctrine; E. is here, as elsewhere, addressing Pausanias.
For of themselves. .. .they grow, etc.: sound psychology, if my interpretation just above be correct, and capable of serving as the basis for a chapter in the philosophy of living, on the practical bearings upon character of right and wrong thinking.
All things have fixed intent: i.e., consciousness.
Fr. in. Drugs: Gr. (pap/j.ana ; possibly "charms" is better, as sug gested to me by a friend. Galen makes E. the founder of the
Italian school of medicine. Cf. Burnet, p. 215.
The dominion over human ills, sickness, windstorms, drought and death, here promised to Pausanias, was early imputed to 
THE FRAGMENTS OF EMPEDOCLES. 87
Empedocles himself (cf. Introduction}, perhaps, chiefly by vir tue of these lines.
The might of perished men : Gr. KarafiOi/jievov jteVoj dvSpos,
"Spirits of the dead" seems hardly permissible with /tteVos (though the word is sometimes used of the spirit, the courage of man), and would render still more crass the contradiction with what E. has elsewhere told us in the On Nature of the psychic life. One would conjecture that the fragment belongs to the Purifications, but for the fact that it is addressed to
Pausanias, and not, as the latter, to the citizens of Acragas.
THE PURIFICATIONS.
The inconsistency of the religious tenets of this poem with the philosophic system of the On Nature is, like the relation between the two parts of Parmenides' poem, a commonplace in the history of Greek thought; and, though attempts at a reconciliation have been made, conservatively by Burnet (p. 271), radically by Bodrero (pas sim), our materials seem too scanty for anything more than in genious speculation. The work evidently owes much to Orphic and
Pythagorean tradition; but there seems no reason for doubting its genuineness.
Fr. 112. The yellow Acragas: The river beside the walls of Agrigentum.
As god immortal now. an Orphic line runs:
"Happy and blessed, shalt thou be a god and no longer a mortal."
Cf. Harrison, Prolog, to Study of Greek Religion, p. 589.
Crowned both with fillets and with flowering wreaths: Em pedocles' passage about the Sicilian cities reminds one of the peasant-prophet who went about the populous towns of Gali lee, followed by the multitudes seeking a sign or a healing word; but the simplicity of the Jew is more impressive than the display of the Greek.
Fr. 113. I. e., "Why should I boast of my miracles and my following, who am a god and so much above mankind?" E., if an
Orphic (cf. Burnet, p. 213, and his references), has here 
88 THE FRAGMENTS OF EMPEDOCLES. little of even "the somewhat elaborate and self-conscious hu mility" of his sect.
Fr. 115. With amplest oaths: cf. fr. 30.
Those far spirits: Gr. Salftoves; Burnet (p. 269) identifies these with "the long-lived gods" of the On Nature.
With slaughter: i. e., bloodshed of animals, no less than of fellowmen ; it probably refers also to the eating of flesh. Cf. fr. 136.
In offense: in sin, sinfully.
Thrice ten thousand. .. .years: Gr. rpiy pvplai wpat, by some interpreted as 10,000 years. Cf. Zeller, p. 780.
Be born through time, etc. : the doctrine of metempsychosis in E. is probably Pythagorean in origin, though apparently not entirely Pythagorean in form: "Non e spccializzata solo a certi determinati esseri, ma riguarda tutti gli esseri organic! e giunge sino agli Dei," according to Bodrero (p. 146). For now Air hunts them, etc. : Here we have mention of the familiar four elements, and below of Hate, but the realm of the Blessed and the curse pronounced upon the spirits seem in compatible with the On Nature. Moreover, something is needed after all for metemphychosis besides "the reappearance of the same corporeal elements in definite combinations" (Burnet, p. 271), though perhaps Empedocles deemed that sufficient. Cf. the Buddhistic doctrine of reincarnation and retribution. Cf. also Gomperz, p. 249 ff.
Fr. 116. Charts: Aphrodite. In the On Nature (fr. 35) E. refers to the unwillingness also of Hate to submit to the law of ne cessity.
Fr. 117. Possibly as a punishment for having tasted flesh: "Empe- docle ci fa sapere che il suo spirito era gia pervenuto alia sede dei beati, ma che cedendo alia tentazione accosto impuri cibi agli labbri fcf. fr. 139], e torno ad essere arbusto, pesce, uccello, fanciullo e giovinetta." Bodrero, p. 147.
"So long as man [in the Orphic belief] has not severed completely his brotherhood with plants and animals, not real ized the distinctive marks and attributes of his humanity, he will say with Empedocles: 
THE FRAGMENTS OF EMPEDOCLES. 89
'Once on a time a youth was I, and I was a maiden, A bush, a bird, and a fish with scales that gleam in the ocean.
Harrison, Proleg. to Study of Greek Religion, p. 59x1.
Fr. 118. This must refer to Empcdocles' feelings, as he entered, after banishment from heaven, upon his earthly career (cf. fr 119). Cf. ''In fans. . . . vagituque locum lugubri complet, ut aequmst cui tantum in vita restet traneire malorum."
Lucr.. V. 226.
For other parallels see Munro and Guissani, notes to loc. cit.
Fr. 119. Cf. note to fr. 118.
Fr. T2i. A joyless land: with fr. 122 and 123 this refers, as 1 under stand it, to our mundane world itself.
And Labors burthened with the water-jars: this is a para phrase of the puzzling fyya 'pei'crrd, which, it has been sug gested to me by Prof. Newbold, "can hardly be anything other than the fruitless toil of the water-carriers, representing, if the scene be earth, life's disappointments and the vanity of all human pursuits." If this interpretation be correct, the figure is evidently taken from the conception of the Orphic Hell, which, if the literary tradition be reliable, was situated upon earth (for water-carriers in Hell, cf. Harrison, Proleg. to Study of Greek Religion, Chap. XI, p. 614 ff.) ; but that E. is depicting scenes from the Orphic Hell itself may be ques tioned from what is preserved to us of the context : he seems throughout these adjacent fragments to be dwelling on the earthly abiding place unto which he and others must descend from the realm of the blessed.
But Diels (PPF) : "nee sunt humanae res nuxac (Karsten) nee vero foedum morbi genus (Stein), sed agri inundationibus vexati" According to this, it might run in English :
"And slimy floods of wasting waters rise And wander," etc. Cf.
"Lightning and Inundation vexed the plains." Shelle>, Prometheus Unbound. I, 169. 
()O THE FRAGMENTS OF EMPEDOCLES.
Fr. 122. There: i.e., in the joyless land," the "roofed cave," thi- earth.
Virgin of the Sun: the moon(?).
The personages that follow are feminine. P.. evidently imitates the catalogue of Xymphs in 11. - 39:
" Hv6' dp' irjv rXai''\7j re. OdXeid Tf Ki'/xooo/cij re". . . ./vT\.
Fr. 125. Thi- refer-, perhaps, to the passage from the life of the hlcssc-d to the (relative) death on this earth, where -ouls are wrapped
"in unfamiliar tunic- of the tle-h" ( f r. 126.), and have a hap!e>- e\i-tcncc.
Fr. 120. This refer.- to metempsychosis.
Fr. 127. The •tsortliiest dwellings: for those who have proceeded in their purification ; expanded from the context where the orig inal pa--ai;e is found (in Ael. nut. an., XII, /.. ([noted by Diels.
I'I'F) : "\tyti df Kai 'R. rr)i> dpi<JTr)V flvat ^troiKijaiv TT]V rot'
'u'f)puTroi\ el fj.ii/ es fcDtoj' 17 X^i^ij avrbv fj.eTayu.~yoi, Xe'oi'ra yivtffHai • el 8t ts <!>\-rov, 5a0i'7jr." }-.. conceived the plants ;us having -onls, a fancy not confined to antiquity.
Fr. 128. A Golden Age aeem^ incompatible with the biology of the
On A'alitie, hut cf. linrnet (p. 2/1), who thinks it to be re ferred to the time when Hate was just beginning to separate the elements.
Kydoii>n>s : personification of uproar, as in battle.
Unini.red bhod : the figure is from unmixed wine, which, as -uch, i- thick and dark.
Fr. 129. "Similitcr mentis infinitam vim (philosophi scilicet non vat is')
Parmenides ]iraedicat fr. 2 Xercrcre 5' 6/j.ws a-n-fovra. voui Trapeovra fiffiaius KT\. unde apparet cur nonmilli Parmenidem hie re-pici arl)itrati .sum. nee duhium cur Pythagorae qnater rcdivivi mentio ["a reference to Pythagoras, four times returned to life"! facta sit." Diels, PPF. But Burnet (p. 236), conjec turing that E. is still speaking of the Golden Age, thinks the
"supreme man" is Orpheus.
In ten or twenty human ages: cf. paraphrase of Diels
(PPF) : "ubi summa vi mentem intenderat, facile singula quae- 
THE FRAGMENTS OF EMPEDOCLES. 9 1 cumque sive decem sive viginti hominum saeculis fiebant perspicere solebat."
Fr. 132. Bodrero in his attempt to interpret harmoniously all the thoughts of Empedocles explains this passage with reference to what has gone before in the On Nature as follows : "Felice colui die ha una cosi perfetta composizione di elementi da poter comprendere la natura. degli Dei: misero chi per la poverta delle proprie risorse, segue le credence superstiziose e comuni" (p. 159).
Fr. 134. Cf. fr. 29 and note. Burnet thinks that E. is here too speaking of the Sphere ; but the last lines seem out of place in such a connection, even though we recall that E. has vaguely named the Sphere "God" (fr. 31).
Fr. 135. Broad-ruling Ether, etc. : "den weithin herrschenden Feueraether und den unermesslichen Himmelsglanz." Diels, FV. Cf. note to fr. 38.
Din of slaughter: killing of animals. Cf. fr. 137 and 115.
The reader need hardly be reminded of the Orphic interdict against eating animal food.
Fr. 138. "As our philosopher placed life and soul in the blood [cf. fr. 105], it was not unnatural for him to speak of 'drawing the soul.' " Diels, PPF. The passage seems to refer either to the draining or scooping up into a bronze vessel of the blood of slaughtered animals, or to cutting their throats with a sacrificial knife of bronze.
Fr. 139. Cf. note on fr. 117.
Fr. 140. For the probable reason of this injunction cf. fr. 127.
Fr. 141. A familiar Pythagorean commandment, on the meaning of which scholars have offered a variety of suggestions. Bodrero
(p .149) and others connect it with the doctrine of metem psychosis (cf. fr. 139, 127) ; Burnet (p. 104) well compares it
(and kindred Pythagorean rules) to the bizarre taboos of savages. Possibly there was some fancied association, based on shape, with the egg (as E. likened olives to eggs in fr. 79), which, as may be gathered from Plutarch, was held by Orphics and Pythagoreans to be taboo, perhaps as being the principle 
92 THE FRAGMENTS OF EMPEDOCLES. of life Ccf. Harrison. Prole?., to Study of Greek Religion, p 628).
Fr. 142. "etiam sensus incertus. utrum Tovis et Hecate* regna (cf. fr. 135. 2?) opponantur an quattuor elementa. unde exclusus sit scelestus (cf. fr. 115. g)." Dicls. PPF.
Fr. 143. Scooping : Gr. rap.ovr\ 'cutting.' i. e.. water for purposes of ceremonial lustration (?). for which bronze vessels were regu larly employed.
Fr. 144. George Herbert use* the same figure somewhere in his poems.
Fr. 145. /•:•// doings : presumably such "sin" as referred to above which doom souls to
"be born through time
In various shapes of mortal kind which change
Ever and ever paths of troublous life." Fr. 115
Fr. i \fi-~. The la.^t word- left us of the :'.ll too few on the trans migration of the soul.
Fr. 148. Thi- does not refer to "mother earth." hut to the human body, "ro rji i/'i'W TrepiHttufvoi- ffw^a" (Plut. Onti.-st. Conviv. V 8. 2. p. 683 E [fast fr. Sol. quoted by Dicls. PPF)
[•>. i.\(). Of air.
Fr. 157. Of Aphrodite.
Fr. 152. Preserved in Aristotle's Poetics. 21. quoted by DieK PPF
Fr. 153. dr. fiarfiu, a very rare word : "ffijualvci 8t /ecu KocXlnc w* Trap'
'Efnrf5oK\ei" Hesych.. quoted by Diels. PPF.
Fr. I53a. Dicls (FV) translates the doxographer : "/;/ sieben mal sieben Tagen uird dcr Embryo (seiner Gliedcrung nach} durchgebildet." 
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